B030308Abhidhammāvatāra-purāṇaṭīkā（阿毗達磨入門古注）c3.5s

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammāvatāra-purāṇaṭīkā

1. Paṭhamo paricchedo

Cittaniddesavaṇṇanā

8.Tattha tesu catubbidhesu paramatthesu, jātiniddhāraṇaṃ. Cittanti cittaṃ nāma. Vijānātīti vijānanaṃ, visayānaṃ vijānanaṃ visayavijānanaṃ. Cittasarūpaparidīpanamidaṃ vacanaṃ. Tassa pana cittassa ko vacanattho ko saddattho. Vuccate ācariyena. Sabbasaṅgāhakavasena sabbesaṃ cittānaṃ saṅgāhakanayavasena. Ārammaṇaṃ cinteti jānātīti cittaṃ, tadā sabbaṃ cittaṃ adhippetaṃ. Javanavīthivasena attasantānaṃ cinotīti cittaṃ, tadā kusalākusalamahākiriyācittaṃ adhippetaṃ. Aññesaṃ javanānaṃ aggahaṇaṃ kāmāvacarajavanāni eva yebhuyyavasena sattakkhattuṃ javantīti ñāpanatthaṃ.

1. Vicittaṃ karaṇaṃ yassa taṃ vicittakaraṇaṃ, tassa bhāvo vicittakaraṇā. 『『Imassa rūpassa uddhaṃ idaṃ hotu, heṭṭhā idaṃ hotu, ubhayapasse ida』』nti cintetvā yathācintitena kamena sesacittarūpanipphādanaṃ hoti, evaṃ yaṃ kiñci loke vicittaṃ sippajātaṃ, sabbaṃ taṃ citteneva karīyati. Evaṃ vicittakaraṇatāya cittaṃ. Tadā karaṇatāya cittaṃ karotīti cittaṃ. Idaṃ taddhitapadaṃ. Vā ayaṃ añño nayo . Taṃ attano cittatāya aññadeva sarāgaṃ cittaṃ, aññaṃ sadosaṃ, aññaṃ samohaṃ. Aññaṃ kāmāvacaraṃ, aññaṃ rūpāvacarādibhedaṃ. Aññaṃ rūpārammaṇaṃ, aññaṃ saddādiārammaṇaṃ. Rūpārammaṇesupi aññaṃ nīlārammaṇaṃ, aññaṃ pītādiārammaṇaṃ. Saddādiārammaṇesupi eseva nayo. Sabbesupi tesu aññaṃ hīnaṃ, aññaṃ majjhimaṃ, aññaṃ paṇītaṃ. Hīnādīsupi aññaṃ chandādhipateyyaṃ, aññaṃ cittādhipateyyaṃ, aññaṃ vīriyādhipateyyaṃ, aññaṃ vīmaṃsādhipateyyaṃ, tasmā yassa imesaṃ sampayuttabhūmiārammaṇahīnamajjhimapaṇītādhipatīnaṃ vasena attano cittatāya cittaṃ. Citto etasmiṃ atthīti cittaṃ. Tadā sabbaṃ cittaṃ. Paññattiyampi viññāṇe vicitte cittassa kammaṃ cittakammaṃ, cittakammameva cittakammakaṃ, cittakammake vicitte idha imasmiṃ adhikāre cittasammuti cittasaddo viññāṇe citte viññunā daṭṭhabbo.

Taṃ pana sabbasaṅgāhakavasena cintetītiādinā vuttappakāraṃ cittaṃ. Sārammaṇato sārammaṇabhāvena ekavidhaṃ. Savipākāvipākato savipākāvipākavasena duvidhaṃ. Tattha tasmiṃ duvidhe citte savipākaṃ nāma cittaṃ kusalākusalaṃ, avipākaṃ abyākataṃ, kusalākusalabhāvena akathitanti attho. Kusalajāti akusalajāti abyākatajātīti jātibhedato tividhaṃ.

Tattha tasmiṃ vacane 『『kusala』』nti etassa saddassa pana ko vacanattho.

10.Kucchitānaṃ salanato pāpakānaṃ dhammānaṃ kampanato viddhaṃsanato. Kucchitenākārena sayantīti kusā, kusānaṃ akusalasaṅkhātānaṃ lavanena chindanato. Kucchite sāti tanuṃ karotīti kusaṃ, kusena ñāṇena lātabbattā gahetabbattā. Vā ayaṃ añño nayo.

我來 譯文如下: 頂禮世尊、阿羅漢、正等正覺者 《阿毗達摩入門古注》 1. 第一品 心之解說註釋 8. 在此,對那四種勝義諦中,辨別類別。所謂"心"即是心。了知即是認知,認知對像即是對像認知。此句說明心的本質。此心的語詞含義和字義是什麼?現由論師解說。依總攝一切之理,以攝受一切心的方式。緣念所緣故為心,此時指一切心。依速行路線積集自相續故為心,此時指善、不善、大唯作心。不攝其他速行,是爲了顯示欲界速行通常只有七次速行。 9. 其造作殊勝者,是為殊勝造作,其性質為殊勝造作性。思維"此色當在上,此當在下,此當在兩邊",依所思維的次第而成就其餘繪色。如是世間一切殊勝工藝,皆由心而造作。如是由於殊勝造作性故為心。此時由作用性而造作故為心。此是派生詞。或另有此說:由其自身的殊異性,有貪心是一種,有瞋心是另一種,有癡心又是另一種。欲界心是一種,色界等差別又是另一種。以色為所緣是一種,以聲等為所緣又是另一種。在色所緣中,以青為所緣是一種,以黃等為所緣又是另一種。在聲等所緣中也是如此。在這一切中,下等是一種,中等是另一種,上等又是另一種。在下等等中,欲增上是一種,心增上是另一種,精進增上是另一種,觀增上又是另一種。因此,由於這些相應、地、所緣、下中上、增上等的差異而有其自身的殊異性故為心。有殊異性者為心。此時指一切心。在施設中,對於識與殊異,心的作用為心作,即是心作業,在此論題中,心的約定,心之語應由智者觀察為識與心。 而這依總攝一切而說的"緣念"等型別的心,以有所緣性為一種。以有異熟、無異熟分為二種。其中在這二種心中,所謂有異熟心是善與不善,無異熟是無記,意即未說為善或不善性。以善類、不善類、無記類之類別分為三種。 其中在此說法中,"善"這個詞的語詞含義是什麼? 10. 由動搖惡法、震撼、破壞。以惡劣方式躺臥者為茅草,由割斷稱為不善的茅草。使惡劣變薄弱故為茅草,由於應以茅草喻智而取。或另有此說。

11.Kusalasaddoyaṃ ayaṃ kusalasaddo cheke atthe ārogyatthe anavajjatthe iṭṭhavipāke atthepi diṭṭho amhehi. Idha imasmiṃ adhikāre anavajjādike atthe diṭṭho. Ādi-saddena ārogyatthaiṭṭhavipākatthā gahetabbā. Diṭṭho yasmā, tasmā anavajjaiṭṭhavipākalakkhaṇaṃ kusalaṃ. Natthi avajjaṃ kilesāvajjaṃ kilesadoso kilesadaratho etassāti anavajjaṃ, kammena vipaccīyateti vipāko, iṭṭhāniṭṭhādiārammaṇānubhavanavasena, attano sabhāvena ca iṭṭho vipāko etassāti iṭṭhavipākaṃ, anavajjameva iṭṭhavipākaṃ, taṃ lakkhīyati anena aviññātaṃ lakkhitabbaṃ kusalanti lakkhaṇaṃ, anavajjaiṭṭhavipākaṃ lakkhaṇaṃ etassāti anavajjaiṭṭhavipākalakkhaṇaṃ. Anavajjaiṭṭhavipākameva kusalaṃ. Nanu kathaṃ sayameva attano lakkhaṇaṃ bhaveyyāti codanā bhaveyya viññātāviññātasaddatthabhāvena lakkhaṇalakkhitabbabhāvayuttito. Kusalasaddatthavasena hi aviññātaṃ apākaṭaṃ kusalaṃ lakkhitabbaṃ hoti. Anavajjaiṭṭhavipākasaddatthavasena viññātaṃ pākaṭaṃ kusalaṃ lakkhaṇaṃ hoti. Akusalaviddhaṃsanarasaṃ akusalānaṃ viddhaṃsanaṃ akusalaviddhaṃsanaṃ, taṃ raso kiccametassāti akusalaviddhaṃsanarasaṃ, akusalaviddhaṃsanakiccaṃ. Vodānabhāvena paccupaṭṭhātīti vodānapaccupaṭṭhānaṃ, vodānaupaṭṭhānākāraṃ vodānagayhākāraṃ. Vā ayaṃ añño nayo. Vajjapaṭipakkhattā anavajjalakkhaṇameva kusalaṃ, vajjapaṭipakkhalakkhaṇaṃ kusalanti attho. Vodānabhāvarasaṃ vodānabhāvasampattikaṃ. Iṭṭhavipākapaccupaṭṭhānaṃ iṭṭhavipākaphalaṃ. Yonisomanasikārapadaṭṭhānaṃ padañca taṃ ṭhānañcāti padaṭṭhānaṃ, ubho kāraṇatthādhivacanaṃ, tasmā āsannakāraṇanti attho, itarathā punaruttidoso siyā, yonisomanasikāro padaṭṭhānaṃ āsannakāraṇaṃ etassāti yonisomanasikārapadaṭṭhānaṃ.

Sāvajjāniṭṭhavipākalakkhaṇaṃ akusalaṃ. Tadubhayaviparītaṃ tehi ubhayehi kusalākusalehi viparītaṃ avipākalakkhaṇaṃ etassāti tadubhayaviparītalakkhaṇaṃ abyākataṃ. Vā ayaṃ añño nayo. Avipākārahaṃ vipākassa ananucchavikaṃ.

Savatthukāvatthukabhedatoti savatthukaṃ hadayavatthukaṃ, avatthukaṃ hadayavatthuvirahitaṃ.

12.Uddānato saṅkhepavasena kilesavatthuvasena duve kāmā honti. Chandarāgova kileso, tebhūmake pavattaṃ vaṭṭasahitaṃ vatthu, vasati kileso etthāti vatthu.

1. Kilesakāmo vatthuṃ kāmeti icchati, vatthu kilesakāmena kāmīyati icchīyatīti kattukārakakammakārakadvaye sādhanadvaye esa eso duvidhopi kāmo sijjhati.

14-5. So ayaṃ duvidhopi kāmo yasmiṃ padese sampattīnaṃ vasena avacarati, iti tasmā kāraṇā so pana padeso catupāyānaṃ channaṃ devānaṃ manussānaṃ vasena eva ekādasavidho hoti.

我來翻譯這段巴利文： 11. 這個"善"字,我們見到它用於表示善巧義、健康義、無過失義、樂報義。在此論題中,是見於無過失等義。以"等"字當攝取健康義與樂報義。由於如此見到,因此善以無過失與樂報為相。無過失即無煩惱過失、煩惱過、煩惱熱惱者為無過失;由業而成熟為異熟,以經驗可意不可意等所緣之力,以及以自性而有可意異熟者為樂報,無過失即是樂報,由此標識未知應標識之善為相,以無過失樂報為相者即是無過失樂報相。無過失樂報即是善。難道不會有"如何自身即成為自身之相"的質難?由於已知與未知的語義性質,相與所相之性質相應。因為依善字義而有未知不明顯之善為所相。依無過失樂報字義而有已知明顯之善為能相。以破壞不善為味,破壞諸不善為破壞不善,以此為味即作用者為破壞不善味,即破壞不善的作用。以清凈性而現起為清凈現起,清凈顯現行相即清凈所取行相。或另有此說。由對治過失故以無過失為相即是善,意即以對治過失為相是善。以清凈性為味即具足清凈性。以樂報為現起即樂報果。以如理作意為足處,足與處即是足處,二者是因的同義語,因此意為近因,否則將有重複過失,以如理作意為足處即近因者為如理作意足處。 有過失不樂報相為不善。與彼二相違,與彼善不善二者相違,以無異熟為相者為與彼二相違相即無記。或另有此說。不應有異熟,不相應于異熟。 以有依處無依處差別,有依處即有心所依處,無依處即無心所依處。 12. 略說依煩惱與事物而有二種欲。欲貪即是煩惱,三界中轉起的輪迴相應事物,煩惱住于其中故為事物。 13. 煩惱欲欲求事物,事物為煩惱欲所欲求,如此在能作、作具二種格位中,此二種欲得以成立。 14-5. 這二種欲依勝處而行,因此彼處依四惡趣、六慾天、人而成十一種。

16.Kāmovacaratīti ettha etasmiṃ ekādasavidhe padese kāmo avacarati, iti tasmā kāraṇā so padeso assa kāmassa anena kāmena abhilakkhitattā kāmāvacarasaññito. Abhilakkhitasaddappayoge tatiyatthe 『『assā』』ti chaṭṭhī hotīti saddasatthavidū paṭhanti. Sasatthāvacaro padeso viya satte sasanti hiṃsanti tehīti satthā, saha satthehīti sasatthā, sasatthā purisā avacaranti etthāti sasatthāvacaro. Yathā hi yasmiṃ padese sasatthā purisā avacaranti, so padeso vijjamānesupi aññesu dvipadacatuppadesu avacarantesu tesaṃ upalakkhitattā 『『sasatthāvacaro』』tveva vuccati, evaṃ vijjamānesupi aññesu rūpāvacarādīsu tattha avacarantesu tesaṃ abhilakkhitattā ayaṃ padeso 『『kāmāvacaro』』tveva vuccati.

1. Yathā rūpabhavo uttarapadassa lopaṃ katvā rūpanti vutto, evaṃ tathā svāyaṃ so ayaṃ eso kāmāvacaro uttarapadassa lopaṃ katvā kāmo iti saññito kāmo nāma udīrito paṇḍitena kathito.

18.Tasmiṃ kāme idaṃ cittaṃ tasmiṃ kāmāvacare sadā avacarati, iti tasmā kāraṇā kāmāvacaraṃ iti evaṃ kāmaghātinā kāmānaṃ vināsakena buddhena kathitaṃ. Kiñcāpi etaṃ rūpārūpabhavesupi avacarati, yathā pana saṅgāme yebhuyyena avacaraṇato 『『saṅgāmāvacaro』』ti laddhanāmo nāgo nagare carantopi 『『saṅgāmāvacaro』』tveva vuccati, thalacarajalacarā pāṇino athale ajale ṭhitāpi 『『thalacarajalacarā』』tveva vuccanti, evaṃ idaṃ aññattha avacarantampi kāmāvacaramevāti daṭṭhabbaṃ. Ārammaṇakaraṇavasena vā ettha kāmo avacaratītipi kāmāvacaraṃ. Kāmañcesa rūpārūpāvacaresupi avacarati, yathā pana vadatīti vaccho, mahiyaṃ setīti mahiṃsoti vutte na yattakā vadanti, mahiyaṃ vā senti, sabbesaṃ taṃ nāmaṃ hoti, evaṃsampadamidaṃ daṭṭhabbaṃ.

19.Paṭisandhiṃ bhave kāme kāmabhavasaṅkhāte kāme paṭisandhiṃ avacārayati, iti tasmā kāmāvacaraṃ . Iti evaṃ vā ayaṃ añño nayo. Tatra tasmiṃ kāmāvacare pariyāpannaṃ antogadhaṃ, iti tasmā kāmāvacaraṃ.

20.Aṭṭhavidhaṃ cittaṃ kāmāvacarasaññitaṃ idaṃ aṭṭhavidhaṃ cittaṃ. Dasapuññakiriyavatthuvaseneva puññakiriyā eva tesaṃ tesaṃ phalānisaṃsānaṃ vatthūni kāraṇānīti puññakiriyavatthūni, tesaṃ vaso, tena pavattati.

1. Dānaṃ sīlaṃ bhāvanā pattidānaṃ veyyāvaccaṃ dhammadesanā anumodanā diṭṭhijubhāvo saṃsuti dhammassavanañca apacāyo apacāyanaṃ, evaṃ iminā mayā vuttappakārena puññāni eva vatthūni puññavatthūni, tesaṃ pabhedo puññavatthuppabhedo ñeyyo paṇḍitena jānitabbo.

22-3.Gacchanti saṅgahaṃ dāne pattidānānumodanā dāne saṅgahaṃ gacchanti, veyyāvaccāpacāyanā sīlamaye puññe saṅgahaṃ gacchanti, dhammadesanā dhammassavanaṃ diṭṭhiujukā bhāvanāmaye puññe saṅgahaṃ gacchanti, dasa puññakiriyāpi ca tīṇi eva sambhonti.

24.Sabbānussatipuññañca pasaṃsā saraṇattayaṃ ratanattayaguṇapasaṃsā ca ete diṭṭhijukammamhi saṅgayhanti, tasmiṃ saṅgahapāpuṇe saṃsayo sandeho natthi.

我來翻譯這段巴利文： 16. "欲行"在此,在這十一種處所中欲而行,因此彼處由於為此欲所標識而名為欲界。語法學者說在"標識"一詞的使用中,"彼"的第六格表示第三格義。如持武器而行處,以彼等傷害眾生故為武器,與武器俱為持武器,持武器之人行於其中故為持武器行處。如在某處持武器之人而行,彼處雖有其他二足四足眾生而行,由於為彼等所標識故僅稱為"持武器行處",如是雖有其他色界等在彼處而行,由於為彼等所標識故此處僅稱為"欲界"。 17. 如色有省略後分而說為色,如是此欲界省略後分而稱為欲,為智者所說。 18. 此心常在彼欲中,即在欲界中而行,因此為破欲者、欲之破壞者佛所說為欲界。雖然它也在色無色有中而行,但如戰場上多數而行而得名為"戰場行者"的象,雖在城中行走也仍稱為"戰場行者",陸行水行生物即使住在非陸非水也仍稱為"陸行水行",如是此心雖在其他處而行也應視為欲界。或者由於以欲為所緣故為欲界。雖然此也在色無色界而行,但如說"能叫為牛犢","臥于地為水牛",並非一切能叫的、臥地的都得此名,此應如是理解。 19. 使結生於欲有,即于稱為欲有處使結生,因此為欲界。或另有此說。攝屬於彼欲界,包含其中,因此為欲界。 20. 此八種心稱為欲界心。依十種福業事而轉,福業即是彼彼果報的事即因,故為福業事,依其力而轉起。 21. 佈施、持戒、修習、迴向、服務、說法、隨喜、正見、敬禮、聽法等,如是由我所說的方式,福即是事為福事,其差別為福事差別應為智者所知。 22-3. 迴向與隨喜攝於施,服務與敬禮攝於戒所生福,說法、聽法與正直見攝於修所生福,十種福業事成為三種。 24. 一切隨念福、讚歎三寶及三寶功德讚歎等攝於正見業中,對此攝屬無有疑惑。

25.Purimā cetanā tato pubbabhāge pavattā cetanā, muñcacetanā paccuppannā cetanā, paracetanā pacchākāle pavattā cetanā, tissopi cetanā dānamaye puññe honti. Evanti yathā tissopi cetanā dānamaye puññe honti, evaṃ tathā dānamayapuññato sesesupi sīlamayabhāvanāmayesu tisso cetanā paṇḍito dīpaye katheyya.

Hi saccaṃ yadā pana yo puggalo deyyadhammapaṭiggāhakādisampattiṃ āgamma paṭicca. Paṭiggāhakādisampattinti ettha ādi-saddena desakālakalyāṇamittādayo gahitā. Aññaṃ vā somanassahetunti añña-ggahaṇena saddhābahulatāvisuddhidiṭṭhitākusalakiriyānisaṃsadassitāsomanassapaṭisandhikatādīnaṃ saṅgaho. Atthi dinnaṃ dānassa phalaṃ atthi. Ādi-saddena atthihutādayo gahitā. Purakkhatvāti purato katvā. Parehi anussāhito acodito dānādīni puññāni karoti. Dānādīnīti vacanena deyyadhammaṃ nissāya pavattadānacetanā gahetabbā. Tadā assa puggalassa. Saṅkharaṇaṃ saṅkhāro, natthi saṅkhāro etassāti asaṅkhāro, taṃ eva asaṅkhārikaṃ, appayoganti attho. Vuttanayenāti vuttanayo nāma 『『deyyadhammapaṭiggāhakādisampatti』』nti vacanaṃ. Imasmiṃ panatthe saṅkharotīti saṅkhāro nāma attano vā pavattassa pubbappayogassa adhivacanaṃ, parassa vā pavattapubbappayogassa adhivacanaṃ. Ayamassa adhippāyo – yadā yo 『『dānādīni karissāmī』』ti cittaṃ samuppādetvā nākāsi, pacchā attano pubbacetanāya ussāhito karoti, tadā sasaṅkhārikaṃ hoti, attano pubbappayogena saha pavattatīti attho. Paṭipattidassanena paṭipajjitabbā sīlādīhi paṭipajjanti jānanti gacchanti vā nibbānaṃ etāyāti paṭipatti, tāya dassanaṃ paṭipattidassanaṃ, tena. Jāto paricayo etesanti jātaparicayā. Sahasāti vegena. Catūsupi vikappesu dasseyya.

26.Dasapuññakriyādīnaṃ vasena ca bahūnipi bhavanti etāni pana cittāni dasapuññakiriyādīnaṃ vasenapi bahūnipi bhavanti iti evaṃ pakāsaye bhagavā pakāseyya.

我來翻譯這段巴利文： 25. 前行思即在之前生起的思,釋放思即現在的思,後行思即之後生起的思,這三種思都在佈施所生福中。如是:正如三種思存在於佈施所生福中,如是智者也應說明在佈施所生福之外的戒所生、修所生福中也有三種思。 確實,當某人依賴獲得應施物與受者等圓滿。此中"受者等圓滿"的"等"字,包括處所、時節、善知識等。或其他喜悅因,以"其他"一詞攝取信仰增盛、見清凈、善業果報見、喜悅結生等。"佈施有果"等,以"等"字包括祭祀等。"置於前"即置於前面。不被他人勸導、催促而行佈施等福。以"佈施等"之語當取依應施物而生起的佈施思。此時彼人。造作為行,無行者為無行,即是無行,意即無加行。"如所說方式"即指"應施物與受者等圓滿"之語。在此義中,"行"是指自己或他人先前加行的代稱。此中意趣是:當某人生起"我將行佈施等"之心而未作,後來被自己先前的思所激勵而作,則成為有行,即與自己先前加行俱行之義。以行道顯示,以戒等而行道、了知或趣向涅槃故為行道,以此顯示,故為行道顯示,由此。已生熟練者為已生熟練。"突然"即迅速。在四種分別中應顯示。 26. 依十種福業等而有諸多,此等心依十種福業等也成諸多,世尊如是開示。

27.

Sattarasa sahassāni, dve satāni asīti ca;

Kāmāvacarapuññāni, bhavantīti viniddiseti. –

Kāmāvacarapuññāni sattarasa sahassāni ca dve satāni ca asīti ca bhavanti, iti vacanaṃ viniddise ācariyo katheyya.

Dasapuññakriyāvatthu, chadvārādhipatīhi ca;

Kāyādīhi ca tīheva, hīnādīhi ca tīhi tu.

Dvīsubhavesu kāmabhavarūpabhavesu. Paṭipadādibhedato dukkhāpaṭipadaṃ dandhābhiññaṃ, dukkhāpaṭipadaṃ khippābhiññaṃ, sukhāpaṭipadaṃ dandhābhiññaṃ, sukhāpaṭipadaṃ khippābhiññaṃ. Rūpāvacarabhāvanāpuññavasappavattaṃ rūpāvacare pavattassa bhāvanāpuññassa vasena pavattaṃ rūpāvacarūpapattinipphādakaṃ rūpāvacare upapattiyā paṭisandhiyā nipphādakaṃ hoti.

Savatthukāvatthukabhedatoti arūpāvacaraṃ yadā kāmarūpe jāyati, tadā hadayavatthuṃ nissāya jāyati, iti tasmā savatthukaṃ nāma jātaṃ. Yadā arūpe jāyati, tadā hadayavatthuṃ anissāya jāyati, iti tasmā avatthukaṃ nāma jātaṃ.

Ākāsānañcāyatanassa kasiṇugghāṭimākāsaṃ ārammaṇaṃ. Viññāṇañcāyatanassa tattha pavattaviññāṇaṃ, tasmiṃ kasiṇugghāṭimākāse pavattaṃ viññāṇaṃ cittaṃ ārammaṇaṃ hoti. Ākiñcaññāyatanassa tassa apagamo tassa ākāsānañcāyatanassa apagamo abhāvo vohāro ārammaṇaṃ hoti. Nevasaññānāsaññāyatanassa ākiñcaññāyatanaṃ ārammaṇaṃ hoti.

Rūpe saññā rūpasaññā. Saññāsīsena cittampi gahitaṃ. Samatikkamā kasiṇugghāṭimākāsasamatikkamanena. Paṭighe dvārārammaṇānaṃ saṅghaṭṭane pavattā saññā paṭighasaññā. Dvipañcaviññāṇānaṃ adhivacanaṃ. Tāsaṃ paṭighasaññānaṃ dvipañcaviññāṇānaṃ atthaṅgamā atthaṅgamena. Nānā attā sabhāvo etassāti nānattaṃ, ārammaṇaṃ, nānatte nānāsabhāve pavattā saññā nānattasaññā, nānā attā sabhāvo etissāti vā nānattā, sāyeva saññā nānattasaññā, kāmāvacarasaññāti attho. Tāsaṃ nānattasaññānaṃ amanasikārā amanasikārena.

Niyatāniyatavatthukabhedatoti sotāpattimaggo niyatavatthuko. Kasmā? Kāmarūpesuyeva hadayavatthuṃ nissāya uppajjanato. Itare pana tayo maggā aniyatavatthukā. Kasmā? Kāmarūpesu hadayavatthuṃ nissāya jāyanti, arūpe hadayavatthuṃ anissāya jāyanti, tasmā aniyatavatthukā. Tīhi vimokkhamukhehīti suññataanimittaappaṇihitasaṅkhātehi tīhi vimokkhamukhehi.

Yassa saṃvijjanti, taṃ puggalaṃ vaṭṭasmiṃ saṃyojenti bandhantīti saṃyojanā. Sakkāyadiṭṭhivicikicchāsīlabbataparāmāsāyeva saṃyojanā sakkāyadiṭṭhivicikicchāsīlabbataparāmāsasaṃyojanā, tesaṃ pahānaṃ sakkāyadiṭṭhivicikicchāsīlabbataparāmāsasaṃyojanappahānaṃ, taṃ karotīti sakkāyadiṭṭhivicikicchāsīlabbataparāmāsasaṃyojanappahānakaraṃ, sotāpattimaggacittaṃ. Mānopi ekadesato apāyagāmikoyeva pahiyyate. Sotāpattimaggena nissesato na pahiyyate. Sesakilesesupi eseva nayo. Uddhaccaṃ pana ekadesatopi apāyagāmikampi na pahiyyati. Sakadāgāmimaggacittaṃ rāgadosamohānaṃ tanuttakaraṃ. Sotāpattimaggena nāsitasaṃyojanānaṃ pahānaṃ kasmā na vuttanti ce? Paṭhamamaggato dutiyamaggassa mahantattā paṭhamamaggena nāsitā saṃyojanā dutiyamaggena nāsitāti paññāyati, iti yasmā, tasmā na vuttaṃ. Tatiyacatutthamaggesupi eseva nayo. Ettha etasmiṃ lokuttaracitte. Ekekanti vicchāvasena vuttaṃ. Maggānurūpanti vacanaṃ paṭhamamaggassa paṭhamaphalañca anurūpanti viññāpanatthaṃ.

我來翻譯這段巴利文： 27. "一萬七千又二百，再加八十為其數； 欲界諸福如是量，當知差別如是說。" 欲界諸福有一萬七千又二百八十，論師如是詳細解說。 "十種福業事，六門增上力； 三身語意等，及三上中下。 二有中即欲有、色有。依行道等差別為苦遲通、苦速通、樂遲通、樂速通。依色界修習福力而轉,依色界中生起的修習福的力而轉,能產生色界生,能引生色界中的結生。 以有依處無依處差別者:無色界心當生於欲界、色界時,依心所依處而生,因此名為有依處。當生於無色界時,不依心所依處而生,因此名為無依處。 空無邊處以遍解脫虛空為所緣。識無邊處以彼處轉起識,即在彼遍解脫虛空中轉起的識心為所緣。無所有處以彼離去,即彼空無邊處的離去、不存在的言說為所緣。非想非非想處以無所有處為所緣。 色想即對色的想。以想為首也攝取心。超越即超越遍解脫虛空。對抗想即生起于門與所緣相撞擊的想。是二種五識的代稱。由彼等對抗想即二種五識的滅沒。種種即有種種自性者為種種,所緣,生起于種種即種種自性的想為種種想,或有種種自性者為種種,彼想即種種想,意即欲界想。由不作意于彼等種種想。 以定依處不定依處差別者:預流道是定依處。為何?因為僅依心所依處而在欲界色界生起。其餘三道是不定依處。為何?在欲界色界依心所依處而生,在無色界不依心所依處而生,因此為不定依處。以三解脫門者:即以稱為空、無相、無愿的三解脫門。 對誰存在,則將彼有情繫縛于輪迴中故為結。身見、疑、戒禁取即是結為身見疑戒禁取結,彼等的斷除為身見疑戒禁取結的斷除,令作此為身見疑戒禁取結斷除作者,即預流道心。慢也部分斷除趣向惡趣者。預流道不完全斷除。對其餘煩惱也是此理。掉舉則連部分趣向惡趣者也不斷除。一來道心令貪瞋癡薄弱。若問為何不說斷除已被預流道所滅的諸結?因為第二道比第一道更大,被第一道所滅的結顯然被第二道所滅,因此不說。對第三第四道也是此理。在此即在此出世間心中。"每一"是依區分而說。"隨道"之語是爲了說明第一道與第一果相隨順。

28.Kāme aṭṭheva kāmāvacare aṭṭha eva cittāni, rūpe rūpabhave pañca cittāni, arūpisu cattāri cittāni, anuttarāni lokuttaracittāni cattāri, evaṃ iminā mayā vuttappakārena kusalāni cittāni ekavīsati honti.

29.Kusalākusalāpagatenasatā muninā kusalato, akusalato ca apagatena satā satisampannena kusale kusalena chekena vasinā pañcavasīhi samannāgatena yaṃ kusalacittaṃ catubhūmigataṃ catūsu bhūmīsu pavattaṃ sakalaṃ sabbaṃ lapitaṃ kathitaṃ, taṃ kusalacittaṃ mayāpi buddhadattācariyena lapitaṃ kathitaṃ.

Niyatāniyatavatthuvasenāti paṭighasampayuttadvayaṃ kāmeyeva hadayavatthuṃ nissāya jāyati, aññabhūmīsu na jāyati, tasmā niyatavatthukaṃ hoti. Itarāni pana akusalāni kāmarūpesu uppajjanakāle hadayavatthuṃ nissāya jāyanti, arūpe hadayavatthuṃ anissāya jāyanti, tasmā aniyatavatthukāni, tena. Paṭisandhijanakājanakavasena cāti uddhaccasahagataṃ paṭisandhiṃ na janeti. Yadi paṭisandhiṃ janeyya, apāyesuyeva janeyya. Kasmā? Sotāpattimaggena ekadesato apāyagāmikampi na jahitaṃ, sabbaṃ na jahitanti attho. Sopi maggo apāyagāmī na hoti. Aññe pana kilesā ekadesavasena apāyagāmikā jahitā, tena paṭhamamaggenāti tasmā na janeti. Ekādasavidhaṃ pana paṭisandhiṃ janeti, tena.

Diṭṭhamaṅgalādīnīti ādi-saddena sutamaṅgalādīni gahitāni. Sārato uttamato pacceti saddahati. Sabhāvatikkhena sabhāvo tikkho etassāti sabhāvatikkhaṃ, tena sabhāvatikkhena.

Assapana paṭighasampayuttassa pāṇātipātādīsu akusalakammesu tikkhappavattikāle asaṅkhārikassa uppatti, mandappavattikāle sasaṅkhārikassa uppatti veditabbā.

Tassa momūhassa.

Dukkhavisesassa dukkhanānattassa.

1. Lobhamūlavasena aṭṭha cittāni, dosamūlavasā duve cittāni, mohamūlavasena dve cittāni. Evaṃ iminā mayā vuttappakārena akusalāni dvādasappakārāni siyuṃ bhaveyyuṃ.

31.Yaṃ pāpamānasaṃ yaṃ akusalacittaṃ pāpāpāpesu pāpaapāpesu kusalākusalesu apāpena appavattena pāpāpāpappahīnena vuttaṃ īritaṃ kathitaṃ, taṃ pāpamānasaṃ taṃ akusalacittaṃ mayā samudāhaṭaṃ kathitaṃ.

Yathā panassa yathā pana assa vipākassa kusalaṃ dānādivasena dānādīnaṃ dasapuññakiriyavatthūnaṃ vasena chasu ārammaṇesu pavattati, idaṃ vipākacittaṃ tathā na pavattati. Hi saccaṃ idaṃ vipākaṃ paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesu kāmāvacaradhammantogadhesu chasu ārammaṇesu pavattati. Sampayuttadhammānañca visese asatipi kusalasampayuttadhammato assa vipākassa, sampayuttadhammānañca nānatte asatipi idaṃ vipākaṃ ādāsatalādīsu dhammajātesu mukhanimittaṃ viya nirussāhaṃ. Ayamassādhippāyo – yathā ādāsatale mukhanimittaṃ mukhe calite calati, acalite na calati, mukhassa kāraṇaṃ vinā mukhanimittassa viya kāraṇaṃ natthi, evaṃ kusalakāraṇā vipākassa aññaṃ kāraṇaṃ natthi, nirussāhaṃ vipākaṃ.

32.Kāmāvacaradevānaṃ manussānaṃ ime aṭṭha mahāvipākā duhetukatihetukānaṃ kāmāvacaradevānaṃ, manussānañca paṭisandhiyo bhavanti.

33-

我來翻譯這段巴利文： 28. 欲界中八種心,色有中五種心,無色界四種心,無上出世間心四種,如是依我所說方式善心有二十一種。 29. 離善不善的具念牟尼,由善與離不善的具念、成就五自在者所說的四地所攝一切善心,也為我佛授阿阇梨所說。 以定依處不定依處者:瞋恚相應二種僅依心所依處而生於欲界,不生於其他地,因此為定依處。其餘不善則在欲界色界生起時依心所依處而生,在無色界不依心所依處而生,因此為不定依處,由此。以能生不能生結生者:掉舉相應不能生結生。若能生結生,則僅能生於惡趣。為何?因為預流道連部分趣向惡趣者也未斷,意即未斷一切。彼道也不趨向惡趣。但其他煩惱依部分而斷除趣向惡趣者,由彼第一道,因此不生。而能生十一種結生,由此。 "所見祥瑞等"中,"等"字包括所聞祥瑞等。以最上而信受。以自性銳利者為自性銳利,以彼自性銳利。 當知此瞋恚相應在殺生等不善業中強烈轉起時生起無行,微弱轉起時生起有行。 彼即愚癡者。 苦的差別即苦的種種。 30. 依貪根八種心,依瞋根二種心,依癡根二種心。如是依我所說方式不善有十二種。 31. 由無惡未行惡斷除善不善惡的非惡者所說的噁心,彼噁心為我所說。 如彼異熟依佈施等十福業事而於六所緣中轉起,此異熟心則不如是轉起。確實此異熟依結生、有分、死、彼所緣而於攝屬欲界法的小法中的六所緣中轉起。雖與善相應法無差別,此異熟如鏡面等法類中的面相一樣無力。此中意趣是:如鏡面中面相隨面動而動,不動則不動,如面相無離面因,如是異熟無離善因,異熟無力。 32. 這八大異熟成為欲界天與人中二因三因者的結生。 33-

4.Tato paraṃ pavattiyaṃ yāvatāyukaṃ bhavaṅgaṃ hutvā balavārammaṇe atimahantavibhūtārammaṇe tadārammaṇañca hutvā tato paraṃ maraṇakālasmiṃ cuti hutvā pavattanti , evaṃ iminā mayā vuttappakārena catūsu ṭhānesu vipaccanti vipākabhāvena jāyanti.

1. Sabhūmikusaleheva mahāpākā samā vinā mahāpākā kammadvāraṃ kammakāraṇaṃ vinā, kammañca mahāpuññānaṃ kiriyavatthukaṃ vinā vajjetvā sabhūmikusaleheva attano bhūmiyaṃ pavattehi kusalehi eva samā sadisā. Kammadvāraṃ nāma kāyaviññattikammadvāraṃ, vacīviññattikammadvāraṃ, bhavaṅgasaṅkhātaṃ manodvāraṃ, iti tividhaṃ kammadvāraṃ kammakāraṇaṃ. Kammaṃ nāma aṭṭhakāmāvacarakusalacetanā idha adhippetā.

36.Pākā kusalavipākā aviññattijanattā ca viññatti ca viññatti ca viññattiviññattiyoti vattabbe sarūpekasesaṃ katvā 『『viññattī』』ti vuttaṃ, tā janentīti viññattijanā, na viññattijanā aviññattijanā, tesaṃ bhāvo aviññattijanattaṃ. Tasmā aviññattijanattā kāyaviññattivacīviññattisaṅkhātānaṃ kammadvārānaṃ ajanakattā manodvārasaṅkhātassa kammadvārassa vasena ca appavattanato avipākasabhāvato ca akammabhāvato ca appavattanato ceva puññakiriyavatthuvasena appavattanato ceva puññehi no samā asadisā.

37-9.Parittārammaṇattā hi tesamekantato tesaṃ vipākānaṃ ekantato parittārammaṇattā kāmāvacarārammaṇattā tesu vipākesu sattapaññattikārammaṇā karuṇāmuditā kadāci kismiñci kāle na jāyanti, tathā evaṃ tisso pana viratiyo etesu vipākesu na jāyanti, hi kasmā kāraṇā na jāyanti, pañca sikkhāpadā kusalāti kusalā nāmāti satthunā vuttā yasmā kāraṇā, tasmā na jāyanti. Tathādhipatinopettha tathā evameva cattāro adhipatinopi etesu vipākesu na santi. Kasmā ? Chandādīni dhammajātāni puretaraṃ katvā anuppajjanato na santi, iti vacanaṃ viniddise ācariyo katheyya.

40.Asaṅkhārasasaṅkhāravidhānaṃ pana puññato vipākesu asaṅkhārasasaṅkhāravidhānaṃ puññato kusalato āgamanavasena ñeyyaṃ. Tattha ekaccānaṃ ācariyānaṃ matena mukhe calite ādāsatale mukhanimittacalanaṃ viya asaṅkhārassa kusalassa vipāko asaṅkhāro hoti, sasaṅkhārassa kusalassa vipāko sasaṅkhāro hoti, evaṃ āgamanavasena ñeyyaṃ. Paccayato ceva ñeyyaṃ tattha ekaccānaṃ ācariyānaṃ matena balavantehi vibhūtehi paccayehi kammādīhi uppanno asaṅkhāro dubbalehi sasaṅkhāroti evaṃ paccayavasena viññeyyaṃ jānitabbaṃ.

41-

我來翻譯這段巴利文： 34. 此後于轉起時,成為盡壽有分,於強力所緣、極大明顯所緣時成為彼所緣,此後于死時成為死心而轉起,如是依我所說方式於四處成熟即以異熟性而生。 35. 大異熟僅與同地善相等,無大異熟,除業門即業因,及除大福業的事,僅與同地所轉起的善相等。所謂業門即身表業門、語表業門、稱為有分的意門,如是三種業門即業因。此處所說業即指八欲界善思。 36. 異熟善異熟由於無表生性及由於非業性而不與福相等。表與表即表表,應如是說而作同形省略而說為"表",生彼等為表生,非表生為無表生,彼等之性為無表生性。因此由於無表生性即由於不生稱為身表語表的業門,及由於不依稱為意門的業門而轉起,及由於無異熟自性,及由於非業性,及由於不依福業事而轉起,故與諸福不相等。 37-9. 因為彼等異熟決定以小所緣即欲界所緣,于彼等異熟中以有情施設為所緣的悲與喜有時不生起,如是此三離也不于這些異熟中生起,為何不生起?因為導師說五學處為善,故不生起。如是此中也無四增上。為何?因為不以欲等法類為先而生起故無,論師應如是詳細解說。 40. 由福而來的無行有行差別應依來源而知。此中依某些阿阇梨之見,如面動時鏡面中面相隨動,無行善的異熟為無行,有行善的異熟為有行,如是應依來源而知。又應依緣而知,此中依某些阿阇梨之見,由強力、明顯的業等諸緣所生為無行,由微弱者為有行,如是應依緣而了知。 41-;

1. Hīnādīnaṃ puññānaṃ vipākattā hīnādayo vipākā puññavādinā jinena paridīpitā bhavanti, iti evaṃ iminā vuttappakārena pavattaṃ idaṃ aṭṭhavidhaṃ cittaṃ ekantena savatthukaṃ kāmalokasmiṃ jāyate, aññattha pana aññāsu bhūmīsu na jāyate.

Viññāṇapañcakaṃ niyatārammaṇanti cakkhuviññāṇassa rūpameva ārammaṇaṃ, na saddādayo. Sesattayaṃ yadā cakkhuviññāṇena gahitaṃ ārammaṇaṃ karoti, tadāssa rūpaṃ ārammaṇaṃ hoti. Yadā sotaviññāṇena gahitaṃ, tadāssa saddo ārammaṇo hoti. Yadā ghānajivhākāyaviññāṇehi gahitāni ārammaṇāni karonti, tadāssa gandharasaphoṭṭhabbārammaṇāni honti. Manoviññāṇadhātudvayaṃ yadā tadārammaṇaṃ hoti, tadā chaārammaṇaṃ hoti, evaṃ aniyatārammaṇaṃ hoti.

Rūpārammaṇāya kiriyāmanodhātuyā apagamo padaṭṭhānaṃ āsannakāraṇaṃ etassāti apagamapadaṭṭhānaṃ, tāya āvajjanaṃ katvā ṭhitāya cakkhuviññāṇena dassanakiccaṃ karīyatīti attho. Tathābhāvapaccupaṭṭhānaṃ sampaṭicchanabhāvena gayhākāraṃ. Santīraṇādirasā somanassayuttā manoviññāṇadhātusantīraṇatadārammaṇarasā, upekkhāyuttā pana santīraṇatadārammaṇapaṭisandhibhavaṅgacutirasā, tathābhāvapaccupaṭṭhānā santīraṇādibhāvena gayhākāraṃ.

43.Kāmāvacarapuññassa kāmāvacarakusalassa soḷasa vipākā honti. Iti yaṃ vacanaṃ vuttaṃ, taṃ vacanaṃ tihetukapuññassa ukkaṭṭhassa vasena ācariyo paridīpaye. Ayamettha attho – chandādhipateyyādīnaṃ vasena ukkaṭṭhatihetukakusalaṃ kāmasugatiyaṃ tihetukapaṭisandhiṃ datvā pavatte aṭṭha ahetukakusalavipākāni, aṭṭha mahākusalavipākānīti soḷasa pākāni nipphādeti.

1. Kusalānugataṃ katvā bhājitaṃ kiṃ mahaggataṃ vipākacittaṃ kusalānugataṃ kusalaṃ anugataṃ katvā mahaggatakusalacittena samānaṃ katvā bhagavatā bhājitaṃ desitaṃ. Kiṃ kena kāraṇena? Kāmāvacarapuññaṃva kāmāvacarakusalaṃ iva asamānaphalaṃ natthi yato yasmā kāraṇā, tasmā vipākaṃ kusalānugataṃ katvā bhagavatā bhājitaṃ desitaṃ. Kāmāvacarapuññaṃvāti yathā aṭṭhavidhesu kāmāvacarakusalesu ukkaṭṭhatihetukakusalaṃ kāmasugatiyaṃ tihetukapaṭisandhiṃ datvā pavatte soḷasa kusalavipākāni nipphādeti, tihetukaomakañca duhetukaukkaṭṭhañca kāmasugatiyaṃ duhetukapaṭisandhiṃ datvā pavatte tihetukavirahitāni ahetukaduhetukasaṅkhātāni vipākāni nipphādeti, duhetukaomakaṃ pana kāmasugatiyaṃ ahetukapaṭisandhiṃ datvā pavatte aṭṭha ahetukavipākāni nipphādeti, evaṃ kāmāvacarapuññaṃ asamānaphalaṃva hoti.

2. Gajādīnaṃ chāyā gajādisadisā hoti yathā, evaṃ mahaggatavipākaṃ sabbathā sabbapakārena attano kusaleheva samānaṃ hoti.

46-7.Kāmāvacarapuññaṃva nāparāpariyavedanaṃ idaṃ mahaggatakusalaṃ kāmāvacarapuññaṃva aparāpariyavedanaṃ aparasmiṃ bhave phaladāyakaṃ na hoti, jhānā aparihīnassa bhavagāmino paṭisandhigāmino sattassa kusalānantaraṃyeva phalaṃ uppajjati, iti ca ñāpanatthaṃ etassa mahaggatavipākassa kusalānugataṃ kusalānugamanaṃ bhagavatā kataṃ.

48.Ettha etasmiṃ mahaggatavipāke paṭipadākkamo tesañca hīnādīnaṃ bhedato jhānāgamanato mahaggatakusalajhānassa āgamanavasena vibhāvinā paṇḍitena veditabbo.

我來 譯這段巴利文： 42. 由於是下等等福的異熟,故說者佛陀開示下等等異熟,如是依此所說方式轉起的這八種心決定有依處而生於欲界,不生於其他地。 識五為定所緣者,眼識唯以色為所緣,非聲等。其餘三者當取眼識所取的所緣時,以色為所緣。當取耳識所取時,以聲為所緣。當取鼻舌身識所取的所緣時,以香味觸為所緣。意識界二種當成為彼所緣時,成為六所緣,如是為不定所緣。 以離去為足處者,即以取色所緣的作意意界的離去為近因,意即由彼作意而住立後由眼識作見的作用。以如是性為現起者即以領受性的所取行相。以推度等為味的喜相應意識界以推度與彼所緣為味,舍相應者則以推度、彼所緣、結生、有分、死為味,以如是性為現起即以推度等性的所取行相。 43. 欲界福有十六異熟。如是所說之語,論師依最勝三因福而開示。此中義為:依欲勝等而最勝三因善於欲善趣中給予三因結生后,于轉起時產生八無因善異熟、八大善異熟等十六異熟。 44. 為何廣大異熟心依隨善而分別?由佛依隨善即等同廣大善心而分別開示。由何因?因為不如欲界福那樣有不同果,故佛依隨善而分別開示異熟。"如欲界福"者:如八種欲界善中最勝三因善於欲善趣中給予三因結生后,于轉起時產生十六善異熟,下劣三因與最勝二因於欲善趣中給予二因結生后,于轉起時產生無三因即稱為無因二因的異熟,下劣二因則于欲善趣中給予無因結生后,于轉起時產生八無因異熟,如是欲界福有不同果。 45. 如象等之影與象等相似,如是廣大異熟在一切方面都與自己的善相等。 46-7. 此廣大善不如欲界福為後後受,不於後有中給予果,對未離定的趣有者即趣結生者,果僅在善之後生起,爲了顯示此故,佛作此廣大異熟隨善。 48. 此中於此廣大異熟,行道次第及彼等下等等的差別,由定的來源,應由明智者依廣大善定的來源而了知。

1. Ettha vipāke chandādiadhipatīnaṃ abhāvo, ayameva visesato kusalato ayaṃ eva viseso, sesaṃ sabbapakāraṃ avisesena kusalena samaṃ mataṃ kathitaṃ bhagavatā.

50.Suññataṃ animittanti, tathāpaṇihitantipi suññataṃ anattā, animittaṃ aniccaṃ, appaṇihitaṃ dukkhaṃ iti etāni tīṇi nāmāni maggassa anantare catubbidhassa maggassa anantare catubbidhe phale honti.

51.Labbhanti parabhāgasmiṃ maggānantare pavattaphalato aññasmiṃ kāle vaḷañjanaphalesu phalasamāpattisamāpajjanakālesu etāni tīṇi nāmāni na labbhante, phalehi vipassanāvaseneva anattaaniccadukkhasaṅkhātānaṃ tiṇṇaṃ vipassanānaṃ vasena eva tāni tīṇi nāmāni labbhare phalehi labbhante.

52.Hontisādhipatīneva lokuttaraphalāni tu ekantato sādhipatīni eva honti, lokuttaraphalāni ṭhapetvā aññasmiṃ vipāke adhipatī natthi.

1. Maggo attano maggabhāvena maggo nāma vuccate bhagavatā. Phalaṃ maggaṃ upādāya aṭṭhaṅgikamaggaṃ nissayaṃ katvā maggo nāma iti vacanaṃ vuccate bhagavatā.

54.Ime satta akusalavipākā. Gāvo caranti etthāti gocaro, tassadisattā gocaro ārammaṇanti attho, aniṭṭho ca aniṭṭhamajjhatto ca aniṭṭhāniṭṭhamajjhattā, teyeva gocaro aniṭṭhāniṭṭhamajjhattagocaro, tasmiṃ aniṭṭhāniṭṭhamajjhattagocare vattare vattanti. Sukhādittayayuttā te te aṭṭha ahetukakusalavipākā sukhādittayayuttā sukhasomanassaupekkhāvedanāhi sahagatā. Dukkhupekkhāyutā ime ime satta ahetukaakusalavipākā dukkhupekkhāvedanāhi sahagatā.

1. Evaṃ chattiṃsadhā pākaṃ pākasāsanapūjito sugato. Kiṃ visiṭṭho? Pākaṃ nāma asuraṃ, taṃ sāsati, pākena attano puññaphalena deve anusāsatīti vā pākasāsano, ko so? Sakko. Tena pākasāsanena pūjito savipākāvipākesu kusalavipākakiriyesu kusalo cheko evaṃ iminā mayā vuttappakārena pākaṃ cittaṃ chattiṃsappakāraṃ abrvi avoca.

Anuḷāresūti khuddakesu. Tathābhāvapaccupaṭṭhānā chaḷārammaṇavijānanagayhākārā. Sabbaññutaññāṇassa gati viya gati etissāti sabbaññutaññāṇagatikā.

56.Somanassayuttānaṭṭha, kusalākusalāni ca somanassayuttāni aṭṭha kusalākusalāni ca, kriyato pana pañca evaṃ iminā mayā vuttappakārena hāsacittāni terasa.

57.Puthujjanā hasantettha ettha etesu terasacittesu puthujjanā pana aṭṭhahi cittehi hasanti . Sekhā satta ariyā chahi cittehi hasanti. Asekhā khīṇāsavā pañcahi cittehi hasanti.

Kusalāni pana rūpārūpakusalāni sekhaputhujjanānaṃ uppajjanti. Imāni rūpārūpakiriyāni khīṇāsavānaṃ bhāvanāyeva kāro bhāvanākāro, tassa vaso bhāvanākāravaso, tena pavattāni. Tāni rūpārūpakusalāni bhāvanāpuññavasappavattāni bhāvanākusalavasena pavattāni. Imesaṃ rūpārūpakiriyānaṃ tesañca rūpārūpakusalānaṃ ayameva viseso.

58-9.Yā puthujjanakālasmiṃ, abhinibbattitā pana puthujjanakālasmiṃ puthujjanabhāvaṭṭhitena yoginā abhinibbattitā yā rūpārūpasamāpatti, sā rūpārūpasamāpatti so yogī khīṇāsavo bhikkhu hutvā naṃ rūpārūpasamāpattiṃ yāva yattakaṃ kālaṃ na samāpajjate, tāva tattakena kālena tassa khīṇāsavabhikkhuno kusalā eva rūpārūpakusalā eva hoti. Khīṇāsavena sā rūpārūpasamāpatti sace yadi samāpannā samāpajjitā, kriyā rūpārūpakiriyā hoti.

我來 譯這段巴利文： 49. 此中於異熟無慾等增上,這是與善的特殊差別,其餘一切方面無差別而與善相等,為世尊所說。 50. 空、無相及無愿:空即無我,無相即無常,無愿即苦,此三名於四種道之後的四種果中。 51. 于其他分即道後轉起果之外的時分,於行果即入果定時不得此三名,由果僅依觀即依稱為無我、無常、苦的三種觀,而得彼三名。 52. 出世間果唯有增上,決定唯有增上,除出世間果外,其他異熟無增上。 53. 道以自己的道性而被世尊稱為道。果依道即依八支道而被世尊稱為道。 54. 此七不善異熟。牛行於此為牧場,因與彼相似故所緣為牧場之義,不可意與不可意-中舍為不可意-不可意中舍,彼即為牧場為不可意-不可意中舍牧場,于彼不可意-不可意中舍牧場中轉起。與樂等三相應者,彼等八無因善異熟與樂、喜、舍受相應。與苦舍相應者,此七無因不善異熟與苦、舍受相應。 55. 如是三十六種異熟,受制伏者教法所尊敬的善逝。何所殊勝?異熟名為阿修羅,制伏彼,或由異熟即自己的福果而教導諸天故為制伏者,是誰?帝釋。為彼制伏者所尊敬,善巧于有異熟無異熟的善異熟與唯作,如是依我所說方式說三十六種異熟心。 "于非殊勝"即于微小。以如是性為現起即以了知六所緣的所取行相。有如一切智智的行相為一切智智行相。 56. 喜相應八,善不善及唯作五,如是依我所說方式笑心十三。 57. 此中凡夫以八心笑。有學七聖者以六心笑。無學漏盡者以五心笑。 善即色無色善生起于有學凡夫。此色無色唯作依修習行相力而轉起于漏盡者。彼色無色善依修習福力而轉起即依修習善力而轉起。此等色無色唯作與彼等色無色善僅此差別。 58-9. 于凡夫時,由住于凡夫位的瑜伽者所生起的色無色等至,彼色無色等至,彼瑜伽者成為漏盡比丘后,乃至未入彼色無色等至之時,于彼時分對彼漏盡比丘僅為善即色無色善。若為漏盡者所入的色無色等至,則成為唯作即色無色唯作。

60.Ekādasavidhaṃ kāme kāmāvacare kiriyacittaṃ ekādasavidhaṃ, rūpe rūpāvacare pañca, arūpisu cattāri iti sabbāni kriyacittāni vīsati.

61.Lokuttarakriyacittaṃ, pana kasmā na vijjati? Maggassa ekacittakkhaṇikattā na vijjati. Ayamettha adhippāyo – catumaggaṭṭho khīṇāsavo nāma na hoti, maggānantarameva phalaṃ uppajjati, maggopi ekacittakkhaṇiko yadi cittaṃ bahucittakkhaṇikaṃ, phalasamaṅgino khīṇāsavassapi maggacittaṃ bhaveyya, evaṃ sati lokuttarakiriyacittaṃ bhaveyyāti adhippāyo.

62.Kriyākriyāpattivibhāgadesako karaṇaṃ kriyaṃ, kriyaṃ nāma vinayapariyāyena akattabbassa karaṇaṃ, na karaṇaṃ akriyaṃ, akriyaṃ nāma vinayapariyāyena kattabbassa akaraṇaṃ, āpajjanaṃ āpatti, kriyāya karaṇena āpatti kriyāpatti, akriyāya akaraṇena āpatti akriyāpatti, kriyāpatti ca akriyāpatti ca kriyāpatyākriyāpattiyo, ekassa āpatti-saddassa lopaṃ katvā 『『kriyākriyāpattiyo』』ti vuttaṃ, tāsaṃ vibhāgo kriyākriyāpattivibhāgo, desetīti desako, tassa desako kriyākriyāpattivibhāgadesako. Ṇvu-tu-paccayesu paresu kammatthe chaṭṭhī hotīti vadanti. Jino kiṃ visiṭṭho? Kriyākriyāpattivibhāgadesako hitāhitānaṃ sakriyākriyārato hitassa sakriyāya rato, ahitassa akriyāya rato, yaṃ kriyākriyaṃ, kriyaṃ nāma kriyacittaṃ, akriyaṃ nāma kusalākusalavipākacittaṃ icchanti eke. Taṃ na. Kasmā? Kusalādhikāre 『『kusalaṃ muninā lapitaṃ』』 akusalādhikāre 『『pāpamānasaṃ pāpāpāpesvapāpena vuttaṃ』』 vipākādhikāre 『『pākaṃ sugato abravī』』ti vatvā puna kriyādhikāre 『『kusalākusalavipākāni avocā』』ti vacanassa vattabbābhāvato. Tena vāssa kriyākriyaṃ etassāti kriyākriyaṃ, kriyākriyasabhāvanti attho. Ayameva sārato paccetabbo. Yaṃ kriyākriyaṃ cittaṃ kriyākriyāsabhāvaṃ avoca desesi, taṃ kriyākriyaṃ kriyākriyasabhāvaṃ mayā samīritaṃ, sammā pakārena īritaṃ kathitaṃ.

64.Ekūnanavutisabbe, cittuppādā mahesinā lokuttare aṭṭha katvā ekūnanavuti sabbe cittuppādā mahesinā tathāgatena samāsato saṅkhepato niddiṭṭhā.

65.Piṭake abhidhammasmiṃ, ye bhikkhū pāṭavatthino abhidhammapiṭake paṭuno bhāvo pāṭavaṃ, tena attho pāṭavattho, so etesaṃ atthīti pāṭavatthino, chekabhāvatthikā ye bhikkhū, tehi bhikkhūhi ayaṃ abhidhammāvatāro uggahetabbo sikkhitabbo punappunaṃ cintitabbo.

66.Ye janā tassaṅkāsena taṃsannibhena abhidhammāvatārena abhidhammamahodadhiṃ mahāsāgarasannibhaṃ abhidhammaṃ taranti, te imaṃ lokaṃ paralokañca taranti. Itīti parisamāpane.

Iti abhidhammāvatāraṭīkāya

Cittaniddesavaṇṇanā niṭṭhitā.

Paṭhamo paricchedo.

1. Dutiyo paricchedo

Cetasikaniddesavaṇṇanā

67.Cittānantaramuddiṭṭhā, ye ca cetasikā mayā ye ca cetasikā cittānantaraṃ mayā uddiṭṭhā, ito paraṃ idāni tesaṃ cetasikānaṃ vibhājanaṃ karissāmi ahaṃ.

Imesu pana karuṇāmuditāvasena bhāvanākāle karuṇāpubbabhāgo vā, appanāpattāya karuṇāya pubbabhāgo, tasmiṃ pubbabhāge, karuṇāto pubbabhāge kāmāvacaracitteti attho. Ekā karuṇā uppajjati. Muditāpubbabhāge vā appanāpattāya muditāya pubbabhāge ekā muditā uppajjati. Iminā kāmāvacaracittena yogī micchākammantādīhi dhammehi viramati. Ramu-dhātu kīḷāyaṃ, vi-saddo viramaṇattho.

我來翻譯這段巴利文： 60. 欲界唯作心十一種,色界五種,無色界四種,如是一切唯作心二十種。 61. 為何無出世間唯作心?因道是一心剎那故不存在。此中意趣是:四道者不名為漏盡者,果僅在道之後生起,道也是一心剎那,若心是多心剎那,則具果的漏盡者也會有道心,如是則應有出世間唯作心,此為意趣。 62. 業非業分別開示者。造作為業,依律的方式不應作者之作為業,不造作為非業,依律的方式應作者之不作為非業,犯為罪,以作而犯為作罪,以不作而犯為不作罪,作罪與不作罪為作罪不作罪,省略一個"罪"字而說"作非作罪",彼等之分別為作非作罪分別,開示者為說者,彼之說者為作非作罪分別說者。于ṇvu-tu後綴后,于賓語義有第六格,如是他們說。勝者何所殊勝?作非作罪分別開示者,樂於有利益者之作與無利益者之不作,有利益者樂於作,無利益者樂於不作,所謂作非作,作即唯作心,非作即善不善異熟心,某些人如是認為。此非。為何?因為在善篇說"善為牟尼所說",在不善篇說"噁心由無惡者于惡非惡中所說",在異熟篇說"善逝說異熟",則在唯作篇中不應再說"說善不善異熟"。因此或彼有作非作性為作非作,意即作非作自性。此應被認為是要義。所說作非作心即作非作自性,彼作非作即作非作自性為我善說,即正確開示。 64. 一切八十九種心生起為大仙即如來略說。 65. 于阿毘達摩藏中,凡欲求善巧的比丘即欲求阿毘達摩藏的善巧者,彼等比丘應受持、學習、反覆思維此《入阿毘達摩論》。 66. 凡以此相似的《入阿毘達摩論》度過如大海的阿毘達摩者,彼等度過此世界與他世界。"如是"表示結束。 如是《入阿毘達摩論復注》 心釋義論釋完。 第一品。 第二品 心所釋義論釋 67. 由我在心之後所說的諸心所,從此以後我將作彼等心所的分別。 此中於悲喜的修習時,或於悲的前分,即于未得定的悲的前分,于彼前分,即于悲的前分欲界心之義。一個悲生起。或於喜的前分即于未得定的喜的前分,一個喜生起。由此欲界心瑜伽者離邪業等法。Ramu詞根表示遊戲,vi字表示離義。

68.Ādinā puññacittena, tettiṃsa niyatā matā ādinā puññacittena paṭhamamahākusalacittena saha niyatā tettiṃsa cetasikā bhagavatā matāti, atha vā karuṇāmuditā aniyatā ekena dhammena saha catuttiṃsa dhammā bhavanti.

69.Kasmā panettha mettā ca, upekkhā ca na uddhaṭā ettha etesu yevāpanakadhammesu, niddhāraṇaṃ, mettā ca upekkhā ca dhammarājena satthunā na uddhaṭā na vuttā kasmā kāraṇā.

70.Abyāpādena mettāpi abyāpādena mettā gahitā, upekkhāti tatramajjhattatāya ca gahitā yasmā kāraṇā, tasmā ubhopetā bhagavatā na gahitā.

71.Kasmā yevāpanā dhammā, buddhenādiccabandhunā sabbe te yevāpanā dhammā yevāpananāmakā pāḷiyaṃ sarūpena eva. Bandhati snehena etasminti bandhu, ādiccassa bandhu ādiccabandhu, tena ādiccabandhunā buddhena na ca uddhaṭā na desitā.

1. Kasmā kāraṇā? Yasmā aniyatā keci yevāpanakā aniyatā, yasmā kāraṇā rāsiṃ dukavaggādirāsiṃ na bhajanti na sevanti, yasmā kāraṇā keci yevāpanakā dubbalā, tasmā pāḷiyaṃ bhagavatā na vuttā.

73.Chandādhimokkhamuditā manasi ca kāro,

Majjhattatā ca karuṇā viratittayañca;

Puññesu tena niyatāniyatā ca sabbe,

Yevāpanā munivarena na ceva vuttā.

Chandādhimokkho muditā manasikāro majjhattatā karuṇā viratittayañca puññesukusalesu niyatā cattāro aniyatā pañca sabbe yevāpanā na ca eva tena munivarena vuttā.

74-

我來 譯這段巴利文： 68. 與最初善心等,決定三十三。與最初善心即第一大善心一起決定有三十三心所,為世尊所說。或者悲與喜不定,與一法一起成為三十四法。 69. 為何此中慈與舍,未被提取?此中於彼等遍行法中,擇取,慈與舍為法王導師未提取未說,何因? 70. 因無嗔攝慈,因舍攝舍,由此因故,此二者未為世尊所攝。 71. 為何彼等遍行法,為日親佛陀于聖典中未以自相提取?系以愛故為親,日之親為日親,為彼日親佛陀未提取未開示。 72. 何因?因為某些遍行法不定,因為不屬於二法等品類,因為某些遍行法羸弱,故於聖典中未為世尊所說。 73. "欲勝解與喜及作意, 中舍與悲及三離, 于諸福中定不定, 故遍行非最勝牟尼所說。" 欲、勝解、喜、作意、中舍、悲與三離於諸善中四定五不定,一切遍行未為彼最勝牟尼所說。 74-

80.Kasmā panettha phassova, paṭhamaṃ samudīrito ettha etesu cetasikesu, jātiniddhāraṇaṃ, phassova paṭhamaṃ samudīrito kathito. Kasmā kāraṇā? Kira mayā sutaṃ, ārammaṇe cittassa paṭhamaṃ abhinipātattā phasso paṭhamaṃ samudīrito, phusitvā pana phassena phassena ārammaṇaṃ phusitvā yogino vedanāya ārammaṇaṃ vedaye, saññāya sañjānāti, cetanāya ārammaṇaṃ cetaye. Sahajātānaṃ cetasikānaṃ phassova idha imasmiṃ citte mahesinā paṭhamaṃ vutto. Hi kasmā kāraṇā? Yasmā balavapaccayattā, tasmā vutto. Akāraṇamidaṃ sabbaṃ, cittānaṃ tu saheva ca 『『paṭhamābhinipātattā』』ti ca 『『balavapaccayattā』』ti ca idaṃ sabbaṃ vacanaṃ akāraṇaṃ ahetukaṃ ayuttaṃ, kasmā kāraṇā? Cittajānaṃ cittehi sahappavattānaṃ cetasikānaṃ ekuppādādibhāvena samānuppādasamānanirodhasamānālambaṇasamānavatthukabhāvena pavattito akāraṇaṃ ayuttaṃ. Ayaṃ tu paṭhamuppanno, ayaṃ pacchāti natthidaṃ ayaṃ dhammo paṭhamuppanno, ayaṃ dhammo pacchākāle uppanno iti idaṃ vacanaṃ natthi. Balavapaccayattepi kāraṇaṃ na ca dissati. Desanākkamato ceva paṭhamaṃ samudīrito iccevaṃ iti evaṃ iti iminā mayā vuttappakārena phassassa paṭhamaṃ samudīritataṃ viññunā vibhāvinā viññeyyaṃ, visesato visesena aññathā na viññeyyaṃ. Na ca pariyesitabboyaṃ, tasmā pubbāparakkamo yasmā kāraṇā ayaṃ pubbāparakkamo viññunā na ca pariyesitabbo na gavesitabbo, dhammā eva vacanatthalakkhaṇādīhi vijānatā paṇḍitena pariyesitabbā.

Iṭṭhākārānubhavanarasā iṭṭhārammaṇānubhavanakiccā subhojanarasaṃ anubhavanto rājā viya. Cetasikaassādapaccupaṭṭhānā cetasikapassaddhipadaṭṭhānā.

Paccābhiññāṇakaraṇarasā paṭijānanakiccā vaḍḍhakissa abhiññāṇakaraṇamiva vaḍḍhakino sakiṃ sañjānitvāpi dāruharesu suttassa paṭipasāraṇaṃ viyāti adhippāyo. Yathāgahitanimittavasenāti yathāpavattitanimittassa vasena. Manasi abhinivesakaraṇaṃ gayhākārā.

Āyūhanarasā pavattanakiccasādhakā. Mahāvaḍḍhakiādayo viya yathā mahāvaḍḍhakī sayampi dāruṃ tacchati, parepi dāruṃ tacchāpeti, evaṃ sayampi ārammaṇe sandahati, sampayuttadhammepi abhisandahāpeti.

Āhananaṃ bhuso hananaṃ, pariyāhananaṃ samantā hananaṃ, taṃ raso etassāti āhananapariyāhananaraso.

Ārammaṇānumajjanalakkhaṇo ārammaṇaparimaddanalakkhaṇo.

Pinayatīti pīti, sahajātadhamme ārammaṇe pinayatīti attho. Kāyacittapharaṇarasā. Udaggassa cittassa bhāvo odagyaṃ, taṃ paccupaṭṭhānaṃ etassāti odagyapaccupaṭṭhānā.

Saddahanti vatthuttayaṃ saddahanti. Akālusiyapaccupaṭṭhānā anāvilabhāvapaccupaṭṭhānā. Saddheyyavatthupadaṭṭhānā saddahitabbavatthuttayāsannakāraṇā.

Araññagatasudesako viya araññe gato maggasudesako viya.

我來 譯這段巴利文： 80. 為何此中觸最先被說?此中於彼等心所中,種類擇取,觸最先被說被述。何因?據說我所聞,因為于所緣中心最先撞擊故觸最先被說,而瑜伽者觸已由觸觸所緣後由受感受所緣,由想了知,由思思惟所緣。對於俱生心所,觸在此心中為大仙最先所說。何因?因為是強力緣故而說。此一切非理由,而與諸心同時,"因最先撞擊"與"因強力緣"等此一切言說非理由無因不當,何因?因與心俱生的心所以同生等性即以同生、同滅、同所緣、同依處性而轉起故不當。此先生、此後生之說不存在。於強力緣性中也不見理由。僅由說次第而最先被說,如是依我所說方式,觸最先被說應由智者了知,尤其不應另外了知。且不應尋求此前後次第,因為此前後次第不應由智者尋求探究,而應由了知法義相等的智者尋求法。 以領納可意相為味即以感受可意所緣為作用,如王享受美食之味。以心的愉悅為現起,以心輕安為足處。 以再認識為味即以承認為作用,如木匠再作標記,意即如木匠雖一次想起而於取木中再引導線索。依所取相之力即依已轉起相之力。于意中作決定為所取行相。 以策勵為味即成就發動為作用。如大木匠等,如大木匠自己鋸木,也令他人鋸木,如是自己于所緣中策勵,也令相應法策勵。 強打即重擊,周遍打即遍擊,彼為彼之味為強打周遍打味。 以揉所緣為相即以按摩所緣為相。 令喜悅為喜,意即令俱生法于所緣喜悅。以遍滿身心為味。提起心的狀態為振奮,彼為其現起為振奮現起。 信仰三事。以無渾濁為現起即以無混濁為現起。以可信事為足處即以應信三事為近因。 如林中善導者即如進入森林的善導者。

Attanā avinibbhuttānaṃ dhammānanti avigatānaṃ cetasikānaṃ. Tesanti tesaṃ cetasikānaṃ dhammānaṃ. Santepi ca tesaṃ cetasikānaṃ anupālanalakkhaṇādimhi vidhāne atthikkhaṇeyeva taṃ tesaṃ pāletabbānaṃ cetasikānaṃ pavattakkhaṇeyeva taṃ jīvitaṃ te dhamme pāletabbe cetasike anupāleti. Udakaṃ viyāti yathā udakaṃ attani uppalādīni anupāleti, tathā anupālanalakkhaṇādimhi vidhāne santepi tesaṃ atthikkhaṇeyeva anupāleti, vijjamānakkhaṇeva anupāletīti adhippāyo. Paccayuppannepi ca dhamme anupāleti, dhāti viya kumāraṃ aññāya janitaṃ kumāraṃ rakkhantī dhāti viya, parassa puttaṃ aṅkādinā dhāretīti dhāti. Sayaṃpavattitadhammasambandheneva pavattati attanā pavattitehi dhammehi sampavattati. Niyāmako viya yathā niyāmako ekanāvāya vutthehi janehi saha pavattati, bhaṅgato uddhaṃ taṃ jīvitaṃ na pavattayati, attano ca abhāvā ṭhapayitabbānaṃ cetasikānañca abhāvā, bhaṅgakkhaṇe cetasike na ṭhapeti sayaṃ bhijjamānattā, vaṭṭisneho khīyamāno padīpasikhaṃ na karoti yathā.

Sommabhāvapaccupaṭṭhānoti mudubhāvapaccupaṭṭhāno, sītalabhāvapaccupaṭṭhāno vā.

Kāyoti cettha vedanādayo tayo khandhā vedanākkhandho saññākkhandho saṅkhārakkhandho ime khandhā gahitā.

Nimmaddanarasāti nimmaddanakiccā. Kāyacittānaṃ avūpasamatāuddhaccādikilesapaṭipakkhabhūtāti ādiggahaṇena kukkuccaṃ gahetabbaṃ.

Iti abhidhammāvatāraṭīkāya

Cetasikaniddesavaṇṇanā niṭṭhitā.

Dutiyo paricchedo.

1. Tatiyo paricchedo

Cetasikavibhāganiddesavaṇṇanā

89.Sabbecetasikā vuttā, buddhenādiccabandhunā ye sabbe cetasikā ādiccabandhunā buddhena vuttā, te sabbe cetasikā nāmasāmaññato nāmasamānabhāvena dvepaññāsabhavanti te, anottappapariyosānā dvipaññāsa bhavanti.

90-92.Catupaññāsadhā kāme, rūpe pañcadaseritā kāme kāmāvacare catupaññāsa cittāni īritā. Rūpe rūpāvacare pañcadasa cittāni īritā bhavanti. Dvādasārūpe arūpāvacare dvādasa cittāni bhavanti. Cattālīsa manāsavā lokuttaracittāni cattālīsa bhavanti, ekavīsasataṃ sabbe cittuppādā samāsato saṅkhepato ekavīsasataṃ hoti. Etesu tesamuppattiṃ ito paraṃ etesu mayā vuttesu cittesu tesaṃ phassādīnaṃ dhammānaṃ uppattiṃ ekaṃ ekaṃ uddharitvā cittacetasikesu bhikkhūnaṃ pāṭavatthāya ahaṃ pavakkhāmi desissāmi.

93.Ekaggatā cittekaggatā manakkāro manasikāro jīvitaṃ phassapañcakaṃ ete aṭṭha cetasikā avinibbhogā aññamaññato avigatā ekuppādā samānuppādā sahakkhayā sahavayā.

94.Phasso ca vedanā saññā, cetanā jīvitindriyaṃ ekaggatā manakkāro ime cetasikā sabbasādhāraṇā sabbacittehi sādhāraṇā, sabbacittānaṃ sādhāraṇā vā.

95.Vitakko pañcapaññāsa-cittesu samudīrito. Cāro chasaṭṭhicittesu vitakko tāva dvipañcaviññāṇavajjitakāmāvacaresu ceva ekādasasu paṭhamajjhānacittesu cāti pañcapaññāsacittesu bhagavatā samudīrito. Vicāro dvipañcaviññāṇavajjitakāmāvacaracittesu ekādasasu paṭhamajjhānacittesu ca ekādasasu dutiyajjhānacittesu cāti chasaṭṭhicittesu jāyati. Ettha etasmiṃ vacane saṃsayo natthi.

我來翻譯這段巴利文： 對於不能離的諸法即不離的諸心所。彼等即彼等心所法。雖于彼等心所的維持相等的安立中,僅于有時即僅于彼等所維持心所的轉起時,彼命根維持彼等應維持的心所。如水,如水維持其中的蓮花等,如是雖于維持相等的安立中,僅于有時即僅于存在時維持,此為意趣。又維持緣生法,如乳母,如護持他人所生兒的乳母以抱持等持他人之子為乳母。僅與自己所轉起法相連而轉起即與自己所轉起的法共轉起。如舵手,如舵手與同一船上的人共轉起,于壞滅后彼命根不轉起,因自己不存在及應住立的心所不存在,于壞滅剎那不令心所住立因自己壞滅,如油盡時不生燈焰。 以柔和性為現起即以軟性為現起,或以清涼性為現起。 此中身即受等三蘊即受蘊、想蘊、行蘊,取此等蘊。 以抑制為味即以抑制為作用。身心不寂靜對治掉舉等煩惱,由等字應取惡作。 如是《入阿毘達摩論復注》 心所釋義論釋完。 第二品。 第三品 心所分別釋義論釋 89. 一切心所為日親佛陀所說,彼等一切心所以名通性即以名相同性為五十二,以無愧為最後成為五十二。 90-92. 欲界說五十四,色界說十五。欲界說五十四心。色界說十五心。無色界十二心。四十無漏即出世間心四十,一切心生起略為一百二十一。從此以後我將於彼等由我所說的諸心中,一一列舉彼等觸等法的生起,為比丘於心心所的善巧而我將說。 93. 一境性、意作、命根、觸五為此八心所不離即互不離、同生、同滅、同盡。 94. 觸、受、想、思、命根、一境性、意作,此等心所遍一切即與一切心共,或為一切心所共。 95. 尋於五十五心中被說。伺於六十六心中,尋且於除二五識的欲界及十一初禪心等五十五心中為世尊所說。伺于除二五識的欲界心、十一初禪心及十一第二禪心等六十六心中生起。此中於此言說無疑惑。

96.Ekapaññāsacittesu, pīti tesaṭṭhiyā sukhaṃ pītidomanassupekkhāsahagatakāyaviññāṇacatutthajjhānavajjitesu ekapaññāsacittesu jāyati. Sukhaṃ domanassadukkhupekkhāsahagatavajjitesu tesaṭṭhicittesu jāyati. Upekkhā somanassasukhadukkhasahagatavajjitesu pañcapaññāsacittesu jāyati. Dukkhaṃ akusalavipākakāyaviññāṇapaṭighasahagatesu tīsu cittesu jāyati.

97.Hoti dvāsaṭṭhicittesu, somanassindriyaṃ pana domanassadukkhasukhupekkhāsahagatavajjitesu dvāsaṭṭhicittesu jāyati. Dukkhindriyaṃ panekasmiṃ akusalavipāke kāyaviññāṇe jāyati. Tathekamhi sukhindriyaṃ tathā ekasmiṃ puññapāke kāyaviññāṇe hoti.

98.Pañcuttarasate citte, vīriyaṃ āha nāyako jino pañcadvārāvajjanadvipañcaviññāṇasampaṭicchanasantīraṇavajjite pañcuttarasate citte vīriyaṃ āha kathesi. Catuttarasate citte, samādhindriyamabrvi vicikicchāsahagatadvipañcaviññāṇasampaṭicchanasantīraṇapañcadvārāvajjanavajjite catuttarasate citte samādhindriyaṃ avoca.

99.Sabbāhetukacittāni, ṭhapetvā cekahetuke sabbāni aṭṭhārasa ahetukacittāni ekahetukacittadvayañca ṭhapetvā sesasmiṃ ekuttarasate citte chandassa uppattiṃ uddise paṇḍito katheyya.

100.Ṭhapetvādasa viññāṇe cakkhuviññāṇādike dasa viññāṇe ca vicikicchāyutampi cittaṃ ṭhapetvā sesasmiṃ dasuttarasate citte adhimokkho bhagavatā udīrito.

101-2. Saddhā sati hirī ottappaṃ alobho adoso tatramajjhattaṃ cha yugaḷā ca iti ime ekūnavīsati dhammā niyatā hutvā ekanavutiyā citte jāyanti. Ekūnavīsati dhammā ahetukesu aṭṭhārasasu apuññesu dvādasasu akusalesu na jāyare na jāyanti.

103.Ekūnāsītiyā citte, paññā jāyati sabbadā paññā dvādasaakusalaaṭṭhārasaahetukamahākusalañāṇavippayuttamahāvipākañāṇavippayuttamahākiriyāñāṇavippayuttavajjite ekūnāsītiyā citte jāyati. Aṭṭhavīsatiyā citte, karuṇāmuditā siyuṃ karuṇāmuditā aṭṭhasu mahākusalesu, aṭṭhasu mahākiriyāsu, rūpāvacarapañcamajjhānavajjitesu dvādasarūpāvacaresu cāti aṭṭhavīsatiyā cittesu siyuṃ bhaveyyuṃ.

104.Kāmāvacarapuññesu, sabbalokuttaresu ca kāmāvacaramahākusalesu cittesu sabbesu lokuttaresu cāti saha aṭṭhake cattālīsavidhe citte viratittayaṃ hoti.

1. Saddhā sati hirottappaṃ alobhādittayampi ca yugaḷāni cha ca majjhattaṃ karuṇāmuditāpi ca.

2. Tathā tisso viratiyo sabbe te pañcavīsati dhammā mahākusalacittasampayuttaabyākatacittasampayuttāti kusalena sabbesuyeva dhammesu chekena vijitaṅgaṇena pakāsitā.

107.Ahirīkaṃanottappaṃ, moho uddhaccameva cāti ime cattāro dhammā niyatā hutvā dvādasāpuññacittesuyeva dvādasaakusalacittesuyeva jāyare jāyanti.

108-9.Lobho doso ca moho ca, māno diṭṭhi ca saṃsayo vicikicchā middhaṃ uddhaccaṃ kukkuccaṃ thinaṃ macchariyampi ca ahirikaṃ anottappaṃ issā ca domanassakaṃ ete dhammā akusalā akusalacittasampayuttā ekantena mahesinā vijitaṅgaṇavigatamalena vuttā.

1. Lobho aṭṭhasu lobhamūlesu cittesu bhagavatā niddiṭṭho dassito. Diṭṭhi catūsu diṭṭhisampayuttesu cittesu vuttā. Māno diṭṭhivippayuttesu catūsu gāhūpavādappabhindanena vutto. Doso dvīsu eva paṭighasampayuttesu cittesu munindena vutto.

我來翻譯這段巴利文： 96. 喜於五十一心中,樂於六十三心,喜于除喜、憂、舍俱生身識及第四禪的五十一心中生起。樂於除憂、苦、舍俱生的六十三心中生起。舍于除喜、樂、苦俱生的五十五心中生起。苦於不善異熟身識及瞋恚俱生的三心中生起。 97. 喜根於六十二心中,于除憂、苦、樂、舍俱生的六十二心中生起。苦根唯於一不善異熟身識中生起。如是樂根亦於一福異熟身識中有。 98. 導師說精進於一百零五心,勝者于除五門轉向、二五識、領受、推度的一百零五心中說精進。於一百零四心中說定根,于除疑俱生、二五識、領受、推度、五門轉向的一百零四心中說定根。 99. 除一切無因心及一因,除一切十八無因心及二一因心,于其餘一百零一心中,智者應說欲的生起。 100. 除十識及疑相應,除眼識等十識及疑相應心,于其餘一百一十心中,世尊說勝解。 101-2. 信、念、慚、愧、無貪、無嗔、中舍及六對,如是此十九法決定於九十一心中生起。十九法於十八無因、十二不善中不生起。 103. 慧於七十九心中恒生起,慧于除十二不善、十八無因、大善離智、大異熟離智、大唯作離智的七十九心中生起。悲喜於二十八心中可有,悲喜於八大善、八大唯作及除第五禪的十二色界心等二十八心中可有。 104. 于欲界福及一切出世間,于欲界大善心及一切出世間心等四十八心中有三離。 105-6. 信、念、慚愧及無貪等三、六對及中舍、悲喜,如是三離,彼等一切二十五法,為勝利戰場者于善相應、無記相應等一切法中開顯。 107. 無慚、無愧、癡、掉舉,此四法決定唯於十二不善心中生起。 108-9. 貪、嗔、癡、慢、見及疑、掉舉、睡眠、惡作、昏沉、慳、無慚、無愧、嫉及憂,此等不善法與不善心相應,決定為離塵垢的大仙所說。 110. 貪於八貪根心中為世尊所示。見於四見相應心中所說。慢於四離見心中由執著、誹謗、破壞所說。嗔唯於二瞋恚相應心中為牟尼王所說。

1. Issāmaccherakukkuccā dvīsu dosamūlesu cittesu jāyanti, no saha saha no jāyanti, ekekova jāyantīti attho. Vicikicchā panekasmiṃ vicikicchā pana ekasmiṃ vicikicchāsahagatacitte jāyati. Thinamiddhaṃ pañcasu sasaṅkhārikaakusalacittesu jāyati.

112-3.Phasso ca vedanā saññā, cetanā jīvitaṃ mano vitakko ca vicāro ca pīti vīriyaṃ samādhi ca chando cevādhimokkho ca manasikāro ca cuddasa dhammā kusalā ca kusalacetasikā ca honti. Akusalā ceva akusalacetasikā ceva abyākatāpi ca abyākatacetasikā ca honti.

114.Ekūnatiṃsacittesu, jhānaṃ pañcaṅgikaṃ mataṃ catūsu somanassasahagatākusalesu, dvādasasu somanassasahagatamahākusalamahāvipākamahākiriyacittesu, sukhasantīraṇahasituppādacittesu , tīsu rūpapaṭhamajjhānacittesu, aṭṭhasu lokuttarapaṭhamajjhānacittesu cāti ekūnatiṃsacittesu pañcaṅgikaṃ pañcāvayavajhānayuttaṃ jhānaṃ sugatena mataṃ. Upekkhāsahagatāni cattāri lobhamūlāni ca dve dosamūlāni ca dve mohamūlāni ca manodhātuttikañca upekkhāsahagatā tisso ahetukamanoviññāṇadhātuyo ca dvādasupekkhāsahagatāni mahākusalamahāvipākakiriyacittāni tīṇi rūpadutiyajjhānacittāni aṭṭha lokuttaradutiyajjhānacittāni cāti sattatiṃsa cittāni catujhānaṅgayuttāni catujhānāvayavayuttāni iti evaṃ niddise katheyya.

115.Ekādasavidhaṃ cittaṃ, tivaṅgikamudīritaṃ tīṇi rūpāvacaratatiyajjhānacittāni, aṭṭhalokuttaratatiyajjhānacittāni cāti ekādasavidhaṃ cittaṃ tivaṅgikaṃ tiavayavajhānayuttaṃ, cha rūpāvacaracatutthajjhānapañcamajjhānacittāni, dvādasārūpāvacaracittāni, soḷasa lokuttaracatutthajjhānapañcamajjhānacittāni cāti catutiṃsavidhaṃ cittaṃ duvaṅgikaṃ dviavayavajhānayuttaṃ udīritaṃ jinena īritaṃ.

116.Sabhāvenāvitakkesu, jhānaṅgāni na uddhare sabhāvena pakatiyā avitakkesu vitakkavirahitesu dvipañcaviññāṇesu jhānaṅgāni jhānāvayavāni jino na uddhare. Ayametthādhippāyo – aññattha vitakko jhānacittena vippahīno bhāsito, imesu pana neva jhānacittena pahīnā, pakatiyā vitakkavirahitāni dvipañcaviññāṇāni sabbāhetukacittesu maggaṅgāni maggāvayavāni jino na uddhare na deseyya.

117.Budho jino dvipañcaviññāṇesu manodhātuttike ca tīsu santīraṇesu cāti soḷasacittesu tīṇindriyāni vade katheyya. Ekasmiṃ pana cattāri ekasmiṃ vicikicchāsahagatacitte cattāri indriyāni honti, ekādasasu akusalacittesu vicikicchāyuttacittavajjitesu hasituppāde ceva voṭṭhabbanacitte cāti terasasu cittesu pañca indriyāni budho bhagavā uddhare uddhareyya.

118.Satta dvādasacittesu, indriyāni jinobrvi jino buddho ñāṇavippayuttamahākusalamahāvipākamahākiriyāsaṅkhātesu dvādasacittesu satta indriyāni abrvi kathesi, ekenūnesu aṭṭheva, cattālīsamanesu ca jino ñāṇasampayuttamahākusalamahāvipākamahākiriyāsaṅkhātesu dvādasasu cittesu, pañcadasasu rūpesu, dvādasasu arūpesu cāti ekenūnesu cattālīsamanesu aṭṭheva indriyāni abrvi.

119.Cattālīsāya lokuttaracittesu navakaṃ indriyanavakaṃ nāyako abrvi kathesi. Evaṃ indriyayogopi, veditabbo vibhāvinā evaṃ iminā mayā vuttappakārena cittesu indriyayogo vibhāvinā visesena paññaṃ bhāvetuṃ pakāsetuṃ sīlametassāti vibhāvī, tena veditabbo.

我來翻譯這段巴利文： 111. 嫉、慳、惡作於二嗔根心中生起,不同時生起,意即一一生起。而疑唯於一疑俱生心中生起。昏沉睡眠於五有行不善心中生起。 112-3. 觸、受、想、思、命根、意、尋、伺、喜、精進、定、欲及勝解、作意等十四法為善及善心所。為不善及不善心所。也為無記及無記心所。 114. 於二十九心中,五支禪為所知,於四喜俱生不善、十二喜俱生大善大異熟大唯作心、樂推度及笑生心、三色界初禪心及八出世間初禪心等二十九心中,具五支分禪為善逝所知。四貪根、二嗔根、二癡根及意界三心、舍俱生三無因意識界及十二舍俱生大善大異熟唯作心、三色界第二禪心、八出世間第二禪心等三十七心具四禪支、具四禪分,如是應說。 115. 說十一種心,具三支,三色界第三禪心、八出世間第三禪心等十一種心具三支即具三分禪,六色界第四第五禪心、十二無色界心、十六出世間第四第五禪心等三十四種心具二支即具二分禪為勝者所說。 116. 于自性無尋中,不列舉禪支,于自性即本性無尋即離尋的二五識中,勝者不列舉禪支即禪分。此中意趣是:他處說尋由禪心所斷,而於此非由禪心所斷,二五識本性離尋,於一切無因心中勝者不列舉不說道支即道分。 117. 覺者勝者於二五識、意界三心及三推度等十六心中應說三根。而於一心即於一疑俱生心中有四根,于除疑相應心的十一不善心、笑生心及確定心等十三心中,覺者世尊當列舉五根。 118. 勝者說七根於十二心中,勝者佛陀于名為離智大善大異熟大唯作的十二心中說七根,于少一的四十中八根,勝者于名為具智大善大異熟大唯作的十二心、十五色界心、十二無色界心等少一的四十心中說八根。 119. 導師於四十出世間心中說九根。如是根相應,應為智者所知,如是依我所說方式,心中根相應應為智者,即以特殊方式修習開顯慧為性者所知。

120.Amaggaṅgāni nāmettha, aṭṭhārasa ahetukā ettha etesu cittesu aṭṭhārasa ahetukā natthi maggo etesūti amaggaṅgāni nāma, jhānaṅgāni na vijjanti, viññāṇesu dvipañcasu dvipañcaviññāṇesu jhānaṅgānipi na saṃvijjanti.

121.Ekaṃ cittaṃ dumaggaṅgaṃ ekaṃ vicikicchāsahagatacittaṃ dumaggaṅgaṃ dumaggāvayavaṃ, catūsu diṭṭhivippayuttākusalacittesu ca dvīsu paṭighayuttesu ca uddhaccayuttesu cāti sattasu cittesu ca timaggaṅgāni timaggāvayavāni honti. Cattālīsāyacittesu, maggo so caturaṅgiko catūsu diṭṭhisampayuttākusalesu ñāṇavippayuttamahākusalamahāvipākamahākiriyāsaṅkhātesu dvādasasu cittesu ca rūpāvacaradutiyatatiyacatutthapañcamajjhānasaṅkhātesu dvādasasu rūpāvacaresu, dvādasasu arūpāvacaresu cāti cattālīsāya cittesu caturaṅgiko maggo caturāvayavo maggo hoti.

122.Pañcaddasasu cittesu, maggo pañcaṅgiko mato ñāṇasampayuttamahākusalamahāvipākamahākiriyāsaṅkhātesu dvādasasu, tīsu rūpapaṭhamajjhānacittesu cāti pañcaddasasu cittesu pañcaṅgiko pañcāvayavo maggo bhagavatā mato. Dvattiṃsacittesu maggo sattaṅgikopi ca lokuttaradutiyatatiyacatutthapañcamajjhānasaṅkhātesu dvattiṃsacittesu maggo sattaṅgiko sattāvayavo hoti.

123.Maggo aṭṭhasu cittesu maggaphalavasena aṭṭhasu lokuttaracittesu maggo aṭṭhaṅgiko aṭṭhāvayavo hoti. Iti parisamāpane. Tu padapūraṇe. Evaṃ iminā mayā vuttappakārena sabbacittesu maggaṅgāni maggāvayavāni dhīro uddhareyya, deseyyāti attho.

124.Balāni dve dvicittesu hasituppādavoṭṭhabbanasaṅkhātesu dvīsu cittesu dve balāni honti . Ekasmiṃ tīṇi dīpaye ekasmiṃ vicikicchāyutte tīṇi balāni dhīro dīpaye pakāseyya. Vicikicchāyuttato sesesu ekādasasu akusalesu cattāri balāni honti. Cha dvādasasu ñāṇavippayuttamahākusalamahāvipākamahākiriyāsaṅkhātesu dvādasasu cittesu cha balāni hontīti dhīro niddise katheyya.

125.Ekūnāsītiyāsatta ñāṇasampayuttamahākusalamahāvipākamahākiriyāsaṅkhātesu dvādasasu kāmāvacaracittesu, sattavīsatiyā mahaggatacittesu, cattālīsalokuttaracittesu cāti ekūnāsītiyā cittesu satta balāni honti. Soḷasevābalāni tu dvipañcaviññāṇāni ca tisso manodhātuyo ca tīṇi santīraṇāni cāti soḷasa eva cittāni abalāni balavirahitāni honti, evaṃ iminā mayā vuttappakārena cittaṃ sabalaṃ balena sahagataṃ abalampi ca balavirahitañcāpi cittaṃ viññeyyaṃ dhīrena vijānitabbaṃ.

126.Jhānaṅgamaggaṅgabalindriyāni, cittesu jāyanti hi yesu yāni yesu cittesu yāni jhānaṅgamaggaṅgabalaindriyāni jāyanti, mayā samāsena samuddharitvā asaṃsaṭṭhaṃ uddharitvā tesu cittesu sabbānipi tāni jhānaṅgamaggaṅgabalaindriyāni samāsena saṅkhepena mayā buddhadattācariyena vuttāni kathitāni.

Iti abhidhammāvatāraṭīkāya

Cetasikavibhāganiddesavaṇṇanā niṭṭhitā.

Tatiyo paricchedo.

1. Catuttho paricchedo

Ekavidhādiniddesavaṇṇanā

127.

Itoparaṃ pavakkhāmi, nayamekavidhādikaṃ;

Ābhidhammikabhikkhūnaṃ, buddhiyā pana vuddhiyā.

Ahaṃ ito paraṃ ito paricchedato paraṃ ekavidhādikaṃ nayaṃ ābhidhammikabhikkhūnaṃ buddhiyā vuddhitthāya pavakkhāmi desessāmi.

我來 譯這段巴利文： 120. 此中名非道支，十八無因。此中於彼等心中十八無因名為無道于彼等，禪支於二五識中不存在，於二五識中禪支也不存在。 121. 一心二道支，一疑俱生心為二道支即二道分，於四離見不善心及二瞋相應及掉舉相應等七心中有三道支即三道分。於四十心中，彼道為四支，於四見相應不善、名為離智大善大異熟大唯作的十二心中及名為色界第二第三第四第五禪的十二色界心、十二無色界心等四十心中有四支道即四分道。 122. 於十五心中，道為五支所知，于名為具智大善大異熟大唯作的十二心、三色界初禪心等十五心中，五支即五分道為世尊所知。於三十二心中道亦七支，于名為出世間第二第三第四第五禪的三十二心中道為七支即七分。 123. 於八心中道，由道果之力於八出世間心中道為八支即八分。"如是"表示結束。"然"為填詞。如是依我所說方式，智者應於一切心中列舉即開示道支即道分，此為意義。 124. 二力於二心，于名為笑生及確定的二心中有二力。於一說三，於一疑相應中智者應說明三力。于餘十一不善中除疑相應有四力。於十二即于名為離智大善大異熟大唯作的十二心中有六力，智者應如是說。 125. 七力於七十九，于名為具智大善大異熟大唯作的十二欲界心、二十七廣大心、四十出世間心等七十九心中有七力。唯十六無力，二五識及三意界及三推度等唯十六心無力即離力，如是依我所說方式，具力即與力俱生及無力即離力之心應為智者所知。 126. 禪支道支力根，于諸心生起其所有，于諸心中所有禪支道支力根生起，由我略舉即不混雜地列舉，于彼等心中一切彼等禪支道支力根略略地由我佛授阿阇黎所說所述。 如是《入阿毘達摩論復注》 心所分別釋義論釋完。 第三品。 第四品 一法等釋義論釋 127. 從此我將說，一等之理趣； 為諸阿毘達摩比丘，增長其智慧。 我從此以後即從此品以後，為阿毘達摩比丘智慧增長，我將說開示一等之理趣。

128.Sabbamekavidhaṃcittaṃ, vijānanasabhāvato sabbaṃ cittaṃ vijānanasabhāvato ekavidhaṃ, duvidhañca bhave cittaṃ ahetukasahetukato idaṃ cittaṃ duvidhaṃ bhaveyya.

129.Puññāpuññavipākā hi, kāme dasa ca pañca ca hi saccaṃ kāme kāmāvacare kusalākusalavipākā dasa pañca ca kiriyā tisso iti sabbe aṭṭhārasa cittuppādā ahetukā.

1. Ahetukato cittuppādato sesā ekasattati cittuppādā sahetukāti sahetukā nāmāti mahesinā tādinā aviparītasabhāvena hetuvādinā paccayavādinā niddiṭṭhā.

131.Savatthukāvatthukato savatthukaavatthukavasena tathā ubhayavasena savatthukavasena, avatthukavasena ca sabbaṃ vuttappakārena ca mānasaṃ tividhaṃ hoti.

132-4.Sabbo kāmavipāko ca, rūpe pañcadasāpi ca cittuppādā ādimaggo paṭhamamaggo hasituppādo manodhātukiriyāpi ca domanassadvayañcāpi tecattālīsa mānasā vinā vatthuṃ vatthuṃ vajjetvā na uppajjanti, ekantena savatthukā nāma. Arūpāvacaravipākā ca ekantena avatthukā, mayā vuttato cittuppādato sesāni dvecattālīsa cittāni ubhayathā savatthukāvatthukavasena siyuṃ.

135.Ekekārammaṇaṃ cittaṃ, pañcārammaṇameva ca cittaṃ chaḷārammaṇakañceti evaṃ iminā mayā vuttappakārenāpi tividhaṃ cittaṃ siyā.

136-8.Viññāṇāni ca dve pañca, aṭṭha lokuttarāni ca abhiññāmānasaṃ ṭhapetvā sabbaṃ mahaggatañcevāti tecattālīsa cittuppādā pana ekekārammaṇā viññeyyā dhīrena. Tattha citte manodhātuttayaṃ pañcārammaṇaṃ īritaṃ bhagavatā. Mayā vuttacittato sesāni tecattālīsa cittāni chaḷārammaṇikāni matāni satthunā, tathā evaṃ cittaṃ kusalākusalādito tividhaṃ. Ādi-saddena abyākataṃ gahetabbaṃ.

1. Ahetukaṃ cittaṃ ekahetukañca cittaṃ dvihetukañca cittaṃ tihetukañca cittanti evaṃ iminā pakārena cittaṃ catubbidhaṃ vibhāvinā viññātabbaṃ.

140-2. Heṭṭhā mayāpi niddiṭṭhā aṭṭhārasa cittuppādā ahetukā, vicikicchuddhaccasaṃyuttaṃ cittaṃ ekahetukaṃ evaṃ udīritaṃ bhagavatā. Kāme kāmāvacare puññavipākakriyato kusalavasena ca vipākavasena ca kiriyāvasena ca dvādasadhā cittuppādā akusalā ca dasadhā cāti bāvīsati cittuppādā duhetukā. Kāme kāmāvacare puññavipākakriyato puññavasena ca vipākavasena ca kiriyāvasena ca dvādasadhā cittuppādā. Sabbaṃ mahaggatañceva appamāṇaṃ lokuttaracittañca tihetukaṃ.

143-

我來翻譯這段巴利文： 128. 一切心一種，以了知為性，一切心以了知為性故一種，心亦二種，由無因有因故此心應為二種。 129. 欲界善不善異熟，十及五，實在欲界善不善異熟十及五，唯作三，如是一切十八心生起無因。 130. 從無因心生起餘七十一心生起為有因，為大仙如如性不顛倒說因說緣者所說名為有因。 131. 由有依無依，由有依無依及二者之力，由有依力，由無依力及如所說方式，意為三種。 132-4. 一切欲界異熟及色界十五心生起及初道笑生心及意界唯作及二憂等四十三意，離依處即除依處不生起，決定名為有依。無色界異熟決定無依，從我所說心生起餘四十二心兩種即由有依無依力可有。 135. 一一所緣心，及五所緣，及六所緣心，如是依我所說方式心亦應三種。 136-8. 二五識，八出世間，除神通心一切廣大等四十三心生起應為智者所知為一一所緣。其中意界三心說為五所緣為世尊所說。從我所說心餘四十三心為六所緣為導師所知，如是心由善不善等為三種。由等字應取無記。 139. 無因心及一因心及二因心及三因心，如是以此方式心為四種應為智者所知。 140-2. 如我前所說十八心生起無因，疑掉舉相應心為一因如是為世尊所說。欲界善異熟唯作由善力及異熟力及唯作力十二種心生起及不善十種等二十二心生起二因。欲界善異熟唯作由善力及異熟力及唯作力十二種心生起。一切廣大及無量出世間心三因。 143-;

50.Rūpīriyāpathaviññatti-janakājanakāditoti rūpairiyāpathaviññattijanakavasena rūpairiyāpathajanakavasena ca rūpajanakavasena ca tikiccājanakavasena cātiādīhi pakārehi sabbaṃ cittaṃ catubbidhaṃ hoti. Tattha tasmiṃ citte dvādasākusalā, kāmadhātuyā kusalā, tathā kāme dasa kiriyā, abhiññāmānasaṃ dvayaṃ, ime bāttiṃsa mānasā rūpāni samuṭṭhāpenti, iriyāpathaṃ kappenti, viññattiṃ janayanti. Kusalā mahaggatamānasā kiriyā ca mahaggatamānasā, aṭṭha anāsavacittāni, chabbīsati ca mānasā rūpāni samuṭṭhāpenti, iriyāpathaṃ kappenti. Copanaṃ na pāpenti viññattiṃ na janayantīti attho. Ime cittuppādā dukiccaniyatā , dasa viññāṇe ṭhapetvā dvīsu bhūmīsu vipākā manodhātudvayasantīraṇattayamahāvipākarūpavipākānaṃ vasena aṭṭhārasa pākā manodhātu kiriyā cevāti imāni ekūnavīsati cittāni rūpāni samuṭṭhāpenti, itaradvayaṃ na karonti, puna dvepañcaviññāṇā paṭhamaṃ 『『dasa viññāṇe』』ti vuttattā 『『punā』』ti vuttā. Arūpīsu vipākā ca sabbesaṃ sattānaṃ paṭisandhicittañca arahato cuticittañca ime soḷasa mānasā tikiccāni na karonti.

151.Ekadviticatuṭṭhāna-pañcaṭṭhānappabhedato ekakiccadvikiccatikiccacatukiccapañcakiccabhedena pañcadhā cittaṃ pañcapakāraṃ cittaṃ pañcanimmalalocano buddho akkhāsi kathesi.

152.

Kusalākusalā sabbe, cittuppādā mahākriyā;

Mahaggatā kriyā ceva, cattāro phalamānasā.

153.Sabbeva pañcapaññāsa cittuppādā javanaṭṭhānatoyeva javanakiccavaseneva ekaṭṭhāne ekakicce nippapañcena satthunā taṇhāmānadiṭṭhivirahitena satthunā niyāmitā kathitā.

154.Puna dvepañcaviññāṇā cittuppādā dassane savane tathā ghāyane sāyanaṭṭhāne phusane paṭipāṭiyā satthunā niyāmitā.

1. Manodhātuttikaṃ āvajjane paṭicchane, ete aṭṭhasaṭṭhi cittuppādā ekaṭṭhānikataṃ ekakiccabhāvaṃ gatā pattā bhavanti.

156-8. Cittadvayaṃ dviṭṭhānikaṃ nāma udīritaṃ bhagavatā, somanassayutaṃ cittaṃ pañcadvāre santīraṇaṃ siyā. Chadvāre tadālambaṇañca balavārammaṇe atimahantārammaṇe sati siyā , tathā voṭṭhabbanaṃ pañcadvāresu voṭṭhabbanaṃ hoti. Manodvāresu pana sabbesaṃ ārammaṇānaṃ āvajjanaṃ hoti, idaṃ cittadvayaṃ dviṭṭhānikaṃ nāma hoti.

1. Paṭisandhiyā ṭhānato paṭisandhiyā kiccavasena bhavaṅgassa ṭhānato bhavaṅgassa kiccavasena cutiyā ṭhānato cutiyā kiccavasena te mahaggatavipākā nava tiṭṭhānikā tikiccāti muninā matā.

160-3.Aṭṭha kāmā mahāpākā, paṭisandhibhavaṅgato paṭisandhibhavaṅgavasena tadārammaṇato ceva tadārammaṇavasena ca eva cutiṭṭhānavasena ca aṭṭha cittāni catuṭṭhānikacittāni honti, iti vacanaṃ dhīro niddise, kusalākusalapākopekkhāsahagatadvayaṃ pañcadvāre santīraṇaṃ bhave, chadvārikesupi balavārammaṇe sati tadārammaṇatā siyā. Paṭisandhibhavaṅgānaṃ ṭhānavasena ca cutiṭṭhānavasena ca idaṃ cittadvayaṃ pañcaṭṭhānikacittaṃ nāmāti udīritaṃ muninā.

164.Pañcakiccaṃ dvayaṃ cittaṃ, aṭṭhakaṃ pana catukiccaṃ, navakaṃ tikiccaṃ, dve cittuppādā dvikiccā, imesaṃ imehi cittuppādehi sesaṃ ekakaṃ kiccaṃ.

165.

Bhavaṅgāvajjanañceva, dassanaṃ sampaṭicchanaṃ;

Santīraṇaṃ voṭṭhabbanaṃ, javanaṃ bhavati sattamaṃ.

我來翻譯這段巴利文： 150. 由色威儀路表示生等，由生色威儀路表示及生色及生醫治等方式，一切心為四種。此中於彼心中十二不善、欲界善、如是欲界十唯作、二神通心，此三十二意能生起諸色、轉動威儀路、生表示。廣大善意及廣大唯作意、八無漏心及二十六意能生起諸色、轉動威儀路，不能令動即不生表示，此為意趣。此等心生起為二作業決定，除十識於二地異熟由意界二及推度三及大異熟色異熟之力等十八異熟及意界唯作等此十九心能生起諸色，不作其餘二事，又二五識因前說"十識"故說"又"。無色異熟及一切有情結生心及阿羅漢死亡心等此十六意不作三業。 151. 由一二三四處五處差別，由一作業二作業三作業四作業五作業差別為五種心為五類心為五清凈眼者佛陀所說。 152-153. 一切善不善心生起及大唯作及廣大唯作及四果意，一切五十五心生起唯由速行處即唯由速行作業之力於一處一作業由離愛慢見導師決定所說。 154. 又二五識心生起于見聞如是嗅嘗處觸依次由導師決定。 155. 意界三于轉向領受，此六十八心生起成就一處性即達到一作業性。 156-8. 二心名為二處為世尊所說,喜相應心於五門為推度可有。於六門中亦於強所緣即極大所緣時有彼所緣。如是確定於五門中為確定。而於意門中為一切所緣的轉向,此二心名為二處。 159. 由結生處即由結生作業之力、由有分處即由有分作業之力、由死亡處即由死亡作業之力,彼九廣大異熟為三處即三作業為牟尼所知。 160-3. 八欲界大異熟,由結生有分即由結生有分之力及由彼所緣之力及由死亡處之力八心為四處心,如是言說智者應說。善不善異熟舍俱生二於五門為推度,於六門中亦於強所緣時可有彼所緣性。由結生有分處之力及死亡處之力,此二心名為五處心為牟尼所說。 164. 二心為五作業,而八為四作業,九為三作業,二心生起為二作業,由此等心生起余為一作業。 165. 有分及轉向，見與領受， 推度及確定，速行為第七。

166.Chabbidhaṃ hoti taṃ channaṃ taṃ cittaṃ channaṃ cakkhusotaghānajivhākāyamanoviññāṇānaṃ pabhedato chabbidhaṃ hoti, cakkhusotaghānajivhākāyamanodhātumanoviññāṇadhātūnaṃ sattannaṃ vasena cittaṃ sattadhā hoti.

167.Ekekārammaṇaṃ chakkaṃ, pañcārammaṇabhedato chaḷārammaṇato ceva chaḷārammaṇacittavasena mano cittaṃ aṭṭhavidhaṃ hoti.

168.Tattha tasmiṃ citte dvepañcaviññāṇā ekekagocarā honti, dve cittuppādā rūpārammaṇikā, dve dve cittuppādā saddādigocarā.

1. Pañcābhiññāvivajjitaṃ sabbaṃ mahaggataṃ, sabbaṃ lokuttarañca iti idaṃ cittaṃ ekekārammaṇaṃ bhave.

2. Idaṃ chakkaṃ ekekārammaṇaṃ vibhāvinā ñeyyaṃ, manodhātuttayaṃ pañcārammaṇikaṃ nāma bhave.

3. Kāmāvacaracittāni cattālīsaṃ tathā ekekaṃ sabbāni abhiññāni ca chaḷārammaṇikānīti chaḷārammaṇikāni nāma paṇḍitena viññeyyāni.

4. Sattaviññāṇadhātūsu pacchimaṃ manoviññāṇadhātuñca kusalākusalābyākatavasena tidhā katvā navavidhaṃ cittaṃ hoti.

5. Manoviññāṇadhātuyā bhedo puññāpuññavaseneva vipākakiriyabhedato chasattatividho hoti.

6. Manodhātuṃ vipākakiriyabhedato dvidhā katvā pubbe vuttehi navadhā cittehi mānasaṃ dasadhā hoti.

175.Pacchimaṃ dhātudvayaṃ manodhātumanoviññāṇadhātudvayaṃ, manodhātuṃ kusalavipākaakusalavipākakiriyāvasena tidhā katvā, manoviññāṇadhātuñca kusalākusalābyākatavasena tividhā katvā cakkhusotaghānajivhākāyaviññāṇehi saha cittaṃ ekādasavidhaṃ hoti, iti idaṃ vacanaṃ paṇḍito paridīpaye.

1. Manoviññāṇadhātumpi kusalākusalādito kusalākusalavipākakiriyāvasena catudhā vibhajitvāna taṃ cittaṃ cakkhusotaghānajivhākāyaviññāṇehi saha tippakārāya manodhātuyā ca saha dvādasadhāpi dhīro vade.

177-9. Cittaṃ cuddasaṭṭhānabhedena cuddasadhā bhave, paṭisandhiyā vasena ca bhavaṅgavasena ca cutiyā vasena ca āvajjanassa vasena ca pañcannaṃ dassanādīnaṃ kiccānaṃ vasena ca sampaṭicchanacetaso vasena ca santīraṇassa vasena ca voṭṭhabbanajavanānaṃ vasena ca, yathā evaṃ tadārammaṇacittassa vasena cāti evaṃ iminā pakārena ṭhānabhedato kiccabhedena cuddasadhā cittaṃ hoti, iti idaṃ vacanaṃ dhīro paridīpaye paridīpeyya.

180.Bhūmipuggalanānattavasena bhūminānattavasena, puggalanānattavasena ca cittānaṃ pavattito idaṃ cittaṃ bahudhā hoti, iti vacanañca dhīro vibhāvaye pakāseyya.

181.Idha imasmiṃ sāsane yo bhikkhu matimā imasmiṃ ekavidhādinaye kusalo cheko hoti, abhidhamme pavattā atthā tassa bhikkhuno hatthagatā hatthapaviṭṭhā āmalakā viya suddhamaṇikā viya honti.

Iti abhidhammāvatāraṭīkāya

Ekavidhādiniddesavaṇṇanā niṭṭhitā.

Catuttho paricchedo.

1. Pañcamo paricchedo

Bhūmipuggalacittuppattiniddesavaṇṇanā

182.

Ito paraṃ pavakkhāmi, buddhivuddhikaraṃ nayaṃ;

Cittānaṃ bhūmisuppattiṃ, puggalānaṃ vasena ca.

Ahaṃ ito paraṃ buddhivuddhikaraṃ nayaṃ mativaddhikaraṃ nayaṃ pavakkhāmi desessāmi. Cittānaṃ bhūmisuppattiṃ puggalānaṃ vasena ca bhūmīsu cittānaṃ uppattiṃ, puggalānaṃ vasena bhūmīsu cittānaṃ uppattiñca pavakkhāmi.

我來 譯這段巴利文： 166. 彼為六種，彼心由眼耳鼻舌身意識差別為六種，由眼耳鼻舌身意界意識界七之力心為七種。 167. 一一所緣六，由五所緣差別及由六所緣即由六所緣心之力意心為八種。 168. 此中於彼心中二五識為一一境，二心生起緣色，二二心生起緣聲等。 169. 除五神通一切廣大，一切出世間，如是此心應為一一所緣。 170. 此六為一一所緣應為智者所知，意界三名為五所緣。 171. 欲界心四十如是一一一切神通及六所緣，名為六所緣應為智者所知。 172. 於七識界中后意識界由善不善無記之力為三而成九種心。 173. 意識界差別唯由善不善之力由異熟唯作差別為七十六種。 174. 意界由異熟唯作差別為二，由前所說九種心意為十種。 175. 后二界即意界意識界二，意界由善異熟不善異熟唯作之力為三，意識界由善不善無記之力為三，與眼耳鼻舌身識俱心為十一種，如是此言說智者應開示。 176. 意識界亦由善不善等即由善不善異熟唯作之力分別為四，彼心與眼耳鼻舌身識俱及與三種意界俱，智者亦應說為十二種。 177-9. 心由十四處差別為十四種，由結生之力及有分之力及死亡之力及轉向之力及五見等作業之力及領受心之力及推度之力及確定速行之力，如是由彼所緣心之力，如是以此方式由處差別以作業差別心為十四種，如是此言說智者應開示。 180. 由地及補特伽羅種種之力即由地種種之力及補特伽羅種種之力由諸心轉起此心為多種，如是言說智者應開顯。 181. 此中於此教中彼比丘具慧於此一等理趣善巧靈巧，于阿毘達摩轉起義對彼比丘如在手中入手如阿摩勒果如凈摩尼。 如是《入阿毘達摩論復注》 一等釋義論釋完。 第四品。 第五品 地補特伽羅心生起釋義論釋 182. 從此我將說，增長慧理趣； 諸心於諸地，由補特伽羅力。 我從此以後將說開示增長慧理趣即增長智理趣。諸心於諸地生起及由補特伽羅力即于諸地諸心生起及由補特伽羅力于諸地諸心生起我將說。

183.Devāceva manussā ca, tisso ca apāyabhūmiyo honti, gatiyo pañca tesaṃ devamanussatiracchānapetanirayagatīnaṃ vasena pañca gatiyo niddiṭṭhā satthunā dassitā bhagavatā. Tayo bhavā pana kāmarūpārūpabhavavasena tayo satthunā niddiṭṭhā dassitā.

184-5.Bhūmiyo tattha tiṃseva, tāsu tiṃseva puggalā tattha tesu tīsu bhavesu tiṃsa eva bhūmiyo honti, tāsu bhūmīsu uppannā puggalā tiṃsa eva honti, etāsu bhūmīsu uppannā sabbe ca pana puggalā paṭisandhikacittānaṃ vasena ekūnavīsati honti. Paṭisandhi ca nāmesā esā paṭisandhi ca nāma duvidhā dvippakārā samudīritā satthunā kathitā.

1. Acittakā paṭisandhi, sacittakā paṭisandhi ca iti duvidhā paṭisandhi hoti, asaññibrahmānaṃ paṭisandhi acittakā rūpapaṭisandhi hoti. Sesā rūpapaṭisandhito sesā sacittakā sacittakapaṭisandhi ñeyyā paṇḍitena jānitabbā. Sā pana sacittakā paṭisandhi ekūnavīsati hoti.

187.Paṭisandhivaseneva sacittakapaṭisandhivasena eva vīsati puggalā honti. Idha imasmiṃ cittādhikāre cittādhikārattā acittakapaṭisandhi rūpapaṭisandhi na ca uddhaṭā na ca kathitā mayā.

188.Ahetudvitihetūti, puggalā tividhā siyuṃ ahetukadvihetukatihetukā iti tividhā tippakārā puggalā siyuṃ bhaveyyuṃ. Ariyā pana puggalā aṭṭha iti evaṃ iminā mayā vuttappakārena sabbe puggalā ekādasa īritā kathitā bhagavatā.

189.Bhūmīsu tiṃsabhūmīsu cittānaṃ uppattiṃ etesaṃ pana sabbesaṃ puggalānaṃ pabhedato bhūmīsu cittānaṃ uppattiñca gaṇhato gaṇhantassa mama vacanaṃ nibodhatha, tumhe jānātha suṇātha.

1. Tīsu bhūmīsu kati cittāni jāyanti? Me mayhaṃ vada tāni cittāni tvaṃ kathehi, sabbāsu bhūmīsu cuddasa eva cittāni. Taṃ yathā –

Voṭṭhabbaṃ kāmapuññañca, viyuttāni ca diṭṭhiyā;

Uddhaccasahitañceva, honti sabbattha cuddasa.

191.Sadā vīsati cittāni, kāmeyeva bhave siyuṃ vīsati cittāni kāmeyeva bhave sadā sabbasmiṃ kāle siyuṃ bhaveyyunti. Taṃ yathā –

Kāme aṭṭha mahāpākā, domanassadvayampi ca;

Tathā ghānādiviññāṇattayaṃ pākā apuññajā.

Ghānādiviññāṇattayanti kusalavipākaghānādittayaṃ. Pākā apuññajā akusalato jātā ahetukā satta vipākā. Pañca rūpabhaveyeva pañca cittāni rūpabhaveyeva bhavanti. Cattāreva arūpisu cattāri cittāni arūpīsuyeva honti. Taṃ yathā –

Rūpeva rūpapākā vāruppapākā arūpisu;

Nava mahaggatā pākā, rūpārūpeva jāyare.

1. Kāmarūpabhavesveva aṭṭhārasa cittāni bhavanti.

Taṃ yathā –

Puññarūpāni pañceva, puññajaṃ sampaṭicchanaṃ;

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ.

Puññapākaṃ hasituppādamanodhātukriyāpi ca;

Aṭṭhārasādimaggena, pañca rūpakriyāpi ca;

Kāmarūpabhavesveva, etāneva sadā siyuṃ.

Dvecattālīsa cittāni, honti tīsu bhavesupi dvecattālīsa cittāni honti. Taṃ yathā –

Paṭighadvayavajjitāni , apuññāni daseva ca;

Mahāpuññāni aṭṭheva, voṭṭhabbanakriyāni ca.

Puññāruppāni cattāri, āruppakiriyāni ca;

Kaniṭṭhamaggavajjāni, satta lokuttarāni ca;

Dvecattālīsa cittāni, honti tīsu bhavesupi.

我來翻譯這段巴利文： 183. 有天及人及三惡趣,有五趣由彼天、人、畜生、餓鬼、地獄趣之力五趣為導師世尊所示。而三有由欲色無色有之力三為導師所示。 184-5. 其中三十地,于彼三十補特伽羅,其中於彼三有中唯三十地,于彼等地中生起補特伽羅唯三十,於此等地中生起一切補特伽羅由結生心之力為十九。結生此名為二種為導師所說。 186. 無心結生及有心結生,如是結生為二種,無想梵天結生為無心色結生。余即余色結生為有心結生應為智者所知。而彼有心結生為十九。 187. 唯由結生即唯由有心結生之力為二十補特伽羅。此中於此心增上由心增上性無心結生即色結生不被我列舉不被說。 188. 無因二因三因,補特伽羅應為三種,無因二因三因如是為三種補特伽羅應有。而聖補特伽羅八,如是以此我所說方式一切補特伽羅為十一為世尊所說。 189. 於三十地中諸心生起及由此等一切補特伽羅差別于諸地中諸心生起,取者即我之語請了知,你們應知應聽。 190. 於三地中幾心生起?請你對我說彼等心,於一切地中唯十四心。即: 確定及欲界善,及離見, 及掉舉俱,於一切處為十四。 191. 常二十心,唯于欲有應有,二十心唯于欲有常即一切時應有。即: 欲八大異熟,及二憂, 如是鼻等三識,不善生異熟。 鼻等三識即善異熟鼻等三。不善生異熟即從不善生無因七異熟。唯於色有五心唯於色有中有。唯四于無色唯四心於無色有中。即: 唯色中色異熟,無色異熟于無色, 九廣大異熟,唯生於色無色。 192. 唯于欲色有中十八心有。即: 善色五及,善生領受, 眼耳二善異熟推度二。 善異熟笑生及意界唯作, 十八由初道,及五色唯作, 唯于欲色有中,此等常應有。 四十二心,亦於三有中四十二心有。即: 除二瞋,不善唯十, 大善唯八,及確定唯作。 善無色四,及無色唯作, 除最後道,七出世間, 四十二心,亦於三有中。

193.Ṭhapetvā pana sabbesaṃ, catassopāyabhūmiyo catasso apāyabhūmiyo ṭhapetvā vajjetvā apāyato sesānaṃ sabbesaṃ puggalānaṃ chabbīsabhūmīsu terasa eva cittāni honti. Taṃ yathā –

Catutthārūpāvacaraṃ, anāgāmiphalādayo;

Mahākriyā ca jāyanti, terasāpāyavajjitā.

Anāgāmiphalādayoti ādi-saddena hi arahattaphalāni gahitāni.

194.Aparāni catassopi, ṭhapetvāruppabhūmiyo catasso arūpabhūmiyo ṭhapetvā sesāsu chabbīsabhūmīsu aparāni cha cittāni jāyanti. Taṃ yathā –

Manodhātukriyañceva , puññajaṃ sampaṭicchanaṃ;

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ;

Cheva cittāni jāyanti, tathā uparivajjite.

195.Suddhāvāsikadevānaṃ, ṭhapetvā pañca bhūmiyo pañca bhūmiyo ṭhapetvā pañcavīsatibhūmīsu pañca cittāni jāyanti. Taṃ yathā –

Diṭṭhiyā sampayuttānaṃ, vicikicchāyutaṃ tathā;

Pañca sabbattha jāyanti, suddhāvāsavivajjite.

196.

Aparāniduve honti, pañcavīsatibhūmisu;

Ṭhapetvā nevasaññañca, catassopāyabhūmiyo.

Catassopāyabhūmiyo nevasaññānāsaññañca ṭhapetvāyeva pañcavīsatibhūmīsu aparāni duve cittāni honti. Taṃ yathā –

Ṭhapetvā nevasaññañca, catassopāyabhūmiyo;

Sesāsu tatiyāruppajavanaṃ jāyati dvayaṃ.

197.Dvepi cittāni jāyanti, catuvīsatibhūmisu catassopāyabhūmiyo ākiñcaññañca nevasaññañca ṭhapetvā sesāsu catuvīsatibhūmīsu dvepi cittāni jāyanti. Taṃ yathā –

Catutthatatiyāruppaṃ, ṭhapetvāpāyabhūmiyo;

Sesāsu dutiyāruppa-javanaṃ jāyati dvayaṃ.

198.Apāyabhūmiyo hitvā catasso apāyabhūmiyo tisso upari arūpabhūmiyo hitvā chaḍḍetvā sesāsu tevīsatibhūmīsu dveyeva pana cittāni honti. Taṃ yathā –

Apāyabhūmiyo hitvā, tissocāruppabhūmiyo;

Sesāsu paṭhamāruppaṃ, javanadvayaṃ jāyati.

199.Arūpe ca apāye ca aṭṭha bhūmiyo ṭhapetvā sesāsu bāvīsatibhūmīsu ekādasavidhaṃ cittaṃ hoti. Taṃ yathā –

Sabbaṃ rūpañca vipākaṃ, ṭhapetvā sitamānasaṃ;

Ekādaseva jāyati, apāyārūpavajjite.

200.Suddhāvāseapāye ca nava bhūmiyo ṭhapetvā sesāsu ekavīsāsu bhūmīsu niccampi cattāro eva mānasā honti. Taṃ yathā –

Sotāpattiphalañceva, sakadāgāmiphalampi ca;

Sakadāgāmimaggo ca, ṭhapetvāpāyasuddhake;

Anāgāmimaggo ceva, ekavīsāsu honti hi.

201.Ekaṃ sattarasasveva, cittaṃ jāyati bhūmisu suddhāvāsaapāyāruppabhūmiyo ṭhapetvā avasesāsu sattarasasu bhūmīsu ekaṃ cittaṃ jāyati. Taṃ yathā –

Suddhāvāse apāye ca, ṭhapetvāruppabhūmiyo;

Ādimaggo eko hoti, sattarasasu bhūmisu.

202.

Dvādaseva tu jāyante, ekādasasu bhūmisu;

Ṭhapetvā pana sabbāpi, bhūmiyo hi mahaggatā. –

Ekūnavīsatibhūmiyo ṭhapetvā sesāsu ekādasasu bhūmīsu dvādasa cittāni jāyanti. Taṃ yathā –

Domanassadvayāpuññapākā satta ca puññajaṃ;

Ghānādittayaṃ sesāsu, hitvā sabbā mahaggatā.

203.Kāmāvacaradevānaṃ vasena ca manussānaṃ vasena ca sattasu kāmāvacarabhūmīsu aṭṭha cittāni sabbadā jāyanti. Taṃ yathā –

Kāme devamanussānaṃ, mahāpākāni jāyare;

Sadā sattasu etāni, hitvā tevīsa bhūmiyo.

我來翻譯這段巴利文： 193. 除一切四惡趣地，除四惡趣地即舍離惡趣餘一切補特伽羅於二十六地中唯十三心有。即： 第四無色界，阿那含果等， 大唯作生起，十三除惡趣。 阿那含果等，由等字攝阿羅漢果。 194. 又除四無色地，除四無色地于餘二十六地中又六心生起。即： 意界唯作及，善生領受， 眼耳二善異熟推度二， 六心生起，如是除上。 195. 除凈居天五地，除五地於二十五地中五心生起。即： 見相應，及疑相應， 五於一切生，除凈居。 196. 又二於二十五地，除非想非非想及四惡趣地。除四惡趣地及非想非非想即於二十五地中又二心有。即： 除非想非非想，及四惡趣地， 余中第三無色速行二生起。 197. 二心生起，於二十四地中除四惡趣地及無所有處及非想非非想于餘二十四地中二心生起。即： 除第四第三無色，除惡趣地， 余中第二無色速行二生起。 198. 舍四惡趣地，舍四惡趣地及三上無色地于餘二十三地中唯二心有。即： 舍惡趣地，及三無色地， 余中第一無色，速行二生起。 199. 除無色及惡趣八地于餘二十二地中十一種心有。即： 一切色異熟，除笑心， 唯十一生起，除惡趣無色。 200. 除凈居及惡趣九地于餘二十一地中常唯四意有。即： 須陀洹果及，斯陀含果， 斯陀含道，除惡趣凈， 及阿那含道，於二十一有。 201. 一於十七地中，心生起除凈居惡趣無色地于餘十七地中一心生起。即： 除凈居惡趣，及無色地， 初道一，於十七地中。 202. 唯十二生起，於十一地中，而除一切，廣大地。 除十九地于餘十一地中十二心生起。即： 二憂不善異熟七及善生， 鼻等三餘中，除一切廣大。 203. 由欲界天力及人力於七欲界地中八心常生起。即： 欲界天人，大異熟生起， 常於七中此等，除二十三地。

204.Pañcamajjhānapākeko, jāyate chasu bhūmisu eko pañcamajjhānavipāko vehapphalādīsu chasu bhūmīsu jāyati. Cattāri pana rūpavipākacittāni tīsu tīsu bhūmīsu jāyanti. Ayametthādhippāyo – eko paṭhamarūpavipāko brahmapārisajjabrahmapurohitamahābrahmānaṃ tīsu bhūmīsu jāyati, eko dutiyarūpavipāko, eko tatiyarūpavipāko ca parittābhāappamāṇābhāābhassarānaṃ tīsu bhūmīsu jāyati, eko catuttharūpavipāko parittasubhaappamāṇasubhasubhakiṇhānaṃ tīsu bhūmīsu jāyati.

205.Cattāri pana cittāni, honti ekekabhūmisu arūpāvacaravipākānaṃ vasena cattāri pana cittāni ekekabhūmīsu ekekāsu bhūmīsu honti, iti evaṃ iminā mayā vuttappakārena sabbāsu bhūmīsu cittuppādaṃ paridīpaye paṇḍito katheyya.

206-7.Kusalākusalā kāme kāme vīsati kusalākusalā, tesaṃ pākā ahetukā tesaṃ kusalākusalānaṃ ahetukā pañcadasa vipākā āvajjanadvayañca iti evaṃ iminā mayā vuttappakārena sattatiṃsa mānasā narakādīsu catūsu apāyesupi jāyare. Avasesāni dvipaññāsa cittāni kadācipi kismiñci kālepi nuppajjanti. Taṃ yathā –

Pañcadasāni rūpe tu, arūpe dvādasīritā;

Aṭṭha lokuttarāneva, kāmapākā sahetukā.

Aṭṭha mahākriyā ceva, hasituppādamānasaṃ;

Dvipaññāsāni cittāni, apāyesu na jāyare.

208.Kāme devamanussānaṃ kāmāvacare devamanussānaṃ mahaggatā nava pākā neva jāyanti, asīti hadayā mānasā sadā jāyanti. Taṃ yathā –

Dvādasākusalāneva, kusalānekavīsati;

Sattavīsati pākā ca, mahaggatavivajjitā.

Kāme devamanussānaṃ, kriyacittāni vīsati;

Honti asīti cittāni, viññeyyāni vibhāvinā.

209-

我來翻譯這段巴利文： 204. 一第五禪異熟，生於六地中，一第五禪異熟于廣果天等六地中生起。而四色界異熟心於三三地中生起。此中此為意趣 - 一初色界異熟于梵眾天、梵輔天、大梵天三地中生起，一第二色界異熟，一第三色界異熟于少光天、無量光天、光音天三地中生起，一第四色界異熟于少凈天、無量凈天、遍凈天三地中生起。 205. 而四心，於一一地中有，由無色界異熟之力而四心於一一地中即各各地中有，如是以此我所說方式，智者應說於一切地中心生起。 206-7. 欲界中善不善二十善不善，彼等異熟無因彼等善不善之無因十五異熟及二轉向，如是以此我所說方式三十七意于地獄等四惡趣中亦生起。餘五十二心於任何時亦不生起。即： 色中十五，無色說十二， 唯八出世間，欲界有因異熟。 八大唯作及，笑生心， 五十二心，于惡趣不生。 208. 欲界天人即欲界天人廣大九異熟決不生起，八十心意常生起。即： 唯十二不善，二十一善， 二十七異熟，除廣大。 欲界天人，二十唯作心， 有八十心，應為智者所知。 209- [這裡似乎句子未完成]

12.Kāme kāmāvacare aṭṭha mahāvipākā domanassadvayampi ca tathā ghānādiviññāṇattayaṃ kusalavipākaṃ apuññajā satta pākā. Natthi āruppapākā ca, rūpāvacarabhūmiyaṃ arūpapākā ca cattāro rūpāvacarabhūmiyaṃ natthi. Ayametthādhippāyo – rūpāvacarabhūmiyaṃ aṭṭha mahāvipākā kāmasugatisattānaṃ dvinnaṃ vipākacittattā na honti, jhānena vikkhambhitattā domanassadvayampi natthi, ghānajivhākāyapasādavirahitattā kusalavipākaṃ ghānādittayaṃ natthi, aniṭṭhārammaṇānaṃ abhāvato satta akusalavipākā ca natthi, arūpapākā ca natthi. Kasmā? Arūpānaṃ vipākacittattā. Imehi saha cittehi imehi catuvīsaticittehi saha tayo maggā phaladvayaṃ sotāpattimaggo sakadāgāmimaggo anāgāmimaggo ca sotāpattiphalasakadāgāmiphalāni ca cattāro diṭṭhisaṃyuttā vicikicchāsaṃyuttampi ca cattāro heṭṭhimā pākā ca suddhāvāse na labbhare na labbhanti. Ayametthādhippāyo – puthujjanasotāpannasakadāgāmipuggalānaṃ asādhāraṇattā suddho ca āvāso, atha vā ghorātikkamaṭṭhitattā anāgāmipuggalā suddhā nāma, caturoghatiṇṇattā khīṇāsavā suddhā nāma, tesaṃ suddhānaṃ dvinnaṃ uttamasattānaṃ āvāsotipi suddhāvāso, tasmiṃ.

Ayametthādhippāyo – suddhāvāse pana sotāpattimaggasotāpattiphalasakadāgāmimaggasakadāgāmiphalaanāgāmimaggā na vijjanti. Kasmāti ce? Anāgāmiphalaṭṭhānaṃyeva tasmiṃ uppajjanato cattāro diṭṭhisaṃyuttā ca vicikicchāyuttañca pañca akusalacittānaṃ sotāpannena vināsitattā, iti tasmā kāraṇā na jāyanti. Cattāro heṭṭhimavipākā heṭṭhimānaṃ rūpabrahmānaṃ vipākacittattā natthi. Sesāni ekapaññāsa cittāni suddhāvāse pana labbhanti. Taṃ yathā –

Diṭṭhiyā vippayuttāni, uddhaccasahagataṃ tathā;

Kāmapuññāni aṭṭha ca, rūpapuññāni pañca vā.

Arūpakusalāneva, maggo khīṇāsavassa ca;

Cakkhusotamanodhātu, puññajā tīraṇā duve.

Pañcamajjhānapāko ca, anāgāmiphalādayo;

Suddhāvāsesu labbhanti, kriyacittāni vīsati.

Rūpāvacarikā sabbe sabbāni rūpāvacarāni pañcadasa cittāni, kāmadhātuyā sabbe tevīsati vipākā.

213.Domanassādimaggo ca domanassadvayañca ādimaggo ca sotāpattimaggo ca, kriyā ca dve ahetukā pañcadvārāvajjanahasituppādāni kiriyāni cāti tecattālīsa cittāni arūpabhūmiyaṃ natthi. Pañca rūpāvacaravipākā rūpīnaṃ vipākacittattā natthi. Rūpajavanāni heṭṭhimajhānānaṃ virattattā natthi. Cakkhusotaviññāṇāni puññajāni pasādarahitattā natthi. Ghānādiviññāṇāni pakatiyāyeva natthi. Kusalavipākā manodhātu cakkhādiggahitapañcārammaṇattā arūpānaṃ dhammārammaṇattā natthi, asati cakkhādiviññāṇe sā ca puññajā manodhātu tāya ca asatiyā cakkhādiviññāṇampi natthiyeva. Kiriyāmanodhātupi pañcārammaṇattāyeva natthi, hasituppādopi rūpakāyābhāvā sitassābhāvā natthi, pubbeva diṭṭhasaccā ariyā rūpabhūmikā, tasmā ādimaggopi natthi.

214.Evaṃ bhūmivaseneva, cittuppattiṃ vibhāvaye evaṃ iminā mayā vuttappakārena bhūmivasena cittuppattiṃ vibhāvaye dhīro katheyya. Tathā evaṃ ekādasannaṃ puggalānaṃ vasena cittuppattiṃ dhīro vibhāvaye katheyya.

215.

Kusalākusalā kāme,

Tesaṃ pākā ahetukā;

Āvajjanadvayañcāti,

Sattatiṃseva mānasāti. –

Ayaṃ vuttatthā.

我來翻譯這段巴利文： 212. 欲界中八大異熟及二憂及如是鼻等三識善異熟不善生七異熟。無色異熟及,於色界地中無色異熟四於色界地中無。此中此為意趣 - 於色界地中八大異熟因為欲界善趣有情二異熟心故不有,由禪所鎮伏故二憂亦無,由無鼻舌身凈故善異熟鼻等三無,由無不可意所緣故七不善異熟亦無,無色異熟亦無。何故?因為無色之異熟心故。與此等心俱與此等二十四心俱三道二果即須陀洹道斯陀含道阿那含道及須陀洹果斯陀含果及四見相應疑相應及四下異熟于凈居不得不得。此中此為意趣 - 由凡夫須陀洹斯陀含補特伽羅不共故凈及居,或由超越可怕處故阿那含補特伽羅名為凈,由度四暴流故漏盡者名為凈,彼等二上首有情之凈居故亦名凈居,于彼中。 此中此為意趣 - 于凈居中須陀洹道須陀洹果斯陀含道斯陀含果阿那含道不存在。若問何故?由於彼中唯生阿那含果處故四見相應及疑相應五不善心由須陀洹所滅故,如是由彼因故不生。四下異熟由下**梵天之異熟心故無。餘五十一心於凈居中則得。即: 離見相應,及掉舉俱, 欲界善八,及色善五。 唯無色善,及漏盡者道, 眼耳意界,善生推度二。 第五禪異熟,及阿那含果等, 于凈居得,二十唯作心。 一切色界即一切色界十五心,欲界一切二十三異熟。 213. 憂及初道即二憂及初道即須陀洹道,及二無因唯作五門轉向笑生唯作等四十三心於無色地中無。五色界異熟由色之異熟心故無。色速行由離下禪故無。眼耳識由善生由無凈故無。鼻等識本來即無。善異熟意界由取眼等五所緣故由無色法所緣故無,無眼等識故彼善生意界亦無由彼無故眼等識亦無。唯作意界亦由五所緣性故無,笑生亦由無色身故由無笑故無,已見諦聖者為色地,故初道亦無。 214. 如是唯由地,應開顯心生起如是以此我所說方式由地之力智者應說心生起。如是由十一補特伽羅之力智者應開顯說心生起。 215. 欲界善不善, 彼等無因異熟, 及二轉向, 唯三十七意。 此為所說義。;

1. Evaṃ catūsvapāyabhūmīsu manussabhūmiyañcāti pañcabhūmīsu ahetukassa sattassa jāyante uppajjanti. Dvepaññāsāvasesāni, na jāyanti kadācipi avasesāni dvepaññāsa cittāni kadācipi na jāyanti na uppajjanti, tāni sarūpato vuttāneva.

217.Ahetukassa sattassa uppajjantehi sattatiṃsacittehi saha duhetukā, catumahāvipākā cāti cattālīsa cittāni tathā ekakaṃ duhetukassa sattassa jāyanti.

218-23.Sabbe mahaggatā ceva sabbe sattavīsatividhā mahaggatā ceva sabbepi ca anāsavā sabbe aṭṭha lokuttarā ceva cattāro tihetukavipākā ca kāme hasituppādo sahetukamahākiriyā cāti nava kriyāpi ceti cattālīsaṃ tathā aṭṭha ca duhetuno sattassa na jāyanti.

Ayametthādhippāyo – duhetuno rūpārūpasamāpattiyā asamatthatāya sattavīsa mahaggatā na jāyanti, maggaphalaṃ adhigantuṃ asamatthatāya aṭṭha lokuttarā na jāyanti, tihetukavipākā tihetukānaṃ sattānaṃ vipākacittattā na jāyanti, nava kiriyāni khīṇāsavānaṃyeva uppajjamānattā na jāyantīti. Kāmāvacarasattassa, tihetupaṭisandhino puthujjanassa catupaññāsa mānasā jāyanti. Katamāni tāni? Duhetukassa vuttāni cattālīsa cittāni tathā ekañca kāmadhātuyaṃ cattāro ñāṇasampayuttavipākā rūpārūpesu nava puññāni cāti catupaññāsa mānasā jāyanti. Puthujjanassa tihetuno kāmasattassa pañcatiṃsa cittāni na jāyare na jāyanti. Taṃ yathā –

Āvajjanadvayaṃ hitvā, aṭṭhārasa kriyāpi ca;

Nava mahaggatā pākā, aṭṭha lokuttarāni ca.

Kāmaputhujjanasseva, tihetupaṭisandhino;

Pañcatiṃseva cittāni, na jāyanti kadācipi.

Chadevesu manussesu cāti sattasu bhūmīsu jātassa sotāpannassa dehino sattassa paññāsa cittāni jāyanti. Iti vacanaṃ dhīro niddise katheyya. Taṃ yathā –

Diṭṭhiyā vippayuttāni, domanassadvayampi ca;

Uddhaccasahitañceva, kāmapuññāni aṭṭha ca.

Nava mahaggatapuññāni, āvajjanadvayampi ca;

Sabbe kāmavipākā ca, sotāpattiphalampi ca.

Assa sotāpannassa navatiṃseva cittāni na uppajjanti. Iti vacanaṃ dhīro dīpaye deseyya. Taṃ yathā –

Āvajjanadvayaṃ hitvā, aṭṭhārasa kriyāpi ca;

Nava mahaggatā pākā, satta lokuttarāni ca.

Diṭṭhiyā sampayuttāni, vicikicchāyutaṃ tathā;

Navatiṃsa na jāyanti, sotāpannassa dehino.

1. Paṭhamaṃ phalaṃ ṭhapetvā sotāpannassa puggalassa vuttāni cittāni attano sakadāgāmino phalena sakadāgāmiphalena saha sakadāgāmipuggalassa siyuṃ.

225.Sotāpannassa vuttāni, ṭhapetvā paṭighadvayaṃ dutiyañca phalaṃ sakadāgāmiphalañca hitvā attano anāgāmiphalena saha sotāpannassa sattassa vuttāni yāni aṭṭhacattālīsa cittāni atthi, tāni anāgāmissa sattassa jāyanti. Iti vacanaṃ dhīro viniddise.

226.Kati cittāni jāyanti, kāme arahato pana kāme sattasu kāmabhūmīsu jātassa arahato khīṇāsavassa kati cittāni jāyanti? Cattāri ca cattārīsañca cittāni kāme sattasu kāmabhūmīsu jātassa arahato siyuṃ bhaveyyuṃ. Taṃ yathā –

Tevīsa kāmapākāni, kriyacittāni vīsati;

Arahattaphaleneva, kāme arahato siyuṃ.

227.Maggaṭṭhānaṃcatunnampi tesaṃ puggalānaṃ sakaṃ sakaṃ maggacittaṃ siyā bhaveyya. Ekacittakkhaṇā hi te hi saccaṃ taṃ mayā vuttaṃ vacanaṃ. Te maggā ekacittakkhaṇā.

我來 譯這段巴利文： 216. 如是於四惡趣地及人地即五地中無因有情生起。餘五十二,決不生起餘五十二心決不生起不生起,彼等已由自相說。 217. 與無因有情生起三十七心俱二因,及四大異熟即四十心如是一二因有情生起。 218-23. 一切廣大即一切二十七種廣大及一切無漏即一切八出世間及四三因異熟及欲界笑生有因大唯作即九唯作等即四十如是八於二因有情不生起。 此中此為意趣 - 由二因者不能得色無色定故二十七廣大不生起,由不能證得道果故八出世間不生起,三因異熟由三因有情異熟心故不生起,九唯作唯于漏盡者生起故不生起。于欲界有情,三因結生凡夫五十四意生起。是何等?二因者所說四十心如是一及欲界四智相應異熟色無色中九善即五十四意生起。于凡夫三因欲界有情三十五心不生起。即: 除二轉向,及十八唯作, 九廣大異熟,及八出世間。 唯于欲界凡夫,三因結生, 三十五心,決不生起。 於六天及人中即七地中生須陀洹身有情五十心生起。如是言說智者應說。即: 離見相應,及二憂, 及掉舉俱,及欲界善八。 九廣大善,及二轉向, 及一切欲界異熟,及須陀洹果。 彼須陀洹三十九心不生起。如是言說智者應開示。即: 除二轉向,及十八唯作, 九廣大異熟,七出世間。 見相應,及疑相應, 三十九不生,于須陀洹身。 224. 除初果即除須陀洹果所說心與自斯陀含果俱於斯陀含補特伽羅應有。 225. 須陀洹所說,除二瞋及第二果即除斯陀含果與自阿那含果俱須陀洹有情所說凡四十八心有,彼等於阿那含有情生起。如是言說智者應詳說。 226. 幾心生起,于欲界阿羅漢于欲界七欲界地中生阿羅漢漏盡者幾心生起?四十四心於欲界七欲界地中生阿羅漢應有應成。即: 二十三欲界異熟,二十唯作心, 唯與阿羅漢果,于欲界阿羅漢應有。 227. 四道處即彼等補特伽羅自己道心應有應成。實彼等為一心剎那,彼我所說語為真實。彼等道為一心剎那。

228.Puthujjanassa tīsveva, paṭhamajjhānabhūmisu tīsu eva paṭhamajjhānabhūmīsu jātassa puthujjanassa brahmuno pañcatiṃsa eva cittāni jāyanti. Iti vacanaṃ dhīro viniddise uccāreyya. Taṃ yathā –

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, nava puññā mahaggatā.

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ;

Āvajjanadvayañceva, puññajaṃ sampaṭicchanaṃ;

Paṭhamajjhānapāko ca, pañcatiṃseva jāyare.

229-234.Ghānādīsu pasādesu pavattaṃ kusalavipākaṃ viññāṇattayaṃ satta apuññajā pākā aṭṭha mahāpākā tathā uparijhānabhūmīsu jātā pākā āruppā cattāro vipākāpi ca domanassadvayampi ca āvajjanadvayavajjā aṭṭhārasa kriyā ceva aṭṭha lokuttarāni ca etāni catupaññāsa cittāni paṭhamajjhānabhūmīsu tīsu nibbattassa puthujjanassa dehino sattassa na ca labbhare na labbhanti. Tāsu tīsu bhūmīsu nibbattassa puthujjanassa brahmuno vuttesu cittesu apuññapañcakaṃ hitvā tattha tīsu paṭhamajjhānabhūmīsu nibbattassa sotāpannassa brahmuno paṭhamaphalena saha ekatiṃsa cittāni jāyare jāyanti. Sakadāgāmino tattha tīsu paṭhamajjhānabhūmīsu jātassa sakadāgāmino brahmuno tesu cittesu paṭhamaṃ phalaṃ ṭhapetvā sakadāgāmiphalaṃ pakkhipitvā ekatiṃseva cittāni jāyare. Anāgāmissa tattheva tīsu paṭhamajjhānabhūmīsu eva jātassa anāgāmissa dutiyaṃ phalaṃ ṭhapetvā attano phalacittena saha ekatiṃseva cittāni jāyanti.

235.

Viññāṇaṃ cakkhusotānaṃ, puññajaṃ sampaṭicchanaṃ;

Santīraṇadvayañceva, kriyacittāni vīsati.

236-7. Arahattaphalaṃ paṭhamajjhānato sambhavo pāko sattavīsati cittāni arahantassa khīṇāsavassa jāyare. Puthujjanassa tīsveva tīsu eva dutiyajjhānabhūmīsu jātassa puthujjanassa brahmuno dutiyajjhānatatiyajjhānapākena saha chattiṃsa cittāni jāyanti. Taṃ yathā –

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, nava puññamahaggatā.

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ;

Āvajjanadvayañceva, puññajaṃ sampaṭicchanaṃ.

Dutiyajjhānapākena, tatiyajjhānapākato;

Chattiṃseva ca cittāni, dutiyajjhānadehino.

238-241.Puthujjanassa vuttesu, hitvā vāpuññapañcakaṃ attano phalena saha bāttiṃsa cittāni sotāpannassa jāyanti. Sotāpannassa vuttesu, ṭhapetvā paṭhamaṃ phalaṃ sotāpannassa vuttesu paṭhamaṃ phalaṃ ṭhapetvā attano phalacittena saha bāttiṃsa cittāni, sakadāgāmissa vuttesu dutiyaṃ phalaṃ ṭhapetvā anāgāmiphalena saha bāttiṃseva cittāni assa anāgāmino bhavanti. Arahantassa tīsveva, aṭṭhavīsati attano tīsu eva dutiyajjhānabhūmīsu jātassa arahato attano phalena dutiyajjhānatatiyajjhānapākato pākehi saha aṭṭhavīsati cittāni honti. Taṃ yathā –

Viññāṇaṃ cakkhusotānaṃ, puññajaṃ sampaṭicchanaṃ;

Santīraṇadvayañceva, kriyacittāni vīsati.

Arahattaphalaṃ pāko, dutiyajjhānasambhavo;

Tatiyajjhānapāko ca, aṭṭhavīsati mānasā.

242-

我來翻譯這段巴利文： 228. 凡夫唯於三,初禪地中於唯三初禪地中生凡夫梵天三十五心生起。如是言說智者應詳說。即： 除二憂,及不善唯十, 欲界善唯八,九廣大善。 眼耳二善異熟推度二, 及二轉向,善生領受, 及初禪異熟,唯三十五生起。 229-234. 鼻等凈所轉善異熟三識七不善生異熟八大異熟及上禪地生異熟無色四異熟及二憂及除二轉向十八唯作及八出世間此等五十四心於初禪三地中生凡夫身有情不得。于彼三地中生凡夫梵天所說心中除不善五于彼三初禪地中生須陀洹梵天與初果俱三十一心生起。斯陀含于彼三初禪地中生斯陀含梵天于彼等心中除初果置斯陀含果唯三十一心生起。阿那含于彼三初禪地中生阿那含除第二果與自果心俱唯三十一心生起。 235. 眼耳識,善生領受, 及推度二,二十唯作心。 236-7. 阿羅漢果初禪所生異熟二十七心於阿羅漢漏盡者生起。凡夫唯於三即唯於三第二禪地中生凡夫梵天與第二禪第三禪異熟俱三十六心生起。即： 除二憂,及不善唯十, 欲界善唯八,九廣大善。 眼耳二善異熟推度二, 及二轉向,善生領受。 與第二禪異熟,由第三禪異熟, 唯三十六心,于第二禪身。 238-241. 凡夫所說中,除不善五與自果俱三十二心於須陀洹生起。須陀洹所說中,除初果須陀洹所說中除初果與自果心俱三十二心,斯陀含所說中除第二果與阿那含果俱唯三十二心於彼阿那含有。阿羅漢唯於三,二十八自己唯於三第二禪地中生阿羅漢與自果由第二禪第三禪異熟與異熟俱二十八心有。即： 眼耳識,善生領受, 及推度二,二十唯作心。 阿羅漢果異熟,第二禪所生, 及第三禪異熟,二十八意。 242-

6.Parittakasubhādīnaṃ, devānaṃ tīsu bhūmīsu catutthajjhānavipākena saha pañcatiṃseva cittāni jāyanti. Sotāpannassa tattheka-tiṃsa cittāni jāyaretattha tāsu tīsu parittakasubhādīnaṃ bhūmīsu sotāpannassa ca ekatiṃsa cittāni jāyare. Yathā evaṃ sakadāgāmino ekatiṃsa cittāni jāyare. Tathā anāgāmino ekatiṃsa jāyare. Tattheva tāsu tīsu bhūmīsu eva jātassa khīṇāsavassa sattavīsati mānasā honti, tathā evaṃ vehapphale vehapphalabhūmiyaṃ jātānaṃ puthujjanasekkhānaṃ pañcannaṃ sabbesaṃ puggalānaṃ mānasā honti. Pañcasu suddhāvāsikabhūmīsu jātassa anāgāmino sattassa ekatiṃseva cittāni honti. Iti vacanaṃ dhīro paridīpaye deseyya. Tattheva tāsu suddhāvāsabhūmīsu eva jātassa arahato sattavīsati mānasā honti. Evaṃ iminā mayā vuttappakārena rūpīsu pañcadasasu rūpibhūmīsu jātānaṃ sabbesaṃ puggalānaṃ cittāni vibhāvinā dhīrena viññeyyāni jānitabbāni.

247.Catuvīsati cittāni, paṭhamāruppabhūmiyaṃ paṭhamaāruppabhūmiyaṃ jātassa puthujjanassa catuvīsati cittāni jāyanti. Iti vacanaṃ dhīro viniddise. Taṃ yathā –

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, āruppakusalāni ca;

Paṭhamāruppapāko ca, kriyāvoṭṭhabbanampi ca.

248-251.Sotāpannassa tattheva, ṭhapetvāpuññapañcakaṃtattha tissaṃ paṭhamāruppabhūmiyaṃ eva sotāpannassa puggalassa apuññapañcakaṃ hitvā attano phalena saha vīsati cittāni honti. Tathā tattha tissaṃ paṭhamāruppabhūmiyaṃ sakadāgāmino, anāgāminopi ca puggalassa pubbaṃ pubbaṃ phalaṃ vinā vajjetvā attano phalena saha vīsati cittāni jāyanti. Khīṇāsavassa tattheva tattha tissaṃ paṭhamāruppabhūmiyaṃ eva jātassa khīṇāsavassa dasa pañca mānasā ca jāyanti. Taṃ yathā –

Mahākriyāni aṭṭheva, catvāruppakriyāni ca;

Arahattaphalaṃ pāko, voṭṭhabbañcāpi mānasaṃ.

Dutiyāruppabhūmiyaṃ jātassa puthujjanassa sattassa tevīsati cittāni honti. Taṃ yathā –

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, puññārūpūparī tayo;

Dutiyāruppapāko ca, voṭṭhabbañcāpi mānasaṃ.

Iti evaṃ iminā pakārena vatvā kathetvā dhīro paṇḍito vibhāvaye deseyya. Ettha etissaṃ dutiyāruppabhūmiyaṃ jātānaṃ tiṇṇannaṃ sekkhānampi ekūnavīsati cittāni honti. Taṃ yathā –

Diṭṭhiyā vippayuttāni, uddhaccasahitaṃ tathā;

Kāmapuññāni aṭṭheva, puññārūpūparī tayo.

Dutiyāruppapāko ca, voṭṭhabbañcāpi mānasaṃ;

Sakasakaphaleneva, cittānekūnavīsati.

252.Cuddaseva tu cittāni dutiyāruppabhūmiyaṃ jātassa khīṇāsavassa kiriyacittāni dvādasa eko pāko arahattaphalañcāti cuddaseva cittāni honti. Taṃ yathā –

Mahākriyāni aṭṭheva, kriyārūpūparī tayo;

Voṭṭhabbañca sako pāko, arahattaphalampi ca.

253.Puthujjanassa sattassa, tatiyāruppabhūmiyaṃ tatiyaarūpabhūmiyaṃ jātassa puthujjanassa sattassa bāvīsati cittāni bhavanti. Iti vacanaṃ dhīro pakāsaye. Taṃ yathā –

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, puññārūpūparī duve;

Tatiyāruppapāko ca, voṭṭhabbañcāpi mānasaṃ.

254-

我來 譯這段巴利文： 246. 少凈等,諸天於三地中與第四禪異熟俱唯三十五心生起。須陀洹于彼三十一心生起于彼三少凈等地中須陀洹三十一心生起。如是斯陀含三十一心生起。如是阿那含三十一生起。于彼等三地中生漏盡者二十七意有,如是于廣果即于廣果地中生五凡夫有學一切補特伽羅意有。於五凈居地中生阿那含有情唯三十一心有。如是言說智者應開示。于彼等凈居地中生阿羅漢二十七意有。如是以此我所說方式於色界十五色界地中生一切補特伽羅心應為智者所知。 247. 二十四心,于初無色地于初無色地中生凡夫二十四心生起。如是言說智者應詳說。即： 除二憂,及不善唯十, 欲界善唯八,及無色善, 及初無色異熟,及唯作確定。 248-251. 須陀洹于彼中,除不善五于彼初無色地中須陀洹補特伽羅除不善五與自果俱二十心有。如是于彼初無色地中斯陀含及阿那含補特伽羅除前前果與自果俱二十心生起。漏盡者于彼中於彼初無色地中生漏盡者十五意生起。即： 唯八大唯作,及四無色唯作, 阿羅漢果異熟,及確定意。 于第二無色地中生凡夫有情二十三心有。即： 除二憂,及不善唯十, 欲界善唯八,善無色上三, 及第二無色異熟,及確定意。 如是以此方式說已智者應開示。此中於此第二無色地中生三有學亦十九心有。即： 離見相應,及掉舉俱, 欲界善唯八,善無色上三。 及第二無色異熟,及確定意, 與各自果俱,十九心。 252. 唯十四心於第二無色地中生漏盡者唯作心十二一異熟及阿羅漢果即唯十四心有。即： 唯八大唯作,唯作無色上三, 及確定自異熟,及阿羅漢果。 253. 凡夫有情,于第三無色地于第三無色地中生凡夫有情二十二心有。如是言說智者應顯示。即： 除二憂,及不善唯十, 欲界善唯八,善無色上二, 及第三無色異熟,及確定意。 254-

5.Aṭṭhāraseva cittāni, sotāpannassa puggalassa aṭṭhārasa eva cittāni jāyare. Taṃ yathā –

Diṭṭhiyā vippayuttāni, uddhaccasahitaṃ tathā;

Mahāpuññāni aṭṭheva, puññārūpūparī duve.

Aṭṭhāraseva pākena, sotāpattiphalena ca;

Voṭṭhabbañcāpi mānasaṃ, sotāpannassa jāyare.

Sakadāgāmino paṭhamaṃ phalaṃ ṭhapetvā attano phalena tāni aṭṭhārasa cittāni honti. Sakadāgāmino vuttesu cittesu dutiyaṃ phalaṃ ṭhapetvā attano phalena saha aṭṭhārasa cittāni eva anāgāmissa jāyare.

256.Teraseva ca cittāni, tatiyāruppabhūmiyaṃ tatiyaarūpabhūmiyaṃ jātassa khīṇāsavassa teraseva cittāni jāyanti. Iti vacanaṃ dhīro viniddise. Taṃ yathā –

Mahākriyāni aṭṭheva, kriyārūpūparī duve;

Arahattaphalaṃ pāko, voṭṭhabbañcāpi mānasaṃ.

257.Ekavīsati cittāni, catutthāruppabhūmiyaṃ catutthaarūpabhūmiyaṃ jātassa puthujjanassa sattassa ekavīsati cittāni jāyanti. Iti idaṃ vacanaṃ dhīro viniddise. Taṃ yathā –

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, voṭṭhabbañcāpi mānasaṃ;

Catutthāruppapuññañca, sapākenekavīsati.

258-260.Sotāpannassa sattassa, sattarasa cittāni dhīro pakāsaye. Taṃ yathā –

Diṭṭhiyā vippayuttāni, uddhaccasahitaṃ tathā;

Kāmapuññāni aṭṭheva, sotāpattiphalampi ca;

Catutthāruppapuññañca, sapāko voṭṭhabbampi ca.

Sakadāgāmino paṭhamaṃ phalaṃ ṭhapetvā tāni eva cittāni saphalena honti. Sakadāgāmino vuttesu cittesu dutiyaṃ phalaṃ ṭhapetvā attano phalena sattarasa mānasā anāgāmissa honti. Dvādaseva tu cittāni, catutthāruppabhūmiyaṃ jātassa arahantassa dvādasa eva cittāni jāyanti. Taṃ yathā –

Mahākriyāni aṭṭheva, voṭṭhabbañcāpi mānasaṃ;

Catutthañca kriyārūpaṃ, pāko arahato phalaṃ.

Iti evaṃ iminā mayā vuttappakārena puggalānaṃ vasena bhūmīsu cittappavattiṃ vidū dhīro vibhāvaye.

261-2.Heṭṭhimānaṃ arūpīnaṃ, brahmānaṃ uparūpari jātā arūpakusalā ceva kiriyāpi ca uppajjanti. Uddhaṃ uddhaṃ bhāge jātānaṃ arūpīnaṃ brahmānaṃ heṭṭhimā heṭṭhimā āruppā heṭṭhābhāge jātā arūpāvacarā pana neva jāyanti. Kasmā kāraṇāti? Kira mayā sutaṃ, heṭṭhimajhānesu diṭṭhādīnavato diṭṭhadosabhāvato neva jāyanti.

263-5.Ṭhapetvā paṭhamaṃ maggaṃ sotāpattimaggaṃ ṭhapetvā kusalānuttarā tayo tayo anuttarā kusalā tayo maggā, kāmāvacarapuññāni aṭṭha, tathā dasa apuññāni cittāni, arūpapuññāni cattāri. Sabbe pākā anuttarā sabbāni lokuttaraphalāni, paṭhamāruppapāko ca nava kāmakiriyāpi ca, arūpāpi sabbā kiriyā, etāni pana tecattālīsa mānasā paṭhamāruppabhūmiyaṃ uppajjanti.

266-7. Sabbo tevīsatikāmavipāko, sabbo pannarasavidho mahaggato rūpo cittuppādo, manodhātu kiriyāmanodhātu, domanassadvayampi ca ādimaggo ca tathā upari jātā tayo arūpapākā cāti chacattālīsa cittāni ettha etissaṃ paṭhamāruppabhūmiyaṃ natthi.

268-

我來翻譯這段巴利文： 255. 唯十八心,須陀洹補特伽羅唯十八心生起。即： 離見相應,及掉舉俱, 唯八大善,善無色上二。 唯十八與異熟,及須陀洹果, 及確定意,于須陀洹生起。 斯陀含除初果與自果彼十八心有。斯陀含所說心中除第二果與自果俱唯十八心於阿那含生起。 256. 唯十三心,于第三無色地于第三無色地中生漏盡者唯十三心生起。如是言說智者應詳說。即： 唯八大唯作,唯作無色上二, 阿羅漢果異熟,及確定意。 257. 二十一心,于第四無色地于第四無色地中生凡夫有情二十一心生起。如是此言說智者應詳說。即： 除二憂,及不善唯十, 欲界善唯八,及確定意, 及第四無色善,與異熟二十一。 258-260. 須陀洹有情,十七心智者應顯示。即： 離見相應,及掉舉俱, 欲界善唯八,及須陀洹果, 及第四無色善,與異熟及確定。 斯陀含除初果彼等心與果有。斯陀含所說心中除第二果與自果十七意于阿那含有。唯十二心,于第四無色地中生阿羅漢唯十二心生起。即： 唯八大唯作,及確定意, 及第四唯作無色,異熟阿羅漢果。 如是以此我所說方式由補特伽羅之力于諸地中心轉起智者應開顯。 261-2. 下無色,梵天上上生無色善及唯作生起。于上上分生無色梵天下下無色于下分生無色界則不生起。由何因?據我所聞,由見下禪過患由見過失性故不生起。 263-5. 除初道即除須陀洹道無上善三即三無上善三道,欲界善八,如是不善十心,無色善四。一切無上異熟即一切出世間果,及初無色異熟及九欲界唯作,及一切無色唯作,此等四十三意于初無色地生起。 266-7. 一切二十三欲界異熟,一切十五種廣大色心生起,意界唯作意界,及二憂及初道及如是上生三無色異熟即四十六心於此初無色地中無。 268-;

9.Vuttesupana cittesu, paṭhamāruppabhūmiyaṃ vuttesu cittesu kusalapākakiriyāvasena paṭhamāruppattayaṃ ṭhapetvā attano pāko cāti cattālīsa cittāni dutiyāruppabhūmiyaṃ jāyanti. Evaṃ iminā mayā vuttappakārena sesadvaye paṭhamadutiyāruppato sesaākiñcaññāyatananevasaññānāsaññāyatanabhūmidvaye heṭṭhimaheṭṭhimaṃ kusalavipākakiriyāvasena heṭṭhābhāge jātaṃ arūpattayaṃ hitvā attano attano pākā evaṃ iminā mayā vuttappakārena paṇḍitena ñeyyā jānitabbā.

270-3.Cattāro ca anāsavā, vipākā cattāri lokuttaraphalacittāni, sabbe sabbāni ca catūsu āruppabhūmīsu honti. Voṭṭhabbanena cittena saha kāme aṭṭha mahākiriyā, catasso arūpakiriyāpi cāti terasa eva kiriyā paṭhamāruppabhūmiyaṃ jātassa khīṇāsavassa jāyanti. Dutiyāruppabhūmiyaṃ jātassa khīṇāsavassa paṭhamāruppakiriyaṃ hitvā dvādasa eva kiriyā honti. Tatiyāruppabhūmiyaṃ jātassa khīṇāsavassa paṭhamadutiyāruppakiriyāni hitvā ekādasa kiriyā honti. Catutthāruppabhūmiyaṃ jātassa khīṇāsavassa paṭhamadutiyatatiyāruppakiriyāni hitvā daseva kiriyā ñeyyā jānitabbā.

274.

Arahato pana cittāni, honti ekūnavīsati;

Arahattaṃ kriyā sabbā, ṭhapetvāvajjanadvayaṃ.

Āvajjanadvayaṃ ṭhapetvā sabbā kiriyā, arahattaphalañcāti ekūnavīsati cittāni arahato pana honti. Āvajjanadvayaṃ kiñcāpi khīṇāsavassa honti, evampi aññesaṃ puthujjanasekkhānampi hontiyeva. Ekūnavīsati cittāni khīṇāsavassa eva honti, na aññesanti ñāpanatthaṃ 『『āvajjanadvayaṃ ṭhapetvā』』ti vuttaṃ.

275-6.Catunnaṃphalaṭṭhānaṃ puggalānañca tihetukaputhujjane ca teraseva cittāni bhavanti. Iti vacanaṃ dhīro pakāsaye. Taṃ yathā – cattāro ñāṇasampayuttā mahāvipākāni, nava rūpārūpapākā ca ime teraseva cittāni bhavanti.

277-9.Catunnaṃ phalaṭṭhānaṃ puggalānañca duhetukaputhujjane ca ñāṇaparihīnāni cattāri vipākāni eva jāyare. Puthujjanānaṃ tiṇṇampi, catunnaṃ ariyadehinaṃ ariyagatānaṃ sattannaṃ puggalānaṃ sattaraseva cittāni bhavanti. Taṃ yathā – duve pañcaviññāṇāni, manodhātuttayasantīraṇāni, voṭṭhabbanañca ime sattarasa eva honti.

280-5.Heṭṭhā tiṇṇaṃ phalaṭṭhānaṃ, tihetukaputhujjane catunnaṃ puggalānaṃ mahaggatāni eva kusalāni honti. Tiṇṇaṃ puthujjanānañca, ādito tiṇṇaṃ ariyānaṃ heṭṭhā ariyānaṃ teraseva cittāni uppajjanti. Iti vacanaṃ dhīro niddise. Aṭṭheva kāmapuññāni, apuññato akusalavasena diṭṭhihīnā cattāro cittuppādāpi, uddhaccasampayuttañcāti terasa cittāni honti. Heṭṭhā dvinnaṃ phalaṭṭhānaṃ sotāpannasakadāgāmipuggalānaṃ sabbaputhujjane ahetukaduhetukatihetukaputhujjane domanassayuttaṃ dvayameva cittaṃ jāyate. Tiṇṇaṃ puthujjanānañca pañca eva jāyare. Taṃ yathā –

Cattāri diṭṭhiyuttāni, vicikicchāyutampi ca;

Maggaṭṭhānaṃ catunnampi, maggacittaṃ sakaṃ sakaṃ.

Tesaṃ catunnaṃ maggaṭṭhānaṃ puggalānaṃ sakaṃ sakaṃ ekameva maggacittaṃ bhave bhaveyya. Iti evaṃ iminā mayā vuttappakārena dhīro paṇḍito vibhāvaye cittappavattiṃ pakāsaye.

286-

我來 譯這段巴利文： 269. 所說諸心中,于初無色地所說心中由善異熟唯作之力除初無色三及自異熟即四十心於第二無色地生起。如是以此我所說方式于餘二即于余無所有處非想非非想處地二由下下善異熟唯作之力除下分生無色三及自自異熟如是以此我所說方式應為智者所知。 270-273. 四無漏,異熟即四出世間果心,一切於四無色地有。與確定心俱欲界八大唯作,四無色唯作即唯十三唯作于初無色地中生漏盡者生起。于第二無色地中生漏盡者除初無色唯作唯十二唯作有。于第三無色地中生漏盡者除初第二無色唯作十一唯作有。于第四無色地中生漏盡者除初第二第三無色唯作唯十唯作應知。 274. 阿羅漢諸心,有十九, 阿羅漢果一切唯作,除二轉向。 除二轉向一切唯作及阿羅漢果即十九心於阿羅漢有。雖然二轉向于漏盡者有,如是于其他凡夫有學亦有。十九心唯于漏盡者有,不于其他為令知故說"除二轉向"。 275-276. 四果住補特伽羅及三因凡夫唯十三心有。如是言說智者應顯示。即 - 四智相應大異熟,九色無色異熟即此唯十三心有。 277-279. 四果住補特伽羅及二因凡夫缺智四異熟唯生起。凡夫三及,四聖身即七聖道補特伽羅唯十七心有。即 - 二種五識,三意界推度,及確定即此唯十七有。 280-285. 下三果住,三因凡夫四補特伽羅唯廣大善有。三凡夫及,從初三聖下聖唯十三心生起。如是言說智者應說。唯八欲界善,由不善即由不善力離見四心生起,及掉舉相應即十三心有。下二果住即須陀洹斯陀含補特伽羅一切凡夫即無因二因三因凡夫二憂相應心唯生起。三凡夫及唯五生起。即： 四見相應,及疑相應, 四道住,各自道心。 彼四道住補特伽羅各自一道心應有應成。如是以此我所說方式智者應開顯說心轉起。 286-

9.Mayā bhavesu cittānaṃ, puggalānaṃ vasena ca. Bhavesu sabbabhavesu cittānaṃ, puggalānaṃ vasena ca cittappavatti bhikkhūnaṃ ābhidhammikabhikkhūnaṃ pāṭavatthāya chekabhāvāya mayā pakāsitā. Evaṃ sabbamidaṃ cittaṃ, bhūmipuggalabhedato evaṃ iminā mayā vuttappakārena bhūmipuggalabhedato idaṃ sabbaṃ cittaṃ bahudhāpi ca bahuppakārampi ca hoti. Iti gahaṇaṃ vibhāvinā viññātabbaṃ. Sakkā vuttānusārena mayā vuttassa anusārena bhedo cittabhedo vibhāvinā ñātuṃ vijānituṃ sakkā. Ganthavitthārabhītena mayā idaṃ cittappavattidīpakavacanaṃ saṃkhittaṃ, pubbāparaṃ viloketvā, cintetvā ca punappunaṃ atthaṃ upaparikkhitvā vibhāvinā gahetabbaṃ.

290.Imañcābhidhammāvatāraṃ susāraṃ, varaṃ sattamohandhakārappadīpaṃ imañca abhidhammāvatārappakaraṇaṃ susāraṃ sundarasārabhūtaṃ varaṃ sattaandhakārasadise mohe padīpaṃ pajjotappadīpaṃ yo naro sādhukaṃ cinteti vācetipi, taṃ naraṃ rāgadosā ciraṃ cirakālaṃ nopayanti na upagacchanti.

Iti abhidhammāvatāraṭīkāya

Bhūmipuggalacittuppattiniddesavaṇṇanā niṭṭhitā.

Pañcamo paricchedo.

1. Chaṭṭho paricchedo

Ārammaṇavibhāgavaṇṇanā

291.

Etesaṃ pana cittānaṃ, ārammaṇamito paraṃ;

Dassayissāmahaṃ tena, vinā natthi hi sambhavo.

Ito paraṃ ito paricchedato paraṃ ahaṃ etesaṃ pana cittānaṃ ārammaṇaṃ dassayissāmi. Hi kasmā? Tena vinā taṃ ārammaṇaṃ vajjetvā cittānaṃ sambhavo natthi yasmā kāraṇā, tasmā kāraṇā dassayissāmi.

292.

Rūpaṃsaddaṃ gandhaṃ rasaṃ, phoṭṭhabbaṃ dhammameva ca;

Chadhā ārammaṇaṃ āhu, chaḷārammaṇakovidā.

Chaḷārammaṇesu chekā paṇḍitā ārammaṇaṃ chadhā chappakāraṃ āhu kathesuṃ.

293.Tattha bhūte upādāya. Tattha tesu ārammaṇesu bhūte upādāya bhūte paṭicca vaṇṇo catusamuṭṭhito kammacittautuāhārasaṅkhātehi catūhi paccayehi samuṭṭhito nibbatto nidassanena saha pavatto paṭighena saha pavatto rūpārammaṇasaññito.

294.Duvidhopi samuddiṭṭho, saddo cittotusambhavo saddo duvidhopi muninā samuddiṭṭho cittotusambhavo, saviññāṇakasaddova cittasamuṭṭhito hoti. Kathaṃ? Vacībhedakacittena bhūtāya jātāya bhūmiyā pathavīdhātuyā vikāratā pathavīlakkhaṇabhāvato atithaddhalakkhaṇatā vikāratā nāma. Sā vacīviññatti viññāyatīti viññattiyā upādiṇṇaghaṭṭanassa kammajapathavīdhātuyā ghaṭṭanassa kāraṇaṃ cittajapathavīdhātuyā kammajapathavīdhātuyā ghaṭṭanañca saddo ca apubbaṃ acarimaṃ hoti.

295.Aviññāṇakasaddo yo so aviññāṇakasaddo utusamuṭṭhito hoti. Ayaṃ duvidhopi saddo saddārammaṇataṃ gato saddārammaṇabhāvaṃ patto.

296.Dharīyatīti gacchanto gacchanto janehi dharīyateti gandho. Gamu sappa gatimhi, dhara dhāraṇe. Sūcanato attano sādhāraṇassa pupphādino vatthussa pakāsanatopi vā gandho nāma. Gandha sūcane. Ayaṃ gandho catūhi samuṭṭhānaṃ etassāti catusamuṭṭhāno. Gandhārammaṇasammato.

297.Rasamānārasantīti, rasoti parikittito janā rasamānā yaṃ dhammajātaṃ rasanti anubhavanti, iti yasmā kāraṇā, tasmā kāraṇā raso iti raso nāma paṇḍitehi parikittito, so raso catusambhūto rasārammaṇanāmako.

298.Phusīyatīti phoṭṭhabbaṃ yaṃ dhammajātaṃ janehi phusīyatīti tasmā phoṭṭhabbaṃ, pathavītejavāyavo. Taṃ phoṭṭhabbaṃ catusambhūtaṃ phoṭṭhabbārammaṇaṃ mataṃ.

我來 譯這段巴利文： 289. 由我于諸有諸心,及由補特伽羅之力。於一切有中諸心,及由補特伽羅之力心轉起為諸比丘即阿毗達摩比丘之善巧性我已顯示。如是此一切心,由地補特伽羅差別如是以此我所說方式由地補特伽羅差別此一切心亦多種亦多方。如是把握應為智者所知。能由隨說即由我所說之隨順心差別智者能知能了知。由畏文廣我此心轉起顯示語簡略,觀察前後,及再再思惟義應由智者把握。 290. 此甚精要阿毗達摩入門,殊勝有情癡暗之燈此阿毗達摩入門論甚精要即美妙精要殊勝如有情暗癡燈即光明燈若人善思亦誦,貪瞋長時不趣近彼人不接近。 如是阿毗達摩入門復注 地補特伽羅心生起義釋註釋竟。 第五品。 6.第六品 所緣分別註釋 291. 此等諸心之,所緣從此後, 我當顯示,離彼實無生起。 從此後從此品后我當顯示此等諸心之所緣。實何故?離彼即除彼所緣心生起無由何因,故由彼因當顯示。 292. 色聲香味,觸及法, 六種所緣說,六所緣善巧者。 六所緣中善巧智者說所緣六種即六種。 293. 此中依大種。此中於彼等所緣中依大種即緣大種四生色即由業心時節食稱四緣生起生起與見俱轉與對俱轉稱色所緣。 294. 聲說二種,心時節生聲說二種由牟尼心時節生,有識聲唯心生。如何?由語表心於生大地即地界變異性由地相性故過堅相性名變異性。彼語表由表知故由所依大地擊觸即業生地界擊觸因及心生地界對業生地界擊觸及聲無前無後。 295. 凡無識聲彼無識聲時節生。此二種聲得聲所緣性即得聲所緣性。 296. 由持故即行行人們由持故為香。行即行走,持即執持。由標示即由顯示自共通花等事亦或香名。香即標示。此香由四生起為此故四生。稱香所緣。 297. 嘗味故,說名味人們嘗味凡法生味即受用,如是由何因,故由彼因味如是名味由諸智者說,彼味四生稱味所緣。 298. 由觸故為觸凡法由人們觸故是故觸,地火風。彼觸四生稱觸所緣。

299.Sabbaṃ nāmañca rūpañca, hitvā rūpādipañcakaṃ rūpādipañcakaṃ hitvā sabbaṃ nāmañca cittacetasikanibbānanāmañca rūpañca pañcapasādasukhumarūpañca lakkhaṇāni ca aniccadukkhaanattalakkhaṇāni ca paññatti ca dhammārammaṇasaññitaṃ.

300.Chārammaṇānilabbhanti, kāmāvacarabhūmiyaṃ kāmāvacarabhūmiyaṃ chārammaṇāni labbhanti. Tīṇi rūpāvacare rūpasaddadhammārammaṇavasena labbhanti. Arūpe pana ekekaṃ dhammārammaṇaṃ labbhati.

301-3.Khaṇavatthuparittattā, āpāthaṃ na vajanti ye ye rūpādayo pañca visayā khaṇavatthuparittattā pañcārammaṇānaṃ khaṇassa parittattā mandattā tesaṃ appāyukattā vatthuparittattā pañcārammaṇānaṃ atikhuddakavatthukattā āpāthaṃ pañcadvāresu pākaṭabhāvaṃ na vajanti, pañcapasādesu ghaṭṭanakiccaṃ na sādhenti, te rūpādayo pañca visayā dhammārammaṇaṃ honti. Iti yesaṃ ekaccānaṃ ācariyānaṃ mataṃ hoti. Kirāti anussavanatthe nipāto. Te paṭikkhipitabbāva te evaṃ vādino ekacce ācariyā paṭikkhipitabbā, mayā paṭisedhitabbā. Kasmā? Cakkhuviññāṇaṃ sotaviññāṇassa gocarabhūtaṃ saddaṃ na paṭianubhoti, sotaviññāṇaṃ cakkhuviññāṇassa gocarabhūtaṃ rūpaṃ na paṭianubhoti. Iti aññamaññassa gocaraṃ neva paccanubhontānaṃ tesaṃ pañcannaṃ cakkhuviññāṇādīnaṃ viññāṇānaṃ tañca gocaraṃ manodhātumanoviññāṇadhātusaṅkhātaṃ javanaṃ pana paccanubhoti. Iti vacanassa bhagavatā vuttattā paṭikkhipitabbā. Rūpādayo pana visayā rūpādipañcārammaṇāni eva honti.

304-6.Dibbacakkhādiñāṇānaṃ, rūpādīneva gocarā tāni rūpādīni eva gocarā dibbacakkhādiñāṇānaṃ anāpāthagatānaṃ eva pākaṭabhāvaṃ appattāneva. Itipi vacanaṃ vuttaṃ na yujjati. Yaṃ dhammajātaṃ rūpārammaṇaṃ bhavantaṃ, taṃ dhammajātaṃ kathaṃ kena pakārena dhammārammaṇaṃ bhaveyya? Evaṃ sati rūpārammaṇassa dhammārammaṇatte sati etesaṃ rūpārammaṇadhammārammaṇānaṃ niyamopi kathaṃ bhave kena pakārena bhaveyya? Sabbaṃ ārammaṇaṃ etaṃ etaṃ sabbaṃ ārammaṇaṃ chabbidhaṃ chappakāraṃ bhagavatā samudīritaṃ. Taṃ parittattikādīnaṃ vasena bahuppakārehi mataṃ.

307.Sabbo kāmavipāko ca sabbo tevīsatikāmavipāko ca kriyāhetudvayampi ca manodhātuhasituppādavasena kiriyāhetudvayampi cāti pañcavīsati cittuppādā ekantaparittārammaṇā ekantakāmāvacarārammaṇā siyuṃ bhaveyyuṃ.

308-10.Iṭṭhādibhedā pañceva, rūpasaddādayo pana dvipañcannaṃ viññāṇānaṃ paṭipāṭiyā anukkamena gocarā honti. Rūpādipañcakaṃ sabbaṃ, manodhātuttayassa tu manodhātuttayassa pana sabbaṃ rūpādipañcakaṃ ārammaṇaṃ hoti, etesaṃ terasannaṃ pana cittānaṃ rūpakkhandhova gocaro ārammaṇaṃ hoti. Nārūpaṃ nāmaṃ ārammaṇaṃ na karonti. Na ca paññattiṃ paññattiṃ ārammaṇaṃ na karonti. Nātītaṃ atītaṃ ārammaṇaṃ na karonti . Na canāgataṃ anāgataṃ ārammaṇaṃ na karonti eva. Hi saccaṃ vattamāno gocaro etesaṃ dvipañcaviññāṇānaṃ, manodhātuttayassa cāti terasannaṃ cittānaṃ taṃ ārammaṇaṃ vattamānaṃ eva paccuppannaṃ eva.

311.Terasetāni cittāni, jāyante kāmadhātuyaṃ etāni terasa cittāni kāmadhātuyaṃ jāyanti, rūpāvacare puññajāni cakkhusotaviññāṇasampaṭicchanāni, kiriyāmanodhātu cāti cattāri cittāni jāyanti. Arūpisu arūpabhūmīsu neva kiñcipi ekampi cittaṃ neva jāyati.

312-

我來翻譯這段巴利文： 299. 一切名與色,除去色等五除去色等五一切名即心心所涅槃名與色及五凈妙色及相即無常苦無我相及施設稱法所緣。 300. 六所緣得,于欲界地于欲界地得六所緣。於色界三由色聲法所緣之力得。于無色唯得一一法所緣。 301-303. 由剎那事小故,不至現起凡色等五境由剎那事小故即由五所緣剎那小故弱故彼等壽短故事小故即五所緣極小事故不至現起即於五門明顯性,於五凈不成就擊觸作用,彼色等五境成法所緣。如是某些諸師之見有。據說即隨聞義不變詞。彼等應否定彼如是說者某些諸師應否定,應由我遮止。何故?眼識不受耳識境聲,耳識不受眼識境色。如是不互受各自境彼等五眼識等識而彼境稱意界意識界速行則受。如是語由世尊所說故應否定。色等境即唯色等五所緣。 304-306. 天眼等智,唯色等為境彼等唯色等為境天眼等智之未至現起即未得明顯性。如是語說不應理。凡法為色所緣有,彼法雲何以何方式應成法所緣?如是時於色所緣為法所緣時此等色所緣法所緣之限定亦云何有以何方式應有?此一切所緣此一切所緣六種即六種由世尊所說。彼由小等之力以多種被認為。 307. 一切欲界異熟即一切二十三欲界異熟及唯作無因二即由意界笑生之力唯作無因二即二十五心生起定小所緣即定欲界所緣應有應成。 308-310. 可愛等差別五,色聲等順次為二五識之境。色等五一切,于意界三而於意界三一切色等五為所緣,於此等十三心唯色蘊為境為所緣。非色名不作所緣。不作施設施設不作所緣。不作過去過去不作所緣。不作未來未來不作所緣。實然現在為境於此等二五識,及意界三即十三心彼所緣唯現在即唯現在。 311. 此等十三心,生於欲界地此等十三心於欲界地生起,於色界善生眼耳識領受及唯作意界即四心生起。于無色即于無色地任何一心皆不生起。 312-;

3.Mahāpākānamaṭṭhannaṃ aṭṭhannaṃ mahāvipākānaṃ pavattiyaṃ chasu dvāresu tadārammaṇakiccānaṃ rūpādichaparittāni gocarā. Santīraṇattayassapi pavattiyaṃ pañcadvāre santīraṇattayakiccassa, chadvāresu tadālambaṇakiccassa ca rūpādichaparittāni gocarā. Rūpādayo parittā cha, hasituppādagocarā hasituppādassa rūpādayo cha parittā gocarā honti. Pañcadvāre paṭuppannā pañcasu dvāresu ye gocarā paccuppannā, manodvāre tikālikā ye gocarā tikālikā tīsu kālesu niyuttā.

314-5.Dutiyāruppacittañca, catutthāruppamānasaṃ kusalavipākakiriyāvasena chabbidhaṃ cittaṃ mahaggatagocaraṃ niyataṃ niyatārammaṇaṃ hoti, taṃ chabbidhaṃ cittaṃ mahaggatagocaraṃ pubbe attanā adhigataākāsānañcāyatanaākiñcaññāyatanakusalārammaṇaṃ, tesu dve dutiyacatutthāruppapākā 『『yassa yassa kusalajhānassa yaṃ yaṃ ārammaṇaṃ gahetvā brahmaloke paṭisandhi hotī』』ti vacanato sakasakakusalassa ārammaṇaṃ eva tesaṃ vipākānaṃ ārammaṇaṃ hoti. Nibbānārammaṇattā hi, ekantena anaññato aṭṭhānāsavacittānaṃ appamāṇova nibbānaṃ eva gocaraṃ ārammaṇaṃ hoti . Hi kasmā kāraṇā? Nibbānārammaṇattā, na aññato ārammaṇato.

316-320.Cattāro ñāṇahīnā ca, kāmāvacarapuññato kāmāvacarakusalavasena cattāro ñāṇahīnā ca kriyato kiriyavasena cattāro ñāṇahīnā ca dvādasākusalāni ca te parittārammaṇā ceva mahaggatagocarā ca, te na vattabbā ca honti. Kasmā? Paññattārammaṇattā . Cattāro ñāṇasaṃyuttā, puññato kusalavasena cattāro ñāṇasampayuttā, kriyato kiriyavasena cattāro ñāṇasampayuttā ca tathā abhiññādvayañca kiriyāvoṭṭhabbanampi ca ekādasannaṃ etesaṃ cittānaṃ gocaro parittamahaggataappamāṇavasena tividho hoti. Ime ekādasa na vattabbāpi honti. Kasmā? Paññattārammaṇattā. Yāni vuttāvasesāni vuttato cittato sesāni yāni cittāni, tāni na vattabbārammaṇānīti vibhāvinā viññeyyāni.

Parittārammaṇattikaṃ samattaṃ.

321.

Dutiyāruppacittañca, catutthāruppamānasaṃ;

Chabbidhaṃ pana ekantaatītārammaṇaṃ siyā.

322-

我來翻譯這段巴利文： 313. 八大異熟即八大異熟于轉起時於六門中有轉向作用色等六小為境。及三推度于轉起時於五門中有推度作用,於六門中有彼所緣作用色等六小為境。色等小六,為笑生境笑生色等六小為境。於五門現在於五門中凡境現在,于意門三時凡境三時即於三時相應。 314-315. 第二無色心及,第四無色意由善異熟唯作之力六種心廣大境定即定所緣,彼六種心廣大境前已自證得虛空無邊處無所有處善所緣,彼中二第二第四無色異熟由"凡凡善禪取彼彼所緣于梵界結生"之語故各自善所緣即為彼等異熟所緣。由涅槃所緣性,定由非他八無漏心唯無量即唯涅槃為境為所緣。實由何因?由涅槃所緣性,非由他所緣。 316-320. 四離智及,由欲界善由欲界善力四離智及由唯作由唯作力四離智及十二不善彼等唯小所緣及廣大境,彼等應不言說。何故?由施設所緣性。四相應智,由善由善力四相應智,由唯作由唯作力四相應智及如是二神通及唯作確定此等十一心境由小廣大無量之力三種。此十一亦應不言說。何故?由施設所緣性。凡余所說由所說心餘凡諸心,彼等應不言說所緣應為智者所知。 小所緣三法竟。 321. 第二無色心及,第四無色意, 六種而定過去所緣應有。 322-;

6.Viññāṇānaṃ dvipañcannaṃ dvinnaṃ pañcaviññāṇānaṃ, manodhātuttayassa ca terasannaṃ cittānaṃ gocarā rūpādayo pañca dhammā paccuppannāva, aṭṭha kāmamahāvipākā tadārammaṇakiccavasena atītānāgatapaccuppannagocarā, cutikiccavasena atītārammaṇā, paṭisandhibhavaṅgakiccavasena paccuppannātītārammaṇā. Somanassasantīraṇaṃ santīraṇakiccavasena paccuppannārammaṇaṃ. Tadārammaṇakiccavasena paccuppannānāgatātītārammaṇaṃ. Sesasantīraṇadvayaṃ santīraṇakiccavasena paccuppannārammaṇaṃ , tadārammaṇakiccavasena paccuppannānāgatātītārammaṇaṃ, cutikiccavasena atītārammaṇaṃ, paṭisandhibhavaṅgakiccavasena paccuppannātītārammaṇaṃ. Hasituppādacittaṃ javanakiccavasena paccuppannātītānāgatagocaraṃ. Iti ete dvādasa mānasā pana siyātītārammaṇā atītārammaṇā siyuṃ. Paccuppannānāgatagocarā paccuppannārammaṇā anāgatārammaṇā siyuṃ. Kāme vīsati kusalākusalā kriyato kiriyavasena kāme nava mānasā, voṭṭhabbaṃ voṭṭhabbanakiccavasena paccuppannārammaṇaṃ, āvajjanakiccavasena tikālārammaṇaṃ. Mahākiriyamānasā javanakiccavasena tikālārammaṇā, sante paññattikāle navattabbārammaṇā. Dve abhiññāmānasāpi abhiññākiccavasena atītādigocarā siyuṃ. Ime mānasā paññattikālepi sante navattabbā bhavanti. Rūpārūpabhavesu mayā vuttato sesāni sabbāni cittāni atītārammaṇādinā atītārammaṇādivasena paṇḍitena na vattabbāni na kathitabbāni honti eva, paññattārammaṇāni eva hontīti attho.

327.Kāmatoca kriyā pañca kāmāvacaravasena pañca kiriyā, rūpato rūpāvacaravasena pañcamī kriyā abhiññācittaṃ, etesaṃ channaṃ cittānaṃ natthi kiñci ekampi agocaraṃ anārammaṇaṃ, sabbārammaṇanti attho. 『『Pañcamī kriyā』』ti vacanaṃ abhiññācittavasena vuttaṃ. Suddhajhānassa pañcamarūpakiriyassa paññattārammaṇaṃ evāti veditabbaṃ.

1. Nibbānañca catubbidhaṃ phalaṃ, maggaṃ rūpañca arūpaṃ cittacetasikasaṅkhātaṃ nāmañca gocaraṃ kātuṃ yāni cittāni sakkonti, tāni cittāni me vada, ācariya, tāni mayhaṃ kathehi.

329-30.Cattāro ñāṇasaṃyuttā, puññato puññavasena cattāro ñāṇasampayuttā, kriyato tathā kiriyavasena cattāro ñāṇasampayuttā, dve abhiññāmānasā, kiriyāvoṭṭhabbanampi cāti ekādasa cittāni nibbānañca phalañca maggañca rūpañca arūpaṃ nāmañca gocaraṃ kātuṃ sakkonti.

331-4.Cittesu pana sabbesu yāni cittāni arahattaphalaṃ arahattamaggaṃ gocaraṃ kātuṃ sakkonti, tāni kati cittāni me vada tāni mayhaṃ tvaṃ kathehi. Sabbesu pana cittesu, cha ca cittāni me suṇa, bho bhaddamukha, tvaṃ mayhaṃ vacanaṃ suṇohi, sabbesu pana cittesu cha cittāni arahattaphalaṃ arahattamaggaṃ gocaraṃ kātuṃ sakkonti. Cattāro ñāṇasaṃyuttā, kiriyā ca voṭṭhabbanampi ca kiriyābhiññāmano cāti cha ca cittāni gocaraṃ kātuṃ sakkonti. Puññato puññavasena cattāro ñāṇasampayuttā, puññato puññavasena abhiññācittañca arahattaphalaṃ maggaṃ gocaraṃ kātuṃ na sakkonti.

335-

我來翻譯這段巴利文： 326. 二五識即二種五識,及意界三即十三心境色等五法唯現在,八欲界大異熟由彼所緣作用力過去未來現在境,由死作用力過去所緣,由結生有分作用力現在過去所緣。悅推度由推度作用力現在所緣。由彼所緣作用力現在未來過去所緣。餘二推度由推度作用力現在所緣,由彼所緣作用力現在未來過去所緣,由死作用力過去所緣,由結生有分作用力現在過去所緣。笑生心由速行作用力現在過去未來境。如是此等十二意實應過去所緣即應過去所緣。應現在未來境即應現在所緣未來所緣。欲界二十善不善由唯作即由唯作力欲界九意,確定由確定作用力現在所緣,由轉向作用力三時所緣。大唯作意由速行作用力三時所緣,于有施設時應不言說所緣。二神通意亦由神通作用力應過去等境。此等意于施設時亦有應不言說。於色無色有由我所說餘一切心由過去所緣等即由過去所緣等力智者不應言說不應說即是,唯施設所緣之義。 327. 由欲界唯作五由欲界力五唯作,由色即由色界力第五唯作即神通心,此等六心無任何一無境即無所緣,一切所緣之義。"第五唯作"之語由神通心力所說。應知純禪即第五色唯作唯施設所緣。 328. 涅槃及四種果,道色及無色即稱心心所名作境凡諸心能,彼等心於我說,阿阇黎,彼等於我請說。 329-330. 四相應智,由善即由善力四相應智,由唯作如是由唯作力四相應智,二神通意,及唯作確定即十一心涅槃及果及道及色及無色名能作境。 331-334. 于諸心中凡諸心阿羅漢果阿羅漢道能作境,彼等幾何心於我說彼等於我汝請說。于諸心中,六心於我聽,卿善面,汝於我語請聽,于諸心中六心阿羅漢果阿羅漢道能作境。四相應智,唯作及確定及唯作神通意即六心能作境。由善即由善力四相應智,由善即由善力神通心阿羅漢果道不能作境。 335-

8.Arahato khīṇāsavassa maggacittaṃ phalamānasaṃ vā puthujjanā vā sekkhā vā vijānituṃ na sakkonti. Kasmā kāraṇā? Puthujjano sotāpannassa mānasaṃ na jānāti, sotāpanno sakadāgāmissa mānasaṃ na jānāti, sakadāgāmī anāgāmissa mānasaṃ na jānāti, anāgāmī arahantassa mānasaṃ na jānāti. Heṭṭhimo heṭṭhimo puggalo uparūpari ṭhitassa puggalassa mānasaṃ neva jānāti, uparūpari ṭhito puggalopi heṭṭhimassa heṭṭhimassa puggalassa mānasaṃ jānāti.

339-342.Yodhammo yassa dhammassa ārammaṇaṃ hoti, taṃ ārammaṇaṃ ekaṃ ekaṃ uddharitvā ito paraṃ pavakkhāmi. Kusalārammaṇaṃ kāme kāme aṭṭhavidhaṃ kusalaṃ aṭṭhavidhassa kāmāvacarakusalassa ārammaṇaṃ hoti. Kathaṃ ? Pubbeva kataṃ aṭṭhavidhaṃ mahākusalaṃ pacchā somanassasahagatañāṇasampayuttacittadvayena vā somanassasahagatañāṇavippayuttacittadvayena vā upekkhāsahagatañāṇasampayuttadvayena vā upekkhāsahagatañāṇavippayuttadvayena vā anussaraṇakaālādīsu tassa aṭṭhavidhassa kusalassa javanakiccavasena ārammaṇaṃ hoti, vippaṭisārakālādīsu dvādasavidhassa akusalassa ārammaṇaṃ hoti, kusalassa abhiññāmānasassa ca kiriyassa abhiññāmānasassa ca ārammaṇaṃ hoti, ekādasavidhassa kāmāvacaravipākassa tadārammaṇavasena ārammaṇaṃ hoti. Tathā kāmakriyassāti javanakiccavasena hasanassa āvajjanakiccavasena voṭṭhabbanassa javanakiccavasena mahākiriyassa ārammaṇaṃ hoti, etesaṃ channaṃ rāsīnaṃ ārammaṇaṃ siyā bhaveyya. Rūpāvacarapuññāni pañca tato charāsito kāmavipākaṃ vajjetvā pañcannaṃ rāsīnaṃ ārammaṇāni honti. Tadā lobhamūlamohamūlavasena attanā paṭiladdhajhānānaṃ anussaraṇakāle tassa dasavidhassa akusalassa ārammaṇaṃ hoti, tihetukapaṭisandhino sattassa jhānato parihīnassa jhānaṃ paccavekkhato jhānārammaṇaṃ domanassayuttaṃ hoti, tadā tassa paṭighadvayassa ārammaṇaṃ hoti. Kāmakriyassāti ekantaparittārammaṇāni kiriyāmanodhātuhasanāni vajjetvā āvajjanakiccavasena voṭṭhabbanassa, javanakiccavasena mahākiriyassa ca ārammaṇaṃ hoti.

我來翻譯這段巴利文： 338. 阿羅漢即漏盡者道心或果意凡夫或有學不能了知。由何因？凡夫不知須陀洹意,須陀洹不知斯陀含意,斯陀含不知阿那含意,阿那含不知阿羅漢意。下下補特伽羅不知上上住補特伽羅意,上上住補特伽羅亦知下下補特伽羅意。 339-342. 凡法為何法所緣,彼所緣一一舉出從此後我當說。欲界善所緣欲界八種善為八種欲界善所緣。如何？前已作八種大善後由悅俱智相應心二或悅俱智不相應心二或舍俱智相應二或舍俱智不相應二于隨念時等於彼八種善由速行作用力為所緣,于追悔時等為十二種不善所緣,為善神通意及唯作神通意所緣,為十一種欲界異熟由彼所緣力所緣。如是為欲界唯作即由速行作用力為笑由轉向作用力為確定由速行作用力為大唯作所緣,應為此等六聚所緣應有。色界善五從彼六聚除欲界異熟為五聚所緣。爾時由貪根癡根力于自所證禪隨念時為彼十種不善所緣,三因結生有情從禪退失觀禪時以禪為所緣俱憂,爾時為彼瞋二所緣。為欲界唯作即除定小所緣唯作意界笑由轉向作用力為確定,由速行作用力為大唯作所緣。

343.Āruppakusalañcāpi, tebhūmakusalassa ca mahākusalassa ca abhiññākiccavasena pañcamarūpakusalassa ca dutiyacatutthaarūpakusalassa ca tebhūmakakriyassāpi voṭṭhabbanassa mahākiriyassa ca abhiññākiccavasena pañcamarūpakiriyassa ca dutiyacatutthāruppakiriyassa ca ārammaṇaṃ hoti, dutiyāruppakiriyassa ca paṭhamāruppakiriyāya ārammaṇena bhavitabbaṃ, catutthāruppakiriyassa ca tatiyāruppakiriyāya ārammaṇena bhavitabbaṃ, evañca sati kathaṃ paṭhamāruppakusalaṃ dutiyāruppakiriyassa ārammaṇaṃ hoti, tatiyāruppakusalañca catutthāruppakiriyassa ārammaṇaṃ hotīti ce vattabbaṃ, yadā puthujjanayogī vā sekkho vā yogī rūpasamāpattiṃ samāpajjitvā tato vuṭṭhahitvā ākāsānañcāyatanasaṅkhātaṃ paṭhamāruppasamāpattiṃ samāpajjitvā vītarāgo hutvā attanā adhigatā samāpattiyo gahetvā puthujjanasekkhakāle attanā anadhigataṃ dutiyaṃ arūpasamāpattiṃ samāpajji, tadā khīṇāsavakāle samāpajjitaṃ dutiyaṃ arūpakiriyaṃ paṭhamāruppakusalaṃ ārammaṇaṃ karoti, evaṃ paṭhamāruppakusalaṃ dutiyāruppakiriyassa ārammaṇaṃ hoti.

Yadā yogī rūpasamāpattiyo samāpajjitvā tato vuṭṭhahitvā paṭhamāruppakusalaṃ dutiyāruppakusalaṃ tatiyāruppakusalañca samāpajjitvā khīṇāsavo hutvā attanā adhigatā samāpattiyo gahetvā attanā anadhigataṃ catutthaṃ arūpasamāpattiṃ samāpajji, tadā catutthāruppakiriyā tatiyāruppakusalaṃ ārammaṇaṃ karoti, evaṃ catutthāruppakiriyassa tatiyāruppakusalaṃ ārammaṇaṃ hoti, pacchā khīṇāsavakāle samāpajjitā rūpārūpasamāpattiyo honti. Yathā hoti, tathā eva akusalassapi ārammaṇaṃ hoti.

344-7.Arūpāvacarapākānanti jātiniddhāraṇaṃ, catutthadutiyānaṃ arūpapākānampi ārammaṇaṃ hoti, 『『catutthadutiyāna』』nti vattabbe tiyānaṃ-saddassa lopaṃ katvā 『『catutthadū』』ti vuttaṃ, tadā dvinnaṃ arūpapākānaṃ paṭhamāruppatatiyāruppajavanāni ārammaṇāni honti, 『『yassa kusalassa jhānassa yaṃ ārammaṇaṃ gahetvā brahmaloke paṭisandhi hotī』』ti vacanato sakasakakusalānaṃ ārammaṇabhūtāni ākāsānañcāyatanaākiñcaññāyatanāni tesaṃ dutiyacatutthāruppapākānaṃ ārammaṇāni honti, evaṃ arūpakusalaṃ imesaṃ aṭṭharāsīnaṃ ārammaṇapaccayo hoti. Apariyāpannapuññampi catubbidhalokuttarakusalampi kāmāvacarato kāmāvacaravasena kusalassa ñāṇasampayuttamahākusalassa ca kriyassa voṭṭhabbanassa, ñāṇasampayuttato kiriyassa ca rūpato rūpāvacaravasena pañcamassa rūpakusalassa ca pañcamassa rūpakiriyassa cāti catunnaṃ rāsīnaṃ ārammaṇaṃ sadā hoti, ayamettha adhippāyo – sekkhānaṃ ñāṇasampayuttamahākusalassa, voṭṭhabbanassa, pañcamassa rūpakusalassa ca tividhaṃ lokuttarapuññaṃ ārammaṇaṃ hoti. Khīṇāsavassa voṭṭhabbanassa, ñāṇasampayuttamahākiriyassa, pañcamassa rūpakiriyassa ca arahattapuññaṃ ārammaṇaṃ hoti. Yathā tathā eva sabbaṃ akusalaṃ kāmāvacarato kāmāvacaravasena kusalassa mahākusalassa, kriyassa hasanavoṭṭhabbanamahākiriyassa ca rūpāvacarato pana rūpāvacaravasena pañcamassa rūpakusalassa, pañcamassa rūpakiriyassa ca ārammaṇaṃ hoti, yathā tathā eva sabbassa akusalassa ca kāmāvacaravipākānaṃ tadārammaṇakiccavasena ekādasannañcāti channaṃ rāsīnaṃ ārammaṇaṃ bhagavatā īritaṃ.

348-

我來翻譯這段巴利文： 343. 無色善及,三地善即大善及由神通作用力第五色善及第二第四無色善及三地唯作亦即確定大唯作及由神通作用力第五色唯作及第二第四無色唯作所緣,第二無色唯作應以第一無色唯作為所緣,第四無色唯作應以第三無色唯作為所緣,如是時云何第一無色善為第二無色唯作所緣,及第三無色善為第四無色唯作所緣若應說,當凡夫瑜伽者或有學瑜伽者入色定從彼出已入稱第一無色定即虛空無邊處定離貪已取自所證諸定於凡夫有學時入自未證第二無色定,爾時于漏盡時所入第二無色唯作以第一無色善作所緣,如是第一無色善為第二無色唯作所緣。 當瑜伽者入色定從彼出已入第一無色善第二無色善第三無色善成漏盡者已取自所證諸定入自未證第四無色定,爾時第四無色唯作以第三無色善作所緣,如是第四無色唯作以第三無色善為所緣,後於漏盡時所入色無色定有。如有,如是亦為不善所緣。 344-347. 無色異熟即生差別,為第四第二無色異熟亦所緣,"第四第二"應說作"第四第二"之語省略"第二"音說"第四第",爾時為二無色異熟第一無色第三無色速行為所緣,由"凡善禪取何所緣于梵界結生"之語故以各自善所緣為虛空無邊處無所有處為彼等第二第四無色異熟所緣,如是無色善為此等八聚所緣緣。不攝善亦即四種出世間善亦由欲界即由欲界力善即智相應大善及唯作即確定,由智相應唯作及由色即由色界力第五色善及第五色唯作即四聚所緣常有,此中此義-有學之智相應大善,確定,第五色善三種出世間善為所緣。漏盡者確定,智相應大唯作,第五色唯作阿羅漢善為所緣。如如是一切不善由欲界即由欲界力善即大善,唯作即笑確定大唯作及由色界即由色界力第五色善,第五色唯作所緣,如如是一切不善及欲界異熟由彼所緣作用力十一即六聚所緣由世尊所說。 348-;

352.Vipākārammaṇaṃkāme sabbaṃ vipākārammaṇaṃ kāmāvacaratopi kāmāvacaravasenapi kusalassa mahākusalassa, kriyassa hasanavoṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva pañcamassa rūpakusalassa, pañcamassa rūpakiriyassa ca kāmāvacarapākānaṃ kāmāvacaravipākānaṃ ekādasannañca tatheva akusalassa ca channaṃ rāsīnaṃ ārammaṇaṃ hoti. Rūpe vipākārammaṇaṃ kāmāvacaratopi ca kāmāvacaravasenapi ca kusalassa mahākusalassa , kriyassa ca voṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva kusalassa ca apuññassa cāti pañcannaṃ rāsīnaṃ gocaro hoti, arūpāvacarapākesu ayaṃ nayo bhagavatā mato. Vaṭṭe na pariyāpannā nappaviṭṭhāti apariyāpannā, tesaṃ puggalānaṃ pākāpi kāmato kāmāvacaravasena kusalassa ñāṇasampayuttamahākusalassa, kriyassa ca voṭṭhabbanañāṇasampayuttamahākiriyassa ca rūpatopi rūpāvacaravasenapi kusalassa pañcamassa rūpakusalassa, kriyassa ca pañcamassa rūpakiriyassa ca evaṃ ārammaṇaṃ hotīti. Etthāyamadhippāyo apariyāpannapuññe vuttanayeneva veditabbo.

353-6. Kāme idaṃ sabbakiriyacittaṃ kāmāvacaratopi ca kāmāvacaravasenapi ca kusalassa mahākusalassa, kriyassa ca hasanavoṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva kusalassa pañcamassa rūpakusalassa, kriyassa ca pañcamassa rūpakiriyassa ca ekādasakāmāvacarapākassa ca tatheva akusalassa ca etesaṃ channaṃ rāsīnaṃ ārammaṇaṃ hoti. Yaṃ kriyāmānasaṃ rūpe rūpāvacare yaṃ kiriyāmānasaṃ, kāmapākaṃ tato vinā tato rāsito kāmapākaṃ vinā vajjetvā pañcannaṃ pana rāsīnaṃ ārammaṇaṃ hoti. Kāmāvacarato kāmāvacaravasena kiriyassa voṭṭhabbanamahākiriyassa ārammaṇaṃ hoti, hasanaṃ ekantaparittārammaṇattā rūpakiriyaṃ ārammaṇaṃ na karoti. Kriyācittaṃ panāruppe arūpakiriyācittaṃ pana tesaṃ pañcannaṃ eva ca rāsīnaṃ āruppakriyassāpi paṭhamāruppakiriyaṃ dutiyāruppakiriyassa ārammaṇaṃ hoti, tatiyāruppakiriyaṃ catutthāruppakiriyassa ārammaṇaṃ hoti. Iti channaṃ rāsīnaṃ gocaro hotiyeva.

357-8.

Rūpaṃcatusamuṭṭhānaṃ, rūpārammaṇasaññitaṃ;

Kāmāvacarapuññassa, tatheva kusalassa ca;

Abhiññādvayacittassa, kāmapākakriyassa ca.

Dvicakkhuviññāṇamanodhātudvayasantīraṇattayamahāpākassa ca kāmakiriyassa cāti ekādasavidhassa kāmakiriyassa ca channaṃ etesaṃ rāsīnaṃ ārammaṇapaccayo hoti.

359-360.Nibbānārammaṇaṃ kāmarūpāvacarato kāmarūpāvacaravasena sekkhānaṃ ñāṇasampayuttamahākusalassa, rūpāvacaravasena pañcamassa rūpakusalassa ca kāmarūpakiriyassa ca khīṇāsavānaṃ voṭṭhabbanañāṇasampayuttamahākiriyassa ca pañcamarūpakiriyassa ca ubhayassāpi cittassa ārammaṇaṃ hoti. Apariyāpannato ceva lokuttaravasena ca eva phalassa, kusalassa ca etesaṃ channaṃ rāsīnaṃ ārammaṇapaccayo hoti.

361-

我來翻譯這段巴利文： 352. 異熟所緣于欲界一切異熟所緣由欲界即由欲界力善即大善,唯作即笑確定大唯作及由色界即由色界力第五色善,第五色唯作及欲界異熟即欲界異熟十一及如是不善即六聚所緣。於色界異熟所緣由欲界即由欲界力善即大善,唯作即確定大唯作及由色界即由色界力善及不善即五聚境有,于無色異熟此理為世尊所認。輪迴不攝即不入故為不攝,彼等補特伽羅異熟亦由欲即由欲界力善即智相應大善,唯作即確定智相應大唯作及由色即由色界力善即第五色善,唯作即第五色唯作如是為所緣。此中此義應如不攝善所說方式了知。 353-356. 于欲界此一切唯作心由欲界即由欲界力善即大善,唯作即笑確定大唯作及由色界即由色界力善即第五色善,唯作即第五色唯作及十一欲界異熟及如是不善即此等六聚所緣。凡唯作意於色界於色界凡唯作意,除彼欲界異熟從彼聚除欲界異熟而為五聚所緣。由欲界即由欲界力唯作即確定大唯作所緣,笑由定小所緣性不作色唯作所緣。而唯作心於無色即無色唯作心而於彼等五聚及無色唯作亦第一無色唯作為第二無色唯作所緣,第三無色唯作為第四無色唯作所緣。如是即為六聚境。 357-358. 四生色,稱色所緣, 欲界善,如是善, 二神通心,欲界異熟唯作。 二眼識意界二推度三大異熟及欲界唯作即十一種欲界唯作即此等六聚所緣緣。 359-360. 涅槃所緣由欲色界即由欲色界力有學之智相應大善,由色界力第五色善及欲色唯作即漏盡者確定智相應大唯作及第五色唯作二者心所緣。由不攝即由出世間力果,善即此等六聚所緣緣。 361-;

2.Nānappakārakaṃ sabbaṃ, paññattārammaṇaṃ pana tebhūmakassa puññassa mahākusalassa, suddhajhānassa pañcavidhassa rūpakusalassa, paṭhamāruppatatiyāruppakusalassa ca tatheva akusalassa ca rūpārūpavipākassa sabbassa rūpavipākassa, paṭhamāruppatatiyāruppavipākassa ca tebhūmakakriyassa ca hasanavoṭṭhabbanamahākiriyassa sabbassa rūpakiriyassa, paṭhamāruppatatiyāruppakiriyassa cāti navannaṃ pana rāsīnaṃ ārammaṇapaccayo hoti.

363-4.Rūpārammaṇikā dve tu dve cittuppādā rūpārammaṇikā, dve dve saddādigocarā dve dve cittuppādā saddārammaṇādigocarā, tayo manodhātusaṅkhātā cittuppādā pañcārammaṇikā nāma matā bhagavatā. Idha imasmiṃ kāmāvacarādhikāre ekacattālīseva cittuppādā chaḷārammaṇikā matā. Ayaṃ kāmāvacaracittānaṃ ārammaṇakkamo.

365-9.Pañcābhiññā vivajjetvā, rūpārūpā anāsavā ime sabbe cittuppādā dhammārammaṇagocarā honti. Paṭhamāruppakusalaṃ dutiyāruppacetaso kusalassa ārammaṇaṃ hoti, dutiyāruppacetaso vipākassa ca ārammaṇaṃ hoti, dutiyāruppacetaso kiriyassa ca ārammaṇaṃ hoti. Dutiyāruppacetaso kiriyassa paṭhamāruppakusalārammaṇabhāve kāraṇaṃ heṭṭhā vuttameva. Paṭhamāruppapākoyaṃ, dutiyāruppacetaso kusalassa ca dutiyāruppacetaso vipākassa ca dutiyāruppacetaso kiriyassa ca ārammaṇaṃ na hoti. Hi kasmā? Tesaṃ dutiyāruppakusalavipākakiriyānaṃ paṭhamāruppakusalārammaṇattā. Paṭhamaṃ tu kriyācittaṃ paṭhamaṃ kiriyācittaṃ pana dutiyāruppacetaso puññassa ārammaṇaṃ na hoti. Dutiyāruppacetaso vipākassa ārammaṇaṃ na hoti. Rūpārūpabhavesu hi khīṇāsavā vipākacittāni cutivasena sakasakakusalānaṃ ārammaṇaṃ karonti. Paṭhamaṃ tu kriyācittaṃ pana dutiyāruppacetaso kiriyassa ārammaṇaṃ hoti. Iti evaṃ iminā mayā vuttappakārena cittānaṃ ārammaṇuppatti vibhāvinā dhīrena ñeyyā.

370-3.Puthujjanassa sekkhassa, arūpārammaṇaṃ dvidhā dvippakāraṃ kusalaṃ kusalassa dutiyāruppakusalassa ārammaṇaṃ hoti, taṃ paṭhamāruppakusalaṃ dutiyāruppavipākassa ārammaṇaṃ siyā bhaveyya. Khīṇāsavassa bhikkhussa, paṭhamāruppamānasaṃ ārammaṇaṃ tidhā tippakāraṃ hoti. Iti vacanaṃ mahesinā vuttaṃ. Kriyassāpi dutiyāruppakiriyassāpi paṭhamāruppakiriyā ārammaṇaṃ hoti. Kusalampi paṭhamāruppakusalampi dutiyāruppakiriyassa ca ārammaṇaṃ hoti. Kusalaṃ paṭhamāruppakusalaṃ dutiyāruppavipākassa ārammaṇaṃ hoti. Evaṃ iminā mayā vuttappakārena paṭhamāruppamānasaṃ ārammaṇaṃ tidhā hoti. Tatiyāruppacittampi catutthāruppacetaso kusalassa ārammaṇaṃ hoti, catutthāruppacetaso vipākassa ca taṃ ārammaṇaṃ hoti. Evameva yathā paṭhamāruppamānasaṃ ārammaṇaṃ dvidhā hoti, evameva tathā tatiyāruppacittaṃ ārammaṇaṃ dvidhā hoti. Yathā paṭhamāruppamānasaṃ ārammaṇaṃ tidhā hoti, evameva tathā tatiyāruppacittaṃ ārammaṇaṃ tidhā siyā.

374.Yaṃ yaṃ pana idhārabbha idha imasmiṃ adhikāre yaṃ yaṃ gocaraṃ ārabbha paṭicca ye ye cittuppādā jāyanti, so so gocaro tesañca tesañca cittuppādānaṃ ārammaṇapaccayo hoti.

我來 譯這段巴利文： 362. 種種相一切,而施設所緣於三地善即大善,純禪即五種色善,第一無色第三無色善及如是不善及色無色異熟即一切色異熟,第一無色第三無色異熟及三地唯作即笑確定大唯作一切色唯作,第一無色第三無色唯作即九聚所緣緣。 363-364. 色所緣二而二心生色所緣,二二聲等境二二心生聲所緣等境,三稱意界心生名為五所緣為世尊所認。此於此欲界章中四十一心生為六所緣所認。此為欲界心所緣次第。 365-369. 除五神通,色無色無漏此等一切心生為法所緣境。第一無色善為第二無色心善所緣,為第二無色心異熟所緣,為第二無色心唯作所緣。第二無色心唯作以第一無色善為所緣之因下已說。此第一無色異熟,為第二無色心善及第二無色心異熟及第二無色心唯作所緣不成。實何故？由彼等第二無色善異熟唯作以第一無色善為所緣故。第一而唯作心第一唯作心而不為第二無色心善所緣。不為第二無色心異熟所緣。於色無色有實漏盡者異熟心由死力以各自善為所緣。第一而唯作心而為第二無色心唯作所緣。如是如此由我所說方式心所緣生起應為智者所知。 370-373. 凡夫有學,無色所緣二種二種善為善第二無色善所緣,彼第一無色善應為第二無色異熟所緣。漏盡比丘,第一無色意所緣三種三種。如是語由大仙所說。唯作亦為第二無色唯作亦第一無色唯作為所緣。善亦第一無色善亦為第二無色唯作所緣。善第一無色善為第二無色異熟所緣。如是如此由我所說方式第一無色意所緣三種。第三無色心亦為第四無色心善所緣,為第四無色心異熟亦彼為所緣。如是如第一無色意所緣二種,如是如是第三無色心所緣二種。如第一無色意所緣三種,如是如是第三無色心所緣應三種。 374. 凡凡而於此依此於此章中凡凡境依緣凡凡心生起,彼彼境于彼等及彼等心生為所緣緣。

1. Yo pana naro imassa abhidhammāvatārassa kira pāraṃ duttaraṃ idha imasmiṃ loke uttarati, so naro abhidhammamahaṇṇave pāraṃ duttaraṃ uttaraṃ uttarati eva.

Iti abhidhammāvatāraṭīkāya

Ārammaṇavibhāgavaṇṇanā niṭṭhitā.

Chaṭṭho paricchedo.

1. Sattamo paricchedo

Vipākacittappavattiniddesavaṇṇanā

376.

Anantañāṇenaniraṅgaṇena,

Guṇesinā kāruṇikena tena;

Vutte vipāke matipāṭavatthaṃ,

Vipākacittappabhavaṃ suṇātha.

Yena jinena anantañāṇena nikkilesena guṇesinā kāruṇikena tena jinena vutte vipākasmiṃ matipāṭavatthaṃ matichekabhāvatthāya vipākacittappabhavaṃ mayā bhaṇamānaṃ vipākacittappavattiṃ tumhe suṇātha.

377.Ekūnatiṃsa kammāni, pākā dvattiṃsa bhagavatā dassitā, kammāni tīsu dvāresu dissare, vipākā chasu dvāresu dissanti.

378-9.Kusalaṃ kāmalokasmiṃ kāmalokamhi kusalaṃ pavatte, paṭisandhiyañca taṃtaṃpaccayamāgamma taṃtaṃpaccayaṃ paṭicca. So so paccayo taṃtaṃpaccayo, 『『tatapaccayo』』ti vattabbe niggahītāgamavasena 『『taṃtaṃpaccayo』』ti vuttaṃ. Vicchākammadhārayasamāsoyaṃ. Vividhaṃ phalaṃ dadāti. Ekāya cetanāya ekā paṭisandhi bhagavatā pakāsitā. Nānākammehi nānā paṭisandhiyo ca bhavanti.

380-1.Tihetukaṃ tu yaṃ kammaṃ tihetukaṃ yaṃ kammaṃ pana kāmāvacarasaññitaṃ tihetukaṃ vipākaṃ duhetuñca vipākaṃ ahetuñca vipākaṃ deti. Duhetukaṃ tu yaṃ kammaṃ duhetukaṃ yaṃ kammaṃ pana, taṃ kammaṃ tihetukaṃ vipākaṃ na deti, attano vipākaṃ duhetuñca ahetuñca deti.

382-3.Tihetukenakammena, paṭisandhi tihetukā hoti, duhetukāpi paṭisandhi hoteva, ahetukā paṭisandhi neva hoti, ukkaṭṭhatihetukakammena tihetukā paṭisandhi, omakatihetukakammena duhetukā paṭisandhi hotīti adhippāyo. Duhetukena kammena duhetukā paṭisandhi, ahetukāpi paṭisandhi hoteva, tihetukā paṭisandhi neva hoti. Ukkaṭṭhaduhetukakammena duhetukā paṭisandhi, omakaduhetukakammena ahetukā paṭisandhi hotīti adhippāyo.

1. Asaṅkhārakammaṃ asaṅkhāravipākaṃ deti, sasaṅkhāravipākampi deti, sasaṅkhārakammaṃ sasaṅkhāraphalaṃ, tathā asaṅkhāraphalaṃ deti.

385.Ekāya cetanāyettha ettha etāsu cetanāsu ekāya kusalāya cetanāya soḷasavidhā vipākacittāni bhavanti. Iti vacanaṃ jino pakāsaye.

386-

我來翻譯這段巴利文： 375. 凡夫於此阿毗達摩入門誠難度此於此世間度,彼夫于阿毗達摩大海難度上度實。 如是阿毗達摩入門復注 所緣分別釋竟。 第六品。 第七品 異熟心轉起宣說釋 376. 無量智無垢, 尋德悲愍者; 說異熟為慧巧, 異熟心生請聽。 由彼勝者以無量智無垢尋德悲愍彼勝者所說異熟中為慧巧性故異熟心生由我所說異熟心轉起汝等請聽。 377. 二十九業,異熟三十二為世尊所示,業於三門見,異熟於六門見。 378-379. 善於欲界欲界中善於轉起,及結生緣彼彼緣依彼彼緣。彼彼緣即是彼彼緣,"彼緣"應說由增鼻音力說"彼彼緣"。此為各別業持業合釋。種種果施與。由一思一結生為世尊所顯。由種種業種種結生有。 380-381. 三因而何業三因何業而稱欲界三因異熟二因異熟及無因異熟與。二因而何業二因何業而,彼業三因異熟不與,自異熟二因及無因與。 382-383. 由三因業,結生三因有,二因亦結生有實,無因結生實不有,由勝三因業三因結生,由劣三因業二因結生義。由二因業二因結生,無因亦結生有實,三因結生實不有。由勝二因業二因結生,由劣二因業無因結生義。 384. 無行業與無行異熟,亦與有行異熟,有行業有行果,如是無行果與。 385. 由一思於此於此等思由一善思十六種異熟心有。如是語勝者當顯。 386-;

1. Vedanāparivattanaṃ ārammaṇena hoteva, tadārammaṇacittampi javanena niyāmitaṃ, somanassayutte kusale javane javite tadārammaṇampi somanassayuttameva hotīti attho. Upekkhāyuttakusalepi eseva nayo. Kāmāvacaracittena kusalenādinā paṭhamena kusalena tulyena vipākacittena. Tatiyāvisesanaṃ. Yena sattena gahitā paṭisandhi ce yadi, iṭṭhe balavārammaṇe manāpe atimahantārammaṇe tassa sattassa cakkhussa cakkhupasādassa āpāthaṃ pākaṭabhāvaṃ āgate sati manodhātuyā tāya bhavaṅgasmiṃ āvaṭṭite bhavaṅgasote chindite sati cakkhuviññāṇakādīsu vīthicittesu jātesu paṭhamaṃ kusalaṃ kāmamānasaṃ javanaṃ hutvā jāyate. Sattakkhattuvārāni javitvāna paṭhame mahākusale gate tadeva taṃ eva iṭṭhaṃ ārammaṇaṃ katvā teneva paṭhamamahākusalena sadisaṃ tadārammaṇavipākacittaṃ. Sandhiyā tulyato paṭisandhiyā tulyabhāvena mūlabhavaṅganti mūlabhavaṅgaṃ nāma bhagavatā pavuccate. Tañca tadārammaṇacittaṃ santīraṇaṃ somanassayuttaṃ santīraṇaṃ dassanaṃ sampaṭicchanaṃ ettha etasmiṃ vīthicitte gaṇanūpagacittāni gaṇanaṃ upagatāni cittāni cattāri eva bhavanti.

393-4.Yadā hi dutiyaṃ cittaṃ, kusalaṃ javanaṃ yadā yasmiṃ kāle tasseva somanassatihetuno puggalassa dutiyaṃ kusalaṃ cittaṃ javanaṃ hoti, tadā tasmiṃ kāle tena javanena tulyavipākaṃ tadārammaṇaṃ. Tassa sandhiyā asamānattā tassa tadārammaṇacittassa sandhiyā asamānattā dve nāmāni assa vipākacittassa anena vipākacittena labbhare labbhanti, 『『āgantukabhavaṅga』』nti nāmaṃ 『『tadārammaṇaka』』nti ca nāmaṃ iti dve nāmāni labbhanti.

395-6. Yadā tasseva puggalassa tatiyaṃ puññaṃ javanaṃ hoti, tadā tena javanena sadisaṃ tatiyaṃ pākaṃ tadārammaṇikaṃ siyā. Idaṃ vipākacittaṃ āgantukabhavaṅganti āgantubhavaṅgaṃ nāma bhagavatā vuccate, purimāni ca pañca vipākacittāni iminā pana tatiyavipākena pana saddhiṃ cha cittāni honti.

397-8.Yadā catutthaṃ kusalaṃ javanaṃ hoti, tadā tena javanena tulyaṃ catutthavipākaṃ tadārammaṇabhāvaṃ vaje gaccheyya. Catutthavipākaṃ āgantukabhavaṅgaṃ tadārammaṇanāmakaṃ hoti, purimāni cha pākāni iminā saha catutthapākena satta cittāni honti.

399-403.Yadā yasmiṃ kāle tasmiṃ cakkhudvāre iṭṭhamajjhattārammaṇaṃ pana tathā āpāthaṃ āgacchati ca, tadā vuttanayena āvajjanadassanasampaṭicchanacittesu jātesu idha imasmiṃ majjhattārammaṇe ārammaṇavasena vedanā parivattati, tasmā upekkhāsahagataṃ santīraṇaṃ mano hoti. Upekkhāsahagatesu eva catūsupi javanesu javitesu tehi javanehi tulyāni cattāri vipākacittāni jāyare. Accantaṃ ekantena vedanāya upekkhāvedanāya purimehi somanassasahagatehi cittehi asamānattā cattāri cittāni nāmato piṭṭhibhavaṅgāni nāma honti, piṭṭhibhavaṅgāni somanassavipākānaṃ pacchābhāge bhavaṅgānīti attho. Imāni upekkhāsahagatāni pañca vipākāni purimehi sattahi vipākehi saddhiṃ dvādasa vipākāni bhavanti. Iti vacanaṃ dhīro viniddise.

404-

我來翻譯這段巴利文： 392. 受轉由所緣有實,彼所緣心亦由速行決定,悅俱善速行行時彼所緣亦唯悅俱義。于舍俱善亦此理。由欲界心善等第一善等同異熟心。第三差別。由何有情取結生若,于悅強所緣可意極大所緣彼有情眼即眼凈于現相明顯來時由意界于彼有分轉向有分流斷時于眼識等路心生時第一善欲意速行而生。行七次後于第一大善去時即以彼悅所緣作由彼第一大善相似彼所緣異熟心。由結生等同由結生等同性根有分即名根有分為世尊所說。而彼彼所緣心推度悅俱推度見領受於此於此路心計數趣心計數所趣心四實有。 393-394. 當實第二心,善速行當於何時即彼悅三因補特伽羅第二善心速行有,爾時由彼速行等同異熟彼所緣。由彼與結生不同性由彼彼所緣心與結生不同性二名于彼異熟心由此異熟心得即"客有分"之名及"彼所緣"之名如是二名得。 395-396. 當彼等補特伽羅第三福速行有,爾時由彼速行相似第三異熟彼所緣應。此異熟心即名客有分為世尊所說,前五異熟心由此而第三異熟而與六心有。 397-398. 當第四善速行有,爾時由彼速行等同第四異熟去彼所緣性。第四異熟客有分名彼所緣有,前六異熟與此第四異熟共七心有。 399-403. 當於何時于彼眼門悅中所緣而如是現相來,爾時由所說方式轉向見領受心生時於此於此中所緣由所緣力受轉,故舍俱推度意有。于舍俱即四速行行時由彼等速行等同四異熟心生。極一向由受即舍受由前悅俱心不同性四心名為背有分,背有分即悅異熟後有分義。此等舍俱五異熟與前七異熟共十二異熟有。如是語智者應分別。 404-

1. Yathā cakkhudvāre dvādasa vipākāni honti, tathā evaṃ sotādīsu dvāresupi dvādasa pākāni honti. Iti vacanaṃ dhīro niddise, ime mayā vuttā vipākā samasaṭṭhi bhavanti. Evaṃ iminā mayā vuttappakārena ekāya cetanāya kamme āyūhite pavattite samasaṭṭhi vipākāni uppajjanti, imasmiṃ vacane saṃsayo natthi. Gahitāggahaṇenettha ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre dvādasa pākā, sotaviññāṇakādīni cattāri cāti soḷasa pākāni honti.

407-11. Ekena tihetukakusalena asaṅkhārikena kammena āyūhite yathā, evameva sasaṅkhāratihetukakusalenāpi asaṅkhārasasaṅkhāraupekkhāsahagatehipi kusalehi kamme āyūhite pavattite tesaṃ tiṇṇaṃ kusalānaṃ vipākehi tīhipi dinnāya paṭisandhiyā eseva nayo paṇḍitena jānitabbo. Idha imasmiṃ upekkhāsahagatadvaye iṭṭhamajjhattagocarassa vasena vipākacittappavattiṃ paṭhamaṃ dassetvā dassetabbātha pacchā tu, iṭṭhasmiṃ gocare idha atha pacchā mayā vuttacittappavattito pacchākāle pana idha imasmiṃ iṭṭhagocare ekekasmiṃ pana dvādasa dvādasa pākā paṇḍitena dassetabbā. Gahitāggahaṇenettha ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena soḷasa pākacittāni honti. Pubbe kāle mayā vuttanayeneva sabbaṃ vacanaṃ asesato asesabhāvena paṇḍitena ñeyyaṃ.

412-4.Tihetukena kammena, paṭisandhi tihetukā bhavati, iti ayaṃ vāro ettāvatā ettakena vacanena mayā vutto. Ekaṃ kammaṃ ekasmiṃ bhave ekaṃ paṭisandhiṃ janeti, tato paṭisandhito aparaṃ aññaṃ dutiyaṃ paṭisandhiṃ na janeti, pavattiyaṃ anekāni vipākāni sañjaneti. Hi saccaṃ 『『ekaṃ kamma』』ntiādikaṃ vacanaṃ. Ekasmā bījā ekato bījato ekaṃ aṅkuraṃ jāyati, assa bījassa bahūni phalāni hetuppavattito salilādihetuppattiyā honti.

415-21.Duhetukena kammena, paṭisandhi duhetukā hoti, iti vacanaṃ ayaṃ vāro anupubbena anupaṭipāṭiyā āgato. Idha imasmiṃ adhikāre duhetukena puññena somanassayuttena asaṅkhārikena cittena kamme āyūhite pana duhetukena somanassayuttakusalena tulyena pākena yena sattena gahitā paṭisandhi ce, iṭṭhe ārammaṇe tassa sattassa cakkhudvāre āpāthaṃ āgate somanassayutte ñāṇahīne kusalamānase tasmiṃ duhetuke sattakkhattuṃ javitvāna gate taṃ eva ārammaṇaṃ katvā tadanantaraṃ tassa javanassa anantaraṃ taṃsarikkhakaṃ tena javanena sadisaṃ ekantaṃ asaṅkhārikamānasaṃ jāyati. Tanti taṃ cittaṃ mūlabhavaṅganti mūlabhavaṅgaṃ nāma tadārammaṇamiccapi tadārammaṇaṃ nāma ubhayampi nāmaṃ tasseva nāmaṃ tassa cittassa eva nāmaṃ. Iti evaṃ iminā pakārena bhagavatā paridīpitaṃ. Duhetuke sasaṅkhāre kusale javane javitepi ca taṃsamaṃ tena cittena sadisaṃ āgantukasaṅkhātaṃ tadārammaṇamānasaṃ hoti.

422-

我來 譯這段巴利文： 406. 如於眼門十二異熟有,如是于耳等門亦十二異熟有。如是語智者應說,此等由我所說異熟六十等有。如是如此由我所說方式由一思業造作六十等異熟生起,於此語無疑。由取不取於此於此等異熟由取異熟不取眼門十二異熟,耳識等四即十六異熟有。 407-411. 由一三因善無行業造作如,如是亦由有行三因善亦由無行有行舍俱善業造作由彼等三善異熟三所與結生此理應由智者知。於此於此舍俱二由悅中境力異熟心轉起先顯已應顯后而,于悅境於此而後由我所說心轉起后時而於此於此悅境一一而十二十二異熟應由智者顯。由取不取於此於此等異熟由取異熟不取十六異熟心有。如前時由我所說理即一切語無餘由無餘性應由智者知。 412-414. 由三因業,結生三因有,如是此段由如是如此語由我所說。一業於一有生一結生,從彼結生不生余他第二結生,于轉起生多異熟。實真"一業"等語。從一種從一種生一芽,彼種由因轉起由水等因生起有多果。 415-421. 由二因業,結生二因有,如是語此段次第由次第來。於此於此章由二因福悅俱無行心業造作而由二因悅俱善等同異熟由何有情取結生若,于悅所緣彼有情眼門現相來時于悅俱無智善意彼二因行七次去時即以彼所緣作彼無間彼速行無間彼相似由彼速行相似一向無行意生。彼即彼心名根有分即名根有分名彼所緣亦名彼所緣名二名即彼名即彼心名。如是如此由此方式為世尊所顯。於二因有行善速行行亦彼等同由彼心相似名客彼所緣意有。 422-;

9.Tatheva ca tathā eva ca iṭṭhamajjhattagocare duhetūnaṃ dvinnaṃ upekkhāyuttānaṃ javanānaṃ anantaraṃ tādisāni tehi javanehi sadisāni dve tadārammaṇamānasāni jāyante, tesaṃ tadārammaṇamānasānaṃ 『『piṭṭhibhavaṅga』』nti nāmaṃ, 『『āgantukabhavaṅga』』nti ca nāmaṃ hoti. Santīraṇadvayañceva dassanaṃ sampaṭicchanaṃ imāni dve bhavaṅgāni cāti aṭṭha vipākā cakkhudvāre honti. Evaṃ iminā mayā vuttappakārena pañcasu dvāresupi ca aṭṭha aṭṭha vipāke katvā pavattiyaṃ cattālīsa vipākāni bhavanti. Gahitāggahaṇenettha, cakkhudvāre panaṭṭha ca ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre aṭṭha ca vipākā sotaghānādinā vipākena saddhiṃ dvādasa eva vipākāni bhavanti. Ekāya cetanāyevaṃ evaṃ iminā mayā vuttappakārena ekāya cetanāya kamme āyūhite pavattite pana sati dvādaseva vipākāni bhavanti. Iti vacanaṃ vijitakusalayuddhasaṅgāmena pakāsitaṃ desitaṃ. Duhetukattayenāpi, sesena sadisena tu mayā vuttato duhetuto sesena duhetukattayenāpi sadisena pākena ādinnasandhino gahitapaṭisandhikassa sattassa evaṃ nayo mato kathito niraṅgaṇena. Duhetukena kammena duhetukā paṭisandhi hoti. Iti ayaṃ vāro ca ettāvatā ettakena vacanena mayā vutto.

430-8.Duhetukena kammena ahetukā paṭisandhi hoti, iti ayaṃ vāro anupubbena paṭipāṭiyā āgato. Tesu catūsupi duhetukesu kusalesu cittesu aññatareneva hetukena kamme āyūhite pavattite sati tasseva duhetukassa kusalajavanassa pākabhūtāya upekkhāsahagatāhetukāya manoviññāṇadhātuyā ādinnapaṭisandhino sattassa sā paṭisandhi kammasadisā nāma na vattabbā paṇḍitehi. Hi saccaṃ 『『paṭisandhi na vattabbā』』tiādikaṃ vacanaṃ. Kammaṃ duhetukaṃ hoti, paṭisandhi ahetukā hoti. Tassa dehino sattassa vuḍḍhimupetassa vuḍḍhiṃ upagatassa cakkhudvāre pana iṭṭhamajjhattagocare āpāthamāgate sati duhetukānaṃ catunnaṃ puññānaṃ yassa kassaci javanassa avasānamhi idaṃ ahetukaṃ mano tadārammaṇabhāvena jāyati. Ettha etasmiṃ vacane saṃsayo sandeho natthi, taṃ ahetukacittaṃ mūlabhavaṅgañca tadārammaṇameva ca hoti. Cakkhuviññāṇakādīsupi vīthicittesu jātesu upekkhāsahagataṃyeva santīraṇampi ca hoti. Tesu ekaṃ ṭhapetvāna, gahitāggahaṇenidha tesu dvīsu santīraṇatadārammaṇakiccesu vipākesu ekaṃ santīraṇakiccaṃ tadārammaṇakiccaṃ taṃ cittaṃ ṭhapetvā gahitānaṃ vipākānaṃ aggahaṇena idha iṭṭhamajjhattārammaṇe gaṇanūpagacittāni tīṇiyeva bhavanti.

439-41.Iṭṭhe ārammaṇe cakkhu-dvāre āpāthamāgate tadā santīraṇañceva somanassayuttaṃyeva hoti, tadārammaṇamānasañca somanassayuttaṃyeva hoti, tesu santīraṇatadārammaṇakiccesu vipākesu ekekaṃ santīraṇakiccaṃ, tadārammaṇakiccaṃ vā cittaṃ gahetvā purimāni ca tīṇi cattāri eva vipākāni bhavanti. Evaṃ iminā mayā vuttappakārena pañcasu dvāresupi cattāri cattāri vipākacittānīti pavattiyaṃ vipākāni vīsati cittāni honti.

442-

我來 譯這段巴利文： 429. 如是如是于悅中境二因二舍俱速行無間如是由彼等速行相似二彼所緣意生,彼等彼所緣意"背有分"之名,"客有分"之名有。二推度即見領受此二有分即八異熟于眼門有。如是如此由我所說方式於五門亦八八異熟作于轉起四十異熟有。由取不取於此,于眼門而八及於此於此等異熟由取異熟不取于眼門八異熟與耳鼻等異熟共十二異熟有。由一思如是如此由我所說方式由一思業造作而時十二異熟有。如是語由勝善戰鬥者所顯所說。由二因三亦,由余相似而由我所說二因余由二因三亦相似異熟取結生有情如是理認為由無垢說。由二因業二因結生有。如是此段由如是如此語由我所說。 430-438. 由二因業無因結生有,如是此段次第由次第來。于彼等四二因善心由一即因業造作時由彼等二因善速行異熟性舍俱無因意識界取結生有情彼結生名業相似不應由智者說。實真"結生不應說"等語。業二因有,結生無因有。彼身有情至長至長時于眼門而於悅中境現相來時二因四福隨一速行終時此無因意由彼所緣性生。於此於此語疑惑無,彼無因心根有分及彼所緣實有。于眼識等路心生時唯舍俱推度亦有。于彼等一除已,由取不取於此于彼等二推度彼所緣作用異熟一推度作用彼所緣作用彼心除已由取異熟不取於此悅中所緣計數趣心三實有。 439-441. 于悅所緣眼門現相來時爾時推度即唯悅俱有,彼所緣意亦唯悅俱有,于彼等推度彼所緣作用異熟一一推度作用,或彼所緣作用心取前三四異熟有。如是如此由我所說方式於五門亦四四異熟心即于轉起異熟二十心有。 442-;

8.Cakkhudvāre tu cattāri, gahitāggahaṇenidha gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre pana cattāri vipākāni idha imasmiṃ iṭṭhārammaṇe sotaghānādinā vipākena saddhiṃ ahetukaṃ aṭṭhakaṃ hoti eva. Ahetukapaṭisandhissa sattassa duhetukaṃ, tihetukaṃ vā tadārammaṇaṃ na bhave na bhaveyya, duhetupaṭisandhino sattassa tihetukaṃ tadārammaṇaṃ na bhave. Jātā sugatiyaṃ yena, pākena paṭisandhi tu sugatiyaṃ yena pākena paṭisandhi jātā, tena vipākena tulyampi, hīnaṃ vā tesaṃ tadārammaṇaṃ bhaveyya. Manussalokaṃ sandhāya, vuttañcāhetukaṭṭhakaṃ sugatiyaṃ ahetukaṭṭhakañca manussalokañca sandhāya paṭicca kāraṇaṃ katvā mayā vuttaṃ. Catūsupi apāyesu pana apeto ayo patiṭṭhā etehīti apāyo, tesu. Pavatte ahetukaṃ aṭṭhakaṃ āpāyikehi labbhati. Thero nerayikānaṃ tu, dhammaṃ deseti vassati thiro thirakāradhammo yasmiṃ atthīti thero, dutiyaaggasāvakabhūto iddhimā moggallānatthero nerayikānaṃ niraye jātānaṃ sattānaṃ dhammaṃ deseti vassati, 『『ucchaṅge maṃ nisīditvā』』tiādīsu viya devaṃ vassāpetīti attho. Gandhaṃ vāyuñca māpeti yadā, tadā pana tesaṃ nerayikānaṃ sattānaṃ tehi nerayikasattehi theraṃ disvā, dhammañca sutvā, gandhañca ghāyitvā jalaṃ udakañca pivataṃ pivantānaṃ muduṃ vāyuñca tehi phusataṃ phusantānaṃ tesaṃ nerayikasattānaṃ cakkhuviññāṇakādīni pañcapi puññajāni eva kusalavipākāni eva santīraṇadvayaṃ puññajaṃ eva kusalavipākaṃ eva puññajā eva ekā manodhātu iti aṭṭhakaṃ hoti.

449-50.Ayaṃ tāva kathā 『『cakkhuviññāṇakādīni puññajānevā』』tiādikā ayaṃ kathā iṭṭhaiṭṭhamajjhattagocare kāmāvacare puññānaṃ javanānaṃ vasena mayā vuttā. Tadārammaṇacetaso tadārammaṇacittassa yaṃ niyamattaṃ 『『tadārammaṇamānasaṃ javanena niyāmita』』ntiādivacanena mayā vuttaṃ, taṃ niyamattaṃ kusalaṃ sandhāya vuttaṃ. Somanassayutte kāmāvacarakusale javite tadārammaṇampi somanassayuttameva hoti, upekkhāyutte kāmāvacarakusale javite tadārammaṇampi upekkhāyuttameva hoti, netaṃ akusale upekkhāyutte vicikicchādike akusale javane pana javite somanassayuttampi tadārammaṇaṃ hotīti adhippāyo. Itipi vacanaṃ ācariyena dīpitaṃ.

451-7.Idha imasmiṃ adhippāye akusalacittesu somanassayuttesu catūsupi iṭṭhe ārammaṇe tesu cittesu javitesu somanassayuttā ahetumanoviññāṇadhātu tadanantaraṃ tesaṃ akusalajavanānaṃ anantaraṃ tadārammaṇabhāvena jāyati. Upekkhāyuttesu chasu akusalacittesu iṭṭhamajjhatte gocare javitesu puññajā upekkhāsahagatā ahetumanoviññāṇadhātu eva tadanantaraṃ vā tesaṃ upekkhāsahagatānaṃ channaṃ akusalajavanānaṃ anantaraṃ tadārammaṇabhāvena jāyati. Iṭṭhārammaṇayogasmiṃ buddharūpādiiṭṭhārammaṇayogasmiṃ kaṅkhato 『『buddho nu kho, no buddho』』ti kaṅkhantassa sattassa uddhatassa vā sattassa tadārammaṇamānasaṃ somanassayuttaṃ ahetukaṃ vipākaṃ hoti piṭṭhibhavaṅgaṃ. Somanassayute citte, javane javite pana somanassayuttā eva pañca tadārammaṇamānasā paṇḍitena gavesitabbā. Upekkhāsahagate citte javane pana javite sati upekkhāsahagatā cha ca tadārammaṇamānasā paṇḍitena gavesitabbā.

458-

我來翻譯這段巴利文： 448. 于眼門而四,由取不取於此由取異熟不取于眼門而四異熟於此於此悅所緣與耳鼻等異熟共無因八有實。無因結生有情二因,或三因彼所緣不應有,二因結生有情三因彼所緣不應有。生善趣由何,異熟結生而於善趣由何異熟結生,由彼異熟等同亦,或劣彼等彼所緣應有。人世間依,說及無因八善趣無因八及人世間依緣由我所說。於四惡趣而去住立由此等故惡趣,于彼等。于轉起無因八由惡趣者得。上座地獄者而,法說雨堅固作法於何有故上座,第二上首弟子神通具足目犍連上座于地獄者地獄生有情法說雨,如"于膝上我令坐"等令天雨義。香風及化作時,爾時而彼等地獄有情由彼等地獄有情見上座,及聞法,及嗅香飲水及觸軟風由彼等觸者彼等地獄有情眼識等五亦福生即善異熟即二推度福生即善異熟即福生即一意界如是八有。 449-450. 此且語"眼識等福生即"等此語于悅悅中境欲界福速行力由我所說。彼所緣心彼所緣心何決定性"彼所緣意由速行決定"等語由我所說,彼決定性依善所說。悅俱欲界善行時彼所緣亦唯悅俱有,舍俱欲界善行時彼所緣亦唯舍俱有,此不于不善舍俱疑等不善速行而行時悅俱亦彼所緣有義。如是語由阿阇黎顯。 451-457. 於此於此義于不善心悅俱四亦于悅所緣于彼等心行時悅俱無因意識界彼無間彼等不善速行無間由彼所緣性生。于舍俱六不善心於悅中境行時福生舍俱無因意識界即彼無間或彼等舍俱六不善速行無間由彼所緣性生。于悅所緣合於佛像等悅所緣合由疑"是佛耶,非佛耶"由疑有情掉舉或有情彼所緣意悅俱無因異熟有背有分。于悅俱心,速行行時而唯悅俱五彼所緣意應由智者求。于舍俱心速行而行時舍俱六及彼所緣意應由智者求。 458-

63.Tihetusomanassena, ādinnapaṭisandhino sattassa jhānato parihīnassa vippaṭisārino taṃ jhānaṃ paccavekkhato paccavekkhantassa domanassayuttaṃ cittaṃ hoti. Tassa domanassassa anantaraṃ kiṃ mānasaṃ jāyate, tvaṃ domanassayuttajavanassa anantaramānasaṃ brūhi kathehi. Paṭṭhāne paṭisiddhā hi domanassassānantaraṃ somanassassa uppatti paṭṭhāne paṭisiddhā paṭṭhānappakaraṇe bhagavatā nivāritā, assa somanassassa vā anantaraṃ domanassassa uppatti paṭṭhāne paṭṭhānappakaraṇe paṭisiddhā bhagavatā nivāritā. Mahaggataṃ panārabbha mahaggataṃ paṭicca javane javitepi ca tadārammaṇamānasaṃ tattheva tasmiṃ paṭṭhāne eva paṭisiddhaṃ bhagavatā nivāritaṃ. Tasmā kāraṇā bhavaṅgapāto vā tadārammaṇameva vā na hoti. Kiṃ nu kātabbaṃ tesaṃ bhavaṅgatadārammaṇānaṃ abhāve kāraṇaṃ yaṃ kātabbaṃ, amhehi taṃ kāraṇaṃ kiṃ nu pucchāma, taṃ tadatthaṃ ābhidhammikabhāvena ābhidhammika taṃ kāraṇaṃ vada vadāhi. Upekkhāsahagatāhetumanoviññāṇadhātu puññāpuññavipākā tadārammaṇikā siyā bhaveyya.

464-7.Imassa tadārammaṇassa āvajjanaṃ kiṃ natthi? Taṃ tadārammaṇamānasaṃ kathaṃ kena pakārena jāyate? Bhavaṅgaāvajjanānaṃ cittānaṃ kiṃ āvajjanamattaṃ? Maggassa anantarassa ca phalassāpi kiṃ āvajjanaṃ natthi? Nirodhā ca nirodhato vuṭṭhahantassa bhikkhuno phalacittassa vāti mayā sutaṃ, evaṃ iminā mayā vuttappakārena āvajjanaṃ natthi. Vinā āvajjanenāpi, hotu jāyatu mānasaṃ cittaṃ āvajjanena vinā āvajjanaṃ vajjetvā hotu jāyatu, kimassārammaṇaṃ assa tadārammaṇamānasassa kiṃ ārammaṇaṃ, paṇḍita, tvaṃ ārammaṇaṃ yadi jānāsi, taṃ ārammaṇaṃ brūhi mayhaṃ kathehi. Vinā ārammaṇenetaṃ etaṃ mānasaṃ ārammaṇena vinā ārammaṇaṃ vajjetvā na jāyati. Hi saccaṃ 『『vinā ārammaṇeneta』』ntiādikaṃ vacanaṃ, tadārammaṇamānasaṃ yadā domanassayuttaṃ javanaṃ mahaggatārammaṇaṃ javati, tadā tasmiṃyeva javanacittakkhaṇe parittesu kāmāvacarārammaṇesu yaṃ kiñci parittārammaṇaṃ ārabbha paṭicca jāyati.

468-73.Utubījaniyāmo ca utuniyāmo bījaniyāmo ca kammadhammaniyāmatā ca kammaniyāmatā ca sīlādipāramīdhammaniyāmatā ca cittassa niyāmo cāti pañca niyāmatā paṇḍitena ñeyyā. Tattha tesu pañcasu niyāmesu sabbesaṃ pana rukkhānaṃ ekappahārena phalapupphādidhāraṇaṃ utu, ayaṃ utuniyāmatā. Tesaṃ tesaṃ tu bījānaṃ, taṃtaṃtulyaphalubbhavo tesaṃ tesaṃ bījānaṃ pana tehi tehi bījehi tulyānampi sassānaṃ phalānaṃ uppatti, ayaṃ bījaniyāmatā . Matthake nāḷikerassa nāḷikeraphalassa matthake chiddattaṃ chiddabhāvo, ayaṃ bījajo bījato jāto niyāmo. Tihetukakammaṃ tihetukañca vipākaṃ duhetukañca vipākaṃ ahetukañca vipākaṃ yato yaṃ kammaṃ deti, ayaṃ kammaniyāmatā. Bodhisattassa jātiyaṃ jinaṅkurassa jātikkhaṇe medanīkampanādikaṃ anekavisesattaṃ, ayaṃ sīlādipāramīdhammaniyāmatā. Tena gocarena pasādasmiṃ ghaṭṭite sati idha imasmiṃ cittavīthiyaṃ āvajjanādīnaṃ cittānaṃ uppatti, ayaṃ cittaniyāmatā.

我來翻譯這段巴利文： 463. 由三因悅,取結生有情由禪退失憂悔觀察彼禪觀察者憂俱心有。彼憂無間何意生,汝憂俱速行無間意說說。發趣中遮止實憂無間悅生髮趣中遮止發趣論中由世尊制止,彼悅或無間憂生於發趣發趣論中遮止由世尊制止。大種而緣大種依速行行時亦彼所緣意于彼于彼發趣即遮止由世尊制止。由彼因有分墮或彼所緣即不有。何應作彼等有分彼所緣無有因何應作,我等彼因何且問,彼為彼義由論法性論法彼因說說。舍俱無因意識界福非福異熟彼所緣應有。 464-467. 此彼所緣轉向何無？彼彼所緣意如何由何方式生？有分轉向心何轉向量？道無間及果亦何轉向無？滅及由滅出起比丘果心或由我聞,如是如此由我所說方式轉向無。離轉向亦,應有生意心由轉向離轉向除應有生,何彼所緣彼彼所緣意何所緣,智者,汝所緣若知,彼所緣說我說。離所緣此此意由所緣離所緣除不生。實真"離所緣此"等語,彼所緣意當憂俱速行大所緣行,爾時于彼即速行心剎那于小欲界所緣隨何小所緣緣依生。 468-473. 時種決定及時決定種決定及業法決定及業決定及戒等波羅蜜法決定及心決定即五決定應由智者知。于彼于彼等五決定一切樹一時持果花等時,此時決定。彼等而種,彼彼等同果生彼等種而由彼等種等同亦谷果生,此種決定。頂椰子椰子果頂孔性孔性,此種生由種生決定。三因業三因及異熟二因及異熟無因及異熟從何何業與,此業決定。菩薩生勝芽生時地震等種種殊勝性,此戒等波羅蜜法決定。由彼境凈觸時於此於此心路轉向等心生,此心決定。

1. Yo puggalo dhīro dhīrasampanno guṇasampanno vikkhittapāpo mohandhakārāpagamaṃ andhakāramanissāya avijjānissaraṇaṃ yadicche sace iccheyya, so dhīro imaṃ abhidhammāvatārappakaraṇaṃ andhajjanānaṃ andhasadisabālajanānaṃ hadayandhakāraṃ viddhaṃsanaṃ andhakārasannissitassa yassa hadayassa viddhaṃsanakaraṃ jalantaṃ dīpaṃ jalamānaṃ dīpaṃ. Payattoti pakārena yatati vīriyaṃ karotīti payatto, satataṃ sabbadā sikkhetha sajjhāyanadhāraṇacintanavasena sikkheyya.

Iti abhidhammāvatāraṭīkāya

Vipākacittappavattiniddesavaṇṇanā niṭṭhitā.

Sattamo paricchedo.

1. Aṭṭhamo paricchedo

Pakiṇṇakaniddesavaṇṇanā

475.

Idānipana sabbesaṃ, etesaṃ mānasaṃ mayā;

Pāṭavatthāya bhikkhūnaṃ, kathīyati pakiṇṇakaṃ.

Idāni pana kāle etesaṃ tihetukadvihetukaahetukānaṃ sabbesaṃ puggalānaṃ pakiṇṇakaṃ mānasaṃ bhikkhūnaṃpāṭavatthāya bhikkhūnaṃ chekabhāvatthāya mayā kathīyate uccate.

476-85.Panthamakkaṭako uṇṇanābhi panthamakkaṭako nāma pañcasu disāsu tassa suttaṃ pasāretvā jālamajjhe nipajjati. Paṭhamāya disāyettha ettha etāsu disāsu paṭhamāya disāya pasārite sutte pāṇakena paṭaṅgena vā makkhikāya vā ghaṭṭite sati sā uṇṇanābhi kiñci calitvā phandanaṃ katvā nipannaṭṭhānato suttānusārena suttaṃ anusāretvā tassa pāṇakassa yūsaṃ yūsasaṅkhātaṃ soṇitaṃ pivati. Punāgantvā tattheva tasmiṃ jālamajjheyeva yathāsukhaṃ nipajjati, yathā paṭhamāya disāya calanādikaṃ kiriyaṃ karoti, evameva dutiyādīsu catūsu disāsu calanādikaṃ kiriyaṃ karoti, evaṃ pañcasu disāsu suttaṃ viya pañca pasādā paṇḍitena daṭṭhabbā, majjhe makkaṭako viya ca cittaṃ pana paṇḍitena daṭṭhabbaṃ. Pāṇakādīhi khuddakatiracchānehi tassa saṅghaṭṭanā viya ārammaṇe pana pasādānaṃ saṅghaṭṭanā paṇḍitena daṭṭhabbā. Jālamajjhe nipannāya uṇṇanābhiyā taṃ calanaṃ viya pasāde ghaṭṭetīti pasādaghaṭṭanaṃ, kiṃ taṃ? Ārammaṇaṃ. Tattha tissaṃ vīthiyaṃ pasādaghaṭṭanaṃ ārammaṇaṃ gahetvā manodhātukiriyācittaṃ bhavaṅgaṃ āvaṭṭetīti bhavaṅgāvaṭṭanaṃ mataṃ bhagavatā. Tassa panthamakkaṭakassa suttānusāraṃva suttaṃ anugamanaṃ viya vīthicittappavattanaṃ paṇḍitena daṭṭhabbaṃ. Sīse pana vijjhitvā assa makkaṭassa yūsapānaṃ viya javanassa cittassa ārammaṇesu pavattanaṃ paṇḍitena daṭṭhabbaṃ. Puna āgantvā suttajālamajjhe nipajjanaṃ yathā vatthuṃyeva hadayavatthuṃ eva nissāya cittassa parivattanaṃ paṇḍitena daṭṭhabbaṃ.

486-

我來翻譯這段巴利文： 474. 何補特伽羅智具智具德除散惡離癡暗依暗離無明若欲若愿,彼智此阿毗達摩入門論盲人等盲凡夫心暗壞暗依何心壞作光明燈照明燈。精勤即以行精進為精勤,常一切時應學由誦持思力應學。 如是阿毗達摩入門復注 異熟心轉起宣說釋竟。 第七品。 第八品 雜宣說釋 475. 今而一切, 彼等意我; 為比丘巧, 說彼雜處。 今而時彼等三因二因無因一切補特伽羅雜處意為比丘巧為比丘巧性由我說說。 476-485. 道蜘蛛絲蜘蛛名於五方彼線伸于網中臥。第一方於此於此等方第一方伸線由小蟲蛾或蠅觸時彼絲蜘蛛少動作動從臥處隨線隨線于彼小蟲液即名液血飲。復來於彼即于彼網中隨樂臥,如第一方動等作作,如是于第二等四方動等作作,如是於五方線如五凈應由智者見,中蜘蛛如及心而應由智者見。由小蟲等小畜生彼觸如於所緣而凈觸應由智者見。于網中臥絲蜘蛛彼動如觸凈故凈觸,何彼？所緣。于彼路中凈觸所緣取意界作心有分轉向故有分轉向認為由世尊。彼道蜘蛛隨線即隨線如路心轉起應由智者見。頂而刺食彼蜘蛛液如速行心於所緣轉起應由智者見。復來於線網中臥如依處即依心處心轉應由智者見。 486-;

93.Idaṃtu pana opammaṃ, atthaṃ dīpeti kiṃ tu hi idaṃ opammaṃ kaṃ atthaṃ dīpeti pakāseti? Paṭhamaṃ pasāde ārammaṇena ghaṭṭite sati pasādavatthuto pasādo vatthu nissayo etassāti pasādavatthu, cittaṃ, tato pasādavatthuto, paṭhamaṃ eva vatthusannissitaṃ bhavaṅgasaṅkhātaṃ mano jāyati, itipi attho tena opammena dīpito. Ekekārammaṇaṃ dvīsu dvīsu dvāresu sabbaso sabbappakārena pana āpāthaṃ āgacchati, ayamatthopi tena opammena dīpito 『『dvīsu dvīsu dvāresū』』ti, ekaṃ rūpārammaṇaṃ ekasmiṃyeva khaṇe cakkhudvāre, manodvāre cāti dvīsu dvāresu āpāthaṃ āgacchatīti attho. Sotadvārādīsupi eseva nayo ñeyyo. Rūpaṃ cakkhupasādamhi ghaṭṭetvā taṅkhaṇe pana tassa khaṇe pana tathā manodvāre pana āpāthaṃ āgacchati, bhavaṅgacalanassa paccayo hotīti attho. Na saṃsayo etasmiṃ vacane saṃsayo natthi. Yathā khago yathā sakuṇo. Hi saccaṃ mayā vuttaṃ vacanaṃ. Rukkhagge rukkhakoṭiyaṃ nilīyantova sākhino sākhaṃ ghaṭṭeti, tassa chāyā bhūmiyaṃ pathaviyaṃ pharati paṭihaññati. Idhāti nipāto. Sākhāya sakuṇena ghaṭṭanaṃ bhūmiyaṃ chāyāpharaṇāpi ca apubbaṃ acarimaṃ ekakkhaṇasmiṃyeva jāyare jāyanti. Evameva pana rūpassa, pasādassa ca ghaṭṭanaṃ, tatheva atthato atthavasena bhavaṅgacalanassāpi paccayattena paccayabhāvena manodvāre āpāthaṃ āgamanaṃ apubbaṃ acarimaṃ ekakkhaṇeyeva hoti.

494-7. Tato paraṃ bhavaṅgasotaṃ chinditvā cakkhudvāre cakkhupasāde yathākkamaṃ āvajjane samuppanne, dassane samuppanne, sampaṭicchane samuppanne, santīraṇe samuppanne, tathā voṭṭhabbane ca samuppanne kusalaṃ javanacittaṃ javati, tathā akusalameva cittaṃ javati. Sotadvārādīsupi saddādīnaṃ ārammaṇānaṃ ghaṭṭane eseva nayo avisesena viññunā viññeyyo. Etassa atthassa dīpane dovārikopamādīni vacanāni uddharitvā tato pakaraṇato nīharitvā ettha etasmiṃ vīthiyādhikāre viññunā dassetabbāni.

498-9.Asambhedena cakkhussāti tassāpi cakkhu asambhinnaṃ hoti. Jīvitā niruddhampi pittena vā semhena vā ruhirena vā palibuddhaṃ cakkhuviññāṇassa paccayo bhavituṃ asakkontaṃ sambhinnaṃ nāma, sakkontaṃ asambhinnaṃ nāma hoti. Tena cakkhupasādassa asambhinnena rūpāpāthagamanena ālokasannissayenāpi. Tena tividhena paccayena samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattanena. Etehi pana catūhi paccayehi saṃ ekato inti pavattantīti sametā, sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi, taṃ cakkhuviññāṇaṃ cakkhupasādanissitaṃ viññāṇaṃ sampayuttehi cetasikehi saha jāyate.

500-1.Asambhedena sotassa sotapasādassa asambhinnena saddāpāthagamena ca saddassa āpāthagamanena ca. Ākāsanissayenāpi pihitakaṇṇacchiddassa sotaviññāṇaṃ nuppajjati. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ sotaviññāṇaṃ sampayuttehi saha jāyati.

502-

我來 譯這段巴利文： 493. 此而譬喻,義顯示何而實此譬喻何義顯示明示？初于凈由所緣觸時由凈處凈處依此故凈處,心,從彼凈處,初即依處有分名意生,如是義由彼譬喻顯示。一一所緣於二二門一切一切行而現相來,此義亦由彼譬喻顯示"於二二門"者,一色所緣於一即剎那眼門,意門及即二門現相來義。于耳門等亦此理應知。色于眼凈觸彼剎那而彼剎那而如是意門而現相來,有分動之緣有義。無疑於此語疑無。如鳥如鳥。實真由我所說語。樹頂樹端棲而枝觸,彼影于地于地遍滿對碰。於此即語助。枝由鳥觸于地影遍及非前非后一剎那即生生。如是而色,凈及觸,如是由義由義力有分動亦由緣性由緣性于意門現相來非前非后一剎那即有。 494-497. 從彼后斷有分流於眼門眼凈如次轉向生,見生,領受生,推度生,如是確定及生善速行心行,如是不善即心行。于耳門等聲等所緣觸此理無別應由智者知。此義顯示守門譬喻等語引出從彼論出於此於此路品中應由智者顯。 498-499. 不壞由眼者彼亦眼不壞有。命滅亦由膽或痰或血障眼識緣能成不能壞名,能成不壞名有。由彼眼凈不壞色現相來及光依。由彼三緣正作因五門轉向緣共轉起。由此等而四緣共一行故共,由共隨共來一性來,彼眼識眼凈依識與相應心所共生。 500-501. 不壞由耳耳凈不壞聲現相來及聲現相來。空依亦閉耳孔耳識不生。由彼三緣。正作因五門轉向緣共轉起。由此等而四緣共隨共來一性來彼耳識與相應共生。 502-;

3.Asambhedena ghānassa ghānapasādassa asambhinnena gandhāpāthagamena ca gandhassa āpāthagamanena ca. Vāyosannissayenāpīti ghānabilamhi pavisantena vāyunāti attho. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ ghānaviññāṇaṃ sampayuttehi saha jāyati.

504-5.Asambhedena jivhāya jivhāya asambhinnena rasāpāthagamena ca rasassa āpāthagamanena ca. Āposannissayenāpīti jivhātemanaṃ āpaṃ laddhā ca uppajjati, tena vinā sukkhakhādanīye jivhāya sāyitepi jivhāviññāṇaṃ nuppajjatīti attho. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ jivhāviññāṇaṃ sampayuttehi saha jāyati.

506-7. Kāyapasādassa asambhedena phoṭṭhabbassa āpāthagamanena ca. Pathavīnissayenāpīti tena vinā kāyadvārampīti bahiddhā mahābhūtārammaṇaṃ ajjhattikaṃ kāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ kāyaviññāṇaṃ sampayuttehi saha jāyati.

508-9.Asambhedāmanassāpīti mananti bhavaṅgacittaṃ. Taṃ niruddhampi āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandatamagatameva vattamānampi sambhinnaṃ nāma hoti. Āvajjanassa paccayo bhavituṃ samatthaṃ asambhinnaṃ nāma. Manassa asambhedena dhammassa āpāthagamanena ca vatthusannissayena hadayavatthusannissayena. Tena tividhena paccayena. Samanakkārahetunā manodvārāvajjanena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ manoviññāṇaṃ taṃ manoviññāṇasaṅkhātaṃ javanacittaṃ sampayuttehi saha jāyate.

510-11. Mano bhavaṅgacittaṃ nāma vibhāvinā veditabbaṃ. Āvajjanakriyācittaṃ āvajjanakiriyācittadvayaṃ samanakkāro nāma vibhāvinā saññitaṃ. Vatthusannissayena iti ayaṃ pāṭho sabbattha sabbesu bhavesu na gacchati. Pañcahi khandhehi vokāro vokiṇṇoti pañcavokāro, pañcavokārabhavaṃ sandhāya kāraṇaṃ katvā 『『vatthusannissayenā』』ti ayaṃ pāṭho pana kathito mayā, pañcavokārabhavo nāma kāmarūpabhavo, arūpabhavo catuvokārabhavo nāma, asaññībhavo ekavokārabhavo nāma. Ayaṃ pāṭho catuvokāraarūpabhavaṃ sandhāya na kathitoti attho. Vatthussa rūpattā arūpabhave kathaṃ vatthusannissayo bhaveyyāti attho.

512-

我來翻譯這段巴利文： 503. 不壞由鼻鼻凈不壞香現相來及香現相來。風依亦即入鼻孔風義。由彼三緣。正作因五門轉向緣共轉起。由此等而四緣共隨共來一性來彼鼻識與相應共生。 504-505. 不壞由舌由舌不壞味現相來及味現相來。水依亦即舌潤水得及生,由彼無干硬食舌嘗亦舌識不生義。由彼三緣。正作因五門轉向緣共轉起。由此等而四緣共隨共來一性來彼舌識與相應共生。 506-507. 由身凈不壞觸現相來及。地依亦即由彼無身門亦即外大種所緣內身凈觸于凈緣大種對碰。由彼三緣。正作因五門轉向緣共轉起。由此等而四緣共隨共來一性來彼身識與相應共生。 508-509. 不壞意亦即意即有分心。彼滅亦轉向心緣能成不能昧暗去即現行亦壞名有。轉向緣能成不壞名。由意不壞法現相來及依處依心處依。由彼三緣。正作因意門轉向共轉起。由此等而四緣共隨共來一性來彼意識彼名意識速行心與相應共生。 510-511. 意名有分心應由明瞭者知。轉向作心轉向作心二正作名由明瞭者稱。依處依如是此文於一切於一切有不去。由五蘊有混雜即五有,依五有因作"依處依"如是此文而說由我,名五有即欲色有,無色有名四有,無想有名一有。此文依四有無色有不說義。由處色性于無色有何依處依應有義。 512-;;

4.Paṭisandhādicittāni, sabbānekūnavīsati honti, kāmāvacaresu dasa, rūpesu pañca, arūpīsu cattāri, sabbāni paṭisandhicittāni ekūnavīsati honti. Kammaṃ nāma kusalākusalacetanā. Kammanimittaṃ nāma rūpāni pañcārammaṇāni paññatti ca mahaggatacittañca. Tathā gatinimittakaṃ nāma kapparukkhādayo, akusalapakkhe rūpādiārammaṇabhūtā lohakumbhādayo ca. Iti evaṃ iminā mayā vuttappakārena tesaṃ paṭisandhādicittānaṃ ārammaṇaṃ tividhaṃ bhagavatā udīritaṃ. Kāmāvacarasandhīnaṃ parittārammaṇaṃ kāmāvacarārammaṇaṃ bhagavatā mataṃ. Paccuppannaṃ rūpādipañcārammaṇaṃ, gatinimittaṃ pañcārammaṇañca paccuppannañca hoti. Atītaṃ vā kammaṃ kusalākusalacetanā atītāyeva, na paccuppannā. Anāgataṃ ārammaṇaṃ natthi.

515-26. Aṭṭheva ca mahāvipākā, tīṇi santīraṇāni cāti ekādasavidhaṃ cittaṃ tadārammaṇasaññitaṃ. Ekādasavidhe citte tadārammaṇasaññite puññavipākāni kusalavipākā dasa honti, apuññajaṃ akusalavipākaṃ pana ekaṃ hoti. Mahāvipākā rūpārūpabhavadvaye na jāyanti, kāmarūpabhave santīraṇattayaṃ hoti. Yāni tadārammaṇacittāni satthunā jinena vuttāni, tesu tadārammaṇacittesu ekampi tadārammaṇacittaṃ rūpārūpabhavadvaye tadārammaṇaṃ hutvā kadācipi nappavattati. Kasmā kāraṇā? Tattha tasmiṃ rūpārūpabhavadvaye 『『tadārammaṇaṃ na hotī』』ti vacanaṃ codako bhaveyya, bījassābhāvato pana na hotīti parihāro. Akāmāvacarārammaṇe akāmāvacaradhamme idaṃ tadārammaṇamānasaṃ neva anubandhati. Hi kasmā kāraṇā? Parittārammaṇattā ca ekantena avassaṃ tadārammaṇamānasassa kāmāvacarārammaṇattā ca tathā aparicitattā ca sabbadā nānubandhati. Tañhi yathā pitaraṃ vā pitusadisaṃ vā ñātiṃ anubandhantopi taruṇadārako gharadvārantaravīthicatukkādimhi pariciteyeva dese anubandhati, na araññaṃ vā yuddhabhūmiṃ vā gacchati, evaṃ kāmāvacare dhamme anubandhantampi mahaggatalokuttaradhammamārabbha pavattamāne dhamme nānubandhati. Yasmā cassa sabbo kāmāvacarapāko ca kiriyāmanodhātu kiriyāahetukamanoviññāṇadhātu somanassasahagatā ime dhammā parittārammaṇāti evaṃ accantaṃ parittameva ārammaṇaṃ vuttaṃ, tasmā cetaṃ mahaggatalokuttarārammaṇe kāmāvacaradhammepi nānubandhatīti veditabbaṃ.

527-

我來翻譯這段巴利文： 514. 結生等心,一切十九少一有,欲界十,色界五,無色界四,一切結生心十九少一有。業名善不善思。業相名色五所緣施設及大心。如是趣相名劫樹等,不善分色等所緣性鐵鍋等。如是如此由我所說方式彼等結生等心所緣三種由世尊說。欲界結生小所緣欲界所緣由世尊認。現在色等五所緣,趣相五所緣及現在有。過去或業善不善思過去即,非現在。未來所緣無。 515-526. 八即及大異熟,三推度及即十一種心名彼所緣。於十一種心名彼所緣福異熟善異熟十有,非福生不善異熟而一有。大異熟於色無色二有不生,于欲色有三推度有。彼等彼所緣心由師勝者說,于彼等彼所緣心一亦彼所緣心於色無色二有作彼所緣何時亦不轉起。由何因？于彼于彼色無色二有"彼所緣不有"如是語責難者應有,由種無有而不有即回答。于非欲界所緣非欲界法此彼所緣意不即隨系。實由何因？由小所緣及一向必定彼所緣意欲界所緣及如是未習及一切時不隨系。彼實如父或似父或親隨系亦幼童於家門間路四等習即處隨系,不于林或戰場去,如是于欲界法隨系亦大出世法緣轉起法不隨系。由何故彼一切欲界異熟及作意界作無因意識界悅俱此等法小所緣如是極小即所緣說,由彼故此于大出世所緣欲界法亦不隨系應知。 527-;

32.Kiṃ tena yuttivādena, vuttaṃ aṭṭhakathāsu hi 『『janakaṃ tena tulya』』ntiādikena tena, yuttiyā vādo yuttivādo, 『『janakaṃ tena tulya』』ntiādikāya yuttikathāya kiṃ payojanaṃ vuttaṃ? Aṭṭhakathāsu hi saccaṃ 『『kiṃ tena yuttivādenā』』ti vacanaṃ, 『『atthakathāsū』』ti vattabbe samāse hi ttha-ssa ṭṭha-kāraṃ katvā 『『aṭṭhakathāsū』』ti vuttaṃ . Kāmāvacare dhamme paṭicca tadārammaṇabhāvadīpakaṃ vacanaṃ ācariyena vuttaṃ. Tadārammaṇacittāni, ekādasapi sabbaso sabbappakārenapi tadārammaṇacittāni nāmagottaṃ panārabbha tissādikaṃ nāmapaññattiṃ paṭicca kaccāyanagottakassapagottādikaṃ gottapaññattiṃ paṭicca javane javitepi ca tadārammaṇaṃ na gaṇhanti, rūpārūpabhavesu vā tadārammaṇaṃ na gaṇhanti. Yadā paññattimārabbha, javane javitepi vā yadā mayā vuttāya paññattiyā sesapaññattiṃ paṭicca javane javitepi vā tadārammaṇaṃ na labbhate ācariyena, tathā dukkhaaniccaanattalakkhaṇārammaṇikāya vipassanāya tadārammaṇaṃ na labbhate ācariyena. Tadārammaṇā na labbhanti, micchattaniyatesupi micchatte micchāsabhāve 『『natthi dinna』』ntyādivasena niyatāni cattāri diṭṭhiyuttajavanāni micchattaniyatāni, micchattaniyatesupi tadārammaṇaṃ na labbhate ācariyena, lokuttaradhamme ārabbha javane gatepi tadārammaṇaṃ na labbhate ācariyena. Tathā mahaggate dhamme ārabbha javane javitepi tadārammaṇaṃ na labbhate ācariyena, paṭisambhidāñāṇaṃ ārabbha javane javitepi tadārammaṇaṃ na labbhate ācariyena. Manodvārepi sabbesaṃ javanānaṃ anantaraṃ anupubbato tadārammaṇacittāni bhavanti.

533-4. Manodvāre ārammaṇaghaṭṭanā na vijjati. Bhavaṅgato cetaso vīthicittassa vuṭṭhānaṃ kathaṃ kena pakārena hoti? Manodvārepi ghaṭṭanāya vinā ghaṭṭanaṃ vajjetvā āpāthaṃ āgacchanteva yasmā kāraṇā, tasmā vīthicittānaṃ sambhavo hoti.

535-6.Dvādasāpuññacittānaṃ dvādasaakusalacittānaṃ vipākā sattasattati pāpapākā dvādasapāpacittānaṃ vipākā caturāsīti pavattiyaṃ honti. Ekassa somanassayuttadiṭṭhisampayuttākusalassa cakkhusotaghānajivhākāyaviññāṇāni, sampaṭicchanaṃ, upekkhāyuttasantīraṇāni cāti satta akusalapākā honti. Tathā sesānaṃ ekādasannaṃ akusalānampi satta vipākā honti. Ekādasavidhānaṃ tu, hitvā uddhaccamānasaṃ uddhaccamānasaṃ hitvā ekādasavidhānaṃ paṭisandhiyo ekādasavidhā ceva bhavanti.

537-8.Kriyacittesu sabbesu yaṃ āvajjanadvayaṃ javanaṃ na ca hoti, taṃ āvajjanadvayaṃ karaṇamattattā kiriyāmattattā vātapupphasamaṃ vātapupphena sadisaṃ mataṃ bhagavatā. Ayametthādhippāyo – khīṇāsave uppannakāle vā taṃ āvajjanadvayaṃ kiriyacittaṃ bhavituṃ yuttaṃ. Sabbesu puthujjanesu uppannakāle kathaṃ kiriyā hotīti ce? Karaṇamattattā aphaladāyakaṃ vātapupphaṃ viya aphaladāyakaṃ kiriyacittaṃ bhavituṃ yuttihāro kiriyā pana hoti. Yaṃ sabbaṃ kiriyacittaṃ kiccasādhanato javanakiccasādhanavasena javanattaṃ javanabhāvaṃ pattaṃ chinnamūlassa rukkhassa pupphaṃ aphalaṃ hoti yathā, evaṃ chinnāvijjātaṇhāmūlassa vītarāgassa taṃ sabbaṃ kiriyacittaṃ aphalaṃ vipākavirahitaṃ siyā bhaveyya.

539-

我來 譯這段巴利文： 532. 何由彼理說,說註釋中實"能生由彼等"等由彼,由理說理說,"能生由彼等"等由理語何用說？註釋中實真"何由彼理說"如是語,"于註釋"應說複合實'ttha'作'ṭṭha'音作"于註釋"說。欲界法緣彼所緣性顯示語由阿阇黎說。彼所緣心,十一亦一切一切行亦彼所緣心名姓而緣帝須等名施設緣迦旃延姓迦葉姓等姓施設緣速行行時亦彼所緣不取,於色無色有或彼所緣不取。當施設緣,速行行時或當由我所說施設余施設緣速行行時或彼所緣不得由阿阇黎,如是苦無常無我相所緣觀彼所緣不得由阿阇黎。彼所緣不得,于邪性定亦于邪于邪自性"無施"等力定四見相應速行邪性定,于邪性定亦彼所緣不得由阿阇黎,出世法緣速行去亦彼所緣不得由阿阇黎。如是大種法緣速行行亦彼所緣不得由阿阇黎,無礙解智緣速行行亦彼所緣不得由阿阇黎。于意門亦一切速行無間次第彼所緣心有。 533-534. 于意門所緣觸不見。由有分心路心出起如何由何方式有？于意門亦離觸除觸現相來即由何因,由彼心路心生有。 535-536. 十二非福心十二不善心異熟七七惡異熟十二噁心異熟八十四于轉起有。一悅俱見相應不善眼耳鼻舌身識,領受,舍俱推度及即七不善異熟有。如是餘十一不善亦七異熟有。十一種而,舍掉舉意掉舉意舍十一種結生十一種即及有。 537-538. 作心一切何轉向二速行不及有,彼轉向二作量故作性故風華同風華同認由世尊。此於此義 - 漏盡生時或彼轉向二作心有應理。一切凡夫生時何作有若？作量故無果與風華如無果與作心有理說作而有。何一切作心事成就由速行事成就力速行性速行性得斷根樹花無果有如,如是斷無明愛根離貪彼一切作心無果離異熟應有。 539-

40.Paṭicca pana etasmā, phalametīti paccayo ekaṃ dhammaṃ paṭicca etasmā dhammato phalaṃ eti pavattati tasmā paccayo, yo dhammo yassa dhammassa ṭhitiyā uppattiyāpi upakāro nāma hoti, so dhammo tassa dhammassa paccayoti paccayo nāma paṇḍitena pavuccate. Sambhavo pabhavo hetu kāraṇaṃ paccayo mato bhagavatā. Idaṃ vacanaṃ aññattha dīpanavacanaṃ.

541.Lobhādi pana yo dhammo, mūlaṭṭhenupakārako yo lobhādi pana dhammo mūlabhāvena phaladhammassa upakārako, so lobhādidhammo phaladhammassa hetūti hetu nāma vibhāvinā viññātabbo.

542.Lobho doso ca moho ca tathā alobhādayo tayo hetū, te cha eva hetuyo honti, jātito jātivasena kusalajātiakusalajātiabyākatajātivasena navadhā navahi koṭṭhāsehi siyuṃ.

543-4.Dhammānaṃ kusalādīnaṃ, kusalādittasādhako yo dhammo kusalādīnaṃ dhammānaṃ kusalādittasādhako kusalādibhāvasādhako, so dhammo mūlaṭṭho nāma. Evaṃ vacanaṃ eke ekacce ācariyā vadanti. Evaṃ sante kusalākusalādīnaṃ dhammānaṃ kusalādittasādhakavasena mūlaṭṭhe sante taṃsamuṭṭhānarūpīsu tehi cittehi samuṭṭhānarūpesu tehi cittehi samuṭṭhitesu cittajarūpesu hetūnaṃ lobhādihetūnaṃ hetupaccayatā kadācipi neva sampajjati. Ayametthādhippāyo – yadi cittesu rūpāni samuṭṭhāpentesu te lobhādayopi cittānaṃ sampayuttacittānaṃ ekuppādattā ca rūpāni samuṭṭhāpentiyeva. Tadā tesaṃ mate tesaṃ cittajarūpānaṃ kusalādittaṃ siyā. Na ca kadāci rūpāni kusalādināmakāni dissanti yasmā, tasmā cittajarūpānaṃ kusalādibhāvañāpanatthaṃ tesaṃ cittajarūpānaṃ te lobhādayo hetupaccayā na honti, iti vacanaṃ vattabbaṃ siyā. Evañca sati cittajarūpāni nāma kadācipi viyuttāni caranti, tasmā kusalādittasādhako mūlaṭṭho na hoti.

545-6.Hi saccaṃ 『『evaṃ sante tu hetūna』』ntiādikaṃ vacanaṃ. Te lobhādayo hetū tesaṃ rūpānaṃ kusalāditaṃ kusalādibhāvaṃ na sādhenti na nipphādenti. Te hetū tesaṃ pana rūpānaṃ paccayā na ca na hontiyeva, tasmā kāraṇā kusalādīnaṃ dhammānaṃ kusalādittasādhako yo dhammo, so dhammo mūlaṭṭhoti mūlasabhāvo nāma samayaññunā samayavijānanasīlena viññunā gantabbo jānitabbo.

547.Suppatiṭṭhitabhāvassa, sādhanenupakārako suppatiṭṭhitabhāvaṃ sādhanena upakārako yo attho, so attho hetūnaṃ lobhādīnaṃ mūlaṭṭho mūlasabhāvo iti ca gahaṇaṃ vibhāvinā viññātabbaṃ.

548-9.Kusalākusalā hetū kusalā hetū, akusalā hetū, kriyāhetū sabbaso sabbappakārena sabbe kiriyāhetuyo ca sampayuttānaṃ pañcavokārabhūmiyaṃ sampayuttānaṃ dhammānaṃ aññamaññapaccayabhāvena hetupaccayataṃ yātā gatā. Taṃsamuṭṭhānānaṃ cittajarūpānañca hetupaccayataṃ yātā gatā, ete hetū catuvokārabhūmiyaṃ sampayuttānaṃ eva dhammānaṃ hetupaccayataṃ yātā gatā.

550-1. Kāme vipākahetūpi attanā sampayuttānaṃ hetupaccayataṃ yātā, paṭisandhikkhaṇepi kaṭattārūpajātānaṃ kammajarūpānaṃ hetupaccayataṃ yātā, tasmā paṭisandhicittuppādakkhaṇeyeva kammajarūpānaṃ uppādo hoti, yasmā kāraṇā pavattiyaṃ cittajānañca rūpānaṃ hetupaccayataṃ gatā.

552-

我來翻譯這段巴利文： 540. 緣而由此,果來故緣一法緣由此法果來轉起故緣,何法何法住生亦助名有,彼法彼法緣故緣名由智者說。生起根源因緣緣認由世尊。此語他處顯示語。 541. 貪等而何法,根義助何貪等而法根性由果法助,彼貪等法果法因故因名由明者應知。 542. 貪瞋及癡及如是無貪等三因,彼六即因有,由生由生力善生不善生無記生力九種由九分應。 543-544. 諸法善等,善等性成就何法善等諸法善等性成就善等性成就,彼法根義名。如是語一些一些阿阇黎說。如是有善不善等諸法善等性成就力根義有彼等等起色于彼等心等起色于彼等心等起心生色因等貪等因因緣性何時亦不即成就。此於此義 - 若於心色等起時彼等貪等亦心相應心一生故及色等起即。爾時彼等意彼等心生色善等性應有。不及何時色善等名見由何,故心生色善等性知義彼等心生色彼等貪等因緣不有,如是語應說應有。如是而心生色名何時亦相離行,故善等性成就根義不有。 545-546. 實真"如是有而因等"等語。彼等貪等因彼等色善等性善等性不成就不生。彼等因彼等而色緣不及不有即,由彼因善等諸法善等性成就何法,彼法根義故根自性名由宗知由宗了知性智者應去應知。 547. 善住性,由成就助由善住性成就助何義,彼義因等貪等根義根自性如是及執由明者應知。 548-549. 善不善因善因,不善因,作因一切一切行一切作因及相應於五有地相應法相互緣性由因緣性去去。彼等等起心生色及因緣性去去,此等因於四有地相應即法因緣性去去。 550-551. 欲界異熟因亦自相應因緣性去,結生剎那亦作色生作業生色因緣性去,故結生心生剎那即作業生色生有,由何因轉起於心生及色因緣性去。 552-

1. Rūpe vipākahetū kāmāvacarabhūmiyaṃ hetuyo viya hetupaccayā honti, pañcavokāre lokuttaravipākahetavo cittajānaṃ rūpānañca sampayuttānañca pañcavokārabhūmiyaṃ hetupaccayā honti. Catuvokāre lokuttaravipākajā hetavo sampayuttānaṃ eva catuvokārabhūmiyaṃ hetupaccayā bhavanti. Itare catuvokāre arūpabhave vipākajā hetavo sampayuttānaṃ eva sabhūmiyaṃ attano bhūmiyaṃ arūpabhūmiyaṃ hetupaccayā honti. Hetuttho hetūnaṃ attho hetuyo ceva hetupaccayo ceva hetupaccayasambhavo hetupaccayuppatti, evameva evaṃ iminā pakārena. Sañjāto sukhahetu yassāti sañjātasukhahetu, tena viññeyyo.

556-8.Chando cittañca vīriyaṃ vīmaṃsā cāti catudhādhipatī lokādhipatinā satthunā vuttā. Chandaṃ jeṭṭhakaṃ katvā cittassa uppattikālasmiṃ yo chando, so chandādhipati nāma, chandaṃ dhuraṃ katvā samādhikaraṇacittassa eseva nayo sesesupi ca tīsu mayā vuttato chandādhipatito sesesupi ca adhipatīsu. Yo dhammo jeṭṭhaṭṭhena upakārako, so dhammo adhipatīti adhipati nāma bhagavatā niddiṭṭho.

559.

Sumatimativibodhanaṃvicittaṃ,

Kumatimatindhanapāvakaṃ padhānaṃ;

Imamatimadhuraṃ avedi yo yo,

Jinavacanaṃ sakalaṃ avedi so so.

Yo yo jano imaṃ abhidhammāvatāraṃ sumatimativibodhanaṃ sumatīnaṃ sundaramatīnaṃ paṇḍitānaṃ matiyā vibodhanakaraṃ vicittaṃ kumatīnaṃ kucchitamatīnaṃ bālānaṃ matiindhane padhānaṃ pāvakaṃ atimadhurakaraṃ avedi jāni, so so jano sakalaṃ jinavacanaṃ avedi jāni.

Iti abhidhammāvatāraṭīkāya

Pakiṇṇakaniddesavaṇṇanā niṭṭhitā.

Aṭṭhamo paricchedo.

1. Navamo paricchedo

Puññavipākapaccayaniddesavaṇṇanā

560-2.

Bāttiṃsapākacittāni, lokikāneva yāni hi;

Etesaṃ pākacittānaṃ, paṭisandhipavattisu.

Yāni lokikāni eva bāttiṃsa pākacittāni honti, etesaṃ pākacittānaṃ puññāpuññādisaṅkhārā bhavādīsu yonigativiññāṇaṭṭhitisattāvāsesu paṭisandhipavattīsu yathā yena pakārena paccayā honti eva, imesaṃ vipākacittānaṃ tepi saṅkhārā bhavādīsu yonigativiññāṇaṭṭhitisattāvāsesu paṭisandhipavattīsu tathā tena pakārena vibhāvinā paṇḍitena viññātabbā. Tayo bhavā catasso ca yoniyo kāmabhavarūpabhavaarūpabhavavasena tayo bhavā, aṇḍajajalābujasaṃsedajaopapātikayonivasena catasso ca yoniyo, nirayagatitiracchānagatipetagatimanussagatidevagativasena gatipañcakaṃ, sandhisaññāya paṭisandhisaññāya nānattā nānābhāvato, kāyassāpi ca rūpakāyassāpi ca nānattā nānābhāvato kāmasugatiyo, nānā attā sabhāvo etassāti nānattā, nānatto rūpakāyo etesanti nānattakāyā, nānā sabhāvo etassāti nānattā, nānattāyeva saññā nānattasaññā, sā etesaṃ atthīti nānattasaññī nāma, paṭhamajjhānabhūmi ca caturāpāyabhūmiyo ca nānattakāyaekattasaññī nāma, dutiyajjhānabhūmi ekattakāyanānattasaññī nāma, tatiyajjhānabhūmivehapphalabhūmisuddhāvāsabhūmiyo ekattakāyaekattasaññī nāma, heṭṭhā ṭhitā rūpehi saddhiṃ sattaviññāṇaṭṭhitiyo, tiṭṭhanti viññāṇāni etthāti ṭhitiyo, viññāṇānaṃ ṭhitiyo viññāṇaṭṭhitiyo, viññāṇassa abhāvato asaññībhūmi na gayhate, catutthāruppabhūmi ca paṭuviññāṇābhāvato na gayhate. Sattāvāsavasena asaññībhūmiṃ, catutthāruppabhūmiñca pana gahetvā te sattāvāsā nava eva honti.

563-

我來 譯這段巴利文： 555. 色界異熟因欲界地因如因緣有,五有中出世異熟因心生色及相應及五有地因緣有。四有中出世異熟生因相應即四有地因緣有。餘四有無色有異熟生因相應即自地于自地于無色地因緣有。因義因等義因及因緣及因緣生因緣生起,如是即如是由此方式。生樂因何故生樂因,由彼應知。 556-558. 欲心及精進慧及即四勝世勝導師說。欲上首作心生時何欲,彼欲勝名,欲首作等作心此即理余亦三由我所說欲勝餘亦及勝。何法上首義助,彼法勝故勝名由世尊示。 559. 慧慧巧覺種種, 惡慧薪火最勝; 此極甜所知何何, 勝語一切知彼彼。 何何人此阿毗達摩入門慧慧巧覺善慧等妙慧智者慧覺作種種惡慧等污慧愚者慧薪最勝火極甜作知,彼彼人一切勝語知。 如是阿毗達摩入門復注 雜宣說釋竟。 第八品。 第九品 福異熟緣宣說釋 560-562. 三十二異熟心,世間即何實; 此等異熟心,結生轉起中。 何世間即三十二異熟心有,此等異熟心福非福等行於有等生趣識住有情居於結生轉起如何由何方式緣有即,此等異熟心彼等行於有等生趣識住有情居於結生轉起如是由彼方式由明者智者應知。三有四及生欲有色有無色有力三有,卵生濕生胎生化生生力四及生,地獄趣畜生趣餓鬼趣人趣天趣力趣五,由結生想結生想異由異性,由身亦由色身亦異由異性慾善趣,異性義此故異性,異即色身此等故異身,異自性此故異性,異即即想異想,彼此等有故名異想,初禪地及四惡趣地名異身一想,第二禪地名一身異想,第三禪地遍凈地凈居地名一身一想,下住色共七識住,住識此故住,識住識住,由識無故無想地不攝,第四無色地及由粗識無故不攝。有情居力無想地,第四無色地及而攝取彼等有情居九即有。 563-;

8.Kāme puññābhisaṅkhārasaññitā aṭṭha cetanā pūrenti attano kārakaṃ pūrenti ca, ajjhāsayaṃ pujjañca bhavaṃ nibbattentīti puññāni, abhisaṅkharonti vipākaṃ, kammajarūpañcāti abhisaṅkhārā, puññāni eva abhisaṅkhārā puññābhisaṅkhārā, teyeva saññitā puññābhisaṅkhārasaññitā, kāme puññābhisaṅkhārasaññitā aṭṭha cetanā. Navannaṃ pākacittānaṃ upekkhāyuttāhetukamahāvipākavasena navannaṃ pākacittānaṃ kāmasugatiyaṃ pana nānā vattamānacetanākhaṇato paraṃ khaṇaṃ etassāti nānākhaṇaṃ, taṃ eva nānakkhaṇikaṃ, tameva kammaṃ nānakkhaṇikakammaṃ, vattamānacetanāto parā atītacetanāti attho. Balavā nissayapaccayo upanissayapaccayo, balavattho cettha upa-saddo, balavapaccayoti attho, nānakkhaṇikakammapaccayavasena balavapaccayavasena cāti attho. Dvedhā dvīhi pakārehi tesaṃ paṭisandhiyaṃ paccayā bhavanti, tā aṭṭha kāmāvacaramahākusalacetanā upekkhāsahitāhetumanoviññāṇadhātuyā vinā upekkhāsahagatāhetumanoviññāṇadhātuṃ vajjetvā parittapākānaṃ cakkhusotaghānajivhākāyasampaṭicchanasomanassayuttāhetukakusalavipākānaṃ dvedhā nānakkhaṇikakammūpanissayapaccayehi pavattiyaṃ paccayā honti. Tāyeva cetanā tā eva aṭṭha kāmāvacaramahākusalacetanā rūpabhave pañcannaṃ pākacittānaṃ kusalavipākacittānaṃ cakkhusotasampaṭicchanasomanassayuttaupekkhāyuttasantīraṇānaṃ dvedhā nānakkhaṇikakammūpanissayapaccayehi pavattiyaṃ paccayā honti. Aṭṭhannaṃ tu parittānaṃ, kāme duggatiyaṃ tathā aṭṭhannaṃ parittānaṃ kusalavipākānaṃ cakkhusotaghānajivhākāyasampaṭicchanānaṃ, dvinnaṃ santīraṇānañca pavatte pavattikkhaṇe paccayā honti, paṭisandhiyaṃ paṭisandhikkhaṇe pana paccayā na honti. Vuttappakārāva kāme sugatiyaṃ yathāvuttappakārāva aṭṭha kāmāvacaramahākusalacetanā kāmasugatiyaṃ tathā soḷasannaṃ kusalavipākānaṃ pavatte pavattikkhaṇe dvedhā nānakkhaṇikakammūpanissayapaccayehi paccayā honti, pavatte pavattikkhaṇe sattannaṃ kusalavipākānaṃ paccayā honti. Paṭisandhiyaṃ paṭisandhikkhaṇe navannaṃ kusalavipākacittānaṃ paccayā honti.

569-

我來翻譯這段巴利文： 568. 欲界福行名八思圓滿自作者圓滿及,意樂及福及有生故福,等行異熟,及業生色故等行,福即等行福等行,彼等即名福等行名,欲界福等行名八思。九異熟心舍俱無因大異熟力九異熟心欲界善趣而異現行思剎那從后剎那此故異剎那,彼即異剎那,彼即業異剎那業,現行思後過去思義。強依緣近依緣,強義此中近音,強緣義,由異剎那業緣力強緣力及義。二由二行彼等於結生緣有,彼八欲界大善思除舍俱無因意識界無舍俱無因意識界除小異熟眼耳鼻舌身領受悅俱無因善異熟二由異剎那業近依緣于轉起緣有。彼等即思彼等八欲界大善思色有五異熟心善異熟心眼耳領受悅俱舍俱推度二由異剎那業近依緣于轉起緣有。八而小,欲界惡趣如是八小善異熟眼耳鼻舌身領受,二推度及於轉于轉起剎那緣有,于結生於結生剎那而緣不有。所說行即欲界善趣如所說行即八欲界大善思欲界善趣如是十六善異熟于轉于轉起剎那二由異剎那業近依緣緣有,于轉于轉起剎那七善異熟緣有。于結生於結生剎那九善異熟心緣有。 569-;

74.Rūpe puññābhisaṅkhārā, rūpāvacarabhūmiyaṃ pañcannaṃ pākacittānaṃ paṭisandhiyaṃ paṭisandhikkhaṇe paccayā hontimāpuññasaṅkhārā, kāme duggatiyaṃ dvidhā ime apuññābhisaṅkhārā, imā kusalapaṭipakkhā uddhaccavajjā ekādasa cetanā kāmaduggatiyaṃ ekassa paṭisandhiviññāṇassa paṭisandhiyaṃ paṭisandhikkhaṇe dvidhā nānakkhaṇikakammūpanissayapaccayehi paccayā honti. Dvādasa akusalacetanā pavatte pavattikkhaṇe eva channaṃ cakkhusotaghānajivhākāyasampaṭicchanānaṃ akusalavipākānaṃ paccayā honti, paṭisandhiyaṃ paṭisandhikkhaṇe paccayā no honti. Sattannampi bhavanteva pavatte pavattikkhaṇe paṭisandhiyaṃ paṭisandhikkhaṇe akusalavipākāni sattannaṃ cakkhusotaghānajivhākāyasampaṭicchanasantīraṇānaṃ paccayā bhavanti. Kāme sugatiyaṃ tesaṃ, sattannampi tatheva ca dvādasākusalacetanā kāme sugatiyaṃ tatheva ca tesaṃ sattannaṃ akusalavipākānaṃ pavatte pavattikkhaṇe paccayā honti, paṭisandhiyaṃ paṭisandhikkhaṇe paccayā na honti. Viññāṇānaṃ catunnampi, tesaṃ rūpabhave tathā tāyeva dvādasākusalacetanā rūpabhave tesaṃ catunnaṃ akusalavipākānaṃ cakkhusotasampaṭicchanasantīraṇasaṅkhātānaṃ viññāṇānaṃ tathā pavatte pavattikkhaṇe paccayā honti, paṭisandhiyaṃ paṭisandhikkhaṇe paccayā na honti. So ca kāmabhaveniṭṭharūpādiupaladdhiyaṃ so ca apuññābhisaṅkhāro kāmabhave aniṭṭharūpādiupaladdhiyaṃ amanāparūpādīni ārammaṇāni upaladdhiyaṃ tesaṃ catunnaṃ apuññajānaṃ viññāṇānaṃ paccayo hoti. Hi saccaṃ 『『so ca kāmabhaveniṭṭha-rūpādiupaladdhiya』』ntiādikaṃ vacanaṃ. Aniṭṭharūpādayo nāma visayā brahmaloke na vijjare na vijjanti.

575-6.Tathevāneñjasaṅkhāro na iñjati na phandati na calatīti āneñjaṃ, āneñjañca taṃ saṅkhāro cāti āneñjasaṅkhāro, tathā eva āneñjasaṅkhāro arūpāvacarabhūmiyaṃ catunnaṃ pākacittānaṃ pavatte pavattikkhaṇe paṭisandhiyaṃ paṭisandhikkhaṇe paccayo hoti. Bhavesvete bhavesu ete vuttappakārā paccayā vuttappakārena paṭisandhipavattīsu yathā ca yena yena ca pakārena nānakkhaṇikakammūpanissayapaccayehi paccayā honti, tena paccayā tathā tena tena pakārena vibhāvinā vijānantena paṇḍitena ñeyyā.

577.Eseva ca nayo ñeyyo, yoniādīsu yonigativiññāṇaṭṭhitisattāvāsesu eseva ca nayo bhavesu mayā vutto eva nayo paṇḍitena ñeyyo. Tatridaṃ tatra bhavesu ādito paṭṭhāya vuttaṃ idaṃ vacanaṃ mukhamattanidassanaṃ upāyamattadīpanaṃ hoti.

578-

我來翻譯這段巴利文： 574. 色界福等行,色界地五異熟心於結生於結生剎那緣有非福行,欲界惡趣二此等非福等行,此等善對治除掉舉十一思欲界惡趣一結生識于結生於結生剎那二由異剎那業近依緣緣有。十二不善思于轉于轉起剎那即六眼耳鼻舌身領受不善異熟緣有,于結生於結生剎那緣非有。七亦有即于轉于轉起剎那于結生於結生剎那不善異熟七眼耳鼻舌身領受推度緣有。欲界善趣彼等,七亦如是及十二不善思欲界善趣如是及彼等七不善異熟于轉于轉起剎那緣有,于結生於結生剎那緣不有。識四亦,彼等色界有如是彼等即十二不善思色界有彼等四不善異熟名眼耳領受推度識如是于轉于轉起剎那緣有,于結生於結生剎那緣不有。彼及欲有不愛色等得彼及非福等行欲有非愛色等得不悅色等所緣得彼等四非福生識緣有。實真"彼及欲有不愛色等得"等語。非愛色等名境于梵界不見不見。 575-576. 如是即不動行不動不躍不動故不動,不動及彼行及故不動行,如是即不動行無色界地四異熟心於轉于轉起剎那于結生於結生剎那緣有。有此等有此等所說行緣所說行於結生轉起如及由何由何行由異剎那業近依緣緣有,由彼緣如是由彼彼行由明者知智者應知。 577. 此即及理應知,生等於生趣識住有情居此即及理于有由我說即理智者應知。彼此彼諸有從始始說此語面量顯示方便量顯示有。 578-

81.Avisesena puññābhi-saṅkhāro dvibhavesupi kāmapuññābhisaṅkhāravasena, rūpapuññābhisaṅkhāravasena ca puññābhisaṅkhāro avisesena samānabhāvena dvīsu bhavesu kāmarūpabhavesu paṭisandhiṃ datvā so saṅkhāro sabbapākaṃ janeti nibbatteti. Tathā catūsu viññeyyo, aṇḍajādīsu yonisu dvibhavesu puññābhisaṅkhāro viya tathā catūsu aṇḍajādīsu so puññābhisaṅkhāro paṇḍitena ñeyyo. 『『Aṇḍajādīsū』』ti vacanaṃ padumapaccekabuddhānaṃ manussattaṃ sandhāya vuttaṃ. Bahudevamanussānaṃ vasena dvīsu gatīsu eva ca tathā so puññābhisaṅkhāro paṇḍitena ñeyyo. Tathā nānattakāyādi-viññāṇānaṃ ṭhitīsupi nānattakāyanānattasaññīnānattakaāyaekattasaññī ekattakāyanānattasaññī ekattakāyaekattasaññīnaṃ vasena catūsu viññāṇaṭṭhitīsu so puññābhisaṅkhāro paṇḍitena ñeyyo. Nānattakāyanānattasaññīnānattakāyaekattasaññīekattakāyanānattasaññīekattakāyaekattasaññīnaṃ vasena vuttappakārasmiṃ catubbidhe sattāvāse tathā so puññābhisaṅkhāro paṇḍitena ñeyyo. Evaṃ iminā mayā vuttappakārena puññābhisaṅkhāro bhavādīsu bhavayonigativiññāṇaṭṭhitisattāvāsesu yathārahaṃ soḷasannaṃ kāmakusalapākānaṃ, pañcannaṃ rūpapākānañcāti ekavīsatipākānaṃ dvidhā nānakkhaṇikakammūpanissayapaccayena paccayo hoti.

582-3.Kāme apuññasaṅkhāro kāmabhave aṇḍajajalābujasaṃsedajaopapātikayonivasena aṇḍajādīsu yonīsu nirayagatipetagatitiracchānagativasena tīsu gatīsu nānattakāyaekattasaññīvasena ekissā viññāṇaṭṭhitiyā nānattakāyaekattasaññīvasena ca ekasmiṃ pana sattāvāse dvidhā nānakkhaṇikakammūpanissayapaccayehi pavatte pavattikkhaṇe paṭisandhiyaṃ paṭisandhikkhaṇe so apuññābhisaṅkhāro paccayo hoti.

584-6.Tathevāneñjasaṅkhāro tathā eva āneñjasaṅkhāro, ekārūpabhave ekasmiṃ arūpabhave ekissā opapātikayoniyā ceva ekissā devagatiyāpi ca ākāsānañcāyatanabhūmi viññāṇañcāyatanabhūmi ākiñcaññāyatanabhūmivasena tīsu eva cittaṭṭhitīsu catunnaṃ arūpabhūmīnaṃ vasena catubbidhe sattāvāse catunnaṃ arūpapākacittānaṃ dvedhā nānakkhaṇikakammopanissayapaccayehi so āneñjābhisaṅkhāro paccayo hoti. Paṭisandhipavattīnaṃ, vasenevaṃ bhavādīsu evaṃ iminā mayā vuttappakārena paṭisandhipavattīnaṃ vasena bhavādīsu yathā ye saṅkhārā esaṃ pākacittānaṃ paccayā honti, tathā te saṅkhārā evaṃ iminā mayā vuttappakārena paṇḍitena vijānitabbā.

587-

我來 譯這段巴利文： 581. 無別福等行二有亦由欲福等行力,及色福等行力及福等行無別平等性二有欲色有與結生已彼行一切異熟生生起。如是四應知,卵生等於生二有福等行如如是四卵生等彼福等行由智者應知。"卵生等"語緣蓮華辟支佛等人性說。多天人力二趣即及如是彼福等行由智者應知。如是異身等識住亦異身異想異身一想一身異想一身一想力四識住彼福等行由智者應知。異身異想異身一想一身異想一身一想力所說行四種有情居如是彼福等行由智者應知。如是由此由我所說行福等行於有等有生趣識住有情居如理十六慾善異熟,五色異熟及即二十一異熟二由異剎那業近依緣緣有。 582-583. 欲界非福行欲有由卵生胎生濕生化生生力卵生等於生地獄趣餓鬼趣畜生趣力三趣異身一想力一識住異身一想力及一而有情居二由異剎那業近依緣于轉于轉起剎那于結生於結生剎那彼非福等行緣有。 584-586. 如是即不動行如是即不動行,一無色有一無色有一化生生即及一天趣亦及空無邊處地識無邊處地無所有處地力三即心住四無色地力四種有情居四無色異熟心二由異剎那業依近依緣彼不動等行緣有。結生轉起,力如是于有等如是由此由我所說行結生轉起力于有等如何等行此等異熟心緣有,如是彼等行如是由此由我所說行由智者應知。 587-;

90.Na rūpārūpadhammānaṃ, saṅkanti pana vijjati rūpadhammānaṃ, cittacetasikasaṅkhātānaṃ nāmadhammānañca saṅkanti pana saṅkamanaṃ pana na vijjati. Saṅkantibhāve asati atītabhavato idha imasmiṃ bhave rūpadhammānaṃ saṅkamanabhāve asati paṭisandhicittaṃ kathaṃ kena pakārena siyā bhaveyya? Natthi cittassa saṅkanti, atītabhavato idha imasmiṃ bhave cittassa saṅkanti saṅkamanaṃ natthi, tato atītabhavato atītaṃ hetuṃ vinā vajjetvā idha imasmiṃ bhave cittassa pātubhāvo na vijjati. Suladdhapaccayaṃ rūpārūpamattaṃ suṭṭhu laddhapaccayaṃ rūpanāmamattaṃ jāyati. Evaṃ iminā mayā vuttappakārena paccayaṃ labhitvā uppajjamānaṃ rūpārūpamattaṃ rūpanāmamattaṃ jāyati. Evaṃ iminā mayā vuttappakārena paccayaṃ labhitvā uppajjamānaṃ rūpārūpamattaṃ bhavantaraṃ aññabhavaṃ paṭisandhiṃ upeti upagacchati. Iti vacanaṃ samaññāya lokiyavohārena pavuccate, satto vā natthi, satto jīvoti vevacanaṃ, attā vāpi na vijjati.

591-

我來翻譯這段巴利文： 590. 非色無色法,遷移而不見色法,名心心所法及遷移而遷去而不見。遷移性無時過去有此此有色法遷去性無時結生心如何由何方式應有？無心遷移,過去有此此有心遷移遷去無,從彼過去有除過去因除此此有心顯現不見。善得緣色無色量善得緣色名量生。如是由此由我所說行緣得生起色無色量色名量生。如是由此由我所說行緣得生起色無色量有間余有結生趣近。如是語由共稱由世間言說說,有情或無,有情命故異名,我亦或不見。 591-; 這段文字主要討論了有關心、色法等的遷移問題,強調它們在不同生命狀態之間並不存在實質性的遷移,而是依于緣起而生起。文中也提到這些說法只是世俗言說,並不存在實在的"有情"或"我"。

9.Tassidaṃ pākaṭaṃ katvā, paṭisandhikkamaṃ pana tassa sattassa idaṃ paṭisandhikkamaṃ sudubbudhaṃ atidubbijānaṃ pākaṭaṃ katvā ahaṃ dassayissāmi, tametaṃ paṭisandhikkamaṃ sādhu sādhukaṃ nibodhatha, sādhu sādhukaṃ manasi karotha, vividhesu ārammaṇesu lobhavasena cittaṃ anāmetvā vajiramañjūsāya anagghamaṇiratanaṃ pakkhipanto viya citte ṭhapetvāti attho. Atītasmiṃ bhave tassa, āsannamaraṇassa hiito bhavato atītasmiṃ bhave āsannamaraṇassa tassa sarīrasmiṃ ātape pakkhittaṃ haritaṃ tālapaṇṇaṃ viya sussamāne sati cakkhundriyādike indriye naṭṭhe hadayavatthumattasmiṃ ṭhite kāyappasādike viññāṇe tasmiṃ khaṇe vatthusannissitaṃ hadayavatthunissitaṃ. 『『Citta』』nti vacanaṃ bhavaṅgamanodvārāvajjanajavanaṃ sandhāya vuttanti veditabbaṃ. Pubbānusevitanti ito kālā pubbakāle tena pana anusevitaṃ anuciṇṇaṃ puññaṃ kammaṃ vā apuññaṃ eva vā kammaṃ kammanimittaṃ gatinimittaṃ vā kammaphalena dvāresu paccupaṭṭhitaṃ ālambitvā manodvārāvajjanajavanavasena sevitacittaṃ pavattati. Evaṃ iminā mayā vuttappakārena pavattamānaṃ taṃ viññāṇaṃ taṃ javanacittaṃ laddhapaccayaṃ laddhārammaṇapaccayaṃ. Avijjāya paṭicchannādīnave visayeti akusalajavane javite tassa javanassa avijjāya appaṭicchannadose tasmiṃ kammādike ārammaṇe kusalajavane javite tato cittavīthito pubbabhāge pavattāya avijjāya paṭicchannadose tasmiṃ kammādike ārammaṇe. Taṇhāti akusalajavanena sahajo lobho, akusalajavane vā javite tato vīthicittato pubbabhāge pavatto lobho taṇhā. Nametīti aññaṃ ārammaṇaṃ aggāhāpetvā daḷhaggāhavasena taṃ eva kammanimittagatinimittasaṅkhātaṃ ārammaṇaṃ gaṇhāpetīti attho. Sahajā saṅkhārā pana tassa cittassa sahajā ekato jātā cetanā pana tasmiṃ yevārammaṇe khipanti pavattanti. Imasmiṃ paccuppannabhave ekasantativasā pavattāya taṇhāya namīyamānaṃ taṃ viññāṇaṃ orimā tīramhā rajjukaṃ ālambitvā mātikātikkamo puriso viya etaṃ purimaṃ nissayabhūtaṃ hadayavatthuṃ jahati chaḍḍeti, cuticittaṃ uppajjitvā nirujjhatīti attho. Aparaṃ kammasambhūtaṃ nissayaṃ aparaṃ aññakammato sambhūtaṃ nissayabhūtaṃ hadayavatthuṃ labhitvā vā alabhitvāpi vā ārammaṇādīhi paccayehi taṃ paṭisandhisaṅkhātaṃ mānasaṃ pavattati. 『『Labhitvā』』ti vacanaṃ kāmarūpabhavaṃ sandhāya vuttaṃ. 『『Alabhitvā』』ti vacanaṃ arūpabhavaṃ sandhāya vuttaṃ. Ettha etesu cittesu purimaṃ 『『jahatī』』ti vacanena vuttañceva cittaṃ, cuticittaṃ pacchimaṃ 『『ārammaṇādīhi paccayehi pavattatī』』ti vacanena vuttañceva cittaṃ paṭisandhicittaṃ paṇḍitena veditabbaṃ.

600-

我來翻譯這段巴利文： 599. 彼此明顯作,結生次第而彼有情此結生次第極難知極難明瞭明顯作我將顯示,彼此結生次第善善了知,善善作意,種種所緣由貪力心不彎如金剛匣無價寶珠放入如於心住義。過去有彼,近死故從此有過去有近死彼身如日曬干綠棕櫚葉如干時眼根等根壞唯心所依住身凈識彼剎那所依緣心所依緣。"心"語緣有分意門轉向速行說應知。前所習即從此時前時由彼而習行福業或非福即或業業相趣相或由業果於門現起緣由意門轉向速行力習心轉。如是由此由我所說行轉起彼識彼速行心得緣得所緣緣。無明覆過患境即不善速行速行時彼速行無明不覆過於彼業等所緣善速行速行時從彼心路前分轉起無明覆過於彼業等所緣。愛即不善速行俱生貪,不善速行或速行時從彼路心前分轉起貪愛。傾即不取余所緣由堅執力彼即業相趣相名所緣取義。俱生行而彼心俱生同生思而於彼即所緣擲轉起。此現在有一相續力轉起愛傾為彼識從此岸執繩越渠人如此前所依成心所依舍離舍,死心生起滅義。后業生所依后餘業生所依成心所依得或不得亦由所緣等緣彼結生名意轉起。"得"語緣欲色有說。"不得"語緣無色有說。此此等心前"舍"語說即心,死心后"由所緣等緣轉起"語說即心結生心由智者應知。 600-

6.Tadetaṃ taṃ etaṃ paṭisandhicittaṃ purimā bhavato idha imasmiṃ pacchimabhave nāpi āgataṃ, kammādiñca hetuṃ vinā vajjetvā paṭisandhicittaṃ pātubhūtaṃ na ceva taṃ ettha etasmiṃ vacane etassa paṭisandhicittassa purimā bhavato idha imasmiṃ paccuppannabhave anāgamane atītabhavahetūhi atītabhave kammādipaccayehi etassa paṭisandhicittassa sambhave. Paṭighosadīpamuddādī, bhavantettha nidassanā ettha etasmiṃ tassa paṭisandhicittassa atītabhavato anāgamane atītabhave hetūhi sambhave paṭighosadīpamuddādiatthanidassanā upamā bhavanti. Aññatra aññasmiṃ paṭighosādīnaṃ atthānaṃ pavattiṭṭhāne āgantvā saddādihetukā saddādayo paccayā honti yathā. Idaṃ vuttaṃ hoti – imasmiṃ ṭhāne janehi pavattāpitā saddadīpamuddādayo atthā pabbatantarādīsu aññesu ṭhānesu pavattānaṃ paṭighosadīpamuddādīnaṃ atthānaṃ hetukā honti. Tesu saddādīsu paccayesu santesu ye te paṭighosādayo honti, asantesu na honti yathā, evameva ca viññāṇaṃ atītabhavato paccuppannabhavaviññāṇavasena pavattaṃ viññāṇaṃ vibhāvinā veditabbaṃ. Santānabandhato santānabandhavasena ekatā atītabhavapaccuppannabhavaviññāṇavasena pavattassa viññāṇassa ekībhāvo natthi, nānatāpi tassa viññāṇassa nānābhāvopi paccekabhāvo api. Sati santānabandhe tu, ekantenekatā siyā santānabandhe sati ekantena tassa viññāṇassa ekatā ekībhāvo siyā bhaveyya, khīrasabhāvato paggharaṇasabhāvato khīrato sambhūtaṃ ghanasabhāvaṃ kadācipi kismiñcipi kāle na bhaveyya, sabbadā paggharaṇasabhāvakhīrameva bhaveyyāti attho. Athāpi aparo nayopi sā ekantanānatā tassa viññāṇassa so ekantanānābhāvo yadi bhaveyya, khīrasāmiko so puggalo dadhisāmi na bhaveyya. Khīrakāle khīrassa issarabhūto sāmiko paggharaṇasabhāvaṃ jahitvā dadhissa uppajjamānakāle tassa dadhissa issaro na bhaveyya, tato khīrasāmiko añño puggalo tassa dadhissa anissaro asāmiko bhaveyyāti attho. Yasmā kāraṇā ettha etasmiṃ paṭisandhikkamavinicchaye ekantaekatāpi vā ekantanānatāpi vā samayaññunā viññunā na ceva upagantabbā.

607-10.Evaṃ iminā mayā vuttappakārena asaṅkantipātubhāve saṅkantipātubhāvarahite bhave sati imasmiṃ manussattabhāve khandhādisamatā abhisambhūtā ye khandhā honti, etesaṃ idha imasmiṃ manussattabhāve niruddhattā idha imasmiṃ manussattabhāve janehi katassa tassa kammassa phalahetuno phalassa paccayabhūtassa parattha parasmiṃ loke āgamato ceva evaṃ aññassa sattassa aññato kammato hi tato sattato aññena sattena katato aññato ceva kammato taṃ phalaṃ siyā bhaveyya, 『『aññassa sattassā』』ti vacanena titthiyasattassapi kammaṃ aññassa ca phalaṃ dadeyyāti attho, tasmā kāraṇā etaṃ sabbaṃ eva ca tumhehi vuttavidhānaṃ na sundaraṃ. Etthāhāti etasmiṃ ṭhāne ṭhatvā codako āha – nanu evaṃ 『『asaṅkantipātubhāve bhave satī』』tiādikaṃ vacanaṃ niyatīti? Vuccate – santāne yaṃ phalaṃ etaṃ ekasmiṃ santāne pavattamānaṃ yaṃ etaṃ phalaṃ aññassa sattassa na hoti, aññato kammato na ca hoti, bījānaṃ abhisaṅkhāro etassatthassa 『『ekasmiṃ santāne』』tiādikassa etassa atthassa sādhako nipphādako hoti.

611-

我來翻譯這段巴利文： 606. 彼此彼此結生心前有此此後有非來,業等及因除除結生心顯現非即彼此此語此結生心前有此此現在有不來過去有因由過去有業等緣此結生心生。回聲燈海等,有此示此此彼結生心過去有不來過去有因由生回聲燈海等義示喻有。余余回聲等義轉起處來聲等因聲等緣有如。此說有 - 此處由人令轉聲燈海等義山間等余處轉起回聲燈海等義因有。彼等聲等緣有時彼等回聲等有,無時不有如,如是及識過去有現在有識力轉起識由明者應知。相續系由相續系力一性過去有現在有識力轉起識一性無,異性亦彼識異性亦各別性亦。有相續系而,定一性應有相續繫有時定彼識一性一性應有應有,乳性由流性由乳生堅性何時何處時不應有,一切時流性乳即應有義。然亦余理亦彼定異性彼識彼定異性若應有,乳主彼人酪主不應有。乳時乳主成主流性舍酪生時彼酪主不應有,從彼乳主餘人彼酪非主非主應有義。由何因此此結生次第決定定一性亦或定異性亦由時知者智者非即應近。 607-610. 如是由此由我所說行不遷顯現遷顯現離有有時此人身蘊等等生何蘊有,此等此此人身滅故此此人身由人作彼業果因果緣成他他世來及如是余有情餘業故從彼有情余由有情作余及業彼果應有應有,"余有情"語由外道有情亦業餘及果應給義,由彼因此一切即及由汝等說規不善。此說即此處住詰問者說 - 豈非如是"不遷顯現有有時"等語必然耶？說 - 相續何果此一相續轉起何此果余有情不有,餘業非及有,種等行此義"一相續"等此義成就成就有。 611-

5.Ekasmiṃpana santāne, vattamānaṃ phalaṃ pana aññassa sattassāpi vā na hoti, taṃ phalaṃ aññato kammato na hoti. Bījānaṃ abhisaṅkhāro etassatthassa 『『ekasmiṃ pana santāne』』tiādikassa etassa atthassa sādhako nipphādako hoti, bījānaṃ abhisaṅkhāre madhuādinā vatthunā janehi kate tassa bījassa santāne paṭhamaṃ laddhapaccayo paṭhamaṃ laddhamadhuādipaccayo tassa bījassa phalaṃ kālantare madhuādinā bījābhisaṅkharaṇato aññasmiṃ kāle madhuro hoti. Hi saccaṃ 『『bījānaṃ abhisaṅkhāre』』tiādikaṃ vacanaṃ. Tāni hi tāni eva paṭhamaṃ madhuādinā janehi ropitāni bījāni abhisaṅkharaṇato kālantare madhurabhāvaṃ phalampi vā phalaṭṭhaṃ vā na pāpuṇanti. Evaṃ iminā pakārena idaṃ mayā vuttaṃ 『『ekasmiṃ pana santāne』』tiādikaṃ vacanaṃ paṇḍitena ñeyyaṃ. Api ca aparo nayo. Bālakāle taruṇakāle tena taruṇena payuttena vijjāsipposadhādinā kammenāpi tassa vuddhakālasmiṃ phaladānasīlena ayaṃ 『『ekasmiṃ pana santāne』』tiādiko attho paṇḍitena dīpetabbo.

616-20. Codako punāha – evaṃ santepi taṃ kammaṃ evaṃ iminā mayā vuttappakārena kamme santepi saṃvijjamānepi taṃ kammaṃ etasmiṃyeva khaṇe vijjamānampi vā phalassa paccayo hoti. Atha vāvijjamānakaṃ paccayo na bhaveyya. Etasmiṃyeva khaṇe avijjamānakaṃ kammaṃ vā phalassa paccayo hoti. Sace yadi vijjamānaṃ phalassa paccayo hoti, tappavattikkhaṇepana tassa kammassa pavattikkhaṇe tassa kammassa vijjamānakāle pana hetunā kammeneva saddhiṃ pākena bhavitabbaṃ. Atha vā aparo nayo. Vijjamānaṃ niruddhaṃ kammaṃ vipākassa paccayo yadi bhaveyya, pavattikkhaṇato tassa kammassa pavattikkhaṇato pubbe vā kāle, tassa kammassa pavattikkhaṇato pacchā vā avijjamānakāleti attho. Niccaphalaṃ siyāti sabbadā kammapaccayavirahitaṃ phalaṃ siyāti attho. Ācariyena vuccate – 『『lobhaṃ, bhikkhave, pajahatha, sotāpattipaṭilābhāya ahameva pāṭibhogo』』tiādīsu pāṭhesu pāṭibhogo viya kammaṃ daṭṭhabbaṃ. Sotāpattiphalaṃ viya kammato sambhūtaṃ phalaṃ daṭṭhabbaṃ. Kaṭattāyeva janehi kaṭattāyeva taṃ kammaṃ phalassa paccayo hoti, assa vijjamānattaṃ na ca hoti, tassa avijjamānassa kammassa vijjamānatā vā na ca neva hoti.

621.Abhidhammāvatāroyaṃ abhidhammāvatāro ayaṃ paramatthappakāsano bhūtatthadīpano sotūnaṃ puggalānaṃ pītibuddhivivaḍḍhano paṇḍitehi vividhesu ārammaṇesu cittaṃ anāmetvā sakkaccena manasikārena sotabbo.

Iti abhidhammāvatāraṭīkāya

Puññavipākapaccayaniddesavaṇṇanā niṭṭhitā.

Navamo paricchedo.

1. Dasamo paricchedo

Rūpavibhāgavaṇṇanā

622.Vuttamādimhi yaṃ rūpaṃ, cittajānamanantaraṃ yaṃ rūpaṃ cittacetasikānaṃ anantaraṃ ādimhi pakaraṇādimhi 『『cittaṃ cetasikaṃ rūpa』』ntiādinā vacanena ācariyena vuttaṃ, ito paraṃ idāni tassa rūpassa vibhāvanaṃ samāsena saṅkhepena karissaṃ.

623.Yaṃ ruppatīti rūpanti yaṃ dhammajātaṃ ruppati sītādinā viruddhapaccayena vikāramāpajjati. Tathā rūpayatīti rūpaṃ yaṃ dhammajātaṃ vaṇṇavikāramāpajjamānaṃ hadayaṅgatabhāvaṃ ajjhāsayaṃ pakāseti, iti tasmā rūpaṃ, kiṃ taṃ? Vaṇṇāyatanaṃ. Rūpārūpabhavātīto, surūpo rūpamabrvi bhagavā rūpārūpabhavaatīto surūpo rūpaṃ abrvi kathesi.

625-

我來翻譯這段巴利文： 615. 一而相續,轉起果而余有情亦或不有,彼果餘業不有。種等行此義"一而相續"等此義成就成就有,種等行由蜜等事由人作彼種相續首得緣首得蜜等緣彼種果他時由蜜等種行余時甜有。實真"種等行"等語。彼實彼即首由蜜等由人種種由行他時甜性果亦或果處亦或不達。如是由此行此由我說"一而相續"等語由智者應知。亦及余理。童時少時由彼少用明工戒等業亦彼老時與果性由此"一而相續"等義由智者應顯。 616-620. 詰問者復說 - 如是有亦彼業如是由此由我所說行業有亦存在亦彼業此即剎那有亦或果緣有。或或不有不緣不應有。此即剎那不有業或果緣有。若若有果緣有,彼轉起剎那而彼業轉起剎那彼業有時而由因業即俱異熟應有。或或余理。有滅業異熟緣若應有,轉起剎那從彼業轉起剎那前或時,彼業轉起剎那后或不有時義。常果應有即一切時業緣離果應有義。阿阇黎說 - "貪,諸比丘,斷,得預流我即保證"等於文保證如業應見。預流果如由業生果應見。作已即由人作已即彼業果緣有,此有性不及有,彼不有業有性或不及不即有。 621. 阿毗達摩行此阿毗達摩行此勝義顯真義顯聞者補特伽羅喜慧增長由智者種種所緣心不彎恭敬作意應聞。 如是阿毗達摩行復注 福異熟緣顯釋竟。 第九品。 第十品 色分別釋 622. 說始何色,心生無間何色心心所無間始品始"心心所色"等語由阿阇黎說,從此後今彼色顯略攝我將作。 623. 何變即色即何法生變由寒等違緣變異至。如是令色即色何法生至色變心所性意樂顯,如是故色,何彼？色處。色無色有超,善色色說世尊色無色有超善色色說說。 625-;

6.Mahābhūtenāti mahanto bhūto uppatti etassāti mahābhūto, tena. Vañcakattā mahābhūtasamāti vā.

630.Nirupādānamānasoti upādānavirahitacitto.

633.Tassasampattīti tassa kiccassa sampatti.

634.Upabrūhanarasāti vaḍḍhanakiccā.

637.Āsayānusaye ñāṇanti ettha āsayo nāma

Sassatucchedadiṭṭhī ca, khantī saccānulomikaṃ;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasadditaṃ.

Atthīti kho, kaccāna, ayameko anto, anto kho, kaccāna, atthi iti ayaṃ eko anto koṭṭhāso, ayaṃ sassatadiṭṭhi. Natthīti kho, kaccāna, ayaṃ dutiyo anto, ayaṃ ucchedadiṭṭhi. Khantī saccānulomikanti catunnaṃ saccānaṃ anulomikañāṇaṃ, saṅkhārupekkhāñāṇanti attho. Yathābhūtañca yaṃ ñāṇanti sappaccayanāmarūpadassanaṃ ñāṇaṃ. Etaṃāsayasadditanti etaṃ āsayaṃ iti kathitaṃ. Evaṃ vuttappakārena āsaye ñāṇaṃ nāma. Anusayo nāma diṭṭhānusayādayo anusayā satta. Indriyānaṃ paropareti pare adhikabhāvena opare ca tikkhānubhāvena ayaṃ satto tikkhasaddhindriyo mudusaddhindriyo hīnasaddhindriyoti attho. Samādhindriyādīsupi eseva nayo. Iti sattānaṃ indriyānaṃ paraopare ñāṇaṃ.

638.Sabbaññutā ñāṇanti tihetukakāmāvacarakriyācatukkaṃ gahetabbaṃ.

1. Akkhikūṭehi matthaluṅgena paricchinno antato.

645.Bhāvasambhavasaṇṭhānāti itthipumasambhavabhūtavaṇṇāyatanaṃ.

1. Ete dasa catusamuṭṭhānā sambhārā catūhi paccayehi cattālīsa bhavanti.

652.Niviṭṭheti patiṭṭhite.

658.Ubbiadhikānaṃ pathavīadhikānaṃ.

660-2.Visese satīti nissayabhūtānaṃ catunnaṃ visese sati, sabbaso sabbesaṃ visesaparikappanaṃ pahāya eva kammavisesena pasādānaṃ visesatā ñeyyā.

663.Saddīyatīti uccārīyate. Rasantīti assādenti.

668.Paratoti paṭhamakappato aparabhāge paṭisandhiyaṃ bhāvadvayaṃ samuṭṭhātīti viññeyyaṃ. 『『Pavattepi samuṭṭhāyā』』tiādikaṃ soṇakumārādayo sandhāya vuttaṃ.

672.Na taṃ byañjanakāraṇanti taṃ indriyadvayaṃ byañjanassa kāraṇaṃ na siyā. Tassāti byañjanassa.

674.Ubbāhananti nīharaṇaṃ.

676-7. Annapānādikaṃ vatthu yaṃ kammajaṃ aggiṃ harati, kevalaṃ ekaṃ hutvā taṃ annapānādikaṃ vatthu jīvitaṃ pana pāletuṃ na ca sakkoti. Ekato jīvitaṃ pāletuñca sakkonti.

Kāyena rūpakāyena attano bhāvaṃ viññāpentānaṃ bhāvo kāyaggahaṇānusārena kāyaggahaṇassa anucintanena gahitāya vāyodhātuvikārasaṅkhātāya etāya dhammajātiyā paṇḍitehi viññāyate. Itipi tasmā kāyaviññatti.

1. Ekāvajjanavīthiyaṃ heṭṭhā chahi cittehi vāyodhātusamuṭṭhitaṃ upatthambhaṃ labhitvā.

684.Saha saddena vāti saddena saheva.

690-1.Etāsaṃ pana lahutādīnaṃ tissannaṃ pavattiyaṃ nidassanaṃ kamato ārogyaṃ lahutā , madditaṃ dhammaṃ mudutā, dhantahemaṃ kammaññatā hoti. Lahutādittayaṃ pana kammaṃ kātuṃ na sakkoti, āhārādittayaṃyeva lahutādittayaṃ karoti yasmā, tato taṃ tijaṃ nāma.

693.Vuttamākāranānattāti ettha ākāranānattā nāma ācayākāraanubandhatākāravasena vuttaṃ. Veneyyānaṃ vasena vāti eke veneyyā ācayavasena jātirūpaṃ jānanti, eke anubandhatāvasena jānanti. Iti veneyyānaṃ jānanavasena jātirūpaṃ dvidhā vuttaṃ.

我來翻譯這段巴利文： 626. 大種即大成生此即大種,由彼。欺誑故大種等或。 630. 無取意即離取心。 633. 彼成就即彼作用成就。 634. 增長味即增長作用。 637. 意樂隨眠智即此意樂名 常斷見及,忍諦順; 如實及何智,此意樂稱。 有即實,迦旃延,此一邊,邊實,迦旃延,有如是此一邊分,此常見。無即實,迦旃延,此第二邊,此斷見。忍諦順即四諦

694.Sabhāvānapagame attano sabhāvassa anapagame sati.

Te middharūpavādācariyā paṭikkhipitabbā. Kathaṃ? Addhā munisi sambuddho, natthi nīvaraṇā tavāti yo tvaṃ addhā ekantena muni asi sambuddho asi nīvaraṇā dhammā tava tuyhaṃ natthi, iti vacane sace middhaṃ nīvaraṇaṃ rūpe paviṭṭhaṃ siyā. Bhagavatā rūpakāyassa vijjamānattā 『『natthi nīvaraṇā tavā』』ti vacanaṃ vattabbaṃ siyā. Thinamiddhanīvaraṇaṃ avijjānīvaraṇena saha nīvaraṇañceva hoti, nīvaraṇasampayuttañca hoti. Iti sampayuttavacanato sampayuttassa rūpassa abhāvato tampi na vattabbaṃ siyā. Na purejātapaccayāti aññamaññapaccayāti attho. Sace thinamiddhaṃ rūpaṃ siyā, kathaṃ arūpepi aññamaññaṃ siyā, na siyāti attho. Arūpepi kāmacchandanīvaraṇaṃ paṭicca thinamiddhanīvaraṇaṃ uppajjati. Iti vacanena ca na middharūpaṃ siyā, arūpe kathaṃ siyāti attho. Arūpameva middhaṃ iti paṭikkhipitabbā. Arūpepi etassa middhassa uppattiyā sādhakavacanato niṭṭhaṃ ettha ca avagantabbaṃ 『『arūpa』』nti viññunā.

705-6.Kammena vīsati rūpāti aṭṭhindriyavatthuaṭṭhāvinibbhogasantatūpacayākāsā kammajā. Cetasā viññattidvayasaddalahutādittayaavinibbhogasantatūpacayākāsā cittajā. Utunā saddalahutādittayaavinibbhogasantatūpacayākāsā utujā. Āhārato lahutādittayaavinibbhogasantatūpacayākāsā āhārajā.

707-17.Jāyeyyuṃ yadi tānipīti tāni jaratāaniccatārūpā yadi jāyeyyuṃ, evaṃ sante tu tesaṃ jaratāaniccatā bhedā siyuṃ. Hi saccaṃ vacanaṃ pāko na paccati, bhedo vā na ca bhijjati yasmā, tasmā tesaṃ pākabhedā siyunti, taṃ vacanaṃ natthi. Etaṃ jaratāaniccatādvayaṃ jātassa nipphannarūpassa pākabhedattā na jāyati. Siyā kassaci buddhetthāti ettha jaratāaniccatāvinicchayādhikāre kassaci janassa buddhi ñāṇaṃ yadi siyā, 『『rūpassūpacayo』』ti vacanena 『『jāti jāyatī』』ti vacanaṃ dīpitaṃ yathā, evaṃ tathā pākopi paccatu, bhedopi paribhijjatu, evaṃ buddhi siyā. Jāti na ceva jāyate. Iti iminā pakārena vibhāvinā ñeyyā. Jāti jāyamānassa nipphannarūpassa nibbatti nāma pakāsitā. Tattha yassa siyā tattha vacane yassa janassa buddhi siyā. Yesaṃ nipphannarūpadhammānaṃ jāti atthi, sā jāti abhinibbattisammutiṃ tappaccayattavohāraṃ tesaṃ nipphannarūpadhammānaṃ paccayaṭṭhena laddhavohāraṃ kammajādikaṃ vohāraṃ labhateva yathā, tathā tesaṃ nipphannarūpadhammānaṃ te pākabhedā abhinibbattisammutiṃ nāma tappaccayattavohāraṃ labhanti, iti buddhi siyā. Tassa janassa evaṃ vattabbaṃ – idaṃ santatūpacayadvayaṃ kammādisambhavaṃ hoti yathā, evaṃ pākabhedā taṃ kammādisambhavavohāraṃ kadācipi na labhanti. Hi saccaṃ vacanaṃ kasmā kāraṇā janakānaṃ kammādipaccayānaṃ ānubhāvasaṅkhāte khaṇuppāde tesaṃ pākabhedānaṃ abhāvato na labhanti. Vuttappakārena khaṇuppāde jātiparamparābhāvato sā jāti labbhate, tasmā kāraṇā jāti eva abhinibbattisammutiṃ paccayattavohāraṃ labhati, itaraṃ jaratāaniccatādvayaṃ pana na labhati. Taṃ jaratāaniccatādvayaṃ jiyyati iti bhijjati iti vā na vattabbaṃ hoti. Kasmā? Kammādipaccayānaṃ ānubhāvakkhaṇe tassa jaratāaniccatādvayassa paccayānaṃ abhāvato.

718-

我來翻譯這段巴利文： 694. 自性不離於自性不離時。 彼睡眠色說阿阇黎應斥。如何？實汝是牟尼圓覺,無蓋汝即汝實定牟尼是圓覺是蓋法汝你無,如是語若睡眠蓋於色入應有。由世尊色身有故"無蓋汝"語應說應有。昏沉睡眠蓋與無明蓋俱蓋即有,蓋相應及有。如是相應語由相應色無故彼亦不應說應有。非前生緣即俱生緣義。若昏沉睡眠色應有,如何無色亦俱生應有,不應有義。無色亦欲貪蓋緣昏沉睡眠蓋生。如是語及非睡眠色應有,無色如何應有義。無色即睡眠如是應斥。無色亦此睡眠生由成就語故結此及應知"無色"由智者。 705-706. 業二十色即八根依八不離相續積集空業生。心表二聲輕等三不離相續積集空心生。時聲輕等三不離相續積集空時生。食輕等三不離相續積集空食生。 707-717. 生應若彼即彼老無常色若生應,如是有而彼等老無常壞應有。實真語熟不熟,壞或不及壞由何,故彼等熟壞應有即,彼語無。此老無常二生已成就色由熟壞性不生。有何人覺此即此老無常決定界何人覺智若有,"色積集"語由"生生"語顯如,如是如是熟亦應熟,壞亦應壞,如是覺應有。生非及生。如是由此行由明者應知。生生起成就色生起名顯。彼何有彼語何人覺有。何等成就色法生有,彼生生起施設此緣性言說彼等成就色法緣義得言說業生等言說得即如,如是彼等成就色法彼熟壞生起施設名此緣性言說得,如是覺應有。彼人如是應說 - 此相續積集二業等生有如,如是熟壞彼業等生言說何時亦不得。實真語由何因生者業等緣威力名剎那生彼等熟壞無故不得。所說行剎那生生相續無故彼生得,由彼因生即生起施設緣性言說得,余老無常二而不得。彼老無常二老即壞即或不應說有。何故？業等緣威力剎那彼老無常二緣無故。 718-;

23.Aniccaṃ saṅkhatañcetaṃ jarāmaraṇaṃ aniccasaṅkhātaṃ itipi vacanassa bhagavatā vuttattā jaratāaniccatādvayaṃ jāyati, evaṃ iti tvaṃ ce maññasi, evaṃ 『『jāyati evā』』ti vacanaṃ bhagavatā na vattabbaṃ. Hi kasmā kāraṇā? 『『Aniccaṃ saṅkhatañcetaṃ, jarāmaraṇamiccapī』』tivuttabhāvādinā ākāradesanāpariyāyena lesena bhagavatā aniccānaṃ nipphannarūpadhammānaṃ jarāmaraṇasaṅkhātaṃ sabhāvato jarāmaraṇaṃ aniccaṃ saṅkhatañcāpi cittajānaṃ vikārattā viññattiyo 『『cittajā』』ti vuttā viya, tathā evaṃ bhagavatā vuttaṃ. Yadi evaṃ atthe sati etaṃ ruppanalakkhaṇattayaṃ ajātattā ca sabbathā sabbākārena khaṃpupphaṃva natthi, asaṅkhataṃ nibbānaṃ viya niccaṃvāti ca codako vadeyya, natthi niccanti idaṃ ubhayavacanaṃ no bhagavatā vattabbaṃ. Kasmā? Nissayadhammānaṃ āyattabhāvena pavattito pathaviyādīnaṃ nissayānaṃ bhāve sati tassa lakkhaṇattayassa bhāvato, tasmā khaṃpupphaṃva taṃ lakkhaṇattayaṃ na natthi, atthīti attho. Pathavīādīnaṃ abhāve taṃ lakkhaṇattayaṃ na ca labbhati yasmā, tasmā nibbānaṃ viya, tathā niccaṃ na.

724-5. Paricchedādayo anipphannā. Tesameva ca rūpānaṃ tesameva nipphannarūpadhammānaṃ vikārattā nipphannā ceva saṅkhatā sesavasena vuttānaṃ pabhedakatoti dassanato. Sesaṃ uttānatthameva.

767.

Gantuṃ panicche piṭakebhidhamme,

Yo dhammasenāpatinā samattaṃ;

Hitatthinā tena ca bhikkhunāyaṃ,

Sakkacca sammā pana sikkhitabbo.

Yo bhikkhu abhidhamme piṭake dhammasenāpatinā samattaṃ sabhāvaṃ gantuṃ pāpuṇituṃ iccheyya, tena ca bhikkhunā hitatthinā sakkaccaṃ ādarena sammā tīraṇacintanasajjhāyanehi ayaṃ abhidhammāvatāro sikkhitabbo.

Iti abhidhammāvatāraṭīkāya

Rūpavibhāgavaṇṇanā niṭṭhitā.

Dasamo paricchedo.

1. Ekādasamo paricchedo

Nibbānaniddesavaṇṇanā

769.Bhavābhavaṃvinanatoti khuddakaṃ, mahantaṃ bhavaṃ sibbanato. Sabbūpadhipaṭinissaggoti sabbehi saṅkhārūpadhikilesūpadhikhandhūpadhīhi paṭinissajjanaṃ. Accutirasaṃ acutisampattikaṃ. Nibbānaṃ puṭṭhenāti sugatena nibbānaṃ puṭṭhena sāriputtattherena. Ubhinnaṃ suttānanti dhammasenāpativuttānaṃ dvinnaṃ suttānanti attho. Khayassa upanissayattāti khayassa balavakāraṇattā. Puthūnaṃ dhammānaṃ appamattakkhaṇe rāgādikkhayamattaṃ nibbānaṃ bhaveyya. Sabbe bālaputhujjanā samadhigatanibbānā sacchikatanirodhā bhaveyyuṃ. Kiñca bhiyyo kiṃ uttari kāraṇañca atthīti attho. Rāgādīnaṃ saṅkhatattā tesaṃ saṅkhatānaṃ nibbānaṃ saṅkhatalakkhaṇaṃ bhaveyya. Kiṃ panetthāti etesu khaṇesu kiṃ pana khaṇe tvaṃ vadesi. Khīṇesvevāti bhavādīsu khīṇesu eva. Niruttaroti nipphannahāro.

771.Assaddhoti bāhirasaddhāya virahito. Vantāsoti vantā vamitā āsā taṇhā yenāti vantāso.

Nissaraṇiyāti nissaraṇe niyuttā. Yadidaṃ nekkhammaṃ yaṃ idaṃ kāmānaṃ etaṃ nissaraṇaṃ nirodho, tassa kiñcibhūtassa saṅkhatassa paṭiccasamuppannadhammajātassa nirodho nissaraṇanti, evaṃ iminā pakārena vuttassa tassa nissaraṇanāmakassa abhāvappattidosato nissaraṇanāmakānaṃ paṭhamajjhānaākāsānañcāyatanānampi abhāvo bhaveyya. Atthi nissaraṇanti atthi nibbānaṃ. Uppādādīnanti uppādaṭṭhitibhaṅgānaṃ. Papañcābhāvatoti taṇhāmānadiṭṭhīnaṃ abhāvato.

772.Apalokitanti adassanadhammaṃ.

我來 譯這段巴利文： 723. 無常有為及此老死無常名如是語由世尊說故老無常二生,如是如是汝若思,如是"生即"語由世尊不應說。實由何因？"無常有為及此,老死如是亦"由說性等由行說教方便方便由世尊無常成就色法老死名自性由老死無常有為及亦心生變異性故表"心生"由說如,如是如是由世尊說。若如是義有時此變壞相三不生故及一切一切行如虛空花無,無為涅槃如常或及詰問者應說,無常即此二語非由世尊應說。何故？依法系屬性由轉起由地等依有時彼相三有故,故如虛空花彼相三非無,有義。地等無時彼相三非及得由何,故涅槃如,如是非常。 724-725. 邊際等非成就。彼等即及色彼等即成就色法變異性故成就及有為余分由說分別者由見故。餘明義即。 767. 欲往入藏阿毗達摩, 何法軍將由圓滿; 利益求由彼比丘此, 恭敬正而而應學。 何比丘阿毗達摩藏由法軍將圓滿自性去達欲,由彼及比丘利益求恭敬敬重正由判斷思維誦持此阿毗達摩行應學。 如是阿毗達摩復注 色分別釋竟。 第十品。 第十一品 涅槃顯釋 769. 有非有連繫由小,大有縫合由。一切依舍離即一切由行依煩惱依蘊依由舍離。不死味不死成就。涅槃問由即善逝涅槃問由舍利弗上座。二經即法軍將說二經義。滅盡近依故即滅盡力因故。眾多法不放逸剎那貪等滅盡量涅槃應有。一切凡愚補特伽羅證得涅槃作證滅應有。何及多何上因及有義。貪等有為故彼等有為涅槃有為相應有。何而此即此等剎那何而剎那汝說。滅即即有等滅即。無上即成就食。 771. 無信即外信離。吐愿即吐吐愿愛由何即吐愿。 出離即出離從事。何此出離何此欲等此出離滅,彼少為有為緣起法生滅出離即,如是由此行說彼出離名無成就過故出離名初禪虛空無邊處亦無應有。有出離即有涅槃。生等即生住壞。戲論無故即愛慢見無故。 772. 不見即不見法。

774.Abyāpajjhanti nidukkhaṃ. Akkharanti akharaṃ.

1. Saddhābuddhikaraṃ tathāgatamate jinavacane sammohaviddhaṃsanaṃ paññāsambhavaṃ paññākāraṇaṃ sampasādanakaraṃ. Atthabyañjanasālinanti atthabyañjanasāravantaṃ sumadhuraṃ sāraññu jinasāsanasāraññū vimhāpanaṃ accherakaraṃ imaṃ evaṃ vuttappakāraṃ abhidhammāvatāraṃ yo jānāti, so jano gambhīre nipuṇe nipuṇañāṇagocare abhidhammapiṭake padaṃ niṭṭhaṃ uttamasanniṭṭhānaṃ yāti pāpuṇāti.

Iti abhidhammāvatāraṭīkāya

Nibbānaniddesavaṇṇanā niṭṭhitā.

Ekādasamo paricchedo.

1. Dvādasamo paricchedo

Paññattiniddesavaṇṇanā

Saṅkhāyatīti saṅkhā, kathīyatīti attho. Kinti kiṃ iti kathīyati. 『『Aha』』nti 『『mama』』nti kathīyati.

Tajjāpaññattīti tassa cakkhusotādikassa anurūpavasena jātā paññattīti attho.

Ekassavāti ekassa nāmadhammassa 『『accho』』ti nāmaṃ gahetvā bahūnaṃ nāmadhammānaṃ 『『accho』』ti nāmaṃ gahetvā. Samūhamevāti nāmadhammānaṃ samūhaṃ eva.

Gahito pubbe saṅketo etenāti gahitapubbasaṅketaṃ. Kiṃ taṃ? Manodvārāvajjanajavanaviññāṇaṃ. Tena gahitāya paññattiyā viññāyati 『『sattā』』ti 『『kammajā』』ti kathīyati.

Itthī ca puriso ca itthipurisā, te ādayo yesaṃ te itthipurisādayo, tesaṃ.

778.Tatiyā koṭīti tatiyo koṭṭhāso.

Iti abhidhammāvatāraṭīkāya

Paññattiniddesavaṇṇanā niṭṭhitā.

Dvādasamo paricchedo.

1. Terasamo paricchedo

Kārakapaṭivedhavaṇṇanā

Vedakassāti sukhadukkhavedakassa. Tadāyattavuttīnanti tesaṃ āyattā paṭibaddhā yesaṃ vipākānaṃ te tadāyattavuttino, tesaṃ. Atra imasmiṃ ṭhāne ācariyena parihāro vuccate. Kutoyaṃ tava tatthānurodhoti tattha tasmiṃ aññassa attakārakassa abhāvepi sattusaṅkhātassa attano bhāvepi ayaṃ tava anurodho anunayo kuto kena kāraṇena idha imasmiṃ asati kattari kusalādīnaṃ atthibhāve kammavirodho kuto kena kāraṇena. Athāpīti aparo nayopi. Kiñcetthāti ettha etissaṃ codanāyaṃ kiñci vattabbaṃ atthi, avasiṭṭhaṃ tāva brūhi, aparisamattā te codanā. Tassāti attano. Kārakavedakattābhāvoti kārakavedakattassa abhāvo siyā.

Atha na bhavatīti attano anāse cetanāpi anāso yadi na bhavati. Paṭiññā hīnāti 『『cetanāya anañño attā』』ti paṭiññā hīnā. Vuttappakāratoti 『『attano anāse cetanāya nāso na bhavati』』iti vuttappakārato . Viparītanti 『『attano anāse cetanāya anāso』』iti viparītaggahaṇaṃ siyā. Attā nassatu, cetanā tiṭṭhatu, atha pana evaṃ na bhavatīti attā nassatu, cetanā tiṭṭhatu, evaṃ gahaṇaṃ pana na bhavati. Anaññattapakkhaṃ pariccaja pariccajāhi 『『cetanāya anañño attā』』ti. Paṭiññā hīnā yassa so paṭiññāhīno.

Ubhinnaṃ cetanattānaṃ ekadesatā ekadesabhāvo natthi. Evañca satīti evaṃ ubhinnaṃ ekadesassa abhāve sati ko doso iti tvaṃ ce vadeyyāsi. Yaṃ pana tayā vuttaṃ yathā rūparasagandhādīnaṃ ekadese vattamānānampi lakkhaṇato aññattanti yaṃ vacanaṃ pana tayā vuttaṃ, taṃ vacanaṃ ayuttaṃ, nānurūpanti attho. Tava paṭiññā hīnāti 『『ekadese vattamānānaṃ cetanattānaṃ lakkhaṇato aññatta』』nti paṭiññā hīnā.

Evañca satīti etaṃ cetanāya aññabhāve sati ko doso iti ce bhavaṃ vadeyya. 『『Acetanoattā』』ti vacanaṃ, pubbe vuttadosatoti 『『pākāratarupāsāṇatiṇasadiso siyā』』ti pubbe vuttadosato.

我來翻譯這段巴利文： 774. 無惱即無苦。不壞即不壞。 777. 信慧作如來論勝說破愚癡慧生慧因生凈作。義文具即義文精具極妙精知勝教精知令驚奇作此如是所說行阿毗達摩何知,彼人甚深微于微智境阿毗達摩藏足結最上決定去達。 如是阿毗達摩復注 涅槃顯釋竟。 第十一品。 第十二品 施設顯釋 思量即思,說義。何即何如是說。"我"即"我的"即說。 彼生施設即彼眼耳等隨順力生施設義。 一或即一名法"凈"即名取由多名法"凈"即名取。聚即即名法聚即。 取前標識由此即取前標識。何彼？意門轉向速行識。由彼取施設了知"有情"即"業生"即說。 女及男及女男,彼等首何彼等女男等,彼等。 778. 第三邊即第三分。 如是阿毗達摩復注 施設顯釋竟。 第十二品。 第十三品 作者通達釋 受者即樂苦受者。彼依轉起即彼等依系屬何等異熟彼等彼依轉起,彼等。此此處由阿阇黎救說。何此汝彼隨順即彼彼余我作者無亦有情名我有亦此汝隨順隨從何由何因此此無作者善等有時業相違何由何因。然亦即余理亦。何此即此此詰問何說有,余且說,不圓滿汝詰問。彼即我。作者受者性無即作者受者性無應有。 然不有即我無時思亦無若不有。立減即"思無異我"即立減。所說行由即"我無時思無不有"如是所說行由。相反即"我無時思無"如是相反執應有。我滅,思住,然而如是不有即我滅,思住,如是執而不有。無異分舍舍"思無異我"即。立減何彼彼立減。 二思我一分性一分性無。如是有時即如是二一分無有時何過如是汝若說。何而由汝說如色味香等一分轉亦相由異即何語而由汝說,彼語不合,不隨順義。汝立減即"一分轉思我相由異"即立減。 如是有時即此思異性有時何過如是尊說。"無思我"即語,前所說過由即"如墻石草類應有"即前所說過由。

780.Atthi sattopapātikoti opapātikā sattā atthi.

781.Bhārādānanti bhāraggahaṇaṃ. Bhāranikkhepananti bhāroropanaṃ.

1. Ekassa puggalassa aṭṭhisañcayo aṭṭhisamūho ekena kappena pabbatasamo rāsi siyā.

2. Bho māra, tvaṃ satto iti paccesi, kaṃ saddahasi, 『『satto』』ti gahaṇaṃ te tava diṭṭhigataṃ, suddhasaṅkhārapuñjo ayaṃ, idha loke satto na upalabbhati.

787.Yo bhikkhu imaṃ ganthaṃ accantaṃ satatampi cinteti, tassa bhikkhuno paramā paññā vepulaṃ vipulabhāvaṃ gacchati.

1. Yo bhikkhu imaṃ abhidhammāvatāraṃ atimatikaraṃ uttamaṃ abhiññāṇakaraṃ vimativināsakaraṃ kaṅkhacchedakaraṃ piyakkaraṃ pemakaraṃ sadā paṭhati, suṇāti, tassa bhikkhuno mati idha sāsane ṭhite vikasati paṭiphullati.

Iti abhidhammāvatāraṭīkāya

Kārakapaṭivedhavaṇṇanā niṭṭhitā.

Terasamo paricchedo.

1. Cuddasamo paricchedo

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā

789-93.Hitānayanti hitāvahaṃ. Mānasañca sugatanti suṭṭhu pavattamānasañca. Madhurā atthavaṇṇanā etassāti madhuratthavaṇṇanaṃ. Uttaraṃ tu manussānaṃ, dhammato ñāṇadassananti manussānaṃ lokiyadhammato uttaribhūtañāṇadassanalokuttaraṃ. Saṅkassarasamācāreti saṅkāya kaṅkhāya saritabbasamācāre. Acchiddaṃ akkhaṇḍaṃ akammāsaṃ. Atthakāmenāti attano hitakāmena.

797.Duvidhalakkhaṇaṃ cārittavārittalakkhaṇaṃ.

805.Tesaṃ caritānaṃ vomissakanayā.

807.Savaṇṇakasiṇāti nīlapītaodātalohitavaṇṇakasiṇā.

1. Taṃ ekakaṃ ānāpānaṃ assāsapassāso.

809-10.Maraṇūpasamāyuttā satīti maraṇānussati upasamānussati. Āhāranissitasaññāti āhāre paṭikūlasaññā. Dhātuvavatthānanti catudhātuvavatthānaṃ.

811-2.Anukūlā ime sabba-caritānanti vaṇṇitāti yaṃ kammaṭṭhānaṃ saddhācaritassa anukūlaṃ, tameva paññācaritassa anukūlanti adhippāyo. Idaṃ sabbaṃ pana vacanaṃ ekantavipaccanīkabhāvato ekantapaṭipakkhabhāvato atisappāyato vuttaṃ, iti vibhāvinā ñeyyaṃ.

835.Vipassanābhavasampatti-sukhānaṃ paccayā siyuṃ vipassanāsampattisukhānaṃ bhavasampattisukhānaṃ paccayā siyuṃ.

838.Sammaṭṭhānaṃmanobhunoti manobhuhadayo tassa hadayassa sammaṭṭhānaṃ.

1. Pattukāmena dhīmatā kasiṇaṃ kattabbaṃ.

845.Saṃhārimanti ito cito ca haritabbakasiṇaṃ. Tatraṭṭhakanti tasmiṃ ṭhāne ṭhitaṃ ito cito ca anāharitabbaṃ kasiṇaṃ.

849.Vivaṭṭaṃ pana micchatāti nibbānaṃ icchantena vidatthicaturaṅgulaṃ vaṭṭaṃ kātuṃ taṃ kasiṇaṃ vaṭṭati.

851-2.Hatthapāsappamāṇasmiṃ, tamhā kasiṇamaṇḍalāti tato kasiṇamaṇḍalato hatthapāsappamāṇasmiṃ padese vidatthicaturaṅgule ucce. Parimukhaṃ satinti kammaṭṭhānābhimukhaṃ satiṃ.

853-4.Nekkhammanti jhānaṃ. Khemato daṭṭhuṃ disvā ahaṃ imāya paṭipattiyā addhā ekantena pavivekasukhassa nibbānasukhassa bhāgī assaṃ bhaveyyaṃ.

1. So kasiṇassa vaṇṇo tena yoginā na pekkhitabbo, kasiṇassa lakkhaṇaṃ na pekkhitabbaṃ ussadassa vasena vaṇṇaṃ amuñcitvā.

860.Evaṃ iminā vuttappakārena ekaggacetaso ekaggacittassa yogino nimīletvā āvajjantassa yathā yena pakārena kammaṭṭhānaṃ hoti ummīlite kālepi, tathā tena pakārena taṃ kammaṭṭhānaṃ āpāthaṃ yāti ce yadi āgacchati, uggahameva uggahanimittaṃ.

1. Pādānaṃ dhovane papañcaparihāratthaṃ. Ekatalikāti ekatalamattā.

我來翻譯這段巴利文： 780. 有有情化生即化生有情有。 781. 擔取即擔取。擔舍即擔降。 783. 一補特伽羅骨積骨聚一劫山等聚應有。 785. 尊魔,汝有情如是信,何信,"有情"即執汝汝見,純行聚此,此世有情不得。 787. 何比丘此書極常亦思,彼比丘最上慧廣廣性去。 788. 何比丘此阿毗達摩行超慧作最上勝智作疑滅作疑斷作愛作愛作常讀,聞,彼比丘慧此教住開放盛開。 如是阿毗達摩復注 作者通達釋竟。 第十三品。 第十四品 色界定修顯釋 789-793. 利道即利益。意及善去即善正轉意及。甜義釋此即甜義釋。上而人等,法由智見即人等世間法由上位智見出世間。疑疑修行即由疑疑應念修行。無缺無破無雜。義欲即自利慾。 797. 二相即行持相。 805. 彼等行混雜理。 807. 有色遍即青黃白赤色遍。 808. 彼一出入息。 809-810. 死寂合念即死念寂念。食依想即食厭逆想。界決定即四界決定。 811-812. 隨順此等一切行即贊即何業處信行隨順,彼即慧行隨順即意趣。此一切而語定相違性由定對治性由極適時由說,如是由明者應知。 835. 觀有成就樂因應有觀成就樂有成就樂因應有。 838. 正處意生即意生心彼心正處。 844. 欲達由智者遍應作。 845. 可持即從此從彼及應取遍。彼住即彼處住從此從彼及不應取遍。 849. 圓而欲即涅槃欲由掌四指圓作彼遍應。 851-852. 伸手量中,彼從遍輪即從彼遍輪伸手量中處掌四指高。向前念即業處向念。 853-854. 出離即禪。安由見見我此行定一向離樂涅槃樂分應有應有。 856. 彼遍色由彼瑜伽者不應觀,遍相不應觀勝力力色不捨。 860. 如是由此所說行一境心一境心瑜伽者閉觀如何行業處有開時亦,如是由彼行彼業處境去若若來,取即取相。 864. 足等洗戲論離義。一板即一地量。

865.Taṃ saṃhārimaṃ kasiṇamādāya.

866.Samannāharitabbanti kammaṭṭhānaṃ sumanena āharitabbaṃ, manasikātabbanti attho. Takkāhaṭanti vitakkena āhaṭaṃ phusitaṃ kare kareyya.

868.Tanti taṃ nimittaṃ.

871-4.Imassāti paṭibhāganimittassa. Purimassāti uggahanimittassa. Ko pana ayaṃ viseso? Thavikā nīharitaṃ ādāsamaṇḍalaṃ majjitaṃ viya. Toyade kāḷameghe setabalākā viya. Tadā taṃ uggahanimittaṃ padāletvāva niggataṃ paṭibhāganimittaṃ. Tato uggahanimittato. Tanti taṃ paṭibhāganimittaṃ. Saṇṭhānavantañca vaṇṇavantañca na ca upaṭṭhākāramattaṃ. Paññajanti paññāya jātaṃ.

877-8.Upacārakkhaṇe tassāti tassa samādhino upacārakkhaṇe. Nīvaraṇappahānena samādhino paṭilābhakkhaṇe pana aṅgānaṃ vitakkādīnaṃ pātubhāvena iti dvīhi ākārehi.

879.Dvinnaṃsamādhīnanti upacārappanāsamādhīnaṃ.

1. Cakkavattiyagabbhova ratanaṃ viya assa anena sudullabhaṃ.

884.Ayanti paṭisandhisanthāro.

891-2.Samataṃ vīriyassevāti vīriyasamabhāvaṃ. Layaṃ līnabhāvaṃ īsakampi yantaṃ gacchantaṃ mānasaṃ āvajjanacittaṃ.

895-9. Bhavaṅgaṃ pana pacchijja ucchinditvā tadeva pathavīkasiṇaṃ ārammaṇaṃ katvā yogino manodvāramhi jāyati. Tatoti āvajjanato tatrevārammaṇe tasmiṃ pathavīkasiṇasaṅkhāte ārammaṇe tassa yogino javanāni cattāri vā pañca vā jāyante. Avasāne ekaṃ javanamānasaṃ rūpāvacarikaṃ hoti, tasmiṃ rūpāvacarike vitakkādayo aṅgā. Aññehi aññesaṃ cittānaṃ aññehi vitakkādīhi balavatarā honti. Tāni appanābhāvaṃ appattāni appanācetaso parikammopacārato parikammabhāvato parikammānīti vuccante, upacārabhāvato upacārānīti ca vuccante. Tāni javanāni appanāyānulomattā anulomāni eva ca vuccanti. Ettha anulomakesu yaṃ sabbantimaṃ javanaṃ, taṃ gotrabhūti pavuccati.

901.Gotrabhu diṭṭhanti gotrabhu nāma uddiṭṭhaṃ.

904-5.Purimehi javanehi yaṃ āsevanaṃ, taṃ balavapaccayaṃ laddhā labhitvā chaṭṭhaṃ javanaṃ, sattamaṃ vā javanaṃ appeti. Iti vacanaṃ pavuccati, ettha vāde godatto nāma ābhidhammiko ācariyo āha. Chinnataṭe mukhaṃ yassa chinnataṭamukho.

1. Paccavekkhaṇā hetu yassa āvajjanassāti paccavekkhaṇahetukaṃ.

911-2. Kāmacchandassa nānāvisaye paluddhassa. Cetaso ekasmiṃ visaye samādhānena samādhi.

1. Sayañca atisantato sukhaṃ avūpasantasabhāvassa uddhaccakukkuccadvayassa paṭipakkhato vuttaṃ.

917.Pañcaṅgavippayuttanti pañcanīvaraṇavippayuttaṃ. Pañcaṅgasaṃyutanti vitakkādīhi yuttaṃ.

920-1.Vepullanti kammaṭṭhānassa vipulabhāvaṃ. Tañca paṭibhāganimittaṃ upacāraṃ vicāretvā vaḍḍhetuṃ vaṭṭati.

928-31.Pamādayoginoti pamādavasena yogisampannassa kāmasahagatā saññāmanakkārā manasikārā ce caranti, tassa yogino taṃ jhānaṃ hānabhāgiyaṃ hoti. Sati santiṭṭhate tasmiṃ, santā tadanudhammatā tasmiṃ paṭhamajjhāne tadanudhammatā tassa paṭhamajjhānassa anurūpā sati nikanti santā saṃvijjamānā santiṭṭhate santiṭṭhati, taṃ jhānaṃ mandassa yogino ṭhitibhāgiyaṃ hoti, ṭhitiṃ bhajati. Visesabhāgiyaṃ hoti, visesaṃ dutiyādibhāvanaṃ pāpuṇātīti attho. Nibbidāsaṃyutāsaññā, manakkārāti nibbidāvipassanāsaṃyuttā saññāmanakkārā. Nibbedhabhāgiyanti lokuttarabhāgiyaṃ, lokuttaramaggabhāgiyanti attho.

我來 譯這段巴利文： 865. 彼可持遍取。 866. 應運即業處由善意應取,應作意義。尋取即由尋取觸應作。 868. 彼即彼相。 871-874. 此即似相。前即取相。何而此差別？袋取出鏡圓擦如。雲中白鶴如。爾時彼取相破即出似相。從彼取相。彼即彼似相。形具及色具及非及現相量。慧生即慧生。 877-878. 近分剎那彼即彼定近分剎那。蓋斷由定得剎那而支尋等現起由如是二行。 879. 二定即近分安止定。 882. 轉輪王胎如寶如此由此極難得。 884. 此即結生延續。 891-892. 平等精進即即精進平等。退沉性少亦去去意轉心。 895-899. 有分而斷斷彼即地遍所緣作由瑜伽者意門中生。從彼即轉從彼即所緣彼地遍名所緣彼瑜伽者速行四或五或生。末一速行意色界有,彼色界尋等支。余由余等心餘尋等由力者有。彼安止性不達安止心由準備近分由準備性準備即說,近分性由近分即及說。彼速行安止順由順即及說。此順中何最後速行,彼種姓即說。 901. 種姓見即種姓名舉。 904-905. 前由速行何數習,彼力緣得得第六速行,第七或速行入。如是語說,此說中地得名阿毗達摩者阿阇黎說。斷岸面何彼斷岸面。 908. 省察因何轉即省察因。 911-912. 欲貪散境貪。心一境定由定。 915. 自及極寂由樂不寂止性掉舉惡作二對治由說。 917. 五支離即五蓋離。五支俱即尋等俱。 920-921. 廣即業處廣性。彼及似相近分觀增應。 928-931. 放逸瑜伽者即放逸力瑜伽具欲俱想作意行若轉,彼瑜伽者彼禪退分有。念住立彼中,寂彼隨法性彼初禪中彼隨法性彼初禪隨順念愛寂有立立,彼禪鈍瑜伽者住分有,住從事。勝分有,勝第二等修達義。厭離俱想,作意即厭離觀俱想作意。通達分即出世間分,出世間道分義。

1. Ayaṃ samāpatti āsannākusalārayo āsannākusalārikā yasmā takkacārānaṃ thūlattā ca, tasmā kāraṇā ayaṃ samāpatti aṅgadubbalā.

935.Nikantinti taṇhaṃ. Pariyādāyāti sosāpetvā.

936.Vidhināti pubbe vuttavidhinā. Satassāti satisampannassa.

938.Nimittaṃ tu tadeva cāti tameva paṭhamanimittaṃ 『『pathavī pathavī』』iti evaṃ manasā karontassa.

943.Sampasādananti saddhā. Majjhattanti tatramajjhattatā.

944.Duvaṅgahīnanti vitakkavicārahīnaṃ.

1. Pīti nāma cetaso cittassa uppilāpanaṃ uppilāpitattaṃ yato yasmā kāraṇā.

961-2.Āsannapītidosāti pītiyeva dosā. Ettha etasmiṃ tatiyajjhāne yadeva yaṃ eva sukhaṃ iti evaṃ sukhaṃ cetaso ābhogo manasikāro. Evaṃ iminā pakārena sukhassa thūlattā ayaṃ samāpatti aṅgadubbalā hoti.

974-5. Sukhaṃ upekkhāya āsevanaṃ pana na hoti yasmā upekkhāya āsevanaṃ pana na hoti, yasmā upekkhāsahagatāni javanāni javanti, tasmā catutthajjhānaṃ upekkhāsahagataṃ samudīritaṃ.

1. Dutiyajjhānaṃ dvidhā dvīhi koṭṭhāsehi ṭhitaṃ.

979.Ayaṃ abhidhammāvatāro sumadhuravarataravacano kaṃ nu janaṃ neva rañjayati, atinisitavisado buddhippacāro yassa so atinisitavisadabuddhippacāro, so tena janena vedanīyo jānitabbo.

Iti abhidhammāvatāraṭīkāya

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

Cuddasamo paricchedo.

1. Pannarasamo paricchedo

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā

982-3.Rūpekho vijjamānasminti rūpakāye vijjamāne daṇḍādānādayo daṇḍaggahaṇādayo. Iti rūpe rūpakāye ādīnavaṃ disvā.

984.Sūkarābhihatova sāti sūkaraṃ anubandhito sā sunakho viya.

985.Vasīti yogī.

988-990.Phuṭṭhokāsañca tena tanti tena cittena phuṭṭhaṃ tamokāsaṃ 『『ananto ākāso』』iti ca manasā karonto eva ugghāṭeti. Iti vacanaṃ vuccate, ayamañño nayo, 『『ākāso』』 iti manasā karonto taṃ kasiṇaṃ na saṃvelleti.

1. Rūpāvacarajjhānameva paccatthikaṃ rūpāvacarajjhānapaccatthikaṃ.

1004.Ākāsaphuṭaviññāṇeti phuṭameva viññāṇaṃ phuṭaviññāṇaṃ, tasmiṃ ākāsārammaṇe phuṭaviññāṇe.

1005-6. Ayaṃ ākāso ananto iti evaṃ taṃ ākāsameva pharitvā pavattaṃ viññāṇaṃ viññāṇañca iti vacanaṃ vuccate. Viññāṇaṃ anantaṃ nāma na hoti, anantārammaṇattā 『『viññāṇaṃ ananta』』nti vuccate, taṃ viññāṇaṃ manakkāravasena api anantaṃ paridīpitaṃ.

1. Paṭhamāruppaviññāṇassa abhāvo tassa eva paṭhamāruppassa suññato suññabhāvato.

1013.Satitiṭṭhati bhiyyo balavā sati tiṭṭhati.

1. Abhāvake natthibhāve.

1017-8.Dutiyāruppacakkhunāti cakkhunā dutiyāruppaṃ 『『natthi natthī』』tiādinā ākārena parikammavasena manakkāre. Tassāpagamamattañca tassa paṭhamāruppassa apagamamattañca.

1. Yā nāma ayaṃ samāpatti abhāvamattampi gocaraṃ katvā ṭhassati, ayaṃ samāpatti vata ekantena aho santāti padissati.

2. Yāya saññāya nevasaññī, nāsaññī ca hoti, kevalaṃ ekantena atha kho sā saññā edisī na hoti.

1035-7. Paṭusaññāya kiccassa neva karaṇato ayaṃ samāpatti 『『nevasaññā』』ti niddiṭṭhāti catutthaāruppato sambhavā pavattā tejodhātu sukhodake dahanakiccaṃ kātuṃ na sakkoti yathā, sā saṅkhāradhammānaṃ avasesattā.

1. Pāsādatalañca sāṭikā ca.

我來翻譯這段巴利文： 933. 此等至近不善敵近不善怨由尋行粗故及,故因此等至支弱。 935. 愛即愛。遍盡即枯竭。 936. 法即前說法。念即念具。 938. 相而彼即及即彼初相"地地"如是意作者。 943. 凈信即信。舍即彼處舍。 944. 二支無即尋伺無。 948. 喜名心意上舉上舉性由何因。 961-962. 近喜過即喜即過。此此第三禪何即何即樂如是樂心運作意。如是由此行樂粗故此等至支弱有。 974-975. 樂舍習而不有由何舍習而不有,由何舍俱速行轉,故第四禪舍俱說。 976. 第二禪二由二分住。 979. 此阿毗達摩行極妙最勝語何然人不即悅,極利明慧行何彼彼極利明慧行,彼由彼人應知應知。 如是阿毗達摩復注 色界定修顯釋竟。 第十四品。 第十五品 無色界定修顯釋 982-983. 色實有時即色身有時杖取等杖執等。如是色色身過見。 984. 豬打即如即豬隨從彼犬如。 985. 自在即瑜伽者。 988-990. 觸處及由彼即由彼心觸彼處"無邊虛空"如是及意作即除。如是語說,此余理,"空"如是意作彼遍不搖。 998. 色界禪即對治色界禪對治。 1004. 空遍觸識即觸即識觸識,彼空所緣觸識。 1005-1006. 此空無邊如是如是彼空即遍轉識識及如是語說。識無邊名不有,無邊所緣故"識無邊"即說,彼識作意力亦無邊顯。 1010. 初無色識無彼即初無色空由空性由。 1013. 念住立更力者念住立。 1015. 無處無有。 1017-1018. 第二無色眼即眼第二無色"無無"如是等行由準備力意作。彼離量及彼初無色離量及。 1029. 何名此等至無量亦境作住立,此等至實一向奇寂即見。 1033. 何想非想者,非無想及有,唯一向然而彼想如是不有。 1035-1037. 利想作非及作由此等至"非想"即顯說即第四無色由生轉火界冷水燃燒作作不能如,彼行法余故。 1040. 樓閣層及衣及。

1. Yo pana bhikkhu imaṃ rūpārūpajjhānasamāpattividhānaṃ sārataraṃ jānāti, so rūpārūpajjhānasamāpattipurekkho sekkho bhavaṃ kāmabhavaṃ abhibhuyya abhibhavitvā rūpārūpaṃ yāti pāpuṇāti.

Iti abhidhammāvatāraṭīkāya

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

Pannarasamo paricchedo.

1. Soḷasamo paricchedo

Abhiññāniddesavaṇṇanā

1045.Satāti satisampannena. Anuyoganti vīriyaṃ.

1. Yogāvacarabhikkhunā nibbattitāsu abhiññāsu assa yogāvacarassa bhikkhuno samādhibhāvanā niṭṭhaṃ pariyosānaṃ gatā siyā.

1050.Danteti dante ṭhite. Acaleti acale ṭhite.

1052-4. Abhiññāya pādakaṃ kāraṇaṃ abhiññāpādakaṃ yogī sataṃ vāpi sahassaṃ vāpi yadi sace icchati, abhiññāpādakaṃ jhānaṃ samāpajjitvā tato abhiññāpādakajhānato vuṭṭhāya vuṭṭhahitvā 『『sataṃ homi, sataṃ homi』』 iti evaṃ kāmāvacaraparikammamānasaṃ katvā abhiññāya pādakaṃ kāraṇabhūtaṃ jhānaṃ punādhiṭṭhāti puna āpajjitvā tato jhānato vuṭṭhāya puna adhiṭṭhāti , sahādhiṭṭhānena cetasā adhiṭṭhānasaṅkhātena catutthajjhānacittena saha so yogī sataṃ hoti. Iddhividhañāṇaṃ.

1067-8.Eso adhigatābhiñño yogī pādakārammaṇena catutthajjhānassa paṭibhāganimittasaṅkhātena ārammaṇena phuṭṭhe okāse gate pavatte pana sadde suṇāti. Dibbasotañāṇaṃ.

1. Parassa cittaṃ pariyati paricchijjatīti cetopariyaṃ, tameva mānasaṃ cetopariyamānasaṃ.

1070.Hadayaṃ pana nissāyāti hadayavatthuṃ nissāya pavattamānalohitaṃ, hadayakose pavattaṃ ruhiranti attho.

1075.Kāmāvacaracittañcāti kāmāvacarasattānaṃ kāmāvacaracittañca. Rūpārūpesu rūpabhavārūpabhavesu sattānaṃ mānasañca. Kiṃ bhūtaṃ? Sarāgādippabhedakaṃ mānasaṃ sabbaṃ cetopariyañāṇaṃ jānāti. Cetopariyañāṇaṃ.

1077-82.Nisajjā sabbapacchimāti sabbesaṃ iriyāpathānaṃ pacchā jātā nisajjā bhikkhunā āvajjitabbā. Tato pabhuti tato sabbapacchimato nisajjāto pabhuti taṃ sabbaṃ pacchimanisajjaṃ ādiṃ katvā paṭilomakkamā paṭilomakkamena sabbaṃ attanā kataṃ āvajjitabbaṃ. Asmiṃ bhave yāva yattakaṃ kālaṃ sandhi paṭisandhi hoti, tāva tattakaṃ kālaṃ kataṃ kiriyaṃ tena bhikkhunā āvajjitabbaṃ. Purimasmiṃ bhavepi cutikkhaṇepi nibbattaṃ nāmarūpañca sādhukaṃ āvajjitabbaṃ. Cutikkhaṇe nibbatte tasmiṃ nāmarūpe evaṃ bhikkhunā āvajjitabbe yadā tadeva tameva nāmarūpaṃ ārammaṇaṃ katvā cutikkhaṇe manodvāre manakkāro manodvārāvajjanacittaṃ uppajjati. Pubbenivāsānussatiñāṇaṃ.

1086-96. Abhiññāpādakaṃ kasiṇārammaṇaṃ jhānaṃ abhinīhārakkhamaṃ katvā imesu tīsu kasiṇesu katapuññehi. Tasmā tamitaraṃ vāpīti ālokakasiṇaṃ vā itaraṃ vāpi kasiṇadvayaṃ yathākkamaṃ uppādetvā upacārabhūmiyaṃyeva ṭhatvā taṃ ālokakasiṇaṃ ṭhapetabbaṃ. Appanaṃ paṇḍito na uppādeyya, sace uppādeti, taṃ ālokakasiṇaṃ pādakajjhānanissitaṃ pādakajjhānassa ārammaṇaṃ hoti. Vaḍḍhitassa jhānassa antogadhaṃ rūpaṃ tena yoginā passitabbaṃ bhave bhaveyya. Taṃ rūpaṃ passato passantassa tassa yogino parikammassa vāro atikkamati, tāvade tasmiṃyeva khaṇe ālokopi tassa yogino ālokopi khippaṃ antaradhāyati. Tasmiṃ āloke antarahite rūpagataṃ rūpaṃ na dissati. Divasampi nisīditvā passato rūpadassanaṃ hoti.

1100-

我來翻譯這段巴利文： 1041. 何而比丘此色無色禪等至規則精要知,彼色無色禪等至前行有學有欲有克服克服色無色去達。 如是阿毗達摩復注 無色界定修顯釋竟。 第十五品。 第十六品 神通顯釋 1045. 念即念具。勤修即精進。 1047. 瑜伽行比丘生神通中此瑜伽行比丘定修結終應有。 1050. 調伏即調伏住。不動即不動住。 1052-1054. 神通足因神通足瑜伽者百或亦千或亦若若欲,神通足禪入從彼神通足禪出出"百有,百有"如是如是欲界準備意作神通足因位禪複決意復入從彼禪出複決意,俱決意心決意名第四禪心俱彼瑜伽者百有。神變智。 1067-1068. 此得神通瑜伽者足所緣第四禪似相名所緣觸處去轉而聲聞。天耳智。 1069. 他心遍知遍斷即他心遍,彼即意他心遍意。 1070. 心而依即心所依血,心處轉血義。 1075. 欲界心及即欲界有情慾界心及。色無色中色有無色有有情意及。何有？有貪等差別意一切他心智知。他心智。 1077-1082. 坐一切后即一切威儀後生坐比丘應轉。從彼遍從彼一切後坐從遍彼一切後坐始作逆行逆行一切自作應轉。此有乃至何時結生有,乃如是時作作由彼比丘應轉。前有中死剎那中生名色及善應轉。死剎那生彼名色如是比丘應轉時彼即彼名色所緣作死剎那意門中作意意門轉心生。宿住隨念智。 1086-1096. 神通足遍所緣禪引導堪作此三遍中作福。故彼余或亦即光遍或余或亦遍二如次生近分地即住彼光遍應置。智者不生應,若生,彼光遍足禪依足禪所緣有。增禪攝色由彼瑜伽者應見應有。彼色見見彼瑜伽者準備轉超過,爾時彼即剎那光亦彼瑜伽者光亦速隱沒。彼光隱時色行色不見。日亦坐見色見有。 1100-

1.Taṃcittasaṃyutanti tena catutthajjhānena yuttaṃ cittaṃ. Anāgataṃsañāṇassa parikammaṃ, yathākammūpagassa ñāṇassa ca parikammaṃ. Dibbacakkhuñāṇaṃ.

1. Yo bhikkhu idha imasmiṃ sāsane imaṃ pana ganthaṃ suṇāti, citte karoti ca, so bhikkhu anena tarena iminā ganthena taritvā abhidhammamahaṇṇavapāraṃ yāti pāpuṇāti, jānātīti attho.

Iti abhidhammāvatāraṭīkāya

Abhiññāniddesavaṇṇanā niṭṭhitā.

Soḷasamo paricchedo.

1. Sattarasamo paricchedo

Abhiññārammaṇaniddesavaṇṇanā

1104.Anāgataṃsañāṇañcāti na āgato anāgato, na tāva sampattoti attho, anāgate aṃsā koṭṭhāsā tesaṃ ñāṇaṃ anāgataṃsañāṇaṃ. Yaṃ yaṃ kammaṃ yathākammaṃ, taṃ upagacchati jānātīti yathākammupagaṃ, vipākacetanājānanakañāṇaṃ.

1107-9.Tattha tesu ārammaṇattikesu. Cittasannissitaṃ katvāti taṃ kāyaṃ cittaṃ sannissitaṃ karitvā tameva kāyacittacetasikavasena mahaggate cittasmiṃ samāropeti ñāṇaṃ iddhividhañāṇaṃ, tato kāyārammaṇato kāyassa parittattā kāmāvacarattā parittārammaṇaṃ ñāṇaṃ siyā.

1110-3.Dissamānenakāyena, gantukāmo yadā bhave yo yogī dissamānena kāyena gantukāmo yadā bhaveyya, so yogī tadā cittaṃ kāyasannissitaṃ katvā rūpakāye sannissitaṃ katvā taṃ pādakajjhānacittaṃ kāyavasena kāye āropeti, tadā jhānārammaṇato taṃ ñāṇaṃ mahaggatagocaraṃ hoti, yaṃ ñāṇaṃ yadā anāgatañca dhammajātaṃ, atītañca dhammajātaṃ visayaṃ ārammaṇaṃ karoti, tadā taṃ ñāṇaṃ atītārammaṇaṃ hoti, tadā anāgatārammaṇaṃ ārammaṇakaraṇakāle anāgatagocaraṃ hoti. Dissamānena kāyena tassa bhikkhuno gamane pana sati tassa yogino ñāṇassa gocaro paccuppanno nāma hoti, iti viniddise.

1. Kāyaṃ cittassa vasena citte āropeti, cittaṃ kāyassa vasena kāye āropeti, iti pariṇāmanakālasmiṃ tassa yogino ñāṇaṃ ajjhattārammaṇaṃ siyā. Sampavattati sattasūti parittamahaggataatītaanāgatapaccuppannaajjhattabahiddhārammaṇasaṅkhātesu sattasu ārammaṇesu sampavattati.

1120.Jānane majjhimānanti mahaggatānaṃ jānane.

1122.Etassa cetopariyañāṇassa maggārammaṇatā pariyāyena eva matā ñātā.

1126-7.Tattha tikkhaṇasampattaṃ, paccuppannaṃ khaṇādikaṃ.

Tattha tesu paccuppannesu yaṃ paccuppannaṃ khaṇādikaṃ tikkhaṇasampattaṃ uppādaṭṭhitibhaṅgakkhaṇasampattaṃ khaṇādikaṃ khaṇāyeva taṃ khaṇāvayavaṃ paccuppannaṃ nāma. Ekadvesantativārapariyāpannanti ekacittadvicittavīthivārapariyāpannaṃ santatipaccuppannaṃ nāma. Paccuppannanti pacchimanti addhāpaccuppannanti attho.

1131-2. Yena āvajjanacittena dhamme āvajjati, yena cetasā jānāti, tesaṃ dvinnaṃ āvajjanajavanacittānaṃ sahaṭṭhānassa abhāvā taṃ 『『khaṇādikattayaṃ paccuppanna』』ntiādikaṃ 『『ekassa cittamekena, avassaṃ pana vijjhati』』iti pariyosānaṃ vacanaṃ na yujjati. Āvajjanajavanānaṃ nānārammaṇabhāvaṃ pattito āpajjanato ca na yujjati. Aniṭṭhe pana ṭhāne tesaṃ āvajjanajavanānaṃ ekārammaṇabhāve anicchite tasmiṃ ṭhāne na yujjati, aññasmiṃ pana ṭhāne maggavīthiyaṃ āvajjanaparikammajavanānaṃ kasiṇādikaṃ ārammaṇaṃ hoti, gotrabhulokuttaracittānañca nibbānaṃ ārammaṇaṃ hoti, ettha ārammaṇajavanānaṃ ekārammaṇatā anicchatā.

1134-

我來翻譯這段巴利文： 1. 彼心相應即由彼第四禪俱心。未來分智準備,如業生智及準備。天眼智。 1103. 何比丘此此教此而書聞,心作及,彼比丘由此岸此書度阿毗達摩大海彼岸去達,知義。 如是阿毗達摩復注 神通顯釋竟。 第十六品。 第十七品 神通所緣顯釋 1104. 未來分智及即不來未來,不尚達義,未來分分彼等智未來分智。何何業如業,彼趣知即如業生,異熟思知智。 1107-1109. 彼彼等所緣三。心依作即彼身心依作彼即身心心所力廣大心中置智神變智,從彼身所緣由身小性慾界性小所緣智應有。 1110-1113. 現見身由,去欲時有何瑜伽者現見身由去欲時應有,彼瑜伽者爾時心身依作色身依作彼足禪心身力身置,爾時禪所緣由彼智廣大境有,何智時未來及法生,過去及法生境所緣作,爾時彼智過去所緣有,爾時未來所緣所緣作時未來境有。現見身由彼比丘去而有彼瑜伽者智境現在名有,如是應顯。 1114. 身心力中置,心身力身置,如是轉變時彼瑜伽者智內所緣應有。轉起七中即小廣大過去未來現在內外所緣名七所緣中轉起。 1120. 知中中即廣大知。 1122. 此他心智道所緣性方便即想知。 1126-1127. 彼三相具,現在剎那等。 彼彼等現在何現在剎那等三相具生住壞剎那具剎那等剎那即彼剎那分現在名。一二相續轉攝即一心二心路轉攝相續現在名。現在即后即時現在義。 1131-1132. 何轉心法轉,何心知,彼等二轉速心俱住無由彼"剎那等三現在"如是等"一心由一,必而貫通"如是終語不合。轉速異所緣性得由及不合。不欲而處彼等轉速一所緣性不欲彼處不合,余而處道路中轉準備速遍等所緣有,種姓出世間心及涅槃所緣有,此所緣速一所緣性不欲。 1134-

1. 『『Ekabbhavaparicchinnaṃ, paccuppannanti pacchima』』nti vatvā puna aññena pariyāyena taṃ paccuppannaṃ dassetuṃ idaṃ addhākhyaṃ addhānāma paccuppannaṃ javanavārato dīpetabbaṃ. Iti vacanaṃ niddiṭṭhaṃ. Yadā iddhimā yogī parassa cittaṃ ñātuṃ āvajjati, tassa āvajjanamano paccuppannakhaṇavhayaṃ paccuppannaṃ manodvārāvajjanacittaṃ ārammaṇaṃ katvā tena cittena saddhiṃ nirujjhati, tesu niruddhesu tassa yogino cattāri, pañca vā javanāni jāyanti. Etesaṃ catunnaṃ, pañcannaṃ javanānaṃ yaṃ pacchimaṃ cittaṃ iddhicittamudīritaṃ. Iddhicittato sesāni kāmāvacaracittāni. Etesaṃ kāmāvacare iddhijavanānaṃ tadeva ca paracittaṃ ārammaṇaṃ hoti yasmā, tasmā sabbāni tāni javanāni ekārammaṇataṃ yanti, tesaṃ javanānaṃ nānārammaṇatā addhāvasā na bhaveyya, paccuppannārammaṇato tesaṃ javanānaṃ ekārammaṇabhāvepi iddhimānasameva ca parassa cittaṃ jānāti. Itarāni kāmāvacarāni pana cittāni parassa cittaṃ na jānanti. Yathā cakkhudvāre tu viññāṇanti cakkhuviññāṇaṃ rūpaṃ passati, tathā itaraṃ cittaṃ na passati.

1161.Anāgataṃsañāṇassāti anāgataṃsañāṇassa anāgataṃ dhammaṃ agocaraṃ, gocaraṃ na hotiyevāti attho.

1. Vividhatthāni vaṇṇapadāni yasmiṃ so vividhatthavaṇṇapado, taṃ madhuratthamatinīharaṃ uttamaṃ sotujanassa hadayaṃ pītikaraṃ sacetano ko nāma manujo na suṇeyya.

Iti abhidhammāvatāraṭīkāya

Abhiññārammaṇaniddesavaṇṇanā niṭṭhitā.

Sattarasamo paricchedo.

1. Aṭṭhārasamo paricchedo

Diṭṭhivisuddhiniddesavaṇṇanā

1175.Yāsañjānanamattaṃva, saññā nīlādito panāti sā saññā nīlādivasena sañjānanamattaṃva karoti. Lakkhaṇappaṭivedhanti aniccādilakkhaṇapaṭibujjhanaṃ.

1177.Taṃ viññāṇaṃ ussakkitvā uddhaṃ sakkaṃ katvā satte maggaṃ pāpetuṃ na sakkoti.

1178-9. Sabbesaṃ pana dhammānaṃ sabhāvapaṭivedhanaṃ aviparītavasena paṭibujjhanaṃ paññāya lakkhaṇaṃ.

1. Samādhi āsannakāraṇaṃ etāyāti samādhāsannakāraṇā.

1181.Lakkhaṇenekadhāti sabbadhammaṃ paṭibujjhanalakkhaṇena paññāva ekadhā vuttā.

1183.Bhūripaññenāti bhūte atthe aviparīte atthe ramatīti bhūri, bhūri paññā etassāti bhūripañño, tena.

1186-91. Tīsu atthadhammaniruttīsu ca ñāṇesu atthadhammaniruttīsu jātesu ñāṇesu ca ñāṇaṃ. Yaṃ kiñci paccayuppannaṃ phalaṃ dhammajātaṃ. Bhāsitatthoti pāḷiyā attho. Ete pañca dhammā atthasaññitā atthanāmakā. Phalanibbattako hetūti jananako paccayo. Bhāsitanti pāḷi. Dhammasaññitāti dhammanāmakā. Sabhāvaniruttīti aviparītavohāro. Pariyattīti sikkhanaṃ. Savanādhigamehi pubbayogena pubbe pavattanāya.

1192.Bhūmibhūtesūti vipassanāya bhūmibhūtesu.

1194.Jananāditoti jātiādito bhītena paññā bhāvetabbā.

1203.Ekāsītiyā cittenāti lokuttaracittavajjitena vipassanābhūmibhūtena ekāsītiyā cittena.

1208.Sattasammohaghātatthanti sattoti sammohassa vināsitatthaṃ.

1211.Nirīhakanti īhavirahitaṃ byāpāravirahitaṃ, dārurajjusamāyoge.

1215.Ubho bhijjanti paccayāti aññamaññapaccayakāraṇā.

1225.Antadvayanti kāmasukhallikānuyogaattakilamathānuyogadvayaṃ. Bhāvayeti diṭṭhivisuddhiṃ vaḍḍheyya.

Iti abhidhammāvatāraṭīkāya

Diṭṭhivisuddhiniddesavaṇṇanā niṭṭhitā.

Aṭṭhārasamo paricchedo.

我來 譯這段巴利文： 41. "一有限定,現在即后"如是說復由余方便彼現在示此時名時名現在速轉由應顯。如是語顯。時神通瑜伽者他心知轉,彼轉意現在剎那名現在意門轉心所緣作由彼心俱滅,彼等滅彼瑜伽者四,五或速生。此等四,五速何後心神通心說。神通心從余欲界心。此等欲界神通速彼即及他心所緣有由何,故一切彼等速一所緣去,彼等速異所緣性時由不應有,現在所緣由彼等速一所緣性亦神通意即及他心知。余欲界而心他心不知。如眼門而識即眼識色見,如是余心不見。 1161. 未來分智即未來分智未來法非境,境不有即義。 1169. 種種義文句何彼彼種種義文句,彼甜義極引最上聞者心喜作有心何名人不應聞。 如是阿毗達摩復注 神通所緣顯釋竟。 第十七品。 第十八品 見清凈顯釋 1175. 何知量即及,想青等由而即彼想青等力知量即及作。相通達即無常等相覺悟。 1177. 彼識上升上升作有情道令達不能。 1178-1179. 一切而法自性通達不顛倒力覺悟慧相。 1180. 定近因此由即定近因。 1181. 相一即一切法覺悟相慧即一說。 1183. 廣慧即有義不顛倒義樂即廣,廣慧此即廣慧,彼由。 1186-1191. 三義法語中及智義法語中生智中及智。何任緣生果法生。所說義即聖典義。此五法義名義名。果生因即生緣。所說即聖典。法名即法名。自性語即不顛倒言說。學習即學。聞證由前修由前轉由。 1192. 地位即觀地位。 1194. 生等由即生等由畏由慧應修。 1203. 八十一心即出世間心除觀地位八十一心。 1208. 有癡破義即有即癡滅義。 1211. 無作即作離動作離,木繩和合。 1215. 二破緣即互緣因。 1225. 二邊即欲樂隨行自苦行隨行二。修即見清凈應增。 如是阿毗達摩復注 見清凈顯釋竟。 第十八品。

1. Ekūnavīsatimo paricchedo

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā

1. Iccevamādibāttiṃsakoṭṭhāsānaṃ paccayassa hetupaccaye tāva yogī manasā pariggaṇhāti.

1233.Hetvaṅkurassa bījaṃ tu bījaṃ aṅkurassa hetujanakaṃ, pathavādayo aṅkurassa paccayā.

1234.Pañcadhammāti avijjātaṇhupādānakammāhārā hetupaccayā dhammā.

1. Kammaṃ puttassa janako pitā viya nāmarūpassa janakaṃ.

1238.Paccayāti paccayena.

1240.Yā sāti yā sā kaṅkhā. Pubbante pubbakoṭṭhāse.

1241.Sabbathā sabbakoṭṭhāsato anavasesāva tassa yogino sā kaṅkhā pahiyyati nāsīyate.

1243.Atthasādhikāti kusalapakkhe dānādiatthasādhikā, akusalapakkhe pāṇātipātādiatthasādhikā.

Taṃ vipākanti upaghātakakammassa taṃ vipākaṃ uppannaṃ nāma hoti. Evaṃ eko yogī kammavipākavasena nāmarūpassa paccayapariggahaṃ karoti.

1246.Hetuphalassa sambandhavasenāti hetuphalasambandhavasena idaṃ nāmarūpaṃ kevalaṃ ekantena pavattati, iti sammā aviparītākārena saṃ anupassati.

1. Pākappavattito uddhaṃ pākapaṭivedakaṃ na passati na jāniyate.

1250-1.Appavatti nāma na dissati, upapannaṃ dissati. Titthiyā etamatthaṃ anaññāya ajānitvā asayaṃvasī sattasaññanti 『『satto』』ti saññaṃ gahetvāna sassataucchedadassino aññamaññaṃ virodhino hutvā dvāsaṭṭhidiṭṭhiṃ gaṇhanti.

1254.Ubhoti ubho kammavipākā aññamaññato suññā. Na ca kammaṃ vinā phalanti kammaṃ vinā phalaṃ na ca hoti.

1255.Sambhārehīti sūriyādisambhārehi.

1. Suññaṃ taṃ nāmarūpadhammaṃ.

1258.Hetusambhārapaccayāti hetunā ca sambhārapaccayehi ca.

Iti abhidhammāvatāraṭīkāya

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā niṭṭhitā.

Ekūnavīsatimo paricchedo.

1. Vīsatimo paricchedo

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā

1264.Paccuppannassa dhammassāti paccuppannassa nāmarūpadhammassa.

1266-8.Uppajjato uppajjantassa nāmarūpadhammassa rāsito nicayato āgamanañca natthi. Disāgamananti disāya gamanaṃ . Niruddhassāpi nāmarūpadhammassa ekasmiṃ ṭhāne nicayoti ca natthi.

1270-1. Avijjāsamudayā rūpasamudayo, avijjānirodhā rūpanirodho. Taṇhāsamudayā rūpasamudayo, taṇhānirodhā rūpanirodho. Kammasamudayā rūpasamudayo, kammanirodhā rūpanirodho. Āhāranirodhā rūpanirodho. Dhammeti saṅkhāradhamme.

1280.Sampattapaṭivedhassāti sampattalokuttarasaṅkhātamaggaphalassa sotāpannādipuggalassa. Vippaṭipannassāti paṭipattiyaṃ appaṭipannassa, viruddhavasena paṭipannassa vā.

1286.Kāyacittānīti kāyāti vedanāsaññāsaṅkhārā. Cittanti viññāṇaṃ.

1290.Yato yato paccayādito. Yaṃ amataṃ nibbānaṃ vijānataṃ vijānantānaṃ pītipāmojjaṃ, tehi labhitabbaṃ amataṃ, amataṃ viya pītipāmojjaṃ vā.

1293.Appatteti attani maggaphalasmiṃ appatte. Pattasaññīti maggaphale ahaṃ patto asmi iti saññito hoti.

1297.Sāravedinoti sārajānanasīlā. Tanti taṃ maggāmaggañāṇadassanaṃ. Idaṃ ñāṇaṃ maggāmaggañāṇadassananti maggāmaggañāṇadassanaṃ nāma.

Iti abhidhammāvatāraṭīkāya

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Vīsatimo paricchedo.

1. Ekavīsatimo paricchedo

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā

1299.Upallesavimuttaṃsuvisadaṃ ñāṇanti aṭṭhavidhañāṇaṃ sandhāyāha.

我來翻譯這段巴利文： 第十九品 度疑清凈顯釋 1231. 如是等三十二分緣因緣中首瑜伽者意攝取。 1233. 因芽種而種芽因生,地等芽緣。 1234. 五法即無明愛取業食因緣法。 1235. 業子生父如名色生。 1238. 緣即由緣。 1240. 何彼即何彼疑。前邊前分。 1241. 一切由一切分無餘即彼瑜伽者彼疑斷滅。 1243. 義成即善分佈施等義成,不善分殺生等義成。彼異熟即斷害業彼異熟生名有。如是一瑜伽者業異熟力名色緣攝取作。 1246. 因果相系力即因果相系力此名色唯一向轉,如是正不顛倒行由見。 1247. 熟轉從上熟通達不見不知。 1250-1251. 無轉名不見,已生見。外道此義不知不知非自在有情想即"有情"即想取常斷見異互違有成六十二見取。 1254. 二即二業異熟互空。非及業無果即業無果非及有。 1255. 資具即日等資具。 1257. 空彼名色法。 1258. 因資具緣即因及資具緣及。 如是阿毗達摩復注 度疑清凈顯釋竟。 第十九品。 第二十品 道非道智見清凈顯釋 1264. 現在法即現在名色法。 1266-1268. 生從生名色法聚集從來及無。方來即方由去。滅亦名色法一處聚集即及無。 1270-1271. 無明集色集,無明滅色滅。愛集色集,愛滅色滅。業集色集,業滅色滅。食滅色滅。法即行法。 1280. 達證即達出世間名道果預流等補特伽羅。違行即行中不行,違力行或。 1286. 身心即身即受想行。心即識。 1290. 從從緣等從。何甘露涅槃知知喜悅,彼等應得甘露,甘露如喜悅或。 1293. 未得即自道果中未得。得想即道果我得有如是想有。 1297. 實知即實知性。彼即彼道非道智見。此智道非道智見即道非道智見名。 如是阿毗達摩復注 道非道智見清凈顯釋竟。 第二十品。 第二十一品 行道智見清凈顯釋 1299. 垢離清凈智即八種智合說。;

1. Saccānulomañāṇanti ayameva pavuccati.

2. Ayaṃ sikhāpattā vipassanā eva saccānulomañāṇaṃ nāma pavuccati.

1309.Bhavaṅgānantaraṃ saṅkhāru-pekkhāgatanayenāti bhavaṅgānantaraṃ saṅkhārupekkhāsaṅkhātena ñāṇena katanayena.

1314-6.Bodhipakkhiyadhammānaṃ, uddhañca anulomatoti uddhaṃ vattamānānaṃ bodhipakkhiyadhammānaṃ anulomato, idaṃ anulomañāṇaṃ vuṭṭhānagāminiyā pariyosānaṃ nāma bhāsitaṃ mahesinā kathitaṃ. Saccānulomañāṇaṃ āhacca uppannā, sabbappakārena gotrabhupariyosānaṃ.

1318.Tatthāti vipassanāya.

Iti abhidhammāvatāraṭīkāya

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Ekavīsatimo paricchedo.

1. Dvāvīsatimo paricchedo

Ñāṇadassanavisuddhiniddesavaṇṇanā

1319-22. Āvajjanassa hitaṃ āvajjaniyaṃ, taṃ ṭhānaṃ etassāti āvajjaniyaṭhānaṃ, gotrabhūti attho. Taṃ gotrabhucittaṃ maggacittassa āvajjaniyaṭhānattā. Paṭipadāñāṇadassanaṃ kudācanaṃ na ca bhajati, tatheva ñāṇadassanavisuddhiṃ kudācanaṃ na bhajateva. Ubhinnaṃ ñāṇānaṃ antarā ekaṃ abbohārikaṃ vohāre niyuttanti vohārikaṃ, na vohārikaṃ abbohārikaṃ. Vipassanāya sotasmiṃ vipassanāya sote patitattā vipassanā nāma voharitabbā. Tato nibbānato.

1325.Sūraṃ tikkhaṃ vipassananti gotrabhucittaṃ sandhāyāha.

1326-9.Visaṅkhāranti saṅkhārehi vigataṃ. Paṭhamāvajjanañcevāti paṭhamāvajjanaṃ viya. Paṭhamābhogatāpi cāti paṭhamamanasikārā viya. Maggassa anantarādīhi paccayehi. Tassāti maggassa. Sikhāpattāya tāya vipassanāya muddhamhi matthake. Anāvattanti anivattaṃ.

1330-3. Ekena āvajjanena ekissāyeva vīthiyā. Anulomagotrabhucetasanti anulomagotrabhucittānaṃ nānārammaṇatā vuttā. Taṃ gotrabhucittaṃ anāvajjanampi maggassa āvajjanaṭṭhāne ṭhatvā. Saññaṃ datvā viyāti 『『ahaṃ nibbānaṃ ārammaṇaṃ karomi, tvampi tamevārammaṇaṃ karohi』』 iti saññaṃ datvā viyāti adhippāyo. Saññitanti saññaṃ. Kadācipi anibbiddhapubbaṃ maggo esa eso maggo pubbe anibbiddhapubbo.

1336.Ujjhatīti chindati.

1. Anekesaṃ ānisaṃsānaṃ dāyakena ādimaggena saṃyuttaṃ. Paṭhamamaggañāṇaṃ.

1341.Ekassāsevanaṃnatthi ekassa cittuppādassa āsevanapaccayo natthi, tasmā kāraṇā dve cittuppādā anulomakā. Tehīti cittuppādehi āsevanapaccayaṃ laddhā labhitvā tatiyaṃ cittaṃ gotrabhu hoti.

1345-7. Maggapekkhanahetu yassa āvajjanamanaso, taṃ maggapekkhanahetukaṃ. Tasmiṃ niruddheti tasmiṃ āvajjanacitte niruddhe maggassa paccavekkhaṇasaññitāni satta javanāni paṭipāṭiyā jāyante. Paccavekkhaṇañāṇāni ekūnavīsati honti.

1351.Tato tadā vipassanāvīthiṃ otarati. Dutiyamaggañāṇaṃ.

1361.Mūlaghātanti mūlaghātanaṃ. Tatiyamaggañāṇaṃ.

1363.Anāvattisabhāvatoti anivattato. Catutthamaggañāṇaṃ.

Iti abhidhammāvatāraṭīkāya

Ñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Dvāvīsatimo paricchedo.

1. Tevīsatimo paricchedo

Kilesapahānaniddesavaṇṇanā

1375.Idhapana imasmiṃ panādhikāre kāraṇūpacārena lābhādikāraṇassa vohārena, lābho ādi vatthu yassa anunayassāti lābhādivatthuko, tassa.

Sukhumāti kāmarāgapaṭighā sukhumā.

我來翻譯這段巴利文： 1302. 諦順智即此即說。 1306. 此頂達觀即諦順智名說。 1309. 有分無間行舍行道即有分無間行舍名智作道。 1314-1316. 菩提分法,上及隨順即上轉菩提分法隨順,此隨順智出起趣終名說大仙說。諦順智擊生,一切行種姓終。 1318. 彼即觀。 如是阿毗達摩復注 行道智見清凈顯釋竟。 第二十一品。 第二十二品 智見清凈顯釋 1319-1322. 轉適轉,彼處此即轉處,種姓即義。彼種姓心道心轉處故。行道智見時無不及,如是智見清凈時無不及。二智間一非言說言說用即言說,非言說非言說。觀流中觀流落故觀名應說。從彼涅槃從。 1325. 勇利觀即種姓心合說。 1326-1329. 無行即行離。初轉及即初轉如。初轉亦及即初作意如。道無間等由緣。彼即道。頂達彼觀頂中頂。不轉即不退。 1330-1333. 一轉由一即路。隨順種姓心即隨順種姓心異所緣說。彼種姓心非轉亦道轉處住。想與如即"我涅槃所緣作,汝亦彼即所緣作"如是想與如即意。想即想。時亦非貫通前道此此道前非貫通前。 1336. 舍即斷。 1338. 多功德施由初道俱。初道智。 1341. 一習無一心生習緣無,故因二心生隨順。彼等即心生習緣得得第三心種姓有。 1345-1347. 道觀因何轉意,彼道觀因。彼滅即彼轉心滅道省察想七速次第生。省察智十九有。 1351. 從爾時觀路入。第二道智。 1361. 根斷即根斷。第三道智。 1363. 不轉性即不退。第四道智。 如是阿毗達摩復注 智見清凈顯釋竟。 第二十二品。 第二十三品 煩惱斷顯釋 1375. 此而此勝處因近說由利等因言說,利等前事何隨即利等事,彼。 微細即欲貪嗔恚微細。

1376.Yenayena paṭhamamaggādiñāṇena yo yo saṃyojanādiko pahātabbo dhammo ghātaṃ vināsaṃ yāti, so so dhammo tena tena asesena ñāṇena evaṃ sādhu mayā sandassito.

1383.Pariññābhisamayenāti paricchinditvā jānanena. Dukkhaṃ abhisametīti dukkhaṃ paṭivijjhati.

1394.Yo yogī imaṃ viditvā hitabhāvanaṃ vanaṃ vanetabbaṃ viditvā jānitvā ve ekantena sukhasaṃhitaṃ hitaṃ upeti, cittassa tamaṃ anuttamaṃ hīnaṃ vidhūya vināsetvā aviggahakampadaṃ padaṃ aviggahakaṃ sarīrarahitaṃ padaṃ paṭipajjitabbaṃ ñātabbaṃ padaṃ nibbānaṃ upeti pāpuṇāti ca.

Iti abhidhammāvatāraṭīkāya

Kilesapahānaniddesavaṇṇanā niṭṭhitā.

Tevīsatimo paricchedo.

1. Catuvīsatimo paricchedo

Paccayaniddesavaṇṇanā

1395.Rūpaṃrūpassāti rūpaṃ rūpassa. Arūpassa nāmassa.

1396.Missakassāti nāmarūpamissakassāti attho.

1397.Tipañca cāti pannarasa ca.

1399.Ekoti kammapaccayo. Dvekālikoti atītapaccuppannakālavasena dvīsu kālesu niyutto. Dassitoti bhagavatā desito.

Iti abhidhammāvatāraṭīkāya

Paccayaniddesavaṇṇanā niṭṭhitā.

Catuvīsatimo paricchedo.

Nigamanakathāvaṇṇanā

1401.Sumatimativicārabodhanoti sumatīnaṃ sundarapaññānaṃ kavīnaṃ matiyā vicārassa bodhano. Vimativimohavināsanoti vimatīnaṃ bālānaṃ vimohassa vināsano. Kumatimatimahātamonāsoti kumatīnaṃ bālānaṃ mahātamasannibhāya matiyā nāsako. Paṭumatibhāsakaroti paṭūnaṃ paṇḍitānaṃ tikkhapaññāya obhāsakaro.

1402.Sumatināmako bhikkhu asamānato asadisāya pūjāya mama āyācito yato yasmā kāraṇā, tato tasmā kāraṇā ayaṃ abhidhammāvatāro. Padāto padāti koṭṭhāsato koṭṭhāsato. Hitavibhāvanā bhāvanāti hitappakāsanāya bhāvanāya mayā racito. Atha vā ahaṃ sumatinā bhikkhunā asamānato mānato āyācito yato yasmā, tato tasmā.

1405.Tividhā byappathānañhi gatiyoti byappathānaṃ vacanānaṃ atthaganthayuttivasena tividhā gatiyo.

1406.Nikāyantaraladdhīhīti aññasmiṃ nikāye laddhīhi. Vācanāmagganissitoti vacanappabandhanissito.

1410.Asaṃkiṇṇakulākuleti asammissakulehi ākiṇṇe. Supasannasitodaketi madhurasītodake.

1411.Saṅkaṭeti sambādhe.

1412.Kelāsasikharākārapāsādapaṭimaṇḍiteti rajatapabbatamatthakanibhehi pāsādehi alaṅkate.

1413.Vividhākāracārupākāragopureti vividhasaṇṭhānamanuññapākāradvārakoṭṭhake.

1414.Sallekhāti sallekhavutti. Sākhalyeti sakhilabhāve. Satāti satisampannena.

我來翻譯這段巴利文： 1376. 何何初道等智由何何結等應斷法破滅去,彼彼法彼彼無餘智由如是善我顯示。 1383. 遍知現觀即遍斷知。苦現觀即苦通達。 1394. 何瑜伽者此知益修林應修知知實一向樂俱益至,心暗最上劣除滅無諍足處足無諍身離足應行應知足涅槃至達及。 如是阿毗達摩復注 煩惱斷顯釋竟。 第二十三品。 第二十四品 緣顯釋 1395. 色色即色色。無色名。 1396. 雜即名色雜義。 1397. 三五及即十五及。 1399. 一即業緣。二時即過去現在時力二時屬。顯即世尊說。 如是阿毗達摩復注 緣顯釋竟。 第二十四品。 結語顯釋 1401. 善慧慧思覺即善慧妙慧詩人慧思覺。疑癡滅即疑愚癡滅。惡慧慧大暗滅即惡慧愚大暗似慧滅。利慧光作即利智者利慧光作。 1402. 善慧名比丘無等由無等供養我請由何因,從彼因此阿毗達摩行。句從句即分從分。益顯修即益顯示修由我造。或我善慧比丘無等由尊請由何,從彼。 1405. 三種語道行即語道言義文理力三行。 1406. 部異見即餘部見。言道依即言續依。 1410. 不雜族眾即不雜族遍。善凈冷水即甜冷水。 1411. 狹小即障礙。 1412. 開羅莎山峰相樓莊嚴即銀山頂似樓嚴飾。 1413. 種種相妙相城門即種種形妙護門樓。 1414. 節儉即節儉行。柔和即柔和性。念即念具。

1415.Vassavalāhakā devāti vassavalāhakabhūtā devā amarā.

Nigamanakathāvaṇṇanā niṭṭhitā.

Abhidhammāvatārapurāṇaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammāvatāra-abhinavaṭīkā

(Paṭhamo bhāgo)

Ganthārambhakathā

(Ka) visuddhakaruṇāñāṇaṃ , buddhaṃ sambuddhapūjitaṃ;

Dhammaṃ saddhammasambhūtaṃ, vande saṃghaṃ niraṅgaṇaṃ.

(Kha) sāriputtaṃ mahātheraṃ, pariyattivisāradaṃ;

Namāmi santavuttiṃ me, guruṃ gāravabhājanaṃ.

(Ga) vandantena mayā evaṃ,

Yā laddhā puññasampadā;

Hitvā tassānubhāvena,

Antarāye asesato.

(Gha) mahāvihāravāsīnaṃ , therānaṃ thirasīlinaṃ;

Vaṃsālaṅkārabhūtena, bhūtānuggahakārinā.

(Ṅa) therena buddhadattena, racitaṃ yaṃ manoramaṃ;

Piṭake abhidhammasmiṃ, otārupāyabhāvato.

(Ca) abhidhammāvatāroti, laddhanāmena vissutaṃ;

Nānānipuṇagambhīranayaṃ pakaraṇuttamaṃ.

(Cha) atthasaṃvaṇṇanaṃ tassa, ārabhissaṃ yathābalaṃ;

Pāmojjajananatthāya, ābhidhammikabhikkhunanti.

Ganthārambhakathāvaṇṇanā

我來翻譯這段巴利文： 1415. 雨雲天即雨雲位天神。 結語顯釋竟。 阿毗達摩行古注竟。 禮敬彼世尊阿羅漢正等正覺 阿毗達摩行新注 (第一部) 書開始語 (甲) 清凈悲智,佛正覺敬; 法正法生,禮僧無垢。 (乙) 舍利弗大上座,教法通達; 我禮寂行我,師敬處。 (丙) 我如是禮敬, 何得福圓滿; 舍由彼威力, 障礙無餘。 (丁) 大寺住,上座堅戒; 傳承莊嚴位,利益眾生作。 (戊) 上座覺授,造何意悅; 藏阿毗達摩中,入方便性由。 (己) 阿毗達摩行即,得名聞; 種種細深,理勝論。 (庚) 義釋彼,我將始如力; 為生喜悅,阿毗達摩比丘。 書開始語顯釋

1. Paramanipuṇavicittanayasamannāgataṃ sakasamayasamayantaragahanaviggāhaṇasamatthaṃ suvimalavipulapaññāveyyattiyajananaṃ pakaraṇamidamārabhantoyamācariyo paṭhamaṃ tāva ratanattayappaṇāmakaraṇena antarāyanivāraṇañceva paññāpāṭavañca pattheti. Ratanattayappaṇāmo hi atthato paṇāmakiriyābhinipphādikā kusalacetanā. Sā ca vandaneyyavandakānaṃ khettajjhāsayasampadāhi diṭṭhadhammavedanīyabhūtā yathāladdhasampattinimittakassa kammassa anubalappadānavasena tannibbattitavipākasantatiyā antarāyakarāni upapīḷakaupacchedakakammāni paṭibāhitvā tannidānānaṃ yathādhippetasiddhivibandhakānaṃ rogādiantarāyānamappavattiṃ sādheti, rāgādimalavikkhālanena ca cittasantānaṃ parisodhetvā tannissitāya paññāya yathādhippetasiddhisampādakaṃ tikkhavisadabhāvamāvahati. Kiñci āciṇṇametaṃ paṇḍitānaṃ, yadidaṃ ganthasamārambhe ratanattayappaṇāmakaraṇaṃ, tasmā sappurisācārānurakkhaṇatthañca ādimhi ratanattayavandanā āraddhāti evamādinā aññānipi bahūni payojanāni niddhāretabbāni. Tāni pana tattha tattha bahudhā vitthāritānīti taṃ papañcaparissamaṃ ṭhapetvā yathānuppattameva tāva vaṇṇayissāma.

Ettha ca ratanattayappaṇāmaṃ kattukāmo tathāgatamūlakattā sesaratanānaṃ paṭhamaṃ tāva tathāgatassa thomanāpubbaṅgamaṃ paṇāmamārabhanto āha 『『anantakaruṇāpañña』』ntiādi. Thomanāpubbaṅgamena hi paṇāmena satthu guṇātisayayogo, tato cassa anuttaravandanīyabhāvo, tena ca attano vandanāya khettaṅgatabhāvo, khettaṅgatāya ca vandanāya yathādhippetanipphattiyā hetubhāvo ca dassito hoti.

Tattha vanditvāti pubbakālakiriyāniddeso. Tassa pana osānagāthāyaṃ 『『pavakkhāmī』』ti iminā aparakālakiriyāvacanena saha sambandho. Buddhanti vandanakiriyāya kammaniddeso. 『『Anantakaruṇāpañña』』ntiādikaṃ pana tabbisesanaṃ. Tattha kiratīti karuṇā, paradukkhaṃ vikkhipati apanetīti attho. Kirīyati dukkhitesu pasārīyatīti vā karuṇā. Atha vā karotīti karuṇā, paradukkhe sati sādhūnaṃ kampanaṃ hadayakhedaṃ janayatīti attho. Kiṇātīti vā karuṇā, parassa dukkhaṃ paccayavekallakaraṇato hiṃsatīti attho. Pajānātīti paññā, yathāsabhāvaṃ pakārehi paṭivijjhatīti attho. Karuṇā ca paññā ca karuṇāpaññā, natthi etāsaṃ antoti anantā, anantā karuṇāpaññā etassāti anantakaruṇāpañño, taṃ anantakaruṇāpaññaṃ.

Ettha ca uppādavayantatāvasena ceva santatipariyosānavasena ca satipi bhagavato karuṇāpaññānaṃ sapariyantabhāve anantārammaṇesu pavattanato anantatā veditabbā. Sammāsambuddhassa hi sabbasattānaṃ dukkhāpanayanākārappavattā anaññasādhāraṇā mahākaruṇā kañci sattaṃ avajjetvā sabbesu sattesu niravasesena pavattati, tathā sabbadhammasabhāvabodhanasamatthā sabbaññutaññāṇasaṅkhātā paññāpi sakalañeyyadhammesu anavasesato pavattati, tasmā anantārammaṇappavattakaruṇāñāṇavantatāya anantakaruṇāpañño bhagavā. Karuṇāpaññāggahaṇena cettha bhagavato sabbalokiyalokuttaraguṇasampatti dassitā hoti. Tathā hi karuṇāggahaṇena lokiyesu mahaggatabhāvappattāsādhāraṇaguṇadīpanato sakalalokiyaguṇasampatti dassitā, paññāggahaṇena sabbaññutaññāṇapadaṭṭhānamaggañāṇadīpanato sabbalokuttaraguṇasampatti dassitāti.

我來 譯這段巴利文： 1. 具足最精細種種理,自宗他宗深理通達能,善凈廣慧辯生,論此始此師首先以寶三禮敬作由障礙止息及慧利求。寶三禮敬即義由禮敬業成就善思。彼及應禮禮者田意樂圓滿由現法受位由如得圓滿因業力給與力由彼生異熟相續障礙作逼惱斷絕業遮由彼因如所欲成就障礙病等障礙不轉成就,貪等垢洗由及心相續清凈由彼依慧由如所欲成就成就利凈性引。何慣習此智者,此即書始寶三禮敬作,故善人行護故及始寶三禮敬始即如是等余亦多利益應確定。彼而彼彼多種廣說即彼廣大疲勞置如生即先釋。 此及寶三禮敬欲作如來根由余寶首先如來贊前行禮始說"無邊悲慧"等。贊前行由即禮由師功德勝結合,從彼及彼最上應禮性,彼及自禮田性,田性及禮由如所欲成就因性及顯有。 彼禮即前時業顯。彼而終偈"我將說"即此與后時業說俱結合。佛即禮業業顯。"無邊悲慧"等而彼別。彼散即悲,他苦散除即義。散於苦者散即悲。或作即悲,他苦有時善者動心憂生即義。或買即悲,他苦緣缺作由害即義。知即慧,如自性種種由通達即義。悲及慧即悲慧,無此等邊即無邊,無邊悲慧此即無邊悲慧,彼無邊悲慧。 此及生滅邊性力及相續終力及雖有世尊悲慧有邊性無邊所緣中轉由無邊性應知。正等覺即一切有情苦除行轉無他共大悲不捨任何有情一切有情無餘轉,如是一切法自性覺能一切智智名慧亦一切所知法無餘轉,故無邊所緣轉悲智具性由無邊悲慧世尊。悲慧取由及此世尊一切世間出世間功德圓滿顯有。如是悲取由世間中廣大性得無共功德顯由一切世間功德圓滿顯,慧取由一切智智基道智顯由一切出世間功德圓滿顯。

Apica sabbabuddhaguṇānaṃ karuṇā ādi, paññā pariyosānaṃ. Mahākaruṇāsañcoditamānaso hi bhagavā saṃsārapaṅkato sattānaṃ samuddharaṇatthāya katābhinīhāro anupubbena pāramiyo pūretvā anuttarasammāsambodhiyā adhigamena sakalabuddhaguṇe paṭilabhi. Iti sakalabuddhaguṇānaṃ tannidānabhāvato karuṇā sabbabuddhaguṇānamādi, sabbaññutaññāṇapadaṭṭhānassa pana maggañāṇassa paṭilabhanato uttarikaraṇīyābhāvato paññā pariyosānaṃ. Ādipariyosānadassanena ca sakalabuddhaguṇā nayato dassitā honti. Nayaggāho eva hi sabbabuddhaguṇānaṃ dassanupāyo, itarathā tādisassa sabbaññubuddhassapi vacanapathātītaṃ tathāgataguṇaṃ anupadaṃ vaṇṇento ko nāma pariyosānamāharituṃ sakkuṇeyyāti.

Evaṃ karuṇāpaññāmukhena saṅkhepato sakalabuddhaguṇehi bhagavantaṃ thometvāpi puna attano buddhaguṇasaṃkittane atittābhāvena ceva paresañca pasādabāhullajananatthaṃ tadantogadhepi visiṭṭhaguṇe padhānabhāvena nīharitvā dassento āha 『『tathāgata』』ntiādi. Tattha 『『tathāgata』』nti tathā āgatatādīhi aṭṭhahi kāraṇehi tathāgataṃ. Vuttañhetaṃ (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; bu. vaṃ. aṭṭha. 1.2 nidānakathā; a. ni. aṭṭha. 1.1.170) –

『『Aṭṭhahi kāraṇehi bhagavā tathāgato, tathā āgatoti tathāgato, tathā gatoti tathāgato, tathalakkhaṇaṃ āgatoti tathāgato, tathadhamme yāthāvato abhisambuddhoti tathāgato, tathadassitāya tathāgato, tathavāditāya tathāgato, tathākāritāya tathāgato, abhibhavanaṭṭhena tathāgato』』ti.

『『Kathaṃ bhagavā tathā āgatoti tathāgato? Yathā sabbalokahitāya ussukkamāpannā purimakā sammāsambuddhā āgatā, kiṃ vuttaṃ hoti? Manussattādiaṭṭhaṅgasamannāgatena yena abhinīhārena te bhagavanto āgatā, teneva ca abhinīhārena ayampi bhagavā āgato, yathā ca te bhagavanto samatiṃsa pāramiyo pūretvā pañcamahāpariccāgādīni sampādetvā āgatā, yathā ca te sattatiṃsa bodhipakkhiyadhamme bhāvetvā brūhetvā āgatā, tathā ayampi bhagavā āgatoti evaṃ tāva tathā āgato』』ti tathāgato. (1)

『『Kathaṃ tathā gatoti tathāgato? Yathā sampatijātā te bhagavanto sattapadavītihārena gatā, yathā vā te samathavipassanāmaggehi taṃ taṃ akusalapakkhaṃ vidhamitvā gatā, tathā ayampi bhagavā gato, evaṃ tathā gatoti tathāgato. (2)

『『Kathaṃ tathalakkhaṇaṃ āgatoti tathāgato? Yasmā tesaṃ tesaṃ dhammānaṃ yaṃ sabhāvasarasalakkhaṇaṃ tathaṃ avitathaṃ, tañcesa tathalakkhaṇaṃ āgato yāthāvato adhigato, tasmā tathalakkhaṇaṃ āgatoti tathāgato gamanatthānaṃ bujjhanatthasambhavato. Tathā hi vadanti 『ye gatiatthā, te bujjhanatthā. Ye bujjhanatthā, te gatiatthā』ti. (3)

『『Kathaṃ tathadhamme yāthāvato abhisambuddhoti tathāgato? Yasmā 『idaṃ dukkhanti, bhikkhave, tathametaṃ avitathameta』ntiādivacanato (saṃ. ni.

我來翻譯這段巴利文： 又復一切佛功德悲為始,慧為終。大悲所動意即世尊生死泥從有情拔濟故作決意次第圓滿諸波羅蜜無上正等正覺證得由一切佛功德獲得。如是一切佛功德彼因性由悲一切佛功德始,一切智智基道智獲得由更上應作無由慧終。始終顯示由及一切佛功德理由顯有。理取即一切佛功德見方便,否則如是一切智佛亦語路超 如來功德隨道贊誰名能得終。 如是悲慧門由略說一切佛功德由世尊贊亦復自佛功德稱不足性由及及他信多生故彼攝亦勝功德主性由引顯說"如來"等。彼"如來"即如來等由八因由如來。說此即- "八因由世尊如來,如來即如來,如去即如來,如相來即如來,如法如實現覺即如來,如見性由如來,如說性由如來,如作性由如來,勝義由如來"。 "何世尊如來即如來?如一切世間利由勤入前正等覺來,何說有?人性等八支具由何決意彼等世尊來,彼即及決意由此亦世尊來,如及彼等世尊三十波羅蜜圓滿五大舍等成就由來,如及彼等三十七菩提分法修增由來,如此亦世尊來即如是首先如來即如來。(1) 何如去即如來?如生已彼等世尊七步游由去,如或彼等止觀道由彼彼不善分破由去,如此亦世尊去,如是如去即如來。(2) 何如相來即如來?由彼等彼等法何自性本相如不虛,彼及此如相來如實證得,故如相來即如來去義覺義有由。如是說'何去義,彼覺義。何覺義,彼去義'。(3) 何如法如實現覺即如來?由'此苦即比丘如此不虛此'等說由;

5.1090) 『avijjāya saṅkhārānaṃ paccayaṭṭho saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho tatho avitatho anaññatho』tiādivacanato ca tathadhammasaṅkhāte saccapaṭiccasamuppāde yāthāvato āgato abhisambuddho, tasmā tathadhamme yāthāvato abhisambuddhoti tathāgato. (4)

『『Kathaṃ tathadassitāya tathāgato? Yasmā aparimāṇāsu lokadhātūsu aparimāṇānaṃ sattānaṃ chadvāraggahite ārammaṇe aviparītameva passati jānāti, ñatvā ca panevaṃ 『katamaṃ taṃ rūpāyatanaṃ, yaṃ catunnaṃ mahābhūtānaṃ upādāyā』tiādinā (dha. sa. 616 ādayo) tathamesa aviparītaṃ vibhajati dasseti, tasmā tathaṃ āgacchati passati jānāti, taṃ vā āgamayati dassetīti tathāgatoti evaṃ tathadassitāya tathāgato. (5)

『『Kathaṃ tathavāditāya tathāgato? Yasmā esa abhisambodhito yāva parinibbānā rāgamadādinimmathanavasena ekasadisameva dhammaṃ tathaṃ avitathaṃ bhāsati, tasmā tathaṃ gadati, tatho aviparīto āgadovacanametassāti vā da-kārassa ta-kāraṃ katvā tathāgatoti vuttoti evaṃ tathavāditāya tathāgato. (6)

『『Kathaṃ tathākāritāya tathāgato? Bhagavā hi 『yathā vādī tathā kārī』ti (a. ni. 4.23; cūḷani. posālamāṇavapucchāniddesa 83) vacanato attano vācāya anurūpameva karoti, tasmā yathā vācā, tathā kāyopi gato pavatto imassāti tathāgatoti evaṃ tathākāritāya tathāgato. (7)

『『Kathaṃ abhibhavanaṭṭhena tathāgato? Yasmā panesa anupamāya sakalalokiyalokuttaraguṇasampadāya samannāgatattā sadevakaṃ lokaṃ abhibhuyya pavattati, tasmā abhibhavanaṭṭhena tathāgatoti vuccatī』』ti.

Tatrevaṃ padasiddhi veditabbā – agado viyāti agado, desanāvilāso ceva puññussayo ca. Tena hesa mahānubhāvo bhisakko viya dibbāgadena sappe sabbaparappavādino, sadevakañca lokaṃ abhibhavati. Iti sabbalokābhibhavane tatho aviparīto yathāvutto agado etassāti da-kārassa ta-kāraṃ katvā tathāgatoti vuccatīti ayamettha saṅkhepo. Vitthāro pana dīghāgamasaṃvaṇṇanādīsu gahetabbo. Āha cettha –

『『Yatheva lokamhi vipassiādayo,

Sabbaññubhāvaṃ munayo idhāgatā;

Tathā ayaṃ sakyamunīpi āgato,

Tathāgato vuccati tena cakkhumā. (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.12; a. ni. aṭṭha. 1.1.170; bu. vaṃ. aṭṭha. 1.2 nidānakathā);

『『Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathā gato tena tathāgato mato.

『『Tathañca dhātvāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jinoyamāgato,

Tathāgato vuccati sakyapuṅgavo.

『『Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññañeyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

『『Anantabhedāsupi lokadhātusu,

Jinassa rūpāyatanādigocare;

Vicittabhede tathameva dassanaṃ,

Tathāgato tena samantalocano.

『『Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanulomamattano;

Guṇehi lokaṃ abhibhuyyirīyati,

Tathāgato tenapi lokanāyako』』ti. (itivu. aṭṭha. 38; dī. ni. ṭī.

我來翻譯這段巴利文： 5.1090)'無明由行緣義行無明緣生起義如不虛無他'等說由及如法名諦緣起如實來現覺,故如法如實現覺即如來。(4) "何如見性由如來?由無量世間界中無量有情六門所攝所緣不顛倒見知,知及如是'何彼色處,何四大種取由'等由如此不顛倒分別顯示,故如來見知,彼或來顯示即如來即如是如見性由如來。(5) "何如說性由如來?由此現覺從至涅槃貪慢等破力由一相即法如不虛說,故如說,如不顛倒來說此即或達字作塔字作由如來即說即如是如說性由如來。(6) "何如作性由如來?世尊即'如說如作'即說由自語隨順即作,故如語,如身亦去轉此即如來即如是如作性由如來。(7) "何勝義由如來?由此無比一切世間出世間功德圓滿具足由天人世間勝由轉,故勝義由如來即說"。 彼如是語成就應知 - 藥如即藥,說趣及福依。彼由此大威神醫如天藥由蛇一切他說,天人及世間勝。如是一切世間勝中如不顛倒如說藥此即達字作塔字作由如來即說即此此略。廣而長部疏等中應取。說及此 - "如世中毗婆尸等, 一切智性牟尼此來; 如此釋迦牟尼亦來, 如來說彼由具眼。 "斷欲等垢如去, 定智由毗婆尸等; 大仙釋迦牟尼持光, 如去彼由如來思。 "如及界處等相, 自性共別分由; 自覺智由勝此來, 如來說釋迦尊。 "如諦普眼由, 如此緣性及一切; 無他知由由顯, 如實由彼勝如來。 "無邊別亦世間界, 勝色處等境; 種種別如即見, 如來彼由普眼。 "由及法如即說, 作語隨順自; 功德由世間勝行, 如來彼亦世間導"。

1.7);

Kenaci guṇena attano visiṭṭhassa kassaci abhāvato natthi etassa uttaroti anuttaro. Bhagavato hi avīcito paṭṭhāya yāva bhavaggaṃ tiriyaṃ aparimāṇāsu lokadhātūsu na koci kenaci guṇena samasamopi atthi, kuto pana uttaritaro. Yathāha –

『『Rūpe sīle samādhimhi, paññāya ca asādiso;

Vimuttiyā samasamo, dhammacakkappavattane』』ti.

Vinditvāti tīhi vandanāhi tanninnatādivasena namassitvā. Kāyavacīmanodvāravasena hi tisso vandanā. Yathāha 『『tisso imā, bhikkhave, vandanā kāyena vandati, vacasā vandati, manasā vandatī』』ti. Tattha buddhādiguṇārammaṇā kāmāvacarakusalakiriyānamaññatarā cetanā kāyaviññattiṃ samuṭṭhāpetvā kāyadvārappavattivasena uppannā kāyavandanāti vuccati, sāyeva vacīviññattiṃ samuṭṭhāpetvā vacīdvārappavattivasena uppannā vacīvandanāti, ubhayaviññattiyo pana asamuṭṭhāpetvā kevalaṃ manodvārappavattivasena uppannā manovandanāti. Sirasāti uttamaṅgena karaṇabhūtena. Abujjhi, bodhetīti vā buddho. Ayañhi catusaccadhamme sayampi abujjhi, parepi bodheti , tasmā bujjhanabodhanaṭṭhena 『『buddho』』ti vuccati. Yathāha 『『bujjhitā saccānīti buddho, bodhetā pajāyāti buddho』』ti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma.

我來翻譯這段巴利文： 1.7） 任何功德自勝任何無由無此上即無上。世尊即無間從乃至有頂橫無量世間界中無任何任何功德相等亦自有,何況更上。如說 - "色戒定中,慧及無等; 解脫相等,法輪轉中"。 禮即三禮由彼傾等力由敬。身語意門力由即三禮。如說"此三,比丘禮身由禮,語由禮,意由禮"。彼佛等功德所緣欲界善作任一思身表生由身門轉力由生身禮即說,彼即語表生由語門轉力由生語禮即,二表而不生由唯意門轉力由生意禮即。頭即上分具作性。覺,覺即或佛。此即四諦法自亦覺,他亦覺,故覺覺義由"佛"即說。如說"覺諦即佛,覺眾生即佛"。

1.162). Atha vā budha-saddassa jāgaraṇavikasanatthesupi pavattanato abujjhi savāsanasammohaniddāya accantaṃ vigato, buddhiyā vikasitavāti vā buddho. Bhagavā hi vatthusabhāvadassanavibandhikāya avijjāsaṅkhātāya niddāya ariyamaggañāṇena saha vāsanāya samucchinnattā tato accantaṃ vigato. Paramarucirasirisobhaggasamāgamena vikasitamiva padumaṃ aparimitaguṇagaṇālaṅkatasabbaññutaññāṇasamāgamena vikasito vikāsamanuppatto, tasmā jāgaraṇavikasanatthavasenapi 『『buddho』』ti vuccati.

Ettāvatā ca dvīhi ākārehi bhagavato thomanā katā hoti attahitasampattito, parahitapaṭipattito ca. Tāsu attahitasampatti anāvaraṇañāṇādhigamo savāsanasakalasaṃkilesānamaccantappahānaṃ anupādisesanibbānādhigamo ca, parahitapaṭipatti pana āsayappayogavasena duvidhaṃ parahitasamīhanaṃ. Tattha dhammadesanāya abhājanesu devadattādīsu virodhisattesupi niccaṃ hitajjhāsayatā aparipākagatindriyānaṃ indriyaparipākakālāgamanañca āsayo nāma. Tadaññasattānaṃ pana lābhasakkārādinirapekkhacittassa yānattayamukhena sabbadukkhaniyyānikadhammadesanā payogo nāma. Duvidhāsu panetāsu parahitapaṭipattīsu, tividhāsu ca attahitasampattīsu anantakaruṇā-vacanena, tathā āgataṭṭhena ca tathāgata-saddena āsayavasena parahitapaṭipatti dassitā, bodhanaṭṭhena buddha-saddena, tathadassanaṭṭhena ca tathāgataṭṭhena ca tathāgatasaddena payogavasena, anantapaññā-vacanena, ñāṇagatidīpakena tathāgata-saddena, bujjhanajāgaraṇavikasanaṭṭhena ca buddha-saddena tividhāpi attahitasampatti, anuttaravacanena ca attahitaparahitasampatti pakāsitāti veditabbā.

Apica hetuphalasattūpakārasampadāvasena tīhākārehipi bhagavato thomanā pavattatīti taṃvasenapettha thomanā daṭṭhabbā. Tattha hetusampadā nāma mahākaruṇāsamāyogo, bodhisambhārasambharaṇañca tammūlakattā sakalabuddhaguṇānaṃ. Phalasampadā pana catubbidhā ñāṇasampadā, pahānasampadā, ānubhāvasampadā, rūpakāyasampadā cāti. Tāsu sabbaññutaññāṇapadaṭṭhānaṃ maggañāṇaṃ, maggañāṇapadaṭṭhānaṃ sabbaññutaññāṇaṃ, tammūlakāni ca dasabalādiñāṇāni ñāṇasampadā nāma. Aggamaggabhāvanāya sabbakilesānaṃ saha vāsanāhi anuppattidhammatāpādanaṃ pahānasampadā. Acinteyyāparimitānaṃ sabbalokahitānaṃ nipphādane, sadevakalokābhibhavane ca ādhipaccaṃ ānubhāvasampadā. Sakalalokanayanābhisekabhūtā pana lakkhaṇānubyañjanapaṭimaṇḍitā attabhāvasampatti rūpakāyasampadā nāma. Sattūpakāro heṭṭhā vuttaparahitapaṭipattivaseneva veditabbo. Imāsu pana anantakaruṇā-vacanena, tathā āgataṭṭhena ca tathāgata-saddena hetusampadā dassitā. Phalasampadāsu ñāṇasampadā ceva pahānasampadā ca anantapaññā-vacanena, abhisamayaparidīpakena tathāgatasaddena, bujjhanajāgaraṇavikasanaṭṭhena, ca buddha-saddena dassitā, ānubhāvasampadāpi abhibhavanaṭṭhena tathāgata-saddena, anuttara-vacanena ca vibhāvitā, rūpakāyasampadā pana rūpaggappattidīpakena anuttara-saddena dassitāti daṭṭhabbaṃ.

我來 譯這段巴利文： 1.162）或復覺音覺悟開敷義中亦轉由覺有習眠癡睡究竟離,覺由開敷即或佛。世尊即事自性見障礙無明名睡聖道智由有習斷故由彼究竟離。最勝喜吉祥美聚由開敷如蓮無量功德眾莊嚴一切智智聚由開敷至開敷,故覺悟開敷義由亦"佛"即說。 如是及二行由世尊贊作有自利圓滿由,利他行由及。彼自利圓滿無礙智證得有習一切煩惱究竟斷無餘依涅槃證得及,利他行而意樂加行力由二種利他求。彼法說由非器提婆達多等怨敵有情中亦常利益意樂性未熟根者根成熟時待及意樂名。彼余有情而利養恭敬等無依心三乘門由一切苦出離法說加行名。二種而此利他行中,三種及自利圓滿中無邊悲說由,如來義由及如來音由意樂力由利他行顯。覺義由佛音由,如見義由及如來義由及如來音由加行力由,無邊慧說由,智趣顯如來音由,覺覺悟開敷義由及佛音由三種亦自利圓滿,無上說由及自利利他圓滿顯即應知。 又復因果有情利益圓滿力由三行亦由世尊贊轉即彼力由此贊應見。彼因圓滿名大悲相應,菩提資糧積集及彼根由一切佛功德。果圓滿而四種智圓滿,斷圓滿,威力圓滿,色身圓滿及即。彼一切智智基道智,道智基一切智智,彼根及十力等智智圓滿名。勝道修由一切煩惱有習由不生法性得斷圓滿。不可思議無量一切世間利成就,天人世間勝由及自在威力圓滿。一切世間眼灌頂位而相好莊嚴自體圓滿色身圓滿名。有情利益下說利他行力由即應知。此而無邊悲說由,如來義由及如來音由因圓滿顯。果圓滿中智圓滿及斷圓滿及無邊慧說由,現觀顯如來音由,覺覺悟開敷義由,及佛音由顯,威力圓滿亦勝義由如來音由,無上說由及顯示,色身圓滿而色勝得顯無上音由顯即應見。

Evaṃ buddharatanassa thomanāpubbaṅgamaṃ paṇāmaṃ katvā idāni sesaratanānampi paṇāmamārabhanto āha 『『dhammaṃ sādhugaṇampi cā』』ti. Bhagavato thomanena ca svākkhātatādayo dhammaguṇā, suppaṭipannatādayo saṅghaguṇā ca dassitā honti tappabhavassa anaññathābhāvatoti na tesaṃ visuṃ thomanā katā. Adhigatamagge sacchikatanirodhe puggale yathānusiṭṭhaṃ paṭipajjamāne ca apāyadukkhesu ceva vaṭṭadukkhesu ca apatamāne katvā dhāretīti dhammo, so catunnaṃ ariyamaggānaṃ, catunnañca sāmaññaphalānaṃ, nibbānassa, pariyattidhammassa ca vasena dasavidho. Vuttañhetaṃ chattavimāne –

『『Rāgavirāgamanejamasokaṃ,

Dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ,

Dhammamimaṃ saraṇatthamupehī』』ti. (vi. va. 887);

Ettha hi kāmarāgādibhedo sabbopi rāgo virajjati etenāti 『『rāgavirāgo』』ti maggo kathito. Ejāsaṅkhātāya taṇhāya, antonijjhānalakkhaṇassa ca sokassa taduppattiyaṃ sabbaso parikkhīṇattā 『『anejamasoka』』nti phalaṃ kathitaṃ. Kenaci paccayena asaṅkhatattā 『『dhammamasaṅkhata』』nti nibbānaṃ vuttaṃ. Avirodhadīpanato pana atthabyañjanassa sampannatāya, pakaṭṭhaguṇavibhāvanato suṭṭhu vibhajitattā ca 『『appaṭikūla』』ntiādinā sabbopi pariyattidhammo kathito. Tattha ariyamagganibbānāni nippariyāyeneva apāyādito dhāraṇato dhammo, phalapariyattiyo pana pariyāyena. Tathā hettha dhāraṇaṃ nāma apāyādinibbattakakilesaviddhaṃsanaṃ. Iti ariyamaggassa kilesasamucchedakatāya, nibbānassa ca ālambaṇabhāvena tassa tadatthasiddhihetutāyapi ubhinnampi nippariyāyato labbhati. Itaresu pana ariyaphalassa maggena samucchinnakilesānaṃ paṭipassaddhakiccatāya, maggānukūlappavattito pariyattidhammassa ca tadadhigamahetutāyāti ubhinnampi pariyāyatova labbhatīti.

Attahitaparahitaṃ sādhentīti sādhū, tesaṃ gaṇo samudāyoti sādhugaṇo, sādhu cāyaṃ gaṇo cāti vā sādhugaṇo, sādhuno vā sammāsambuddhassa āyatto gaṇo tassa orasaputtabhāvatoti sādhugaṇo. So pana catunnaṃ ariyamaggasamaṅgīnaṃ, catunnañca phalasamaṅgīnaṃ vasena aṭṭhavidho ariyasaṅgho, taṃ sādhugaṇaṃ. Picāti nipātasamudāyo, eko vā nipāto, tiṇṇaṃ ratanānaṃ vandanakiriyāya sampiṇḍanattho. Keci 『『gaṇo』』ti idha pakaraṇatova ariyagaṇapuggalova labbhatīti sādhūti bhāvanapuṃsakavasena 『『vanditvā』』ti iminā saha yojenti, tadā pana sādhūti bhayalābhādivirahena sakkaccaṃ ādaranti attho.

我來為您直譯這段巴利文： 如是讚歎佛寶為先導而作禮敬后，現在開始對其餘諸寶作禮敬，說道"法和善眾"。通過對世尊的讚歎，已顯示法的善說等功德，以及僧伽的善行道等功德，因為這些功德的根源不會有所改變，所以不對它們作個別的讚歎。法，是指能使已證得聖道、已現證滅諦的諸位補特伽羅按照教導而行道，使他們不墮入諸惡趣之苦及輪迴之苦而住持，這法有十種：即四聖道、四沙門果、涅槃和教法。正如在《遮多精舍經》中所說： "離貪無動無憂愁， 無為之法無違逆； 甘美精通善分別， 皈依此法為解脫。" 此中，"離貪"是說聖道，因為通過此道而離一切貪，包括欲貪等。"無動無憂"是說聖果，因為在證得時完全斷盡了稱為動搖的渴愛，以及以內在焦慮為相的憂愁。"無為之法"是說涅槃，因為它不由任何因緣所造作。而"無違逆"等詞是說一切教法，因為它顯示無諍，具足義理和文句，以及由於善巧分別殊勝功德。其中，聖道和涅槃因為直接地從惡趣等保護，所以是無譬喻的法；而果和教法則是譬喻的法。這裡所說的保護是指摧毀能導致惡趣等的煩惱。如是，由於聖道能斷除煩惱，涅槃作為其所緣而成為實現彼果的因，故二者都是無譬喻的法。至於其他二者，聖果因為能止息已被聖道所斷的煩惱的作用，教法則因隨順聖道而為證得彼果的因，故二者都只是譬喻的法。 善眾，是指成就自利利他者為善，他們的集合為善眾，或說此善者亦即眾，或說依止善者即正等覺者的眾，因為他們是其親生子。這善眾即八種聖僧：具足四種聖道者和具足四種聖果者。"及"是助詞的組合，或是單一助詞，表示合集對三寶的禮敬行為。有些人說，此處"眾"根據上下文只得到聖眾補特伽羅的意思，因此"善"字用中性詞形與"禮敬"連線，這樣"善"的含義就是因為遠離恐懼、利養等而恭敬、尊重。

1. Evaṃ pakaraṇārambhe yathādhippetaṃ ratanattayappaṇāmaṃ katvā idāni yattha pāṭavatthāya idaṃ pakaraṇaṃ paṭṭhapīyati, taṃ saddhiṃ desakadesapaṭiggāhakasampattīhi vibhāvetvā dassento āha 『『paṇḍukambalanāmāyā』』tiādi. Tattha devarājassa paṇḍukambalanāmāya silāya vimale sītale tale nisinno atulavikkamo devadevehi pūjito devadevo devapurakkhato devānaṃ devalokasmiṃ yaṃ dhammaṃ desesīti sambandho.

Ayaṃ panettha attho – paṇḍukambalasarikkhavaṇṇatāya 『『paṇḍukambala』』nti nāmaṃ samaññā etissāti paṇḍukambalanāmā. Sā hi sakkassa tādisapuññānubhāvena nibbattā paṇḍukambalajayasumanapupphasamānena vaṇṇena sabbakālaṃ virocati , pamāṇato pana saṭṭhiyojanāyāmā, paññāsayojanavitthārā, pannarasayojanubbedhā ca hoti. Silāyāti avayavasambandhe sāmivacanaṃ. Tulāya sammito tulyo, na tulyo atulyo, atulyo vikkamo balaṃ etassāti atulyavikkamo. Sammāsambuddhassa hi paramapāramitānubhāvasaṃsiddhena hatthigaṇanāya koṭisahassahatthīnaṃ, purisagaṇanāya dasakoṭisahassapurisānaṃ balehi samappamāṇena kāyabalena, appamāṇena ca ñāṇabalena na kassaci devabrahmādīsu aññatarassa balatulanāya upanetabbaṃ atthi . Atha vā anaññasādhāraṇattā atulyo parakkamasaṅkhāto aparimāṇaguṇavisesāvahena anaññasādhāraṇena sammappadhānena samannāgatattā vā atulyo sammappadhānasaṅkhāto vikkamo imassāti atulyavikkamo. 『『Atulyavikkamo』』ti ca vattabbe gāthābandhavasena ya-kāralopaṃ katvā 『『atulavikkamo』』ti vuttaṃ. Atha vā sammitatthe a-kārapaccayassāpi sambhavato atulo vikkamo assāti 『『atulavikkamo』』ti vuttaṃ.

Dibbantīti devā, pañcakāmaguṇādīhi kīḷanti, tesu vā viharanti, vijayasamatthatāyogena bāhirabbhantarike paccatthike vijetuṃ icchanti, issariyadhanādisakkāradānaggahaṇaṃ, taṃtaṃatthānusāsanañca karontā voharanti, puññañāṇānubhāvappattāya jutiyā jotenti, yathādhippetañca visayaṃ appaṭighātena gacchanti, yathicchitanipphādane ca sakkontīti attho. Atha vā devanīyā taṃtaṃbyasananittharaṇatthikehi 『『saraṇaṃ parāyaṇa』』nti gamanīyā, abhitthavanīyā sobhāvisesayogena kamanīyāti vā devā, te tividhā – sammutidevā upapattidevā visuddhidevāti. Tattha sammutidevā nāma mahāsammatādayo khattiyā. Upapattidevā nāma cātumahārājike upādāya taduttaridevā. Visuddhidevā nāma khīṇāsavā. Idha pana upapattidevā daṭṭhabbā. No ca kho tepi avisesena, ṭhapetvā pana yāmādike cātumahārājikatāvatiṃsavāsinova adhippetā. Tesaṃ catūhi saṅgahavatthūhi rañjanato rājā, devānaṃ rājā issaro devarājā, tassa devarājassa, 『『sakkassa devarañño』』ti adhippāyo. Na hi aññesaṃ devalokesu nisinno bhagavā abhidhammapiṭakaṃ desesīti.

我來為您直譯這段巴利文： 2. 如是在論著開端作了如所欲的三寶禮敬后，現在為顯示此論著為何處所建立以求精通，連同說法者、處所和聽法者的圓滿功德而顯示，說道"在名為班度甘跋羅"等。其中，文義相連為：具無比威力者、為諸天神所供養的天中天、為諸天神所圍繞，在天界坐于天王的名為班度甘跋羅的清凈清涼石座上，對諸天神所說之法。 這裡的含義是：因具有與班度甘跋羅相似的顏色，故名為"班度甘跋羅"，這是其通稱。此石座因帝釋天如是福德威力而產生，常以如班度甘跋羅勝華花相似的顏色光耀，其量度長六十由旬，寬五十由旬，高十五由旬。"石座"是部分關係的所有格。"無比威力"，即"可度量"意為"相等"，"不相等"即"無比"，"威力"即"力量"，具此者即"無比威力者"。因為正等覺者以最上波羅蜜威力所成就的身力，以象力計算等於十萬億象的力量，以人力計算等於十萬億人的力量，以及無量的智力，在諸天、梵天等中無有任何一位可與之力量相比。或者說，因為無與倫比，稱為精進的超越不可量，因具足能帶來無量殊勝功德、無與倫比的正精進，所以其稱為精進的超越是無比的，即"無比威力者"。"無比威力"（atulyavikkamo）本應如是說，但因偈頌格律而省略ya音，故說"atulavikkamo"。或者，因為字首a-也可表示度量義，所以說"具無比威力者"（atulavikkamo）意為"其威力無比"。 "天神"（devā）是指以五欲功德等遊戲，或住于其中，由於具足勝利能力而欲戰勝內外怨敵，作佈施主權、財富等恭敬和領受，以及教導各種義理而言說，以福德智慧威力所得的光輝而照耀，無礙地到達如所欲的境界，能如所欲而成就，此為其義。或者說，天神是應被求度種種災厄者所趨向的"皈依、究竟依止"，或因具殊勝莊嚴而可愛樂、應讚歎。天神有三種：世俗天、生天和清凈天。其中，世俗天是指從大三摩多等剎帝利。生天是指從四大王天以上的天神。清凈天是指諸漏盡者。此處應理解為生天。但也不是無差別地指一切生天，除去夜摩天等，只是指四大王天、三十三天的居民。天王是以四攝事攝受他們的統治者，天神之王即天王，此天王，意指"帝釋天王"。因為世尊不是在其他天界宣說阿毗達摩藏的。

3.Yanti aniyamaniddeso, tassa pana 『『tatthā』』ti iminā niyamanaṃ veditabbaṃ. Yathāvuttānaṃ tiṇṇampi devānaṃ uttamo devo tehi sabbehi adhikataraṃ kīḷanādiyogatoti devadevo, bhagavā. So hi niratisayāya abhiññākīḷāya uttamehi dibbabrahmaariyavihārehi saparasantānasiddhāya pañcavidhamāravijayicchānibbattiyā cittissariyasattadhanādisammāpaṭipattiaveccappasādasakkāradānaggahaṇasaṅkhātena, yathāparādhayathānulomayathādhammānusāsanasaṅkhātena ca vohārātisayena paramāya paññāya ca sarīrappabhāsaṅkhātāya jutiyā anupamāya ñāṇasarīragatiyā māravijayasabbaññutaññāṇaparahitanipphādanesu appaṭihatāya sattiyā ca samannāgatattā sadevakena vā lokena 『『saraṇa』』nti gamanīyato, abhitthavanīyato, bhattivasena kamanīyato ca sabbe te deve tehi tehi guṇehi abhibhuyya ṭhitoti sabbadevehi pūjanīyataro devo , visuddhidevabhāvasaṅkhātassa vā sabbaññuguṇālaṅkārassa adhigatattā aññesañca devānaṃ atisayena devoti devadevo. Devānanti tadā dhammapaṭiggāhakānaṃ dasasahassacakkavāḷādhivāsīnaṃ mātudevaputtappamukhānaṃ upapattidevānaṃ. Visuddhidevānampettha gahaṇanti vadanti. Te pana upapattidevesveva saṅgahitā manussaarahantānaṃ tattha abhāvato . Devadevehīti visuddhidevehi. Visuddhidevā hi vuttanayena itaradevehi sātisayaṃ kīḷanādiyogato idha 『『devadevā』』ti adhippetā, tehi. Pūjitoti pūjitabbo, pūjituṃ arahoti attho. Etena visuddhidevesupi bhagavato aggapuggalataṃ dīpeti. Desesīti madhurakaravīkasaddasadisaṃ brahmassaraṃ nicchārento pakāsesi. Devalokasminti tāvatiṃsadevaloke. Sabhāvasāmaññalakkhaṇaṃ dhāretīti dhammo, kusalādibhedo abhidhammo, idha pana tappakāsakaṃ abhidhammapiṭakaṃ 『『dhamma』』nti vuttaṃ. Tathā hi vakkhati 『『piṭakuttame』』ti. Devapurakkhatoti dasasahassacakkavāḷavāsidibbabrahmehi purakkhato, parivāritoti attho.

Nanu ca 『『devāna』』nti vacaneneva devapurakkhatabhāvo siddhoti kiṃ 『『devapurakkhato』』ti vacanena? Nāyaṃ doso. Bhagavā hi kadāci cūḷapanthakattherādīnaṃ viya parammukhepi nisīditvā obhāsaṃ vissajjetvā sattānaṃ sammukhe nisinnaṃ viya dassento dhammaṃ deseti, kadācipi pārāyanikabrāhmaṇādīnaṃ viya sammukhepi nisīditvā aññehi ca parivuto aññesampi dhammaṃ deseti, idha pana na tathā, devehiyeva parivuto devānaṃ desetīti dassanatthaṃ 『『devapurakkhato』』tipi vattabbamevāti.

我來為您直譯這段巴利文： 3. "此"是不確定的指示，應知它被"彼處"所限定。天中天是三種天神中最上者，因為他比所有這些天神更具有遊戲等特質，即世尊。因為他具足無上神通遊戲、最上天梵聖住、自他相續成就的五種魔王勝利意欲生起、稱為正確實踐七財等自在及領受不壞凈供養等、稱為隨罪隨順如法教導等的殊勝言說、以及最上智慧、稱為身光的光輝、無比的智身行、在降魔、一切知智、成就他利等方面無礙的能力，或因為為含天之世間所趨向為"皈依"，應被讚歎，因信樂而可愛樂，以這些這些功德超越一切天神而住立，故比一切天神更應受供養，或因為已證得稱為清凈天性的一切知功德莊嚴，比其他天神更殊勝地為天，故為天中天。"諸天"是指當時法的聽眾，以摩咄天子為首的住於一萬世界的生天。有人說此處也包含清凈天，但他們已包含在生天中，因為人間阿羅漢不在彼處。"諸天神"是指清凈天，因為如前所說，清凈天比其他諸天更殊勝地具足遊戲等特質，故此處"天神"意指他們。"受供養"即應受供養，意為值得供養。這表明世尊即使在清凈天中也是最上補特伽羅。"宣說"即發出如迦羅頻迦鳥般甜美的梵音而開顯。"天界"即三十三天界。法是指持有自性共相，阿毗達摩是指善等差別，此處說"法"是指開顯此的阿毗達摩藏。如后將說"于諸藏中最上者"。"為天神所圍繞"即為住於一萬世界的天神梵天所圍繞，意為被環繞。 難道不是說了"諸天"就已成就為天神所圍繞的意思，為何還要說"為天神所圍繞"？這不是過失。因為世尊有時如對小道長老等那樣背向而坐，放光后使眾生如見面對而坐般說法，有時如對波羅延婆羅門等那樣面對而坐，被其他眾圍繞而對其他眾說法，但此處不如是，為顯示他僅被天神圍繞而對天神說法，所以也應當說"為天神所圍繞"。

1. Evametasmiṃ pakaraṇe gāravajananatthaṃ tena sampādetabbapāṭavavisayaṃ abhidhammapiṭakaṃ desakādisampattīhi saha vibhāvetvā idāni yathādhippetapakaraṇārambhapayojanābhidhānābhidheyyasotujanasamussāhanakaraṇappakārāni ca vibhāvetuṃ 『『tatthāha』』ntiādi vuttaṃ. Tattha 『『pāṭavatthāyā』』ti iminā pakaraṇārambhapayojanaṃ vuttaṃ. 『『Abhidhammāvatāra』』nti iminā abhidhānābhidheyyāni. 『『Madhura』』ntiādīhi pakaraṇaṃ viseseti. 『『Samāsenā』』ti ca iminā sotujanasamussāhanakaraṇappakārānīti daṭṭhabbaṃ. 『『Aha』』nti kattubhūtaṃ attānaṃ niddisati. Tathā hi yo paro na hoti, so niyakajjhattasaṅkhāto attā 『『aha』』nti vuccati.

Paṭuno bhāvo pāṭavaṃ, taṃyeva attho payojanaṭṭhenāti pāṭavattho, tadatthāya. Taṃ sandhāya vividhanayaggahaṇasamatthassa sutamayañāṇassa uppādanatthanti vuttaṃ hoti. Saṃsāre bhayaṃ ikkhanti, bhindanti vā pāpake akusale dhammeti bhikkhū, tesaṃ. Piṭakañca taṃ uttamañcāti piṭakuttamaṃ, tasmiṃ piṭakuttame, abhidhammapiṭaketi adhippāyo. Tañhi pariyattibhājanatthato piṭakaṃ, tīsu piṭakesu visiṭṭhabhāvato uttamañcāti piṭakuttamaṃ. Tattha pariyattibhājanatthatoti pariyattiatthena ceva bhājanatthena ca. Tathā hi 『『mā piṭakasampadānenā』』tiādīsu (a. ni. 3.66) pariyatti piṭakanti vuccati. 『『Atha puriso āgaccheyya kudālapiṭaka』』ntiādīsu (ma. ni. 1.228; a. ni. 3.70) yaṃ kiñci bhājanampi. Tasmā idampi pariyāpuṇitabbaṭṭhena pariyatti, abhidhammatthānamādhāraṇatthena bhājanañcāti pariyattibhājanatthato piṭakanti vuccati. Tenevāhu –

『『Piṭakaṃ piṭakatthavidū,

Pariyattibbhājanatthato āhu;

Tena samodhānetvā,

Tayopi vinayādayo ñeyyā』』ti. (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha. 1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā);

Visiṭṭhabhāvo panassa lokavohāramatikkamma yathāsabhāvavasena desanato, visiṭṭhadhammakkhandhavibhāvanato ca veditabbo. Ettha hi 『『satto puggalo bhikkhū』』tiādikaṃ lokavohāramatikkamma 『『khandhadhātuāyatana』』ntiādinā yathādhammavaseneva bāhulladesanā pavattā, na itaresu viya yathāvuttavohāravasena, yato idaṃ yathādhammasāsananti vuccati. Sabbasaṅkhatadhammavisiṭṭho cettha paññākkhandho visesato vibhāvito, tasmā tiṇṇampi piṭakānaṃ buddhavacanabhāvepi yathāsabhāvānatikkamadesanādito idameva tīsu piṭakesu visiṭṭhanti yuttaṃ. Apica dhammātirekadhammavisesabhāvato cassa visiṭṭhabhāvo veditabbo. Abhidhamme hi nippadesato khandhāyatanādidhammānaṃ vibhattattā itaradvayato atirekatarā, visiṭṭhā ca pāḷi hoti, tasmā atirekassa, visiṭṭhassa ca pāḷidhammassa vasena idameva tīsu piṭakesu uttamanti vattuṃ vaṭṭati. Yathāvuttavisiṭṭhabhāvayogatoyeva cetaṃ 『『abhidhammapiṭaka』』nti vuccati abhi-saddassa visiṭṭhabhāvajotanato . Apica vuḍḍhimantādidhammānaṃ ettha vuttattā cetaṃ abhidhammapiṭakaṃ. Yathāhu porāṇā –

『『Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

Vuttādhikā ca dhammā, abhidhammo tena akkhāto』』ti. (dī. ni. aṭṭha. 1.paṭhamamahāsaṅgītikathā; pārā. aṭṭha.

我來為您直譯這段巴利文： 4. 如是在此論中為生起恭敬，已連同說法者等的圓滿功德顯示應當通達的阿毗達摩藏是此論的所緣，現在為顯示如所欲的論著開始的目的、名稱、所詮、聽眾的鼓勵作法等，而說"其中說"等。其中，以"為求通達"說明論著開始的目的。以"阿毗達摩入門"說明名稱和所詮。以"甘美"等修飾論著。以"略說"說明聽眾的鼓勵作法，應如是理解。"說"表示自己是作者。如是，非他者的稱為自我內處者說為"我"。 "通達"即"善巧"的狀態，這就是以目的義而言的"通達"，為此目的。意指爲了生起能領會種種方法的聞所成智。"比丘"是指看見輪迴的怖畏，或破除邪惡不善法者，對他們。"最上藏"即是藏且是最上者，於此最上藏，意指阿毗達摩藏。因為它以教法容器義為藏，在三藏中最殊勝故為最上，故稱最上藏。其中"教法容器義"即教法義和容器義。如"不以藏的圓滿"等處，教法稱為藏。如"時有一人持鋤籃來"等處，任何容器也稱為藏。因此這也以應當學習義為教法，以容納阿毗達摩義為容器，故從教法容器義稱為藏。故說： "知藏義者說， 藏從教容義； 由此會通知， 律等三亦然。" 其殊勝性應從超越世間言說而依自性而說，以及顯示殊勝法蘊而知。因為此中多以"蘊、處、界"等如法而說，超越"有情、補特伽羅、比丘"等世間言說，不像其他藏那樣依前述言說，所以這稱為如法教導。這裡特別顯示一切有為法中最殊勝的慧蘊，所以雖然三藏都是佛語，但因為如實不超越而說等原因，這在三藏中最殊勝是合理的。又其殊勝性應從法之超勝和特殊性而知。因為在阿毗達摩中無餘地分別蘊處等諸法，所以比其他二藏更超勝、更殊勝，因此依超勝和殊勝的聖典法，說這在三藏中最上是適當的。正因為具有如上所說的殊勝性，這稱為"阿毗達摩藏"，因為"阿毗"（abhi）表示殊勝義。又因為此中說增上等法，故這是阿毗達摩藏。如古德所說： "此中增上者，自相尊重限， 所說勝諸法，故稱阿毗達。"

1.paṭhamamahāsaṅgītikathā; dha. sa. aṭṭha. nidānakathā);

Tathā hettha 『『rūpūpapattiyā maggaṃ bhāveti, mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī』』tiādinā (dha. sa. 160 ādayo) vuḍḍhimantopi dhammā vuttā, 『『rūpārammaṇaṃ vā saddārammaṇaṃ vā』』tiādinā (dha. sa. 1) nayena ārammaṇādīhi lakkhitabbattā salakkhaṇāpi 『『sekkhā dhammā asekkhā dhammā, lokuttarā dhammā』』tiādinā nayena pūjitā pūjārahāpi 『『phasso hoti, vedanā hotī』』tiādinā (dha. sa. 1) nayena sabhāvaparicchinnattā paricchinnāpi 『『mahaggatā dhammā appamāṇā dhammā (dha. sa. tikamātikā 12, dukamātikā 99), anuttarā dhammā』』tiādinā nayena adhikā visiṭṭhāpi dhammā vuttā, tasmā abhi-saddassa vuḍḍhiādiatthesupi pavattanato 『『vuḍḍhimanto dhammā etthā』』tiādinā nibbacanena idaṃ piṭakaṃ 『『abhidhamma』』nti vuccati. Abhidhammaṃ otaranti anenāti abhidhammāvatāraṃ nāma pakaraṇaṃ. Iminā panassa atthānugatamabhidhānaṃ dasseti. Tu-saddo padapūraṇe. Ācariyena hi gāthāpadapūraṇatthaṃ yebhuyyena tattha tattha nipātā vuccanti. Yattha pana nesaṃ payojanaviseso dissati, tattheva tamatthaṃ vakkhāma. Madhuranti nippariyāyato madhura-saddoyaṃ jivhāviññeyye rasavisese vattati, idha pana iṭṭhabhāvasāmaññena atthabyañjanasampatti madhurasaddena vuttā. Bhavati hi taṃsadisassa taṃ-saddenābhidhānaṃ yathā 『『aggimāṇavo』』ti. Tena pana madhurena yogato idampi madhuraṃ yathā nīlaguṇayogato nīluppalanti. Nipuṇagambhīrāya byañjanasampattiyā ceva atthasampattiyā ca abhidhammavisayaṃ matiṃ vaḍḍhetīti mativaḍḍhanaṃ. Atha vā byañjanasampattiyā 『『madhura』』nti vuttaṃ, atthasampattiyā 『『mativaḍḍhana』』nti.

5.Tāḷanti kuñcikaṃ, kuñcikāsadisanti attho. Muyhanti tenāti moho, avijjāyetaṃ adhivacanaṃ, mohoyeva abhidhammamahāpuraṃ pavisantānaṃ pavesananivāraṇattā kavāṭabhūtoti mohakavāṭaṃ, tassa. Vighāṭeti, vighāṭīyati anenāti vā vighāṭanaṃ. Nanu ca avijjākavāṭaṃ paññāya ugghāṭīyati. Sā hi tassā ujuvipaccanīkabhūtāti? Saccaṃ, idampi tassā kāraṇabhāvena 『『mohakavāṭavighāṭanakara』』nti vuttaṃ. Kāraṇakāraṇampi hi kāraṇavasena vuccati yathā 『『corehi gāmo daḍḍho, tiṇehi bhattaṃ siddha』』nti.

6.Suduttaranti dhammatthadesanāpaṭivedhasaṅkhātacatugambhīrabhāvapaṭisaṃyuttatāya mandabuddhīhi tarituṃ asakkuṇeyyattā atiduttaraṃ, teneva cedaṃ mahodadhisamānattā 『『mahodadhī』』ti vuttaṃ. Mahaṇṇavopi hi caturāsītiyojanasahassagambhīro na sakkā aññatra sinerupabbatarājato kenaci patiṭṭhaṃ laddhuṃ, evamidampi catugambhīratāpaṭisaṃyuttaṃ aññatra tathāgatā na kenaci patiṭṭhaṃ laddhuṃ sakkāti. Tarantānanti atthaggahaṇavasena uttaritukāmānaṃ. Ettha ca 『『taraṃvā』』ti adhikāravasena vattabbaṃ, vakkhamānaṃ vā ānetvā sambandhitabbaṃ. Tarantānanti paratīrasampāpuṇanatthaṃ uttarantānaṃ. Taraṃvāti uḷumpaṃ viya, taṃsamānanti attho. Makarā nāma macchajātikā, tesaṃ ākaro nivāsabhūmīti makarākaro, taṃ.

我來為您直譯這段巴利文： 1. 因為此中如"修習色界生起之道，以慈心相應之心遍滿一方而住"等所說是增上法，如"色所緣或聲所緣"等方式由所緣等應被標記故為自相法，如"有學法、無學法、出世間法"等方式為應受尊重者故為尊重法，如"有觸、有受"等方式由自性限定故為限定法，如"廣大法、無量法、無上法"等方式所說為殊勝殊特法，因此由於"阿毗"（abhi）字也在增上等義中運用，以"此中有增上法"等詞義解釋，此藏稱為"阿毗達摩"。由此進入阿毗達摩，故名為《阿毗達摩入門》論。這顯示其名稱隨順義理。"圖"（tu）字是用於填充句子。因為論師多在各處說助詞是爲了填充偈頌句子。若見到它們有特殊用途處，我們將在彼處說明其義。"甘美"，無譬喻地說，"甘美"字用於舌識所知的味的差別，但此處以可愛性的共相，以甘美字說明義理文句的圓滿。因為有以彼相似者用彼字表述，如說"火童子"。因具此甘美故此亦甘美，如具青色功德故稱青蓮。由精妙深奧的文句圓滿和義理圓滿增長阿毗達摩境界的智慧，故稱增智。或者說，由文句圓滿故稱"甘美"，由義理圓滿故稱"增智"。 5. "鑰"即鎖鑰，意為如鎖鑰。"癡"是使迷惑者，這是無明的同義語，癡成為如門閂阻礙入阿毗達摩大城者的進入，故稱癡閂，其。"開啟"即開，或由此而開。難道不是以慧開啟無明閂嗎？因為慧是其正對治。確實如此，這也因為是其因而說"作癡閂開啟"。因為因的因也依因而說，如說"村被盜賊燒，飯以薪煮"。 6. "極難度"因具足法、義、教說、證悟稱為四種甚深性，為鈍慧者所不能度越故為極難度，正因如此，這與大海相似故稱"大海"。因為大海深八萬四千由旬，除了須彌山王外任何處不能得立足處，如是這具足四種甚深性，除了如來外任何人不能得立足處。"欲度者"即欲依義理領會而度越者。此中或依"如筏"的關係應說，或引后說而相連。"欲度者"即為到達彼岸而度越者。"如筏"即如木筏，意為與彼相同。摩羯羅是魚類，其所住處為居所，故稱摩羯羅住處，其。

1. Abhidhamme niyuttā ābhidhammikā, tesaṃ. Hatthasāraṃ viyāti hatthasāraṃ. Yathā hi manussānaṃ bahūsu ratanādīsu vijjamānesupi āpadāsu ca sukhaparibhogatthaṃ hatthe kayiramānaṃ sāraratanādikaṃ 『『hatthasāra』』nti vuccati, evamidampi satipi mahante abhidhammapiṭake tassa sabbaso vittiṇṇatāya pariharituṃ asakkuṇeyyattā tadatthasārasampiṇḍanavasena kayiramānaṃ ābhidhammikabhikkhūnaṃ sukhapariharaṇatthāya sampajjatīti hatthasārasadisattā 『『hatthasāra』』nti vuttaṃ. Pavakkhāmīti pakārena kathessāmi, anāgatavacanañcetaṃ, vattamānasamīpattā vā anāgate vattamānūpacārato vattamānavacanaṃ, paṭiññānantarameva vakkhatīti. Atthavasena pakārena kathentopi saddavasena saṅkhipitvā kathessāmīti dassento āha 『『samāsenā』』ti. Samasanaṃ saṃkhipanaṃ samāso, tena samāsena, na byāsavasenāti vuttaṃ hoti. Ettāvatā ca payojanābhidhānābhidheyyasotujanasamussāhanakaraṇappakārāni dassetvā idāni yasmā sotujanasamussāhanaṃ nāma tesaṃ sakkaccasavane niyuñjanaṃ, tasmā te tattha niyojento āha 『『taṃ suṇātha samāhitā』』ti. Sakkaccasavanapaṭibaddhā hi sammāpaṭipattīti. Tattha tanti taṃ mayā vakkhamānaṃ abhidhammāvatāraṃ suṇātha nisāmayatha. Samāhitā sammā āhitā, avikkhittacittāti attho.

Ganthārambhakathāvaṇṇanā niṭṭhitā.

1. Paṭhamo paricchedo

Cittaniddeso

Kāmāvacarakusalavaṇṇanā

1. Evaṃ tāva ratanattayappaṇāmādikaṃ dassetvā idāni yathāraddhappakaraṇassa atthasarīrabhūtamabhidhammaṃ saṅkhepato uddisanto āha 『『cittaṃ cetasika』』ntiādi. Tattha cittasaddassa tāva vacanatthaṃ sayameva anantaraṃ vipañceti. 『『Cetasika』』ntiādīsu pana avippayogībhāvena cetasi citte niyuttaṃ, tattha vā bhavaṃ tadāyattavuttitāyāti cetasikaṃ, vedanādikkhandhattayassetaṃ adhivacanaṃ. Ruppati, rūpīyatīti vā rūpaṃ, sītuṇhādīhi vikāramāpajjati, āpādīyatīti attho, catunnaṃ mahābhūtānaṃ, catuvīsatiupādārūpānañca vasena aṭṭhavīsatividhassa rūpakkhandhassetaṃ adhivacanaṃ. Bhavābhavaṃ vinanato saṃsibbanato vānaṃ vuccati taṇhā, na vijjati sā ettha, tato vā nikkhantaṃ etanti nibbānaṃ, amataṃ asaṅkhataṃ vatthu. Iti-saddo nidassane. Natthi etassa uttaritaroti niruttaro. Atha vā catuvesārajjavihārattā natthi etassa uttaraṃ paccanīkavacananti niruttaro. Ñāṇappahānaantarāyaniyyānikesu hi sadevake loke na koci satthu sahadhammikaṃ uttaraṃ vacanaṃ kathetuṃ samattho atthīti. Tatra bhagavā utrāsābhāvato visāradova hoti. Vuttañhetaṃ bhagavatā –

『『『Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhāti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatīti nimittametaṃ, sāriputta, na samanupassāmi, etamahaṃ, sāriputta, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

『『Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇāti tatra vata maṃ…pe… viharāmi.

『『Ye ca kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṃ antarāyāyāti tatra vata maṃ…pe… viharāmi.

『『Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti tatra vata maṃ…pe… viharāmī』』ti (ma. ni.

我來為您直譯這段巴利文： 7. "阿毗達摩行者"是從事於阿毗達摩者，對他們。"如手中要領"即手中要領。如人雖有眾多珍寶等，但爲了在災難時便於受用而置於手中的要領珍寶等稱為"手中要領"，如是雖有廣大的阿毗達摩藏，因其完全廣大而不能攜帶，為阿毗達摩比丘們便於攜帶而作的攝其義要，因如手中要領故稱"手中要領"。"我將說"即我將詳細宣說，這是未來語，或因接近現在故對未來用現在語，表示承諾后即將說。為顯示雖依義理詳細宣說而依文句將略說，故說"略說"。略說即簡略，以此略說，意即非詳說。至此已顯示目的、名稱、所詮、聽眾的鼓勵作法后，現在因為聽眾的鼓勵即是令他們專心聽聞，所以令他們專注於此而說"請專心聽彼"。因為正確修行與認真聽聞相關。其中"彼"即請聽聞、觀察我將要說的阿毗達摩入門。"專心"即善集中，意為心不散亂。 論書開端解釋完畢。 1. 第一品 心之解說 欲界善心解釋 8. 如是已顯示三寶禮敬等后，現在略舉已開始論著的義理主體的阿毗達摩而說"心、心所"等。其中，心字的語義他自己接著詳說。在"心所"等中，不相離而屬於心、或生於其中因依其而轉，故稱心所，這是受等三蘊的同義語。被破壞或被形成故稱色，即被冷熱等改變或被獲得，意為二十八種色蘊的同義語，依四大種和二十四所造色。結縛有非有故稱愛，此中無彼，或從彼出故稱涅槃，即不死、無為法。"如是"（iti）字表示例示。無有比此更上者故稱無上。或因住於四無畏故無有對此的反駁語故稱無上。因為在含天之世間沒有任何人能對師尊的智、斷、障礙、出離說出正理的反駁。其中世尊因無恐懼故成為無畏者。世尊曾說： "我自稱正等覺者，而有沙門、婆羅門、天、魔、梵或世間任何者以正理指責我說'這些法未正等覺'，舍利弗，我不見此相。舍利弗，我不見此相故，得安穩，得無畏，得無畏住。 "我自稱漏盡者，而有...（中略）...得無畏住。 "所說障礙法，受用彼等不足為障礙，而有...（中略）...得無畏住。 "為此義而所說之法，依之行者不能正盡苦，而有...（中略）...得無畏住。"

1.150).

Cattāri ariyasaccāni pakāsetīti catusaccappakāsano. Dukkhasamudayanirodhamaggavasena hi cattāri ariyasaccāni. Yathāha, 『『cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasacca』』nti (saṃ. ni. 5.1083). Tattha tebhūmakā dhammā anekupaddavādhiṭṭhānatāya dhuvasubhādivirahena, kucchitatucchaṭṭhena ca dukkhaṃ nāma. Kammādivisesapaccayasamavāye dukkhuppattikāraṇabhāvena taṇhā samudayo nāma 『『samecca udeti dukkhaṃ imasmā』』ti katvā. Dukkhassa anuppādanirodhapaccayattā dukkhanirodho nibbānaṃ. Taṃ pana dukkhanirodhaṃ ālambaṇakaraṇavasena gamanato pāpuṇanato, tadadhigamāya paṭipadābhāvato cāti 『『dukkhanirodhagāminī paṭipadā』』ti lokuttaramaggo vuccati. Saccaṭṭho pana tesaṃ tacchāviparītabhūtabhāvato veditabbo. Vuttañhi 『『『idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta』』nti (saṃ. ni.

我來為您直譯這段巴利文： 1.150) - "開顯四聖諦"故稱"四諦開顯者"。因為依苦、集、滅、道有四聖諦。如說："諸比丘，有四聖諦。何為四？苦聖諦、苦集聖諦、苦滅聖諦、趣向苦滅道聖諦。"其中，三界諸法因為是眾多災患的所依，因缺乏常、凈等，及因低劣、空無義，故稱為苦。業等種種因緣和合時作為苦生起的原因的渴愛稱為集，因為"從此和合而生起苦"。因為是苦不生起之滅的因緣，涅槃為苦滅。而以緣彼苦滅為所緣的方式而行，達到，及為證得彼而成為道故，出世間道稱為"趣向苦滅之道"。應知它們的諦義是因為是真實、不顛倒、如實的自性。如說："諸比丘，'此是苦'是如是，非不如是，非異如是。"

5.1090) vitthāro. Ettha pana catunnaṃ ariyaphalānaṃ, ariyamaggasampayuttānañca saccavinissaṭabhāvepi idha magganibbānappakāsanatāvacaneneva tappakāsanatthampi vuttaṃ hoti, anāsavabhāvena ekalakkhaṇattā taṃtaṃhetukavisayabhāvato cāti daṭṭhabbaṃ.

Ettha ca 『『niruttaro catusaccappakāsano』』ti imehi bhagavato cittādicatubbidhadhammadesanānukūlaguṇavisesaṃ dasseti atathāvidhassa taṃdesanāsāmatthiyāyogato. Atha vā 『『niruttaro』』ti vacanena catubbidhadhammassa anaññathattaṃ dīpeti. 『『Catusaccappakāsano』』ti pana iminā ye te dhammā bhagavatā vineyyaparipācanatthaṃ desitā, na te idha adhippetā. Ye pana paripācitehi tehi abhisametabbavasena dukkhādayo catubbidhā vuttā, teyeva uddisitabbatthena adhippetāti dasseti.

Evaṃ saṅkhepato cattāro dhamme uddisitvā idāni uddeso nāma niddesatthāya hotīti yathāuddiṭṭhadhamme niddisituṃ 『『tattha citta』』ntiādi āraddhaṃ. Tattha tatthāti tesu cittādīsu dhammesu. Visayavijānanaṃ cittanti yaṃ visayasaṅkhātassa ārammaṇassa vijānanaṃ upaladdhi, taṃ cittanti attho. Iminā pana cittassa ārammaṇapaṭibaddhavuttitaṃ, aniccataṃ, akārakatañca dīpeti. 『『Visayavijānana』』nti hi ārammaṇena cittaṃ upalakkhento tassa tadāyattavuttitaṃ, taṃdīpanena ca tadabhimukhakāleyeva uppattidīpanato aniccabhāvañca dīpeti. Bhāvaniddesena pana vijānanamattadīpanato akārakabhāvaṃ. Yathāpaccayañhi pavattimattamevetaṃ, yadidaṃ sabhāvadhammo nāmāti. Evañca katvā sabbesampi cittacetasikadhammānaṃ bhāvasādhanameva nippariyāyato labbhati. Yaṃ pana 『『cintetīti cittaṃ, tena cittaṃ vicaratīti vicāro』』tiādinā kattukaraṇavasena nibbacanaṃ vuccati, taṃ pariyāyakathananti veditabbaṃ. Sakasakakiccesu hi dhammānaṃ attappadhānatāsamāropanena kattubhāvo, tadanukūlabhāvena taṃsampayuttadhammasamūhe kattubhāvasamāropanena karaṇattañca pariyāyatova labbhatīti. Tathā nidassanaṃ pana dhammasabhāvato aññassa kattādino abhāvaparidīpanatthanti veditabbaṃ.

『『Visayavijānana』』nti ca etena cittassa ārammaṇūpaladdhilakkhaṇatā vuttāti idānissa rasādīni vuccanti. Pubbaṅgamarasañhi cittaṃ sandhānapaccupaṭṭhānaṃ nāmarūpapadaṭṭhānaṃ. Dvāraṃ patvā tadārammaṇañhi vibhāvanaṭṭhena cittaṃ pubbaṅgamaṃ purecārikaṃ. Tathā hi cakkhudvārena daṭṭhabbaṃ rūpārammaṇaṃ citteneva jānāti…pe… manodvārena viññātabbaṃ dhammārammaṇaṃ citteneva jānāti. Yathā hi nagaraguttiko nagaramajjhe siṅghāṭake nisīditvā 『『ayaṃ nevāsiko, ayaṃ āgantuko』』ti āgatāgataṃ janaṃ upadhāreti, evaṃ sampadamidaṃ daṭṭhabbaṃ, tasmā dvāraṃ patvā tadārammaṇaṃ vibhāvanaṭṭhena purecārikanti pubbaṅgamarasaṃ. Pacchimaṃ pacchimaṃ uppajjamānaṃ purimaṃ purimaṃ nirantaraṃ katvā sandahamānamiva upaṭṭhāti, gahaṇabhāvaṃ gacchatīti sandhānapaccupaṭṭhānaṃ. Pañcavokāre panassa niyamato nāmarūpaṃ, catuvokārabhave nāmameva padaṭṭhānanti nāmarūpapadaṭṭhānañca hoti. Nānattaṃ pana lakkhaṇādīnaṃ upari vakkhamānanayena veditabbaṃ. Vakkhati hi rūpaparicchede –

『『Sāmaññaṃ vā sabhāvo vā, dhammānaṃ lakkhaṇaṃ mataṃ;

Kiccaṃ vā tassa sampatti, rasoti paridīpito.

我來為您直譯這段巴利文： 5.1090) 詳細。此中，雖然四聖果和與聖道相應的諸法超出諸諦，但此處以說明道與涅槃的方式也說明彼等，應知這是因為以無漏性而具同一相，及因為是彼彼因緣的境界。 此中以"無上四諦開顯者"這些顯示世尊適合開示心等四種法的殊勝功德，因為非如是者不具足彼開示能力。或者以"無上"之語顯示四種法的無有異性。而以"四諦開顯者"此語顯示：世尊為成熟所化眾而說的那些法，此處非所意。而以應由已成熟者證悟的方式所說的苦等四種，才是以應當舉說的義理而意指的。 如是略舉四法后，現在因為舉說是爲了解說，為解說如所舉說的諸法而開始說"其中心"等。其中"其中"即在彼等心等諸法中。"了知境"即心，意為凡是對稱為境的所緣的了知、領會，那即是心。以此顯示心的依所緣而轉性、無常性和非作者性。因為以"了知境"標識心是依所緣，以顯示彼而顯示僅于面向彼時生起故顯示無常性。而以狀態的解說顯示僅是了知故顯示非作者性。因為這稱為自性法僅是依緣而轉。如是作已，無譬喻地得到一切心、心所法唯依狀態而成就。若說"思故為心，由彼心而轉故為尋"等依作者、工具的詞源解釋，應知那是譬喻說。因為在諸法各自的作用中，以假立自我為主導而有作者性，以順應彼而在與彼相應的諸法聚中假立作者性而有工具性，這僅依譬喻而得。應知如是譬喻是爲了顯明除法自性外無有其他作者等。 以"了知境"這顯示心的特相是領會所緣，現在說其作用等。因為心以先導為作用，以相續為現起，以名色為近因。因為到達諸門時以了別彼所緣義故心是先導、前行者。如是經眼門應見的色所緣唯以心而知...乃至...經意門應識的法所緣唯以心而知。如城門守衛坐于城中十字路口觀察來往之人："此是居民，此是外來者"，應知這也如是，所以到達諸門時以了別彼所緣義故為前行者，即以先導為作用。後後生起者似相續不間斷前前者而現起、達到攝取狀態，故以相續為現起。在五蘊有中必定以名色為近因，在四蘊有中唯以名為近因，故以名色為近因。而特相等的差別應依後面將說的方式而知。因為將在色品中說： "共相或自性，說為諸法相； 作用或其成，說為其作用。

『『Phalaṃ vā paccupaṭṭhānaṃ, upaṭṭhānanayopi vā;

Āsannakāraṇaṃ yaṃ tu, taṃ padaṭṭhānasaññita』』nti. (abhidha. 633-634);

Yattha yattha pana lakkhaṇādīni vuccanti, tattha tattha imināva nayena tesaṃ nānattaṃ veditabbaṃ.

Vacanatthavijānanena viditacittasāmaññassa uttari cittavibhāgo vuccamāno sobheyyāti vacanatthavijānanameva tāva ādimhi yuttataranti taṃ tāva kathetukamyatāya pucchati 『『tassa pana ko vacanattho』』ti. Pañcavidhā hi pucchā – (dī. ni. aṭṭha. 1.7; ma. ni. aṭṭha. 1.449; saṃ. ni. aṭṭha. 2.2.1; a. ni. aṭṭha. 1.1.170) adiṭṭhajotanāpucchā diṭṭhasaṃsandanāpucchā vimaticchedanāpucchā anumatipucchā kathetukamyatāpucchāti. Tattha yaṃ aññātaṃ adiṭṭhaṃ, tassa ñāṇāya dassanāya pañhākaraṇaṃ adiṭṭhajotanāpucchā nāma. Yaṃ pana ñātaṃ diṭṭhaṃ, tassa aññehi paṇḍitehi saṃsandanatthāya pañhākaraṇaṃ diṭṭhasaṃsandanāpucchā nāma. Pakatiyā pana saṃsayapakkhandanassa attano saṃsayasamugghāṭanatthaṃ pañhākaraṇaṃ vimaticchedanāpucchā nāma. 『『Taṃ kiṃ maññatha, bhikkhave, rūpaṃ niccaṃ vā aniccaṃ vāti? Aniccaṃ, bhante. Yaṃ panāniccaṃ, dukkhaṃ vā taṃ sukhaṃ vā』』tiādinā (saṃ. ni. 3.79; mahāva. 21) anumatiggahaṇatthaṃ pañhākaraṇaṃ anumatipucchā nāma. 『『Cattārome, bhikkhave, satipaṭṭhānā. Katame cattāro』』tiādinā (dī. ni. 2.373; saṃ. ni.

我來為您直譯這段巴利文： "現起或現前，即是其現起； 近因所謂者，即是其足處。" 凡是說到特相等處，皆應依此方式了知它們的差別。 因爲了知語義后已知心的共相，更進一步所說的心的差別將顯得莊嚴，所以首先說語義了知更為適合，為欲說此而問"其語義是什麼？"因為有五種問：為明未見而問、為比對已見而問、為斷疑惑而問、為得同意而問、為欲說而問。其中，對未知未見者，為求知見而發問，稱為為明未見而問。對已知已見者，為與其他智者比對而發問，稱為為比對已見而問。本性傾向懷疑者為除自己的疑惑而發問，稱為為斷疑惑而問。如"諸比丘，你們認為如何，色是常還是無常？""無常，尊者。""若是無常，是苦還是樂？"等為求得同意而發問，稱為為得同意而問。如"諸比丘，有四念處。何為四？"等

5.402-404) pana taṃtaṃdhammānaṃ desanādhippāyena pañhākaraṇaṃ kathetukamyatāpucchā nāma.

Tāsu purimā tisso ācariyānaṃ na sambhavanti. Na hi te ganthakaraṇatthāya ārabhitvā idāni adiṭṭhaṃ jotenti, diṭṭhaṃ saṃsandenti, saṃsayaṃ vā pakkhandanti tabbisodhanapubbakameva ganthakaraṇe abhinivesanato. Itarā pana dve sambhavanti. Tāsu ayaṃ kathetukamyatāpucchā. Apica codanaṃ samuṭṭhāpentā ācariyā aññaṃ codakaṃ parikappetvā tassa vacanavasena samuṭṭhāpentīti taṃvasenettha adiṭṭhajotanāvimaticchedanāpucchāpi labbhantevāti daṭṭhabbaṃ. Tassāti tassa citta-saddassa. Citte hi adhigate tassa vācako saddopi sahacariyato adhigatova hotīti tassa idha ta-saddena pariggaho. Keci pana 『『tassa cittassā』』ti atthaṃ vadanti, taṃ 『『tassa ko vacanattho』』ti iminā na sameti. Na hi cittassa 『『ko vacanattho』』ti pucchā sambhavatīti.

Idāni yathāpucchitamatthaṃ vissajjetuṃ 『『vuccate』』ti tāva paṭiññaṃ katvā 『『sabbasaṅgāhakavasenā』』tiādinā vissajjanamāraddhaṃ. Tattha sabbasaṅgāhakavasenāti heṭṭhimantato cakkhuviññāṇādayo upādāya sabbesaṃ ārammaṇavijānanasabhāvattā tesaṃ sabbesameva saṅgāhakavasena, na pana vakkhamānanibbacanesu viya yathālābhavasenāti attho. Cintetīti vijānāti. Cintenti tena gocaranti vā cittaṃ. Sampayuttadhammānaṃ kattutāsamāropanena hissa karaṇabhāvo labbhati. Sabbasaṅgāhakavasena tāva atthaṃ dassetvā idāni yathālābhavasenapi dassetuṃ 『『attasantānaṃ vā cinotītipī』』tiādi vuttaṃ. Sabbacittasādhāraṇattā hi citta-saddassa yattha yattha yathā yathā attho labbhati, tattha tattha tathā tathā gahetabbo. Yassa pana cittassa yathāvuttaatthaviseso na labbhati, taṃ ruḷhīvasena cittanti veditabbaṃ. Yathā kilañjādīhi katampi tālapaṇṇehi katasarikkhakatāya ruḷhīsaddena 『『tālavaṇṭa』』ntveva vuccatīti. Attasantānanti sakasantānaṃ, javanasantānanti attho. Atta-saddassa hi parapaccanīkavacanattā attano santānoti sadisavasena uppajjamāno javanasantāno vuccati. Taṃ cinoti rāsiṃ karotīti ayamattho sāsevanakānaṃ javanacittānaṃ vasena daṭṭhabbo. Tāni hi purejātāni pacchājātānaṃ āsevanapaccayā hutvā attano javanasantānassa paguṇabalavabhāvakaraṇena taṃ cinanti nāma. Vā-saddo asabbasaṅgāhakatthavikappane. Pi-saddo kiriyāsampiṇḍanatthe. Atha vā 『『sabbasaṅgāhakavasenā』』ti imassa idhāpi sambandho hotīti idampi sabbasaṅgāhakavasena vuttanti gayhamāne attasantānanti viññāṇavacanassa atta-saddassa sakatthavuttittāyeva taṃvasena cittasantānanti attho. Anantarādipaccayavasena hi cittasantānassa abbocchinnappavattikaraṇato sabbameva cittajātaṃ cittasantānaṃ cinoti nāma. Imasmiṃ panatthe vā-saddo kiriyāvikappanattho. Pi-saddo 『『citta』』nti imassa ākaḍḍhanatthoti daṭṭhabbaṃ. Purimapakkhe pana cittanti adhikāratova gahetabbaṃ.

我來為您直譯這段巴利文： 5.402-404) 為說明彼等諸法的意趣而發問，稱為為欲說而問。 在這些問中，前三種對論師們不會生起。因為他們為造論而開始時不是現在明未見、比對已見或陷入疑惑，因為他們在造論時已先凈除這些而入手。但其餘兩種會生起。在這些中，這是為欲說而問。又論師們引起質問時，假設另一質問者，依他的言語而引起，所以應知依此也得到為明未見和為斷疑惑而問。"其"即彼"心"字。因為已得知心，由相伴關係，表示它的語詞也已得知，所以這裡以"其"字攝取彼。有些人說"其心"是其義，那與"其語義是什麼？"這不相合。因為不可能有"心的語義是什麼？"這樣的問。 現在為解答如所問義，首先作"說"的承諾后，以"依攝一切"等開始解答。其中"依攝一切"即從最低的眼識等開始，因為一切都有了知所緣的自性，依攝取彼等一切，非如將要說的詞源解釋那樣依隨得，這是其義。"思"即了知。或以彼思而轉的是心。因為假立相應諸法為作者，而得其工具性。首先顯示依攝一切的義后，現在為顯示依隨得的義而說"或積聚自相續"等。因為"心"字是一切心的共同，凡在何處如何得義，即在彼處如是應取。若某心不得如所說的特殊義，應知彼依慣用而稱為心。如雖以茅草等所作，因與多羅葉所作相似故，依慣用語而說為"多羅扇"。"自相續"即自己的相續，意為速行相續。因為"自"字表示對治他義，故稱依相似而生起的速行相續為自己的相續。"積聚彼"即作堆積，此義應依有數習的速行心而見。因為它們作為前生者，成為後生者的數習緣，以使自己的速行相續成熟有力而稱為積聚彼。"或"字表示非攝一切義的選擇。"亦"字表示積集作用。或者"依攝一切"這也在此相連，若如是取為這也依攝一切所說，則"自相續"因是識的同義語，由"自"字表示自義，故依此說為心相續。因為依無間緣等使心相續不斷轉起，故一切心類都稱為積聚心相續。但在此義中，"或"字表示作用的選擇。應知"亦"字是為牽引"心"字。但在前分別中，應由心的關係而取。

1. Vicittaṃ karoti, vicittassa vā karaṇanti vicittakaraṇaṃ, tato vicittakaraṇā, vicittacittakammādīnaṃ karaṇatoti attho. Lokasmiñhi yaṃ kiñci cittakammādibhedaṃ vicittaṃ sippajātaṃ, sabbaṃ taṃ citteneva cintetvā karīyatīti. Tenāha bhagavā – 『『diṭṭhaṃ vo, bhikkhave , caraṇaṃ nāma cittanti? Evaṃ, bhante. Tampi kho, bhikkhave, caraṇaṃ nāma cittaṃ citteneva cintita』』nti (saṃ. ni.

我來為您直譯這段巴利文： 9. "造作多彩"，或"多彩的造作"即多彩造作，從多彩造作，意為造作多彩的心業等。因為在世間任何種類的多彩技藝，如繪畫等差別，一切彼等都是由心思考而造作。所以世尊說："諸比丘，你們見過稱為繪畫的心嗎？""是的，尊者。""諸比丘，即使那稱為繪畫的心也是由心所思考的。";

3.100). Svāyamattho saviññattikānaṃ bāttiṃsacittānamupalabbhati. Sāsavakusalākusalaṃ vā vicittagatiādikaraṇato vā vicittakaraṇaṭṭhena cittaṃ. Nanu ca vicittagatiādayo kammavasena nipphajjanti. Yathāha –

『『Kammanānākaraṇaṃ paṭicca sattānaṃ gatiyā nānākaraṇaṃ paññāyati apadā dvipadā catuppadā bahuppadā rūpino arūpino saññino asaññino nevasaññīnāsaññino, kammanānākaraṇaṃ paṭicca sattānaṃ upapattiyā nānākaraṇaṃ paññāyati uccanīcatā hīnapaṇītatā sugataduggatatā, kammanānākaraṇaṃ paṭicca sattānaṃ attabhāve nānākaraṇaṃ paññāyati suvaṇṇadubbaṇṇatā sujātadujjātatā susaṇṭhitadussaṇṭhitatā, kammanānākaraṇaṃ paṭicca sattānaṃ lokadhamme nānākaraṇaṃ paññāyati lābhālābhe yasāyase nindāpasaṃsāyaṃ sukhadukkhe』』ti (dha. sa. aṭṭha. 1).

Tasmā kammabhedanibbattattā gatiādīnaṃ cittatā. Kammanti ca cetasikadhammabhūtā cetanā, abhijjhādayo ca vuccanti, na cittanti. Kathaṃ cittassa vicittagatiādikaraṇanti? Vuccate – kammassa cittasannissitattā tannipphāditampi citteneva kataṃ hoti, yathā rājayodhena parājito satturaññā jitoti vuccati. Vicittaṃ karaṇamassāti vā vicittakaraṇaṃ. Tato ekaṭṭhānikavajjitañhi cittaṃ paccekaṃ paṭisandhādivicittakiriyavantatāya, sabbameva vā cittaṃ āvajjanādiaññamaññavisadisakiriyavantatāya vicittakaraṇaṃ yuttanti. Sabbavikappesupi 『『rūpabhavo rūpa』』ntiādīsu viya uttarapadalopo cittapariyāyena ca vicitta-saddena vā viggaho vi-saddalopo vā daṭṭhabbo. Atha vā 『『vicittakaraṇā』』ti idaṃ cittavicittabhāvassa ñāpakahetunidassanaṃ. Tena yasmā idaṃ vicittakaraṇaṃ, tasmā tassa vicittassa nipphādakaṃ sayampi tatheva vicittanti viññātabbanti evaṃ karaṇavicittatāya vicittattā cittanti attho. Ṭhapetvā taṃ karaṇavicittatāya vicittabhāvaṃ attano eva jātibhūmisampayogādivasena vicittatāya cittanti dassento āha 『『attano cittatāya vā』』ti. Tattha yasmā aññadeva kusalaṃ, aññaṃ akusalaṃ, aññaṃ abyākataṃ, aññaṃ kāmāvacaraṃ, aññaṃ rūpāvacarādibhedaṃ, aññaṃ sarāgaṃ, aññaṃ vītarāgaṃ, aññaṃ sadosaṃ, aññaṃ vītadosaṃ, aññaṃ samohaṃ, aññaṃ vītamohaṃ, aññaṃ rūpārammaṇaṃ, aññaṃ saddādiārammaṇaṃ, rūpārammaṇesu ca aññaṃ nīlārammaṇaṃ, aññaṃ pītādiārammaṇaṃ. Evaṃ saddārammaṇādīsupi yathāsambhavaṃ. Sabbesu ceva tesu aññaṃ hīnaṃ, aññaṃ majjhimaṃ, aññaṃ paṇītaṃ, hīnādīsu ca aññaṃ chandādhipateyyaṃ, aññaṃ cittādhipateyyaṃ, aññaṃ vīriyādhipateyyaṃ, aññaṃ vīmaṃsādhipateyyanti evamādinā jātibhūmisampayuttaārammaṇahīnamajjhimapaṇītaadhipatiādīnaṃ vasena vicittamanekappakāraṃ, tasmā imāya attavicittatāya vā cittanti vuccatīti.

我來為您直譯這段巴利文： 3.100)。此義對三十二個有表業的心可得。或因造作有漏善不善，或因造作種種趣等，依多彩造作義故稱為心。難道不是種種趣等是依業而成就的嗎？如說： "依業的差別而顯現有情趣的差別，即無足、二足、四足、多足、有色、無色、有想、無想、非想非非想；依業的差別而顯現有情生起的差別，即高下、劣勝、善趣惡趣；依業的差別而顯現有情自體的差別，即好色丑色、善生惡生、善形惡形；依業的差別而顯現有情世間法的差別，即得失、稱譏、譭譽、苦樂。" 所以由於是業的差別所生，趣等是心性。業即是作為心所法的思，及貪等所說，非心。如何說心造作種種趣等？答：因為業依心而住，故其所成就者也是由心所作，如敵王被王的戰士打敗而說被王擊敗。或有多彩造作為其性質故稱多彩造作。因為除一處心外，每一心各自具有結生等多彩作用性，或一切心都具有轉向等互相不同的作用性，故適合說多彩造作。在一切分別中，應知如"色有為色"等省略後分，依心的同義語或依多彩字的詞源解釋，或省略"vi"字。或者"多彩造作"這是顯示心多彩性的能知因的顯示。由此因為這是多彩造作，故應知其為多彩的能成就者，自身也如是多彩，如是因造作多彩故多彩而稱為心，這是其義。捨棄彼依造作多彩而多彩性，為顯示唯依自己的種類、地、相應等而多彩故稱為心，而說"或依自多彩性"。其中，因為善是一種，不善是另一種，無記是另一種，欲界是一種，色界等差別是另一種，有貪是一種，離貪是另一種，有嗔是一種，離嗔是另一種，有癡是一種，離癡是另一種，色所緣是一種，聲等所緣是另一種，在色所緣中青所緣是一種，黃等所緣是另一種。如是在聲所緣等中也隨所適合。在彼等一切中，下是一種，中是另一種，上是另一種，在下等中欲增上是一種，心增上是另一種，精進增上是另一種，觀增上是另一種，如是依種類、地、相應、所緣、下中上、增上等而多彩、多種，所以依此自多彩性而稱為心。

Kāmañcettha ekameva cittaṃ evaṃ vicittaṃ nāma na hoti, vicittānaṃ pana antogadhattā etesu yaṃ kiñci ekampi vicittatāya cittanti vattuṃ vaṭṭati samudāyavohārena avayavassāpi vohariyamānattā yathā pabbatanadīsamuddādīnamekadesā diṭṭhā pabbatādayo diṭṭhāti, yathā ca ekekacittasampayuttāpi vedanādayo rāsaṭṭhena khandhavohārena 『『vedanākkhandho saññākkhandho』』tiādinā vuccanti. Apicettha vipākaviññāṇaṃ kammakilesehi citanti cittaṃ, taṃ kilesasahāyena kammunā phalabhāvena nibbattitaṃ tehi citaṃ nāma hoti. Hotu tāvidaṃ lokiyavipākaṃ sandhāya, lokuttaraṃ pana patvā kathanti? Vuccate – 『『katame dhammā kusalā, yasmiṃ samaye lokuttaraṃ kusalaṃ cittaṃ uppannaṃ hoti…pe… tasmiṃ samaye avijjāpaccayā saṅkhārā』』tiādinā ariyamaggacetanāyapi avijjūpanissayabhāvassa pakāsitattā lokuttarakusalassāpi anusayā upanissayā hontīti tannibbattitassa vipākassa kammakilesasañcitatāpariyāyo labbhatīti. Citaṃ tāyatīti vā cittaṃ. Kammādisañcitopi hi attabhāvo viññāṇūparame matoti vuccati. Yathāha –

『『Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

Appaviddho tadā seti, niratthaṃva kaliṅgara』』nti. (saṃ. ni. 3.95);

So panāyaṃ citta-saddo kiñcāpi anekatthesu dissati. Tathā hesa 『『citto ca gahapatī』』tiādīsu (a. ni. 2.133; 4.176) paññattiyaṃ āgato. 『『Sabbo loko paracittena acitto』』tiādīsu viññāṇe. 『『Nāhaṃ, bhikkhave, aññaṃ ekanikāyampi samanupassāmi, evaṃ citta』』ntiādīsu (saṃ. ni. 3.100) vicitte, nānappakāreti attho. 『『Caraṇaṃ nāma citta』』ntiādīsu cittakammake. Idha pana catubbidhadhamme niddesato pakaraṇavasena yathāvuttavacanatthayutto viññāṇavacanova daṭṭhabboti imamatthaṃ dassento āha 『『paññattiyampī』』tiādi . Paññāpīyati etāyāti paññatti, tassaṃ nāmapaññattiyanti attho. Cittoti hi ekassa gahapatino nāmaṃ. Pi-saddo vakkhamānasampiṇḍanattho. Viññāṇeti savipākāvipākabhede citte. Tañhi vijānanaṭṭhena 『『viññāṇa』』nti vuccati. Yathāha – 『『vijānātīti kho, bhikkhave, viññāṇaṃ, tasmā viññāṇanti vuccatī』』ti. Cittasammutīti cittavohāro. Daṭṭhabbāti viññātabbā. Idhāti imasmiṃ catubbidhadhammaniddesaṭṭhāne. Viññunāti vijānatā, ābhidhammikenāti attho.

Vibhāgavantānaṃ dhammānaṃ sabhāvavibhāvanaṃ vibhāgena vinā na hotīti cittassa vibhāgaṃ dassetuṃ 『『sārammaṇato』』tiādi āraddhaṃ. Tattha ālambanti taṃ nissāya pavattantīti ārammaṇaṃ, paccayo, gocaro ca. Tathā hi 『『labhati māro ārammaṇaṃ, labhati māro otāra』』ntiādīsu (dī. ni. 3.80) paccayo 『『ārammaṇa』』nti vuccati. 『『Nimittaṃ assāsapassāsā, anārammaṇamekacittassā』』tiādīsu (paṭi. ma. 1.159) gocaro. Idha pana ubhayampi vaṭṭati sabbasseva cittassa sappaccayasagocarattā. Saha ārammaṇena vattati tadavinābhāvatoti sārammaṇaṃ. Bhāvappadhānaniddesavasena cettha sārammaṇabhāvo sārammaṇa-saddena vutto yathā 『『idampi buddhe ratanaṃ paṇītaṃ (khu. pā. 6.3). Cakkhu suññaṃ attena vā attaniyena vā』』tiādīsu (saṃ. ni.

我來為您直譯這段巴利文： 雖然此中單一心不能稱為如是多彩，但因為包含在多彩之中，故其中任何一個也適合說因多彩性而稱為心，因為依總體言說部分也被言說，如見到山河海等的一部分而說見到山等，如與每一心相應的受等也依聚義以蘊的言說而說"受蘊、想蘊"等。又此中異熟識為業煩惱所積集故稱為心，它被以煩惱為伴的業以果的方式生起，稱為被彼等積集。且這是就世間異熟而言，但對於出世間如何說？答：由於如"何為善法？當出世間善心生起時...乃至...此時依無明緣行"等顯示聖道思也有無明為依，故出世間善也以隨眠為依，因此其所生異熟得到被業煩惱積集的譬喻。或積集而保護故稱為心。因為即使由業等積集的自體，在識滅時稱為死。如說： "壽、暖及識，當舍此身； 彼時倒臥，如無用木。" 此心字雖見於多義。如是在"質多居士"等中現於假名。"一切世界於他心無心"等中於識。"諸比丘，我不見其他任何一類如是多彩"等中於多彩，意為種種。"稱為繪畫的心"等中於繪畫。但此處由於是四種法的解說，依章節應見為具如所說語義的識的同義語，為顯此義而說"于假名"等。由此而施設故為假設，即于名假設。因為"質多"是一個居士的名。"亦"字為攝集將說。"于識"即于有異熟、無異熟差別的心。因為彼以了知義故稱為"識"。如說："諸比丘，了知故稱為識，所以稱為識。""心的施設"即心的言說。"應見"即應知。"此"即在此四種法解說處。"智者"即了知者，意為阿毗達摩論師。 具差別諸法的自性顯明不離差別，為顯心的差別而開始說"從有所緣"等。其中，依彼而轉起故為所緣，即緣、境。如是在"魔羅得所緣，魔羅得入處"等中，緣稱為"所緣"。"出入息相為一心無所緣"等中為境。但此處二者皆適合，因為一切心都有緣、有境。與所緣俱轉，不離彼故為有所緣。此中依狀態為主的解說，以有所緣字說有所緣性，如"此亦是佛寶殊勝。眼空無我或我所"等中;

4.85) ratanaattattaniyādibhāvo ratanādīhi saddehīti, tato sārammaṇabhāvatoti attho. Evamaññatthāpi yathānurūpaṃ daṭṭhabbaṃ. Ekavidhanti ekappakāraṃ, ekakoṭṭhāsanti attho.

Savipākāvipākatoti vipākuppādanasabhāvassa vijjamānāvijjamānabhāvato. Vipāka-saddo hi dvīsu atthesu pavattati. Katthaci vipakkabhāvamāpannesu arūpadhammesu, katthaci vipākuppādanasabhāve . Tathā hesa 『『vipākā dhammā』』tiādīsu (dha. sa. tikamātikā 3) vipakkabhāvamāpannesu arūpadhammesu pavattati. 『『Vipākadhammadhammā』』tiādīsu (dha. sa. tikamātikā 3) vipākuppādanasabhāve. Idha pana vipākuppādanasabhāvo daṭṭhabbo. Itarathā hi abhiññākusalādīnaṃ savipāka-pade asaṅgahitabhāvāpatti siyā. Tathā hi yadi vipakkabhāvamāpannā eva dhammā idha gahitā siyuṃ, te yassa santi, taṃ savipākamitaramavipākanti abhiññākusalassa ceva kadāci avipākassa diṭṭhadhammavedanīyādikammassa bhāvanāyapahātabbākusalassa ca vipākuppattiyā abhāvato avipāka-padasaṅgaho siyā, evañca sati 『『avipākaṃ abyākata』』nti vakkhamānattā nesaṃ abyākatabhāvo āpajjati, na cetamiṭṭhaṃ kusalākusalaniddeseyeva tesaṃ niddesato. Vipākuppādanasabhāve pana gahite taṃsabhāvo nāma anupacchinnāvijjamānataṇhānusayasmiṃ santāne sabyāpārappavatti evāti tassā tesupi atthitāya asatipi vipākuppādane savipāka-padasaṅgaho siddhoti na koci iṭṭhavighāto āpajjati. Yena pana kāraṇena abhiññākusalādikamavipākaṃ, yo cettha vattabbo vinicchayo, taṃ sabbaṃ tassa tassa āgataṭṭhāneyeva dassayissāma.

Katamaṃ panettha savipākaṃ, katamamavipākanti codanaṃ sandhāyāha 『『tattha savipāka』』ntiādi. Abyākatanti vipākakiriyāvasena duvidhamabyākataṃ. Tesu vipākacittaṃ tāva ādāsatale mukhanimittaṃ viya nirussāhattā vipākuppādane asamatthaṃ. Kiriyacittesu ca yadetaṃ khīṇāsavasantāneyeva niyatamaṭṭhārasavidhaṃ viññāṇaṃ, taṃ upacchinnabhavamūlāya santatiyaṃ pavattatīti samucchinnamūlāya latāya pupphaṃ viya phaladāyī na hoti. Āvajjanadvayaṃ pana anupacchinnabhavamūlepi santāne pavattamānaṃ anāsevanabhāvena dubbalattā moghapupphamiva bījabhāve asamatthaṃ aphalameva. Iti sabbametaṃ abyākataṃ vipākārahatābhāvato avipākanti vuttaṃ 『『avipākaṃ abyākata』』nti. Jāyanti ettha asadisāpi sadisākārāti jāti, samānākāro, kusalākusalābyākatānaṃ jāti kusalākusalābyākatajāti, tassā bhedato tividhaṃ kusalaṃ akusalaṃ abyākatanti. Vacanatthapucchāya payojanaṃ vuttameva.

我來為您直譯這段巴利文： 4.85) 寶等、我我所等性為寶等語詞，從彼有所緣性，這是其義。如是其他處也應隨適當而見。"一種"即一類，意為一分。 "有異熟、無異熟"即有無產生異熟的自性。因為"異熟"字行於兩義中。有時于已達成熟狀態的無色法中，有時于產生異熟的自性中。如是此在"異熟法"等中行於已達成熟狀態的無色法中。"異熟法法"等中於產生異熟的自性。但此處應見為產生異熟的自性。否則會導致神通善等不攝入有異熟句中。如是若此處取唯已達成熟狀態的諸法，彼等若在某處，彼為有異熟，其他為無異熟，則因神通善及有時無異熟的現法受等業，及修所斷不善無異熟生起，故攝入無異熟句中，如是則因將說"無異熟無記"，導致彼等成為無記性，而這不適當，因為在善不善的解說中已解說彼等。但若取產生異熟的自性，則彼自性即是在未斷無明、有貪隨眠的相續中有功用的轉起，由於彼在彼等中存在，即使無異熟生起，也成就攝入有異熟句中，故不導致任何違背所欲。由於某因神通善等為無異熟，此中應說的抉擇，我們將在彼等各自出現處顯示一切。 關於此中何為有異熟，何為無異熟的質問，而說"其中有異熟"等。"無記"即依異熟、唯作而有二種無記。其中首先異熟心如鏡面中的面像，因無功用故不能產生異熟。在唯作心中，凡是僅在漏盡者相續中必定的十八種識，彼行於已斷有根的相續中，故如斷根藤的花不能結果。而二轉向雖行於未斷有根的相續中，因無數習故軟弱，如不實花不能作種子，故無果。如是說一切此無記因無異熟性故無異熟，故說"無異熟無記"。雖不相似也生起相似相故為類，即相同相，善、不善、無記的類為善不善無記類，依彼差別故三種：善、不善、無記。語義問的目的已說。

10.『『Kucchitāna』』ntiādi vissajjanaṃ. Tattha kucchitānanti ninditānaṃ, asuci viya nāgarikehi viññūhi garahitabbānaṃ pāpadhammānanti attho. Salanatoti hiṃsanato, apanayanato vā. Kusalañhi yathānurūpaṃ tadaṅgādivasena akusaladhamme pajahantaṃ te hiṃsati, apanayatīti vā vuccati. Atha vā salanato saṃvaraṇato, pidahanatoti attho. Kusaladhammavasena hi akusalappavattinivāraṇena, appavattidhammatāpādanena ca manacchaṭṭhesu dvāresu appavattiyā saṃvutā pihitā honti. Kusānanti rāgādiasucisampayogena nānāvidhadukkhahetutāya ca kucchitenākārena appahīnabhāvena santāne sayanti pavattantīti kusā, pāpadhammā. Atha vā kucchitānaṃ pāṇātipātādīnaṃ sāvajjadhammānaṃ sānato nisānato tejanato kusā, dosalobhādayo. Dosādīnañhi vasena cetanāya tikkhabhāvappattiyā pāṇātipātādīnaṃ mahāsāvajjatāti. Tesaṃ lavanena chindanena yathānurūpaṃ pajahanenāti attho. Kusenāti kucchitānaṃ sānato tanukaraṇato, osānakaraṇato vā 『『kusā』』ti laddhanāmena ñāṇena. Lātabbattāti ādātabbattā, sahajātaupanissayabhāvena santāne pavattetabbattā. Ñāṇañhi tihetukakusalaṃ sahajātabhāvena ceva upanissayabhāvena ca, duhetukakusalaṃ upanissayabhāveneva santāne pavatteti. Evañca katvā kosallasambhūtaṭṭho kusalaṭṭhoti sabbakusalānaṃ sādhāraṇavasena attho vuccati. Atha vā kusenāti jātisaddatāya ekavacananiddeso, kusehīti pana attho. Puññakiriyāvasena hi pavattāni saddhādīni indriyāni yathāvuttanayena 『『kusānī』』ti vuccanti, tehi lātabbattā vuttanayena pavattetabbattā. Apicettha –

『『Kuso viya lunātīti, kusā viya lunāti vā;

Kusalaṃ kuṃ saletīti, lunāti kusamiccapī』』ti.

Tattha yathā kuso gahito ubhayabhāgagataṃ hatthapadesaṃ lunāti, evamidampi uppannānuppannavasena ubhayabhāgagataṃ kilesapakkhaṃ lunāti chindati, seyyathāpi – 『『anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, uppannānaṃ…pe… pahānāyā』』ti āgataṃ sammappadhānaṃ. Tasmā kuso viya lunātīti kusalaṃ. Kusā viya lunātīti ettha 『『ku』』iti bhūmi vuccati, dhammānaṃ adhiṭṭhānabhāvena taṃsadisatāya idha rūpārūpakkhandho vutto. Attano nissayabhūtassa tassa etarahi, āyatiñca anudahanato vināsanato kuṃ sāyantīti kusā, rāgādayo, te viya attano nissayaṃ lunāti chindatīti kusalaṃ. Payogasampāditā hi kusaladhammā accantameva rūpārūpadhamme appavattikaraṇena samucchindanti anupādisesanibbānadhātupāpanatoti. Vuttanayena pana 『『ku』』nti laddhanāmassa rūpārūpakkhandhassa salanato apanayanato kuṃ saletīti kusalaṃ. Kusaṃ lunātīti pana kucchitā ettha sayantīti kuso, kāyo, taṃ lunāti yathāvuttavasenevāti kusalaṃ.

1. Idāni kusala-saddassa atthuddhāradassanatthamāha 『『cheke kusala-saddoya』』ntiādi. Tattha 『『kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ (ma. ni. 2.87), kusalānaccagītassa, sikkhitā cāturitthiyo』』tiādīsu (jā. 2.22.94) cheke diṭṭho, chekapariyāyo pavīṇatthoti attho. 『『Kacci nu bhoto kusalaṃ, kacci bhoto anāmaya』』ntiādīsu (jā. 1.15.146; 2.20.129) ārogye. 『『Katamo pana, bhante, kāyasamācāro kusalo? Yo kho, mahārāja, kāyasamācāro anavajjo』』ti (ma. ni.

我來為您直譯這段巴利文： 10. "惡劣"等為解答。其中"惡劣"即可責備的，如不凈被城市的智者所呵責的惡法，這是其義。"斬斷"即傷害，或除去。因為善法隨適當以相對等方式舍斷不善法時，稱為傷害彼等或除去。或"斬斷"即防護，意為遮蔽。因為依善法而防止不善生起，及使成為不生起法性，故在意為第六的諸門中不生起而成為防護、遮蔽。"惡"即以貪等不凈相應及為種種苦因故，以惡劣相未斷而在相續中躺臥、轉起故為惡，即惡法。或惡劣的殺生等有罪法的磨刃、使利故為惡，即嗔貪等。因為依嗔等，思達到銳利性故，殺生等成為大罪。彼等的切割、斷除，即隨適當舍斷，這是其義。"以智"即因惡劣的磨刃而變薄，或使終結，故得名為"智"的智慧。"應採取"即應攝取，以俱生、依止性應在相續中轉起。因為智使三因善以俱生性及依止性，二因善唯以依止性在相續中轉起。如是說依一切善共同方式，善義即善巧生起義。或"以智"因為是生類語詞故為單數說明，但義為"以諸智"。因為依福業而轉起的信等諸根，如所說方式稱為"諸智"，應被彼等採取即如所說方式應轉起。又此中： "如草割斷故，或如草刀割； 善削去惡故，或謂割惡故。" 其中如草被執取時割斷兩邊的手部分，如是此也依已生未生而割斷、切斷兩邊的煩惱分，如所說正勤："為未生諸惡不善法不生而生欲、精進，為已生...乃至...舍斷。"所以如草割斷故為善。"如草刀割"中，"惡"稱為地，因為是諸法的住處，由於與彼相似，此處說色無色蘊。因為現在及未來燃燒、毀滅自己所依的彼，躺臥于惡故為草刀，即貪等，如彼等割斷切斷自己所依故為善。因為圓滿修習的善法以使色無色法永不轉起而完全斷絕，達到無餘涅槃界。但依所說方式，因削去、除去得名為"惡"的色無色蘊，故削去惡為善。而"割惡"中，惡者躺臥於此故為惡，即身，割斷彼即如所說方式故為善。 11. 現在為顯示善字的義理提舉而說"善字于巧"等。其中"你善巧于車的支分"，"善巧于舞蹈歌曲，學習敏捷的女人們"等中見於巧，即巧的同義語熟練義。"尊者安樂否，尊者無病否"等中於無病。"尊者，何為善身行？大王，不過失的身行";;

2.361) ca 『『aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesū』』ti (dī. ni. 3.145) ca evamādīsu anavajje. 『『Kusalānaṃ dhammānaṃ samādānahetu evamidaṃ puññaṃ vaḍḍhati (dī. ni. 3.80), kusalassa kammassa katattā upacitattā』』ti (dha. sa. 431) ca ādīsu iṭṭhavipāke. Anavajjādiketi anavajjaiṭṭhavipāke, 『『anavajjādike』』ti ca attanā vakkhamānalakkhaṇassa anurūpattā vuttaṃ, na pana ārogyatthassa asambhavato. Kilesarogassa hi abhāvato kusalaṃ ārogyaṃ hoti.

Vajjā rāgādayo, te yassa na santi, taṃ anavajjaṃ, iṭṭho vipāko catukkhandhasaṅkhāto yassa, taṃ iṭṭhavipākaṃ, iṭṭhavipākatā cassa taṃsabhāvavantatāya daṭṭhabbā, na tassa avassaṃ iṭṭhavipākasambhavatoyeva, lakkhīyati anenāti lakkhaṇaṃ, anavajjañca taṃ iṭṭhavipākañcāti anavajjaiṭṭhavipākaṃ. Taṃ lakkhaṇamassāti anavajjaiṭṭhavipākalakkhaṇaṃ.

Nanu ca kusalameva anavajjaiṭṭhavipākaṃ, vuttaniyāmena pana anavajjaiṭṭhavipākato aññaṃ kusalaṃ siyā. Na hi sayameva attano lakkhaṇanti sakkā vattunti? Nāyaṃ doso pariññātāpariññātavacanatthabhāvabhede ekassāpi lakkhitabbalakkhaṇabhāvaparikappanato. 『『Anavajjaiṭṭhavipāka』』nti hi pariññātavacanatthaṃ. 『『Kusala』』nti apariññātavacanatthaṃ. Evañca yena sabhāvena pariññātavacanatthassa saddassa attho hoti, yena ca apariññātavacanatthassa, tesaṃ pariññātāpariññātavacanatthasabhāvānaṃ bhedena taṃsamaṅgissa kusalassa ekassāpi bhedo parikappīyati yathā 『『pure bhavaṃ paṭu āsi, paṭutaro etarahī』』ti guṇabhedena, vatthubhedena ca parikappīyati, tasmā pariññātavacanatthabhāvena lakkhaṇaṃ, apariññātavacanatthabhāvena lakkhitabbanti evaṃ parikappitabhede pariggayhamāne na koci doso āpajjati.

Atha vā lakkhīyatīti lakkhaṇaṃ, anavajjaiṭṭhavipākañca taṃ lakkhaṇañcāti anavajjaiṭṭhavipākalakkhaṇaṃ, yaṃ anavajjaiṭṭhavipākaṃ hutvā lakkhīyati, taṃ kusalanti attho. Atha vā anavajja-saddena anavajjabhāvo vutto, iṭṭhavipākasaddena iṭṭhavipākabhāvo, tasmā anavajjo ca iṭṭhavipāko ca anavajjaiṭṭhavipākaṃ, taṃ lakkhaṇametassāti karaṇatthe, kammatthe vā lakkhaṇa-saddena anavajjaiṭṭhavipākalakkhaṇanti anavajjaiṭṭhavipākasabhāvavantaṃ, anavajjaiṭṭhavipākabhāvena lakkhitabbaṃ vāti attho. Kiṃ panettha kāraṇaṃ padadvayapariggahena, nanu ekeneva padena adhippetatthasiddhi siyā. Kiñcāpi hi 『『anavajjalakkhaṇa』』nti vutte 『『aparaṃ pana, bhante, etadānuttariyaṃ, yathā bhagavā dhammaṃ deseti kusalesu dhammesū』』tiādīsu (dī. ni.

我來為您直譯這段巴利文： 2.361) 及"尊者，這是無上的，如世尊開示善法"等中於無過失。"因攝取善法故如是此福增長，因造作積集善業"等中於樂報。"無過失等"即無過失樂報，說"無過失等"是因為適合自己將要說的相，非因無病義不可能。因為無煩惱病故，善為無病。 貪等為過失，彼等於誰不存在，彼為無過失，四蘊為樂報于誰，彼為樂報，其樂報性應見為具彼自性，非必定由其有樂報，由此標識故為相，無過失及樂報即無過失樂報。彼為其相故為無過失樂報相。 難道不是善即是無過失樂報，但依所說方式，會有異於無過失樂報的善？因為不能說自己即是自己的相？這不是過失，因為在已知未知語義的差別中,設想一者也成為所相能相。因為"無過失樂報"是已知語義。"善"是未知語義。如是依已知語義的語詞之義所成，及依未知語義所成，由彼等已知未知語義自性的差別，而設想具彼者善雖是一也有差別，如"以前他是聰明，現在更聰明"由功德差別及事物差別而設想，所以依已知語義性為相，依未知語義性為所相，如是在設想差別而攝取時不導致任何過失。 或者由此標識故為相，無過失樂報及彼相即無過失樂報相，凡成為無過失樂報而被標識者，彼為善，這是其義。或者以無過失字說無過失性，以樂報字說樂報性，所以無過失及樂報為無過失樂報，彼為其相，依作具格或作業格的相字，無過失樂報相即具無過失樂報自性，或應以無過失樂報性而標識，這是其義。此中以二語攝取的原因是什麼，難道不是以一語就能成就所欲義？因為雖然說"無過失相"時，"尊者，這是無上的，如世尊開示善法"等中；

3.145) viya vajjarahitattā abyākatassāpi pasaṅgo siyāti iṭṭhavipāka-padaṃ vattabbameva, 『『iṭṭhavipākalakkhaṇa』』nti pana vutte itaraṃ na vattabbaṃ abyākatassa vipākārahabhāvena iṭṭhavipākatāpasaṅgabhāvato? Saccametaṃ, anavajja-padena kusalassa pavattisukhataṃ, iṭṭhavipāka-padena ca vipākasukhataṃ dassetuṃ padadvayaṃ vuttaṃ. Anavajjapadañhi attano pavattisabhāvavasena lakkhaṇavacanaṃ, itaraṃ kālantare vipākuppādanasamatthatāvasenāti. Atha vā kusalassa atthavisuddhiṃ dassetuṃ purimapadaṃ vuttaṃ, parisuddhavipākataṃ dassetuṃ pacchimaṃ. Purimaṃ vā kusalassa akusalasabhāvato nivattanaṃ, pacchimaṃ abyākatasabhāvatoti alamatipapañcena. Ettha ca 『『anavajja…pe… lakkhaṇa』』nti vacanena kusalassa sāmaññalakkhaṇaṃ vuttaṃ anavajjaiṭṭhavipākasabhāvassa kusalajātiyā sādhāraṇattā. Akusalādīnamasādhāraṇabhāvena sabhāvalakkhaṇaṃ vāti daṭṭhabbaṃ.

Akusalaviddhaṃsanarasanti yathānurūpaṃ akusalappajahanakiccaṃ. Kusalañhi parittamahaggatalokuttarabhedabhinnaṃ yathākkamaṃ tadaṅgavikkhambhanasamucchedappahānavasena akusalapakkhaṃ pajahati. Atha tadaṅgādippahānānaṃ kiṃ nānākaraṇanti? Vuccate – dānādipuññakiriyavatthugatena tena tena kusalaṅgena tassa tassa maccherādiakusalaṅgassa pahānaṃ tadaṅgappahānaṃ, taṃ dīpālokena andhakāraviddhaṃsanaṃ viya daṭṭhabbaṃ, kāmāvacarakusalānaṃ parittānubhāvatāya tehi attano ṭhitikkhaṇe viddhaṃsitānamakusalānaṃ tadapagame sati puna āgamena vottharaṇato. Tesaṃ tesaṃ nīvaraṇadhammānaṃ vikkhambhanasaṅkhātaṃ pavattinivāraṇavasena pahānaṃ vikkhambhanappahānaṃ, taṃ ghaṭappahārena jalatale sevālaviyūhanaṃ viya daṭṭhabbaṃ. Yathā hi balavatā ghaṭappahārena dūrīkataṃ sevālaṃ tasmiṃ apanītepi taṃpahāravegena sahasā na ottharati, evameva upacārappanābhedena jhānena vikkhambhitā kāmacchandādayo tadappavattikālepi tassa balena sahasā na ottharantīti. Anuppattidhammatāpādanasaṅkhātaṃ sammā ucchedavasena pahānaṃ samucchedappahānaṃ, taṃ pana asanisampātena rukkhādīnaṃ samūlaviddhaṃsanaṃ viya daṭṭhabbaṃ. Na hi ariyamaggena samucchinnakilesā anusayamattakenāpi santāne pavattanti. Yathā pana ekavārappavattenapi indagginā saha mūlehi viddhaṃsitā rukkhādayo na puna viruhanti, evamevaṃ ekacittakkhaṇikenapi tena attano uppādamatteneva anusayamattaṭṭhāyinopi kilesā sabbena sabbaṃ viddhaṃsitāyeva honti.

Vodānaṃ visuddhi, saṃkilesamalavimuttīti attho, tathā hutvā paccupaṭṭhānamassāti vodānapaccupaṭṭhānaṃ, parisuddhākārena yogino ñāṇassa upaṭṭhātīti vuttaṃ hoti.

我來為您直譯這段巴利文： 3.145) 如是由於離過失，無記也會有可能，所以必須說樂報語，但當說"樂報相"時，不必說另一個，因為無記以不適合異熟故無樂報可能？這是真實的，以無過失語顯示善的轉起樂性，以樂報語顯示異熟樂性，故說二語。因為無過失語是依自己轉起自性的相說，另一個是依他時產生異熟的能力。或為顯示善的義清凈而說前語，為顯示清凈異熟性而說后語。或前者使善轉離不善自性，後者轉離無記自性，不要過分戲論。此中以"無過失...乃至...相"之語說善的共相，因為無過失樂報自性為善類所共。或應見為以不共于不善等的方式為自相。 "破壞不善為作用"即隨適當舍斷不善的作用。因為善分為小、廣大、出世間差別，依次第以相對、鎮伏、斷除舍斷的方式舍斷不善分。那麼相對等舍斷有何差別？答：以施等福業事所攝的彼彼善分舍斷彼彼慳等不善分為相對舍斷，彼應見如以燈光破除黑暗，因為欲界善力量小，故彼等在自住時破壞的不善在彼離去時由於再來而覆蓋。以鎮伏稱的舍斷彼彼蓋法，以防止轉起方式為鎮伏舍斷，彼應見如以瓶擊在水面上排除水藻。如以強力瓶擊遠離的水藻，即使彼被除去，因彼擊力也不會突然覆蓋，如是被近行、安止等禪那鎮伏的欲貪等，即使在彼不轉起時，因彼力也不會突然覆蓋。以令成為不生法稱的正確斷除方式的舍斷為斷除舍斷，彼則應見如以雷擊破壞樹等連根。因為被聖道斷除的煩惱即使以隨眠程度也不在相續中轉起。如以一次轉起的天火連根破壞的樹等不再生長，如是即使以一心刻那，彼僅以自生起，即使住于隨眠程度的煩惱也完全被破壞。 "清凈"即清凈，意為離雜染垢，如是為其現起故為清凈現起，意味著以清凈相現起于修習者的智。

Evaṃ kusalassa vajjarahitaiṭṭhavipākasabhāvehi lakkhaṇaṃ, kiccaupaṭṭhānākāravasena ca rasapaccupaṭṭhānāni vatvā puna vajjapaṭipakkhabhāvavasena ca lakkhaṇaṃ, sampattiphalavasena ca rasādikaṃ dassetuṃ 『『vajjapaṭipakkhattā』』tiādi vuttaṃ. Tattha vajjānaṃ paṭipakkhabhāvo vajjapaṭipakkhattaṃ, tato. Etena 『『anavajjalakkhaṇa』』nti ettha a-kāro paṭipakkhatthoti dasseti, tena panassa abyākatato nivattanaṃ kataṃ. Itarathā hi nāssa vajjaṃ, vajjato aññaṃ vā anavajjanti abyākatassāpi taṃlakkhaṇatāpasaṅgo siyā. 『『Vajjapaṭipakkhattā』』ti pana vutte yasmā kusalākusalānameva pahāyakappahātabbabhāvena ālokandhakārānaṃ viya aññamaññaṃ ujuvipaccanīkabhāvo, tasmā kusalameva vajjapaṭipakkhattā anavajjalakkhaṇaṃ, na aññanti ayamattho siddho hoti. Vodānabhāvarasanti vodānabhāvasampattikaṃ, kilesamalehi asaṃkiliṭṭhabhāvena sampajjanakanti attho. Paccupaṭṭhāpīyati upanīyati kāraṇena, attano vā kāraṇaṃ paṭicca, tappaṭibaddhabhāvena paṭimukhaṃ vā upaṭṭhātīti paccupaṭṭhānaṃ, iṭṭho vipāko paccupaṭṭhānamassāti iṭṭhavipākapaccupaṭṭhānaṃ.

Asati yonisomanasikāre kusalassa anuppajjanato, sati ca tasmiṃ uppajjanato tassa so āsannakāraṇanti āha 『『yonisomanasikārapadaṭṭhāna』』nti. Tattha yoniso pathena upāyena manasikāro yonisomanasikāro, atthato pana sānusayasantānavato channaṃ dvārānamāpāthagatesvārammaṇesu patirūpadesavāsādisampattiyā kusaladhammānaṃ paccayabhāvena bhavaṅgaṃ āvaṭṭetvā uppannamāvajjanaṃ yonisomanasikāro nāma. Vuttapaṭipakkhavasena ayonisomanasikāropi daṭṭhabbo. Yaṃ pana niranusayasantānasamaṅgissa kiriyacittānaṃ paccayabhāvena uppannaṃ, taṃ ṭhapetvā niravajjadhammaṃ sāvajjadhammassa kassaci paccayabhāvānupagamanato yonisomanasikārapakkhaṃ vā bhajeyya. Khīṇāsavasantānagatattā yonisoayonisobhāvamanapekkhitvā āpāthagatārammaṇesu uppattimattaṃ vinā na kassaci kusalākusalabhāvassa paccayo hotīti tadubhayavasena navattabbattā abyākatamanasikāroti vā saṅkhaṃ gaccheyyāti.

我來為您直譯這段巴利文： 如是說了善以離過失樂報自性為相，以作用現起行相方式為味現起，為再以對治過失性方式顯示相，以成就果方式顯示味等，而說"因對治過失"等。其中對治過失性為對治過失性，從彼。以此顯示"無過失相"中的a音為對治義，由此使其轉離無記。否則若非過失，或異於過失為無過失，無記也會有彼相的可能。但說"因對治過失"時，因為唯善不善以能捨所舍方式如光明黑暗互為直接對立性，所以唯善因對治過失故為無過失相，非他，此義成就。"清凈性為味"即具清凈性成就，意為以不為煩惱垢所染性而成就。現起被引導由因，或依自因，或以系屬性對面而現起故為現起，樂報為其現起故為樂報現起。 因為無如理作意時善不生起，有彼時生起，彼為其近因，故說"如理作意為足處"。其中以道、方便作意為如理作意，但就義而言，對有隨眠相續者，於六門現前的所緣中，依適當處所居住等成就，以為善法的緣而轉起有分後生起的轉向名為如理作意。應以所說相反方式見不如理作意。而對具無隨眠相續者以唯作心為緣而生起者，除彼外因無過失法不成為任何有過失法的緣故，或應屬如理作意分。因為在漏盡者相續中，不考慮如理不如理性，對現前所緣中僅生起而已，不作為任何善不善性的緣，故因二者方式不可說故，或應稱為無記作意。

Sāvajjāniṭṭhavipākalakkhaṇamakusalanti etthāpi 『『vajjā rāgādayo, te yassa santi, taṃ sāvajjaṃ, aniṭṭho vipāko yassa, taṃ aniṭṭhavipāka』』ntiādinā vuttanayānusārena paṭipakkhayojanā daṭṭhabbā. Rasādito panetaṃ anatthajananarasaṃ, saṃkilesapaccupaṭṭhānaṃ. Atha vā gārayhabhāvato sāvajjalakkhaṇameva, saṃkilesabhāvarasaṃ, aniṭṭhavipākapaccupaṭṭhānaṃ, ayonisomanasikārapadaṭṭhānaṃ. Vacanatthato pana na kusalanti akusalaṃ, kusalapaṭipakkhanti attho. Paṭipakkhatthe hi ayaṃ akāro, na pana aññatthe, nāpi abhāve. Itarathā hi tikaṃ na siyā, dukaṃ, catukkaṃ vā āpajjeyya. Tathā hi yadi kusalato aññamakusalaṃ siyā , tadā abyākatassāpi tato aññabhāvena akusala-saddasaṅgahoti kusalākusalajātibhedato duvidhanti dukaṃ vattabbaṃ. Yadi ca kusalābhāvo akusalaṃ, tena na kāci jāti gayhatīti kusalābyākatajātibhedato dukameva vattabbaṃ. Atha siyā 『『abhāvopi visuṃ gahetabbo』』ti, evaṃ sati tassa jātiyā abhāvato jāti-saddena saha sambandho na siyā. Vijjamānassa hi jāti nāma hoti. Yatheva vā kusalassa abhāvo, evaṃ abyākatassāpi abhāvo atthīti anabyākatajātipi vattabbāti catukkaṃ āpajjeyya. Na cetamiṭṭhaṃ kusalādivasena tividhajātiyā eva icchitattā, pāḷiyañca 『『kusalā dhammā akusalā dhammā abyākatā dhammā』』ti tikavaseneva vuttattā 『『kusalapaṭipakkha』』nti pana vuccamāne mittapaṭipakkho amitto viya, lobhapaṭipakkho alobho viya ca yaṃ dhammajātaṃ kusalassa ujuvipaccanīkabhūtaṃ, taṃ akusalanti tassa vasena tikaṃ upapannaṃ hoti, ujuvipaccanīkatā cassa sāvajjāniṭṭhavipākattā, tena pahātabbabhāvato ca veditabbā, na pana kusalavināsanato. Na hi akusalena kusalaṃ pahīyati, mahābalattā pana kusalameva taṃ pajahati. Kusalañhi mahābalaṃ, akusalaṃ dubbalaṃ. Tenevāha 『『abalā naṃ balīyanti, maddantenaṃ parissayā』』ti (su. ni. 776), tasmā kusalameva yathāvuttanayena akusalassa pahāyakaṃ, nākusalaṃ itarassāti veditabbaṃ.

我來為您直譯這段巴利文： "不善以有過失不樂報為相"中也應依"貪等為過失，彼等於誰存在，彼為有過失，不樂報于誰，彼為不樂報"等所說方式見對立的安立。從味等而言，此以生不利為味，以雜染為現起。或者因應責備性故即以有過失為相，以雜染性為味，以不樂報為現起，以不如理作意為足處。從語義而言，非善故為不善，意為善的對立。因為此a音為對立義，非其他義，也非無有義。否則不會成為三法，而會成為二法或四法。如是若不善為異於善，則因無記也異於彼，而攝入不善語，則由善不善類差別故應說為二種。若不善為無善，則不攝任何類，故由善無記類差別應說唯二。若說"無有也應別取"，如是則因彼無類故不能與類字相連。因為唯存在者有類。如善的無有，如是無記的無有也有，故應說無無記類而成為四法。而這不適當，因為僅欲以善等方式三種類，且在聖典中僅說"善法、不善法、無記法"以三法方式。但說"善的對立"時，如敵人為朋友的對立，無貪為貪的對立，凡為善的直接對立法類，彼為不善，依彼的力量而成立三法。而其直接對立性應由有過失不樂報性，及由彼應斷性而知，非由壞善性。因為不善不能斷善，但因大力故唯善斷彼。因為善為大力，不善為弱力。故說"弱者為力勝，危難壓迫彼"，所以應知唯善如所說方式為不善的能斷，不善不是另一者的能斷。

Tadubhaya…pe… abyākatanti yaṃ dhammajātaṃ kusalaṃ viya na anavajjaiṭṭhavipākalakkhaṇaṃ, nāpi akusalaṃ viya sāvajjāniṭṭhavipākalakkhaṇaṃ, atha kho avipākattā tadubhayaviparītalakkhaṇaṃ, taṃ abyākatanti attho. Nanu ca 『『tadubhayaviparītalakkhaṇa』』nti vutte sukhadukkhavedanānaṃ viparītā upekkhāvedanā viya iṭṭhāniṭṭhavipākānaṃ viparīto añño koci vipāko yassa atthi, taṃ abyākatanti āpajjatīti? Nāpajjati tathā asambhavato. Yathā hi ālokandhakārānaṃ viparīto añño koci natthi, evamiṭṭhāniṭṭhavipākānaṃ viparīto na koci vipāko atthīti. Atha vā taṃ-saddo idha iṭṭhāniṭṭhavipākanirapekkhaṃ kusalākusalamattameva paccāmasatīti kusalākusalānaṃ savipākattā tadubhayaviparītalakkhaṇaṃ, taṃ avipākalakkhaṇanti atthoti alamettha anuyogena. Kusalākusalabhāvena na byākatanti abyākataṃ. Kusalākusalañhi vatvā abyākatassa vuttattā kusalākusalabhāveneva avuttattāti viññāyati, na pakārantarena. Tathā avacanañca tassa tadubhayaviparītalakkhaṇattāyeva, na pana avattabbattāmattenāti daṭṭhabbaṃ. Atha vā vi-saddo virodhivacano. Ā-saddo abhimukhabhāvappakāsano, tasmā attano paccayehi aññamaññaṃ virodhābhimukhataṃ kataṃ lakkhaṇavirodhato pahāyakappahātabbabhāvato vāti byākataṃ, kusalākusalaṃ. Tato aññaṃ abyākataṃ. Tañhi lakkhaṇato aññamaññaṃ kusalākusalaṃ viya na tassa viruddhaṃ. Na hi avipākataṃ aniṭṭhavipākatā viya, iṭṭhavipākatāya iṭṭhavipākatā viya ca aniṭṭhavipākatāya iṭṭhāniṭṭhavipākatāhi virujjhati, na cāpi abyākataṃ kusalākusalesu kiñci pajahati, na ca kenaci pahātabbanti. 『『Tadubhayaviparītalakkhaṇamabyākata』』nti viññāyamāne ahosi kammaṃ, nāhosi kammavipāko, natthi kammavipāko, na bhavissati kammavipākoti iminā tikena saṅgahitassa gatiupadhikālappayogavipattīhi avipākassa diṭṭhadhammavedanīyādikammassa bhāvanāyapahātabbassa akusalassa ca abhiññākusalassa ca vipākuppādanābhāvato 『『siyā nu kho abyākatabhāvo vā』』ti kadāci koci cinteyyāti tannivāraṇatthamāha 『『avipākārahaṃ vā』』ti, vipākaṃ dātuṃ nārahati tattha sāmatthiyābhāvatoti avipākārahaṃ. Idaṃ vuttaṃ hoti – diṭṭhadhammavedanīyādayo tāva paccayavekallādīhi kāraṇehi avipākā, sace panete tabbidūrā assu, tadā vipākadāne samatthatāya vipākārahāyeva, taṃ pana na tathā, atha kho yena kenaci ākārena vipākadāne asamatthatāyeva vipākārahaṃ na hoti, taṃ abyākataṃ nāmāti.

Idāni evaṃ tikavasena niddiṭṭhesu kusalādīsu paṭhamaṃ tāva kusalacittaṃ vibhajanto 『『tattha kusalacitta』』ntiādinā tassa gaṇanaparicchedaṃ dasseti. Ekavīsatividhanti aṭṭha kāmāvacarāni , pañca rūpāvacarāni, cattāri arūpāvacarāni, cattāri lokuttarānīti evaṃ saṅkhepato ekavīsatividhaṃ. Bhūmito catubbidhanti kāmarūpārūpalokuttarabhūmisaṅkhātānaṃ catunnaṃ bhūmīnaṃ vasena tattha pavattamānaṃ cittampi catubbidhaṃ hoti. Tattha bhavanti etthāti bhūmi, ṭhānaṃ, avatthā ca. Avatthāpi hi avatthavantānaṃ pavattiṭṭhānaṃ viya gayhati. Evañhi nesaṃ sukhaggahaṇaṃ hoti. Avatthāti cettha dhammānaṃ kāmataṇhādīhi paricchinnāparicchinnabhāvo. Tattha purimā tisso bhūmiyo ubhayavasena veditabbā, itarā avatthāvaseneva. Na hi lokuttaradhammānaṃ kāmabhavādito aññaṃ ṭhānamupalabbhatīti.

我來為您直譯這段巴利文： "彼二者...乃至...無記"即凡法類不如善以無過失樂報為相，也不如不善以有過失不樂報為相，而是因無異熟故以異於彼二者為相，彼為無記，這是其義。難道不是說"異於彼二者為相"時，如樂受苦受的相反為舍受，如是樂報不樂報的相反是某個其他異熟于誰存在，彼為無記而成？不成，因為如是不可能。因為如光明黑暗無其他相反，如是樂報不樂報無任何相反異熟。或者此處"彼"字僅涉及不關樂報不樂報的善不善而已，故因善不善有異熟性，異於彼二者為相，彼即以無異熟為相，這是其義，此中不必過問。以善不善性未記說故為無記。因為說善不善後說無記，故了知僅以善不善性未說，非以其他方式。而如是不說僅因其異於彼二者為相，非僅因不可說性而應見。或者vi音表示對立，ā音顯示趨向性，所以由自己諸緣而互相對立趨向所作為記說，即善不善。異於彼為無記。因為彼從相不如善不善互相對立。因為無異熟性不如不樂報性與樂報性對立，如樂報性與不樂報性對立於樂不樂報性，無記也不斷任何善不善，也不為任何所斷。當了知"異於彼二者為相無記"時，有業，無業異熟，無業異熟，將無業異熟，以此三法所攝的因趣、依、時、加行失壞而無異熟的現法受等業，及修所斷不善與神通善無異熟生起，故有時某人會想"或許是無記性否？"為防止彼而說"或不適合異熟"，不適合給與異熟因為彼處無能力故為不適合異熟。這是所說：首先現法受等由於缺緣等因而無異熟，若彼等遠離彼，則因能給與異熟故即適合異熟，但彼非如是，而是以任何方式不能給與異熟故不適合異熟，名為無記。 現在如是依三法解說善等中，首先分別善心而以"其中善心"等顯示其數量界限。"二十一種"即八欲界、五色界、四無色界、四出世間，如是略說二十一種。"依地四種"即依欲色無色出世間地稱的四地，于彼轉起的心也成為四種。其中於此有故為地，即處所及狀態。因為狀態也如狀態者的轉起處所而取。如是則彼等容易把握。此處狀態即諸法為欲愛等所限或非所限性。其中前三地應依二者而知，其他唯依狀態。因為不得出世間法有異於欲有等的其他處所。

Aññattha pavattamānassāpi vakkhamānanayena kāmabhūmipariyāpannattā bhūmito ekavidhanti. Savatthukāvatthukabhedatoti cakkhādīni pañca, hadayañcāti cha vatthūni. Kusalassa pana cakkhādinissitattābhāvato hadayavatthu idha vatthūti adhippetaṃ. Tena sahitaṃ ekantena tannissitappavattitoti savatthukaṃ, kāmarūpadhātuyaṃ pavattamānaviññāṇaṃ. Tattha hi arūpassa rūpapaṭibandhappavatti, arūpadhātuyaṃ pana rūpābhāvato vatthuvirahitameva pavattatīti tattha pavattamānaṃ avatthukaṃ. Hīna…pe… tividhanti ettha paccayato, phalato ca majjhimapaṇītehi nihīnaṃ, tesaṃ vā guṇehi parihīnanti hīnaṃ, attano paccayehi padhānabhāvaṃ nītanti paṇītaṃ, ubhinnaṃ vemajjhe bhavaṃ majjhimaṃ. Tattha hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ hīnaṃ, majjhimehi chandādīhi pavattitaṃ majjhimaṃ, paṇītehi paṇītaṃ. Chandādīnaṃ pana hīnādibhāvo adhimuttivasena daṭṭhabbo. Hīnādhimuttivasena hi nesaṃ hīnatā, paṇītādhimuttivasena paṇītatā, tadubhayavemajjhavasena majjhimatā. Yasakāmatāya vā kataṃ kusalaṃ hīnaṃ, puññaphalakāmatāya majjhimaṃ, 『『puññaṃ nāmetaṃ sādhūhi kattabbamevā』』ti evaṃ ariyabhāvaṃ nissāya kataṃ paṇītaṃ. 『『Ahamasmi dānapati, ime panaññe dānadāsādayo』』tiādinā attukkaṃsanaparavambhanāhi upakkiliṭṭhaṃ pavattitaṃ vā hīnaṃ, tathā anupakkiliṭṭhaṃ majjhimaṃ, maggaphalapadaṭṭhānaṃ paṇītaṃ. Bhavabhogasampattinimittaṃ vā kataṃ hīnaṃ, sāvakapaccekabodhipāramitāvasena attano vimokkhatthāya kataṃ majjhimaṃ, sammāsambodhipāramitāvasena sabbesaṃ vimokkhatthāya kataṃ paṇītanti.

Somanassu…pe… bhedatoti bheda-saddo paccekaṃ sambandhitabbo 『『somanassupekkhābhedato ñāṇabhedato payogabhedato』』ti. Tattha payogabhedatoti saṅkhārabhedatoti attho. Nanu ca somanassupekkhābhedo tāva yutto tesaṃ bhinnasabhāvattā. Ñāṇappayogabhedo pana kathanti? Vuccate – ñāṇappayogakato bhedo ñāṇappayogabhedo tesaṃ bhāvābhāvamupādāya pavattattā. Idāni tameva somanassupekkhādibhedaṃ vibhāgena dassetuṃ 『『seyyathida』』nti pucchitvā 『『somanassasahagata』』ntiādinā vissajjeti. Tattha seyyathidanti taṃ katamaṃ, taṃ kathanti vā attho.

我來為您直譯這段巴利文： 在其他處轉起的也依將說方式攝屬欲地故，依地為一種。"以有依無依差別"即眼等五種和心為六依。但善無依眼等性故，此處意指心所依為依。與彼相應必定依彼而轉起故為有依，即在欲色界轉起的識。因為彼處無色與色有繫縛轉起，而在無色界因無色故離依而轉起，故彼處轉起為無依。"下...乃至...三種"中，依緣及果而低於中上，或缺乏彼等功德故為下，由自緣而達最勝性故為上，生於二者中間為中。其中以下等欲、心、勤、觀而轉起為下，以中等欲等轉起為中，以上等轉起為上。而欲等的下等性應依勝解而見。因為依下勝解故彼等為下性，依上勝解故為上性，依彼二者中間故為中性。或以欲得名聲而作的善為下，以欲得福果為中，如是依"此福應由善者作"而依聖性而作為上。或以"我是施主，而彼等其他是施奴等"如是以自讚毀他而染污轉起為下，如是不染污為中，道果足處為上。或為有與受用圓滿因而作為下，依聲聞辟支佛波羅蜜為自解脫而作為中，依正等覺波羅蜜為一切解脫而作為上。 "喜...乃至...差別"中差別字應各別相連為"依喜舍差別、依智差別、依加行差別"。其中"依加行差別"即依行差別的意思。難道不是喜舍差別才合理因為彼等自性不同。而智加行差別如何？答：由智加行所作差別為智加行差別，因為依彼等有無而轉起。現在為以分別顯示彼喜舍等差別而問"何者"后以"喜俱"等解答。其中"何者"即是何者，或如何，這是其義。

Sobhanaṃ mano, sobhanaṃ vā mano etassāti sumano, tassa bhāvo somanassaṃ, mānasikasukhavedanāyetaṃ adhivacanaṃ, somanassena uppādato yāva nirodhā sahagataṃ pavattaṃ saṃsaṭṭhaṃ sampayuttanti attho. Atha vā somanassena saha ekuppādādibhāvaṃ gatanti somanassasahagataṃ. Jānāti yathāsabhāvaṃ paṭivijjhatīti ñāṇaṃ, tena samaṃ ekuppādādīhi pakārehi yuttanti ñāṇasampayuttaṃ. Nāssa saṅkhāro atthīti asaṅkhāraṃ, asaṅkhārameva asaṅkhārikaṃ. Saha saṅkhārena pavattamānaṃ sasaṅkhāraṃ, tadeva sasaṅkhārikaṃ. Saṅkhāroti cettha attano, parassa vā pubbappayogo 『『saṅkharoti tikkhabhāvasaṅkhātena maṇḍanavisesena sajjeti, saṅkharīyati vā sajjīyati cittaṃ etenā』』ti katvā. Tattha dānādipuññakaraṇakāle maccheramalathinamiddhādīhi upakkilesehi saṃsīdamāne citte upakkilesavūpasamavasena, cittassa ca ussāhajananavasena tīsu dvāresu pavatto sammāvāyāmo attano payogo nāma. Kusalakaraṇe nirussāhassa pana 『『ambho, sappurisa, kusalakaraṇaṃ nāma paṇḍitehi āsevitamaggo, tattha tayāpi paṭipajjituṃ vaṭṭati, tasmā dānaṃ dehi, sīlaṃ rakkha, tañhi te atthāya hitāya sukhāya bhavissatī』』tiādinā kusalakaraṇatthāya ussāhajananavasena paresaṃ kāyavacīdvāresu pavattā āṇatti parappayogo nāma. Tesu pana purimo pubbabhāgappavattacittasantāne, pacchimo paresaṃ cittasantāneyeva sambhavatīti tannibbattito cittassa tikkhabhāvasaṅkhāto viseso idha upacārato saṅkhāroti veditabbo. Tenāhu ācariyā –

『『Pubbappayogasambhūto, viseso cittasambhavī;

Saṅkhāro iti saṅkhāra-sabhāvaññūhi kittito』』ti.

Atha vā 『『sasaṅkhārikamasaṅkhārika』』nti ca etaṃ kevalaṃ saṅkhārassa bhāvābhāvamattāpekkhāya vuttaṃ, na tassa sahappavattisabbhāvābhāvatoti bhinnasantānappavattinopi saṅkhārassa idamatthitāya taṃvasena nibbattaṃ cittaṃ saṅkhāro assa atthīti sasaṅkhārikaṃ saha-saddassa vijjamānatthaparidīpanato 『『salomako sapakkhako』』tiādīsu viya. Tabbiparītaṃ pana tadabhāvato yathāvuttavaseneva asaṅkhārikaṃ. Atha vā saṅkharaṇaṃ, saṅkharīyati vā etena āgantukasambhūtena cittasaṃsīdanasabhāvāpanayanavaseneva sajjīyati, saṅkharoti vā taṃ yathāvuttavasenevāti saṅkhāroti ujukameva pubbappayogajanito tikkhabhāvo vuccati, tadabhāvato asaṅkhārikaṃ, sabhāvatikkhanti attho. Taṃsahagatāya sasaṅkhārikaṃ, atha vā maccheramalādīhi saṅkharīyatīti saṅkhāro, cittassa saṃsīdanasabhāvo, so yassa natthīti asaṅkhārikaṃ, itaraṃ sasaṅkhārikaṃ. Paṇītautubhojanādiko vā balavapaccayo saṅkhāro 『『saṅkharoti cittaṃ tikkhabhāvena, saṅkharīyati vā taṃ etenā』』ti katvā. A-kārassa vuḍḍhatthavuttitāya vuḍḍhippatto saṅkhāro assāti asaṅkhārikaṃ, balavapaccayavantanti attho. Vuḍḍhiparidīpakena pana a-kārena avisesitattā sasaṅkhārikaṃ sappaccayaṃ dubbalapaccayanti adhippāyo. Ñāṇena vippayuttaṃ virahitanti ñāṇavippayuttaṃ.

我來為您直譯這段巴利文： 善意為妙意，或此有善意故為善意，彼之狀態為喜，這是心理樂受的同義語，與喜從生起直至滅盡俱行、轉起、相雜、相應，這是其義。或者與喜一起達到同生等性故為喜俱。如實了知通達故為智，與彼同等以同生等諸方式相應故為智相應。無其行故為無行，無行即為無行性。與行俱轉起為有行，彼即為有行性。此中行即自己或他人的前加行，"行作以稱為銳利性的特別裝飾而準備，或心由此而被準備"故。其中於施等福業時，當心為慳垢昏沉睡眠等染污而沉沒時，依染污止息方式，及依生心精進方式，於三門轉起的正精進名為自加行。而對行善無精進者，以"善人啊，行善名為智者所習行道，汝于彼也應行，所以應佈施，應守戒，因為彼將為汝義利安樂"等方式，依為行善而生精進方式，於他人身語二門轉起的命令名為他加行。在彼等中，前者生於前分轉起的心相續，後者僅生於他人心相續，故由彼所生稱為銳利性的心特殊性，此處以近因義為行而應知。故諸阿阇黎說： "由前加行所生，心中生特殊， 知行自性者，稱說彼為行。" 或者"有行無行"這僅依行的有無而說，非依彼俱轉的有無，故即使轉于異相續的行也有此性，依彼而生的心有其行故為有行，因為有字顯示存在義如"有毛有翼"等。而與彼相反則因彼不存在，如所說方式即為無行。或者行作，或由此偶然所生除去心沉沒自性方式而準備，或如所說方式而行作彼故為行，直接說前加行所生的銳利性，因彼不存在故為無行，意為自性銳利。與彼俱行故為有行，或被慳垢等行作故為行，即心沉沒自性，彼于誰不存在故為無行，另一為有行。或優良時節飲食等強力緣為行，"以銳利性行作心，或彼由此而被行作"故。因a音表示增長義，故已達增長之行於其故為無行，意為具強力緣。但因未以表示增長的a音區別，故有行意指有緣而弱力緣。與智離、無故為智不相應。

Upekkhatīti upekkhā, vediyamānāpi ārammaṇaṃ ajjhupekkhati, majjhattākārasaṇṭhitiyāti attho. Atha vā iṭṭhe, aniṭṭhe ca ārammaṇe pakkhapātābhāvena upapattito yuttito ikkhati anubhavatīti upekkhā. Atha vā upetā sukhadukkhānaṃ aviruddhā ikkhā anubhavananti upekkhā. Aviruddhattāyeva hesā tesaṃ anantarampi pavattati. Sukhadukkhavedanā pana visuṃ visuṃ viruddhasabhāvattā nāññamaññaṃ anantaraṃ pavattanti . Teneva hi paṭṭhāne somanassassa anantaraṃ domanassassa, domanassassa anantaraṃ somanassassa ca uppatti paṭisiddhā. Ayañca attho lobhasahagatacittasampayuttavedanāyapi labbhati, purimā pana dve na tathā. Na hi lobhasahagatādīnaṃ majjhattākārena ajjhupekkhanaṃ, upapattito ikkhanaṃ vā atthīti. Upekkhāsahagatanti sabbaṃ heṭṭhā vuttanayameva.

Nanu ca aññepi phassādayo sampayuttadhammā atthīti somanassādīnaṃ vaseneva pana aṭṭhavidhatā kasmā gahitāti? Bhedakarabhāvato. Phassādīnañhi sabbacittasādhāraṇattā, saddhādīnañca sabbakusalasādhāraṇattā na tehi cittassa vibhāgo, somanassādayo pana katthaci citte honti, katthaci na hontīti pākaṭova tehi cittassa vibhāgoti. Kasmā panete katthaci citte honti, katthaci na hontīti? Kāraṇassa sannihitāsannihitabhāvato. Kiṃ pana nesaṃ kāraṇanti? Vuccate – tattha somanassasahagatabhāvo tāva ārammaṇavasena hoti. Iṭṭhārammaṇasmiñhi somanassasahagatacittamuppajjati. Nanu ca iṭṭhārammaṇaṃ lobhassa vatthu rajjanīyattāti kathaṃ tattha kusalaṃ uppajjatīti? Nayidamekantikaṃ iṭṭhepi ārammaṇe niyamitādivasena kusalassa uppajjanato. Yassa hi 『『kusalameva mayā kattabba』』nti kusalakaraṇeyeva cittaṃ niyamitaṃ hoti, akusalappavattitova nivattetvā kusalakaraṇeyeva pariṇāmitaṃ, abhiṇhakaraṇena ca kusalaṃ samudāciṇṇaṃ, paṭirūpadesavāsasaddhammassavanasappurisūpanissayapubbekatapuññatāsaṅkhātacatucakkūpanissayavasena, yoniso ca ābhogo pavattati, tassa iṭṭhepi ārammaṇe alobhasampayuttameva cittamuppajjati, na lobhasampayuttaṃ. Hoti cettha –

『『Niyāmapariṇāmehi , samudāciṇṇatāya ca;

Ñāṇapubbaṅgamābhogā, iṭṭhepi kusalaṃ siyā』』ti.

Apica saddhābahulatādīhi ca kāraṇehi cittassa somanassasahagatatā veditabbā. Assaddhānaṃ, hi micchādiṭṭhikānañca ekantamiṭṭhārammaṇabhūtaṃ tathāgatarūpampi disvā somanassaṃ na uppajjati. Ye ca kusalappavattiyaṃ ānisaṃsaṃ na passanti, tesaṃ parehi ussāhitānaṃ kusalaṃ karontānampi somanassaṃ na uppajjati, tasmā saddhābahulatā visuddhidiṭṭhitā ānisaṃsadassāvitāti imehipi kāraṇehi cittassa somanassasahagatatā hoti.

我來為您直譯這段巴利文： 舍看故為舍，即使感受也平等看所緣，以住于中性行相的意思。或者于可意、不可意所緣以無偏袒性從適當、合理而看、經驗故為舍。或者具足不違背樂苦的看、經驗故為舍。因為正由不違背故，彼于彼等之後也轉起。但樂苦受因各自為違背自性故不互相隨後轉起。正因此在發趣論中否定喜之後憂，憂之後喜的生起。此義于貪俱心相應受也可得，但前二義不如是。因為貪俱等無以中性行相平等看，或從適當而看故。"舍俱"一切如前所說方式。 難道不是還有觸等其他相應法存在，為何僅依喜等方式取八種？因為是能分別者。因為觸等為一切心共同，信等為一切善共同，故不以彼等分別心，但喜等於某些心有，某些心無，故以彼等分別心明顯。為何彼等於某些心有，某些心無？因為因的現前不現前性。什麼是彼等的因？答：其中首先喜俱性依所緣而有。因為于可意所緣生喜俱心。難道不是可意所緣為貪的事物因可染著性，如何于彼生善？這不是決定，因為于可意所緣也依確定等方式生善。因為若"唯善應由我作"而心確定于作善，轉離不善轉向而轉變唯于作善，由數數作而習行善，依適當處所居住、聽聞正法、依止善士、宿有福性稱為四輪依止方式，如理思惟轉起，于彼即使于可意所緣也生無貪相應心，不生貪相應。此中有： "由確定轉變，及以習行性， 以智為前行，可意亦生善。" 而且由多信等因也應知心的喜俱性。因為對不信、邪見者，即使見到一向可意所緣的如來色也不生喜。若不見善轉起的功德，彼等即使被他人激勵而作善也不生喜，所以多信性、清凈見、見功德性，由此等因也有心的喜俱性。

Apica ye te ekādasa dhammā pītisambojjhaṅgassa uppādāya saṃvattanti. Seyyathidaṃ – buddhānussati dhammānussati saṃghānussati sīlānussati cāgānussati devatānussati upasamānussati lūkhapuggalaparivajjanaṃ siniddhapuggalasevanā pasādanīyasuttantapaccavekkhaṇā tadadhimuttatāti imehipi kāraṇehi cittassa somanassasahagatabhāvo veditabbo. Buddhādiguṇe anussarantassa hi yāva upacāruppādā sakalasarīraṃ pharamānā pīti uppajjati. Tathā dīgharattaṃ akkhaṇḍatādivasena attanā rakkhitaṃ catupārisuddhisīlaṃ paccavekkhantassa, gihino dasasīlaṃ pañcasīlaṃ paccavekkhantassa, dubbhikkhabhayādīsu paṇītaṃ bhojanaṃ sabrahmacārīnaṃ datvā 『『evaṃnāma dānaṃ adāsi』』nti attanocāgaṃ paccavekkhantassa, gihinopi tathārūpe kāle sīlavantānaṃ dinnadānaṃ paccavekkhantassa, yehi guṇehi samannāgatā devā devattaṃ gatā, tathārūpānaṃ guṇānaṃ attani atthitaṃ paccavekkhantassa, samathavipassanāhi vikkhambhitakilese saṭṭhipi sattatipi vassāni asamudācarante disvā 『『aho mayhaṃ kilesā na samudācarantī』』ti cintentassa, cetiyadassanatheradassanesu asakkaccakiriyāya saṃsucitalūkhabhāvena buddhādīsu pasādasinehābhāvena gadrabhapiṭṭhe rajasadise lūkhapuggale parivajjantassa, buddhādīsu pasādabahule muducitte siniddhapuggale paṭisevantassa, ratanattayaguṇaparidīpake pasādanīyasuttante paccavekkhantassa, ṭhānanisajjādīsupi pītiuppādanatthaṃ tanninnatādivasena pavattentassa yebhuyyena pīti uppajjati. Pītiyā ca somanassena saha avinābhāvato taduppattiyā tassāpi uppatti niyatāti evaṃ pītikāraṇānipi somanassakāraṇānīti daṭṭhabbāni. Kiñca – agambhīrapakatitā, somanassapaṭisandhikatāti imehi dvīhi kāraṇehi somanassasahagatatā hoti. Yo hi agambhīrapakatiko hoti, appamattakepi hitopakaraṇe tussati, yo ca somanassapaṭisandhiko appasannesu ārammaṇesupi appaṭikkūladassāvī, tassa yebhuyyena somanassasahagatacittaṃ uppajjati. Yathāvuttānaṃ pana somanassakāraṇānamabhāvena majjhattārammaṇatāya ca upekkhāsahagatatā veditabbā.

Ñāṇasampayuttassa pana kammato upapattito indriyaparipākato kilesadūrībhāvatoti imehi kāraṇehi hoti. Yo hi paresaṃ hitajjhāsayena dhammaṃ deseti hīnukkaṭṭhādīni ca naḷakāramuddāgaṇanādīni sippāyatanāni, vaḍḍhakīkasivāṇijjādīni ca kammāyatanāni, visaharaṇādīni ca vijjāyatanānīti evaṃ niravajjasippāyatanādīni sikkhāpeti, sayaṃ vā sikkhati, dhammakathikassa sakkāraṃ katvā dhammaṃ kathāpeti, 『『āyatiṃ paññavā bhavissāmī』』ti patthanaṃ paṭṭhapetvā nānappakāraṃ puññakammaṃ karoti, tassevaṃ nānappakāraṃ paññāsaṃvattanikakammaṃ sampādentassa taṃ kammaṃ upanissāya uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ uppajjati. Tathā abyāpajje loke uppannassa uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ hoti. Vuttañhetaṃ –

『『Tassa tattha sukhino dhammapadāni pilavanti, dandho, bhikkhave, satuppādo, atha so satto khippameva visesabhāgī hotī』』ti (a. ni.

我來為您直譯這段巴利文： 而且凡是那些導致生起喜覺支的十一法。即：憶念佛、憶念法、憶念僧、憶念戒、憶念舍、憶念天、憶念寂止、遠離粗糙人、親近柔和人、省察能生凈信經、傾向於彼，由此等因也應知心的喜俱性。因為憶念佛等功德者，直至近行生起遍滿全身之喜生起。如是省察長時依無缺等方式自己所護持的四遍凈戒者，居士省察十戒五戒者，在饑荒怖畏等時施優良食物給同梵行者后省察"如是佈施施捨"的自己舍者，居士也在如是時省察施與持戒者的佈施者，省察自己具有諸天以何功德而得天性的如是功德者，見以止觀伏斷的煩惱六七十年不現行而思惟"啊，我的煩惱不現行"者，因見塔見長老不恭敬作業而示現粗糙性、因無對佛等凈信愛而如驢背塵的粗糙人遠離者，親近對佛等多凈信柔軟心的柔和人者，省察顯示三寶功德的能生凈信經者，于住處坐處等為生喜目的以傾向等方式轉起者，多分喜生起。因為喜與樂不相離故，彼生起時此生起必定，如是應見喜因也是樂因。複次，非深性格、樂結生性，由此二因有喜俱性。因為誰是非深性格，于微小利益資具也喜足，誰是樂結生者于不凈所緣也見不違逆，彼多分生喜俱心。應知由無如所說樂因及中舍所緣性有舍俱性。 而智相應由業、生起、根成熟、煩惱遠離等此等因而有。因為誰以利益他人意樂說法、教授低高等竹匠指印計數等工藝處、木工農商等業處、除毒等明處，如是無過工藝處等，或自學習，對說法者作恭敬令說法，立愿"未來我將有慧"而作種種福業，如是成就種種慧所轉業者，依彼業而生起的善成為智相應。如是生於無惱害世界者所生起的善成為智相應。因為這樣說： "彼于彼處樂者法句浮現，諸比丘，念生起雖遲鈍，然後彼有情速得殊勝分"。

4.191).

Tathā paññādasakaṃ sampattassa indriyaparipākaṃ nissāya uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ hoti. Yena pana samathavipassanābhāvanāhi kilesā vikkhambhitā, tassa kilesadūrībhāvaṃ nissāya uppajjamānaṃ cittaṃ ñāṇasampayuttaṃ uppajjati. Yathāha –

『『Yogā ve jāyate bhūri, ayogā bhūrisaṅkhayo』』ti. (Dha. pa. 282).

Apica ye te dhammā dhammavicayasambojjhaṅgassa uppādāya saṃvattanti. Seyyathidaṃ – paripucchakatā vatthuvisadakiriyā indriyasamattapaṭipādanā duppaññapuggalaparivajjanā paññavantapuggalasevanā gambhīrañāṇacariyapaccavekkhaṇā tadadhimuttatāti imehi kāraṇehi ñāṇasampayuttabhāvo hoti. Tathā hi yo paññavante upasaṅkamma khandhadhātuāyatanaindriyabalabojjhaṅgamaggaṅgajhānaṅgasamathavipassanādīnaṃ paripucchābahulo hoti, tassa taṃvasena uppannaṃ sutamayañāṇaṃ ādiṃ katvā uppajjamānaṃ cittaṃ ñāṇasahagataṃ hoti. Yena pana nakhakesacīvarasenāsanādīni ajjhattikabāhiravatthūni pubbe avisadāni chedanamalaharaṇādinā visadāni katāni, tassevaṃ visadavatthukassa uppannesu cittacetasikesu visadaṃ ñāṇaṃ hoti parisuddhāni dīpakapallakādīni nissāya uppannadīpasikhāya obhāso viya. Yassa ca saddhindriyādīsu aññataraṃ balavaṃ hoti, itarāni mandāni, tato tāni sakasakakiccaṃ kātuṃ na sakkonti, tasmā so tassa bojjhaṅgavibhaṅge āgatanayena tena tena ākārena samattaṃ paṭipādeti, tassevaṃ indriyānaṃ samattaṃ paṭipādentassa vipassanāñāṇādīnaṃ vasena cittaṃ ñāṇasahagataṃ hoti. Yo pana duppaññapuggale parivajjeti, paññavantapuggale vā payirupāsati, khandhādīsu ogāḷhaṃ bhagavato gambhīrañāṇacariyaṃ vā paccavekkhati, ṭhānanisajjādīsu tadadhimuttacitto vā viharati, imesampi uppajjamānaṃ kusalaṃ ñāṇasampayuttaṃ hoti. Apica buddhādiguṇānussaraṇenapi cittaṃ ñāṇasahagataṃ hoti. Yathāha –

『『Yasmiṃ, mahānāma, samaye ariyasāvako tathāgataṃ anussarati, nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti, ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana, mahānāma, ariyasāvako labhati atthavedaṃ, labhati dhammavedaṃ, labhati dhammūpasaṃhitaṃ pāmojjaṃ, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānātī』』tiādi (a. ni. 6.10;

我來為您直譯這段巴利文： 如是達到慧十者，依根成熟而生起的善成為智相應。而由止觀修習伏斷煩惱者，依煩惱遠離而生起的心生為智相應。如說： "由瑜伽生廣慧，無瑜伽慧滅盡。" 而且凡是導致生起擇法覺支的諸法。即：多問、令事物清凈、令根平等、遠離劣慧人、親近有慧人、省察深智行、傾向於彼，由此等因有智相應性。如是誰親近有慧者而多問蘊界處根力覺支道支禪支止觀等，依彼而生起以聞所成智為始的心成為智俱。而由誰令指甲頭髮衣服住處等內外事物從前不清凈者以剪除垢等而清凈，如是清凈事物者于所生心心所中有清凈智，如依清凈燈盞等而生起的燈焰光明。若誰信根等中某者強而其他弱，從此彼等不能作自己作用，所以彼依覺支分別所來方式以種種行相令平等，如是令諸根平等者依觀智等方式心成為智俱。而誰遠離劣慧人，或親近有慧人，或省察世尊于蘊等深入的深智行，或於住處坐處等住于傾向於彼心，此等所生起的善也成為智相應。而且由憶念佛等功德心也成為智俱。如說： "大名，當聖弟子憶念如來時，彼時其心不為貪所纏，不為嗔...乃至...不為癡所纏，彼時其心緣于如來而正直。大名，而聖弟子心正直時得義悅，得法悅，得法相應的歡喜，歡喜者生喜，有喜者身輕安，身輕安者受樂，樂者心得定，得定而如實知"等。;

11.11).

Evaṃ buddhānussatiādayopi rāgādimalavisodhanena ñāṇuppattihetukāyevāti daṭṭhabbaṃ. Kiñca – tihetukapaṭisandhikatā ñāṇuppattikāraṇaṃ. Paṭisandhipaññā hi ādito paṭṭhāya bhavaṅgasantativasena bahulaṃ pavattamānā santānaparibhāvanena ñāṇuppattiyā savisesaupanissayo hoti. Asaṅkhārikattaṃ pana sappāyautubhojanaāvāsādipaccayehi hotīti. Honti cettha –

『『Iṭṭhārammaṇatā saddhābāhulyaṃ diṭṭhisuddhi ca;

Phaladassāvitā ceva, pītibojjhaṅgahetuyo.

『『Ekādasa tathā dhammā, agambhīrasabhāvatā;

Somanassayuttā sandhi, iccete sukhahetuyo.

『『Abhāvo sukhahetūnaṃ, majjhattārammaṇanti ca;

Upekkhuppattihetu ca, evaṃ ñeyyā vibhāvinā.

『『Kammūpapattito ceva, tathā indriyapākato;

Kilesūpasamā dhamma-vicayassa ca hetuhi.

『『Sattadhammehi buddhādi-guṇānussaraṇena ca;

Sappaññasandhito ceva, cittaṃ ñāṇayutaṃ siyā.

『『Utubhojanaāvāsa-sappāyādīhi hetuhi;

Asaṅkhārikabhāvopi, viññātabbo vibhāvinā』』ti.

Evaṃ vedanāñāṇappayogabhedato aṭṭhavidhaṃ kāmāvacaracittaṃ niddisitvā idāni taṃ nigamento āha 『『idaṃ…pe… nāmā』』ti.

1. Yena panatthena idaṃ 『『kāmāvacara』』nti vuccati, taṃ dāni dassetuṃ 『『uddānato』』tiādi āraddhaṃ. Tattha uddānatoti uddesato, saṅkhepatoti attho. Kiñcāpi avasiṭṭhakilesādayo viya kilesakāmopi assādetabbatāya vatthukāme saṅgahito ñāṇaṃ viya ñeyyeti saṅkhepato ekoyeva kāmo siyā, tathāpi kilesakāmo vatthukāmabhāvaṃ gacchanto kāmanīyaṭṭhena gacchati, na kāmanavasena. Kāmanavasena ca pana kilesakāmova hoti, na pana vatthukāmoti āha 『『klesavatthuvasā』』tiādi. Ko panettha vatthukāmo, ko kilesakāmoti codanaṃ manasi nidhāya 『『chando kāmo, rāgo kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo』』ti (mahāni. 1) evaṃ niddesapāḷiyaṃ āgatā niddiṭṭhā kāmataṇhāva idha kilesakāmo. Vatthukāmoti ca 『『manāpikā rūpā…pe… manāpikā phoṭṭhabbā…pe… sabbepi kāmāvacarā dhammā…pe… sabbepi rūpāvacarā…pe… sabbepi arūpāvacarā…pe… kāmā』』ti (mahāni. 1) tattheva niddiṭṭhā saviññāṇāviññāṇappabhedā tebhūmakadhammāti dassento āha 『『kileso…pe… vaṭṭaka』』nti. 『『Chandarāgovā』』ti avadhāraṇena kilesabhāvena niruḷhesu lobhadosamohādīsu dasasu dosamohādayo nava kilese paṭikkhipati. Kāmarūpārūpataṇhāya vatthu patiṭṭhānaṃ, kāraṇabhūtanti vā vatthu.

2. Kathaṃ pana kilesakāmo nāma, kathañca vatthukāmoti āha 『『kilesakāmo』』tiādi. Kāmetīti vatthukāmaṃ pattheti. Kāmīyatīti kilesakāmena patthīyati. Iti-saddo 『『tasmā』』ti imassa atthe. Ca-saddo eva-kāratthe, tena yasmā kilesakāmo kāmetīti kāmo, vatthukāmo ca kāmīyatīti, tasmā eva kilesakāmo, vatthukāmo cāti duvidhopi esa kāmo kārakadvaye kattari, kammani ca sijjhati, kattubhāvaṃ, kammabhāvañca paccanubhotīti attho. Atha vā duvidhoti dvinnaṃ kāmānaṃ vācakato duvidho. 『『Kāmo』』ti ayaṃ saddo kārakadvaye sijjhati yathāvuttakārakayugaḷe nipphajjati, kattari, kammani ca 『『kāmo』』ti padasambhavo hotīti attho. Vo-kāro pana nipātamattaṃ 『『evaṃ vo kālāmā』』tiādīsu (a. ni.

我來為您直譯這段巴利文： 如是應見憶念佛等也因清凈貪等垢故唯是智生起因。複次，三因結生性是智生起因。因為結生慧從開始以相續心相續方式多轉起，以相續熏修而為智生起的殊勝近因。而無行性由適宜時節飲食住處等緣而有。此中有： "可意所緣性，多信與見凈， 及見果性等，是喜覺支因。 十一如是法，非深自性者， 樂相應結生，此等是樂因。 無有諸樂因，及中舍所緣， 捨生起因等，智者應如是知。 由業與生起，如是根成熟， 煩惱止息及，擇法等諸因。 由七法及以，憶念佛等德， 及有慧結生，心成智相應。 由時節飲食，住處適宜等， 諸因無行性，智者應了知。" 如是顯示依受智加行差別八種欲界心后，現在總結說"此...乃至...名"。 12.現在為顯示此以何義稱為"欲界"而開始"從攝略"等。其中"從攝略"即從列舉，意為從略。雖然如剩餘煩惱等，煩惱欲也因可受用性攝於事欲如智于所知，略說只是一種欲，但煩惱欲成為事欲性時依可欲性而成，非依欲求。而依欲求則唯煩惱欲，非事欲，故說"依煩惱事"等。此中何為事欲，何為煩惱欲？顧慮此問難而說如"欲是欲，染是欲，欲染是欲，尋是欲，染是欲，尋染是欲"，如是義釋中所來所說欲愛，此中為煩惱欲。而"可意色...乃至...可意觸...乃至...一切欲界法...乃至...一切色界...乃至...一切無色界...乃至...諸欲"，于彼處所說有識無識差別三地諸法為事欲，顯示故說"煩惱...乃至...輪轉"。以"欲染"確定，于以煩惱性建立的貪嗔癡等十中，排除嗔癡等九煩惱。欲色無色愛的處所、依止，或成為因故為事。 13.如何名為煩惱欲，如何為事欲？說"煩惱欲"等。欲求即希望事欲。被欲求即被煩惱欲所希望。"如是"字意為"所以"。"又"字意為"唯"，由彼因為煩惱欲欲求故為欲，事欲被欲求故，所以唯煩惱欲與事欲，此二種欲成就於作者二，即能作所作，領受能作性與所作性，這是其義。或者"二種"即二欲的能詮故二種。"欲"此字成就於作者二，生於如所說作者對於能作所作，意為"欲"字生起于能作所作。而"vo"音僅是不變詞如"如是汝等迦羅摩"等中。;

3.66) viya. Atha vā vokārakadvayeti khandhadvayeti attho. Kilesakāmo hi saṅkhārasabhāvattā saṅkhārakkhandhe, vatthukāmo ca vakkhamānanayena pañcakāmaguṇabhūto rūpasabhāvattā rūpakkhandheti evaṃ duvidhopesa kāmo khandhadvaye sijjhati nipphajjati, antobhāvaṃ gacchatīti.

1. Sampajjanāni sampattiyo, tāsaṃ vasena visayavisayībhāvena aññamaññaṃ samosaraṇavasena, sampāpuṇanavasenāti attho. Iminā pana idaṃ dīpeti – yattha duvidhopi kāmo visayavisayībhāvena sahito pavattati, soyeva ekādasavidho padeso kāmāvacarasaññito . Yattha pana rūpārūpadhātuyaṃ kevalaṃ vatthukāmova pavattati, na so padeso kāmāvacaro nāmāti. Nanu ca duvidhopi sahito rūpārūpadhātūsu pavattati, rūpārūpāvacaradhammānaṃ vatthukāmattā, tadārammaṇabhūtānañca rūpārūpataṇhānaṃ taṃyogena kilesakāmabhāvasiddhitoti? Nayidamevaṃ orambhāgiyabhūtassa bahalakilesasseva kāmarāgassa idha kilesakāmabhāvena adhippetattā. 『『Uddānato duve kāmā』』ti sabbe kāme uddisitvāpi hi 『『padeso catupāyāna』』ntiādinā visayaniyamanena 『『duvidhopi aya』』nti ettha kāmekadesabhūto nīvaraṇāvatthāya kathito kāmarāgo kilesakāmabhāvena, tabbatthukāyeva dhammā vatthukāmabhāvena gahitā, na rūpārūpataṇhā, tabbatthukadhammā cāti ñāpīyati. Evañca katvā upari vakkhamānā sasatthāvacarūpamā upapannā hoti, yathāvuttānameva kāmānaṃ idha adhippetattā rūpārūpadhātūsu vimānakapparukkhavatthālaṅkāraparittakusalādibhedesu kāmāvacaradhammesu pavatto chandarāgo kilesakāmo nāma na hoti, na ca tabbatthubhūtaṃ vimānakapparukkhādiparittadhammajātaṃ vatthukāmo nāmāti siddhaṃ. Tenevāha 『『kāmo vā kāmasaññā vā brahmaloke na vijjatī』』ti. Kāmāvacarasattasantānagatataṇhāya visayabhāve sati pana taṃyogena rūpārūpadhātūsupi pavattamāno parittadhammo vatthukāmoyevāti veditabbaṃ. Atha vā niddese āgatanayena niravaseso kilesakāmo kāmataṇhābhavataṇhāvibhavataṇhānirodhataṇhāpabhedo idha pavattati. Vatthukāmesupi appakaṃ rūpārūpavipākamattaṃ ṭhapetvā sabboyeva idha pavattatīti anavasesappavattiṃ sandhāya 『『kāmoyaṃ duvidhopi cā』』ti vuttaṃ. Kiñcāpi evaṃ vuttaṃ, tesu pana bahalakilesakāmabhūto bahalakāmarāgo ca tabbatthukā pañca kāmaguṇā ca idha gahitāti dassanatthaṃ 『『sampattīnaṃ vasenā』』ti vuttaṃ. Sampajjanavasena, samijjhanavasenāti attho. Avacaratīti pavattati. Iti-saddo hetumhi, yasmā duvidhopi ayaṃ kāmo avacarati, tasmā kāmo ettha avacaratīti kāmāvacarasaññitoti attho.

2. Saggamokkhahetubhūtā puññasammatā ayā yebhuyyena apetāti apāyā. Nirayādivasena cattāro apāyā catupāyā. Channanti cātumahārājikatāvatiṃsayāmātusitānimmānaratiparanimmitavasavattisaṅkhātānaṃ channaṃ devalokānaṃ. Merupādavāsino pana asurā tāvatiṃsesuyeva saṅgayhantīti na tehi saddhiṃ sattannanti vuttaṃ. Manaso ussannatāya manussā, satisūrabhāvabrahmacariyayogyatādiguṇavasena upacitamānasatāya ukkaṭṭhaguṇacittatāyāti attho, te pana nippariyāyato jambudīpavāsino veditabbā. Yathāha –

『『Tīhi , bhikkhave, ṭhānehi jambudīpakā manussā uttarakuruke ca manusse adhiggaṇhanti deve ca tāvatiṃse. Katamehi tīhi? Sūrā satimanto idha brahmacariyavāso』』ti (a. ni.

我來為您直譯這段巴利文： 如是。或者"二作者"意為二蘊。因為煩惱欲因是行性故屬行蘊，而事欲如將說方式成為五欲功德性因是色性故屬色蘊，如是此二種欲成就於二蘊，生起，成為其內。 14.圓滿即成就，依彼等以所緣所緣性互相會合方式，以達到方式，這是其義。以此而顯示此：何處二種欲以所緣所緣性相應而轉起，彼十一種處稱為欲界。而於色無色界何處僅事欲轉起，彼處不名為欲界。難道不是二種相應也轉於色無色界，因為色無色界法為事欲，而以彼為所緣的色無色愛以相應彼而成就煩惱欲性？非如是，因為此處意為煩惱欲性唯是屬下分的粗重煩惱欲貪。因為雖以"從攝略二欲"而列舉一切欲，但以"四惡趣處"等所緣限定，于"此二種"中，作為欲一分的在蓋障位說的欲貪為煩惱欲性，以彼為事的諸法為事欲性，非色無色愛與以彼為事的諸法，如是令知。如是作已，上面將說的帶劍轉喻成立，因為此處意為如所說諸欲故，於色無色界宮殿如意樹衣飾等小善等差別欲界法中轉起的欲染不名為煩惱欲，而以彼為事的宮殿如意樹等小法類不名為事欲，如是成立。正因此說"欲或欲想于梵界不存在"。但若為欲界有情相續中愛的所緣，則應知以相應彼而於色無色界轉起的小法也唯是事欲。或者依義釋所來方式，無餘煩惱欲欲愛有愛無有愛滅愛差別於此轉起。於事欲中也除去少許色無色異熟外，一切於此轉起，依無餘轉起故說"此二種欲"。雖如是說，但為顯示于彼等中取粗重煩惱欲性的粗重欲貪與以彼為事的五欲功德，故說"依諸成就"。依圓滿方式，依成就方式，這是其義。轉起即生起。"如是"字于因，因為此二種欲轉起，所以欲於此轉起故稱為欲界，這是其義。 15.善所認為的天道解脫因性多分遠離故為惡趣。依地獄等方式四惡趣為四趣。"六"即稱為四大王天、三十三天、夜摩天、兜率天、化樂天、他化自在天的六天界。而須彌山腳居住的阿修羅攝於三十三天中，故不與彼等說為七。因意增盛故為人，因具勇猛念性梵行性等功德而積集意性故，即殊勝功德心性，而彼等應知無譬喻地為閻浮提居民。如說： "諸比丘，依三處閻浮提人勝過北俱盧人與三十三天眾。何為三？勇猛、具念、此處梵行住"。;

9.21).

Tehi pana samānarūpāditāya saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi 『『manussā』』icceva paññāyiṃsu. Lokiyā pana manuno apaccabhāveneva 『『manussā』』ti vadanti . Ekādasavidhoti caturāpāyesu tiracchānapettivisayānaṃ visuṃ paricchinnassa okāsassa abhāvepi yattha te araññasamuddapabbatapādādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa gahitattā ekādasavidho.

1. Nanu cettha aññesampi dhammānaṃ pavattisambhavato kāmasseva avacaraṇavasena kathaṃ nāmalābhoti āha 『『assābhilakkhitattā』』tiādi. Tattha assāti imassa duvidhassa kāmassa. Abhilakkhitattāti ekādasavidhe padese pākaṭattā. Atha vā assāti karaṇatthe sāmivacanaṃ, tasmā anena duvidhena kāmena ekādasavidhassa padesassa abhilakkhitattā, paññāpitattāti attho. Atha vā upayogatthe sāmivacanavasena assa ekādasavidhassa padesassa tena duvidhena abhilakkhitattāti attho. Saha satthehīti sasatthā, yattha te avacaranti, so sasatthāvacaro, padeso. So viya. Yathā hi yasmiṃ padese sasatthā purisā avacaranti, so vijjamānesupi aññesu dvipadacatuppadādīsu avacarantesu tesaṃ tattha pākaṭattā, tehi vā abhilakkhitattā 『『sasatthāvacaro』』tveva paññāyati, evaṃ vijjamānesupi aññesu rūpāvacarādīsu avacarantesu abhilakkhaṇavasena ayaṃ padeso 『『kāmāvacaro』』tveva saññitoti. Esa nayo rūpārūpāvacaresu.

17-8. Nanu ca cittaṃ kāmāvacaranti vuttaṃ, yathāvuttanayena pana padesassa gahitattā kathaṃ tattha avacarantaṃ kāmāvacaraṃ nāmāti āha 『『svāya』』ntiādi. So ayaṃ kāmāvacaro 『『kāmo』』ti saññitoti sambandho. Rūpabhavo rūpanti yathā rūpabhavo rūpaṃ. Avuttopi hi yathāsaddo evaṃ-saddasanniṭṭhānato labbhati. Yathā 『『rūpūpapattiyā maggaṃ bhāvetī』』ti ettha 『『rūpabhavūpapattiyā』』ti vattabbe rūpabhavo 『『rūpa』』nti saññitoti ayamettha attho. Kathaṃ panesa evaṃ saññitoti āha 『『uttarassā』』tiādi. Atha vā yathā uttarassa padassa lopaṃ katvā udīrito esa rūpabhavo 『『rūpa』』nti saññito, evaṃ svāyaṃ kāmāvacaro kāmoti sambandho. Tasmiṃ kāmeti tasmiṃ uttarapadalopavasena kāmasaññite padese. Idanti idaṃ aṭṭhavidhaṃ cittaṃ. Adhikāravasena pana tassa gahaṇepi sabbesameva parittacittānamayamattho labbhati sabbesampi kāme avacaraṇato. Sadāti sabbakālaṃ, bāhulyenāti adhippāyo. Iminā pana idaṃ dīpeti – yathā saṅgāme yebhuyyena avacaranto 『『saṅgāmāvacaro』』ti laddhanāmo hatthī aññattha avacarantopi bāhullappavattivasena 『『saṅgāmāvacaro』』tveva paññāyati, evamidaṃ aññattha avacarantampi kāmaloke bāhullavuttito 『『kāmāvacara』』micceva vuttanti. Tena pana nanu cetaṃ rūpārūpabhavesupi avacaraṇato rūpāvacarādināmampi labheyyāti idaṃ codanaṃ pariharati. Hoti cettha –

『『Kāmevacaratītyetaṃ, kāmāvacarasaññitaṃ;

Sese avacarantampi, saṅgāmāvacaro yathā』』ti.

Iti-saddo hetumhi. Ca-saddo vattabbantarasamuccaye. Tena yasmā uttarapadalopena kāmāvacaro 『『kāmo』』ti saññito, yasmā ca tasmiṃ kāme idaṃ cittaṃ sadā avacarati, tasmā 『『kāmāvacara』』micceva kathitaṃ, na pana kāmāvacarāvacaraṃ, nāpi rūpārūpāvacaranti vāti adhippāyo. Kāmaghātināti desanāñāṇena vineyyasantānagatassa kilesakāmassa hananasīlena sammāsambuddhena.

我來為您直譯這段巴利文： 而與彼等同形等性故，與小洲居民一起，其他大洲居民也稱為"人"。而世俗人因為是摩奴的後裔而說"人"。"十一種"雖然在四惡趣中畜生餓鬼界無各別限定處所，但因取彼等於林海山腳等常住居住的如是處所，故為十一種。 16.難道此中因其他諸法也有轉起可能，如何僅依欲的轉起而得名？說"因彼標記"等。其中"彼"即此二種欲。"標記"即於十一種處明顯。或者"彼"是作格義的屬格，所以由此二種欲標記、施設十一種處，這是其義。或者依受格義的屬格方式，此十一種處由彼二種標記，這是其義。與劍俱為帶劍，彼等轉起處為帶劍轉處，如是。因為如於某處帶劍人轉起，彼雖有其他二足四足等轉起，因彼等於彼明顯，或由彼等標記故稱為"帶劍轉"，如是雖有其他色界等轉起，依標記方式此處唯稱為"欲界"。此理趣於色無色界也如是。 17-18.難道不是說心為欲界，但依如所說方式取處所，如何于彼轉起名為欲界？說"此彼"等。彼此欲界稱為"欲"，這是關係。如色有為色，因為雖未說"如"字也從"如是"字決定而得。如"修色生道"此中應說"色有生"而色有稱為"色"，此中這是其義。如何此如是稱？說"上"等。或者如省略上詞而說此色有稱為"色"，如是此欲界為欲，這是關係。"于彼欲"即于彼依上詞省略而稱為欲的處。"此"即此八種心。而依主題而取彼，一切小心也得此義，因一切于欲轉起。"恒"即一切時，意為多分。以此顯示此：如戰場多分轉起而得名"戰場轉"的象，即使轉於他處也依多轉方式稱為"戰場轉"，如是此雖轉於他處，因於欲界多住故唯說"欲界"。而以彼解決"難道此因於色無色有也轉起故應得色界等名"此質難。此中有： "于欲界轉起，故稱為欲界， 雖轉于余處，如戰場轉者。" "如是"字于因。"又"字于當說他事和合。由彼因為依上詞省略欲界稱為"欲"，又因為此心於彼欲恒轉起，所以說"欲界"，而非欲界界，也非色無色界，這是意趣。"殺欲者"即以說法智于所化相續中有殺煩惱欲性的正等覺。;

19.Paṭisandhiṃ…pe… avacārayatīti vāti atha vā yasmā yattha katthaci uppannampi kāme bhaveyeva paṭisandhiṃ avacārayati, tasmā idaṃ kāme avacārayatīti 『『kāmāvacara』』nti kathitaṃ cā-saddassa rassattaṃ katvāti attho. Evaṃ uttarapadalopavasena padasambhavaṃ dassetvā idāni vināpi uttarapadalopaṃ kāmāvacara-saddassa sambhavaṃ dassetuṃ 『『pariyāpannanti tatra vā』』ti vuttaṃ. Tatrāti tasmiṃ kāmabhave. Pariyāpannanti antogadhaṃ. Ayaṃ panettha adhippāyo –

『『Katame dhammā kāmāvacarā? Heṭṭhato avīcinirayaṃ pariyantaṃ katvā uparito paranimmitavasavattī deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ. Ime dhammā kāmāvacarā』』ti (dha. sa. 1287) –

Vuttattā yathā manussitthiyā kucchismiṃ nibbattopi tiracchānagatiko tiracchānayoniyameva pariyāpannattā 『『tiracchāno』』tveva vuccati, evamidaṃ rūpārūpabhavesu uppannampi kāmabhavapariyāpannattā 『『kāmāvacara』』micceva kathitanti. Tappariyāpannatā cassa avīciparanimmitaparicchinnokāsaninnāya kāmataṇhāya visayabhāvatoti veditabbā. Tathā hi vuttaṃ ācariyadhammapālattherena nikkhepakaṇḍepi 『『『etthāvacarā』ti vacanaṃ avīciparanimmitaparicchinnokāsāya kāmataṇhāya visayabhāvaṃ sandhāya vutta』』nti. Padasambhavo panettha evaṃ veditabbo – kāmataṇhā kāmo, so ettha ārammaṇakaraṇavasena avacaratīti kāmāvacaranti. Nanu cettha katamā kāmataṇhā, yā kāmāvacaradhammārammaṇā taṇhā. Katame kāmāvacaradhammā, ye kāmataṇhāvisayāti evaṃ itarītaranissayatādoso āpajjatīti ? Nāpajjati, avīciādiekādasokāsaninnatāya yaṃkiñci taṇhaṃ kāmataṇhābhāvena gahetvā taṃsabhāvāya taṇhāya visayabhāvena kāmāvacaradhammānaṃ upalakkhetabbabhāvato. Atha vā kilesavatthuvasena duvidhopi kāmo yathārahaṃ sahajātavasena ettha avacaratīti kāmāvacaraṃ, ārammaṇakaraṇavasena vā duvidhepi kāme etaṃ avacaratīti kāmāvacaraṃ. Atha vā mañcanissitakesu ukkuṭṭhiṃ karontesu nissayanissitānaṃ abhedassa buddhiyā gahitattā nissitakesu nissayūpacāravasena 『『mañcā ukkuṭṭhiṃ karontī』』ti vuccati, evametampi kāmāvacarabhave pavattanavasena tannissitattā nissayavohārena 『『kāmāvacara』』nti vuccati. Hoti cettha –

『『Kāmovacaratītyettha, kāmevacaratīti vā;

Ṭhānūpacārato vāpi, taṃ kāmāvacaraṃ bhave』』ti.

1. Pujjaphalanibbattanato, attasantānaṃ punanato ca puññāni, kattabbatāya kiriyā, tesaṃ tesaṃ ānisaṃsānaṃ vatthutāya vatthūni cāti puññakiriyavatthūni. Gaṇanato dasaparimāṇattā dasa ca tāni puññakiriyavatthūni cāti dasa puññakiriyavatthūni, tesaṃ vasenāti dasapuññakriyavatthuvasena, dasapuññakiriyavatthubhāvena taṃmayaṃ hutvāti attho. Eva-kārena pana rūpārūpalokuttaraṃ viya na kevalaṃ bhāvanāvasenevāti dasseti. Atha vā dasapuññakiriyavatthuvaseneva pavattati, na pana parehi parikappitaparapasaṃsādipuññakiriyavatthuvasenāti eva-saddena avadhāraṇaṃ. Yato vakkhati 『『sabbānussatipuññañcā』』tiādi.

我來為您直譯這段巴利文： 19. "令結生...乃至...轉起"或者因為雖生於任何處但在欲有中令結生轉起，所以此令于欲中轉起故說"欲界"，作"ca"音短音，這是其義。如是顯示依上詞省略詞生起后，現在為顯示即使不依上詞省略欲界詞的生起而說"攝屬或於彼"。"于彼"即于彼欲有。"攝屬"即包含。此中這是意趣： "何法為欲界？下至限於無間地獄，上至攝入他化自在天，在此中間於此轉起於此攝屬的蘊界處色受想行識。此法為欲界"。 因說故，如生於人女腹中的畜生類因攝屬畜生胎故唯說"畜生"，如是此雖生於色無色有但因攝屬欲有故唯說"欲界"。而應知其攝屬彼性為無間他化自在所限處所趣向的欲愛的所緣性。如是阿阇黎法護長老也于攝義篇說："'於此轉起'之語依無間他化自在所限處所的欲愛的所緣性而說"。而此中詞生起應如是了知：欲愛為欲，彼由作所緣方式於此轉起故為欲界。難道此中何為欲愛？即緣欲界法的愛。何為欲界法？即為欲愛所緣者，如是豈不成互相依賴過失？不成，因為依無間等十一處所趣向性，取任一渴愛為欲愛性，依如是自性愛的所緣性而應標記欲界法故。或者依煩惱事二種欲依適宜以俱生方式於此轉起故為欲界，或者依作所緣方式於二種欲中此轉起故為欲界。或者如依床者作喝彩時，因以智取能依所依不相離故，依能依所依假說而說"諸床作喝彩"，如是此也因依轉起于欲界有方式而依止於彼，依所依言說而說"欲界"。此中有： "欲於此轉起，或於欲轉起， 或依處假說，彼為欲界有。" 20. 由生可讚果，及由凈自相續為福，應作為業，因為是彼彼利益的事物為事，故為福業事。因數為十量故，十與福業事為十福業事，"依彼等"即依十福業事，以十福業事性成為彼性，這是其義。以"唯"字顯示非如色無色出世間唯依修習方式。或者唯依十福業事轉起，非依他人所計著讚他等福業事方式，以"唯"字決定。故將說"一切隨念福"等。

1. Kāni pana tāni dasapuññakiriyavatthūni, yesaṃ vasena idaṃ aṭṭhavidhaṃ cittaṃ pavattatīti vuttanti imaṃ anuyogaṃ sandhāya tāni sarūpato dassetuṃ 『『dānaṃ sīla』』ntiādi vuttaṃ . Tattha diyyati etenāti dānaṃ, pariccāgacetanā. Idha pana cittādhikāravasena taṃsampayuttaṃ gahetabbaṃ. Tathā 『『sīlā』』dīsupi. Sīlatīti sīlaṃ, kāyavacīkammāni samādahatīti attho. Susilyavasena hi kāyakammādīni avippakiṇṇāni sampati, āyatiñca hitasukhāvahāni sammā ṭhapitāni samāhitāni honti, sīlayati upadhāretīti vā sīlaṃ. Upadhāraṇaṃ panettha kusalānaṃ adhiṭṭhānabhāvo. Bhāveti kusaladhamme āsevati vaḍḍheti etāyāti bhāvanā. Attano santāne nipphannā patti diyyati etenāti pattidānaṃ. Taṃtaṃkiccakaraṇe byāvaṭassa bhāvo veyyāvaccaṃ. Deseti etāyāti desanā. Pattiṃ anumodati etenāti pattānumodo. Pubbapadalopena pana 『『anumodo』』ti vuttaṃ. Diṭṭhiyā ujubhāvo diṭṭhijuttaṃ, sammādiṭṭhiyā ujukaraṇanti attho. Attano, parassa vā hitajjhāsayavasena sammā suṇanti etāyāti saṃsuti. Pūjāvasena apacāyati sāmīciṃ karoti etenāti apacāyo. Puññakiriyavatthūnaṃ pabhedo puññakiriyavatthuppabhedo. Majjhapadalopavasena pana 『『puññavatthuppabhedo』』ti vuttaṃ yathā ājaññayutto ratho 『『ājaññaratho』』ti. Ayaṃ tāvettha padavicāro.

Ayaṃ pana vinicchayo – tattha sekhaputhujjanānaṃ paraṃ uddissa pūjānuggahakāmatāya attano vijjamānavatthupariccajanavasena pavattā cetanā dānamayapuññakiriyavatthu nāma. Khīṇāsavānampi tathā pavattā dānameva, sā pana puññakiriyā nāma na hotīti na idha adhippetā. Pujjaphalanibbattanato, hi attasantānaṃ punanato ca puññaṃ, na ca khīṇāsavasantāne pavattā phalanibbattikā hoti, na ca taṃ punāti visuddhasantānappavattattāti. Evaṃ sesesupi.

Yā pana niccasīlauposathasīlādivasena pañcasīlaṃ aṭṭhasīlaṃ dasasīlaṃ samādiyantassa, asamādiyantassapi kulacārittavasena sampattakāyaduccaritādīhi viramantassa, upasampadamāḷake saṃvaraṃ samādiyantassa, pātimokkhaṃ paripūrentassa, āpāthagatavisayesu cakkhādīni indriyāni thakentassa , cīvarādike ca paccaye paccavekkhantassa, kuhanādivatthuto ājīvaṃ parisodhentassa pavattā cetanā, ayaṃ sīlamayapuññakiriyavatthunāma. Etthāha – 『『dānaṃ nāmetaṃ mayhaṃ kulavaṃso kulacāritta』』nti evaṃ cārittasīle ṭhatvā dentassa pavattā dānamayapuññakiriyavatthu kiṃ, udāhu sīlamayanti? Sīlamayameva cārittasīlabhāvato. Deyyadhammapariccāgavasena pavattāpi hesā pubbābhisaṅkhārassa aparabhāge cetanāya ca tathā pavattattā sīlamayameva puññakiriyavatthu, na dānamayaṃ. Pūjānuggahakāmatāya hi dinnaṃ dānamayanti.

我來為您直譯這段巴利文： 21. 何為彼十福業事，依彼等此八種心轉起而說？為對此質問而顯示彼等自性說"佈施戒"等。其中"由此施"為佈施，舍離思。而此中依心為主取彼相應。如是于"戒"等中也。"戒"即戒，攝持身語業，這是其義。因為以善戒方式，身業等現在不散亂，未來能引利益安樂，正住立、等持，或"戒"即持守。而此處持守即為諸善的住立性。"由此修習、親近、增長善法"為修習。由此施自相續中所成就的得為施得。作彼彼事務者的狀態為服務。"由此說"為說法。"由此隨喜得"為隨喜得。但省略前詞而說"隨喜"。見的正直性為見正，即正見的正直作，這是其義。"由此依自己或他人利益意樂而正聞"為聽聞。"由此以敬重方式恭敬作適宜"為恭敬。福業事的差別為福業事差別。但依中詞省略而說"福事差別"如良馬所繫的車為"良馬車"。此中這是詞的考察。 而這是抉擇：其中學人凡夫依向他人以敬重攝益欲而舍自己現有事物方式轉起的思名為佈施福業事。漏盡者也如是轉起佈施，但彼不名為福業事故此處非所意。因為由生可讚果及凈自相續為福，而於漏盡者相續中轉起者不生果，也不凈化因轉于清凈相續故。如是于其他中也。 而依常戒布薩戒等方式受持五戒八戒十戒者，即使不受持而依家系行為方式離諸所遇身惡行等者，于受具足戒場受持律儀者，圓滿波羅提木叉者，于現前諸所緣防護眼等諸根者，省察衣等諸資具者，從詭詐等事凈化活命者的轉起思，此名為戒福業事。此中問："佈施名為我的家族傳統家族行為"如是住于傳統戒而施者，轉起的是佈施福業事還是戒福業事？唯是戒福業事因為是傳統戒性。因為此雖依舍施物方式轉起，但因前行和后時思如是轉起故，唯是戒福業事，非佈施福業事。因為以敬重攝益欲而施為佈施福業事。

『『Cakkhu anicca』』ntiādinā pana cakkhādike tilakkhaṇaṃ āropetvā sammasantassa pavattā gotrabhuvodānapariyosānā vipassanācetanā, kasiṇādīsu ārammaṇesu appanaṃ appattā gotrabhupariyosānā parikammacetanā cāti ayaṃ bhāvanāmayapuññakiriyavatthu nāma. Appanāppattāpi bhāvanāyeva, sā pana na kāmāvacarāti idha na gahitā. Niravajjavijjāyatanakammāyatanasippāyatanānaṃ sikkhanacetanāpi bhāvanāmayeyeva samodhānaṃ gacchatīti ācariyā. Yā cettha deyyadhammaṃ khayato vayato sammasitvā dadato pavattā, sāpi pubbe viya ubhayabhāge cetanānaṃ tathā pavattattā bhāvanāmayapuññakiriyavatthuyevāti veditabbaṃ.

Dānādikaṃ yaṃ kiñci sucaritakammaṃ katvā 『『asukassa ca nāma patti hotu, sabbasattānaṃ vā hotū』』ti evaṃ attanā katassa parehi sādhāraṇabhāvaṃ paccāsīsanavasena pavattā pattidānamayapuññakiriyavatthu nāma. Kiṃ panevaṃ pattiṃ dadato puññakkhayo hotīti? Na hoti, yathā pana ekaṃ dīpaṃ jāletvā tato dīpasahassaṃ jālentassa paṭhamadīpo khīṇoti na vattabbo, purimālokena pana saddhiṃ pacchimālokassa ekībhāve atimahāva hoti, evameva pattiṃ dadato parihāni nāma na hoti, vuḍḍhiyeva pana hotīti daṭṭhabbā. Kathaṃ panesā dinnā nāma hotīti? 『『Idaṃ me puññakammaṃ sabbasattānaṃ, asukassa vā pariṇamatū』』ti evaṃ pubbabhāge, pacchāpi vā vacībhedaṃ karontena manasā eva vā cintentena dinnā nāma hoti. Keci pana 『『yaṃ mayā kataṃ sucaritaṃ, tassa phalaṃ 『dammī』ti vuttepi patti dinnāva hotī』』ti vadanti. Kusalakammādhikārattā pana parehi ca kammasseva anumoditabbattā kammameva dātabbaṃ, anumodentenapi kammameva anumoditabbanti idamettha ācariyānaṃ sanniṭṭhānaṃ.

Cīvarādīsu paccāsārahitassa asaṃkiliṭṭhena ajjhāsayena samaṇabrāhmaṇānaṃ vattapaṭivattakaraṇavasena, gilānupaṭṭhānavasena ca pavattā veyyāvaccamayapuññakiriyavatthu nāma.

Āmisakiñcakkhādinirapekkhacittassa attano paguṇaṃ dhammaṃ vimuttāyatanasīse ṭhatvā desentassa, tatheva niravajjavijjāyatanādikaṃ upadisantassa ca pavattā desanāmayapuññakiriyavatthu nāma. Parehi kataṃ yaṃ kiñci sucaritakammaṃ dinnamadinnampi vā issāmaccheramalaṃ pahāya 『『sādhu suṭṭhū』』ti anumodantassa pavattā anumodanapuññakiriyavatthu nāma, 『『atthi dinna』』ntiādinā kammassakatāñāṇavasena diṭṭhiṃ ujuṃ karontassa pavattā diṭṭhijukammapuññakiriyavatthu nāma. Yadi evaṃ ñāṇavippayuttacittassa diṭṭhijukammapuññakiriyatā na labbhatīti? No na labbhati purimapacchimacetanānampi taṃtaṃpuññakiriyāsveva saṅgaṇhanato. Tathā hi vakkhati –

『『Purimā muñcanā ceva, parā tissopi cetanā;

Hoti dānamayaṃ puññaṃ, evaṃ sesesu dīpaye』』ti.

Tasmā kiñcāpi ujukaraṇavelāyaṃ ñāṇasampayuttameva cittaṃ hoti, purimapacchābhāge pana ñāṇavippayuttampi hotīti tassāpi diṭṭhijukammapuññakiriyabhāvo uppajjati.

我來為您直譯這段巴利文： 而以"眼無常"等對眼等安立三相而觀察者轉起的至種姓解脫為終的觀察思，及於遍等所緣未得安止至種姓為終的遍作思，此名為修習福業事。得安止也是修習，但彼非欲界故此處不取。無過失明處業處工巧處的學習思也攝入修習中，諸阿阇黎說。而此中觀察施物滅盡變壞而施者的轉起，也如前因兩分思如是轉起故，應知唯是修習福業事。 作任何佈施等善行業后,"愿如是者得，或一切有情得",如是依自作與他共有期望方式轉起的名為施得福業事。難道如是施得者福減損耶？不減損，如點一盞燈從彼點千盞燈時,不應說初燈耗盡,而與前光后光成一時更大,如是施得者應見非減損，而是增長。如何名為已施？以"此我福業迴向一切有情，或如是者"如是於前分或後作語表或僅以意思即名已施。有人說"我所作善行,其果我'施'雖如是說也名已施得"。但因善業為主題及應由他人隨喜業故，應施業，隨喜者也應隨喜業，這是此中諸阿阇黎的決定。 于衣等無期望，以不染意樂依作沙門婆羅門的義務奉事方式及看護病人方式轉起名為服務福業事。 以不顧慮財物等之心，住于解脫處首而說自己熟練的法，如是教示無過失明處等轉起名為說法福業事。對他人所作任一善行業，已施或未施，舍離嫉妒慳垢，說"善哉！善哉！"隨喜者轉起名為隨喜福業事，依"有施"等以業自性智使見正直者轉起名為正直見福業事。若如是則不得無智相應心的正直見福業事性耶？非不得，因前後思也攝於彼彼福業。如是將說： "前舍思以及，后三種思等， 成為佈施福，如是說餘者。" 所以雖然正直化時唯智相應心，但前後分也有無智相應，故其也生正直見福業事性。

Apare panāhu – viññāṇapaññāṇavasena dassanaṃ diṭṭhi, cittaṃ paññā ca. Diṭṭhiyā ujubhāvo diṭṭhijuttaṃ. Kiṃ taṃ? Kusalañca viññāṇaṃ kammassakatāñāṇādi ca sammādassanaṃ. Tattha kusalaviññāṇena ñāṇuppādepi attano sucaritānussaraṇaparaguṇapasaṃsāsaraṇagamanānaṃ saṅgaho, kammassakatāñāṇena kammapathasammādiṭṭhiyāti. Dānādisampayuttaṃ pana ñāṇaṃ dānādīsveva antogadhanti veditabbaṃ. 『『Evamimaṃ dhammaṃ sutvā tattha vuttanayena paṭipajjanto lokiyalokuttaraguṇavisesaṃ adhigamissāmi, bahussuto vā hutvā pare dhammadesanāya anuggaṇhissāmī』』ti evaṃ attano, paresaṃ vā vimuttāyatanasīsena saddhammaṃ suṇantassa pavattā savanamayapuññakiriyavatthu nāma. Niravajjavijjāyatanādisavanacetanāpi ettheva saṅgayhati. Pūjārahe, garuṭṭhāniye, mahallake ca disvā āsanā vuṭṭhahantassa pattacīvarapaṭiggahaṇamaggadānaabhivādanaañjalikammakaraṇaāsanapupphagandhādiabhihāraṃ karontassa ca pavattā bahumānacetanā apacitisahagatapuññakiriyavatthu nāma. Veyyāvaccāpacāyanānañhi ayaṃ viseso – vayasā, guṇena ca jeṭṭhānaṃ, gilānānañca taṃtaṃkiccakaraṇaṃ veyyāvaccaṃ, sāmīcikiriyā apacāyananti.

22-3. Evaṃ aṭṭhakathāya āgatanayena dasapuññakiriyavatthūni dassetvā idāni sutte āgatanayena dānaṃ sīlaṃ bhāvanāti tīṇiyeva dassetuṃ tesu itaresampi saṅgahaṃ dīpento āha 『『gacchanti saṅgaha』』ntiādi. Tattha pattidānānumodanā dāne saṅgahaṃ gacchanti taṃsabhāvattā. Dānampi hi issāmaccherānaṃ paṭipakkhaṃ, etepi, tasmā samānapaṭipakkhatāya dānena saha ekalakkhaṇattā ete dānamayapuññakiriyavatthumhi saṅgahaṃ gacchanti. Veyyāvaccāpacāyanā sīlamaye puññe saṅgahaṃ gacchanti cārittasīlasabhāvattā. Desanāsavanadiṭṭhiujukā pana kusaladhammāsevanato bhāvanato bhāvanāmaye saṅgahaṃ gacchanti. Keci pana 『『desento, suṇanto ca desanānusārena ñāṇaṃ pesetvā lakkhaṇaṃ paṭivijjha deseti, suṇāti ca, tāni ca desanāsavanāni paṭivedhameva āharantīti desanāsavanaṃ bhāvanāmaye saṅgahaṃ gacchatī』』ti vadanti. Dhammadānabhāvato 『『desanā dānamaye saṅgahaṃ gacchatī』』tipi sakkā vattuṃ. Tathā diṭṭhijukammaṃ sabbatthāpi sabbesaṃ niyamanalakkhaṇattāti. Dānādīsu hi yaṃ kiñci 『『atthi dinna』』ntiādinayappavattāya sammādiṭṭhiyāva visodhitaṃ mahapphalaṃ hoti mahānisaṃsanti. Evañca katvā dīghanikāyaṭṭhakathāyaṃ 『『diṭṭhijukammaṃ pana sabbesaṃ niyamanalakkhaṇa』』nti (dī. ni. aṭṭha. 3.305) vuttaṃ. Mahāsaṃghiyā pana abhayagirivāsino ca diṭṭhijukammaṃ visuṃ puññakiriyabhāvena na gaṇhanti. Tathā hi te dānaṃ sīlaṃ bhāvanā saṃsuti desanānussatimodanaṃ veyyāvaccapūjāsaraṇappattipasaṃsā cāti attanā katapuññānussaraṇaṃ buddhādīsu saraṇagamanaṃ paraguṇapasaṃsāti imāni tīṇi pakkhipitvā diṭṭhijukammaṃ aggahetvā dvādasa puññakiriyavatthūni paññāpenti. Puna tīṇevāti paṭhamaṃ dasāpi samānā puna saṅkhepato tīṇeva sambhonti.

我來為您直譯這段巴利文： 其他人則說：依識與慧方式的見為見，即心與慧。見的正直性為見正。是何？即善識與業自性智等正見。其中以善識生智時也攝入憶念自善行、讚歎他功德、歸依，以業自性智則業道正見。而佈施等相應的智應知唯攝於佈施等中。"如是聞此法已依所說方式行道將證得世間出世間功德殊勝，或成多聞將以說法攝益他人"，如是依自己或他人解脫處首而聞正法者轉起名為聞福業事。無過失明處等聞思也攝於此中。見應供養、尊重處、長者而從座起、作接受缽衣、給予道路、禮敬、合掌、作座位花香等供養者轉起的恭敬思名為具敬重福業事。而服務與敬重的差別是：對年齡功德長者和病者作彼彼事務為服務，適宜作為敬重。 22-23.如是依註釋書所來方式顯示十福業事後，現在為依經中所來方式顯示佈施戒修習三種，顯示其他也攝於彼等中而說"趣入攝"等。其中施得隨喜趣入攝於佈施因為是彼自性。因為佈施也是嫉妒慳垢的對治，這些也是，所以以同對治性與佈施一相故，這些趣入攝於佈施福業事。服務敬重趣入攝於戒福因為是傳統戒自性。而說法聽聞正直見因親近善法修習故趣入攝於修習。有人說"說者聞者隨說法送智而通達相而說而聞，而彼說聞引向通達故說法聽聞趣入攝於修習"。也可說因法施性故"說法趣入攝於佈施"。如是正直見於一切中因是一切的決定相。因為于佈施等任何以"有施"等方式轉起的正見所凈化者成為大果大功德。如是作已於長部註釋中說"而正直見是一切的決定相"。而大眾部和無畏山住者不取正直見為別的福業性。如是彼等捨棄佈施戒修習聽聞說法隨念隨喜服務供養歸依得讚歎即憶念自作福、于佛等歸依、讚歎他功德此三，不取正直見而施設十二福業事。又唯三即先是十種后略說唯成三。

1. Idāni parehi niddisiyamānānaṃ puññānussaraṇādīnaṃ attanā niddiṭṭhesveva samodhānaṃ dassetuṃ 『『sabbānussatipuññañcā』』tiādi vuttaṃ. Tattha sabbasseva attanā katasucaritassa anussaraṇaṃ sabbānussatipuññaṃ nāma. Pasaṃsāti parehi katāya puññakiriyāya, sammāpaṭipattiyā ca vippasannacittena pasaṃsanaṃ, santussananti attho. Saraṇattayanti ettha saranti hiṃsantīti saraṇāni, buddhādīni tīṇi ratanāni. Tāni hi saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ duggatiparikkilesaṃ hiṃsanti vināsenti. Tayo avayavā assāti tayaṃ, tīhi avayavehi yuttasamudāyassetaṃ adhivacanaṃ, saraṇānaṃ tayaṃ saraṇattayaṃ, tīṇi saraṇānīti vuttaṃ hoti. Na hi avayavavinimutto samudāyo nāma koci atthīti. Idha pana saraṇattayaggahaṇena upacārato, uttarapadalopato vā saraṇagamanaṃ adhippetaṃ. Na hi saraṇattayaṃ puññakiriyavatthu nāma hoti. Atthato panetaṃ 『『sammāsambuddho vata so bhagavā, svākkhāto dhammo, suppaṭipanno saṃgho』』tiādinā buddhādīsu pasādapaṭilābhavasena pavattā cetanā diṭṭhijukammasmiṃ saṅgahaṃ yanti taṃvaseneva tesaṃ ijjhato. Na hi viparītadiṭṭhikassa imāni tīṇi sambhavanti, tasmā te ekantena diṭṭhijukammapuññakiriyavatthusmiṃ saṅgahaṃ gacchanti, na visuṃ puññakiriyabhāvena gahetabbāti adhippāyo. Tenāha 『『natthi saṃsayo』』ti. Diṭṭhijukammassa bhāvanāmayasaṅgahepi saṅkhepanayena bhāvanāmaye saṅgayhanti, vitthāranayena pana 『『kattha nu kho』』ti saṃsayo siyāti imesaṃ bhāvanāmayasaṅgaho na vutto. Diṭṭhijukammassa vā sabbesaṃ mahapphalabhāvaniyāmakattena mūlabhūtattā tassa padhānabhāvaṃ dassetuṃ visuṃ tattha saṅgayhantīti vuttaṃ. Apare pana 『『saṅgaṇhanto saṅgaṇhāti, gaṇhanto 『muñcatī』ti vacanato saraṇagamanassa sīlasamādāne viya gahaṇaṃ sambhavatīti sīlamaye saṅgayhatī』』ti vadanti. 『『Saraṇagamanaṃ paṇipātabhāvato apacitisahagate saṅgayhatī』』ti keci.

我來為您直譯這段巴利文： 24. 現在為顯示由他人所指示的福隨念等攝入于自己所指示者中而說"一切隨念福等"。其中隨念一切自作善行名為一切隨念福。"讚歎"即以凈信心讚歎他人所作福業和正行，意為滿足。"三歸依"此中能殺害故為歸依，即佛等三寶。因為彼等以彼歸依而殺害歸依者的怖畏、恐懼、惡趣、污染。有三支分為三，這是有三支分的集合的名稱，歸依的三為三歸依，即說三歸依。因為無離開支分而有集合者。而此中取三歸依依靠近或上詞省略意為歸依。因為三歸依不名為福業事。而依義此以"彼世尊實是正等覺者，法善說，僧眾善行道"等方式依得於佛等凈信方式轉起的思趣入攝於正直見因依彼而成就。因為邪見者不有此三，所以彼等一向趣入攝於正直見福業事，不應別取為福業性，這是意趣。故說"無有疑問"。正直見雖攝入修習，但依略說方式攝於修習中，而依詳說方式"於何處耶"應有疑問故不說此等攝入修習。或者因正直見是一切大果性的決定者而為根本，為顯示彼重要性而說別攝於彼。其他人則說"攝者攝，取者舍故，歸依如受戒可有取故攝於戒"。有人說"歸依因是禮拜性故攝於具敬重"。

1. Idāni yathāvuttapuññakiriyavatthūnaṃ purimapacchimabhāgavasena pavattamānāpi cetanā tattha tattheva saṅgahaṃ gacchantīti dassetuṃ 『『purimā muñcanā』』tiādi vuttaṃ. Tattha purimāti dānatthāya deyyadhammaṃ dhammena samena uppādentassa, uppannaṃ 『『pariccajissāmī』』ti cintentassa, dakkhiṇeyyaṃ pariyesantassa ca yāva vatthuno paṭiggāhakassa hatthe vissajjanaṃ, pariṇāmanaṃ vā, tāva pavattā pubbabhāgacetanā. Paṭiggāhakassa pana hatthe vissajjanacetanā, pariṇāmanacetanā vā muñcanacetanā nāma. Sāyeva niggahītalopena 『『mucanā』』ti vuttā. 『『Muñcanā』』itiyeva vā pāṭho. Parāti attanā vissaṭṭhavatthumhi ālayaṃ akatvā 『『sādhu suṭṭhu aggaṃ dānaṃ me dinna』』nti somanassacittena paccavekkhantassa uppannā aparabhāgacetanā. Tissopi cetanāti iti ayañca purimā cetanā, ayañca muñcanacetanā, ayañca aparacetanāti tissopi cetanā ekato hutvā dānamayaṃ puññaṃ hoti, dānamayapuññakiriyavatthu nāma hotīti attho. 『『Puñña』』nti padaṃ apekkhitvā 『『hotī』』ti ekavacananiddeso. Idāni yathāvuttamatthaṃ sesesupi atidisanto āha 『『evaṃ sesesu dīpaye』』ti. Sesesūti sīlādīsu puññakiriyavatthūsu evaṃ yathāvuttanayena 『『sīlaṃ 『rakkhissāmī』ti cintentassa, 『pabbajissāmī』ti vihāraṃ gacchantassa pavattā purimacetanā, sīlaṃ samādiyantassa, pabbajantassa, sīlaṃ paripūrentassa uppannā majjhimacetanā, 『pūritaṃ me』ti paccavekkhantassa uppannā aparacetanāti evaṃ tissopi cetanā ekato hutvā sīlamayapuññakiriyavatthu nāmā』』tiādinā dīpaye, pakāseyyāti attho. Nanu ca attanā katapuññānussaraṇacetanā diṭṭhijukammasaṅgahitā, ayañca aparacetanā sāyevāti kathamassā tattha saṅgahoti? Nāyaṃ doso, visayabhedena ubhinnampi visesasabbhāvato. Puññānussaraṇañhi attanā katapuññavisayameva. Ayaṃ pana tabbatthuvisayāti pākaṭoyeva dvinnaṃ visesoti.

Ettāvatā ca yaṃ vuttaṃ 『『dasapuññakiriyavatthuvaseneva pavattatī』』ti, tattha dasapuññakiriyavatthūni sarūpato, saṅgahato ca niddisitvā idāni tathāpavattamānassa cassa pāṭekkaṃ pavattākāravisayaṃ dassetuṃ 『『idānī』』tiādi āraddhaṃ. Tattha ayanti vakkhamānanidassanaṃ. Dātabbo dhammo deyyadhammo, annādidasavidhaṃ vatthu. Vuttañhi –

『『Annaṃ pānaṃ vatthaṃ yānaṃ, mālāgandhavilepanaṃ;

Seyyāvasathapadīpeyyaṃ, dānavatthū dasāvime』』ti.

我來為您直譯這段巴利文： 25. 現在為顯示如上所說福業事依前後分轉起的思也趣入攝於彼彼中而說"前舍"等。其中"前"即為佈施而如法平等生起施物者,生起后思維"我將舍"者,尋求應供者,乃至舍物于受者手中或迴向為止轉起的前分思。而於受者手中舍思或迴向思名為舍思。彼以省略音而說"舍"。或者"舍"即是讀法。"后"即于自己所舍物不作執著,以"善哉!善哉!我施最上施"喜心省察時生起的後分思。"三思"即如是此前思,此舍思,此後思,三思合為一成為佈施福,名為佈施福業事,這是其義。依"福"字而說"成"為單數。現在類推如上所說義于其他中而說"如是于余應說"。"于余"即于戒等福業事中如是如上所說方式,"思維'我將持戒',往寺院'我將出家'轉起前思,受持戒,出家,圓滿戒生起中思,省察'我已圓滿'生起后思,如是三思合為一名為戒福業事"等應說、應顯示,這是其義。難道自作福隨念思攝於正直見,而此後思即是彼,如何其攝於彼？此非過失,因所緣差別二者有特殊故。因為福隨念唯以自作福為所緣。而此以彼事為所緣故二者差別即明顯。 至此說"唯依十福業事轉起",其中顯示十福業事自性和攝入后,現在為顯示如是轉起的此各別轉起行相所緣而開始"現在"等。其中"此"為將說之指示。應施之法為施物,食等十種事。因說： "食飲衣乘具，花香塗油品， 臥處燈明類，施事有十種。"

Paṭiggāhako ādi yesaṃ desakālamittādīnaṃ te paṭiggāhakādayo, deyyadhammassa, paṭiggāhakādīnañca sampatti sampannatā deyyadhammapaṭiggāhakādisampatti. Tattha deyyadhammassa paṇītamanāpabhāvo dhammena samena uppannabhāvo deyyadhammasampatti. Paṭiggāhakānaṃ aggadakkhiṇeyyabhāvo paṭiggāhakasampatti. Dullabhaannapānādiko deso desasampatti. Tādisova kālo kālasampatti. Dullabhaannapānādike hi dese, kāle vā dinnaṃ ajjhāsayassa balavatāya mahapphalaṃ, somanassahetukañca hoti, tasmā te dānassa sampattivasena vuttā. Mittasampatti pana kalyāṇamittabhāvo. Kalyāṇamittañhi nissāya dānādīsu cittaṃ odagyappattaṃ hoti. Paricārikasampatti pana anāṇattiyāpi taṃtaṃkiccasampādane appamattassa paricārikajanassa paṭilābho. Aññaṃ vā somanassahetunti saddhābahulatāvisuddhidiṭṭhitādibhedaṃ aññaṃ somanassakāraṇaṃ vā. Āgammāti upāgamma, paṭiccāti attho. Haṭṭhapahaṭṭhoti somanassavasena haṭṭho ceva pahaṭṭho ca. Ubhayenapi adhikasomanassaṃ vuttaṃ. Atthi…pe… pavattanti 『『atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā upasampajja viharantī』』ti (ma. ni.

我來為您直譯這段巴利文： 受者為首的彼等施時等，彼等為受者等，施物與受者等的圓滿為施物受者等圓滿。其中施物的殊勝可意性、如法平等生起性為施物圓滿。受者的最上應供性為受者圓滿。難得飲食等處為處圓滿。如是時為時圓滿。因為于難得飲食等處或時所施，因意樂力故成為大果，及為喜因，所以彼等依施圓滿而說。而朋友圓滿為善友性。因為依止善友于佈施等心達到踴躍。而侍者圓滿為不須命令也于成辦彼彼事務不放逸的侍者之得。"或其他喜因"即信多性、清凈見等差別或其他喜因。"緣"即靠近，意為依止。"歡喜踴躍"即依喜方式歡喜及踴躍。以二者說增上喜。"有...乃至...轉起"即"有佈施，有祭祀，有供獻，有諸業善作惡作的果報，有此世，有他世，有母，有父，有化生有情，有世間沙門婆羅門正至正行道，以自通智作證具足住於此世他世者"。;

1.441) evaṃ pavattaṃ dasavidhaṃ sammādiṭṭhivatthuvasena ceva dhammavicayasambojjhaṅgaṭṭhāniyādīnaṃ vasena ca pavattaṃ. Ādi-saddena hi na kevalaṃ navannaṃyeva sammādiṭṭhivatthūnaṃ gahaṇaṃ, atha kho dhammavicayasambojjhaṅgaṭṭhāniyānampi saṅgaho. Sammā ñāyena pavattā diṭṭhi, pasatthā vā diṭṭhīti sammādiṭṭhi, taṃ. Purakkhatvāti pubbaṅgamaṃ katvā. Tañca kho sahajātapubbaṅgamavasena 『『manopubbaṅgamā dhammā』』tiādīsu (dha. pa. 1-2) viya sampayogassa adhippetattā.

Anussāhitoti lobhamacchariyādivasena puññakiriyāya saṅkocaṃ anāpajjanato attanā, parena vā kenaci anussāhito hutvā. Sabhāvato hi puññappavattidassanamidaṃ. Parehīti pana parapākaṭussāhadassanavasena vuttaṃ. Paṭhamanti desanākkamena, idha niddiṭṭhakkamena vā paṭhamaṃ. Mahākusalacittanti somanassasahagatatādiaṅgapāripūriyā mahantaṃ kusalacittaṃ. Atha vā pacchimabhavikabodhisattānaṃ paṭisandhiākaḍḍhanato mahantaṃ pūjitaṃ kusalacittanti mahākusalacittaṃ. Sabbesampi hi sabbaññubodhisattānaṃ paṭisandhi mettāpubbaṅgamassa tihetukasomanassamayassa asaṅkhārikacittassa vipākoti vuttaṃ. Ettha 『『deyyadhamma…pe… haṭṭhapahaṭṭho』』ti ettāvatā imassa somanassasahagatabhāvamāha, 『『sammādiṭṭhiṃ purakkhatvā』』ti ñāṇasampayuttabhāvaṃ, 『『anussāhito』』ti pana iminā asaṅkhārikabhāvanti daṭṭhabbaṃ.

Vuttanayenevāti 『『deyyadhammapaṭiggāhakādisampattiṃ, aññaṃ vā somanassakāraṇaṃ āgammā』』ti evaṃ vuttanayena. Ussāhitoti deyyadhamme sāpekkhāditāya, sīlasampadādīsu anadhimuttatādīhi ca puññakiriyāya saṅkocāpajjanato attanā, parena vā kenaci ussāhito. Parehīti pana vuttanayameva. Karoti dānādīni puññānīti sambandho. Tamevāti somanassasahagatādinā taṃsadisatāya vuttaṃ. Hoti hi taṃsadisepi taṃvohāro yathā ca 『『sāyeva tittirī, tāniyeva osadhānī』』ti. Ettha pana 『『ussāhito』』ti iminā sasaṅkhārikataṃ dasseti. Sesaṃ vuttanayameva. Imasmiṃ panattheti imasmiṃ sasaṅkhārikasaddābhidheyye, ussāhitabbacittasaṅkhāte atthe taṃvisayeti attho. Pubbappayogassāti puññakiriyāya saṅkoce jāyamāne tato vivecetvā samussāhanavasena pavattassa cittappayogassa. Pubba-ggahaṇaṃ panettha tathāpavattapubbābhisaṅkhāravasena so payogo hotīti katvā vuttaṃ, na tassa pubbakālikatāyāti vuttovāyamattho.

Paṭipattidassanenāti bhikkhū disvā deyyadhammapariccajanavandanādipaṭipattidassanena. Balanti anantīti bālā, assāsitapassāsitamatteneva jīvanti, na paññājīvitenāti adhippāyo. Bālāyeva bālakā. Te pana idha 『『atthi dinna』』ntiādinayappavattāya sammādiṭṭhiyā abhāvena asañjātabuddhino dārakā. Pākaṭavasena cettha bālaka-ggahaṇaṃ. Sahasā karaṇādikāle pana itaresampi ñāṇavippayuttaṃ hotīti. Somanassaṃ jātaṃ etesanti somanassajātā, jātasomanassāti attho. Sahasāti sīghaṃ sīghaṃ dātukāmatāya uppattisamakālameva.

我來為您直譯這段巴利文： 如是轉起的十種依正見事及擇法覺支處等方式轉起。因為"等"字不僅取九種正見事,而且攝擇法覺支處。正確方式轉起的見,或讚歎的見為正見,彼。"置於前"即作為前行。而彼唯依俱生前行方式如"意為諸法前行"等,因意為相應故。 "不被鼓勵"即由於貪慳等方式不陷入于福業的退縮,不被自己或任何他人鼓勵而。因為這是見福業自性的轉起。而"諸他"依顯示他人鼓勵方式而說。"第一"依說法次第或此處所示次第為第一。"大善心"即以喜俱等支分圓滿為大善心。或者因引後有菩薩的結生故為大而受敬的善心為大善心。因為說一切諸正等覺菩薩的結生是慈為前行三因喜俱無行心的異熟。此中以"施物...乃至...歡喜踴躍"說此為喜俱性,"置正見於前"為智相應性,而以"不被鼓勵"為無行性,應如是見。 "如說方式"即如"緣施物受者等圓滿或其他喜因"如是說方式。"被鼓勵"即由於對施物有期望等,于戒圓滿等不信解等而陷入于福業的退縮,被自己或任何他人鼓勵。而"諸他"如前所說方式。"作佈施等諸福"為關聯。"彼"即依喜俱等與彼相似性而說。因為于彼相似也有彼言說如"彼即鷓鴣,彼即藥"。而此中以"被鼓勵"顯示有行性。余如說方式。"於此義"即於此有行聲所詮,即于應鼓勵心所稱的義、彼所緣,這是其義。"前加行"即于福業生起退縮時,依離彼而鼓勵方式轉起的心加行。而此中取"前"依如是轉起前行方式彼加行有而說,非彼前時性,此義已說。 "見行道"即見比丘而施捨施物禮敬等行道。"力而活"為愚者,唯以入出息而活,非以慧生活,這是意趣。愚者即愚童。而彼等此中因無"有施"等方式轉起的正見故為未生智的兒童。而此中取愚童依顯著。而於急速作等時他者也無智相應故。"生喜者"即彼等生喜,意為已生喜。"急速"即因欲急速施故即生起同時。

Ettha ca 『『paṭipattidassanenā』』ti iminā paresaṃ payogābhāvamāha, 『『jātaparicayā』』ti attano payogābhāvaṃ. Ubhayenāpi imassa asaṅkhārikabhāvaṃ dīpeti. 『『Bālakā, sahasā』』ti ca imehi ñāṇavippayuttabhāvamāha, 『『bhikkhū…pe… jātā』』ti somanassasahagatabhāvaṃ. Atha vā 『『paṭipatti…pe… paricayā』』ti iminā asaṅkhārikabhāvassa 『『bālakā bhikkhū…pe… jātā』』ti ca imehi ñāṇavippayuttasomanassasahagatabhāvassa ca dīpitattā 『『sahasā』』ti vacanena yathāvuttameva ñāṇavippayuttaasaṅkhārikabhāvaṃ pakāseti. Evaṃ sati paṭilomato somanassasahagatādibhāvo dassito hoti. Anulomato pana 『『somanassajātā』』ti iminā somanassasahagatabhāvaṃ, sahasā-ggahaṇena ñāṇavippayuttāsaṅkhārikabhāvaṃ dīpeti. 『『Paṭipatti…pe… disvā』』ti ettāvatā pana somanassasahagatādibhāvassa kāraṇaṃ vuttanti. Teti te ñātakā, te bālakāti vā attho. 『『Somanassahetūnaṃ abhāvaṃ āgammā』』ti idaṃ nidassanamattaṃ daṭṭhabbaṃ. Majjhattārammaṇaṃ tathārūpe cetobhisaṅkhārādayopi hi upekkhāsahagatatāya kāraṇamevāti. Cittassa somanassābhāve puggalassapi somanassarahitatā hotīti 『『catūsupi…pe… hontī』』ti puggalādhiṭṭhānaṃ katvā vuttaṃ, somanassarahitā honti puññaṃ karontāti adhippāyo. 『『Eva』』ntiādi nigamanaṃ.

Imesu pana aṭṭhasu viññāṇesu somanassasahagatato upekkhāsahagataṃ balavataraṃ, ñāṇavippayuttato ñāṇasampayuttaṃ, sasaṅkhārikato asaṅkhārikaṃ sadisaṃ balavataraṃ. Visadisaṃ pana vedanāñāṇappayogavasena balavaṃ, dubbalañca hoti. Somanassasahagatatihetukaasaṅkhārikato hi upekkhāsahagatatihetukasasaṅkhārikaṃ balavataraṃ, upekkhāsahagataduhetukaasaṅkhārikato somanassasahagatatihetukaasaṅkhārikaṃ balavataraṃ. Iti catutthacittato tatiyacittaṃ balavataraṃ, tato aṭṭhamacittaṃ, tato sattamacittaṃ, tato dutiyacittaṃ, tato paṭhamacittaṃ, tato chaṭṭhacittaṃ, tato pañcamacittanti evamimesaṃ balavabalavatarabhāvo veditabbo.

1. Evaṃ pāḷiyaṃ āgatanayena vedanāñāṇappayogabhedato aṭṭhavidhataṃ niddisitvā idāni aṭṭhakathāyaṃ āgatapuññakiriyādīnaṃ vasenapi pabhedaṃ dassetuṃ 『『dasa puññakriyādīna』』ntiādi vuttaṃ. Ādi-saddena channaṃ ārammaṇānaṃ, catunnaṃ adhipatīnaṃ, tiṇṇaṃ kammānaṃ, hīnādibhedassa ca saṅgaho daṭṭhabbo. Tenevāhu –

『『Kamena puññavatthūhi, gocarādhipatīhi ca;

Kammahīnādito cāpi, gaṇeyya nayakovido』』ti.

我來為您直譯這段巴利文： 此中以"見行道"說無他人加行，以"生熟習"說無自己加行。以二者顯示此無行性。以"愚童、急速"說無智相應性，以"比丘...乃至...生"說喜俱性。或者以"行道...乃至...熟習"顯示無行性，以"愚童比丘...乃至...生"顯示無智相應喜俱性故，以"急速"言顯示如上所說無智相應無行性。如是則依反方式顯示喜俱等性。而依順方式以"生喜"顯示喜俱性，以取"急速"顯示無智相應無行性。而以"行道...乃至...見"顯示喜俱等性的因。"彼等"即彼等親戚，或彼等愚童，這是其義。"緣喜因的無有"應見此僅為示例。中性所緣如是心行等也是舍俱性的因故。心無喜時人也無喜故，說"於四...乃至...有"依人為所依，意為作福時無喜。"如是"等為結論。 而於此八識中喜俱較舍俱劣，無智相應較智相應劣，有行較無行同類劣。而依不同受智加行方式有強有弱。因為較喜俱三因無行，舍俱三因有行更強，較舍俱二因無行，喜俱三因無行更強。如是較第四心第三心更強，較彼第八心，較彼第七心，較彼第二心，較彼第一心，較彼第六心，較彼第五心，如是應知此等強弱性。 26. 如是依經中所來方式顯示依受智加行差別為八種后，現在為顯示依註釋書所來福業等方式的差別而說"十福業等"。以"等"字應見攝六所緣、四增上、三業和下等差別。故說： "依次以福事，及所緣增上， 及業下等等，善巧數諸方。";

1. Idāni tathāpavattamānassa tassa yo yo tesaṃ tesaṃ vasena labbhamāno gaṇanaparicchedo, taṃ sampiṇḍitvā dassetuṃ 『『sattarasa sahassānī』』tiādi vuttaṃ. Tatthevaṃ gaṇanā veditabbā – imāni tāva aṭṭha viññāṇāni dasannaṃ puññakiriyavatthūnaṃ vasena pavattanato paccekaṃ dasa dasāti katvā asīti cittāni honti, tāni ca chasu ārammaṇesu pavattanato chagguṇitāni sāsītikāni cattāri satāni honti, tāni catunnaṃ adhipatīnaṃ sahayogavasena catugguṇitāni sahassaṃ, vīsādhikāni ca nava satāni honti, tāni ca kāyavacīmanosaṅkhātānaṃ tiṇṇaṃ kammānaṃ vasena tiguṇitāni sasaṭṭhisattasatādhikāni pañca sahassāni honti, tāni ca hīnamajjhimapaṇītabhedato tiguṇitāni sāsītikadvisatādhikāni sattarasa sahassāni hontīti. Nanu ca ñāṇavippayuttacittānaṃ vīmaṃsādhipatisahayogābhāvato adhipativasena sahassaṃ, sāsītikāni ca cha satāni hontīti tāni kammādīnaṃ vasena sampiṇḍitāni vīsasatādhikāni pannarasa sahassāni bhavantīti? Saccametaṃ, sotapatitavasena pana taṃ anādiyitvā adhipatigaṇanā gahitāti na tassa vasena gaṇanahāni katāti daṭṭhabbaṃ.

Nanu ca 『『savipākaṃ kusala』』nti vuttaṃ, taṃ pana kathaṃ, kuhiṃ, kiṃ phalatīti codanaṃ sandhāyāha 『『taṃ panā』』tiādi. Yasmā tihetukaṃ kusalaṃ tihetukaṃ vā duhetukaṃ vā paṭisandhiṃ deti , nāhetukaṃ paṭisandhiṃ deti. Yadā ca tihetukaṃ paṭisandhiṃ janeti, tadā pavatte soḷasa vipākāni abhinipphādeti. Yadā dvihetukaṃ, tadā dvādasa. Duhetukaṃ pana duhetukamahetukañca paṭisandhiṃ janeti, na tihetukaṃ. Yadā ca duhetukaṃ janeti, tadā pavattiyaṃ dvādasa. Yadā ahetukaṃ, tadā aṭṭha. Ye pana āgamanato vipākassa saṅkhārabhedamicchanti, tesaṃ matena tihetukaṃ dvādasa, dasa vā vipaccati, duhetukaṃ dasa, aṭṭha vā, tasmā vuttaṃ 『『yathānurūpa』』nti. Nānāvidhasampattiṭṭhānabhāvato sobhanā, gantabbato gati cāti sugati, kāmāvacarabhavova sugati kāmāvacarasugati. Tassaṃ kāmāvacarasugatiyaṃ. Bhavabhogasampattinti ettha ca bhavatīti bhavo, upapattibhavasaṅkhātānaṃ vipākakkhandhakaṭattārūpānametaṃ gahaṇaṃ, bhuñjitabbato bhogo, pavattiyaṃ paṭilabhitabbasampatti, bhavoti vā paṭisandhi, bhogo sesavipākakaṭattārūpehi saha pavattiyaṃ paṭilabhitabbā sampatti, bhavo ca bhogo ca bhavabhogo, teyeva sampannabhāvato sampatti, tesaṃ vā sampatti bhavabhogasampatti, taṃ abhinipphādeti, janakavasena ca upanissayavasena ca sādhetīti attho. Ettha ca bhavabhogasampattīnaṃ niravasesato labbhamānaṭṭhānaṃ sandhāya 『『kāmāvacarasugatiya』』nti vuttaṃ. Sahetukavipākavajjaṃ pana pavattivipākakaṭattārūpasabhāvaṃ bhavasampattiṃ, ekaccabhogasampattiñca, bhogasampadameva vā avisesena sugatiyaṃ duggatiyampi abhinipphādetiyeva. Nāgasupaṇṇādīnampi hissa devasampattisadisaṃ manuññaṃ bhogajātaṃ, tabbisayāni ca vipākacittāni, suvaṇṇatāsussaratādi ca taṃ sabbaṃ kāmāvacarakusalasseva phalaṃ. Na hi akusalassa iṭṭhaphalaṃ atthi. Vuttañhetaṃ – 『『aṭṭhānametaṃ anavakāso, yaṃ akusalassa iṭṭho kanto vipāko saṃvijjatī』』ti.

Kāmāvacarakusalavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 27. 現在為顯示如是轉起的彼依彼等方式所得的計數界限，集合而說"一萬七千"等。其中應如是知計數 - 此八識依十福業事方式轉起故各十而成八十心，彼等於六所緣中轉起故六倍成四百八十，彼等依四增上相應方式四倍成一千九百二十，彼等依身語意稱為三業方式三倍成五千七百六十六，彼等依下中上差別三倍成一萬七千二百八十。難道無智相應心無觀增上相應故依增上成一千六百八十，彼等依業等方式集合成一萬五千二十？這是真實，但依聽聞方式不取彼而取增上計數，應見非依彼方式而減計數。 難道說"有異熟善"，而彼如何、何處、何果？為對此質問而說"而彼"等。因為三因善生三因或二因結生，不生無因結生。當生三因結生時，于轉起產生十六異熟。當二因時十二。而二因生二因無因結生，不生三因。當生二因時，于轉起十二。當無因時八。而諸依傳來欲異熟的行差別者，依彼等意三因成熟十二或十，二因十或八，所以說"如相應"。因為是種種圓滿處故為妙，因為是趣故為趣，而欲界有即為善趣欲界善趣。于彼欲界善趣。"有用圓滿"此中而有故為有，此取稱為生有的異熟蘊與業生色，因受用故為用，于轉起所得圓滿，或有為結生，用為與余異熟業生色俱于轉起所得圓滿，有與用為有用，彼等因圓滿性故為圓滿，或彼等的圓滿為有用圓滿，產生彼，依能生方式及依緣方式成就，這是其義。此中依有用圓滿無餘所得處而說"于欲界善趣"。而除有因異熟，于善趣惡趣中也一般產生轉起異熟業生色自性的有圓滿和部分用圓滿，或唯用圓滿。因為龍金翅鳥等也有如天圓滿般可意的受用類，及彼境異熟心，及金色好聲等，彼一切唯是欲界善的果。因為不善無可意果。因說此："此是不應理不合理，即不善有可意可愛異熟。" 欲界善釋畢。;

Rūpāvacarakusalavaṇṇanā

Idāni yasmā kāmāvacarakusalānantaraṃ uddiṭṭhassa rūpāvacarakusalassa niddesāvakāso anuppatto, tasmā taṃ dassanatthaṃ 『『itaresū』』tiādi āraddhaṃ. Tattha itaresūti yathāvuttakāmāvacarakusalato itaresu, rūpāvacarādīsūti attho. Savatthukato ekavidhaṃ ekantena vatthusannissitattā . Na hi arūpadhātuyaṃ rūpāvacaradhammā labbhanti rūpavirāgabhāvanāya nibbattattā puna rūpāvacarajjhānasamāpattiyā abhāvato.

Hīnamajjhimapaṇītabhedatoti ettha pubbe viya adhipatīnaṃ hīnādibhāvehi jhānassa hīnādibhāvo yojetabbo. Atha vā paṭiladdhamattamanāsevitaṃ hīnaṃ paridubbalabhāvato, nātisubhāvitaṃ aparipuṇṇavasibhāvaṃ majjhimaṃ, ativiya subhāvitaṃ pana sabbaso paripuṇṇavasibhāvaṃ paṇītaṃ. Tathā uḷārapuññaphalakāmatāvasena pavattitaṃ hīnaṃ, lokiyābhiññatthāya pavattitaṃ majjhimaṃ, vivekakāmatāya ariyabhāve ṭhitena pavattitaṃ paṇītaṃ. Attahitāya vā pavattitaṃ hīnaṃ, kevalaṃ alobhajjhāsayena pavattitaṃ majjhimaṃ, parahitāya pavattitaṃ paṇītaṃ. Vaṭṭajjhāsayena vā pavattitaṃ hīnaṃ, vivekajjhāsayena pavattitaṃ majjhimaṃ, vivaṭṭajjhāsayena lokuttarapādakatthaṃ pavattitaṃ paṇītaṃ.

Paṭipadādibhedatoti dukkhapaṭipadādandhābhiññādīnaṃ paṭipadābhiññānaṃ bhedena. Paṭipadāvacaneneva vā tadavinābhāvato abhiññāpi labbhati. Tathā hettha paṭipadācatukkanti voharantīti ādi-saddena adhipatiādīnaṃ saṅgaho daṭṭhabbo, tasmā paṭipadādibhedatoti paṭipadābhedato, adhipatibhedato, ārammaṇabhedato, hānabhāgiyādibhedatoti attho. Tattha paṭipadābhedato tāva dukkhapaṭipadaṃ dandhābhiññaṃ, dukkhapaṭipadaṃ khippābhiññaṃ, sukhapaṭipadaṃ dandhābhiññaṃ, sukhapaṭipadaṃ khippābhiññanti evaṃ catubbidhaṃ hoti. Tattha dukkhā paṭipadā assāti dukkhapaṭipadaṃ. Dandhā abhiññā assāti dandhābhiññaṃ. Esa nayo 『『dukkhapaṭipadaṃ khippābhiñña』』ntiādīsupi.

Tattha appahīnanīvaraṇassa, avikkhambhitajhānanikantikassa ca ñāṇakiccassa aparibyattatāya pariniṭṭhitasakalapubbakiccassa 『『pathavī pathavī』』ti vā 『『āpo āpo』』ti vā evaṃ pavattapaṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāruppattiyā nīvaraṇappahānaṃ, nikantivikkhambhanañca hoti, tāva pavattā pubbabhāgabhāvanā paṭipadā nāma 『『paṭipajjati jhānaṃ etāyā』』ti katvā. Pahīnanīvaraṇassa, pana vikkhambhitajhānanikantikassa ca ñāṇakiccassa paribyattabhāvato upacārajjhānaṃ ādiṃ katvā yāva appanāya uppatti, tāva pavattā paññā pubbabhāgapaññāya visiṭṭhabhāvato abhiññā nāma, tasmā yo ādito kilese jhānanikantiñca vikkhambhento dukkhena sasaṅkhārena sappayogena kilamanto vikkhambheti, vikkhambhitakilesajhānanikanti ca appanāparivāsaṃ vasanto cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dukkhapaṭipadaṃ, dandhābhiññañca jhānaṃ hoti. Yo pana sasaṅkhārena kilesādike vikkhambhetvā na cirena aṅgapātubhāvaṃ pāpuṇāti, tassa dukkhapaṭipadaṃ, khippābhiññañca. Yo kilesādike vikkhambhento sukhena akilamanto vikkhambheti, appanāparivāsaṃ pana cirāyati, tassa sukhapaṭipadaṃ, dandhābhiññaṃ. Yo pana sukheneva kilesādike vikkhambhetvā sīghameva appanaṃ pāpuṇāti, tassa sukhapaṭipadaṃ, khippābhiññanti veditabbaṃ.

我來為您直譯這段巴利文： 色界善釋 現在因為欲界善之後所說的色界善的解釋機會已到，所以為顯示彼而開始"于其他"等。其中"于其他"即于如上所說欲界善之外，意為於色界等。依有依一種因為定依于依處。因為無色界中不得色界法，因為以厭離色而生，再無色界禪定入定故。 "依下中上差別"此中如前應以增上的下等性配合禪的下等性。或者僅得而未修習為下因為極弱性，不善修習未圓滿自在為中，而極善修習一切圓滿自在為上。如是依欲得殊勝福果方式轉起為下，為世間神通而轉起為中，依出離欲住于聖性而轉起為上。或為自利而轉起為下，唯以無貪意樂轉起為中，為利他轉起為上。或以輪迴意樂轉起為下，以出離意樂轉起為中，以解脫意樂為出世間基礎而轉起為上。 "依行道等差別"即依苦行道鈍通等行道通的差別。或以行道言即得通因不離彼故。如是此中稱為行道四法，以"等"字應見攝增上等，所以"依行道等差別"即依行道差別、增上差別、所緣差別、退分等差別，這是其義。其中首先依行道差別為苦行道鈍通、苦行道速通、樂行道鈍通、樂行道速通，如是為四種。其中苦行道為彼者為苦行道。鈍通為彼者為鈍通。此理于"苦行道速通"等中也是如此。 其中對未斷蓋、未鎮伏禪愛、及智的作用不明顯者，圓滿一切前行后，從"地地"或"水水"如是轉起最初作意開始，直到彼彼禪的近行生起有斷蓋、鎮伏愛，在此期間轉起的前分修習名為行道，因為"以此趣向禪"。而已斷蓋、已鎮伏禪愛及智的作用明顯者，從近行禪開始直到安止生起，在此期間轉起的慧因殊勝於前分慧故名為通，所以誰最初鎮伏煩惱禪愛時以苦以行以加行疲勞而鎮伏，已鎮伏煩惱禪愛而住于安止時久遠才達支現起，彼的禪為苦行道鈍通。而誰以行鎮伏煩惱等后不久達支現起，彼的為苦行道速通。誰鎮伏煩惱等時安樂無疲勞而鎮伏，但安止久遠，彼的為樂行道鈍通。而誰安樂地鎮伏煩惱等后迅速達安止，彼的為樂行道速通，應如是知。

So panāyaṃ paṭipadābhiññānaṃ bhedo kilesindriyādhikāravasena veditabbo. Yassa hi rāgādayo kilesā tibbā honti, saddhāpañcamakāni ca indriyāni mudūni. Yo ca samathavipassanāsu akatādhikāro, tassa pavattajhānaṃ dukkhapaṭipadaṃ, dandhābhiññañca hoti. Tassa hi kilesasamudācāratibbatāya nīvaraṇavikkhambhanassa kicchena kasirena samijjhanato paṭipadā dukkhā asukhā, tasseva saddhādīnaṃ indriyānaṃ mudutāya abhiññāpi dandhā mandā asīghappavattinī hoti. Bhavantare vā samathe akatādhikārattā paṭipadā dukkhā, vipassanāya akatādhikārattā abhiññāpi dandhā. Yo pana vuttaviparīto hoti, tassa kilesānaṃ atibbasamudācāratāya, indriyānañca tikhīṇatāya samathavipassanāsu katādhikāratāya yathākkamaṃ sukhapaṭipadā, khippābhiññā ca hoti. Bhavantare kataparicayassa hi yathā paguṇaṃ katvā vissaṭṭhagantho appamattakena payogena suppavatti vācuggato ca hoti, evaṃ bhāvanā appakasireneva ijjhatīti. Svāyaṃ akato, kato ca adhikāro samathanissito paṭipadāyaṃ vutto samādhippadhānattā paṭipadāya. Vipassanānissito abhiññāya ñāṇappadhānattā appanāyāti daṭṭhabbaṃ.

Yo pana tibbakileso tikkhindriyo vipassanāyameva vā katādhikāro hoti, tassa vuttanayena dukkhā paṭipadā, khippā pana abhiññā hoti, tabbiparītassa sukhapaṭipadā dandhābhiññāti. Tasmā kilesānaṃ tibbamandabhāvato, indriyānaṃ tikhiṇamudubhāvato, pubbaparicayassa ca sambhavāsambhavavasenāti evaṃ kilesindriyādhikāravasena imāsaṃ bhedo veditabbo.

Apica yāni parato sappāyāsappāyāni, palibodhupacchedādīni pubbakiccāni, appanākosallāni ca āgamissanti, tesu yo upacārādhigamato pubbe, pacchā ca asappāyasevī hoti, tassa dukkhā paṭipadā, dandhā ca abhiññā hoti. Ubhayattha sappāyasevino sukhā paṭipadā, khippā ca abhiññā. Yo pana tato pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, tassa dukkhā paṭipadā, khippā abhiññā. Tabbiparītassa sukhā paṭipadā, dandhā abhiññā ca veditabbā.

Tathā palibodhupacchedādipubbakiccaṃ asampādetvā bhāvanamanuyuñjantassa saparipanthatāya dukkhā paṭipadā, vipariyāyena aparipanthatāya sukhā. Appanākosallāni asampādentassa ñāṇassa avisadatāya dandhā abhiññā hoti, sampādentassa vipariyāyato khippā abhiññāti. Kiñca – taṇhāvijjātibhavanavasena etāsaṃ bhedo veditabbo. Taṇhābhibhūtassa hi dukkhā paṭipadā hoti tassā samādhissa ujupaṭipakkhattā samathapaṭipadāya paripanthakabhāvato, anabhibhūtassa tadabhāvato sukhā. Avijjābhibhūtassa ca tassā paññāya ujupaṭipakkhabhāvato dandhā abhiññā, itarassa khippā abhiññāti. So panāyaṃ paṭipadābhedo kevalaṃ samathabhāvanāvasena paṭiladdhajjhānassa, maggādhigamavasena paṭiladdhajjhānassa pana natthi dukkhapaṭipadādibhedo. Keci pana maggavaseneva tassa paṭipadādibhedaṃ vaṇṇenti 『『maggassa hi dukkhapaṭipadādibhāve tasmiṃ dukkhapaṭipadādika』』nti.

我來為您直譯這段巴利文： 而此行道通的差別應依煩惱根優勝方式而知。因為誰貪等煩惱強盛，而信等五根柔弱，及於止觀未作優勝，彼的轉起禪為苦行道鈍通。因為彼因煩惱現行強盛故鎮伏蓋以苦以難而成就，故行道苦不樂，由於彼信等諸根柔弱故通也鈍遲不速轉起。或因在其他有中未作止的優勝故行道苦，因未作觀的優勝故通也鈍。而誰與所說相反，由於煩惱非強盛現行，諸根銳利，于止觀已作優勝故，如次第為樂行道速通。因為在其他有中已修習者如熟練后已舍結以少許加行而善轉起及通曉誦習，如是修習不以苦而成就。而此未作與已作的優勝依止說於行道因行道以定為主。依觀說于通因安止以智為主,應如是見。 而誰強煩惱利根或唯于觀已作優勝，彼如所說方式苦行道而速通，與彼相反者樂行道鈍通。所以應知此等差別依煩惱的強弱性、諸根的銳鈍性及前修習的有無方式，如是依煩惱根優勝方式。 又將後來的適不適、斷除障礙等前行作及安止善巧，于彼等誰于得近行之前及之後親近不適，彼苦行道及鈍通。二處親近適者樂行道及速通。而誰于彼前分親近不適後分親近適，彼苦行道速通。與彼相反者應知樂行道鈍通。 如是不完成斷除障礙等前行作而修習者因有障礙故苦行道，相反無障礙故樂行道。不完成安止善巧者因智不明故鈍通，完成者相反故速通。又應依愛、無明、有方式知彼等差別。因為為愛勝者苦行道因彼為定的正對治故為止行道的障礙，不為勝者因無彼故樂行道。而為無明勝者因彼為慧的正對治故鈍通，其他者速通。而此行道差別僅依止修而得禪，而依道得禪則無苦行道等差別。但有些人唯依道贊說彼的行道等差別說"因為道有苦行道等故彼為苦行道等"。

Adhipatibhedādīsu pana chandādhipateyyaṃ cittādhipateyyaṃ vīriyādhipateyyaṃ vīmaṃsādhipateyyanti evaṃ adhipatibhedato, parittaṃ parittārammaṇaṃ, parittaṃ appamāṇārammaṇaṃ, appamāṇaṃ parittārammaṇaṃ , appamāṇaṃ appamāṇārammaṇanti evaṃ ārammaṇabhedato, hānabhāgiyaṃ ṭhitibhāgiyaṃ visesabhāgiyaṃ nibbedhabhāgiyanti evaṃ hānabhāgiyādibhedato ca catubbidhatā veditabbā. Tattha 『『chandavato ce jhānaṃ nibbattissati, mayhampi nibbattissatī』』ti evaṃ chandaṃ dhuraṃ katvā uppannaṃ chandādhipateyyaṃ. Esa nayo 『『cittādhipateyyā』』dīsupi. Appaguṇaṃ pana uparijhānassa paccayo bhavituṃ asakkontaṃ parittaṃ, suppasarāvamattesu avaḍḍhitārammaṇesu nibbattaṃ parittārammaṇaṃ. Vuttapaṭipakkhato pana yathākkamaṃ appamāṇārammaṇādīni veditabbāni. Hānabhāgiyādivisesaṃ sayameva vakkhati.

Jhānaṅgayogabhedatoti katthaci pañca jhānaṅgāni, katthaci cattāri, katthaci tīṇi, katthaci dve , katthaci aparāni dveti evaṃ jhānaṅgānaṃ sampayogabhedato. Nanu cettha kāmāvacarakusale viya saṅkhārabhedo kasmā na gahito. Idampi hi kevalaṃ samathānuyogavasena paṭiladdhaṃ sasaṅkhāraṃ, maggādhigamavasena paṭiladdhamasaṅkhāraṃ, tasmā 『『jhānaṅgasaṅkhārayogabhedato dasavidha』』nti vattabbanti? Nayidamevaṃ, maggādhigamavasena sattito paṭiladdhassāpi aparabhāge parikammavaseneva uppajjanato, tasmā sabbassapi jhānassa parikammasaṅkhātapubbābhisaṅkhārena vinā kevalaṃ adhikāravasena anuppajjanato 『『asaṅkhāra』』ntipi vattuṃ na sakkā, adhikārena ca vinā kevalaṃ parikammābhisaṅkhāreneva anuppajjanato 『『sasaṅkhāra』』ntipi vattuṃ na sakkāti jhānaṅgayogabhedato pañcavidhatā ca vuttāti.

Kāmacchando byāpādo thinamiddhaṃ uddhaccakukkuccaṃ vicikicchāti imāni pañca nīvaraṇāni vippahīnāni etassāti kāmacchanda…pe… vippahīnaṃ. 『『Agyāhito』』ti ettha āhita-saddassa viya vippahīna-saddassettha paravacanaṃ daṭṭhabbaṃ. Kāmacchandādīhi vā vippahīnaṃ visaṃyuttaṃ tesaṃ pahāyakabhāvenāti kāmacchanda…pe… vippahīnaṃ. Tattha kāmetīti kāmo, chandanaṭṭhena chando cāti kāmacchando, bahalakāmarāgassetaṃ adhivacanaṃ. Byāpādādīnamatthaṃ vakkhati. Yasmā kāmacchandādīsu appahīnesu jhānaṃ nuppajjati, tasmā tānissa pahānaṅgānīti veditabbāni. Nanu aññepi akusalā dhammā iminā jhānena pahīyanti, atha kasmā pañceva pahānaṅgavasena vuttānīti? Visesena jhānantarāyakarattā. Kāmacchandavasena hi nānāvisayapalobhitaṃ cittaṃ na ekattārammaṇe samādhiyati. Kāmacchandābhibhūtaṃ vā nānāvisayasamupabyūḷhāya kāmadhātuyā pahānapaṭipadaṃ na paṭipajjati, byāpādena ca ārammaṇe paṭihaññamānaṃ na samāhitaṃ pavattati, thinamiddhābhibhūtaṃ akammaññaṃ hoti, uddhaccakukkuccaparetaṃ avūpasantameva hutvā paribbhamati, vicikicchāupahataṃ jhānādhigamapaṭipadaṃ nārohati 『『sammāsambuddho nu kho, na nu kho, pathavī pathavī』』tiādinā pavattamanasikārena 『『jhānaṃ siyā nu kho, na nu kho』』tiādinā vicikicchantassa jhānādhigamapaṭipadāya asaṃsijjhanato. Yato vakkhati –

『『Bhāgī assamahaṃ addhā, imāya paṭipattiyā;

Pavivekasukhassāti, katvā ussāhamuttama』』nti.

我來為您直譯這段巴利文： 在增上差別等中,依增上差別為欲增上、心增上、精進增上、觀增上,如是為增上差別;小而小所緣、小而無量所緣、無量而小所緣、無量而無量所緣,如是為所緣差別;退分、住分、勝分、抉擇分,如是為退分等差別而知四種性。其中"如有欲者將生禪,我也將生"如是以欲為首而生起為欲增上。此理于"心增上"等中也如是。而不熟練不能作為上禪的緣為小,于笛聲等未增長所緣中生起為小所緣。而與所說相反應如次第知無量所緣等。退分等差別將自己說。 "依禪支相應差別"即于某處五禪支、某處四、某處三、某處二、某處另二,如是依禪支相應差別。難道此中如欲界善為何不取行差別。因為此也唯依止修而得有行,依道得無行,所以應說"依禪支行相應差別為十種"?非如是,因為依道實得後分也依加行方式生起,所以一切禪無有稱為加行的前行而唯依優勝方式不生起故不能說"無行",無優勝而唯依加行前行也不生起故不能說"有行",所以說依禪支相應差別為五種。 欲貪、瞋恚、昏沉睡眠、掉舉惡作、疑,此五蓋斷除于彼故為"欲貪...乃至...斷除"。如"置火"此中應見"斷除"字如"置"字為它說。或由欲貪等斷除、離系因為是彼等斷者故為"欲貪...乃至...斷除"。其中欲求為欲,以欲求義為欲而為欲欲,此是濃厚欲貪的名稱。瞋恚等義將說。因為欲貪等未斷則禪不生,所以應知彼等為此斷支。難道其他不善法不也由此禪斷除,那麼為何唯說五為斷支?因為特別作禪的障礙。因為依欲貪被種種境界誘惑的心不於一境定,或為欲貪勝而不行於欲界種種積聚的斷行道,而依瞋恚于所緣擊打而不轉起定,為昏沉睡眠勝則不適業,掉舉惡作纏繞則不寂止而流轉,被疑損壞則不登禪證得行道,因為以"是正等覺否不是,地地"等轉起作意而"禪將有否不有"等懷疑者不成就禪證得行道。故將說： "我定是分享,此修行方式, 離欲之樂者,作最上精進。"

Tasmā samādhiādīnaṃ ujuvipaccanīkabhāvena visesena jhānādhigamassa antarāyakaraṇato etāneva pahānaṅgānīti vuttāni. Hoti cettha –

『『Paccanīkā yato pañca, samādhādīnamettha hi;

Jhānantarāyikā tasmā, pahānaṅge niyāmitā』』ti.

Evamidaṃ pahānaṅgavasena dassetvā idāni sampayogaṅgavasena dassetuṃ 『『vitakka…pe… sampayutta』』nti vuttaṃ. Tattha vitakkādayo vacanatthalakkhaṇādivasena upari āgamissanti. Yasmā pana imesu uppannesu jhānaṃ uppannaṃ nāma hoti, tenassa imāni sampayogaṅgānīti veditabbāni, tasmā na etehi samannāgataṃ aññadeva jhānaṃ nāma atthīti gahetabbaṃ. Yathā pana nemiādiaṅgasamudāye rathādivohāro hoti, evaṃ jhānaṅgasamudāye jhānavohāro. Vuttampi hetaṃ vibhaṅge 『『jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā』』ti (vibha. 569). Kasmā pana aññesupi phassādīsu sampayuttadhammesu vijjamānesu imāniyeva pañca jhānaṅgavasena vuttānīti? Vuccate – upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca. Vitakko hi ārammaṇe cittaṃ abhiniropeti, vicāro anubandhati. Evaṃ jhānādhigamassa visesapaccayabhūtehi tehi avikkhepāya samādahitapayogassa cetaso payogasampattisamuṭṭhānā pīti pīṇanaṃ, sukhañca upabrūhanaṃ karoti. Atha naṃ sasampayuttadhammaṃ etehi abhiniropanānubandhanapīṇanaupabrūhanehi anuggahitā ekaggatā samādhānakiccena attānaṃ anuvattāpentī ekattārammaṇe samaṃ, sammā ca ādhiyati, indriyasamatāvasena samaṃ, paṭipakkhadhammānaṃ dūrībhāvena līnuddhaccābhāvena sammā ca ṭhapetīti evametesameva upanijjhānakiccaṃ āveṇikaṃ. Kāmacchandādipaṭipakkhabhāvena pana sayameva vakkhati. Evaṃ upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca imeyeva pañca jhānaṅgabhāvena vavatthitāti. Yathāhu –

『『Upanijjhānakiccattā, kāmādipaṭipakkhato;

Santesupi ca aññesu, pañceva jhānasaññitā』』ti.

Desanākkamato, mahaggatadhammesu paṭhamaṃ adhigantabbato ca paṭhamaṃ, paṭhamaṃ samāpajjitabbantipi paṭhamanti vadanti. Taṃ pana na ekantalakkhaṇaṃ jhānapaṭilomādivasena samāpajjane asambhavato.

Purimapacchimacittesu uppajjamānassāpi appanākkhaṇe anuppajjanato vitakko vippahīno etassa, tato vā etaṃ vippahīnanti vitakkavippahīnaṃ. Bhāvanāya hi pahīnattā vitakko jhānakkhaṇe nuppajjati. Asaṃkiliṭṭhasabhāvattā pana upacārabhāvanāya ca taṃ pahātuṃ asamatthabhāvato purimabhāge, pacchābhāge ca apaccanīkacittappavattito uppajjatiyevāti.

我來為您直譯這段巴利文： 所以因為以正對治性特別作禪證得的障礙故說唯此等為斷支。此中有： "因為此中五種,為定等對治, 作禪障礙故,決定為斷支。" 如是依斷支顯示此已,現在為依相應支顯示而說"尋...乃至...相應"。其中尋等依語義相等方式將在上面來。而因為此等生起時稱為禪生起,所以應知此等為彼相應支,因此不應取與此等相應的別有禪。而如輪等支聚合有車等言說,如是禪支聚合有禪言說。因為在分別中也說此:"禪即尋、伺、喜、樂、心一境性。"而為何在其他觸等相應法存在時唯說此五為禪支?說 - 因為有近觀作用,及為欲貪等正對治性。因為尋令心趨近於所緣,伺隨逐。如是對已為無散亂而等持加行的心,由加行圓滿生起的喜作滿足,樂作增長。然後一境性被此等趨近、隨逐、滿足、增長所攝的彼與相應法,以等持作用令自隨轉,於一所緣平等、正確地安置,依根平等性平等,因對治法遠離故無沉掉故正確地住立。如是唯此等有特殊近觀作用。而與欲貪等對治性將自己說。如是因有近觀作用及為欲貪等正對治性,唯此五決定為禪支。如說： "因近觀作用,對治欲等故, 雖有餘存在,唯五稱為禪。" 依說法次第及於廣大法中最先應證故為初,也說因最先應入故為初。而彼非定相,因禪逆等方式入時不可能故。 於前後心生起但安止剎那不生起故尋斷除于彼,或彼從彼斷除故為尋斷除。因為以修習斷除故尋于禪剎那不生起。而因無染性及近行修習不能斷彼故於前分後分無對治心轉起故仍生起。

Nanu ca 『『asaṃkiliṭṭhasabhāvattā』』ti vuttaṃ, atha kathaṃ jhānena esa pahīyati? Na hi kusalehi asaṃkiliṭṭhadhammassa pahānaṃ atthi rāgādisaṃkiliṭṭhānaṃ pāpadhammānametassa ujupaṭipakkhabhāvatoti? Vuccate – asaṃkiliṭṭhasabhāvassāpi etassa oḷārikatāya dubbalabhāvato jhānakkhaṇe anuppattisabhāvāpādanatthaṃ tattha nikantivikkhambhanavasena dutiyajjhānabhāvanā hotīti tassā balena taṃ jhānakkhaṇe anuppajjantaṃ nikantivikkhambhanavasena vā vikkhambhitaṃ pahīnaṃ nāma hoti. Yadi evaṃ upacārenapi nikanti vikkhambhīyatīti tatthapissa pahānaṃ siyā, yathā paṭhamajjhānassa upacāre nīvaraṇānīti? Nayidamevaṃ, nīvaraṇappahānassa viya vitakkārammaṇikanikanti vikkhambhanassa upacārena sātisayaṃ anipphajjanato. Sātisayañhi tattha nikantippahānaṃ appanāya eva hoti, tasmā yadavocumhā 『『upacārabhāvanāya ca taṃ pahātuṃ asamatthabhāvato』』ti, taṃ suṭṭhu upaparikkhitvā vuttanti daṭṭhabbaṃ. 『『Vicāravippahīna』』ntiādīsupi vuttanayānusārena attho daṭṭhabbo. Dutiyajjhāneyeva pahīnassa vitakkassa idha appavattimattadassanatthaṃ 『『vitakkavicāravippahīna』』nti vitakka-ggahaṇaṃ kataṃ. Evaṃ 『『vitakkavicārapītivippahīna』』ntiādīsupi.

Yathāsambhavanti pathavīkasiṇādīsu yaṃ yaṃ ārammaṇaṃ yassa yassa sambhavati, tadanatikkamato. Kasiṇānāpānesu hi pañceva jhānāni pavattanti, asubhakāyagatāsatīsu paṭhamajjhānaṃ, anupekkhābrahmavihāresu pañcamajjhānavajjāni, upekkhābrahmavihāre pañcamajjhānanti.

Pathavīkasiṇādīsūti ettha ādi-ggahaṇena kevalaṃ āpokasiṇādīnameva, atha kho asubhādīnampi appanāvahakammaṭṭhānānaṃ saṅgahoti daṭṭhabbaṃ. Ettha ca abhibhāyatanavimokkhajhānāni pavattākāramattato bhinnāni, ārammaṇato pana kasiṇāyatanāneva hontīti kasiṇāyatanajhāneheva tāni saṅgahitāni. 『『Yathāsambhavaṃ…pe… anekavidha』』nti vā vacanena rūpāvacarajjhāne sabbopi labbhamānakabhedo saṅgahitoti abhibhāyatanavimokkhajhānāni visuṃ na vuttāni, tāni pana sarūpato evaṃ veditabbāni.

我來為您直譯這段巴利文： 難道說"因無染性"，那麼如何被禪斷除？因為無有由善法斷除無染法，彼為貪等染污惡法的正對治性？說 - 雖是無染性，但因粗重性軟弱故為令于禪剎那不生起性，彼中依鎮伏愛方式有第二禪修習，故以彼力于禪剎那不生起，或依鎮伏愛方式鎮伏稱為斷除。如是則近行也鎮伏愛故彼中也應有斷除，如初禪近行中諸蓋？非如是，因為不如蓋的斷除，以近行殊勝完成尋所緣愛的鎮伏。因為彼中愛的斷除唯以安止殊勝，所以我們所說"因近行修習不能斷彼"，應見此善觀察而說。于"伺斷除"等中應依所說方式見義。于第二禪已斷的尋，此中為顯示僅不轉起而取"尋伺斷除"中的尋。如是于"尋伺喜斷除"等中也是。 "如所生起"即于地遍等中何何所緣於何何生起，不超越彼。因為于遍、入出息中轉起五禪，于不凈、身至念中初禪，于非舍梵住中除第五禪，于舍梵住中第五禪。 "于地遍等"此中以"等"字應見不僅攝水遍等，而且也攝不凈等引生安止的業處。此中勝處解脫禪依轉起方式不同，而依所緣唯是遍處，所以以遍處禪攝彼等。或以"如所生起...乃至...多種"言攝色界禪一切可得差別故未別說勝處解脫禪，而彼等應如是依自性而知。

Tattha ñāṇuttarassa yogāvacarassa pathavīkasiṇādiārammaṇaṃ abhibhavitvā 『『na mettha appanānibbattane bhāro』』ti paṭipannassa nimittuppattito uddhaṃ dutiyatatiyavīthiyaṃ, catutthapañcamavīthiyaṃ vā paṭiladdhaṃ jhānaṃ abhibhāyatanaṃ nāma. Tañhi ārammaṇaṃ abhibhavatīti abhibhū, yogino sukhavisesānaṃ adhiṭṭhānatāya, manāyatanadhammāyatanapariyāpannatāya vā āyatananti abhibhāyatanaṃ, abhibhavitabbaṃ vā abhibhū, ālambaṇaṃ, taṃ āyatanamassāti abhibhāyatanaṃ. Atha vā ālambaṇābhibhavanatoyeva abhibhū, parikammaṃ, ñāṇaṃ vā, taṃ āyatanaṃ kāraṇamassāti abhibhāyatanaṃ. Parikammaṃ, ñāṇaṃ vā ālambaṇaṃ abhibhavitvā pavattamānaṃ upacāruppattito pañcamavīthimanatikkamitvā appanaṃ nibbatteti. Pañcamavīthito paraṃ nibbattaṃ pana abhibhavitukāmatāya nibbattitampi abhibhāyatanaṃ nāma na hoti. Sāmaññagatiyā pana kasiṇāyatanameva hoti. Imameva hi sīghatarappavattiṃ sandhāya aṭṭhakathāyaṃ 『『tāni abhibhavitvā samāpajjati, saha nimittuppādenevettha appanaṃ nibbattetī』』ti (dha. sa. aṭṭha. 204) vuttaṃ. Nanu ca aṭṭhakathāyaṃ yathārutavaseneva attho kasmā na gayhati. 『『Saha nimittuppādenevā』』ti (dha. sa. aṭṭha. 204) hi vuttattā nimittuppattiyā sahuppannaṃ jhānamabhibhāyatananti viññāyatīti? Nayidamevaṃ, nimittuppādena saha appanāya asambhavato. Nimittuppādoti hi idha paṭibhāganimittassa uppatti tadārammaṇassa vā upacārajjhānassa, kiṃ tāva paṭibhāganimittuppattiyā saha appanāya nibbatti upacārajjhāne asati tassā asambhavato, nāpi upacārajjhānena saha ekavīthiyaṃ nibbatti tassā upacārabhāvanāpabandhasevitabbabhāvena tadā asambhavato, tasmā nāticirāyanappavattidassanatthaṃ samīpimhi samīpakārīyūpacārena aṭṭhakathāyaṃ tathā vuttanti veditabbaṃ. Yadi nimittuppattito nāticirappavattamabhibhāyatanaṃ, kathaṃ tassa dandhābhiññākhippābhiññābhedo pāḷiyaṃ vuttoti? Vuccate – catutthapañcamajavanavīthiyaṃ uppannaṃ cirakālanibbattitāya dandhābhiññaṃ, dutiyatatiyavīthiyaṃ uppannaṃ tabbiparītalakkhaṇatāya khippābhiññanti. Keci pana 『『abhibhāyatanaṃ nāma vasibhāvappattameva, netara』』nti vadanti, taṃ tesaṃ matimattaṃ, vasibhāvappattiyā nimittuppattito dūratarabhāvena 『『saha nimittuppādenevettha appanaṃ nibbattetī』』ti aṭṭhakathāvacanena saha virujjhanato.

Apica vasibhāvappattaṃ jhānaṃ abhibhavanakāraṇanirapekkhaṃ vasibhāvabaleneva sakkaccaṃ samāpajjituṃ na sakkāti na taṃ abhibhāyatanaṃ nāma hoti, tasmā appattavasibhāvā paṭhamuppannāyeva abhibhāyatananti niṭṭhamettha gantabbaṃ. Yadi evaṃ kathaṃ 『『appamāṇaṃ parittārammaṇaṃ, appamāṇaṃ appamāṇārammaṇa』』nti (dha. sa. 212-213) abhibhāyatanadesanāyaṃ vuttaṃ. Vasibhāvappattañhi jhānaṃ appamāṇanti vuccati. Idañca uppannamattattā parittamevāti? Nāyaṃ doso. Paṭhamaṃ abhibhāyatanavasena paṭiladdhajjhānaṃ pacchā vasibhāvappattampi abhibhāyatananāmameva labhatīti vasibhāvappattamabhibhāyatanaṃ appamāṇaṃ, itaraṃ parittaṃ.

我來為您直譯這段巴利文： 其中對於勝智瑜伽行者降伏地遍等所緣后"於此我生安止無負擔"如是行道,從相生起後於第二第三心路,或第四第五心路所得的禪稱為勝處。因為彼降伏所緣故為勝,因為是瑜伽者殊勝樂的住處,或因屬於意處法處故為處,故為勝處。或應降伏為勝,所緣,彼為處故為勝處。或者唯由降伏所緣故為勝,準備或智,彼為因處故為勝處。準備或智降伏所緣而轉起,從近行生起不超第五心路而生安止。而於第五心路後生起者雖以欲勝而生也不名為勝處。而依一般趣向唯是遍處。因為僅對此速轉起,在義釋中說"降伏彼等而入定,此中與相生起即生安止。"難道不在義釋中依如聞而取義。因說"與相生起即",故知與相生起俱生的禪為勝處?非如是,因為安止不能與相生起俱生。因為此中相生起即似相生起或以彼為所緣的近行禪,首先與似相生起俱生安止不可能因無近行禪故,也非與近行禪於一心路俱生因彼時不能以近行修習相續修習故,所以應知義釋中為顯示不久轉起以近在近作用說如是。如果從相生起不久轉起為勝處,如何在聖典中說其鈍通速通差別?說 - 于第四第五速行心路生起因久時生故鈍通,于第二第三心路生起因與彼相反相故速通。但有些人說"名為勝處僅得自在性,非其他",彼是彼等之意,因得自在性與相生起太遠而與義釋語"此中與相生起即生安止"相違。 又得自在性禪不依降伏因而不能以自在力恭敬入定,故不名為勝處,所以此應結論未得自在性唯初生即為勝處。如是者如何在勝處說中說"無量小所緣,無量無量所緣"。因為說得自在性禪為無量。而此因僅生起故唯是小?此非過失。最初依勝處得的禪后得自在性也得勝處名,所以得自在性勝處為無量,其他為小。

Atha vā vasibhāvappattaṃ appamāṇanti ukkaṃsagatipariggahavasena vuccati. Taṃ pana yaṃ balavataraṃ, taṃ appamāṇanti imassa atthassa upalakkhaṇaṃ katvā vadanti. Balavabhāvanibandhanaṃ appamāṇattaṃ. Balavabhāvo ca paṭhamaappanāvārato pacchimapacchimaappanāvārānaṃ balavatāya avasitāpattepi jhāne sambhavatīti balavantaṃ appamāṇaṃ, itaraṃ parittanti evaṃ avasitāpattepi jhāne appamāṇādibhāvo veditabbo. Atha vā appanāya balavabhāvo nāma upacārassa balavatāya sati hoti. Upacārañca taṃ balavaṃ, yaṃ sahasā appanaṃ uppādetuṃ sakkuṇeyya, tasmā khippābhiññānaṃ dvinnaṃ abhibhāyatanajhānānaṃ upacāravīthiyā anantaraṃ dutiyavīthiyaṃ uppannaṃ upacārajjhānassa balavatāya sayampi balavataranti appamāṇaṃ nāma hoti. Dutiyavīthimatikkamitvā tatiyavīthiyaṃ uppannaṃ taditarasabhāvatāya parittaṃ. Tathā dandhābhiññānaṃ catutthavīthiyaṃ uppannaṃ appamāṇaṃ. Pañcamavīthiyaṃ uppannaṃ parittanti. Atha vā yattha katthaci appanāvīthiyaṃ pañcamaṃ uppajjanakaappanāto catutthaṃ uppajjamānāya balavabhāvoti taṃvasenāpettha parittaappamāṇatā veditabbā.

Taṃ panetaṃ gaṇanato aṭṭhavidhaṃ hoti. Yathāha –

『『Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni, 『tāni abhibhuyya jānāmi passāmī』ti evaṃsaññī hoti. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni. Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, tāni abhibhuyya jānāmi passāmi. Nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, tāni abhibhuyya jānāmi passāmi. Pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. Lohitāni lohitavaṇṇāni lohitanidassanāni lohitanibhāsāni. Odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, 『tāni abhibhuyya jānāmi passāmī』ti evaṃsaññī hotī』』ti (dī. ni. 2.173; 3.338; ma. ni. 2.249; a. ni. 1.427-434; 8.65).

Tattha ajjhattaṃ arūpasaññīti alābhitāya vā anatthikatāya vā ajjhattesu kesādīsu parikammaappanāsaññāvirahito. Bahiddhā rūpāni passatīti bahiddhā aṭṭhasu kasiṇesu, catūsu bhūtakasiṇesu eva vā kataparikammakatāya parikammavasena ceva appanāvasena ca tāni bahiddhā aṭṭha, cattāri vā kasiṇarūpāni passati. Parittānīti amahantāni. Abhibhuyyāti yathā mahagghaso sampannagahaṇiko puriso kaṭacchumattaṃ bhattaṃ labhitvā 『『kiṃ ettha bhuñjitabbaṃ bhattaṃ atthī』』ti saṅkaḍḍhitvā sabbaṃ ekakabaḷameva karoti, evameva ñāṇuttariko puggalo visadañāṇo 『『kiṃ ettha parittake ārammaṇe samāpajjitabbaṃ atthi, nāyaṃ mama bhāro』』ti tāni rūpāni parikammena, ñāṇena vā abhibhavitvā samāpajjati. Heṭṭhā vuttanayena sīghaṃ appanaṃ nibbatteti. 『『Jānāmi passāmī』』ti iminā panassa pubbābhogo kathito, tadāgamanato ca antosamāpattiyaṃ cittābhisaṅkhāro. Itarathā anena ābhogamatte kathite tena sādhitabbaṃ jhānaṃ na vuttaṃ hoti, abhibhāyatanadesanāvāyaṃ jhānavisayāti. Āgamaṭṭhakathāsu pana samāpattito vuṭṭhitassa pubbabhāgabhāvanāvasena jhānakkhaṇe pavattamabhibhavanākāraṃ gahetvā pavattamābhogaṃ sandhāya –

『『Iminā panassa ābhogo kathito. So ca kho samāpattito vuṭṭhitassa, na antosamāpattiya』』nti (dī. ni. aṭṭha.

我來為您直譯這段巴利文： 或者說得自在性為無量依殊勝趣向攝取方式。而彼說作為"更強者為無量"此義的標相。力強為無量性的因。而力強性因後後安止輪比前安止輪強故即使未得自在的禪也有可能,所以強為無量,其他為小,如是即使未得自在的禪也應知有無量等性。或者安止的力強名為近行強時有。而彼近行強能頓時生起安止,所以速通二勝處禪于近行心路后第二心路生起因近行禪強故自身也更強而名為無量。超過第二心路于第三心路生起因與彼相反性故為小。如是鈍通於第四心路生起為無量。于第五心路生起為小。或者于任何安止心路將生第五安止比生起第四有力強性,所以依此也應知此中小無量性。 而彼依數為八種。如說： "內無色想見外色小,'勝知彼等我見'如是想。內無色想見外色小好惡色。內無色想見外色無量。內無色想見外色無量好惡色,'勝知彼等我見'。青青色青顯青光,'勝知彼等我見'。黃黃色黃顯黃光。赤赤色赤顯赤光。白白色白顯白光,'勝知彼等我見'如是想。" 其中"內無色想"即因未得或不需于內發毛等離準備安止想。"見外色"即于外八遍,或唯四大遍作準備已依準備及安止方式見彼等外八或四遍色。"小"即非大。"勝"即如大食者具足消化得一勺食后說"此食有何可食"聚集一切作一團,如是勝智者利慧"於此小所緣有何可入,此非我負"以準備或智勝彼等色而入定。如前說方式速生安止。而以此"知見"說其前作意,及從彼來定中心行。否則說此作意時不說彼成就禪,此勝處說是禪境界。而在來源義釋中說依定出起的前分修習方式于禪剎那轉起勝狀而轉起作意："以此說其作意。而彼確是定出起者,非定中。"

2.173; ma. ni. aṭṭha. 2.249; a. ni. aṭṭha. 3.8.65) vuttaṃ.

Dutiye suvaṇṇadubbaṇṇānīti parisuddhāparisuddhavaṇṇāni. Parisuddhāni hi nīlādīni suvaṇṇāni, aparisuddhāni dubbaṇṇānīti idha adhippetāni.

Tatiye appamāṇānīti vuddhippamāṇāni vipulāni khalamaṇḍalādīni. Vaḍḍhanavasena panettha appamāṇatā na gahitā kasiṇavaḍḍhanassa idha asambhavato. Kasiṇassa hi dve vaḍḍhanabhūmiyo upacārabhūmi, appanābhūmi vā. Tattha na tāva idha upacārabhūmiyaṃ vaḍḍhanaṃ sambhavati. Nimittuppattiyā samakālaṃ viya uppajjamāne jhāne kuto tassa okāsoti, nāpi appanābhūmiyaṃ. Vaḍḍhitassa paṭhamuppannajhānārammaṇatā na yujjati, tasmā sabhāvamahantāneva ālambaṇāni idha appamāṇānīti adhippetāni. Keci pana 『『vaḍḍhitavaseneva appamāṇānīti gahetvā paṭhamaṃ abhibhavanicchāya abhāvena vaḍḍhetvā pacchā abhibhavanicchāya sati abhibhavanākārena pavatto tasmiṃ appanaṃ nibbattetīti appanaṃ paṭilabhitvā vaḍḍhitanimittesu idaṃ abhibhāyatanaṃ vutta』』nti vadanti.

Catutthe abhibhuyyāti abhibhavitvā. Yathā nāma sampannagahaṇiko mahagghaso puriso ekaṃ bhattavaḍḍhitakaṃ labhitvā 『『『aññopi hotu, aññopi hotū』ti kiṃ esa mayhaṃ karissatī』』ti na taṃ mahantato passati, evameva ñāṇuttaro visadañāṇo puggalo 『『『kiṃ ettha samāpajjitabbaṃ, nayidaṃ appamāṇa』nti mayhaṃ cittekaggatākaraṇe bhāro』』ti abhibhavitvā samāpajjati. Vuttanayeneva appanaṃ nibbatteti.

Pañcame nīlāni…pe… nīlanibhāsānīti etāni pariyāyanāmānīti tattha 『『nīlānī』』ti sabbasaṅgāhakavasena vuttaṃ. Ettakeyeva pana vutte taṃyogato tabbohārena guṇayuttepi pasaṅgo siyāti tannivāraṇatthaṃ 『『nīlavaṇṇānī』』ti vaṇṇavasena vuttaṃ. Evampi hi bahubbīhivasena guṇopi pasaṅgo hotīti 『『nīlanidassanānī』』ti nidassanavasena vuttaṃ . Nidassitabbañhi nidassanaṃ, cakkhunā daṭṭhabbaṃ rūpaṃ. Tato setādinivāraṇatthaṃ nīla-saddena saha samāso katoti apaññāyamānacīvarāni asambhinnavaṇṇāni ekanīlāneva hutvā dissamānānīti vuttaṃ hoti. 『『Nīlanibhāsānī』』ti idaṃ pana obhāsavasena vuttaṃ, nīlobhāsāni nīlappabhāyuttānīti attho. Etena tesaṃ suvisuddhattaṃ dasseti. 『Pītānī』』tiādīsupi imināva nayena attho veditabbo. Aṭṭhasu cetesu purimaṃ abhibhavanākārena vaṇṇābhogarahitāni aṭṭhapi kasiṇāni parittāni ārammaṇaṃ katvā uppannaṃ sandhāya vuttaṃ. Tatiyaṃ tathā appamāṇāni. Dutiyacatutthāniyeva dve vaṇṇābhogasahitāni ārabbha uppannaṃ, na pana vaṇṇakasiṇavasena uppannaṃ tassa visuṃ vakkhamānattā.

Pañcamādīni pana tesu katādhikāre sandhāya suvisuddhavaṇṇavaseneva desitāni. Na hi tesaṃ abhibhavanassa parittatā, appamāṇatā vā kāraṇaṃ, atha kho suvisuddhanīlādibhāvo. Tattha hi te katādhikārāti. Nanu ca āgamaṭṭhakathāsu 『『suvaṇṇāni vā hontu dubbaṇṇāni vā, parittaappamāṇavaseneva imāni abhibhāyatanāni desitānī』』ti (dī. ni. aṭṭha. 2.173; ma. ni. aṭṭha. 2.249; a. ni. aṭṭha. 3.

我來為您直譯這段巴利文： 第二"好惡色"即清凈不清凈色。因為此中意指清凈的青等為好色,不清凈為惡色。 第三"無量"即增長量大如打穀場等。而此中不取增長方式的無量性因此中遍增長不可能。因為遍有二增長地:近行地或安止地。其中此中於近行地增長不可能。禪與相生起似同時生起哪有其處?于安止地也不。增長不適合為初生禪所緣,所以此中意指自性大的所緣為無量。但有些人說"唯取增長方式為無量,因最初無慾勝故增長後有欲勝時以勝方式轉起于彼生安止,故說此勝處於得安止后增長相中。" 第四"勝"即勝已。如具足消化大食者得一食增則說"雖有其他又其他,此對我何用"而不見彼為大,如是勝智利慧者說"此中有何可入,此無量於我心一境性作非負擔"而勝已入定。如所說方式生安止。 第五"青...乃至...青光"即此等異名,其中"青"依一切攝取方式說。而僅說如是則由相應以彼言說于具相者也有過失,為遮遣彼故依色說"青色"。如是依多財依義相者也有過失故依顯現說"青顯"。因為顯現是應顯,是眼所見色。為遮遣白等故與青字作複合詞,故說成為不明衣不雜色唯一青而見。而此"青光"依光明方式說,意為青光明具青光。以此顯示彼等極清凈。于"黃"等中也應以此方式知義。而此八中第一說依勝方式無色作意八遍小為所緣而生。第三如是無量。僅第二第四二者依具色作意生,而非依色遍方式生因彼將別說。 而第五等依于彼等作優勝說依極清凈色方式。因為彼等勝不以小無量為因,而是極清凈青等性。因為彼等於此作優勝。難道不在來源義釋中說"或好色或惡色,唯依小無量方式說此等勝處"?

8.65) vuttanti? Saccaṃ, taṃ pana āgame abhibhāyatanānaṃ aññathā āgatattā vuttaṃ. Tattha hi –

『『Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇāni, ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, appamāṇāni suvaṇṇadubbaṇṇānī』』ti (dī. ni. 2.173; 3.338; ma. ni. 2.249; a. ni. 1.427-434;

我來為您直譯這段巴利文： 說?正確,但彼說因在來源中勝處以異方式來。因為彼中： "內有色想一人見外色小好惡色,無量好惡色,內無色想一人見外色小好惡色,無量好惡色。" [注:這段經文引自《長部》、《中部》、《增支部》等經典,是關於八勝處(abhibhāyatana)的描述。文中說明修行者在禪修過程中如何超越色相的障礙。]

8.65) –

Evaṃ cattāriyeva abhibhāyatanāni āgatāni, tasmā tadaṭṭhakathāsu vaṇṇābhoge vijjamāne avijjamānepi parittaappamāṇatāvaseneva imesaṃ desitabhāvo vutto. Parittaappamāṇatā hi imesu catūsu abhibhavanassa kāraṇaṃ vaṇṇābhoge vijjamāne avijjamānepīti. Nanu ca sabbattha 『『suvaṇṇadubbaṇṇānī』』ti vacanato vaṇṇābhogasahitāniyeva tattha gahitānīti? Taṃ na, vaṇṇābhogarahitāni, sahitāni ca sabbāni parittāni ekato katvā 『『parittāni suvaṇṇadubbaṇṇānī』』ti vuttāni, tathā 『『appamāṇāni suvaṇṇadubbaṇṇānī』』ti. Yadi evaṃ kathaṃ visiṭṭhānaṃ vaṇṇābhogarahitānaṃ, sahitānañca ekajjhaṃ manasikāro, na ekajjhaṃ, visuṃyeva tesaṃ manasikāro. Yadi evaṃ visuṃ kathamekattanti? Parittabhāvasāmaññato. Yadi evaṃ suvaṇṇadubbaṇṇa-ggahaṇamatiriccati avasiṭṭhoti? Nātiriccati pariyāyadesanābhāvato. Atthi hi esa pariyāyo, yadidaṃ vaṇṇābhogajanitājanitaṃ visesaṃ aggahetvā parittabhāvasāmaññena ekattaṃ netvā 『『parittāni abhibhuyyā』』ti vatvā puna tadantogadhameva pabhedaṃ vineyyavasena dassetuṃ tāni ca kadāci vaṇṇavasena āvajjitāni honti, 『『suvaṇṇadubbaṇṇāni abhibhuyyā』』ti vattabbatāya vaṇṇābhogarahitāni, sahitāni ca visuṃ manasi katvā ubhayatthāpi vaṇṇābhogarahitaparittābhibhavane, taṃsahitaparittābhibhavane ca parittābhibhavanasāmaññaṃ gahetvā ekattaṃ katanti. Abhidhamme pana nippariyāyadesanattā vaṇṇābhogarahitāni, sahitāni ca visuṃ vuttāni. Atthi hi ubhayatthābhibhavanavisesoti. Hotu tāva, evaṃ suttābhidhammapāṭhavisesato aṭṭhakathāya pāṭhabhede pana ko adhippāyoti? Vuccate – suttante hi paṭhamavimokkhaṃ dvedhā bhinditvā paṭhamadutiyaabhibhāyatanāni vuttāni, pariyāyadesanattā vimokkhānampi abhibhavanapariyāyo vijjatīti 『『ajjhattaṃ rūpasaññī』』ti abhibhāyatanadvayaṃ vuttaṃ.

我來為您直譯這段巴利文： 如是唯來四勝處,所以在其義釋中說不論有無色作意唯依小無量方式說此等。因為小無量性在此四中是勝的因不論有無色作意。難道不是因處處說"好惡色"故唯取有色作意者?不是,說無色作意與有色作意一切小合為一說"小好惡色",如是"無量好惡色"。如是者如何特殊的無色作意與有色作意一起作意,非一起,彼等別別作意。如是者如何別別而一?因小性共同。如是者好惡色執取有餘遺?不餘因方便說性。因為有此方便,即不取色作意生不生的差別,依小性共同導一性說"勝小"后,為依所化而顯示彼攝入的差別,而彼等有時依色方式作意,應說"勝好惡色"而別別作意無色作意與有色作意,於二處取勝小無色作意,勝有色作意小的小勝共同而作一。而在阿毗達磨因無方便說故別說無色作意與有色作意。因為有二處勝差別。姑且如是,如是因經阿毗達磨文差別而義釋文異中何意趣?說 - 因為在經中分初解脫為二說初二勝處,因方便說故解脫也有勝方便,所以說"內有色想"二勝處。

Tatiyacatutthaabhibhāyatanesu dutiyavimokkho, vaṇṇābhibhāyatanesu tatiyavimokkho ca abhibhavanappavattito saṅgahito, idha pana nippariyāyadesanattā vimokkhābhibhāyatanāni asaṅkarato dassetuṃ vimokkhe vajjetvā abhibhāyatanāni kathitāni. Sabbāni ca vimokkhakiccāni vimokkhadesanāya vuttāni, tadetaṃ 『『ajjhattaṃ rūpasaññī』』ti sutte āgatassa abhibhāyatanadvayassa abhidhamme avacanato 『『rūpī rūpāni passatī』』tiādīnañca sabbavimokkhakiccasādhāraṇavacanabhāvato vavatthānaṃ katanti viññāyati. Avassañcetaṃ eva sampaṭicchitabbaṃ, na sampaṭicchantehi suttābhidhammapāṭhabhede aññaṃ kāraṇaṃ vattabbaṃ. Atha kimettha vattabbaṃ, nanu aṭṭhakathāyameva 『『kasmā pana yathā suttante 『ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittānī』tiādi vuttaṃ, evaṃ avatvā idha catūsupi abhibhāyatanesu ajjhattaṃ arūpasaññitāva vuttā』』ti vatvā 『『ajjhattarūpānaṃ anabhibhavanīyato』』ti kāraṇaṃ vuttanti? Na taṃ tassa kāraṇavacanaṃ, atha kho katthaci 『『ajjhattaṃ rūpāni passatī』』ti avatvā sabbattha yaṃ vuttaṃ 『『bahiddhā rūpāni passatī』』ti, tassa ca kāraṇavacanaṃ. Teneva hi tattha vā idha vā 『『bahiddhā rūpāniyeva abhibhavitabbānī』』ti tattheva vuttaṃ, anabhibhavanīyatā ca ajjhattarūpānaṃ bahiddhā rūpāni viya avibhūtattā. Na hi suṭṭhu vibhūtabhāvamantarena ñāṇuttarānaṃ ārammaṇābhibhavanaṃ sambhavatīti. Nanu ca aṭṭhakathāyaṃ pāṭhadvayavisesassa desanāvilāso kāraṇabhāvena vuttoti? Saccaṃ vutto, so ca yathāvuttavavatthānavaseneva veditabbo . Desanāvilāso hi nāma vineyyajjhāsayānurūpaṃ vijjamānasseva pariyāyassa vibhāvanaṃ, na yassa kassacīti. Evaṃ tāva abhibhāyatanaṃ veditabbaṃ.

Tattha vimokkhoti paṭiladdhajjhānassa jhānaṃ samāpajjitukāmatāvasappavattajavanavīthisamanantarameva pituaṅke vissaṭṭhaaṅgapaccaṅgassa viya dārakassa ārammaṇe nirāsaṅkameva hutvā paṭhamakappanā viya ca lahuṃ avuṭṭhahitvā antamaso catupañcacittakkhaṇato anosakkitvā ārammaṇe abhirativasena pavattassa vasibhāvappattassa jhānassetaṃ adhivacanaṃ. Tañhi kasiṇāyatanavasena vā abhibhāyatanavasena vā uppannaṃ paccanīkadhammehi suṭṭhu vimuttattā, ārammaṇe adhimuttatāya ca 『『vimokkho』』ti vuccati. Vuttampi cetaṃ aṭṭhakathāyaṃ –

『『Kenaṭṭhena pana vimokkho veditabboti? Adhimuccanaṭṭhena. Ko ayaṃ adhimuccanaṭṭho nāma? Paccanīkadhammehi ca suṭṭhu vimuccanaṭṭho, ārammaṇe ca abhirativasena suṭṭhu adhimuccanaṭṭho』』ti (dha. sa. aṭṭha. 248).

Yadi vasibhāvappattameva vimokkho, kathamassa ārammaṇacatukke parittatā pāḷiyaṃ vuttā. Avasitāpattañhi jhānaṃ parittanti vuccatīti? Nāyaṃ doso, paripuṇṇavasibhāvappattaṃ sandhāya aparipuṇṇavasibhāvappattassa parittabhāvena tattha adhippetattā, tasmā vasibhāvappattameva jhānaṃ vimokkho nāma, na itaraṃ. Itaraṃ pana yadi kasiṇāyatanavasena uppannaṃ, kasiṇāyatanaṃ. Atha abhibhāyatanavasena, abhibhāyatanamevāti. Keci pana 『『paṭhamaappanāto pacchimapacchimāya paṭipakkhato suṭṭhu vimuttattā kasiṇāyatanavasena, abhibhāyatanavasena ca uppannaṃ paṭhamakappanaṃ ṭhapetvā sesaṃ vimokkhoyevā』』ti vadanti.

我來為您直譯這段巴利文： 第三第四勝處中攝第二解脫,色勝處中攝第三解脫因勝轉起,而此中因無方便說為顯示解脫勝處無混亂故除解脫說勝處。而一切解脫作用說于解脫說中,由此了知因經中來"內有色想"二勝處於阿毗達磨不說,及"有色見色"等為一切解脫作用共同言說性而作決定。此必應如是接受,不接受者于經阿毗達磨文異應說他因。那此中何所說,難道不在義釋中說"為何如經中說'內有色想一人見外色小'等,不如是說而此中四勝處中說唯內無色想"后說因"因內色不可勝"?彼非其因說,而是某處不說"見內色"於一切處說"見外色",及其因說。因為彼處或此處說"唯外色應勝",而內色不可勝性因如外色不明顯。因為無極明顯性勝智者不能勝所緣。難道不在義釋中說二文差別的說法變化為因?正確說,而彼應依如說決定而知。因為名為說法變化是依所化意樂顯現唯有方便,非任何。如是首先應知勝處。 其中"解脫"即得禪者欲入禪依意樂轉起速行心路后即如父膝上舒展肢體的童子于所緣全無疑慮,如初勝解不速出起,至少不退住四五心剎那,依樂欲于所緣轉起得自在禪的增語。因為彼依遍處方式或勝處方式生起因極解脫對治法,及信解所緣故說為"解脫"。也在義釋中說： "以何義應知解脫?以信解義。此名為何信解義?極解脫對治法義,及依樂欲于所緣極信解義。" 如果唯得自在為解脫,如何在聖典中說其所緣四法中有小性。因為說未得自在禪為小?此非過失,因彼中意指依圓滿得自在說未圓滿得自在的小性,所以唯得自在禪名為解脫,非其他。而其他如果依遍處方式生起為遍處。若依勝處方式即為勝處。但有些人說"因後後比初安止極解脫對治故依遍處方式與勝處方式生起除初勝解余即為解脫。"

Taṃ panetaṃ gaṇanato tividhaṃ. Yathāha –

『『Rūpī rūpāni passati, ajjhattaṃ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hotī』』ti (dī. ni. 2.174; 3.339; paṭi. ma. 1.209).

Tattha rūpīti ajjhattaṃ kesādīsu uppāditaṃ rūpajjhānaṃ rūpaṃ, tadassa atthīti rūpī. Rūpāni passatīti bahiddhāpi nīlakasiṇādirūpāni jhānacakkhunā passati. Iminā ajjhattabahiddhavatthukesu kasiṇesu jhānapaṭilābho dassito. Ajjhattaṃ arūpasaññīti ajjhattaṃ narūpasaññī, attano kesādīsu anuppāditarūpāvacarajjhānoti attho. Iminā bahiddhā parikammaṃ katvā bahiddhāva paṭiladdhajjhānatā dassitā. 『『Subha』』nti iminā suvisuddhesu nīlādīsu vaṇṇakasiṇesu jhānāni dassitāni. Tattha kiñcāpi antoappanāyaṃ 『『subha』』nti ābhogo natthi, yo pana suvisuddhaṃ subhakasiṇaṃ ārammaṇaṃ katvā viharati, so yasmā 『『subha』』nti adhimuccanavasena paṭhamajjhānaṃ upasampajjitvā viharati, tathā dutiyādīni, tasmā evaṃ desanā katāti. Paṭisambhidāmagge pana 『『idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī』』tiādinā (paṭi. ma.

我來為您直譯這段巴利文： 而彼依數為三種。如說： "有色見色，內無色想見外色，唯信解凈。" 其中"有色"即于內發毛等生起色禪色,彼有此故為有色。"見色"即以禪眼見外青遍等色。以此顯示于內外事遍得禪。"內無色想"即內非色想,于自發毛等未生色界禪的意思。以此顯示作外準備而唯于外得禪性。以"凈"此顯示于極清凈青等色遍諸禪。其中雖然定中無"凈"作意,但誰以極清凈凈遍為所緣而住,彼因依"凈"信解方式具足初禪而住,如是第二等,所以如是作說。而在無礙解道中以"此中比丘以俱慈心遍滿一方而住"等... [註：這裡討論的是從不同角度理解色界禪那的修習過程,特別是對遍處修習的說明。]

1.212) brahmavihāravasena subhavimokkho vutto. Dhammasaṅgaṇiyaṃ pana brahmavihārānaṃ visuṃyeva āgatattā taṃ nayaṃ paṭikkhipitvā sunīlakādivaseneva subhavimokkho aṭṭhakathāyaṃ anuññātoti idhāpi tattha vuttanayeneva vavatthānaṃ katanti evaṃ tāva vimokkhajhānaṃ veditabbaṃ.

Yathānurūpanti hīnādianurūpaṃ. Paṭhamajjhānañhi hīnaṃ kappassa tatiyabhāgāyuke brahmapārisajje upapattiṃ nipphādeti, majjhimaṃ upaḍḍhakappāyuke brahmapurohite, paṇītaṃ ekakappāyuke mahābrahme. Tathā dutiyajjhānaṃ, tatiyajjhānañca hīnaṃ dvikappāyuke parittābhe, majjhimaṃ catukappāyuke appamāṇābhe, paṇītaṃ aṭṭhakappāyuke ābhassare. Catutthajjhānaṃ hīnaṃ soḷasakappāyuke parittāsubhe, majjhimaṃ dvattiṃsakappāyuke appamāṇasubhe, paṇītaṃ catusaṭṭhikappāyuke subhakiṇhe. Pañcamajjhānaṃ pana tividhampi pañcakappasatāyuke vehapphale upapattiṃ nipphādeti, tadeva titthiyehi saññāvirāgavasena bhāvitaṃ pañcakappasatāyukeyeva asaññasatte. Anāgāmīhi pana puthujjanādikāle pacchāpi bhāvitaṃ saddhādiindriyādhimuttatānukkamena yathākkamaṃ sahassadvisahassacatusahassaaṭṭhasahassasoḷasasahassakappāyukesu avihāatappāsudassāsudassīakaniṭṭhanāmakesu pañcasuddhāvāsesu upapattiṃ nipphādetīti evametaṃ yathānurūpaṃ soḷasarūpāvacarabrahmalokūpapattinipphādakanti āha 『『yathānurūpaṃ…pe… hotī』』ti.

Yasmā pana rūpabhavepi pavattiyaṃ labhitabbā upabhogasampatti kāmāvacarasseva phalaṃ, tasmā idha 『『bhavabhogasampattiṃ nipphādetī』』ti avatvā upapattinipphādanameva vuttanti daṭṭhabbaṃ. Ettha ca dutiyajjhānabhūmiṃ upādāya sabbattha paripuṇṇassa mahākappassa vasena paricchedo daṭṭhabbo, paṭhamajjhānabhūmiyaṃ pana asaṅkhyeyyakappavasena. Na hi tattha itaravasena paricchedo sambhavati ekakappepi avināsābhāvena mahākappassa catutthabhāgeyeva tassa saṇṭhahanato.

Rūpāvacarakusalavaṇṇanā niṭṭhitā.

我來為您直譯這段巴利文： 在無礙解道中依梵住方式說凈解脫。而在法聚論中因梵住別來故否定彼方式,在義釋中許可唯依極青等方式凈解脫,故此中也如彼所說方式作決定,如是首先應知解脫禪。 "如相應"即下等等相應。因為初禪下生起劫三分壽量梵眾天,中生起半劫壽量梵輔天,上生起一劫壽量大梵天。如是第二禪、第三禪下生起二劫壽量少光天,中生起四劫壽量無量光天,上生起八劫壽量光音天。第四禪下生起十六劫壽量少凈天,中生起三十二劫壽量無量凈天,上生起六十四劫壽量遍凈天。而第五禪三種皆生起五百劫壽量廣果天,彼即外道依離想方式修而生五百劫壽量無想天。而阿那含在凡夫等時後修依信等根勝解次第如次生起千劫、二千劫、四千劫、八千劫、一萬六千劫壽量名為無煩、無熱、善現、善見、色究竟的五凈居天,如是此如相應生起十六色界梵天界,故說"如相應...乃至...有"。 而因色有中得的受用圓滿也是欲界之果,所以此中應見不說"生起有受用圓滿"唯說生起。此中從第二禪地起一切應見依圓滿大劫限定,而於初禪地依無數劫。因為彼中不能依其他限定因即使一劫也無壞滅,于大劫第四分建立故。 色界善論釋完。

Arūpāvacarakusalavaṇṇanā

Idāni arūpāvacarakusalassa niddesāvakāso anuppattoti tanniddesatthamāha 『『sesesu panā』』tiādi. Ākāsakasiṇavajjitassa yassa kassaci kasiṇassa ugghāṭanato laddhamākāsaṃ kasiṇugghāṭimākāsaṃ. Tattha pavattaṃ viññāṇanti ākāsānañcāyatanamāha. Tañhi dutiyāruppassa ārammaṇaṃ hoti. Sabbasoti sabbākārena, rūpanimittadaṇḍādānasambhavadassanādinā sabbena rūpadhammesu, pathavīkasiṇādirūpanimittesu tadārammaṇajjhānesu ca dosadassanākārena, tesu eva vā rūpanimittesu nikantippahānaasamāpajjitukāmatādinā ākārenāti attho. Atha vā sabbasoti sabbāsaṃ, kusalādibhedena anavasesānanti attho. Rūpasaññānanti saññāsīsena vuttarūpāvacarajjhānānañceva tadārammaṇānañca. Rūpāvacarajjhānampi hi 『『rūpa』』nti vuccati uttarapadalopena 『『rūpī rūpāni passatī』』tiādīsu viya. Tadārammaṇampi kasiṇarūpaṃ purimapadalopena 『『devena dattoti, bahiddhā rūpāni passatī』』tiādīsu viya, tasmā idha rūpe rūpajjhāne taṃsahagatasaññā rūpasaññāti gahitā, saññāsīsena vuttarūpāvacarajjhānānametaṃ adhivacanaṃ. 『『Rūpa』』nti saññā assāti rūpasaññaṃ, rūpanāmavantanti attho. Taṃgahitena pathavīkasiṇādibhedassa tadārammaṇassa cetaṃ nāmanti daṭṭhabbaṃ. 『『Rūpasaññāna』』nti hi sarūpekasesavasena niddeso kato. Samatikkamāti virāgā, nirodhā ca. Kiṃ vuttaṃ hoti? Etāsaṃ kusalavipākakiriyāvasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ anavasesānaṃ sabbākārena ca, tesu eva vā nikantippahānaasamāpajjitukāmatādinā ākārena virāgā, nirodhā ca jigucchanato ceva tappaṭibandhachandarāgavikkhambhanato ca nibbattaṃ ākāsānañcāyatanasaññāya sahagataṃ arūpāvacarakusalacittaṃ. Na hi sakkā sabbaso anatikkantarūpasaññena taṃ nibbattetunti.

Na kevalaṃ etāsaṃyeva samatikkamanato idaṃ nibbattaṃ, atha kho paṭighasaññādīnamatthaṅgamāditopīti āha 『『paṭighasaññāna』』ntiādi. Tattha cakkhādīnaṃ vatthūnaṃ, rūpādīnañca ārammaṇānaṃ paṭighātena aññamaññasamodhānasaṅkhātena paṭihananena uppannā saññā paṭighasaññā, rūpasaññādidvipañcasaññānametaṃ adhivacanaṃ. Yathāha –

『『Tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo』』ti (vibha. 603).

我來為您直譯這段巴利文： 無色界善論釋 今無色界善的解說機會已至,為其解說故說"于余"等。除虛空遍任一遍出起所得空為遍出起空。彼中轉起識即說空無邊處。因為彼為第二無色所緣。"一切"即一切方式,以見色相、持杖等生起等一切色法,地遍等色相及彼所緣禪中見過方式,或即于彼等色相以斷愛著、不欲入定等方式的意思。或者"一切"即一切,善等差別無餘的意思。"色想"即以想為首說色界禪及彼所緣。因為色界禪也說為"色"如"有色見色"等中省略后詞。彼所緣遍色也如"提婆達多"、"見外色"等中省略前詞,所以此中取色、色禪、彼俱想為色想,此是以想為首說色界禪的增語。"有色想"即有色之想,有色名的意思。應見此取地遍等差別彼所緣之名。因為說"色想"依同形省略方式。"超越"即離、滅。說何?此等善異熟唯作方式十五說為禪的色想,及此等地遍等方式九說為所緣的色想無餘一切方式,或即于彼等以斷愛著、不欲入定等方式離、滅因厭及鎮伏彼系愛慾生起空無邊處想俱無色界善心。因為不能不全超色想而生彼。 不僅由超越此等生此,而且由對礙想等滅等故說"對礙想"等。其中以眼等事、色等所緣的對礙即相互和合名為對礙生起想為對礙想,此是色想等二五想的增語。如說： "其中何為對礙想?色想、聲想、香想、味想、觸想,此等說為對礙想。"

Tāsaṃ kusalākusalavipākabhūtānaṃ atthaṅgamā pahānā asamuppādā appavattikaraṇenāti vuttaṃ hoti. Nanu ca etā rūpāvacarajjhānasamāpannassāpi na santi. Na hi paṭhamajjhānādisamāpannakāle pañcadvāravasena cittaṃ pavattatīti? Saccametaṃ, yathā pana 『『sukhassa ca pahānā dukkhassa ca pahānā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthajjhānaṃ upasampajja viharatī』』ti ettha pasaṃsāvasena aññattha pahīnānampi sukhadukkhānaṃ catutthajjhāne, 『『sakkāyadiṭṭhivicikicchānaṃ pahānā rāgadosamohānaṃ tanuttā sakadāgāmimaggaṃ upasampajja viharatī』』ti ettha paṭhamamaggeyeva pahīnānaṃ sakkāyadiṭṭhādīnaṃ dutiyamagge ca vacanaṃ, evameva imasmiṃ jhāne paṭipajjanakānaṃ ussāhajananatthaṃ imassa jhānassa pasaṃsāvasena etāsaṃ ettha vacananti veditabbaṃ. Atha vā kiñcāpi tā rūpāvacarasamāpannassāpi na santi, na pana pahīnattā na santi. Kiñcarahi paccayābhāvena. Na hi rūpāvacarabhāvanā rūpavirāgāya saṃvattati, rūpāyattā eva tāsaṃ pavattīti. Arūpabhāvanā pana rūpavirāgāya saṃvattati, tasmā 『『tā ettha pahīnā』』ti vattuṃ vaṭṭati. Tathā hi etāsaṃ ito pubbe appahīnattāyeva 『『paṭhamajjhānaṃ samāpannassa saddo kaṇṭako』』ti vutto bhagavatā. Idha ca pahīnattā eva arūpasamāpattīnaṃ āneñjābhisaṅkhāravacanādīhi, 『『ye te santā vimokkhā atikkamma rūpe arūpā』』tiādinā ca āneñjatā, santavimokkhatā ca vuttā.

我來為您直譯這段巴利文： 說彼等善不善異熟的滅、斷、不生、令不轉起。難道此等在入色界禪者也無。因為入初禪等時心不依五門轉起?此是真實,但如"以斷樂及斷苦,喜憂先已滅,不苦不樂,舍念清凈,具足第四禪而住"此中依贊嘆方式說在他處已斷的樂苦於第四禪,"以斷身見、疑,貪瞋癡薄,具足一來道而住"此中說于初道已斷的身見等於第二道,如是應知依生此禪者的精進生起故,依此禪的讚歎方式說彼等於此。或者雖然彼等在入色界者也無,但非因斷而無。然則因何?因緣無。因為色界修習不轉向離色,因彼等轉起依於色。而無色修習轉向離色,所以可說"彼等於此斷"。如是因彼等於此前未斷故世尊說"入初禪者聲為刺"。而此中因已斷故以無色定的不動行等說,以"彼等寂靜解脫超色為無色"等說不動性、寂靜解脫性。

Nānattasaññānanti nānatte gocare pavattānaṃ, nānattānaṃ vā saññānaṃ, vuttāvasesānaṃ catucattālīsakāmāvacarasaññānanti attho. Etā eva hi –

『『Tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo』』ti (vibha. 604) –

Evaṃ vibhaṅge vibhajitvā vuttā. Tā pana yasmā rūpasaddādibhede nānatte nānāsabhāve ārammaṇe pavattanti, yasmā ca aṭṭha kāmāvacarakusalasaññā, dvādasa akusalasaññā, ekādasa kāmāvacarakusalavipākasaññā, dve akusalavipākasaññā, ekādasa kāmāvacarakiriyasaññāti evaṃ catucattālīsappabhedā nānāsabhāvā, aññamaññaṃ asadisā, tasmā 『『nānattasaññā』』ti vuccanti. Amanasikārāti sabbaso anāvajjanā asamannāhārā apaccavekkhaṇahetu javanapaṭipādakena vā bhavaṅgacittassa anto akaraṇā ṭhapetvā kasiṇugghāṭimākāsaṃ nānārammaṇe cittassa asaṅkharaṇatoti vuttaṃ hoti. Iminā hi nānattasaññāmanasikārahetūnaṃ rūpadhammānaṃ samatikkamopi vutto, rūpajjhāne pana tadabhāvato 『『nānattasaññānaṃ amanasikārā』』ti na vuttaṃ. Atha samatikkamādīnaṃ kiṃ nānākaraṇanti? Vuccate – yasmā rūpasaññā, paṭighasaññā ca iminā jhānena nibbattitabhavepi na vijjanti, arūpasaññāya bhāvanāya abhāve cutito uddhaṃ uppattirahānaṃ rūpasaññāpaṭighasaññānaṃ yāva attano vipākuppatti, tāva anuppattidhammataṃ āpādiyamānattā, pageva pana imaṃ jhānaṃ samāpannakāle, tasmā 『『samatikkamā, atthaṅgamā』』ti ubhayathāpi tāsaṃ abhāvoyeva dassito. Nānattasaññāsu pana yā tasmiṃ bhave na uppajjanti ekantarūpanissitattā, tā anokāsatāya na uppajjanti, na arūpabhāvanāya nivāritattā, anivāritattā ca kāci uppajjanti, tasmā tāsaṃ amanasikāro anāvajjanaṃ apaccavekkhaṇaṃ javanapaṭipādakena vā bhavaṅgamanassa anto akaraṇaṃ appavesanaṃ vuttaṃ. Tatra pavattamānānampi hi jhānaṃ samāpannassa tāsaṃ amanasikāroyeva itarathā jhānasamāpattiyā abhāvato. Iti saṅkhepato 『『rūpasaññānaṃ samatikkamā』』ti iminā sabbarūpāvacaradhammānaṃ pahānaṃ vuttaṃ, 『『paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā』』ti sabbesaṃ kāmāvacaracittacetasikānaṃ pahānaṃ, amanasikāro ca vutto, tīhi panetehi samādhissa thirabhāvo kathitoti.

我來為您直譯這段巴利文： "種種想"即轉起于種種境,或種種的想,意為余說四十四欲界想。因為此等: "其中何為種種想?未入定者具意界或具意識界的想、等想、已等想性,此等說為種種想。" 如是在分別中分別說。而彼等因於色聲等差別種種、種種自性所緣轉起,及因八欲界善想、十二不善想、十一欲界善異熟想、二不善異熟想、十一欲界唯作想如是四十四種種種自性、互不相似,所以說"種種想"。"不作意"即一切不轉向、不注意、不省察因或不以速行引導于有分心作內,除遍出起空于種種所緣不造作心的意思。因為以此說超越種種想作意因的色法,而於色禪因無彼故不說"種種想不作意"。那麼超越等有何差別?說:因為色想、對礙想於此禪所生有中也不存在,因無色想修習,死後往上無生色想對礙想者直至自異熟生起間證得不生法性,何況入此禪時,所以以"超越、滅"二種顯示彼等無。而於種種想中,彼有中因定依色不生者,因無處故不生,非因無色修習所遮,因不遮故有些生起,所以說彼等不作意、不轉向、不省察或不以速行引導有分意作內、不入。因為即使彼等於彼轉起,于入禪者也是不作意,否則無入禪。如是略說以"超越色想"此說斷一切色界法,"對礙想滅、種種想不作意"說斷一切欲界心心所及不作意,以此三說定堅固性。

Ākāsānañcāyatanasaññāsahagatanti ettha pana nāssa antoti anantaṃ, anantaṃ ākāsaṃ ākāsānantaṃ, kasiṇugghāṭimākāsaṃ, anantatā pana uppādavayantābhāvato anantamanasikāravasena vā veditabbā. Na hi etassa uppādanto, vayanto vā paññāyati asabhāvadhammattā. Sabhāvadhammo hi ahutvā sambhavanato, hutvā ca vinassanato uppādavayantaparicchinno, netaro. Na ca panetaṃ manasi karonto yogāvacaro tassa paricchedasaṅkhātamantaṃ gaṇhāti, atha kho rūpavivekamattasseva gahaṇena anantapharaṇākāreneva manasikāraṃ pavatteti, tasmā uppādavayantavirahato manasikāravasena vā etamanantanti veditabbaṃ. 『『Anantākāsa』』nti ca vattabbe ananta-saddassa paranipātavasena 『『ākāsānanta』』nti vuccati. Ākāsānantameva ākāsānañcaṃ saṃyogaparassa ta-kārassa ca-kāraṃ katvā, tadeva āyatanaṃ sasampayuttadhammassa jhānassa ārammaṇabhāvato adhiṭṭhānaṭṭhena devāyatanaṃ viyāti ākāsānañcāyatanaṃ, tasmiṃ appanāpattā saññā ākāsānañcāyatanasaññā, tāya sahagataṃ viññāṇaṃ ākāsānañcāyatanasaññāsahagataṃ. Atha vā ākāsānañcaṃ āyatanamassā sasampayuttadhammāya saññāyāti ākāsānañcāyatanā, sāyeva saññā, tāya jhānaṃ sahagatanti ākāsānañcāyatanasaññāsahagataṃ.

Viññāṇa…pe… sahagatanti yadetaṃ paṭhamāruppaviññāṇaṃ, taṃsabhāvadhammattā uppādādiantavantampi ārammaṇakaraṇavasena anantākāse pharaṇato attānaṃ ārabbha antassa aggahaṇavasena pavattamanasikārato vā anantaṃ viññāṇanti viññāṇānantaṃ, 『『viññāṇānañca』』nti vattabbe viññāṇañca-saddo tadatthe nirūḷho ā-kāra na-kāralopoti vā katvā 『『viññāṇañca』』micceva vuttaṃ. Evañca katvā vakkhati –

『『Viññāṇānantamiccevaṃ, vattabbaṃ panidaṃ siyā』』ti.

Atha vā dutiyāruppaviññāṇena añcitabbaṃ ārammaṇavasena pāpuṇitabbanti viññāṇañcaṃ. Sesaṃ purimasadisameva.

Ākiñcaññā…pe… sahagatanti nāssa paṭhamāruppaviññāṇassa kiñcananti akiñcanaṃ, antamaso bhaṅgamattampi avasiṭṭhaṃ natthīti vuttaṃ hoti. Sati hi bhaṅgamattepi tassa sakiñcanatā siyā. Akiñcanassa bhāvo ākiñcaññaṃ, ākāsānañcāyatanaviññāṇābhāvassetaṃ adhivacanaṃ. Sesaṃ vuttanayameva.

Nevasaññā…pe… sahagatanti heṭṭhimajhānesu viya oḷārikāya saññāya abhāvato nevassa saññā atthīti nevasaññaṃ, sukhumāya ca saññāya atthitāya nāssa saññā natthīti nāsaññaṃ, nevasaññañca taṃ nāsaññañceti nevasaññānāsaññaṃ, catutthāruppajjhānaṃ. Yadi evaṃ 『『nevasaññanāsañña』』nti vattabbaṃ? Saccametaṃ. Vacanasobhanatthaṃ pana dīghaṃ katvā vuttaṃ. Atha vā nevassa saññā nāsaññāti evaṃ ekajjhaṃ bahubbīhisamāsavasena 『『nevasaññānāsañña』』nti vuttaṃ. Nevasaññānāsaññañca taṃ āyatanañca manāyatanadhammāyatanapariyāpannattāti nevasaññānāsaññāyatanaṃ, tena sampayuttaṃ saññāsahagataṃ nevasaññānāsaññāyatanasaññāsahagataṃ. Atha vā saññāyeva paṭusaññākiccakaraṇe asamatthatāya nevasaññā, uṇhodake tejodhātu viya saṅkhārāvasesasukhumabhāvappattiyā nāsaññāti nevasaññānāsaññā, sā eva sesadhammānaṃ nissayapaccayatāya, adhiṭṭhānaṭṭhena dhammāyatanapariyāpannatāya eva vā āyatananti nevasaññānāsaññāyatanaṃ, nevasaññānāsaññāyatanabhūtāya saññāya sahagatanti nevasaññānāsaññāyatanasaññāsahagataṃ.

我來為您直譯這段巴利文： "具空無邊處想"此中無其邊為無邊,無邊空為空無邊,遍出起空,而無邊性應由無生滅邊或無邊作意方式知。因為此無生邊或滅邊可知因非自性法。因為自性法因不曾有而有,有而壞故限定生滅邊,非他。而瑜伽行者作意此時不取其名為邊的界限,而僅以取離色性以無邊遍滿方式轉起作意,所以應知此無邊由無生滅邊或作意方式。應說"無邊空"而依後置無邊詞故說"空無邊"。空無邊即空無邊,令相合后字"ta"為"ca",彼即處因為與俱生法禪的所緣性,以住立義如天處故為空無邊處,于彼得安止想為空無邊處想,與彼俱識為具空無邊處想。或者空無邊是其與俱生法想的處為空無邊處,彼即想,與彼禪俱為具空無邊處想。 "識...乃至...俱"即此初無色識,雖因自性法有生等邊,但由作所緣方式遍滿無邊空故,由緣自不取邊方式轉起作意故為無邊識為識無邊,應說"識無邊"而識無邊詞安立彼義省略"ā"音"na"音或作"識無邊"如是說。如是作已將說： "識無邊如是,此應如是說。" 或者應為第二無色識以所緣方式到達為識無邊。余如前相同。 "無所有...乃至...俱"即無此初無色識所有為無所有,說乃至破壞些許也無餘。因為有破壞些許也會有其所有性。無所有的狀態為無所有性,此是空無邊處識無的增語。余如說方式。 "非想非非想...乃至...俱"即因如下禪無粗想故非有其想為非想,因有細想故非無其想為非非想,非想且彼非非想為非想非非想,第四無色禪。如是應說"非想非非想"?此是真實。但為語言美化故說長音。或者非有其想非非想如是依一起依主釋說"非想非非想"。非想非非想且彼處因攝屬意處法處為非想非非想處,與彼相應具想為具非想非非想處想。或者想因不能作明瞭想作用為非想,如熱水火界因余行極細性得故非非想為非想非非想,彼即因余法依止緣性,以住立義即攝屬法處性為處為非想非非想處,與為非想非非想處的想俱為具非想非非想處想。

Yathānurūpaṃ…pe… nipphādakanti 『『paṭhamāruppabhūmiyā paṭhamaṃ, dutiyāruppabhūmiyā dutiya』』ntiādinā attano anurūpavasena catūsu arūpabhūmīsu upapattisādhakaṃ. Tāsu pana paṭhamā vīsatisahassakappāyukā hoti, dutiyā cattālīsasahassakappāyukā, tatiyā saṭṭhisahassakappāyukā, catutthā pana caturāsītisahassakappāyukāti veditabbaṃ.

Arūpāvacarakusalavaṇṇanā niṭṭhitā.

Lokuttarakusalavaṇṇanā

Evaṃ tividhampi lokiyakusalaṃ niddisitvā idāni lokuttarakusalaṃ niddisanto āha 『『itaraṃpanā』』tiādi. Lujjanapalujjanaṭṭhena loko, so tividho – saṅkhāraloko sattaloko bhājanalokoti. Tato idaṃ uttaratīti lokuttaraṃ. Cattāropi hi maggā upādānakkhandhasaṅkhātasaṅkhāralokato uttaranti anāsavabhāvena. Sattalokesu ca sotāpattimaggo anariyalokato uttarati, sakadāgāmimaggo sotāpannalokato, anāgāmimaggo sakadāgāmilokato, arahattamaggo anāgāmilokato uttarati. Bhājanalokesu pana paṭhamamaggo apāyalokato uttarati, sakadāgāmimaggo kāmalokekadesato, anāgāmimaggo sakalakāmalokato, arahattamaggo rūpārūpalokato uttarati. Iti catubbidhampi maggacittaṃ tividhalokato uttaratīti lokuttaraṃ, kucchitasalanādito pana kusalaṃ, cintanādito cittañcāti lokuttarakusalacittaṃ. Phalaṃ pana lokato uttiṇṇattā lokuttaraṃ, ubhayampi vā saha nibbānena upādānakkhandhasaṅkhātalokato uttaraṃ visiṭṭhataranti lokuttaraṃ. Yathāha 『『yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ dhammānaṃ aggamakkhāyatī』』ti (a. ni. 4.34; itivu. 90).

Niyatāniyatavatthukabhedatoti sotāpattimaggassa paratoghosapaccayena vinā anuppajjanato arūpabhave sambhavo natthīti taṃ niyatavatthukaṃ, itaraṃ pana sattavidhampi paratoghosaṃ vināpi vipassanābaleneva nipphajjanato tatthāpi sambhavatīti aniyatavatthukaṃ.

Tīhi…pe… tividhanti lokuttaravimokkhānaṃ dvārabhāvato vimokkhamukhasaṅkhātāhi suññatānupassanādīhi tīhi vuṭṭhānagāminivipassanāhi pattabbato idaṃ lokuttarakusalaṃ tividhaṃ suññataṃ animittaṃ appaṇihitanti. Katame pana te lokuttaravimokkhāti? Nava lokuttaradhammā. Yathāha 『『cattāro ca ariyamaggā cattāri ca sāmaññaphalāni nibbānañca, ayaṃ anāsavo vimokkho』』ti (paṭi. ma. 1.213). Imāni hi saṃkilesadhammehi suṭṭhu vimuttattā vimokkhā nāma. Tāni pana paccekaṃ suññato vimokkho, animitto vimokkho, appaṇihito vimokkhoti tividhāni. Yathāha 『『tayome, bhikkhave, vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho』』ti (paṭi. ma.

我來為您直譯這段巴利文： "如相應...乃至...生起"即"第一無色地第一,第二無色地第二"等依自相應方式於四無色地成就生起。其中應知第一二萬劫壽,第二四萬劫壽,第三六萬劫壽,第四八萬四千劫壽。 無色界善論釋完。 出世間善論釋 如是說三種世間善已,今說出世間善說"余則"等。因壞滅義為世間,彼三種:行世間、有情世間、器世間。從彼超出為出世間。因為四道以無漏性從名為取蘊的行世間超出。于有情世間中預流道從非聖世間超出,一來道從預流世間超出,不還道從一來世間超出,阿羅漢道從不還世間超出。于器世間中初道從惡趣世間超出,一來道從欲界一分超出,不還道從一切欲界超出,阿羅漢道從色無色界超出。如是四種道心從三種世間超出為出世間,而從厭惡動搖等為善,從思等為心為出世間善心。而果因從世間超出為出世間,或二者與涅槃俱從名為取蘊世間超出更殊勝為出世間。如說:"諸比丘,所有有為無為法,離貪說為彼等法最上。" "由定不定事差別"即預流道因無他言緣不生故無色有不生為定事,而其他七因無他言也依觀力成就故於彼生為不定事。 "三...乃至...三種"即因為出世間解脫門故,由名為空觀等三出起觀應得故此出世間善三種為空、無相、無愿。何為彼等出世間解脫?九出世間法。如說:"四聖道、四沙門果及涅槃,此是無漏解脫。"因為從染法極解脫故名為解脫。彼等一一為空解脫、無相解脫、無愿解脫三種。如說:"諸比丘,此三解脫:空解脫、無相解脫、無愿解脫。"

1.209). Idha pana kusalādhikārattā catumaggasaṅkhātāyeva lokuttaradhammā adhippetā.

Suññatādināmalābho ca nesaṃ āgamanato, saguṇato, ārammaṇato ca veditabbo. Tathā hi āgacchati maggo, phalañca etenāti āgamanaṃ. Tañhi duvidhaṃ maggāgamanaṃ, phalāgamanañca. Tesu vuṭṭhānagāminivipassanā maggāgamanaṃ, ariyamaggo phalāgamanaṃ. Tattha maggassa āgataṭṭhāne maggāgamanaṃ gahetabbaṃ, phalassa āgataṭṭhāne phalāgamanaṃ. Idha pana maggassa āgatattā maggāgamanaṃ gahitanti. Tato āgamanato. Saguṇatoti sabhāvato. Ārammaṇatoti ārammaṇadhammato.

Yo hi sabbasaṅkhārānaṃ anattalakkhaṇapaṭivedhavasappavattāya anattānupassanāya vasena maggaṃ paṭilabhati, tassa sā anupassanā asuññattakarānaṃ attābhinivesapaccayānaṃ diṭṭhekaṭṭhakilesānaṃ vikkhambhitabhāvena tebhūmakadhammānaṃ attasuññatāya yāthāvato gahaṇato suññatānupassanā nāma hoti. Tāya pana paṭiladdhamaggo suññatāya āgatattā suññato nāma. Tenāha 『『anattato manasikaronto suññatavimokkhena vimuccatī』』ti (paṭi. ma. 1.227).

Yo pana sabbasaṅkhārānaṃ aniccalakkhaṇapaṭivedhavasappavattāya aniccānupassanāya maggaṃ paṭilabhati, tassa sā anupassanā niccanimittādigāhakarānaṃ kilesānaṃ vikkhambhitattā dhuvabhāvūpaṭṭhānasaṅkhātaniccanimittādino aggahaṇato animittānupassanā nāma. Tāya pana laddhamaggo animittāya āgatattā animitto nāma. Tenāha 『『aniccato manasikaronto animittavimokkhena vimuccatī』』ti (paṭi. ma.

我來為您直譯這段巴利文： 此中因善論故意指名為四道的出世間法。 而彼等得空等名由行道、自德、所緣應知。即由此來道果為行道。彼二種:道行道、果行道。其中出起觀為道行道,聖道為果行道。于彼中道來處應取道行道,果來處應取果行道。此中因道來故取道行道。由行道。自德即自性。所緣即所緣法。 因為以通達一切行無我相方式轉起的無我觀得道者,彼觀因鎮伏作非空性的執我緣見一分煩惱故,由如實取三地法無我空性為空觀。而由彼得道因空來故名空。所以說"作意無我者以空解脫解脫。" 而以通達一切行無常相方式轉起的無常觀得道者,彼觀因鎮伏取常相等煩惱故,由不取名為住立常性的常相等為無相觀。而由彼得道因無相來故名無相。所以說"作意無常者以無相解脫解脫。";

1.227).

Yo pana sabbasaṅkhārānaṃ dukkhalakkhaṇapaṭivedhavasappavattāya dukkhānupassanāya vasena maggaṃ paṭilabhati, tassa sā anupassanā taṇhāpaṇidhānassa vikkhambhanena paṇidhivirahitattā appaṇihitānupassanā nāma. Tāya pana laddhamaggo appaṇihitāya āgatattā appaṇihito nāma. Tenāha 『『dukkhato manasikaronto appaṇihitavimokkhena vimuccatī』』ti. Ayaṃ tāvassa āgamanavasena nāmalābho.

我來為您直譯這段巴利文： 而以通達一切行苦相方式轉起的苦觀得道者,彼觀因鎮伏愛愿而無愿故名無愿觀。而由彼得道因無愿來故名無愿。所以說"作意苦者以無愿解脫解脫。"此是彼由行道而得名。

Attano pana rāgādīhi suññatattā, niccanimittādivirahitattā, taṇhāpaṇidhiabhāvato ca saguṇato, rāgādisuññasseva, niccanimittādivirahitassa, paṇidhivippamuttassa ca nibbānassa ārammaṇakaraṇato ārammaṇato ca suññatādivimokkho nāma hotīti evamassa saguṇārammaṇehi nāmalābho daṭṭhabbo. So ca kho suttantapariyāyeneva, no abhidhammapariyāyena. Suttantakathā hi pariyāyadesanā, itarā nippariyāyadesanā, tasmā saguṇārammaṇato nāmassa sabbasādhāraṇabhāvena avavatthānakarattā pariyāyabhāvato suttantapariyāyeneva lābho, āgamanato pana abhidhammapariyāyenapi vavatthānakarabhāvena nippariyāyattā. Teneva hi ācariyena 『『tīhi vimokkhamukhehi pattabbato tividha』』nti vimokkhamukhameva dhuraṃ katvā vuttaṃ, na 『『suññatādināmato tividha』』nti. Animittanāmaṃ panettha āgamanatopi suttantapariyāyeneva labbhati abhidhamme maggaṃ pati animittanāmassa anuddhatattā. Anuddhaṭattaṃ pana na anuddharitabbatāmattena, atha kho nippariyāyato tassa magge alabbhanato. Kiñcāpi hi ayaṃ vipassanā niccanimittaṃ ugghāṭentī pavattati, saṅkhāranimittassa pana anissajjanato na nippariyāyato animittanāmaṃ labhati. Yaṃ panetaṃ sutte –

『『Animittañca bhāvehi, mānānusayamujjaha;

Tato mānābhisamayā, upasanto carissasī』』ti. (su. ni. 344) –

Maggassa animittabhāvavacanaṃ, taṃ yathāvuttapariyāyavasena labbhamānaṃ gahetvā vuttaṃ. Abhidhamme pana yā sayampi nippariyāyato animittanāmaṃ na labhati, sā kathaṃ maggassa taṃ dadeyyāti maggassa animittanāmaṃ na uddhaṭaṃ. Yadi evaṃ suññatanāmenapi idaṃ samānaṃ. Anattānupassanāpi hi kiñcāpi puggalasuññataṃ gaṇhāti, dhammasuññataṃ pana na gaṇhātīti sayaṃ nippariyāyena suññatānupassanā nāma na hotīti suññatanāmampi maggassa na dadeyya. Atha puggalasuññatāggahaṇamattena sayaṃ suññatānupassanā hutvā maggassa taṃ dadeyya, aniccānupassanāpi saṅkhāranimittassa gahaṇepi niccanimittādiugghāṭanato sayaṃ animittānupassanā hutvā maggassa animittanāmaṃ dadeyyāti? Na idamevaṃ, niccādinimittugghāṭanena animittabhāvassa nippariyāyena magge alabbhanato niccādinimittugghāṭanassapi pariyāyabhāvato. Nanu idampi sabbattha samānaṃ. Suññataappaṇihitabhāvopi hi nippariyāyena amagge na labbhati puggalasuññataggahaṇassa, paṇidhisosanassa ca ujukaṃ maggeneva nipphajjanato, tasmā suññatānupassanāpi appaṇihitānupassanāpi pariyāyeneva taṃ taṃ nāmaṃ labhantīti maggassa nippariyāyato nāmaṃ na dentīti? Na, tato laddhaariyamaggassa nippariyāyato sampayuttadhammavaseneva suññataappaṇihitanāmasambhavato. Kathaṃ? Ṭhapetvā buddhuppādaṃ sarabhaṅgasatthārādikālepi dubbijānīyabhāvena sukhumassa anattalakkhaṇassa paññāya eva gocarabhāvato anattānupassanāya anupassanato maggakkhaṇe paññindriyaṃ adhimattaṃ hoti. Yathāha – 『『anattato manasikaroto paññindriyaṃ adhimattaṃ hotī』』ti (paṭi. ma.

我來為您直譯這段巴利文： 而因自無貪等故空性,因無常相等故,因無愛愿故由自德,因緣無貪等的、無常相等的、離愿的涅槃故由所緣而名空等解脫,如是應見彼由自德所緣得名。而彼唯經方式,非論方式。因為經說是方便說,他是非方便說,所以由自德所緣得名因一切通用性不確定故是方便故唯經方式得,而由行道論方式也由確定性故非方便。因為正由此阿阇黎說"因由三解脫門應得故三種"即以解脫門為首說,非說"由空等名三種"。而此中無相名由行道也唯經方式得,因論中對道無相名未舉故。未舉不僅是不應舉而已,而是因非方便於道不得故。因為雖此觀除常相而轉,但因不捨行相故不以非方便得無相名。而於經中: "修無相,斷慢隨眠, 由彼慢現觀,寂靜而行。" 說道無相性,彼取如說方便方式得說。而於論中彼自也不以非方便得無相名者,如何能與道彼?故不舉道無相名。若如是空名也應相同。因為無我觀雖取人空,但不取法空故自以非方便不名空觀故也不應與道空名。或因取人空故自為空觀而與道彼,無常觀也因除常相等雖取行相故自為無相觀而應與道無相名耶?不如是,因除常等相無相性以非方便於道不得故,除常等相也方便故。難道此一切處相同。因為空無愿性也以非方便不得於非道因取人空、干愛愿唯由道成就故,所以空觀也無愿觀也唯以方便得彼彼名故不以非方便與道名耶?不,因由彼得聖道以非方便由俱生法有空無愿名故。如何?除佛出世于沙羅婆伽師等時也因難知性細故無我相唯以慧境故由無我觀觀故道時慧根增上。如說:"作意無我者慧根增上。";

1.221).

Tañca pana sayaṃ attābhinivesasamugghāṭanato, ariyamaggapariyāpannattā ca nippariyāyatova suññatanāmaṃ labhati. Dukkhānupassanāya samādhivipaccanīkassa paṇidhisaṅkhātarāgassa sosanato tassā vasena anupassantassa maggakkhaṇe samādhindriyaṃ adhimattaṃ hoti. Yathāha – 『『dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hotī』』ti. Tañca pana sayaṃ paṇidhisosanato, ariyamaggapariyāpannattā ca nippariyāyatova appaṇihitanāmaṃ labhati. Sabbasaṅkhārānaṃ pana aniccabhāvaṃ āgamanato sutvā pacchā sayaṃ paccakkhato passato 『『aniccameva vata so bhagavā 『anicca』nti āhā』』ti bhagavati saddhābāhullapaṭilābhato aniccānupassanāya manasikaroto maggakkhaṇe saddhindriyaṃ adhimattaṃ hoti. Yathāha – 『『aniccato manasikaroto saddhindriyaṃ adhimattaṃ hotī』』ti. Taṃ pana sayaṃ saṅkhāranimittato vuṭṭhahantampi ariyamaggapariyāpannaṃ na hotīti nippariyāyato animittanāmaṃ na labhati, tasmā yathā kāyakammādhikaṃ cittaṃ 『『kāyakamma』』nti vuccati, evaṃ suññatasaṅkhātapaññindriyādhimatto maggo suññatanāmaṃ labhati, appaṇihitasaṅkhātasamādhindriyādhimatto appaṇihitanāmaṃ, saddhindriyādhimatto pana saddhāya animittanāmālābhato sayampi taṃ na labhati. Yadi sampayuttadhammavasena suññatādināmālābho, atha kathaṃ 『『āgamanato』』ti vuttaṃ? Saccaṃ, āgamanato adhimattassa pana indriyassa vasena laddhanāmampi āgamanatova laddhaṃ hoti.

Atha vā abhidhammapariyāyenapi suññatabhāvo nāma puggalasuññatāyevāti puggalasuññataggāhitāya anattānupassanāya suññatanāmaṃ nippariyāyatova labbhati. Paṇidhi nāma rāgādikā evāti rāgādisositāya dukkhānupassanāya appaṇihitanāmampi nippariyāyatova labbhati.

Nimittanti pana ṭhapetvā suttantapariyāyaṃ abhidhammapariyāyena saṅkhāranimittaṃ hotīti saṅkhāranimittaggāhitāya aniccānupassanāya animittanāmaṃ nippariyāyato na labbhati, tasmā nippariyāyato suññataappaṇihitanāmikānaṃ anattadukkhānupassanānaṃ vasena paṭiladdhamaggo āgamanato suññataappaṇihitanāmaṃ labhati, animittanāmaṃ pana pariyāyatova labhati. Tena vuttaṃ – 『『animittanāmaṃ panettha āgamanatopi suttantapariyāyeneva labbhati abhidhamme maggaṃ pati animittanāmassa anuddhaṭattā』』ti. Iti imesaṃ tiṇṇaṃ vimokkhānaṃ pavesanadvārabhāvato suññatānupassanādināmikā anattānupassanādikā tisso anukkamena balavabhāvaṃ patvā vuṭṭhānagāminivipassanābhūtā tīṇi vimokkhamukhānīti veditabbāni. Vuttañhetaṃ –

『『Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti, sabbasaṅkhāre paricchedaparivaṭumato samanupassanatāya animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya suññatāya ca dhātuyā cittasampakkhandanatāya, imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattantī』』ti (paṭi. ma.

我來為您直譯這段巴利文： 而彼因自拔除我執,及攝屬聖道故以非方便得空名。因苦觀干對治定的名為愛的愿故,依彼觀者道時定根增上。如說:"作意苦者定根增上。"而彼因自干愛愿,及攝屬聖道故以非方便得無愿名。而由行道聞一切行無常性已后自現見"世尊說無常實即無常"而於世尊得多信故,作意無常觀者道時信根增上。如說:"作意無常者信根增上。"而彼雖自出離行相但不攝屬聖道故不以非方便得無相名,所以如身業增上心說為"身業",如是名為空的慧根增上道得空名,名為無愿的定根增上得無愿名,而信根增上因信不得無相名故自也不得彼。若由俱生法得空等名,那麼如何說"由行道"?實,由行道增上根力得名也由行道得。 或者以論方式空性也名唯人空故由取人空的無我觀以非方便得空名。名愿唯貪等故由干貪等的苦觀以非方便得無愿名。 而相除經方式以論方式為行相故由取行相的無常觀不以非方便得無相名,所以以非方便名為空無愿的無我苦觀力得道由行道得空無愿名,而無相名唯以方便得。所以說:"而此中無相名由行道也唯經方式得,因論中對道無相名未舉故。"如是應知此三解脫的入門性故名為空觀等的無我觀等三次第得力成為出起觀名三解脫門。因說此: "此三解脫門轉向出世間,由遍了別一切行及心傾向無相界,由於一切行心勵起及心傾向無愿界,由觀一切法為他及心傾向空界,此三解脫門轉向出世間。"

1.219).

Ettha hi paricchedaparivaṭumatoti udayabbayavasena paricchedato ceva parivaṭumato ca. Aniccānupassanā hi 『『udayato pubbe saṅkhārā natthī』』ti paricchinditvā tesaṃ gatiṃ samannesamānā vayato paraṃ na gacchanti, ettheva antaradhāyantīti parivaṭumato pariyantato samanupassati. Samanupassanatāyāti sammadeva anupassanatāya saṃvattantīti sambandho. Manosamuttejanatāyāti cittasaṃvejanatāya. Dukkhānupassanena hi saṅkhāresu cittaṃ saṃvijjati. Parato samanupassanatāyāti 『『nāhaṃ, na mama』』nti evaṃ anattato samanupassanatāya. Iti imāni tīṇi padāni aniccānupassanādīnaṃ tiṇṇaṃ vasena vuttānīti veditabbāni. Teneva ca tadanantare pañhāvissajjane –

『『Aniccato manasikaroto khayato saṅkhārā upaṭṭhahanti, dukkhato manasikaroto bhayato saṅkhārā upaṭṭhahanti, anattato manasikaroto suññato saṅkhārā upaṭṭhahantī』』ti (paṭi. ma.

我來為您直譯這段巴利文： 此中"由遍了別"即由生滅力遍了別及遍轉。因為無常觀遍了別"生前諸行無"而觀察彼等去處不過滅,即於此中消失故由遍轉由邊際觀察。"由觀察"即由正觀察轉向為連繫。"由心勵起"即由心震驚。因為苦觀于諸行心震驚。"由觀為他"即如是"非我,非我所"由無我觀察。如是應知此三句依無常觀等三力說。正由此于其後問答- "作意無常者由盡諸行現起,作意苦者由怖諸行現起,作意無我者由空諸行現起。";

1.219) –

Vuttaṃ. Nanu cettha abhidhammāvatārassa bhāsamānattā abhidhammapariyāyeneva vimokkhamukhāni ca vavatthapetuṃ yuttanti? Saccaṃ, aniccānupassanāyapi pana maggavuṭṭhānaṃ hotīti pakāsanatthaṃ suttantapariyāyenapi ekaṃ vavatthānaṃ kataṃ, tathā vuṭṭhito pana maggo abhidhammapariyāyena suddhikapaṭipadāyameva saṅgayhatīti daṭṭhabbaṃ.

Catumaggayogabhedatoti sotāpattiādīhi catūhi ariyamaggehi sampayogappabhedato. Ariyamaggānaṃ pana sammādiṭṭhādiaṭṭhaṅgasabhāvattā, tesañca sabbalokuttare atthitāya bhaṅgavasena abhedepi indriyānaṃ apāṭavapāṭavataratamabhāvena sacchikiriyāvisesato kilesānaṃ pahānabhedo hotīti taṃvasena catubbidhatā daṭṭhabbā. Tenevāha 『『sakkāyadiṭṭhivicikicchā』』tiādi. Sati vijjamāne pañcakkhandhasaṅkhāte kāye diṭṭhi sakkāyadiṭṭhi, sayaṃ vā tattha sati diṭṭhi sakkāyadiṭṭhi, pañcasu khandhesu attattaniyābhinivesavasena pavattāya micchādiṭṭhiyā etaṃ adhivacanaṃ. Sā pana ekekasmiṃ khandhe catudhā abhinivesanavasena vīsatividhā hoti. Tathā hi koci rūpaṃ attato samanupassati 『『yaṃ rūpaṃ, so attā, yo attā, taṃ rūpaṃ, yathā dīpassa vaṇṇoyeva acci, acciyeva vaṇṇo』』ti. Rūpavantaṃ vā attānaṃ samanupassati, chāyāvantaṃ viya rukkhaṃ. Attani vā rūpaṃ, pupphe viya gandhaṃ. Rūpasmiṃ vā attānaṃ, samugge viya maṇi. Evaṃ vedanādīsupi 『『vedanaṃ attato samanupassatī』』tiādinā yojetabbaṃ. Tattha yo pañcavidho abyatirittaattābhiniveso, sā ucchedadiṭṭhi. Yo pana pannarasavidho byatirittaattābhiniveso, sā sassatadiṭṭhīti veditabbaṃ.

Sabhāvaṃ vicinanto tāya kicchati kilamatīti vicikicchā, tikicchituṃ dukkaratāya vā vigatā cikicchā ñāṇapatikāro imissāti vicikicchā. Sā pana –

『『Satthari kaṅkhati vicikicchati, dhamme, saṅghe, sikkhāya, pubbante, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhati vicikicchatī』』ti (dha. sa. 1008 thokaṃ. visadisaṃ) –

Evaṃ buddhādīsu kaṅkhāvasena aṭṭhavatthukā,

『『Ahosiṃ nu kho ahamatītamaddhānaṃ, na nu kho ahosiṃ, kiṃ nu kho ahosiṃ, kathaṃ nu kho ahosiṃ , kiṃ hutvā kiṃ ahosiṃ nu kho ahamatītamaddhānaṃ, bhavissāmi nu kho ahamanāgatamaddhānaṃ , na nu kho bhavissāmi, kiṃ nu kho bhavissāmi, kathaṃ nu kho bhavissāmi, kiṃ hutvā kiṃ bhavissāmi nu kho ahamanāgatamaddhānaṃ, etarahi vā pana paccuppannamaddhānaṃ ajjhattaṃ kathaṃkathī hoti, ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī bhavissatī』』ti (ma. ni. 1.18; saṃ. ni.

我來為您直譯這段巴利文： 說。難道此中因說阿毗達磨入門故應唯以論方式確立解脫門耶?實,為顯無常觀也有道出起故以經方式也作一確立,而如是出起的道應見於論方式唯攝於凈行。 由四道相應差別即由預流等四聖道相應差別。而聖道因正見等八支自性,及彼等一切出世間有故,雖滅時無別而由根未熟熟更熟性由證殊勝故有煩惱斷差別,應見依彼四種。正由此說"有身見疑"等。于有存在五蘊名身見,或自於彼有見為身見,此是於五蘊由執我我所轉起邪見之名。彼於一一蘊由四種執著成二十種。即如是某執色為我"彼色是我,彼我是色,如燈色即焰,焰即色。"或見我有色,如有影樹。或見我中色,如花中香。或見色中我,如盒中寶。如是于受等也應配"見受為我"等。此中五種不離我執為斷見。而十五種離我執應知為常見。 因尋真實由彼艱難痛苦為疑,或因難治癒無治療智對治為疑。彼: "于師起疑惑,於法,于僧,于學,於前際,於後際,於前后際,於此緣性緣生法起疑惑。" 如是由於佛等疑力八事, "我於過去世是否存在,是否不存在,是什麼,是如何,是什麼成為什麼,我于未來世將是否存在,將是否不存在,將是什麼,將是如何,將是什麼成為什麼,或者現在內有疑:我是否存在,是否不存在,是什麼,是如何,此有情從何來,彼將往何去?" [譯者注:此處原文似未完,以";"結尾]

2.20) –

Evaṃ pubbantādayo ārabbha pavattivasena soḷasavatthukā ca niddiṭṭhā.

Tattha satthari kaṅkhanto tassa rūpakāyadhammakāyānaṃ vijjamānataṃ, avijjamānatañca kaṅkhati, dhamme kaṅkhanto tassa svākkhātadvākkhātabhāve kaṅkhati, saṅghe kaṅkhanto tassa suppaṭipannavippaṭipannatādibhāve kaṅkhati, sikkhāya kaṅkhanto tassā supaññattaduppaññattabhāvaṃ kaṅkhati, pubbante kaṅkhanto sassatākāraṃ, adhiccasamuppattiākārañca nissāya atīte attano vijjamānataṃ, avijjamānatañca kaṅkhati, aparante kaṅkhanto sassatākāraṃ, ucchedākārañca nissāya anāgate attano uppattiṃ, anuppattiñca kaṅkhati, pubbantāparante kaṅkhanto paccuppanne attano atthibhāvaṃ, natthibhāvañca kaṅkhati. Paccuppanno hi addhā pubbabhāgāparabhāgakoṭṭhāsavantatāya 『『pubbantāparanto』』ti vuccati, yuttaṃ pana taṃ ārabbha kaṅkhājanananti? Yuttaṃ, ayuttanti kā ettha cintā. Ummattako viya hi bālaputhujjano. Tasmā so yaṃ kiñci kaṅkhatiyeva. Teneva ca soḷasavatthukavicikicchāniddese 『『etarahi vā panā』』tiādi vuttaṃ. Ācariyā pana 『『pubbantāparantoti atītānāgate ekajjhaṃ gahetvā tadubhayamārabbha kaṅkhanto pubbantāparante kaṅkhatī』』tipi vadanti. Idappaccayatāpaṭiccasamuppannesu dhammesu kaṅkhanto pana avijjādīnaṃ paccayānaṃ, saṅkhārādīnañca paccayuppannānaṃ hetuhetusamuppannabhāvassa sabbhāvāsabbhāvaṃ kaṅkhatīti evaṃ tāva aṭṭhavatthukakaṅkhāya pavatti veditabbā.

Soḷasavatthukā pana 『『ahosiṃ nu kho…pe… na nu kho ahosi』』nti kaṅkhanto vuttanayeneva atīte attano vijjamānāvijjamānataṃ kaṅkhati. Kiṃ nu kho ahosinti jātiliṅgupapattiyo nissāya 『『khattiyo nu kho ahosiṃ, brāhmaṇādīsu gahaṭṭhādīsu devādīsu aññataro nu kho』』ti kaṅkhati. Kathaṃ nu khoti saṇṭhānākāraṃ nissāya 『『dīgho nu kho ahosiṃ, rassaodātakāḷādīnañca aññataro』』ti kaṅkhati. Issaranimmānādīni nissāya 『『kena nu kho pakārena ahosi』』nti nibbattanākārato kaṅkhatīti vadanti. Kiṃ hutvā kiṃ ahosinti jātiādīni nissāya 『『khattiyo hutvā nu kho brāhmaṇo ahosiṃ…pe… devo hutvā nu kho manusso ahosi』』nti attano aparāparaṃ pavattiṃ kaṅkhati. Bhavissāmi nu kho, na nu khoti heṭṭhā vuttanayeneva anāgate attano vijjamānāvijjamānataṃ kaṅkhati. 『『Kiṃ nu kho bhavissāmī』』tiādi vuttanayameva. Ahaṃ nu khosmi, na nu khosmīti idāni attano atthibhāvaṃ, natthibhāvañca kaṅkhati. Tattha kāraṇaṃ vuttameva. Kiṃ nu khosmīti khattiyādikova samāno attano khattiyādibhāvaṃ kaṅkhati. Eseva nayo sesesupi. Kathaṃ nu khosmīti 『『abbhantare jīvo nāma atthī』』ti gahetvā tassa dīghādibhāvaṃ kaṅkhati. Paccuppannaṃ pana attano sarīrasaṇṭhānaṃ ajānanto nāma natthi. Kuto āgato, kuhiṃ gāmī bhavissatīti attabhāvassa āgatagataṭṭhānāni kaṅkhatīti veditabbaṃ.

我來為您直譯這段巴利文： 如是顯示關於前際等轉起力十六事。 此中疑師者疑其色身法身有無,疑法者疑其善說惡說性,疑僧者疑其善行惡行等性,疑學者疑其善立惡立性,疑前際者依常相及無因生相疑過去自有無,疑后際者依常相及斷相疑未來自生不生,疑前後際者疑現在自有非有。因現在時分有前分後分部分故說"前後際",而對此生疑應理否?應理,不應理有何思議。因為凡愚如狂人故。所以彼疑一切。正由此十六事疑說明說"或者現在"等。而諸師說:"前後際者總攝過去未來疑彼二者"。而疑此緣性緣生法者疑無明等緣及行等緣生因因生性有無,如是應知八事疑轉起。 而十六事"我是否"等者如說方式疑過去自有無。"我是什麼"者依種姓性別生起疑"是否剎帝利,是婆羅門等在家等天等中一"。"如何"者依形相疑"是否長短白黑等中一"。說依創造主等疑"以何方式有"由生起相疑。"是什麼成為什麼"者依種姓等疑"是否剎帝利成婆羅門...天成人"疑自後後轉起。"將是否"者如下說方式疑未來自有無。"將是什麼"等如說方式。"我是否存在"者疑現在自有非有。此中因已說。"我是什麼"者即為剎帝利等而疑自剎帝利等性。余亦此法。"如何"者取"有名內命"而疑其長等性。而不知現在自身形相者無。"從何來,將往何去"者應知疑自體來去處。

Sīlañca vatañca sīlabbataṃ, tattha gosīlādiasuddhimaggo samādānavasena sīlaṃ, avītikkamavasena vataṃ. Ubhayathāpi vā sīlaṃ, tapokammabhāvena gahitattā vataṃ. Gavādipakatibhāvato attano vā gavādibhāvādhiṭṭhānaṃ sīlaṃ, 『『gacchanto bhakkheti, tiṭṭhanto muttetī』』tiādinā gavādikiriyāya karaṇaṃ vataṃ. Taṃtaṃakiccasammasato vā nivatti sīlaṃ, taṃsamādānavato vesabhojanakiccacaraṇādivisesapaṭipatti vataṃ. Sabhāvaṃ atikkamma parato āmasanaṃ gahaṇanti parāmāso, sīlabbatassa parāmāso sīlabbataparāmāso. Ito bahiddhā samaṇabrāhmaṇānaṃ sīlena suddhi, vatena suddhi, sīlabbatena suddhīti evaṃ asuddhimagge 『『suddhimaggo』』ti pavattassa micchābhinivesassetaṃ adhivacanaṃ. Sakkāyadiṭṭhi ca vicikicchā ca sīlabbataparāmāso cāti sakkāya…pe… parāmāso, teyeva kammavipākesu, vaṭṭasmiṃ vā satte saṃyojenti bandhantīti saṃyojanāni, tesaṃ diṭṭhivisuddhiādīhi tadaṅgavasena pahīnānaṃ anuppattidhammatāpādanena accantasamucchedappahānaṃ karotīti sakkā…pe…ppahānakaraṃ.

Nibbānaṃ pati savanato sandanato soto vuccati ariyo aṭṭhaṅgikamaggo, tassa ādito pajjanaṃ sotāpatti, nibbānaṃ maggati, nibbānatthikehi maggīyati, kilese mārento gacchatīti vā maggo, sotāpatti eva maggo sotāpattimaggo. Atha vā sotaṃ ādito pajjati adhigacchatīti sotāpatti, paṭhamo ariyapuggalo, tassa maggo sotāpattimaggo, sammādiṭṭhiādīni aṭṭhaṅgāni, tena sampayuttaṃ cittaṃ sotāpattimaggacittaṃ.

我來為您直譯這段巴利文： 戒和禁為戒禁,此中牛戒等非凈道由受持力為戒,由不違越力為禁。或二種皆為戒,因取為苦行業故為禁。或由牛等自性自成就牛等性為戒,如"行時食,立時撒尿"等作牛等行為為禁。或由各自非作正思而離為戒,由受持彼特殊行作如食狗食等為禁。超越自性從他取執為取著,戒禁的取著為戒禁取。此是于外沙門婆羅門"由戒凈,由禁凈,由戒禁凈"如是于非凈道執為"凈道"的邪執之名。有身見和疑和戒禁取為有身...取,彼等於業果或於輪迴繫縛有情為結,彼等由見清凈等分斷已,由令得不生法性而作究竟斷滅斷故為有身...斷。 因對涅槃聞流故說聖八支道為流,從初趣入彼為預流,尋求涅槃,為求涅槃者所尋求,或殺煩惱而行故為道,預流即道為預流道。或者從初趣入流為預流,初聖者,彼道為預流道,正見等八支,與彼相應心為預流道心。

Rajjati abhisajjatīti rāgo, so idha pañcakāmavisayā, kāmabhavavisayā ca taṇhā. Dussatīti doso, dasavidhaāghātavatthupadaṭṭhāno byāpādo. Muyhatīti moho, dukkhādīsu aṭṭhasu aññāṇaṃ. Etesaṃ kilesānaṃ tanuttaṃ tanubhāvaṃ karotīti rāga…pe… tanuttakaraṃ. Tattha dvīhi kāraṇehi tanuttaṃ abhiṇhānuppattito, pariyuṭṭhānamandatāya cāti. Sakadāgāmissa hi vaṭṭānusārimahājanassa viya kilesā abhiṇhaṃ na uppajjanti, kadāci viraḷākārā hutvā uppajjanti, tathā uppajjantāpi maddantā chādentā andhakāraṃ karontā nuppajjanti. Dvīhi pana maggehi pahīnattā mandamandā tanukatanukā uppajjanti. Keci pana sakadāgāmissa kilesā cirena uppajjantāpi bahalāva uppajjanti. Tathā hissa puttadhītaro dissantīti vadanti. Taṃ akāraṇaṃ, vatthupaṭisevanena vināpi gabbhaggahaṇasabbhāvato, tasmā vuttanayeneva dvīhi kāraṇehi nesaṃ tanubhāvo veditabbo. Kasmā panettha mohassa tanubhāvo vutto, nanu tatiyamaggavajjhānameva iminā tanuttakaraṇaṃ vattabbaṃ, itarathā heṭṭhā tīhipi maggehi uparimaggavajjhakilesānaṃ bahalābahalāvatthāya pahīyamānattā idha sabbesameva uddhambhāgiyasaṃyojanānaṃ tanubhāvo vattabbo, teneva ca pāḷiyampi 『『kāmarāgabyāpādānaṃ tanubhāvāya dutiyāya bhūmiyā pattiyā』』ti vuttanti. Saccametaṃ, sutte pana uparimaggavajjhānaṃ tanubhāvapariyāyaṃ gahetvā 『『rāgadosamohānaṃ tanuttā sakadāgāmī hotī』』ti hetuttayatanubhāvassa āgatattā idhāpi tadanulomena vuttaṃ. 『『Kāmarāgabyāpādāna』』micceva vā pāṭho. Tathā hi ettheva upari dutiyamaggañāṇaniddese 『『byāpādakāmarāgānaṃ, tanubhāvaṃ tu sādhaya』』nti (abhidha. 1353) vuttaṃ. Paṭisandhivasena sakideva imaṃ manussalokaṃ āgacchatīti sakadāgāmī, tassa maggo sakadāgāmimaggo. Kiñcāpi hi maggaṭṭhassa paṭisandhivasena āgamanāsambhavato phalaṭṭhoyeva sakadāgāmī nāma hoti, tassa pana āgamanabhūto maggo maggantarāvacchedanatthaṃ tadāyattabhāvūpanayanena sakadāgāmimaggoti vuccati, taṃsampayuttaṃ cittaṃ sakadāgāmimaggacittaṃ.

Pañcasu kāmaguṇesu, kāmabhave ca rāgo kāmarāgo. Byāpajjati tena cittanti byāpādo. Paṭisandhivasena imaṃ kāmadhātuṃ na āgacchatīti anāgāmī. Rūpabhave chandarāgo rūparāgo. Arūpabhave chandarāgo arūparāgo. Māno idha arahattādhigamaṃ paṭicca uṇṇatimattaṃ. Uddhaccampi 『『ko me bhāro kilesasamucchedane』』ti evamākārappavattaṃ cittassa avūpasamamattaṃ. Avijjāpi asukhe sukhasaññāvipallāso. Ārakattā kilesehi, micchāpaṭipannehi vā, rāgādiarīnaṃ, saṃsāracakkassa arānañca hatattā, paccayādīnaṃ arahattā, rahopi pāpākaraṇena pāpakaraṇe rahassa abhāvā, rahitabbato jahitabbato 『『rahā』』ti laddhanāmānaṃ vā pāpadhammānaṃ abhāvato, sādhūhi arahitabbato apariccajitabbato, rahasaṅkhātassa vā gamanassa saṃsāre abhāvato arahā, aṭṭhamo ariyapuggalo, tassa bhāvo arahattaṃ, aggaphalassetaṃ adhivacanaṃ. Tañhi 『『arahā』』ti abhidhānassa, buddhiyā ca pavattinibandhanattā arahato bhāvoti katvā 『『arahatta』』nti vuccati, tassa āgamanabhūto maggo arahattamaggo, taṃsampayuttaṃ cittaṃ arahattamaggacittaṃ.

我來為您直譯這段巴利文： 染著執著為貪,此中為五欲境及欲有境愛。瞋恚為瞋,以十種嗔恚事為近因的嗔害。迷惑為癡,于苦等八種無知。作這些煩惱薄為貪...薄。此中由二因薄:由不頻生起,及由現行微弱。因一來者煩惱不如隨世輪迴凡夫頻生,有時稀疏狀生起,如是生起時也不能壓制覆蔽作黑暗而生。由二道斷故微弱薄弱生起。有說一來者煩惱雖久生起也粗重生起。如是說見其子女。彼非因,因無交媾亦有結胎,所以如說方式由二因應知彼等薄。為何此說癡薄,豈不應說此作第三道所斷薄,否則因下三道斷上道所斷煩惱粗重性故此應說一切上分結薄,正由此經中說"為欲貪嗔薄故得第二地"。此實,但經中取上道所斷薄方便說"由貪瞋癡薄成一來",因來三因薄故此也隨順說。或讀"欲貪嗔"。如是正此上第二道智說明說"然成就嗔欲貪薄"。由結生力一回來此人世為一來,彼道為一來道。雖然因道者不能由結生力來故唯果者名一來,但彼來之道為區分道間由引其所屬性說為一來道,與彼相應心為一來道心。 於五欲功德及欲有貪為欲貪。由彼心害為嗔。由結生力不來此欲界為不來。色有欲貪為色貪。無色有欲貪為無色貪。慢此關於證阿羅漢唯傲。掉舉也唯心不寂靜如"誰為我負擔斷煩惱"如是相轉起。無明也于非樂樂想顛倒。由遠離煩惱,或邪行者,由害貪等敵及輪迴輪輻,由應供養等,由無秘密作惡無秘密于作惡,由無應舍名"應舍"的惡法,由善者不應舍不應離,或由無名行的輪迴行為阿羅漢,第八聖者,彼性為阿羅漢性,此是最上果之名。因彼由名"阿羅漢"及覺之轉起緣故為阿羅漢性說為"阿羅漢性",彼來之道為阿羅漢道,與彼相應心為阿羅漢道心。

Jhānaṅgayogabhedatoti rūpāvacaraṃ viya pañcahi jhānaṅgehi sampayogabhedato. Kathaṃ panassa bhedoti? Ettha tāva aṭṭhakathāvādo, tayo ca theravādāti cattāro vādā honti. Tathā hi aṭṭhakathāyaṃ tāva 『『saṅkhārupekkhābhāvaṃ patvā vuṭṭhānagāminivipassanāmaggassa jhānaṅgaṃ niyametī』』ti vuttaṃ. Tipiṭakacūḷanāgatthero pana 『『maggāsannavipassanāya padaṭṭhānabhūtaṃ pādakajjhānaṃ niyametī』』ti āha. Moravāpivāsimahādattatthero 『『vipassanāya ārammaṇabhūtā khandhā niyamenti. Yañhi jhānaṃ sammasitvā vuṭṭhāti, taṃsadisova hotī』』ti āha. Tipiṭakacūḷābhayatthero pana 『『puggalajjhāsayo niyameti, 『aho vata pañcaṅgikaṃ, caturaṅgikaṃ vā maggaṃ pāpuṇeyya』ntiādinā yathā yathāssa ajjhāsayo hoti, tathā tathā maggo hotī』』ti āha.

Yasmā pana aṭṭhakathāvādo pamāṇaṃ, tayo ca therā paṇḍitā byattā, tasmā cattāropi vādā aññamaññaṃ appaṭibāhanavasena evaṃ veditabbā. Kathaṃ? Kāmāvacaradhamme tāva sammasitvā sukkhavipassakassa uppannamaggopi samāpattilābhino jhānaṃ pādakaṃ akatvā uppāditamaggopi vipassanāniyāmena paṭhamajjhānikāva honti. Sace pana kiñci jhānaṃ pādakaṃ katvā uppādito hoti, tassa vasena aṅgapariṇāmo hotīti taṃtaṃjhānasadiso hoti. Yasmā panettha kāmāvacarakkhandhe ārabbha pavattā vipassanā kāmāvacaradhammesu ca mahaggatadhammesu viya bhāvanāvisesato jhānaṅgaviseso natthi, tasmā 『『vipassanāya ārammaṇabhūtā khandhā niyamentī』』ti evaṃ pavatto dutiyattheravādo imaṃ vādaṃ na pavisati. Jhānadhamme sammasitvā uppāditamaggo sace pādakajjhānaṃ natthi, sammasitajjhānaniyāmena taṃtaṃjhāniko hoti. Sace paṭhamajjhānato vuṭṭhāya dutiyādijhāne sammasitvā uppādito, puggalajjhāsayaniyāmena dvīsu aññatarajjhānasadiso hoti. Sace pana puggalassa tathāvidho ajjhāsayo natthi, tadā kathanti? Ettha tāva keci 『『nānāvajjanavīthiyameva nivattamānapādakajjhānato ekāvajjanavīthiyaṃ gotrabhubhāvaṃ patvā nivattamānāya vipassanāya ārammaṇabhūtā khandhāyeva balavanto, tasmā sammasitakkhandhaniyāmena taṃsadiso maggo hotī』』ti vadanti. Evañca sati 『『pādakajjhānaniyāmena hotī』』ti evaṃ pavatto paṭhamattheravādo pādakajjhānato vuṭṭhāya kāmāvacarakkhandhe sammasitvā uppāditamaggameva sandhāya tiṭṭhatīti.

Apare pana 『『pādakajjhānaṃ maggassa mūlakāraṇavasena paccayo hoti āsannakāraṇavasenapi, sammasitakkhandhā pana mūlakāraṇavaseneva paccayā honti, tasmā sammasitakkhandhato pādakajjhānameva balavataranti pādakajjhānasadiso maggo hotī』』ti vadanti. Evaṃ sante pana 『『sammasitakkhandhaniyāmenā』』ti evaṃ pavatto dutiyattheravādo samāpattiṃ pādakaṃ akatvā kevalaṃ jhānadhammeyeva sammasitvā uppāditamaggameva sandhāya tiṭṭhati. Yasmā pana heṭṭhimaheṭṭhimajjhānato uparūparijhānaṃ balappattaṃ hoti, tasmā heṭṭhimaheṭṭhimajjhānato vuṭṭhāya uparūparijhānadhamme vipassato uppannamaggo pādakajjhānaṃ anapekkhitvā sammasitajjhānavasena taṃtaṃjhāniko hoti. Uparūparijhānato pana vuṭṭhāya heṭṭhimaheṭṭhimajjhānadhamme sammasitvā uppāditamaggo sammasitajjhānaṃ anapekkhitvā pādakajjhānasadiso hotīti idamettha sārataraṃ. Evañhi sati dvinnampi therānaṃ vādā nippadesavisayā samaphalā honti.

我來為您直譯這段巴利文： 由禪支相應差別即如色界由五禪支相應差別。如何彼差別?此中且有註釋說及三長老說為四說。即如是且於註釋說"行舍位得定出起觀道定禪支。"而三藏小龍長老說"定道近觀的足處定定禪支。"孔雀精舍住大達多長老說"觀所緣蘊定。無論思惟何禪出起,即相似彼。"三藏小無畏長老說"人意樂定,如'啊將得五支或四支道'等,如彼意樂如是道。" 因註釋說為量,及三長老為智明達,所以四說應知以不相違力如是。如何?且思惟欲界法純觀者生道及得定者不作禪足處生道也由觀定為初禪。若作某禪足處生,由彼力支變異故相似彼彼禪。因此中緣欲界蘊轉觀于欲界法如大界法由修勝無禪支勝,所以"觀所緣蘊定"如是轉第二長老說不入此說。思惟禪法生道若無足處禪,由思惟禪定相似彼彼禪。若從初禪出思惟第二等禪生,由人意樂定相似二中一禪。若人無如是意樂,則如何?此且有說"于異心路即由還轉足處禪於一心路得姓住還轉觀所緣蘊力,所以由思惟蘊定相似彼道。"如是則"由足處禪定"如是轉第一長老說唯關於從足處禪出思惟欲界蘊生道而住。 而他說"足處禪由根因力及近因力為道緣,而思惟蘊唯由根因力為緣,所以思惟蘊比足處禪力故相似足處禪道。"如是則"由思惟蘊定"如是轉第二長老說唯關於不作定足處唯思惟禪法生道而住。因下下禪比上上禪力得,所以從下下禪出觀上上禪法生道不顧足處禪由思惟禪力相似彼彼禪。而從上上禪出思惟下下禪法生道不顧思惟禪相似足處禪,此中此為更精要。如是則二長老說為無遺境同果。

Tatiyattheravādo cettha pādakajjhānaṃ, sammasitajjhānaṃ vā vinā ajjhāsayamatteneva na ijjhati. Tīsupi vādesu ṭhapetvā sesajhānaṅgapariṇāmaṃ vedanāpariṇāmo vipassanāniyāmeneva hoti. Tayopi theravādā vipassanāniyāmena vinā na hontīti daṭṭhabbaṃ. Nanu ca vedanāpi jhānaṅgameva, tasmā tāyapi pādakajjhānaniyāmeneva bhavitabbanti? Taṃ na, vedanāyapi pādakajjhānaniyāmena pariṇāme sati vipassanāniyāmaṃ anapekkhitvā pādakajjhānaniyāmeneva maggakkhaṇe sesajhānaṅgāni pariṇāmaṭṭhāneyeva vedanāyapi pariṇāmo bhaveyya, tathā pana ahutvā ekāvajjanavīthiyā āditova pariṇāmanato maggavuṭṭhānavīthiyā āsannatarappavattāya vipassanāya vasena vedanāniyāmo hoti.

Atha vā pādakajjhānasammasitajjhānānaṃ sambhave tesu anuppannā vedanā vipassanāya na hotīti pādakajjhānasammasitajjhānaniyāmena pariṇamatītipi na sakkā vattuṃ. Ettha siyā – yattha tāva pādakajjhānaṃ atthi, tattha taṃ niyameti. Yattha pana tikacatukkapādakajjhānaṃ natthi, tasmiṃ arūpabhave kiṃ niyametīti? Tatthāpi pādakajjhānameva niyameti. Yo hi bhikkhu aṭṭhasamāpattilābhī paṭhamajjhānaṃ pādakaṃ katvā sotāpattimaggaphalāni nibbattetvā aparihīnajjhāno kālaṃ katvā arūpabhave nibbatto paṭhamajjhānikāya sotāpattiphalasamāpattiyā vuṭṭhāya vipassanaṃ paṭṭhapetvā upari tīṇi maggaphalāni nibbatteti, tassa tāni paṭhamajjhānikāneva honti. Dutiyajjhānikādīsupi eseva nayo. Arūpepi hi lokuttaraṃ tikacatukkajjhānaṃ uppajjatīti evamettha ekekassa lokuttarakusalassa jhānaṅgayogabhedo veditabboti.

Maggā…pe… nipphādetīti tebhūmakakusalaṃ viya paṭisandhippavattīsu avipaccavantampi attano attano anurūpassa phalassa nipphādanena taṃtaṃphalappatte sotāpanno sakadāgāmī anāgāmī arahāti sāmaññato cattāro ariyapuggale abhinipphādetīti. Visesato pana sattakkhattuparamatādike anekepi sotāpannādayo nipphādeti.

Lokuttarakusalavaṇṇanā niṭṭhitā.

Catubhūmakakusalavaṇṇanā

1. Evaṃ catubhūmakakusalacittaṃ sarūpato niddisitvā idāni taṃ nigamento āha 『『kāme aṭṭhevā』』tiādi. Tattha kāmeti kāmabhave. Tathā 『『rūpe』』tiādīsu.

我來為您直譯這段巴利文： 此中第三長老說無足處禪或思惟禪唯由意樂不成就。三說中除余禪支變異外受變異唯由觀定。應見三長老說無觀定不成。豈非受也是禪支,所以彼也應由足處禪定?此不然,若受也由足處禪定變異則不顧觀定唯由足處禪定於道剎那余禪支變異處受也變異,但不如是而由一心路初即變異故由道出起心路近轉觀力受定。 或者足處禪思惟禪有時其中未生受非觀故不能說由足處禪思惟禪定變異。此或有-且何處有足處禪,此定。何處無三四足處禪,于彼無色有何定?彼處也足處禪定。因比丘得八定作初禪足處生預流道果未失禪命終生無色界從預流果定初禪出起觀生上三道果,彼等為初禪。于第二禪等也此法。因無色也生出世三四禪故如是此中應知一一出世善禪支相應差別。 道...成就即如三地善雖不于結生轉起成熟也由成就各自相應果成就彼彼果得預流者一來者不還者阿羅漢等通稱四聖者。而別說成就七返最多等諸多預流者等。 出世間善釋畢。 四地善釋 28.如是從自性說四地善心今總結說"欲八"等。此中欲即欲有。如是"色"等。

29.Kusalākusalāpagatenāti kusalākusalakammato apagatena. Aggamaggassa hi uppannakālato paṭṭhāya arahato sabbāni kusalākusalakammāni pahīnāni nāma honti paccayavekallena paṭisandhidāne asamatthabhāvato. Yato ca ariyamaggañāṇaṃ 『『kammakkhayakara』』nti vuccati. Atha vā ahetuapaccayavisujjhanassa abhāvato kilesasamucchedakena maggakusalena akusalehi apagatena. Kusale kusalenāti kucchitānaṃ salanādīhi kusalasaṅkhātāya paṭipattiyaṃ desanuppādanādīsu chekena. Munināti ubhayalokamunanakena aggaphalañāṇena, sabbaññutaññāṇena vā samannāgatattā muninā. Tenāha –

『『Yo munāti ubho loke, muni tena pavuccatī』』ti.

Vasināti chaḷabhiññatāya paramena cittavasibhāvena samannāgatattā, jhānādīsu pañcavidhavasisabbhāvato ca vasibhūtena vasibhāvūpagatindriyena.

Catubhūmakakusalavaṇṇanā niṭṭhitā.

Akusalavaṇṇanā

Ettāvatā ca yaṃ 『『kusalākusalābyākatajātibhedato tividha』』nti ettha vuttaṃ kusalaṃ, taṃ sarūpato niddisitvā idāni tadanantaruddiṭṭhaṃ akusalaṃ niddisanto āha 『『akusalaṃ panā』』tiādi. 『『Bhūmito ekavidha』』nti vuttamatthaṃ niyametvā dassento āha 『『kāmāvacaramevā』』ti. Nikāyantarikā pana rūpārūpāvacarampi akusalaṃ icchantīti tesaṃ matinisedhanatthaṃ avadhāraṇaṃ kataṃ. Mahaggatabhūmiyaṃ uppajjantampi hetaṃ tattha rūpadhātuyaṃ pavattivipākaṃ dentampi ekantena kāmāvacaramevāti. Kuto panesa niyamoti? Kāmataṇhāvisayabhāvato. Kāmataṇhāvisayatā hi kāmāvacarabhāvassa kāraṇaṃ yathā rūpārūpataṇhāvisayatā rūpārūpabhāvassa. Ekaṃsena cetaṃ evaṃ sampaṭicchitabbaṃ. Itarathā byāpitalakkhaṇaṃ na siyā. Yadi hi ālambitabbadhammavasena bhūmivavatthānaṃ kareyya, evaṃ sati anārammaṇānaṃ saṅgaho na siyā. Atha vipākadānavasena, evampi avipākānaṃ saṅgaho na siyā, tasmā ālambaṇadhammavaseneva pariyāpannānaṃ sā kātabbā. Apariyāpannānaṃ pana lokato uttiṇṇatāya lokuttaratā, uttaritarābhāvato anuttaratā ca veditabbāti.

Domanassassa anīvaraṇāvatthāya abhāvena taṃsahagatacittuppādo kāmabhūmiyaṃyeva pavattatīti so niyatavatthuko, itare arūpabhūmiyampi pavattanato aniyatavatthukāti āha 『『niyatā…pe… duvidha』』nti. Vicikicchuddhaccasahagatānaṃ mohekahetukattā, itaresampi lobhamohadosamohavasena dvihetukattā āha 『『ekahetukaduhetukato』』ti. Ādito ekādasannaṃ akusalacittānaṃ paṭisandhijananato, uddhaccasahagatassa tadabhāvato āha 『『paṭisandhijanakājanakato』』ti. Uddhaccasahagatañhi pavattivipākaṃ dentampi paṭisandhiṃ nākaḍḍhati. Yato vakkhati –

『『Ekādasavidhānaṃ tu, hitvā uddhaccamānasaṃ;

Ekādasavidhā ceva, bhavanti paṭisandhiyo』』ti. (abhidha. 536);

Yena pana kāraṇena taṃ paṭisandhiṃ nākaḍḍhati, taṃ paṭisandhivinicchayakathāhi imissā gāthāya vaṇṇanāpadeseyeva vakkhāma . Tīhi vedanāhīti sukhadukkhopekkhāsaṅkhātāhi tīhi vedanāhi. Yathāha – 『『tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā dukkhā adukkhamasukhā』』ti (saṃ. ni. 4.249). Yaṃ pana katthaci sutte 『『dvemā, bhikkhave, vedanā sukhā dukkhā』』ti (saṃ. ni.

我來為您直譯這段巴利文： 29.離善不善即離善不善業。因從最上道生起時阿羅漢一切善不善業名斷由緣缺乏于給結生無能力。由此說聖道智"作業盡"。或者由無無因緣清凈故由斷煩惱道善離不善。善於善即于名善的舍惡等行於教導生起等善巧。牟尼即由雙世思量最上果智或由具一切智智故為牟尼。故說: "彼思量兩世,故說彼牟尼。" 自在即由具六神通最上心自在性,及由禪等五種自在有故成自在得自在根。 四地善釋畢。 不善釋 至此說"由善不善無記生別為三"中所說善從自性說已,今說其後所說不善說"不善則"等。顯示定"從地一種"所說義說"唯欲界"。而別部師欲有色無色不善故為遮彼意作限定。雖生大地給彼色界轉起果也定唯欲界。此定從何?由為欲愛境。因為欲愛境性為欲界性因如色無色愛境性為色無色性。此應一向如是同意。否則無遍相。若由所緣法立地,如是則無所緣不攝。若由與果,如是則無果不攝,所以應由所緣法對攝者作。而出離者由出世間超越世間,由無上上故應知無上性。 由憂無無蓋位故彼相應心生唯欲地故彼定處,余由生無色地故不定處故說"定...二種"。由疑掉舉相應唯癡一因,余由貪癡瞋癡力二因故說"一因二因"。由初十一不善心生結生,掉舉相應無彼故說"生結生不生結生"。因掉舉相應雖給轉起果不引結生。故將說: "除十一種中,掉舉之心已; 十一種結生,轉起如是有。" 由何因彼不引結生,彼將於結生抉擇說釋此偈處說。三受即樂苦舍名三受。如說:"諸比丘,此三受。何三?樂苦不苦不樂。"而某處經說:"諸比丘,此二受樂苦。" [譯者注:最後一句似未完,以引號未閉合結尾];

4.267) vacanaṃ, taṃ kusalapakkhikaṃ upekkhaṃ sukhe, akusalapakkhikañca dukkhe pakkhipitvā pariyāyena vuttanti daṭṭhabbaṃ. Suppatiṭṭhitabhāvakāraṇattā mūlamivāti mūlaṃ, lobho mūlaṃ etassāti lobhamūlaṃ. Kiñcāpi hi mohopi lobhamūlesu atthi, so pana sabbākusalasādhāraṇattā vavatthānakaro na hotīti asādhāraṇadhammavasena 『『lobhamūla』』ntveva vuttaṃ yathā 『『bherisaddo yavaṅkuro』』ti. Tathā 『『dosamūla』』nti etthāpi. Mūlantaravirahato moho eva mūlaṃ imassa, nāññanti mohamūlaṃ.

Micchāvasena dassanaṃ diṭṭhi, diṭṭhiyeva diṭṭhigataṃ yathā 『『ākāsagataṃ thāmagata』』nti. Atha vā vipariyesaggāhikāya diṭṭhiyā gatameva, na ettha gantabbavatthu tathāsabhāvanti diṭṭhigataṃ, dvāsaṭṭhiyā vā diṭṭhīsu antogadhanti diṭṭhigataṃ, tena samaṃ pakārehi yuttanti diṭṭhigatasampayuttaṃ.

『『Yadā hī』』tiādi lobhamūlacittānaṃ pavattiākāradassanaṃ. Micchādiṭṭhinti ucchedadiṭṭhiādiṃ micchādiṭṭhiṃ. Tāya hi vipallattacittā tāva kodhavisayo, yāva indriyagocaroti paralokaṃ paṭikkhipitvā 『『natthi kāmesu ādīnavo』』ti gaṇhanti. Ādi-saddena –

『『Esa panthovitatho devayāne,

Yena yanti puttavanto visokā;

Taṃ passanti pasavo pakkhino ca,

Tena te mātaripi mithunaṃ carantī』』ti. –

Ādinā nayena puttamukhadassanaṃ saggamokkhamaggoti evamādikaṃ micchādiṭṭhiṃ saṅgaṇhāti. Kāme vāti ettha vā-saddo aniyamattho. Tena 『『brāhmaṇānaṃ suvaṇṇaharaṇameva adinnādāne sāvajjaṃ, itaraṃ anavajjaṃ, gurūnaṃ, gunnaṃ, attano jīvitassa, vivāhassa ca atthāya musāvādo anavajjo, itaro sāvajjo, guruādīnaṃ atthāya pesuññakaraṇaṃ anavajjaṃ, itaraṃ sāvajjaṃ, bhāratayuddhasītāharaṇādikathā pāpavūpasamāya hotī』』ti evamādike micchāgāhe saṅgaṇhāti. Diṭṭhamaṅgalādīnīti diṭṭhasutamutamaṅgalāni. Sārato paccetīti vuḍḍhiyā pubbanimittabhāvena aggahetvā 『『idameva vuḍḍhikāraṇa』』nti evaṃ sāravasena gaṇhāti. Sabhāvatikkhenevāti lobhassa, micchābhinivesassa vā vasena saraseneva tikhiṇena kururena. Mandenāti dandhena atikhiṇena. Tādisaṃ pana attano, parassa vā samussāhanena pavattatīti āha 『『samussāhitenā』』ti. Parassa bhaṇḍaṃ vā haratīti vā-saddena tathāpavattanakamusāvādādīnampi saṅgaho veditabbo. Kāmānaṃ vāti anubhuyyamānānaṃ kāmaguṇānaṃ. Vā-saddena parasantakassa ayathādhippetatāya yaṃ laddhaṃ, taṃ gahetabbanti gahaṇādikaṃ saṅgaṇhāti.

Sampayuttadhammavasena bhedābhāvato dosamūlaṃ asaṅkhārikasasaṅkhārikabhedato duvidhaṃ. Yadi evaṃ kasmā 『『domanassasahagataṃ paṭighasampayutta』』nti vuttaṃ? Asādhāraṇadhammehi tassa cittassa upalakkhaṇatthaṃ. Pāṇassa atīva, atikkamitvā vā pātanaṃ pāṇātipāto. Ādi-saddena adinnādānamusāvādapesuññapharusasamphappalāpabyāpāde saṅgaṇhāti. Dasaakusalakammapathesu hi kāmesumicchācāraabhijjhāmicchādiṭṭhisaṅkhātā tayova kammapathā iminā na sijjhanti. Sabhāvatikkhaṃ hutvā pavattamānaṃ cittaṃ asaṅkhārameva hoti, itaraṃ sasaṅkhāranti adhippāyenāha 『『tikkhamandappavattikāle』』ti. Mandaṃ pana hutvā pavattamānaṃ ekaṃsena sasaṅkhāramevāti na sakkāva viññātuṃ. Yaṃ sasaṅkhārena sappayogena pavattati, taṃ mandameva hotīti katvā tathā vuttanti daṭṭhabbaṃ.

我來為您直譯這段巴利文： 4.267)言語,彼應見善分舍放樂,不善分放苦方便說。因建立性因如根為根,貪為根此為貪根。雖然癡也有于貪根,彼由一切不善共故非區分作故由不共法力說"貪根"如"鼓聲谷芽"。如是"瞋根"此中也。由無別根唯癡為此根,非他為癡根。 邪見為見,見即見趣如"虛空趣力趣"。或者顛倒執取見所趣,此中無趣事如彼性為見趣,或攝六十二見中為見趣,與彼種種相應為見趣相應。 "因何時"等為顯貪根心轉起相。邪見即斷見等邪見。因由彼顛倒心且嗔境乃至根境否定他世執"欲無過患"。以等字攝: "此為天道虛妄道, 由此有子無憂去; 畜生鳥類見此道, 由此與母作雙運。" 等方式見子面為天解脫道如是等邪見。或欲中此或字為不定義。由此攝"婆羅門取金唯于不與取有罪,余無罪,為師長牛自命婚姻妄語無罪,余有罪,為師長等作離間無罪,余有罪,婆羅多戰奪悉多等故事為除惡"如是等邪執。見瑞等即見聞觸瑞。信為真即不取為增長前相而如是真力執"此唯增長因"。唯以自性銳即以貪或邪執力自性利猛。鈍即遲不利。而如是由自他勵起轉故說"勵起"。或取他物者以或字應知攝如是轉妄語等。或欲即受用欲功德。以或字攝取他物非如意得應取等執。 由相應法無差別故瞋根由無行有行差別二種。若如是何故說"憂相應嗔恚相應"?為以不共法標示彼心。極或超越殺生為殺生。以等字攝不與取妄語離間粗語綺語嗔害。因十不善業道中淫慾貪邪見名三業道此不成就。自性利成轉起心唯無行,余有行意趣說"利鈍轉時"。而鈍成轉起不能一向知為有行。以由有行有加行轉起者為鈍故如是說應見。

Mohamūlaṃ cittaṃ mūlantaravirahato atimūḷhaṃ vicikicchuddhaccayogato cañcalañcāti upekkhāsahagatameva hoti, na tassa kadācipi sabhāvatikkhatā atthi. Ārammaṇe hi saṃsappanavasena, vikkhipanavasena ca pavattamānassa cittadvayassa kiṃ tādise kicce sabhāvatikkhatāya, ussāhetabbatāya vā bhavitabbaṃ, tasmā na tattha saṅkhārabhedo atthi. Nanu ca uddhaccaṃ sabbākusalasādhāraṇaṃ, kasmā pana etameva tena visesetvā vuttaṃ 『『uddhaccasahagata』』nti. Visesato balavabhāvato. Idañhi etasmiṃ citte balavaṃ, tasmā sampayuttadhammesu padhānaṃ hutvā pavattatīti idameva tena visesitabbaṃ. Teneva hi pāḷiyaṃ sesākusalesu uddhaccaṃ yevāpanakavasena āgataṃ, idha pana sarūpatoyeva niddiṭṭhaṃ. Evaṃ asādhāraṇappadhānadhammavasena mohamūlaṃ vicikicchāsampayuttaṃ uddhaccasampayuttanti duvidhaṃ vuttanti daṭṭhabbaṃ. Asanniṭṭhānaṃ saṃsayo, vikkhepo avūpasamo, bhantatāti attho. Tattha vicikicchāsahagatassa asanniṭṭhānakāle, uddhaccasahagatassa vikkhepakāle ca pavatti veditabbā.

Yathānurūpanti paṭisandhijanakājanakassa, kammapathabhāvappattāpattassa ca anurūpato. Atha vā yathānurūpanti yo yassa hetu, tadanurūpato. Yebhuyyena hi lobhamūlakena khuppipāsādinirantarapetavisaye uppajjanti, dosamūlakena doso viya caṇḍajātatāya taṃsarikkhake niraye, mohamūlakena niccasammūḷhāya tiracchānayoniyaṃ, tasmā lobhādihetuanurūpato tattha tattha apāye upapattiṃ nipphādetīti āha 『『yathānurūpaṃ…pe…upapattiyā』』ti . Akusalavipākānaṃ dukkhappadhānatāya 『『dukkhavisesassā』』ti vuttaṃ.

我來為您直譯這段巴利文： 癡根心由無別根極迷惑由疑掉舉相應動搖故唯舍相應,彼無有時自性利。因於所緣由遊移力及散亂力轉起二心於如是作用有何自性利勵起性,所以此中無行差別。豈非掉舉一切不善共,何故唯此以彼差別說"掉舉相應"。由特別力強。因此於此心強,所以于相應法為主轉起故唯此應以彼差別。正由此于經中余不善掉舉由遍入力來,此中則從自性說。如是應見由不共主法力癡根說疑相應掉舉相應二種。不決定為疑,散亂為不寂靜,散動義。此中疑相應于不決定時,掉舉相應于散亂時應知轉起。 如相應即由生結生不生結生,成不成業道相應。或者如相應即誰為誰因,如彼相應。因多由貪根于飢渴等恒常餓鬼界生,由瞋根如瞋由兇暴性于相似彼地獄,由癡根于常癡畜生界,所以說"如相應...生"由貪等因相應于彼彼惡趣成就生。由不善果以苦為主故說"苦差別"。

31.Apāpena alāmakena pāpāpāpappahīnena pāpāpāpesu mānasesu yaṃ pāpamānasaṃ vuttaṃ, pāpāpāpesu puggalesu apāpena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti vā sambandho. Atha vā pāpāpāpesu mānasesu pāpena pāpamānasena pāpavasena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti yojanā. Ayaṃ panettha adhippāyo – asammāsambuddhena tāva dhammasabhāvassa dubbijānīyattā kusalampi akusalato, akusalampi kusalato vucceyya, bhagavato pana saha vāsanāhi viddhaṃsitākusalassa kammakkhayakarañāṇena paccayavekallato viddhaṃsitakusalakammassa ca sammāsambuddhabhāvato ekanteneva akusaladesanā akusaladhammavasenevāti.

Akusalavaṇṇanā niṭṭhitā.

Abyākatavaṇṇanā

Aññamaññavisiṭṭhānaṃ kusalākusalānaṃ pākanti vipākaṃ, vipakkabhāvamāpannānamarūpadhammānametamadhivacanaṃ. Yathā hi loke sālibījādīnaṃ phalāni taṃsadisāni nibbattāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na mūlaṅkurapattadaṇḍanaḷādīni, evaṃ kusalākusalānaṃ phalāni arūpadhammabhāvena, sārammaṇabhāvena ca taṃsadisāni vipakkabhāvamāpannānīti vipākaniruttiṃ labhanti, na pana kammābhinibbattāpi rūpadhammā kammavisadisattā. Vipākameva cittaṃ vipākacittaṃ. Karaṇamattaṃ kiriyā phaladānāsambhavato. Yena pana kāraṇena tassa phaladānaṃ na sambhavati, taṃ heṭṭhā vuttameva. Kiriyā eva cittaṃ kiriyacittaṃ. Vipākassa kāmāvacarādibhāvo kusale vuttanayena yathāsambhavaṃ veditabbo. Alobhādisampayuttahetūhi saha vattanato sahetukaṃ. Tadabhāvato ahetukaṃ. Nibbattakahetuvasena sijjhamānampi hetaṃ sampayuttahetuvaseneva 『『sahetukamahetuka』』nti vuccati, itarathā vavatthānābhāvato.

Sakakusalaṃ viyāti attano janakaṃ kāmāvacarakusalaṃ viya. Janakajanitabbasambandhavasena hi taṃ taṃ kusalaṃ tassa tassa vipākassa sakaṃ nāmaṃ hoti.

我來為您直譯這段巴利文： 31.由非惡非劣由斷惡非惡于惡非噁心中所說噁心,或於惡非惡人中由非惡由斷惡非惡所說噁心為關聯。或者于惡非噁心中由惡惡心由惡力由斷惡非惡所說噁心為結合。此中此意趣-且由非正等覺難知法性故善也從不善,不善也從善說,而世尊由斷煩惱習氣作業盡智由緣缺斷善業及由正等覺性故定唯不善說由不善法力。 不善釋畢。 無記釋 互相差別善不善之果為異熟,此是得熟性色無色法之名。如世間稻種等果生相似名熟,得異熟言,非根芽葉莖竹等,如是善不善之果由無色法性及有所緣性相似得熟性故得異熟言,而非業生色法由不似業。異熟即心為異熟心。唯作為作由無與果可能。由何因彼無與果可能,彼如前說。作即心為作心。異熟欲界等性應知如善說隨相應。由與無貪等相應因俱轉故有因。由彼無故無因。雖由生因力成就此也唯由相應因力說"有因無因",否則無區分。 如自善即如自生欲界善。因由生者所生者關係故彼彼善為彼彼異熟之自名。

『『Sakakusalaṃ viyā』』ti vuttattā pavattākāraārammaṇādito cassa taṃsadisatā āpajjeyyāti taṃnivāraṇatthamāha 『『yathā panā』』tiādi. Chasu ārammaṇesūti parittādiatītādiajjhattādibhedesu chasu rūpādiārammaṇesu. Bhavantarapaṭisandhānato paṭisandhi. Avicchedappavattihetubhāvena bhavassa aṅganti bhavaṅgaṃ. Nibbattitabhavato parigaññatāya cutihetutāya cuti. Parittadhammapariyāpannesūti kāmāvacaradhammapariyāpannesu. Kāmāvacaradhammā hi kilesavikkhambhanādīsu asamatthabhāvena parittānubhāvatāya, oḷārikāhi vā kāmataṇhādīhi parito gahitattā 『『parittā』』ti vuccanti. Vipākassa saṅkappetvā ārammaṇaggahaṇābhāvato kammānurūpameva pavattatīti parittakammavipāko parittārammaṇeyeva pavattitumarahati, na mahaggataappamāṇārammaṇeti vuttaṃ 『『parittadhammapariyāpannesū』』ti. Yadi evaṃ mahaggatavipākopi mahaggatārammaṇeyeva āpajjatīti? Nāpajjati, saññāyattārammaṇassa samādhippadhānassa kammassa appanāpattassa tādiseneva vipākena bhavitabbattā. Vaṇṇalakkhaṇādikañhi aggahetvā lokasaññānurodheneva gahite pathavādike parikammasaññāya samuppāditaṃ paṭibhāganimittasaṅkhātamārammaṇaṃ saññāvasaṃ saññāyattaṃ hoti, tasmā tadārammaṇassa samādhippadhānassa appanāpattassa kammassa vipākena samādhippadhānaappanāpattehi viya saññāyattārammaṇatāya nibbiseseneva bhavitabbaṃ. Parittavipāko pana mahaggataappamāṇapaññattārammaṇakammanibbattopi hoti, so parato āgamissati.

Mukhanimittaṃ viyāti mukhaṃ paṭicca uppannanimittaṃ viya. Yathā hi taṃ nirīhaṃ aparaṃ mukhanimittaṃ uppādetuṃ, aññaṃ vā kiñci attano balena kātuṃ na sakkoti, evametampi vipākuppādanādīsu na ussahati. Tenāha 『『nirussāha』』nti. Ussāhoti cettha anupacchinnāvijjātaṇhāmānānusayasmiṃ santāne vipākuppādanasamatthatāsaṅkhāto, āsevanapaccayabhāvasaṅkhāto, viññattijanakatāsaṅkhāto ca byāpāro. So vipāke natthi kammavegukkhittattā patitaṃ viya hutvā pavattamānassa tassa ekantena dubbalabhāvatoti taṃ nirussāhaṃ.

Vipaccanaṭṭhānanti vipaccanavasena pavattanaṭṭhānaṃ, paṭisandhibhavaṅgacutitadārammaṇavasena catukiccānametesaṃ pavattiokāsoti attho. Tattha cutibhavaṅgānaṃ antarāḷaṃ paṭisandhikiccānaṃ ṭhānaṃ, paṭisandhiāvajjanānaṃ, tadārammaṇāvajjanānaṃ, javanāvajjanānaṃ, voṭṭhabbanāvajjanānañca antarāḷaṃ bhavaṅgakiccānaṃ ṭhānaṃ, tadārammaṇapaṭisandhīnaṃ, javanapaṭisandhīnaṃ, bhavaṅgapaṭisandhīnaṃ vā antarāḷaṃ cutikiccānaṃ ṭhānaṃ, javanabhavaṅgānaṃ antarāḷaṃ tadārammaṇakiccānaṃ ṭhānanti daṭṭhabbaṃ. Yasmā panetaṃ ṭhānaṃ dhammānaṃ taṃtaṃkiccavasena pākaṭaṃ hoti, tasmā ṭhānaṃ veditabbanti ṭhānaṃ uddharitvā pākaṭakiccavaseneva taṃ pakāsetuṃ 『『imānihī』』tiādi vuttaṃ. Atha vā kiccampi kiccavantānaṃ pavattiṭṭhānabhāvena gayhatīti ṭhānantipi kiccameva uddhaṭanti taṃ sarūpato dassetuṃ 『『imāni hī』』tiādi vuttaṃ.

我來為您直譯這段巴利文： 由說"如自善"故應得從轉起相所緣等彼相似性,為遮彼說"如何則"等。於六所緣即于小等過去等內外差別六色等所緣。由連結有間為結生。由無間轉起因性為有分為有支。由了知已生有由死因性為死。攝入小法即攝入欲界法。因欲界法由無壓伏煩惱等能力小功能性,或由粗欲愛等遍取故說"小"。由異熟無思考取所緣故唯隨業轉起故小業異熟應唯于小所緣轉起,不于大無量所緣故說"攝入小法"。若如是大界異熟也應成大界所緣?不成,由所緣屬想由定為主得安止業應以如是異熟故。因不取色相等隨順世想取地等由預備想生對應相名所緣為想力屬想故,所以彼所緣定為主得安止業之異熟應如定為主得安止無差別由所緣屬想性。而小異熟也由大無量假施設所緣業生,彼后當來。 如面相即如依面生相。因如彼無功用生余面相,不能以自力作余何,如是此也不于生異熟等勵起。故說"無勵起"。此中勵起即于未斷無明愛慢隨眠相續名生異熟能力,名等無間緣性,及名生表示性功用。彼于異熟無由被業力拋如已落故彼唯軟弱性故彼無勵起。 異熟處即由異熟力轉起處,結生有分死轉向力四作用此等轉起處義。此中死有分間為結生作用處,結生轉向、轉向轉向、速行轉向、確定轉向間為有分作用處,轉向結生、速行結生、有分結生間為死作用處,速行有分間為轉向作用處應見。因此處由彼彼作用力法明故,所以應知處而舉處由明作用力顯示彼故說"因此等"。或者作用也由作用者轉起處性取為處故舉處作用即為顯示彼自性故說"因此等"。

1. Aṇḍajajalābujayonisambhavānaṃ manussānaṃ, vinipātikāsurānañca ahetukapaṭisandhiyāpi sabbhāvato āha 『『duhetukatihetūna』』nti. Paṭisandhiviññāṇasampayuttā dve alobhādayo hetū yesaṃ te duhetukā. Esa nayo tihetukesupi. Tattha duhetukānaṃ ñāṇavippayuttāni cattāri, tihetukānaṃ ñāṇasampayuttāni cattāri paṭisandhiyo honti, tathā bhavaṅgacutiyopi. Yena yena hi cittena paṭisandhi hoti, taṃ tadeva bhavaṅgacutivasenapi pavattati. Tadārammaṇaṃ pana avisesena daṭṭhabbaṃ duhetukānampi tihetukatadārammaṇassa icchitattā. Nanu cetaṃ asamapekkhitābhidhānaṃ ācariyeneva imassa paṭisiddhattā. Tathā hi vakkhati –

『『Ahetupaṭisandhissa, na tadārammaṇaṃ bhave;

Duhetukaṃ tihetuṃ vā, duhetupaṭisandhino』』ti. (abhidha. 443);

Nayidamasamapekkhitābhidhānaṃ paṭisandhijanakakammaṃ sandhāya tattha paṭisiddhattā. Yena hi kammena yā paṭisandhi ādinnā, na taṃ tato adhikataraṃ tadārammaṇaṃ pavatte abhinipphādeti. Yaṃ pana aññampi kiñci kammaṃ tadāladdhāvakāsaṃ siyā, na taṃ tattha tato adhikatarampi vipākaṃ na nibbattetīti atthi. 『『Sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo』』ti (paṭṭhā. 3.1.102) hi paṭṭhānavacanena ahetukassāpi nānākammena sugatiyaṃ sahetukatadārammaṇamanuññātaṃ. Tenāhu ācariyā –

『『Hoti aññena kammena, sahetukaṃ ahetuna』』nti.

Yathā ca ahetukassa sahetukaṃ, evaṃ duhetukassa tihetukampi icchanti. Ācariyajotipālatthero pana 『『sahetuka』』nti avisesena vuttattā ahetukānampi tihetukatadārammaṇaṃ icchati. Vuttañhi tena 『『sahetuka』』nti avisesopadesena duhetukaṃ, tihetukañca gahetabbaṃ. Tathā hi aṭṭhakathāyaṃ 『『ahetukassāpi tihetukatadārammaṇamabhihitaṃ, yañcarahi atthasamāse ahetukānaṃ tihetukaphalāni detī』』ti vuttaṃ, taṃ kathaṃ? So eva pucchitabbo, yo tassa kattāti. Apare pana 『『mūlasandhiyā jaḷattā tassa tihetukatadālambaṇaṃ na labbhatiyevā』』ti vadanti.

33-4.Tatoti paṭisandhito paraṃ, dutiyacittato paṭṭhāya. Satipi antarantarā vīthicittuppāde tadavasāne uppajjamānassa yāvatāyukaṃ anivattanato vuttaṃ 『『yāvatāyuka』』nti. Balavārammaṇeti atimahantavibhūtārammaṇe. Pañcadvāre hi atimahantārammaṇe manodvāre vibhūtārammaṇe tadārammaṇamuppajjati, na aññesu. Ekārammaṇappavattiyā paṭisandhādīnaṃ tiṇṇampi ekaṭṭhāne dassanatthaṃ uddese tadārammaṇassa avasānakaraṇaṃ, idha pana pavattikkamavasena cutiyā avasānakaraṇanti daṭṭhabbaṃ.

35-

我來為您直譯這段巴利文： 32.由卵生胎生種生人類及墮處阿修羅也有無因結生故說"二因三因"。結生識相應二無貪等因者為二因。此法於三因也。此中二因者無智相應四,三因者智相應四結生,如是有分死也。因以何心結生,彼即以彼由有分死力轉起。而轉向無差別應見由許二因者也有三因轉向。豈非此不顧慮說為阿阇梨自遮此。因如是將說： "無因結生者,不有轉向; 二因或三因,於二因結生。" 此非不顧慮說由指結生生業彼處遮。因以何業取何結生,彼不生彼以上轉向于轉起。而何其他業未得機會,彼處不生彼以上異熟也無。因論母言"有因有分與無因有分為等無間緣"故許無因者也由異業于善趣有因轉向。故諸阿阇梨說： "由別業無因,有有因。" 如無因有有因,如是許二因也有三因。而阿阇梨入光護長老由說"有因"無差別故欲無因者也有三因轉向。因彼說由"有因"無差別教應取二因三因。如是注說"說無因者也有三因轉向,而今義品說無因者與三因果",彼如何?應問彼自,誰為彼作者。而他說"由根本結生愚鈍故彼定不得三因所緣"。 33-4.彼處即從結生后,從第二心起。雖有間間心路生起由彼終生起乃至壽不退故說"乃至壽"。強所緣即極大明所緣。因五門中極大所緣意門中明所緣生轉向,非余。由為顯示一所緣轉起結生等三於一處故說示中轉向最後,而此由轉起次第死最後應見。 35-

6.Kammadvāranti kāyavacīkammadvārassa janakavasena na pavattantīti vuttaṃ hoti. Tattha kāyoti kāyaviññatti. Kammanti taṃsamuṭṭhāpikā cetanā, kāyena kataṃ kammaṃ kāyakammaṃ. Kiñcāpi hi kāyo kammassa catuvīsatiyā paccayesu na kenaci paccayena paccayo hoti, tathāpi taṃsamuṭṭhānassa tassa sabbhāveyeva kāyakammādivohāroti taṃ tena katanti vuccati. Kāyakammassa pavattiṭṭhānabhūtaṃ dvāraṃ kāyakammadvāraṃ. Yadi evaṃ kammadvāravavatthānaṃ na siyā . Kāyadvārena hi siddhaṃ kammaṃ 『『kāyakamma』』nti vuccati. Taṃ pana 『『dvāre caranti kammānī』』ti (dha. sa. aṭṭha. 1 kāyakammadvāra) vacanato vacīdvārepi sijjhatīti dvārena kammavavatthānaṃ na siyā, tathā vacīkammaṃ kāyadvārepi sijjhatīti kammena dvāravavatthānampi na siyāti? Taṃ na, tabbahulavuttiyā ceva yebhuyyena vuttiyā ca vavatthitattā. Kāyakammañhi kāyadvāreyeva bahulaṃ pavattati, appaṃ vacīdvāre, tasmā kāyadvāre bahulappavattanato etassa kāyakammabhāvo siddho vanacarakādīnaṃ vanacarakādibhāvo viya. Tathā kāyakammameva yebhuyyena kāyadvāre pavattati, na itaraṃ, tasmā kāyakammassa yebhuyyena ettheva pavattito assa kāyakammadvārabhāvo siddho brāhmaṇagāmādīnaṃ brāhmaṇagāmādibhāvo viyāti nettha kammadvāravavatthāne koci vibandhoti. Vacīkammadvārepi esa pabandho yathāsambhavaṃ daṭṭhabbo.

Manokammadvāraṃ pana sayaṃ manoyeva samānaṃ attanā sahagatacetanāanabhijjhādikammānaṃ pavattidvārabhāvena manodvārasaṅkhaṃ labhatīti na taṃ cittassa uppattidvāravasena gaṇhāti. Na hi sayaṃ attatova pavattati. Yadi pana cittasampayuttā kammadvārabhāvena adhippetā, tadā tesaṃ kammadvārabhāvo manasmiṃ na upacārīyatīti sampayuttadhammānaṃ cittādhipatibhāvo citte viyāti cittaṃ 『『manokammadvāra』』nti vuccati. Sabhāvato pana kammadvāraṃ nāma sampayuttadhammāyevāti cittaṃ tato pavattanato manokammadvāravasena pavattati. Anantarapaccayabhūtassa pana manokammadvārabhāve vattabbameva natthi. Idha pana 『『aviññattijanattā』』ti vacanena kāyavacīkammadvāravaseneva appavattiyā sādhitattā manokammadvāraṃ na gahitameva. Na hi 『『aviññattijanattā』』ti kāraṇaṃ manokammadvāravasenapi appavattiṃ sādheti. Atha vā 『『avipākasabhāvato』』ti vacanena manokammadvāravasenapi appavatti sādhitā hoti. 『『Kammadvāra』』nti ettha kammaggahanena nānakkhaṇikakammassa adhippetattā tassāpi gahaṇaṃ daṭṭhabbaṃ. Iti imesu kāyavacīkammadvārasaṅkhātesu dvīsu dvāresu, manokammadvārena saha tīsu eva vā yathā kusalaṃ pavattati, na evaṃ vipāko, yathā ca kusalaṃ kāyavacīmanokammassa āyūhanavasena dānādipuññakiriyavatthuvasena pavattati, na evamayaṃ. Ayaṃ pana neva kāyavacīkammadvāresu pavattati viññattisamuṭṭhāpakattābhāvato, na kammavasena, manokammadvāravasenāpi ca pavattati vipākuppādanabhāvābhāvato, na puññakiriyavasena pavattati dānādivasena appavattanatoti dassetuṃ 『『kammadvārañca…pe… no samā』』ti vuttaṃ. Evanti dānādivasena.

我來為您直譯這段巴利文： 6.業門即說不由生身語業門力轉起。此中身即身表。業即生彼思,由身作業為身業。雖然身於業二十四緣不以任何緣為緣,然而由有彼生彼故有身業等言說故說彼由彼作。身業轉起處為門為身業門。若如是無業門區別。因由身門成就業說"身業"。而彼由說"諸業行於門"故於語門也成就故由門無業區別,如是語業于身門也成就故由業也無門區別?彼不然,由彼多轉及多分轉成立故。因身業唯于身門多轉,少於語門,所以由身門多轉此身業性成就如林住者等林住者等性。如是唯身業多分于身門轉,非余,所以由身業多分於此轉故彼身業門性成就如婆羅門村等婆羅門村等性故此中業門區別無何礙。于語業門也此相續應見隨相應。 而意業門自為意同由自俱生思不貪等業轉起門性得意門名故不由心生門力取彼。因自不從自轉。若心相應由業門性意趣,則彼等業門性不施設於意中故相應法心增上性如於心故心說"意業門"。而自性業門名唯相應法故心從彼轉由意業門力轉。而為等無間緣意業門性無所說。此中由說"不生表"故由唯身語業門力不轉成就故不取意業門。因"不生表"因不成就由意業門力也不轉。或由說"異熟自性"故成就由意業門力也不轉。"業門"此中由業取由取異剎那業意趣故應見彼也取。如是此身語業門名二門,或與意業門俱三如善轉,異熟不如是,如善由身語意業造作力由施等福業事力轉,此不如是。而此不于身語業門轉由無生表生性,不由業力,由意業門力也轉由無生異熟性,不由福業力轉由不由施等力轉故說"業門...不同"為顯示。如是即由施等力。

37.『『Parittārammaṇattā』』tiādi sampayuttadhammavasena visesadassanaṃ. Yasmā ete parittārammaṇā, karuṇāmuditā ca paññattārammaṇā sattapaññattiyaṃ pavattanato, tasmā dvinnamālambaṇānaṃ ekacittassa visayabhāvānanugamanato na tesu karuṇāmuditā kadācipi jāyantīti ayamettha paṭhamagāthāya adhippāyo.

1. Dutiyagāthāya pana hi-saddo yasmāti imassa atthe. Yasmā 『『pañca sikkhāpadā kusalā』』ti (vibha. 715) vuttā, tasmāti attho. Idaṃ vuttaṃ hoti – bhagavatā hi sikkhāpadavibhaṅge 『『pañca sikkhāpadā kusalā』』ti (vibha. 715) evaṃ 『『pāṇātipātā veramaṇī』』tiādīnaṃ pañcannaṃ sikkhāpadānaṃ kusalabhāvo vutto, te ca viratisabhāvā eva ādito tiṇṇaṃ sikkhāpadānaṃ, pacchimassa ca sammākammante, itarassa sammāvācāyaṃ, pañcannampi micchājīvahetukapañcaduccaritato viramaṇavasena pavattānaṃ sammāājīve ca antobhāvato, tasmā tā ekantakusalabhūtānaṃ kadāci abyākate labhanti, itarathā saddhāsatiādayo viya 『『siyā kusalā, siyā abyākatā』』ti vucceyyunti. Yadi evaṃ lokuttaraphalesu aṭṭha, satta vā maggaṅgā na labbhantīti? No na labbhanti lokiyaviratīnameva tattha ekantakusalabhāvassa vuttattā, lokuttaraviratiyo pana phalassa maggapaṭibimbabhūtattā maggasadisato aṭṭhaṅgikatāya, sattaṅgikatāya ca bhavitabbanti na ca ekantakusalabhāvena vavatthāpetuṃ yuttā. Evañca katvā upari lokuttaraphalesupi aṭṭhaṅgikatādibhedo maggo uddhaṭoti.

39.『『Tathādhipatino』』tiādi adhipativasena visesadassanaṃ. Sabbesampi hi tebhūmakakusalānaṃ añño āyūhanakālo, añño vipaccanakālo, tasmā na tāni attano vipākehi adhipatiṃ gāhāpetuṃ sakkontīti na te chandādīni dhuraṃ katvā pavattanti. Lokuttarakusalāni ca pana āyūhanakālassa, vipaccanakālassa ca antarābhāvato attano chandādīnaṃ balassa avūpasantakāleyeva vipākaṃ nibbattentīti anantarapaccayā hutvā vipākehi adhipatiṃ gāhāpetuṃ sakkontīti. Evañca katvā upari lokuttaravipākānaṃ adhipatiyogaṃ vakkhati.

1. Yasmā moravāpivāsimahādattattherena vipākānaṃ āgamanato asaṅkhārikasasaṅkhārikabhāvo icchito, tipiṭakacūḷanāgattherena paccayato, tasmā ubhinnampi matidassanatthamāha 『『asaṅkhārasasaṅkhāravidhāna』』ntiādi. Purimatthero hi yathā mukhe calite ādāsatale mukhanimittaṃ calati , evaṃ asaṅkhārikassa kusalassa vipāko asaṅkhāriko, sasaṅkhārikassa vipāko sasaṅkhārikoti āha, tasmā tassa matidassanatthaṃ 『『asaṅkhāra…pe… puññato』』ti vuttaṃ. Dutiyatthero pana asaṅkhārikādīsu yena kenacipi cittena kamme āyūhite āsannamaraṇassa attano, paresaṃ vā payogena vinā asaṅkhārena appayogena kammakammanimittagatinimittapaccupaṭṭhāne paṭisandhi uppajjamānā asaṅkhārikā. Yassa kassaci sasaṅkhārena sappayogena kammādipaccupaṭṭhāne sasaṅkhārikā. Tathā bhavaṅgacutiyopi. Tadārammaṇañca paṇītāpaṇītautubhojanādipaccayavasena, anantaraniruddhakusalākusalassa vasena vā asaṅkhārasasaṅkhāranti evaṃ paccayato asaṅkhārikādividhānatamāha, tasmā tassa matidassanatthaṃ 『『ñeyyaṃ paccayato cevā』』ti vuttaṃ. Idameva ca pana ācariyā pasaṃsanti.

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我來為您直譯這段巴利文： 37."由小所緣"等為由相應法力顯示差別。因此等小所緣,悲喜由假施設所緣由轉于有情假施設,所以由二所緣非一心境性隨隨不于彼生悲喜任何時此中此為第一偈意趣。 38.第二偈中而"希"字義為"因"。因說"五學處善"故義。此說為-因世尊于學處分別如是說"五學處善"如是說"離殺生"等五學處善性,彼等唯離性前三學處,後者于正業,余于正語,五也由離五邪命因五惡行力轉攝入正命中,所以彼等定善性者有時得無記,否則如信念等應說"或善或無記"。若如是不得聖果中八或七道支?非不得由說唯世間離彼中定善性,而出世間離由果為道影像性由似道故應有八支性七支性且不應由定善性區別。如是作已上說出世間果也有八支等差別道。 39."如是增上"等為由增上力顯示差別。因一切三地善有別造作時,別成熟時,所以彼等不能令自異熟取增上故彼等不以欲等為首轉。而出世間善由無造作時成熟時間故於自欲等力未寂時即生異熟故成等無間緣能令異熟取增上。如是作已上說出世間異熟增上相應。 40.因孔雀池住大達多長老欲異熟來無行有行性,三藏小龍長老由緣,所以為顯示二者意說"無行有行分別"等。因前長老如面動時鏡面面相動,如是無行善異熟無行,有行異熟有行故說,所以為顯示彼意說"無行...福"。而第二長老說無行等任何心造業時臨死自他加行無無行無加行於業業相趣相現前生結生為無行。任何有行有加行於業等現前為有行。如是有分死也。而轉向由勝劣時節食等緣力,或由等無間滅善不善力無行有行如是由緣說無行等分別,所以為顯示彼意說"應知唯由緣"。而此諸阿阇梨讚歎。 41-

2.Hīnādīnaṃ vipākattāti adhipatiyogābhāvepi hīnamajjhimapaṇītānaṃ kusalānaṃ vipākattā. Etena āgamanato hīnādibhāvaṃ vibhāveti. Vineyyasantānagatakilesamalavidhamanena tassa punanato puñño vādo vacīghoso etassa, vuttanayeneva puññaṃ vadatīti vā puññavādī, tena puññavādinā. 『『Ekantena savatthuka』』nti vuttepi rūpaloke pavatti anivāritāti āha 『『kāmalokasmi』』nti . 『『Na panaññattha jāyate』』ti iminā pana byatirekato laddhamatthaṃ dassetīti.

Evaṃ tāva sahetukavipāke niddisitvā idāni ahetuke niddisituṃ 『『ahetukavipākacittaṃ panā』』tiādi vuttaṃ. Kasmā pana sahetukassa kammassa ahetukavipāko hotīti? Vuccate – cakkhuviññāṇādīnaṃ tāva pañcannaṃ ārammaṇābhinipātamattattā alobhādisampayogo na sambhavati, tathā mandatarakiccesu sampaṭicchanasantīraṇesūti evaṃ hetūnaṃ uppattiyā asambhavato ca nesaṃ ahetukatā daṭṭhabbā. Upekkhādiyoge pana cakkhuviññāṇādīnaṃ tāva catunnaṃ iṭṭhārammaṇepi pavattamānānaṃ vatthārammaṇasaṅghaṭṭanāya dubbalabhāvato upekkhāsahagatatā, kāyaviññāṇassa ca tāya balavabhāvato sukhasahagatatā hoti. Sampaṭicchanaṃ pana ārammaṇaghaṭṭanayogyabhāvena oḷārikattā, catucittakkhaṇātītavasena cirajātattā ca dubbalamattano nissayena saha asamānajātikañca cakkhādivatthuṃ nissāya uppannehi cakkhuviññāṇādīhi laddhānantarapaccayatāya, apubbanissayatāya ca ārammaṇarasassāde dubbalanti iṭṭhādīsu ārammaṇesu upekkhāsahagatameva. Santīraṇaṃ pana vuttaviparītato iṭṭhārammaṇe sukhasahagataṃ, iṭṭhamajjhatte ca upekkhāsahagatanti daṭṭhabbaṃ. Manoviññāṇadhātu viya visiṭṭhamananakiccābhāvato manomattā nissattanijjīvādiatthehi dhātu cāti manodhātu. Sā hi satipi viññāṇabhāve manoviññāṇato sambhavassa visiṭṭhamananakiccassa akaraṇato mananamattāyeva hoti. Vuttalakkhaṇaviparītato pana mano ca taṃ viññāṇañcāti manoviññāṇaṃ, tadeva yathāvuttaṭṭhena dhātūti manoviññāṇadhātu.

Viññāṇapañcakaṃ niyatārammaṇaṃ yathākkamaṃ rūpādiekekasseva ārammaṇakaraṇato. Sesattayamaniyatārammaṇaṃ pañcārammaṇikachaḷārammaṇikabhāvato.

Daṭṭhabbatāya diṭṭhaṃ, rūpāyatanaṃ. Sotabbatāya sutaṃ, saddāyatanaṃ. Munitabbatāya mutaṃ, sampattasseva gahetabbatāyāti attho, gandhādittayassetaṃ nāmaṃ. Cakkhādīhi vinā kevalaṃ manasā eva vijānitabbatāya viññātaṃ, dhammāyatanaṃ. Anāmaṭṭhakālavisesavacanattā ca nesaṃ atītānāgatāpi rūpādayo diṭṭhādisaddehi vuccanti. Teneva hi 『『daṭṭhabbatāyā』』tiādinā kālasāmaññena nesaṃ nibbacanaṃ vuttaṃ. Diṭṭhaṃ ārammaṇaṃ yassa taṃ diṭṭhārammaṇaṃ. Evaṃ sutārammaṇādīsu.

我來為您直譯這段巴利文： 2.下等異熟性即雖無增上相應由下中上善異熟性。此由來顯示下等性。由調伏相續得煩惱垢清凈由彼凈故福說語聲為彼,或如說福故福說,由彼福說。雖說"定有事"由色界轉起無遮故說"于欲界"。由"不于餘生"此由差別顯示得義。 如是且說有因異熟今為說無因說"而無因異熟心"等。何故有因業有無因異熟?說-且眼識等五由僅所緣撞擊故無貪等相應可能,如是於弱作用領受推度故如是由因生不可能故應見彼等無因性。而於舍等相應且眼識等四于悅所緣也轉由處所緣碰觸軟弱性故舍俱,而身識由彼強性故樂俱。而領受由所緣碰觸相應性粗,由經四心剎那久生故軟弱自依俱不同類及依眼等處由得眼識等無間緣,由新依故於所緣味受軟弱故於悅等所緣唯舍俱。而推度由說相反於悅所緣樂俱,于悅中舍俱應見。如意識界由無勝意作用故唯意由無我無命等義為界意界。因雖有識性由不作勝於意識生意作用故唯意性。而由說相相反意及彼識為意識,彼如說義為界為意識界。 識五定所緣由如次唯緣色等一一故。餘三不定所緣由五所緣六所緣性故。 由應見性為見,色處。由應聞性為聞,聲處。由應知性為知,由應唯會合取義,此為香等三名。由離眼等唯由意應識為識,法處。由未說時差別言故彼等過去未來也色等說見等。正由此說彼等生由"應見性"等時通。見為所緣者彼為見所緣。如是聞所緣等。

Cakkhuto pavattanti cakkhudvāratova pavattaṃ sabbavākyānaṃ avadhāraṇaphalattā. Tena manodhātuādīnaṃ cakkhuviññāṇabhāvo nivārito hoti tesaṃ dvārantaratopi pavattisambhavato. Atha vā 『『cakkhuto pavatta』』nti idaṃ sañjātippavattiṃ sandhāya vuttaṃ, na sañcaraṇappavattiṃ, tasmā yathā kuṇḍamukhato udakaṃ sañcaraṇavasena pavattati, na evaṃ pavattamidha gahitaṃ. Yathā pana candakantapāsāṇato udakaṃ sañjātivasena pavattati, evaṃ pavattameva cakkhuto pavattanti gahitaṃ. Yathā ca kiṃ? Yathā kucchito samuṭṭhitaṃ pittasemharuhirādi mukhato sandantampi 『『mukhassavo』』ti na vuccati, mukhatoyeva pana samuṭṭhahitvā tato savantaṃ kheḷaṃ 『『mukhassavo』』ti vuccati, evaṃ hadayavatthusannissayato samuṭṭhahitvā cakkhuto pavattamānaṃ cakkhuviññāṇaṃ nāma na hoti. Cakkhutoyeva pana samuṭṭhahitvā tato pavattamānaṃ cakkhuviññāṇaṃ nāmāti. Yo pana imamatthaṃ asallakkhetvā byañjanamattasseva abhinivisitvā taṃdvārappavattānaṃ sesānampi cakkhuviññāṇabhāvaṃ maññeyya, taṃ nivāretuṃ pakārantarenapi viggahaṃ dassento āha 『『cakkhumhi sannissita』』nti. Yathā cakkhuto pavattaṃ, cakkhusannissitaṃ vā viññāṇaṃ cakkhuviññāṇaṃ, evaṃ sotaviññāṇādīsupi 『『sotato pavattaṃ, sotasmiṃ sannissitaṃ vā viññāṇaṃ sotaviññāṇa』』ntiādinā yojanaṃ atidisanto āha 『『tathā sotaviññāṇādīnī』』ti.

Cakkhusannissitaṃ hutvā rūpassa vijānanalakkhaṇametassāti cakkhusannissitarūpavijānanalakkhaṇaṃ. Tattha cakkhusannissitavacanena dibbacakkhādikaṃ aññaṃ rūpārammaṇaṃ viññāṇaṃ nivatteti . Vijānana-ggahaṇena cakkhusannissite phassādidhamme nivatteti. Cakkhurūpa-ggahaṇena nissayato, ārammaṇato ca cittaṃ vibhāveti ubhayādhīnavuttikattā. Yadi hi cakkhu nāma na siyā, andhāpi rūpaṃ passeyyuṃ, na ca passanti. Yadi ca nīlādirūpaṃ nāma na siyā, desādiniyamena na bhavitabbaṃ, attheva ca niyamo. Ekantasārammaṇatā ca cittassa vuttāti ārammaṇena vinā nīlādiābhāsaṃ cittaṃ pavattatīti evaṃ pavatto vādo micchāvādoti gahetabbo. Tenāha bhagavā 『『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』』ntiādi (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni.

我來為您直譯這段巴利文： 從眼轉起即僅從眼門轉由一切句限定果故。由此遮遣意界等眼識性由彼等有從余門轉可能。或者"從眼轉起"此說關於生起轉,非行走轉,所以如從甕口水由行走力轉,非如是轉此處取。而如從月光寶石水由生起力轉,如是轉唯從眼轉起取。如何?如從腹生起膽痰血等從口流也不說"口流",而從口生起從彼流涎說"口流",如是從心所依止生起從眼轉起名非眼識。而唯從眼生起從彼轉起名眼識。而不察此義唯執文句而想彼門轉起余等也眼識性者,為遮遣彼以別相也顯示分別說"依止於眼"。如從眼轉起,或依止眼識為眼識,如是于耳識等也顯示結合"如是耳識等"。 為依止眼而爲了知色相者為依止眼了知色相。此中由依止眼言遮遣天眼等余色所緣識。由了知取遮遣依止眼觸等法。由眼色取由依止所緣而顯示心由二依轉起性。因若無名為眼,盲者也應見色,而不見。若無名為青等色,不應由處等定,而有定。及說心定有所緣性故無所緣如青等顯現心轉說應取為邪說。故世尊說"緣眼色生眼識"等。;

4.60; kathā. 465). Ettha siyā – kiṃ panetaṃ cakkhu, rūpañca viññāṇassa paccayo hontaṃ ekameva paccayo hoti, udāhu anekanti? Cakkhu tāva ekampi, rūpaṃ pana anekameva saṅgataṃ. Kiṃ kāraṇaṃ? Paccayabhāvavisesato. Cakkhu hi cakkhuviññāṇassa nissayapurejātaindriyavippayuttapaccayehi paccayo hontaṃ atthibhāveneva hoti tasmiṃ sati tassa bhāvato, asati abhāvato. Yato taṃ atthiavigatapaccayehissa paccayoti vuttaṃ, svāyaṃ paccayabhāvo na ekasmiṃ na sambhavatīti ekampi cakkhuviññāṇassa paccayo hoti. Rūpaṃ pana yadipi cakkhu viya purejātaatthiavigatapaccayehi paccayo hoti puretaraṃ uppannaṃ hutvā vijjamānakkhaṇeyeva upakārakattā, tathāpi anekameva saṅgataṃ hutvā paccayo hoti ārammaṇabhāvato. Yañhi taṃ ārammaṇaṃ tassa yathā tathā upalabbhanīyavaseneva ārammaṇapaccayabhāvo, viññāṇassa ca indriyādhīnavuttikassa ārammaṇasabhāvūpaladdhi na ekadvikalāpagatavaṇṇavasena hoti, nāpi katipayakalāpagatavaṇṇavasena, atha kho ābhogānurūpaṃ āpāthagatavaṇṇavasenāti anekameva rūpaṃ saṃhaccakāritāya viññāṇassa paccayo hotīti. Amumeva hi visesaṃ vibhāvetuṃ 『『cakkhuñca paṭicca rūpe cā』』ti (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni.

我來為您直譯這段巴利文： 4.60;此中應問-而此眼與色為識緣時是為一緣,還是多?且眼雖一,而色必多和合。何因?由緣性差別。因眼為眼識依止前生根不相應緣為緣時由有性而有由彼有故彼有,無故無。由此說彼為有不離緣彼此緣性不於一可能故雖一為眼識緣。而色雖如眼由前生有不離緣為緣由前已生而於存在剎那作助益,然而必多和合為緣由所緣性。因彼所緣由如何如何可得力唯為所緣緣性,而依根轉識所緣自性得非由一二聚色力,非由少聚色力,然而隨注意隨現前色力故必多色由和合作為識緣。因為顯示彼差別"緣眼色"。;

4.60; kathā. 465) pāḷiyaṃ vacanabhedo katoti. Evaṃ sotaviññāṇepi yathārahaṃ vattabbaṃ. Ghānaviññāṇādīnaṃ pana sampattaggāhatāya attano nissayena saha allīnasseva gahaṇato ekakalāpagatampi gandhādikaṃ tesaṃ uppattiyā paccayo hoti.

Rūpamattārammaṇarasanti rūpāyatanamattasseva ārammaṇakaraṇarasaṃ. Matta-saddena yathā ārammaṇantaraṃ nivatteti, evaṃ rūpāyatanepi labbhamāne ekacce visese nivatteti. Na hi cakkhuviññāṇaṃ vaṇṇamattato aññaṃ kiñci nīlādivisesaṃ tattha gahetuṃ sakkoti. Tenāha bhagavā – 『『pañcahi viññāṇehi na kiñci dhammaṃ paṭivijānāti aññatra abhinipātamattā』』ti. Cakkhuviññāṇaṃ uppajjamānaṃ rūpārammaṇe eva uppajjanato tadabhimukhabhāvena gaṇhātīti vuttaṃ 『『rūpābhimukhabhāvapaccupaṭṭhāna』』nti. Attano anantaraṃ uppajjamānānaṃ arūpadhammānaṃ samanantaravigatā arūpadhammā pavattiokāsadānena anantarasamanantaranatthivigatapaccayehi upakārakā, nissayārammaṇā dhammā viya āsannakāraṇāti dassento āha 『『rūpārammaṇāya kiriyāmanodhātuyā apagamapadaṭṭhāna』』nti. Sotaviññāṇādīsupi vuttanayeneva attho veditabbo. Kiriyāmanodhātuyā ārammaṇabhedato bhinnasabhāvattā āha 『『kiriyāmanodhātūna』』nti. Cakkhuviññāṇādīhi gahitaṃ rūpādiārammaṇaṃ tadanantarameva aparipatantaṃ katvā sampaṭicchantaṃ gaṇhantaṃ viya hotīti vuttaṃ 『『rūpādisampaṭicchanarasa』』nti. Tathābhāvena sampaṭicchanabhāvena paccupaṭṭhātīti tathābhāvapaccupaṭṭhānaṃ.

Chasu ārammaṇesu kadāci pañcannaṃ jaccandhādivasena tatopi ūnānaṃ, brahmaloke ca dvinnameva vijānanasabhāvāpi chaḷārammaṇavijānanalakkhaṇā vuttā taṃsabhāvānativattanato, chasveva vā itaresaṃ ārammaṇānaṃ antogadhattā. Santīraṇādirasāti yathāsambhavaṃ santīraṇatadārammaṇādikiccā, santīraṇatadārammaṇapaṭisandhibhavaṅgacutikiccāti adhippāyo. 『『Hadayavatthupadaṭṭhānā』』ti idaṃ imāsaṃ dvinnaṃ manoviññāṇadhātūnaṃ anibaddhaṭṭhānatāya nibaddhakāraṇaṃ dassetuṃ vuttaṃ. Vuttanayena pana 『『taṃtaṃanantarātītaviññāṇāpagamapadaṭṭhāna』』ntipi vattuṃ vaṭṭatiyeva. Ahetukacittānaṃ visuṃ visuṃ lakkhaṇādikassa dassitattā parisesato sahetukacittānaṃ ekasadisameva lakkhaṇādikanti viññāyati. Taṃ pana heṭṭhā vibhāvitameva.

我來為您直譯這段巴利文： 4.60;經中作語詞差別。如是于耳識也應隨應說。而鼻識等由得會合取由與自依止俱粘著取故唯一聚香等為彼等生緣。 唯色所緣味即唯色處所緣作味。由唯言如遮遣余所緣,如是於色處也得遮遣一些差別。因眼識不能取色外其他任何青等差別。故世尊說-"五識不了知任何法除僅撞擊"。眼識生時唯於色所緣生由向彼取故說"色向性現前"。為自無間生無色法等無間離去無色法由與轉起處故由等無間等無間無離去緣助益,如依止所緣法由近因故顯示說"色所緣作意界去為足處"。于耳識等也應如說理知。由作意界所緣別異自性故說"諸作意界"。眼識等所取色等所緣令彼無間不墮取領受似取故說"色等領受味"。由如是性領受性現前故如是性現前。 於六所緣有時五由生盲等力少於彼,于梵界唯二了知性也說六所緣了知相由不超彼性,或於六餘所緣攝入故。推度等味即隨相應推度轉向等作用,推度轉向結生有分死作用意趣。說"心所依足處"此為顯示此二意識界不繫處系因說。而如說理說"彼彼無間過去識去為足處"也可。由已顯示無因心各各相等由余有因心同相等可知。而彼已於下顯示。

Idāni imāsaṃ ārammaṇādito bhedaṃ dassetuṃ 『『tattha paṭhamā』』tiādi vuttaṃ. Ekantamiṭṭhārammaṇeti ekanteneva iṭṭhārammaṇe, atiiṭṭhārammaṇeti attho. Pañcasu ṭhānesūti sahetukavipākānaṃ vuttesu catūsu, sampaṭicchanavoṭṭhabbanānaṃ antarāḷasaṅkhātasantīraṇaṭṭhāne cāti pañcasu ṭhānesu, pañcasu kiccesūti vā attho. Kiñcāpi somanassapaṭisandhikassa domanassajavanāvasāne tadārammaṇasambhave asati yaṃ kiñci paricitapubbaṃ parittārammaṇamārabbha upekkhāsahagatasantīraṇamuppajjatīti icchitaṃ, tathā pana uppajjamānassa kadāciyeva sambhavato yebhuyyappavattiṃ gahetvā cha ṭhānāni avatvā pañceva vuttāni. Atha vā taṃ uppajjamānaṃ tadārammaṇaṭṭhāneyeva nibbattatīti taṃvaseneva tassāpi ṭhānaṃ gahitanti daṭṭhabbaṃ. Acakkhusaṃvattanikakammanibbattatāya jātiyā andho jaccandho. Kiñcāpi hi jātikkhaṇe aṇḍajajalābujānaṃ sabbesampi cakkhu natthi, yassa bhāvābhāvato andhānandhavicāraṇā bhaveyya, tathāpi cakkhussa uppajjamānārahakālepi cakkhuvipattivibandhakena kammunā paṭihatasāmatthiyena paṭisandhidāyakena itarenāpi vā kammena tassa anupādiyamānattā satto 『『jaccandho』』ti vuccati. Atha vā jaccandhoti pasūtiyaṃyeva andho, mātukucchiyaṃyeva andho hutvā nikkhantoti attho. Tena duhetukatihetukānaṃ mātukucchigatakālepi cakkhussa avipajjanaṃ siddhaṃ hoti, evaṃ jātibadhirādīsupi yathārahaṃ vattabbaṃ. Jaccajaḷoti jātiyā aññāṇako . Kiñcāpi duhetukapaṭisandhikopi jātiyaṃ aññāṇako, tassa pana pavattiyaṃ paññā sambhavatīti vuttanayena yebhuyyato pavattiyampi paññāyāsambhavato jaccajaḷo veditabbo. Jaccummattako surāmerayapānādiummattakabhāvasaṃvattanikakammaparibhāvitena kammena gahitapaṭisandhiko. Paṇḍakoti paradāragamanādikammaparibhāvitena kammunā gahitapaṭisandhiko. So pañcavidho āsittapaṇḍako usūyapaṇḍako pakkhapaṇḍako opakkamikapaṇḍako napuṃsakapaṇḍakoti. Idha pana opakkamikapaṇḍakassa sahetukassāpi bhāvato, napuṃsakassa ca visuṃ gahaṇato tayo paṇḍakā adhippetā. Ādi-saddena jātimūgajātipaṅgulamammanādīnaṃ saṅgaho. Keci pana 『『ekacce ahetukapaṭisandhikā avikalindriyā hutvā thokaṃ vicāraṇapakatikāpi honti, tasmā tādisānampi idha ādi-saddena saṅgaho』』ti vadanti. Ettha ca jaccandhādīnameva ayaṃ paṭisandhīti na gahetabbā. Jaccandhādayo pana iminā paṭisandhiṃ gaṇhantīti gahetabbaṃ.

43.Tihetukapuññassāti tihetukassapi ukkaṭṭhapuññassa. Duhetukammassa pana sabbathāpi soḷasannaṃ vipākānaṃ asambhavato tappaṭikkhepaparattā cetanāya 『『tihetukapuññassā』』ti avisesato vuttaṃ.

Kāmāvacaravipākavaṇṇanā niṭṭhitā.

Rūpāvacarārūpāvacaravipākavaṇṇanā

Mahaggatavipākānaṃ taṃtaṃkusalāgamanavaseneva jhānaṅgahāni, na pana bhāvanāvisesenāti tesaṃ pahānaṅgāni anuddhaṭāni. Upapattiyanti upapattibhave.

Arūpāvacaravipākacittāni vuccantīti sambandho.

我來為您直譯這段巴利文： 今為顯示此等所緣等差別說"此中初"等。唯定悅所緣即必定悅所緣,極悅所緣義。於五處即有因異熟說四,領受確定間推度處為五處,或五作用義。雖喜結生者于憂速行末若有轉向時由任何熟習前小所緣生舍俱推度所欲,然而如是生有時有故取多分轉不說六處而說五。或者彼生唯生於轉向處故應見由彼取彼處。由生不眼業生為生盲。雖生剎那卵生胎生一切也無眼,由有無彼應觀察盲非盲,然而於眼應生時也由眼壞障業擊壞力由結生作或餘業不取故有情說"生盲"。或者生盲即于生即盲,于母胎即盲而出義。由此成就二因三因於母胎時眼不壞,如是于生聾等也應隨應說。生癡即生無智。雖二因結生者于生無智,而彼于轉起有慧可能故如說理由多於轉起也無慧應知生癡。生狂由飲醉酒等成狂業熏習業取結生。黃門由邪淫等業熏習業取結生。彼五種澆黃門嫉黃門半黃門作黃門中性黃門。此中由作黃門也有因性,中性別取故意趣三黃門。等字攝生啞生跛結巴等。有說"一些無因結生者成不壞根少思擇性,所以如是者此中由等字攝"。此中不應取此唯生盲等結生。而應取生盲等取此結生。 43.三因福即三因也上福。而二因業由一切十六異熟不可能由遮遣彼故思無別說"三因福"。 欲界異熟釋畢。 色界無色界異熟釋 廣大異熟由彼彼善來力禪支,非由修差別故不取彼等舍支。于生即于生有。 說無色界異熟心為結合。

44.Kusalānugataṃ katvāti kusalānurūpaṃ kusalasadisaṃ katvā. Yathā kāmāvacaravipākaṃ kusalato visadisampi katvā vibhattaṃ, evamakatvā kusalasadisameva katvāti atthaṃ vadanti. Aṭṭhakathāyaṃ pana kusalānantaraṃ katvā mahaggatavipākānaṃ bhājitapāḷiṃ sandhāya 『『kusalānugataṃ katvā bhājita』』nti vuttaṃ. Pāḷiyañhi –

『『Katame dhammā abyākatā? Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī』』tiādinā (dha. sa. 431) –

Kāmāvacaravipākaṃ vibhajitvā mahaggatavipākaṃ vibhajantena –

『『Katame dhammā abyākatā? Yasmiṃ samaye rūpapattiyā maggaṃ bhāveti, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti, ime dhammā kusalā, tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ…pe… ime dhammā abyākatā』』ti (dha. sa. 498).

Evaṃ kusalaṃ uddisitvā tadanantaraṃ katvā mahaggataṃ vipākaṃ vibhattaṃ, tasmā yathā kāmāvacaravipākaṃ, evaṃ avibhajitvā idaṃ kusalānantaraṃ katvā vibhattanti imamatthaṃ jotetuṃ aṭṭhakathāyaṃ 『『kusalānugataṃ katvā』』ti vuttaṃ. Imināpi ca ācariyena parihāramukhena vakkhamānaatthavisesavacanicchāya tattha vuttanayeneva codanā katā. Evañhi sati kusalānantaraṃyeva phalaṃ uppajjatīti ñāpanaṃ suṭṭhūpapannaṃ hotīti ayamettha amhākaṃ ācariyassa maggo.

Mahaggatanti mahaggatavipākaṃ. Tañhi idha adhigataṃ. Kāmā…pe… yatoti yasmā kāmāvacarakusalaṃ asamānaphalaṃ hoti tihetukassa duhetukāhetukavipākānaṃ, duhetukassa ca ahetukavipākānampi jananato, na evamidaṃ, idaṃ pana ekanteneva sadisavipākajananato samānaphalameva, tasmāti attho. Ettha ca 『『kusala』』nti avuttepi kāmāvacarapuññaṃvāti upamitattā upameyyassapi kusalabhāvo viññāyati. Kasmā panetaṃ sadisavipākaṃ, na kāmāvacaraṃ viya visadisavipākampīti? Vuccate – kāmāvacarapuññañhi ācinanto rūpataṇhādinānāvatthukakāmataṇhūpanissayato ācinati, tasmā tadūpanissayakusalaṃ tadanurūpato nānāvatthukaṃ vipākaṃ janeti. Mahaggataṃ pana ācinanto ekavatthukāyeva bhavataṇhāya vasena ācinatīti tadanurūpato taṃ nānāvatthuṃ ajanetvā ekavatthumeva janetīti.

45-6.Sabbathāti dhammato ārammaṇato paṭipadādito ca. Tathā hi ye phassādayo kusale ca labbhanti, te vipākepi labbhanti, yasmiñca ārammaṇe kusalaṃ pavattati, tattheva idaṃ vipākampi. Yāva paṭipadādayo kusalassa labbhanti, tāva imassa vipākassapīti. Kāmaṃ yassa kassaci chāyā taṃtaṃvatthusadisāva, mahantassa pana kusalavipākassa mahantāhiyeva upamāhi bhavitabbanti 『『gajādīna』』ntiādi vuttaṃ. Apare apare attabhāve bhavaṃ vedanamassāti aparāpariyavedanaṃ. Yadi aparāpariyavedanaṃ na hoti, kathañcarahi imassa phaluppattīti āha 『『jhānā aparihīnassā』』tiādi.

我來為您直譯這段巴利文： 44.作隨善即作隨順善相似善。如欲界異熟雖與善不同也作分別,不如是作而作唯似善義說。而註釋中由善無間作廣大異熟分別經關聯說"作隨善分別"。因經中- "何法無記?何時由作積集欲界善業異熟眼識生"等- 分別欲界異熟分別廣大異熟者- "何法無記?何時為色生修道,離欲...初禪圓滿住地遍,彼時有觸...無散,此法善,彼色界善業由作積集異熟離欲...初禪圓滿住地遍...此法無記"。 如是舉善作彼無間分別廣大異熟,所以如欲界異熟不如是分別此作善無間分別為顯此義註釋中說"作隨善"。由此也阿阇梨由救護門由將說義差別欲說如彼說理作詰問。因如是由善無間果生顯示善成就此中此為我等阿阇梨道。 廣大即廣大異熟。因彼此得。欲...故由欲界善不同果由三因生二因無因異熟,由二因也生無因異熟,非如是此,而此必定由生同異熟故唯同果,所以義。此中雖不說"善"由譬喻欲界福能知所譬也善性。何故此同異熟,非如欲界也異異熟?說-因集欲界福由依色愛等種種事欲愛故集,所以依彼善由隨彼生種種事異熟。而集廣大由一事有愛力集故由隨彼不生種種事唯生一事。 45-6.一切由法所緣行道等。如是因觸等於善得,于異熟也得,於何所緣善轉,此異熟也唯此。乃至善得行道等,乃至此異熟也。雖任何影唯似彼彼事,而大善異熟應有大譬喻故說"象等"等。於後后自體有受為後後受。若無後后受,如何此果生故說"未失禪"等。

47.Kusalānantaranti kusalabhavānantaraṃ. Yasmiñhi bhave taṃ kusalaṃ kataṃ, so idha kusala-saddena upacārato gahito kammānantaraṃyeva phalassa asambhavato. Na hi taṃ lokuttarakusalaṃ viya anantaraphalanipphādakaṃ, atha kho ekaccakāmāvacarakusalaṃ viya aparāpariyavedanaṃ ahutvā satipi anekeyeva kāmāvacarakamme mahogho viya parittaṃ udakaṃ tamajjhottharitvā attanoyeva vipākadānena ekantena anantarabhaveyeva phalaṃ nibbatteti. Nanu ca aparihīnajjhānasseva kassaci nikantivasena kāmabhave paṭisandhi hoti. Tathā hi tissamahābrahmā uparibrahmalokūpapattiyā bhāvitamaggo bhikkhūhi yācito tato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesīti vuttanti taṃ kathanti? Nikantibaleneva jhānaṃ parihāyatīti tato parihīnajjhāno nibbattatīti vadanti. Apare pana ācariyā 『『anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā』』ti vatvā 『『satipi mahaggatakammuno vipākaṃ paṭibāhanasamatthasseva parittakammassa abhāve 『ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā』ti (a. ni. 8.35) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākassa okāsaṃ karotī』』ti vadanti, taṃ yuttaṃ. Etassāti imassatthassa ñāpanatthanti sambandho.

48-9. Evaṃ avisesena kusalasadisataṃ atidisitvā idāni visesaṃ dassetuṃ 『『paṭipadākkamocevā』』tiādi vuttaṃ. Yathā hi dukkhapaṭipadaṃ dandhābhiññaṃ jhānaṃ uppādetvā punappunaṃ samāpajjantassa taṃ jhānaṃ taṃpaṭipadameva hoti, evaṃ tasmiṃ tasmiṃ aparihīne tassa tassa vipāko nibbattamāno taṃtaṃpaṭipadova bhavituṃ arahati. Chandādhipateyyādibhāvo pana tasmiṃ khaṇe vijjamānānaṃ chandādīnaṃ adhipatipaccayabhāvena hoti, na āgamanavasena. Tathā hi ekameva jhānaṃ nānakkhaṇesu nānādhipateyyaṃ hoti, tasmā vipākassa āgamanavasena chandādhipateyyāditā na gahitā. Tenāha 『『abhāvodhipatīna』』nti. Tadabhāvatova sarasato tassa hīnāditā na sambhavatīti sāpi jhānāgamanatova vuttā.

Rūpāvacarārūpāvacaravipākavaṇṇanā niṭṭhitā.

Lokuttaravipākavaṇṇanā

Maggacittassa viya phalacittassa maggayogato bhedābhāvena 『『catumaggayogato』』ti avatvā 『『catumaggasampayuttacittaphalattā』』ti vuttaṃ, catūhi ariyamaggehi sampayuttakusalacittassa phalattā catubbidhasāmaññaphalasampayuttacittabhāvatoti attho. Sotāpattimaggassa phalaṃ cittaṃ sotāpattimaggaphalacittaṃ. Evaṃ sesesu. Maggavīthiyaṃ dvikkhattuṃ, tikkhattuṃ vā phalasamāpattiyā aparicchinnaparimāṇaṃ pavattamānampi dvīsveva ṭhānesu pavattiyā duvidhameva hotīti āha 『『maggavīthiphalasamāpattivasena pavattito duvidha』』nti.

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我來為您直譯這段巴利文： 47.善無間即善有無間。因於何有作彼善,彼此由善字假說取由業無間果不可能。因彼非如出世善為無間果生,然而如一些欲界善不為後後受由雖有多欲界業如大流微水覆彼由自異熟與必定於無間有生果。然而未失禪者由某貪力于欲有結生。如是帝須大梵為上梵世生修道被比丘請從彼死於目犍連婆羅門家取結生說如何?由貪力即失禪故由失禪生說。而余阿阇梨說"由無蓋位貪失禪應觀察取"說"雖有廣大業由能遮異熟微業無'成就諸比丘具戒心願由清凈'說故於欲有心願遮廣大業異熟為微業異熟作處"說,彼適。此即為顯此義為結合。 48-9.如是無別顯示似善今為顯示差別說"行道次第"等。因如生苦行鈍智禪再再入定彼禪為彼行,如是于彼彼未失彼彼異熟生應為彼彼行。而欲增上等性由彼剎那有欲等增上緣性,非由來。如是一禪于異剎那異增上,所以異熟由來欲增上等性不取。故說"無增上"。由無彼由自性彼下等性不可能故彼也由禪來說。 色界無色界異熟釋畢。 出世間異熟釋 由如道心果心由道合無差別不說"由四道合"而說"由四道相應心果性",由四聖道相應善心果性為四種沙門果相應心性義。預流道果心為預流道果心。如是余。于道路二次或三次由果定無限量轉也由二處轉唯二故說"由道路果定轉力二種"。 50-

1.Maggassānantare phale labbhanti maggāgamanatoti adhippāyo. Maggo hi āgamanato 『『suññato』』ti laddhanāmo saguṇālambaṇavasena animittaappaṇihitanāmampi labhatīti phalassa nāmattayampi deti, tathā āgamanato appaṇihito maggo saguṇārammaṇavasena animittasuññataappaṇihitanāmakoti phalassa nāmattayampi deti. Evañca katvā abhidhamme ekekassa phalassa tīṇi tīṇi nāmāni vuttāni. Nanu ca abhidhamme 『『saguṇārammaṇato nāmaṃ anadhippeta』』nti vuttaṃ? Saccaṃ vuttaṃ, taṃ pana nāmalābhaṃ sandhāya, na nāmadānaṃ. Tattha hi vavatthānakarattābhāvato tathā anadhippetaṃ, na alabbhanato. Idha pana ekekassa phalaṃ nāmattayampi labhatīti vavatthānappayojanābhāvato saguṇārammaṇehi laddhanāmadānassa adhippetattā tividhampi nāmaṃ deti. Ekantena cetaṃ evaṃ sampaṭicchitabbaṃ, itarathā vipassanāpi vipassato laddhanāmamaggassa taṃ na dadeyyāti. Parabhāgasminti aparabhāge. Vaḷañjanaphalesūti samāpajjanavasena anubhavitabbaphalesu. 『『Vaḷañjanaphalesu nā』』ti maggāgamanaṃ sandhāya paṭikkhittanti āha 『『vipassanāvasenevā』』tiādi. Vaḷañjanaphalañhi visuṃ vipassanāvaseneva nibbattatīti tassa taṃvasena nāmalābho. Yadi evaṃ maggassa viya animittanāmalābho na siyā? Taṃ na, yathā maggānantarassa phalassa viya vaḷañjanakaphalasamāpattiyāpi maggāgamanato ca jhānapaṭipadābhedo hoti, evaṃ animittanāmampi labbhatīti.

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我來為您直譯這段巴利文： 1.于道無間果得由道來意趣。因道由來得名"空"由自德所緣力也得無相無愿名故與果三名,如是由來無愿道由自德所緣力名無相空無愿故與果三名。如是作于阿毗達摩說一一果三三名。然而阿毗達摩說"由自德所緣名不意趣"?實說,而彼關聯得名,非與名。此中由無決定作者故如是不意趣,非由不得。而此一一果得三名故由無決定作用由自德所緣得名與意趣故與三名。必定此如是應受,否則觀也由觀得名道不與彼。於後分即後分。于受用果即由入定力應受用果。"于受用果否"由道來關聯遮故說"由觀力"等。因受用果唯由觀力生故彼由彼力得名。若如是如道無相名不得?彼否,如道無間果如是受用果定也由道來及禪行差別如是得無相名。 52-

3.Honti sādhipatīnevāti ettha kāraṇaṃ vuttameva. Maggabhāvenāti soḷasahi ākārehi catusaccapaṭivedhakamaggabhāvena, kilesamāraṇavasena gamanasaṅkhātena, nibbānatthikehi maggitabbabhāvasaṅkhātena vā maggabhāvena. Phalaṃ…pe… vuccatīti sayaṃ phalabhāvampi maggassa phalattā, taṃsadisatāya vā tamupādāya maggoti vuccati 『『maggaṅgaṃ maggapariyāpanna』』ntiādīsūti adhippāyo.

Lokuttaravipākavaṇṇanā niṭṭhitā.

Akusalavipākavaṇṇanā

Yathā atiiṭṭhe iṭṭhamajjhatte ca ārammaṇe vedanābhedasambhavato kusalavipākamanoviññāṇadhātu duvidhā hoti somanassasahagatā, upekkhāsahagatāti, evaṃ atianiṭṭhe aniṭṭhamajjhatte ca ārammaṇe vedanābhedo natthīti akusalavipākamanoviññāṇadhātu ekavidhāvāti 『『sattākusalavipākānī』』ti vuttaṃ. Sati hi tattha vedanābhede atianiṭṭhe domanassena bhavitabbaṃ, na ca paṭighena vinā domanassaṃ uppajjatīti. Kāyaviññāṇassa dukkhasahagatā kusalavipāke vuttavipariyāyena veditabbā. Ettha ca akusalavipākesu labbhamānadukkhaṃ viya nātikaṭukāpi upekkhā ekantanihīnassa akusalassa vipākabhāvato dukkhasabhāvattā hīnā eva. Na hi akusalassa vipāko adukkho hoti, upekkhābhāvo panassa balavatā bādhiyamānassa paṭipaharituṃ asakkontassa dubbalapurisassa tena kariyamānabādhassa upekkhanā viyāti daṭṭhabbaṃ. Imāni…pe… cittānīti imāni satta ekekassa akusalassa vipākacittāni, na pana kusalavipāke viya tihetukādipuññavisesena. Uddhaccasahagatassapi hi pavattiyaṃ satteva vipākā labbhanti. Kasmā panettha yathā kusalavipākaṃ sahetukampi uddhaṭaṃ, na evaṃ akusalavipākanti? Hetūnaṃ asambhavato. Lobhādīnañhi ekantasāvajjatāya ayonisomanasikārahetukānaṃ natthi vipākabhāvo, alobhādīnampi ekantamanavajjasabhāvānaṃ vā kāraṇassa tabbidūratāya nattheva akusalavipākabhāvo. Na hi alobhādīnaṃ paṭipakkhalobhādayo te abhinipphādenti, tasmā idaṃ sabbathā sahetuppavattiyā asambhavato ahetukamevāti.

Kammakammanimittagatinimittesūti ettha atītabhave āyūhitaṃ aparāpariyavedanīyaṃ, upapajjavedanīyaṃ vā kammaṃ kammaṃ nāma . Kammakaraṇakāle cetanāya gahitamārammaṇaṃ kammanimittaṃ nāma. Upapajjitabbabhavapariyāpanno narakādīsu aggijālādivaṇṇo gatinimittaṃ nāma.

54.Imeti akusalavipākā. Tesaṃ aniṭṭhāniṭṭhamajjhattavisayesu pavattivacanena tabbipariyāyena kusalavipākānaṃ iṭṭhaiṭṭhamajjhattavisayesu pavatti atthato āpannāti sā visuṃ na vuttā. Sukhādittayayuttāti sukhasomanassupekkhāyuttā.

『『Eva』』ntiādi yathāvuttavipākānaṃ nigamanaṃ.

Akusalavipākavaṇṇanā niṭṭhitā.

Vipākacittavaṇṇanā

我來為您直譯這段巴利文： 3.唯有增上即此因已說。由道性即由十六行相四諦通達道性,由斷煩惱死力名行,或由涅槃求者應求性名道性。果...說即自果性也由道果性,或由彼相似緣彼說道如"道支道所攝"等意趣。 出世間異熟釋畢。 不善異熟釋 如於極悅悅中所緣由受差別可能故善異熟意識界二種為喜俱舍俱,如是于極不悅不悅中所緣無受差別故不善異熟意識界唯一種故說"七不善異熟"。因若此有受差別于極不悅應以憂,而無嗔不生憂故。身識苦俱應知由善異熟說相反。此中於不善異熟得苦如不太苦舍由唯下不善異熟性故苦性唯下。因不善異熟不為不苦,而彼舍性如被強力逼不能反擊弱人由彼作逼舍應見。此...心即此七一一不善異熟心,非如善異熟由三因等福差別。因掉舉俱也于轉起得七異熟。何故此中如善異熟也有因舉,不如是不善異熟?由因不可能。因貪等由唯有過由非如理作意因性無異熟性,無貪等唯無過性或由因遠離故無不善異熟性。因非無貪等對治貪等生彼,所以此由一切有因轉起不可能故唯無因。 業業相趣相即此過去生積集後後受,生受名業。作業時思取所緣名業相。應生有所攝地獄等火聚等色名趣相。 54.此即不善異熟。由說彼等於不悅不悅中所緣轉由相反理善異熟于悅悅中所緣轉得義故彼別不說。具樂等三即具樂喜舍。 "如是"等為如說異熟結。 不善異熟釋畢。 異熟心釋

1. Pākassa asurakaññānaṃ gabbhaparipākassa sāsanato vināsanato, pākasaṅkhātassa vā asurassa vināsanato pākasāsano vuccati sakko devarājā, tena pūjito pākasāsanapūjito. Pākaṃ vā paripakkaṃ sāsanametesūti pākasāsanā, khīṇāsavā, tehi pūjitoti pākasāsanapūjito.

Vipākacittavaṇṇanā niṭṭhitā.

Dānādivasenāti pavattākāramattato dānādivasena, na pana puññakiriyavatthuvasena khīṇāsavasantānagatassa puññakiriyabhāvābhāvatoti vuttovāyamattho.

Āvajjatīti āvajjanaṃ, ābhuñjati oṇojeti pariṇāmeti vāretīti vā attho. Tañhi āpāthagataṃ ārammaṇaṃ paṭhamamābhuñjati, cakkhuviññāṇādīni vīthicittāni āpāthagatārammaṇābhimukhaṃ oṇojeti, cittasantānaṃ vā purimākārato aññathā pariṇāmeti, anuppabandhato pavattanakaṃ bhavaṅgacittasantānaṃ parato pavattituṃ adatvā āpāthagataṃ vā ārammaṇaṃ aññattha gantuṃ adatvā vāreti. Hasitaṃ uppajjati, uppādīyati vā etenāti hasituppādaṃ, tadeva cittanti hasituppādacittaṃ. Voṭṭhapetīti voṭṭhabbanaṃ. Kasmā panettha āvajjanavoṭṭhabbanāni upekkhāsahagatāni, hasituppādañca somanassasahagatanti? Vuccate – āvajjanaṃ tāva apubbārammaṇe sakideva ca pavattamānasantativicchedavasena pavattanato, dubbalabhavaṅgapaccayaṃ vā sabbathā visayarasamanubhavituṃ na sakkotīti iṭṭhādīsu sabbattha upekkhāyuttameva hoti. Voṭṭhabbanañca vuttavipariyāyena vedanābhedārahampi samānaṃ vipākappabandhaṃ vicchinditvā visadisacittappabandhassa nibbattanato santatipariṇāmaneyeva kiccantare byāvaṭattā vipākaṃ viya ārammaṇarasassāde asamatthamevāti sabbattha upekkhāsahagatameva. Hasituppādaṃ pana vuttaviparītato parihīnavipallāsānaṃ khīṇāsavānaṃ santāne iṭṭhārammaṇeyeva uppajjanato sabbathā somanassasahagatamevāti.

Lakkhaṇādito panetāsu purimaṃ cakkhuviññāṇādīnaṃ purecaraṃ rūpādivijānanalakkhaṇaṃ, āvajjanarasaṃ , tathābhāvapaccupaṭṭhānaṃ, bhavaṅgavicchedapadaṭṭhānaṃ. Dutiyaṃ chaḷārammaṇavijānanalakkhaṇaṃ, arahataṃ anoḷārikesu vatthūsu hasituppādarasaṃ, tathābhāvapaccupaṭṭhānaṃ, ekantato hadayavatthupadaṭṭhānaṃ. Tatiyampi chaḷārammaṇavijānanalakkhaṇaṃ, pañcadvāramanodvāresu voṭṭhabbanāvajjanarasaṃ, tathābhāvapaccupaṭṭhānaṃ, ahetukavipākamanoviññāṇadhātubhavaṅgānaṃ aññatarāpagamapadaṭṭhānanti.

我來為您直譯這段巴利文： 55.由燒教即由燒阿修羅女胎成熟教由毀滅,或由毀滅名燒阿修羅故說帝釋天王,由彼供養為燒教供養。或燒即成熟教於彼等為燒教,漏盡者,由彼等供養為燒教供養。 異熟心釋畢。 由施等即由轉起行相唯由施等,非由福業事由漏盡者相續無福業性故說此義。 轉即轉向,享受引導變化止息義。因彼初享受所緣境,眼識等路心引導向所緣境,或變化心相續由前行相為異,由不斷轉有分心相續不與後轉或不與所緣境往他處止息。笑生,或由此生為笑生,彼即心為笑生心。確定為確定。何故此中轉向確定舍俱,笑生喜俱?說-轉向由於新所緣唯一次及由斷相續轉,或由弱有分緣一切不能受用境味故於悅等一切唯舍俱。而確定雖可受差別由相反說由斷異熟相續生異心相續故由相續變化唯他作用務如異熟于所緣味受用不能故一切唯舍俱。而笑生由相反由離顛倒漏盡者相續唯于悅所緣生故一切唯喜俱。 由相等此等前為眼識等前行色等了知相,轉向味,如是性現前,有分斷足處。第二六所緣了知相,阿羅漢于不粗事笑生味,如是性現前,必定心所依足處。第三也六所緣了知相,五門意門確定轉向味,如是性現前,無因異熟意識界有分一去為足處。

Bhavaṅgaṃ āvaṭṭayamānāti bhavaṅgasantānaṃ āvaṭṭayantī viya. Sādhāraṇāti sekkhāsekkhaputhujjanānaṃ sādhāraṇā. Asādhāraṇāti asekkhānaṃyeva āveṇikā. Tenāha 『『khīṇāsavassā』』ti. Chasu dvāresu…pe…ārammaṇesūti cakkhādīsu chasu dvāresu, padhānasāruppaṭṭhānādigatesu chasu rūpādiārammaṇesu. Padhānasāruppañhi ṭhānaṃ disvā diṭṭhadhammasukhavihāratthāya 『『sāruppamidaṃ ṭhānaṃ mayā laddha』』nti tusantassa cakkhudvāre rūpārammaṇe, bhaṇḍabhājanaṭṭhāne mahāsaddaṃ sutvā 『『evarūpā loluppataṇhā me pahīnā』』ti tusantassa sotadvāre saddārammaṇe, gandhehi vā pupphehi vā cetiyapūjanakāle 『『evarūpena vata sugandhena bhagavantaṃ pūjemī』』ti tusantassa ghānadvāre gandhārammaṇe, rasasampannaṃ piṇḍapātaṃ sabrahmacārīhi saha bhājetvā paribhuñjanakāle 『『sāraṇīyadhammo vata me pūrito』』ti tusantassa jivhādvāre rasārammaṇe, ābhisamācārikavattapūraṇakāle 『『kāyena vattapaṭivattaṃ pūremī』』ti tusantassa kāyadvāre phoṭṭhabbārammaṇeti evaṃ pañcadvāresu pañcārammaṇesu pavattati.

Manodvāre pana yathāvuttesveva pañcasu paccuppannārammaṇesu ghaṭikārasuttādīsu (ma. ni. 2.282 ādayo) viya bhagavato pubbenivāsañāṇena pariññāte atītārammaṇe, 『『aṭṭhissaro nāma paccekabuddho bhavissatī』』ti (dha. pa. aṭṭha.

我來為您直譯這段巴利文： 轉向有分即如轉向有分相續。共即有學無學凡夫共。不共即唯無學特有。故說"漏盡者"。於六門...所緣即于眼等六門,于勝適處等得六色等所緣。因見勝適處為現法樂住"此適處由我得"喜于眼門色所緣,聞分物處大聲"如是貪染由我斷"喜于耳門聲所緣,或於香或花塔供養時"以如是妙香供養世尊"喜于鼻門香所緣,與同梵行者分食具味缽食時"和合法由我滿"喜于舌門味所緣,滿細行義務時"由身滿義務"喜于身門觸所緣如是於五門五所緣轉。 而於意門如說五現在所緣如瓶師經等由世尊宿住智遍知過去所緣,"名阿達伊沙羅辟支佛將有"

1.16 devadattavatthu) āgataṭṭhānādīsu viya anāgataṃsañāṇena paricchinne anāgatārammaṇe cāti evaṃ chasvevārammaṇesu hasitaṃ uppādetīti veditabbaṃ. Nanu ca atītaṃsādīsu appaṭihatādīsu appaṭihatañāṇaṃ vatvā 『『imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatta』』nti vacanato vicāraṇapaññārahitāya etāya kathaṃ bhagavato uppatti yujjeyyāti? Hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsaanāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyeva, evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷivirodho. Evañca katvā aṭṭhakathāyaṃ 『『tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī』』ti vuttaṃ. Avassañcetaṃ evaṃ icchitabbaṃ, itarathā aññassāpi viññattisamuṭṭhāpakassa ahetukacittassa bhagavato uppatti na yujjeyya. Na hi viññattisamuṭṭhāpakassa taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vibandhatīti. Evañca katvā pañcadvāre iminā cittena somanassuppādanamattaṃ daṭṭhabbaṃ, na hāsuppādanaṃ pañcadvārikacittānaṃ aviññattijanakattā. Manodvāre pana hāsuppādanaṃ. Teneva hi aṭṭhakathāyaṃ pañcadvāre 『『somanassito hotī』』ti (dha. sa. aṭṭha. 568) ettakameva vuttaṃ, manodvāre ca 『『hāsayamāna』』nti. Idha pana 『『hasituppādakiccā』』ti avisesavacanaṃ pañcadvāre somanassakaraṇavasena pavattassapi manodvāre hāsajananassa paccayabhāvaṃ sandhāya vuttanti veditabbaṃ. Hasituppādakiccāti hasitasseva uppādanakiccā. Teneva hi taṃ 『『hasituppāda』』nti vuccati, na pana aññesaṃ hasituppādacittānaṃ abhāvato. Tathā hi vakkhati 『『kusalato catūhī』』tiādi.

Cha asādhāraṇañāṇānīti āsayānusayañāṇaṃ, indriyaparopariyañāṇaṃ, yamakapāṭihāriyañāṇaṃ, mahākaruṇāsamāpattiñāṇaṃ, sabbaññutaññāṇaṃ, anāvaraṇañāṇanti imāni cha paccekabuddhādīhi asādhāraṇāni ñāṇāni. Nanu ca sabbaññutaññāṇameva anāvaraṇañāṇaṃ, itarathā sabbaññutānāvaraṇañāṇānaṃ asabbaññutasāvaraṇañāṇatā ca āpajjeyya, tathā hi yadi sabbaññutaññāṇato aññamanāvaraṇañāṇaṃ siyā, tassa sāvaraṇattā sāvaraṇe ca visaye sabhāvapaṭivedhābhāvato sabbaññubhāvaṃ na sijjheyya, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāvena yattha taṃ na pavattati, tatthāvaraṇasambhavato anāvaraṇabhāvopi na siyāti? Saccametaṃ, ekameva taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayattā sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgavāramupādāya anāvaraṇañāṇanti evaṃ visayapavattibhedena aññehi asādhāraṇabhāvadassanatthaṃ dvedhā vuttanti. Yathāha –

『『Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa』』ntiādi (paṭi. ma. 1.119).

Idha ṭhatvāti hasitassa uppādanato hasitassa uppādananti vuttacittassa āgataṭṭhāne ṭhatvā. Pariggaṇhitabbānīti paricchinditvā gaṇhitabbāni. Kiñcāpi rūpāvacarakiriyānaṃ jhānaṅgappahānaṃ vipāke viya āgamanato ahutvā kusale viya bhāvanāvisesena pavattākāramattaṃva hoti, paṭhamajjhānassa pana pahānaṅgasambhavābhāvato ekassa vaseneva niddisituṃ sesānampi pahānaṅgaṃ avatvā sampayogaṅgameva tesu dassitanti.

我來為您直譯這段巴利文： 1.16 提婆達多事來處等由未來分智界定未來所緣如是於六所緣生笑應知。然而說於過去分等無礙等無礙智"由具此三法佛世尊一切身業智為前智隨轉"說由無思察慧此如何適合世尊生?由笑生心轉世尊作笑由隨宿住未來分一切智智故唯智隨轉,如是由智隨轉性無經違。如是作註釋說"彼等智行邊此心生"。必定此如是應欲,否則余也表色生無因心世尊生不適。因表色生彼生表色成身業等性不障礙。如是作於五門由此心唯生喜應見,非生笑由五門心不生表色。而於意門生笑。唯由此註釋於五門說"成喜"唯此,而於意門"令笑"。而此說"笑生作用"無差別語於五門由作喜力轉也關聯於意門為笑生緣應知。笑生作用即唯笑生作用。唯由此彼說"笑生",非由無餘笑生心。如是將說"由善四"等。 六不共智即隨眠智、根上下智、雙神變智、大悲定智、一切智智、無礙智此六獨覺等不共智。然而一切智智即無礙智,否則一切智無礙智成非一切智有礙智,如是若有異一切智智無礙智,由彼有礙由有礙境由無自性通達故不成一切知性,由無礙智非一切法所緣于彼不轉由有礙故不成無礙性?實此,唯一彼智由無餘有為無為假法境一切智智,于彼由無礙緣無著分說無礙智如是由境轉差別為顯示不與余共性說二。如說- "知一切有為無為無餘為一切智智,于彼無礙為無礙智"等。 此住即由生笑由生笑說心來處住。應遍取即應界定取。雖色界作于異熟如由來無有如善由修差別唯轉起行相,而由初禪無有斷支可能故由一顯示余也不說斷支唯顯示相應支于彼。

1. Yasmā pana bhāvanāvasena pavattākāramattaṃ vinā bhāvanāya kātabbassa nīvaraṇappahānādikiccassa abhāvato ujukaṃ bhāvanā nāma na hoti, tasmā 『『bhāvanākāravasappavattānī』』ti ākāra-ggahaṇaṃ katanti.

58-9.Nanti taṃ yathāvuttarūpārūpasamāpattiṃ. Samāpannā sace kriyāti ettha kiñcāpi sā eva samāpatti samāpajjituṃ na sakkā, niruddhānaṃ anuppannato, paṭiladdhasamāpattikasseva samāpajjitukāmatāya saddhiṃyeva samāpajjanato, paṭhamajjhānādikameva paṭilabhitvā dutiyajjhānādikaṃ samāpajjituṃ asakkuṇeyyabhāvato ca, pubbe paṭiladdhasamāpattisadisaṃ puna samāpajjanato puthujjanakālasmiṃ abhinibbattitasamāpattisadisā ettha sā eva tathā vuttā.

61.Ekacittakkhaṇattāti ekacittakkhaṇeyeva pavattanato. Yadi hi so punappunaṃ uppajjeyya, tadāssa arahato uppattiyā kiriyabhāvo icchitabbo siyā. Sakiṃyeva pana pavattati catusaccapaṭivedhakiccassa ekavāreneva pariniṭṭhānato, takkiccena ca vinā tassa anupalabbhanīyattā. Tenāha – 『『na pāraṃ diguṇaṃ yantī』』ti (su. ni. 719), tasmā natthi lokuttaraṃ kiriyacittanti ayamettha adhippāyo.

62.Kriyā…pe… desakoti yā āpattiyo kāyavācāhi akātabbaṃ katvā āpajjati, tā kiriyā, yā pana āpattiyo kāyavācāhi kātabbaṃ akaronto āpajjati, tā akiriyā, kiriyā ca akiriyā cāti kiriyākiriyā, kiriyākiriyā ca tā āpajjitabbato āpattiyo cāti kiriyākiriyāpattiyo, tāsaṃ vibhāgaṃ desetīti kiriyā…pe… desako. Atha vā kiriyājhānabhūtā samāpattiyo kiriyāpattiyo, kusalabhūtā pana samāpattiyo akiriyāpattiyo, tāsaṃ vibhāgaṃ desetīti kriyā…pe… desako. Yaṃ kiriyākiriyaṃ cittanti sambandho. Pañcannaṃ mārānaṃ jitattā jino. Hitāhitānanti atthānatthānaṃ. Sāti so jino. Kriyākriyāratoti sabbasattānaṃ hitassa karaṇe, ahitassa ca akaraṇe nirato. Atha vā ekantamiṭṭhavipākattā hitāti kusalānametaṃ adhivacanaṃ . Tappaṭipakkhattā ahitāti akusalānametaṃ adhivacanaṃ. Yathākkamaṃ tesaṃ kiriyāyaṃ, akiriyāyañca ratoti hitāhitānaṃ…pe… rato. Atha vā hitāhitāti kusalākusalā eva, tesaṃ kiriyākiriyāmattamavipākabhāvaṃ kātuṃ icchatīti hitāhitānaṃ…pe… rato. Atha vā hitāhitānaṃ puggalānaṃ sakiriyākiriyāya attano attano kiccassa idhalokaparalokanipphādanassa karaṇe rato abhiratoti hitāhitānaṃ…pe… rato.

64-

我來為您直譯這段巴利文： 57. 然由修力唯轉起行相由無修應作斷蓋等作用故不直接名修,所以說"由修行相力轉"作行相取。 58-9. 否即彼如說色無色定。入若作即此雖彼定不能入,由已滅未生,由與得定者欲入共入,由得初禪等不能入第二禪等,由再入如前得定故凡夫時生定相似此彼如是說。 61. 一心剎那性即由一心剎那轉。因若彼再再生,爾時彼阿羅漢生應欲作性。而唯一轉由四諦通達作用一次究竟,由無彼作用彼不可得。故說"不往彼岸二次",所以無出世間作心此此意趣。 62. 作...說即由身語作不應作得罪為作,而由身語不作應作得罪為非作,作與非作為作非作,作非作彼由得為罪為作非作罪,說彼差別為作...說。或作禪為定為作罪,而善為定為非作罪,說彼差別為作...說。彼作非作心為結合。由勝五魔為勝者。利不利即義非義。彼即彼勝者。樂作非作即樂一切有情作利不作不利。或由唯悅異熟性利為善此增語。由對治性不利為不善此增語。如次於彼等作非作樂為利不利...樂。或利不利即善不善,欲作彼等作非作唯無異熟性為利不利...樂。或於利不利補特伽羅由作非作作自己此世他世成就作用樂歡喜為利不利...樂。 64-

1. Sabbe lokuttare aṭṭha katvā ye ekūnanavuti cittuppādā vuttā, tāni cittāni mayā niddiṭṭhānīti sambandho. Pāṭavaṃ atthenti patthenti, pāṭavasaṅkhāto vā attho etesanti pāṭavatthino. Uggahetabboti savanapaṭipucchāvasena uggahitabbo, uggaṇhitvā pana na kevalaṃ uggahaṇamatteyeva ṭhātabbanti dassento āha 『『cintetabbo punappuna』』nti, na hi sakkā uggahaṇamattenevettha sabbathā sanniṭṭhānaṃ gantunti adhippāyo. Abhidhammamahodadhinti dhammasaṅgaṇīādisattappakaraṇavasena ṭhitamabhidhammapiṭakamahaṇṇavaṃ, khandhāyatanādivasena ṭhitaṃ paramatthamahaṇṇavaṃ vā. Tarantīti atthaggahaṇavasena uttaranti, sutamayañāṇamūlakena vā bhāvanāñāṇena otarantīti attho. Imaṃ lokanti paccuppannabhavaṃ. Paraṃ lokanti anāgatabhavaṃ. Tarantīti atikkamanti. Idha lokasmiñhi chandarāgappahānavasena imaṃ lokaṃ taranti, āyatiṃ bhavūpapādakassa kammassa kammakkhayakarañāṇena vināsanato paralokaṃ taranti, anupādāparinibbānavasena parinibbāyantīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Cittaniddesavaṇṇanā niṭṭhitā. . 2. Dutiyo paricchedo

Cetasikaniddesavaṇṇanā

我來為您直譯這段巴利文： 6. 一切出世間八作八十九心生說,彼等心由我顯示為結合。求巧即希求,或巧名義為彼等為求巧者。應學即由聞問力應學,而學非唯住學量故顯示說"應再再思",因不能唯由學量此一切得定論為意趣。阿毗達摩大海即由法集等七論力住阿毗達摩藏大海,或由蘊處等力住勝義大海。度即由義取度,或由聞慧根本修慧入義。此世即現有。他世即未來有。度即超。因此世由斷欲貪度此世,由未來有生業由業盡作智滅故度他世,由無取般涅槃般涅槃義。 如是名阿毗達摩義光明 阿毗達摩入釋 心顯示釋畢。 第二品 心所顯示釋

1. Ettāvatā ca cittaṃ cetasikaṃ rūpaṃ nibbānanti evaṃ uddiṭṭhesu catūsu dhammesu cittaṃ tāva jātibhūmisampayogappavattākārādivasena vibhāgena niddisitvā idāni tadanantaraṃ uddiṭṭhe cetasikadhamme niddisituṃ 『『cittānantaramuddiṭṭhā』』tiādi āraddhaṃ. Vibhājananti jātibhūmiādivasena vibhāgaṃ, tesu tesu cittesu yathārahaṃ sampayogavasena visuṃ visuṃ bhājanañca.

Katame pana cetasikā, yesaṃ vibhājanaṃ vuccatīti te saha nibbacanena sarūpato dassetuṃ 『『tattha cittasampayuttā』』tiādi vuttaṃ. Tattha 『『cittasampayuttā』』ti idaṃ cetasikalakkhaṇadassanaṃ. Tena ye cittena saha sampayogalakkhaṇena yuttā, teyeva cetasikāti dasseti. Kiṃ pana taṃ sampayogalakkhaṇanti? Ekuppādaekanirodhaekavatthukaekārammaṇasaṅkhātā pakārā. Samaṃ pakārehi yuttāti hi sampayuttā. Tattha yadi ekuppādatāmatteneva ca sampayuttatā adhippetā, sahuppattikānaṃ rūpārūpadhammānaṃ aññamaññasampayuttatā āpajjeyyāti ekanirodha-ggahaṇaṃ. Evampi avinibbhogarūpānaṃ aññamaññasampayuttatā āpajjeyyāti ekavatthuka-ggahaṇaṃ. Evampi 『『avinibbhogarūpesu ekaṃ mahābhūtaṃ sesamahābhūtopādārūpānaṃ nissayapaccayo hotīti tasmā tāni ekavatthukānīti, cakkhādīnaṃ nissayabhūtāni vā bhūtāni ekaṃ vatthu etesu nissitanti ekavatthukānī』』ti kappentassa tesaṃ sampayuttatāpatti siyāti tannivāraṇatthaṃ ekārammaṇa-ggahaṇaṃ.

Paṭilomato vā 『『ekārammaṇā』』ti vutte ekavīthiyaṃ pañcaviññāṇasampaṭicchanādīnaṃ, nānāvīthiyaṃ parasantāne ca ekasmiṃ ārammaṇe uppajjamānānaṃ bhinnavatthukānaṃ sampayuttatā āpajjeyyāti ekavatthuka-ggahaṇaṃ. Evampi maraṇāsannavīthiyaṃ sampaṭicchanasantīraṇādīnaṃ sampayuttatā āpajjeyyāti ekanirodha-ggahaṇaṃ. Kiṃ pana nānuppādāpi evaṃ tividhalakkhaṇā honti , atha ekuppādā evāti vicāraṇāya ekuppādā eva evaṃ tividhalakkhaṇā hontīti dassanatthaṃ 『『ekuppādā』』ti vuttaṃ. Iti imehi catūhi sampayogalakkhaṇehi ye cittasampayuttā, te cetasikā nāmāti evaṃ cetasikalakkhaṇaṃ ṭhapitaṃ hoti. Kathaṃ panete cetasikā nāmāti āha 『『citte bhavā』』ti. 『『Cetasi bhavā cetasikā』』ti vattabbe citta-saddassapi ceto-saddena saha samānatthatāya atthamattaṃ dassetuṃ 『『citte bhavā cetasikā』』ti vuttaṃ.

Niyatāti niyatuppattikā, karuṇāmuditādayo viya kadāci anuppajjitvā yadā yadā taṃ cittaṃ uppajjati, tadā tadāva tena avinibhuttā hutvā jāyamānāti attho. Sarūpena āgatāti chandādayo viya 『『ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā』』ti evaṃ yevāpanakavasena anāgantvā 『『phasso hoti, vedanā hotī』』tiādinā (dha. sa. 1) sarūpeneva pāḷiyaṃ āgatā. Yevāpanāti evaṃ desanā etesanti yevāpanakā. Ekūnatiṃsa dhammāti kiccabhedaṃ anāmasitvā kevalaṃ asambhinnadhammavaseneva ekenūnā tiṃsa dhammā. Pāḷiyaṃ pana cittena saha tiṃsa dhamme gahetvā tesaṃ kiccabhedato gahaṇena chappaññāsa dhammā vuttā. Seyyathidanti sarūpapucchā. Phasso…pe… cittujukatāti yathāpucchitānaṃ sarūpadassanaṃ. Iti-saddo parisamāpane, nidassane vā. Puna tettiṃsa hontīti sambandho. Tettiṃsa hontīti teyeva ekūnatiṃsa dhammāti adhippāyo.

我來為您直譯這段巴利文： 67. 如是心、心所、色、涅槃如是顯示四法中先由生地相應轉起行相等差別顯示心后,今為顯示此後顯示心所法開始說"心后顯示"等。分別即由生地等差別,于彼彼心如應由相應力各各分配。 何為心所,言彼等分別故為顯示彼等俱釋義自性說"此中心相應"等。此中"心相應"此為顯示心所相。由此顯示與心俱相應相應者,彼等即心所。何為彼相應相?名一生一滅一所依一所緣行相。由同行相應為相應。此中若唯由一生性意欲相應,俱生色無色法互相應故取一滅。如是不相離色互相應故取一所依。如是"于不相離色一大種為余大種所造色依緣故彼等一所依,或眼等所依大種一所依于彼等所依為一所依"計度彼等相應取故為遮遣彼取一所緣。 或相反說"一所緣"於一路五識領受等,于異路他相續於一所緣生異所依相應故取一所依。如是臨死路領受推度等相應故取一滅。何為非異生也如是三相,或唯一生為考察為顯示唯一生如是三相故說"一生"。如是由此四相應相與心相應,名彼等心所如是置心所相。何為彼等名心所說"心有"。應說"心有為心所"由心聲與心所聲同義為顯示義唯說"心有為心所"。 定即定生,如悲喜等有時不生何時何時彼心生,爾時爾時與彼不離而生義。自性來即如欲等不由"或於彼時有餘緣生無色法"如是由或來而由"有觸,有受"等自性于經來。或來即如是說為彼等為或來。二十九法即不涉作用差別唯由不雜法二十九法。而於經取與心三十法由取彼等作用差別說五十六法。何等即自性問。觸...心正直為顯示如問自性。如是聲于遍滿,或顯示。復三十三為結合。三十三即彼等二十九法為意趣。

『『Kadāci uppajjantī』』ti vuttaṃ, taṃ kathaṃ daṭṭhabbanti āha 『『imesū』』tiādi. Karuṇāmuditāvasenāti paṭhamasamannāhārato paṭṭhāya gotrabhupariyosānappavattitakaruṇāmuditāparikammavasena. Karuṇāpubbabhāgoti karuṇāya pubbabhāgo, parikammappanāvasena pavattakaruṇābhāvanāya appanākoṭṭhāsato purimakoṭṭhāso, paṭhamasamannāhārato paṭṭhāya gotrabhupariyosānappavattaparikammakoṭṭhāso hutvāti attho. Evaṃ 『『muditāpubbabhāgo』』ti etthāpi. Bhāga-saddassa drabyavuttitāya tappurisassa ca uttarapadatthappadhānatāya 『『karuṇāpubbabhāgo』』tiādinā pulliṅgena vuttaṃ. Eta-saddassa pana guṇavuttitāya guṇavisesavati vattamāno tassa liṅgavasena pariṇamatīti karuṇāmuditāpekkhāya 『『etā』』ti itthiliṅgavasena vuttanti. Na panekato uppajjanti, kiñcarahi visuṃ visuṃyevāti attho. Teneva hi 『『karuṇāpubbabhāgo vā muditāpubbabhāgo vā』』ti vikappo vuttoti. Kasmā panetā dve ekato nuppajjantīti? Bhinnārammaṇattā. Karuṇā hi dukkhitasatte ārabbha tesaṃ dukkhāpanayanakāmatāvasena pavattati, muditā sukhitasatte ārabbha tesaṃ sukhānumodanavasena, tasmā ubhinnampi bhinnavisayattā na ekasmiṃ citte uppatti sambhavatīti. Micchākammantādīhīti ādi-saddena micchāvācāmicchājīvānaṃ gahaṇaṃ. Sammākammantādīni paripūrentīti sammākammantasammāvācāsammāājīvāni paripūrenti. Ko viratīti tīsu ekā virati uppajjati, sammākammantaṃ pūrentī paṭhamā, sammāvācaṃ pūrentī dutiyā, sammāājīvaṃ pūrentī tatiyā virati uppajjatīti attho. Karuṇāmuditāhi saha na uppajjanti tāsaṃ paññattārammaṇattā, viratiyā ca ekantaparittārammaṇattā. Aññamaññena ca na uppajjanti aññamaññassapi bhinnavisayattā. Micchākammantādīnañhi ārammaṇāneva yathākkamaṃ sammākammantādīnaṃ ārammaṇāni tato viratibhāvato. Etesūti imesu pañcasu.

1. Viratīnampi saṅgahaṇatthaṃ 『『karuṇāmuditādīsū』』ti vattabbe gāthābandhasukhatthaṃ ādi-saddalopavasena 『『karuṇāmuditāsū』』ti vuttaṃ. Evañca katvā vuttaṃ 『『ekenā』』ti, itarathā 『『ekāyā』』ti vattabbanti.

69-71. Kiṃ panettha kāraṇaṃ, catūsu brahmavihāresu dve idha niddiṭṭhā, na itarāti codento āha 『『kasmā panā』』tiādi. Upekkhā ca na uddhaṭāti sambandho. Navahi lokuttaradhammehi janaṃ rañjetīti dhammarājā. Diṭṭhadhammikasamparāyikatthehi sadevakaṃ lokaṃ anusāsatīti satthā. Abyāpādena mettā gahitā tasseva hitākārappavattikāle mettābhāvūpagamanato. Teneva hesa 『『mettā mettāyanā』』tiādinā niddiṭṭho. Tatramajjhattatāya upekkhā gahitā tāyeva sattesu majjhattākārappavattāya upekkhābrahmavihārabhāvato. Ādiccena saha samānagottatāya, ariyasāvakabhāvena vā tassa bhagavato puttatāya ādicco bandhu imassa, ādiccassa vā bandhūti ādiccabandhu.

我來為您直譯這段巴利文： 說"有時生",彼如何見說"此等"等。由悲喜力即由初作意始至種姓終轉悲喜預備力。悲前分即悲前分,由預備安止力轉悲修預備至安止分前分,由初作意始至種姓終轉預備分義。如是"喜前分"此也。由分聲實義由依主釋後分義主故由男性說"悲前分"等。而此聲德義由德差別轉由彼性變故對悲喜舍由"彼等"由女性說。非一起生,然各各義。唯由此說"或悲前分或喜前分"選擇。何故此二不一起生?由異所緣。因悲緣苦有情由欲離彼等苦力轉,喜緣樂有情由隨喜彼等樂力,所以二也由異境故不能一心生。由邪業等即等取邪語邪命。圓滿正業等即圓滿正業正語正命。何離即三一離生,圓滿正業第一,圓滿正語第二,圓滿正命第三離生義。不與悲喜生由彼等施設所緣,由離唯有限所緣。互也不生由互也異境。因邪業等所緣如次即正業等所緣由彼離性。此等即此五。 68. 為攝離也應說"于悲喜等"為偈結安樂由略等聲說"于悲喜"。如是作說"由一",否則應說"由一"。 69-71. 何此因,四梵住二此顯示,非余問說"何故"等。舍也非舉為結合。由九出世間法染人為法王。由現法後世義教導天世間為師。由無恚取慈由彼作利時成慈性。唯由此彼顯示"慈慈性"等。由中舍取捨由彼于有情轉舍行為梵住舍性。由與日同族,或由聖弟子性由彼世尊子性日親此,或日親為日親。

72.Rāsinti phassapañcakādisattarasarāsiṃ. Paṭhamamahācittuppādavasena hi –

『『Phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṃ hoti, cittassekaggatā hoti, saddhindriyaṃ hoti, vīriyindriyaṃ hoti, satindriyaṃ hoti, samādhindriyaṃ hoti, paññindriyaṃ hoti, manindriyaṃ hoti, somanassindriyaṃ hoti, jīvitindriyaṃ hoti, sammādiṭṭhi hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṃ hoti, vīriyabalaṃ hoti, satibalaṃ hoti , samādhibalaṃ hoti, paññābalaṃ hoti, hiribalaṃ hoti, ottappabalaṃ hoti, alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti, sammādiṭṭhi hoti, hirī hoti, ottappaṃ hoti, kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, sampajaññaṃ hoti, samatho hoti, vipassanā hoti, paggāho hoti, avikkhepo hotī』』ti (dha. sa. 1) –

Evaṃ dhammuddhāraṃ karontena bhagavatā phassādayo tiṃsa dhamme chappaññāsa katvā phassapañcakarāsi jhānapañcakarāsi indriyaṭṭhakarāsi maggapañcakarāsi balasattakarāsi hetuttikarāsi kammapathatikarāsi lokapāladukarāsi chayugaḷadukarāsi upakāradukarāsi yuganandhadukarāsi vīriyasamathadukarāsīti sattarasannaṃ rāsīnaṃ vasena vibhāgo kato.

我來為您直譯這段巴利文： 72. 蘊即觸五等十七蘊。因由初大心生力- "有觸,有受,有想,有思,有心,有尋,有伺,有喜,有樂,有心一境性,有信根,有精進根,有念根,有定根,有慧根,有意根,有悅根,有命根,有正見,有正思惟,有正精進,有正念,有正定,有信力,有精進力,有念力,有定力,有慧力,有慚力,有愧力,有無貪,有無瞋,有無癡,有無貪婪,有無恚,有正見,有慚,有愧,有身輕安,有心輕安,有身輕快,有心輕快,有身柔軟,有心柔軟,有身適業,有心適業,有身練達,有心練達,有身正直,有心正直,有念,有正知,有止,有觀,有策舉,有不散"- 如是作法舉世尊作觸等三十法為五十六由觸五蘊、禪五蘊、根八蘊、道五蘊、力七蘊、因三蘊、業道三蘊、世護二蘊、六雙二蘊、資助二蘊、止觀雙二蘊、精進止二蘊由十七蘊力作差別。

Kathaṃ? Etesupi cittaṃ tāva phassapañcakaṃ patvā 『『cittaṃ hotī』』ti vuttaṃ, indriyāni patvā 『『manindriya』』nti. Vitakko jhānaṅgāni patvā 『『vitakko hotī』』ti vutto, maggaṅgāni patvā 『『sammāsaṅkappo』』ti. Saddhā indriyāni patvā 『『saddhindriyaṃ hotī』』ti vuttā, balāni patvā 『『saddhābala』』nti. Hirī balāni patvā 『『hiribalaṃ hotī』』ti vuttā, lokapāladukaṃ patvā 『『hirī』』ti. Ottappepi eseva nayo. Alobho mūlaṃ patvā 『『alobho hotī』』ti vutto, kammapathaṃ patvā 『『anabhijjhā』』ti. Adoso mūlaṃ patvā 『『adoso hotī』』ti vutto, kammapathaṃ patvā 『『abyāpādo』』ti. Ime satta dvīsu ṭhānesu vibhattā. Vedanā pana phassapañcakaṃ patvā 『『vedanā hotī』』ti vuttā, jhānaṅgāni patvā 『『sukha』』nti, indriyāni patvā 『『somanassindriya』』nti. Evamayaṃ eko dhammo tīsu ṭhānesu vibhatto. Vīriyaṃ pana indriyāni patvā 『『vīriyindriyaṃ hotī』』ti vuttaṃ, maggaṅgāni patvā 『『sammāvāyāmo』』ti, balāni patvā 『『vīriyabala』』nti, vīriyasamathaṃ patvā 『『paggāho』』ti. Satipi indriyāni patvā 『『satindriyaṃ hotī』』ti vuttā, maggaṅgāni patvā 『『sammāsatī』』ti, balāni patvā 『『satibala』』nti, upakāradukaṃ patvā 『『sati hotī』』ti . Evaṃ ime dve dhammā catūsu ṭhānesu vibhattā. Samādhi pana jhānaṅgāni patvā 『『cittassekaggatā hotī』』ti vutto, indriyāni patvā 『『samādhindriya』』nti, maggaṅgāni patvā 『『sammāsamādhī』』ti, balāni patvā 『『samādhibala』』nti, yuganandhadukaṃ patvā 『『samatho』』ti, vīriyasamathaṃ patvā 『『avikkhepo hotī』』ti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto. Paññā pana indriyāni patvā 『『paññindriyaṃ hotī』』ti vuttā, maggaṅgāni patvā 『『sammādiṭṭhī』』ti, balāni patvā 『『paññābala』』nti, mūlāni patvā 『『amoho』』ti, kammapathaṃ patvā 『『sammādiṭṭhī』』ti, upakāradukaṃ patvā 『『sampajañña』』nti, yuganandhadukaṃ patvā 『『vipassanā』』ti. Evamayaṃ eko dhammo sattasu ṭhānesu vibhattoti evamete dvādasa dhammā indriyāditaṃtaṃkiccavantatāya dviṭṭhānikādibhedena sattarasasu rāsīsu vibhattā. Itare aṭṭhārasa kiccavasena bhedābhāvato ekaṭṭhānikāyevāti imesu sattarasasu rāsīsu yevāpanakadhammā ekarāsimpi na bhajanti taṃtaṃkiccabhāvatoti katvā vuttaṃ 『『rāsiṃ bhajanti nā』』ti.

我來為您直譯這段巴利文： 何故?此等也心先至觸五說"有心",至根"意根"。尋至禪支說"有尋",至道支"正思惟"。信至根說"有信根",至力"信力"。慚至力說"有慚力",至世護對"慚"。愧也此法。無貪至根說"有無貪",至業道"無貪婪"。無瞋至根說"有無瞋",至業道"無恚"。此七於二處分別。而受至觸五說"有受",至禪支"樂",至根"悅根"。如是此一法於三處分別。而精進至根說"有精進根",至道支"正精進",至力"精進力",至精進止"策舉"。念也至根說"有念根",至道支"正念",至力"念力",至資助對"有念"。如是此二法於四處分別。而定至禪支說"有心一境性",至根"定根",至道支"正定",至力"定力",至止觀雙"止",至精進止"不散"。如是此一法於六處分別。而慧至根說"有慧根",至道支"正見",至力"慧力",至根"無癡",至業道"正見",至資助對"正知",至止觀雙"觀"。如是此一法於七處分別如是此十二法由根等彼彼作用具故由二處等差別於十七蘊分別。餘十八由作用力無差別唯一處故此十七蘊或來法不分一蘊由彼彼作用性故說"不分蘊"。

Nanu cete kiñcāpi sesarāsayo na bhajanti tesaṃ sadisakiccasaṅgahavasena ṭhitattā. Phassapañcakarāsi pana khandhasaṅgahavaseneva ṭhapitoti cetanāya viya nesaṃ saṅkhārakkhandhasaṅgahato tattha samavarodho yuttoti? Taṃ na, khandhasaṅgahavasena ṭhapitopi hi phassapañcakarāsi sabbacittasādhāraṇadhamme saṅgahetvā ṭhapitoti chandādīnaṃ tiṇṇaṃ pakiṇṇakavasena uppajjamānānaṃ sabbacittasādhāraṇatāya abhāvato, manasikārassa ca satipi sabbacittasādhāraṇatte nippariyāyato saṅkhārakkhandhasaṅgahābhāvato na etesaṃ phassapañcakarāsibhajanampi yuttanti. Kasmā pana manasikārassa nippariyāyato saṅkhārakkhandhasaṅgahābhāvoti? Vuccate – ṭhapetvā cetanaṃ sesadhammānaṃ sakasakakiccesupi parādhīnabhāvena pavattanato abhisaṅkharaṇalakkhaṇaṃ nippariyāyato na labbhati. Yadi labheyya, cittekaggatājīvitindriyānaṃ sabbacittasādhāraṇattā vedanāviññāṇāni viya tāni phassapañcake vattabbāni siyuṃ, na panevaṃ vuttā, tasmā ṭhapetvā cetanaṃ sesadhammānaṃ abhisaṅkharaṇalakkhaṇaṃ nippariyāyato na labbhatīti na tesaṃ nippariyāyato khandhasaṅgaho labbhati. Cetanāyayeva pana sakiccaparakiccasādhanavasena pavattanato nippariyāyato abhisaṅkharaṇalakkhaṇassa atthitāya khandhasaṅgaho labbhatīti. Yadi evaṃ kathaṃ phasso phassapañcake vuttoti? 『『Phassapaccayā vedanā (vibha. 225), phuṭṭho vedeti, phuṭṭho sañjānātī』』tiādivacanato (saṃ. ni. 4.93) vedanā saññā cetanā viññāṇanti imesaṃ arūpakkhandhānaṃ uddesaṭṭhāne ṭhatvā tesaṃ paccayassapi uddisitukāmatāya phasso tattha vutto . Dubbalāti sakavisayepi parāyattabhāveneva pavattanato dubbalā. Adhimokkho hi samādhissa paribyattabhāve paribyattabhāvato samādhāyattavutti, manasikāropi cetanāya paribyattabhāvato cetanāyattavuttīti parāyattāva te honti.

73.Manasīca kāroti manasikāro ca. Manasikārasaddassa hi atthamattasandassanavasena gāthābandhasukhatthaṃ asamāsaniddeso, dīghakaraṇaṃ, majjhe ca ca-saddavacananti. Tena munivarenāti sambandho.

74-

我來為您直譯這段巴利文： 然此等雖余蘊不分由同作用攝住故。而觸五蘊由蘊攝置故由如思彼等行蘊攝於彼同攝應?彼不,因由蘊攝置也觸五蘊攝一切心共法置故由欲等三雜生一切心共性無故,作意雖一切心共由無戲論行蘊攝無故不彼等觸五蘊分也應。何故作意由無戲論行蘊攝無?說—除思余法于自作用也由依他性轉由造作相無戲論不得。若得,心一境性命根由一切心共如受識彼等於觸五應說,而不如是說,所以除思余法造作相無戲論不得故不彼等無戲論蘊攝得。而唯思由自作用他作用成就力轉由無戲論造作相有故蘊攝得。若如是何故觸于觸五說?"由觸緣受,觸受,觸想"等說由受想思識此無色蘊顯示處住由彼等緣也欲顯示故觸彼說。弱即于自境也由依他性轉故弱。因勝解由定明顯性明顯故依定轉,作意也由思明顯故依思轉故依他彼等。 73. 意中作即作意。因作意聲由義顯示力為偈結安樂由不復合顯示,作長,中也說和聲。由彼牟尼勝為結合。 74-;

80.Paṭhamābhinipātattāti ārammaṇe phusanavasena paṭhamameva abhinipatanato. Sabbepi cetasikā cittāyattā cittakiriyabhāvena vuccantīti 『『cittassā』』ti vuttaṃ. Kirāti arucisūcanaṃ. Evaṃ mahāsaṃghikamataṃ dassetvā idāni tameva vitthāretuṃ 『『phusitvā panā』』tiādi vuttaṃ. Mahāsaṃghikā hi 『『paṭhamaṃ phasso ārammaṇaṃ phusati, atha tena phuṭṭhaṃ dutiyaṃ vedanā vediyati, evaṃ etehi phuṭṭhaveditaṃ tatiyaṃ saññā sañjānāti, tehi pana phuṭṭhaveditasaññāte catutthaṃ cetanāya sampayuttadhamme abhisandahatī』』tiādinā vadanti. Balavapaccayattāti yathā pāsādaṃ patvā thambhā sesadabbasambhārānaṃ balavapaccayā, evamesa yasmā sesasampayuttānaṃ balavapaccayo, tasmāti attho. Tasmāti hetunigamanaṃ.

Saheva cāti ca-saddo aṭṭhānappayutto, so 『『cittajāna』』nti imassa anantaraṃ daṭṭhabbo. Kasmā? Cittānaṃ, cittajānañca ekuppādādibhāvena saheva pavattitoti evamettha padasambandho veditabbo. Idanti idaṃ yathāvuttavidhānaṃ, evaṃ 『『paṭhamābhinipātattā』』ti kāraṇaṃ pariharitvā idāni 『『balavapaccayattā』』ti idaṃ pariharanto āha 『『balava…pe… dissatī』』ti. Ca-saddo avadhāraṇe, neva dissatīti attho. Sesadhammānampi hi sahajātapaccayabhāvassa sādhāraṇattā tasseva balavapaccayabhāve na kiñci kāraṇaṃ dissatīti. Yadi sabbamidamakāraṇaṃ, kathañcarahi phasso paṭhamaṃ vuttoti āha 『『desanākkamato』』tiādi. 『『Vedanā hoti, phasso hoti, saññā hoti, phasso hoti, cetanā hoti, phasso hoti, cittaṃ hoti, phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, vitakko hotī』』tiādīhi āharitumpi vaṭṭeyya, desanāvārena pana phassova paṭhamaṃ vuttoti veditabbo. Yathā cettha, evaṃ sesadhammesupi pubbāparakkamo nāma na pariyesitabbo. Vacanatthalakkhaṇādīhīti vacanatthato ca lakkhaṇādito ca.

Phusatīti kattuniddeso. Tattha kāraṇaṃ heṭṭhā vuttameva, phusanti etena vāti phasso. Sampayuttadhammā hi ārammaṇe pavattamānā taṃ phusanalakkhaṇena phassena phusantā viya honti, ārammaṇaphusanamattaṃ vā phassotipi sādhanattayampi yujjateva. Phusanaṃ lakkhaṇametassāti phusanalakkhaṇo, vedanāya paccayabhāvaṭṭhena ārammaṇaphusanalakkhaṇoti attho. Saṃghaṭṭanarasoti manodvāre cittārammaṇānaṃ saṃghaṭṭanato saṃghaṭṭanakicco. Ayañhi ārammaṇe anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ cittamārammaṇañca ghaṭṭeti. Pañcadvāresu vā vatthārammaṇasaṃghaṭṭanena sampajjatīti saṃghaṭṭanasampattiko phasso 『『saṃghaṭṭanaraso』』ti vutto. Yathā 『『dve pāṇī vajjeyyu』』ntiādīsu pāṇimhi ghaṭṭanaṃ tabbisesabhūtā rūpadhammā, evaṃ cittassa ārammaṇe saṃghaṭṭanaṃ tabbisesabhūto eko cetasikadhammo daṭṭhabbo. Tiṇṇaṃ sannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. 『『Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso』』ti (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni 2.

我來為您直譯這段巴利文： 80. 由初觸故即由於所緣觸力初即觸故。一切心所依心由心作為說故說"心"。實即表不喜。如是顯示大眾部見今為廣說彼"而觸"等說。因大眾部"先觸觸所緣,爾時由彼觸二受感,如是由彼等觸感三想知,而由彼等觸感想知四由思相應法潤"等說。由強緣故即如柱至宮余諸資具強緣,如是此由余相應強緣故義。故即因結。 俱也即也聲無處用,彼應見"心生"此後。何故?心與心生由一生等性俱轉故如是此語結合應知。此即此如說儀式,如是舍"由初觸故"因今舍"由強緣故"此說"強...見"。也聲限定,實不見義。因余法也俱生緣性共故彼唯強緣性無何因見。若一切此無因,何故觸先說說"由說次第"等。"有受,有觸,有想,有觸,有思,有觸,有心,有觸,有受,有想,有思,有尋"等也應引,而由說分唯觸先說應知。如此此,如是余法也先後次第名不應尋求。由說義相等即由說義和相等。 觸即作者說。此中因下已說,或由此觸為觸。因相應法于所緣轉由彼觸相觸由觸如觸,或僅所緣觸為觸也三成就應。觸相即此為觸相,由受緣性所緣觸相義。會合味即于意門心所緣會合由會合作。此雖不著所緣如色如眼,聲如耳心所緣和會合。或五門由依所緣會合成就故會合成就觸說"會合味"。如"二掌觸"等於掌會合彼差別色法,如是心於所緣會合彼差別一心所法應見。由三和名自因力顯故三和現起。"緣眼和色生眼識,三和觸"。;

4.60; kathā. 465) hi vacanato cakkhurūpaviññāṇādīnaṃ tiṇṇaṃ sannipātavasena gahetabbatāya upaṭṭhānato sannipātasaṅkhātassa kāraṇassa vasena upaṭṭhānamassāti upaṭṭhānaṭṭhena paccupaṭṭhānena sannipātapaccupaṭṭhānatā vuttā. 『『Phassapaccayā vedanā』』ti (vibha. 225) vacanato vedanā phalamassāti vedanāpaccupaṭṭhāno. Tajjasamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhāno. Ayañhi tassa phassassa kāraṇabhūto tadanurūpabhūto samannāhāroti tajjasamannāhārasaṅkhātena āvajjanena ceva cakkhādiindriyena ca yathākkamaṃ ārammaṇakaraṇatadabhimukhabhāvavasena parikkhate abhisaṅkhāte āpāthagateyeva visaye ekantena uppajjanato āpāthagato visayo padaṭṭhānaṃ āsannakāraṇaṃ imassāti āpāthagatavisayapadaṭṭhāno.

Nanu cāyaṃ dhammo cetasiko, svāyaṃ arūpadhammo samāno kathaṃ phusanalakkhaṇo hotīti antolīnacodanaṃ manasi katvā tassā sodhanatthaṃ 『『arūpadhammopi samāno』』tiādi vuttaṃ. Tattha 『『phusanākāreneva pavattatī』』ti iminā arūpassāpi sato tassa dhammassa ayaṃ sabhāvoti dasseti. Sā ca tassa phusanākārappavatti ambilaṃ ambapakkādiṃ khādantaṃ passantassa parassa kheḷuppattiparaṃ bādhiyamānaṃ disvā dayālukassa sarīrakampanaṃ, rukkhasākhagge duṭṭhitaṃ purisaṃ disvā bhūmiyaṃ ṭhitassa purisassa jaṅghacalanaṃ, pisācādibhāyitabbaṃ disvā ūrupatthambhoti evamādi viya daṭṭhabbā. Soti so yathāvuttalakkhaṇādiko phasso.

Sundaranti sukhavedanāsampayuttattā pasatthaṃ. Manoti viññāṇaṃ. Sumanassa bhāvoti sumanasaṅkhātassa viññāṇassa bhāvo. Yvāyaṃ saddappavattinibandhano attho, so somanassaṃ. Somanassavedanāsampayuttattā hi sumana-saddo tasmiṃ viññāṇe pavattati. Vedena anubhavanākārena ayitaṃ pavattaṃ vedayitaṃ, taṃ lakkhaṇamassāti vedayitalakkhaṇā. Iṭṭhassa iṭṭhākāratova anubhavanaṃ kiccamassāti iṭṭhākārānubhavanarasā. Sā hi sabhāvato iṭṭhamārammaṇaṃ iṭṭhavasena, itarañca iṭṭhākāreneva anubhavati, tattha iṭṭhākārānubhavanaṃ kusalākusalacittasampayuttavedanāya labbhati tassā aniṭṭhassapi kappanāvasena iṭṭhākārena gahaṇato, sabhāvato pana iṭṭhānubhavanaṃ abyākatacittasampayuttāyapi labbhati tassā vipallāsaggāhābhāvato. 『『Rājā viya subhojanarasa』』nti iminā imaṃ dīpeti – phassassa phusanamattameva hoti, saññāya sañjānanamattameva, cetanāya sañcetanāmattameva, viññāṇassa vijānanamattameva, ekaṃsato pana issaravatāya sāmibhāvena vedanāva ārammaṇarasaṃ anubhavati, rājā viya sūdakārena sampāditasubhojanarasanti. Assādīyatīti assādo, sukhavedanā. Tenāha bhagavā – 『『yaṃ, bhikkhave, pañcupādānakkhandhe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vuccati, bhikkhave, pañcupādānakkhandhesu assādo』』ti. Cetosannissitattā cetasi bhavo assādoti cetasikaassādo, tathā paccupaṭṭhātīti cetasikaassādapaccupaṭṭhānā. Passaddhakāyo sukhaṃ vediyatīti āha 『『passaddhipadaṭṭhānā』』ti. Idaṃ pana nirāmisasomanassavasena veditabbaṃ.

我來為您直譯這段巴利文： 4.60由說故由眼色識等三和力應取現起故由和名因力現起彼由現起義現起由三和現起說。由"觸緣受"說受果彼由受現起。由相應作意也根于境無障即生故至境所依。因此彼觸因相應作意由相應作意名轉也眼等根也如次由所緣作及向彼力于已治已作至境即境一向生故至境境所依近因此由至境境所依。 然此法心所,此無色法如何觸相由內含問思為凈彼說"雖無色法"等。此中"由觸行即轉"由此雖無色彼法此自性顯示。而彼觸行轉如食酸芒果等見他生涎見逼惱他悲者身動,見人立樹枝端地立人脛動,見應怖鬼等大腿僵如是等應見。彼即彼如說相等觸。 善即由樂受相應讚歎。意即識。善意性即善名識性。此聲轉系義,彼悅。因由喜受相應善意聲于彼識轉。受由受行相行轉受,彼相此由受相。悅悅行受作此由悅行受味。因彼自性悅所緣由悅,余也由悅行受,此中悅行受由善不善心相應受得由彼雖不悅也由分別力由悅行取故,而自性悅受由無記心相應也得由彼無顛倒取故。"如王善食味"由此顯此-觸唯觸,想唯知,思唯思,識唯識,一向由自在性主性唯受受所緣味,如王由廚者成就善食味。受樂為味,樂受。故世尊說:"諸比丘,緣五取蘊生樂喜,諸比丘此說五取蘊味。"由依心心有味為心所味,如是現起由心所味現起。輕安身受樂說"由輕安所依"。此而由離欲喜應知。

Nīlādibhedassa ārammaṇassa sañjānanaṃ tameva saññaṃ katvā jānanaṃ lakkhaṇaṃ etassāti sañjānanalakkhaṇā. Paccābhiññāṇakaraṇarasāti pati abhiññāyati etenāti paccābhiññāṇaṃ, tadevetanti puna paccābhiññāṇanimittaṃ saṇṭhānādiko ākāro, tassa karaṇaraso kiccamassāti paccābhiññāṇakaraṇarasā. Sā hi uppajjamānā pacchā sañjānanassa kāraṇabhūtaṃ saṇṭhānādikaṃ ākāraṃ gahetvā uppajjatīti. Idañca nimittakārikāya nimittena sañjānantiyā ca sabbāya samānasaññāya yojetabbaṃ. Nimittena sañjānantīpi hi puna aparāya saññāya ca sañjānanassa nimittaṃ karotīti. Tañca kusalākusalakiriyājavanasaññaṃ dhuraṃ katvā veditabbaṃ. Taṃ panetaṃ abhiññāṇakaraṇaṃ kathaṃ daṭṭhabbanti āha 『『vaḍḍhakissa abhiññāṇakaraṇamivā』』ti. Yathā vaḍḍhakissa dārūsu 『『idaṃ uddhaṃ, idaṃ adho』』ti evaṃ pacchā sañjānanapaccayabhūtassa saññāṇassa karaṇaṃ, evamassā puna sañjānanapaccayanimittakaraṇanti vuttaṃ hoti. Hatthidassakaandho viya 『『idameva sacca』』nti saññāya yathāgahitanimittavasena abhinivesakaraṇato yathā…pe… paccupaṭṭhānā. Etena saññāya ākāraggahaṇaṃ katvā ṭhitassa diṭṭhiādīnaṃ uppajjanato akusalasaññāya anurūpavasena phalapaccupaṭṭhānaṃ dassitaṃ hoti. Atha vā abhinivesakaraṇanti 『『idameva sacca』』nti saññābhinivesamattameva, tasmā upaparikkhābhāvena yathāgahitanimittavasena abhinivesākārena upaṭṭhānato ākārapaccupaṭṭhānaṃ vuttaṃ. Tiṇapurisakesu migapotakānaṃ 『『purisā』』ti uppannasaññā viya avikappasabhāvattā yathāupaṭṭhitavisayapadaṭṭhānā. Ettha ca ñāṇavippayuttasaññāya ākāraggahaṇavasena uppajjanakāle cittaṃ abbohārikaṃ saññānugatikaṃ hoti. Ñāṇasampayutte citte pana sasambhārapathaviyā anugatā sesadhātuyo viya saññācittañca abbohārikaṃ ñāṇānugatikaṃ hoti.

Abhisandahatīti pabandhati pavatteti, 『『gaṇhatha gaṇhathā』』ti vadantī viya sampayuttadhamme ārammaṇe payojeti, sakasakakicce ca paṭṭhapetīti attho. Cetayitalakkhaṇāti niddokkantassa pabuddhakkhaṇe sambhamappavatti viya cetaso ussāhatāva lakkhaṇā. Atha vā 『『abhisandahatī』』ti vuttattā payojanalakkhaṇātveva attho. Āyūhanarasāti cetasikairiyanarasā, payogarasāti vuttaṃ hoti. Kusalākusalakiriyājavanasampayuttāyayeva panetaṃ labbhati. Saṃvidahanapaccupaṭṭhānāti 『『tvaṃ idaṃ karohī』』ti vicārentī viya hotīti vicāraṇapaccupaṭṭhānā. Etāya hi pavattamānāya sabbepi sampayuttadhammā yathā sakiccapasutā honti, teneva hesā sakiccaparakiccasādhikā vuttā. Jeṭṭhasisso pare sajjhāyane uyyojento sayampi sajjhāyati. Tasmiñhi sajjhāyituṃ āraddhe sesasissāpi sajjhāyanti. Mahāvaḍḍhakismimpi vaḍḍhakikammaṃ kātuṃ āraddhe itarepi karonti yevāti āha 『『jeṭṭhasissamahāvaḍḍhakiādayo viyā』』ti. Ādi-saddena jeṭṭhantevāsikādīnaṃ gahaṇaṃ.

我來為您直譯這段巴利文： 藍等差別所緣知即作彼想知相此由知相。由再知作味即由此再知為再知,彼即為再知相形相等行,彼作味作此由再知作味。因彼生時為後知因形相等行取生。此和相作者與相知者一切同想應用。因由相知也為后余想知作相。彼而由善不善作速行想為主應知。而彼再知作何應見說"如木匠再知作"。如木匠于木"此上,此下"如是為後知緣想作,如是此為再知緣相作為說。如見象盲由"此即真"想由如取相力作執著由如...現起。由此顯示想由取行作住不善想生由不善想隨順力果現起。或作執著即"此即真"唯想執著,所以由無觀察由如取相力由執著行現起由行現起說。如草人中幼鹿生"人"想由無分別性由如現境所依。此中離智想由取行力生時心不定隨想。而於有智相應心由具資黏土隨余界如想心也不定隨智。 潤即連繫轉,"取取"如說令相應法于所緣用,于自自作用也立義。由思相即如離睡覺時惶遽轉如心勇為相。或由說"潤"由發動相即義。勵味即心動味,加行味為說。而此由善不善作速行相應得。安排現起即如"汝作此"觀察如為由觀察現起。因由此轉一切相應法如專注自作用,唯由此說自作用他作用成就。上首弟子令他誦也自誦。因彼始誦余弟子也誦。大木匠也始作木工餘也作說"如上首弟子大木匠等"。等聲取上首學徒等。

Yathāpaccayaṃ pavattamānānaṃ dhammānaṃ natthi kāci vasavattitāti vasavattibhāvanivāraṇatthaṃ 『『vitakkanaṃ vitakko』』ti vuttaṃ. Ūhanaṃ ārammaṇassa parikappanaṃ, tasmiṃ abhiniropananti vā vuttaṃ hoti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiruḷhaṃ viya hoti, tasmā vuttaṃ 『『ārammaṇecittassa abhiniropanalakkhaṇo』』ti. Yathā hi koci gāmavāsī puriso rājavallabhaṃ, taṃsambandhinaṃ mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkacittaṃ ārammaṇaṃ ārohati, na hi dvipañcaviññāṇadutiyajjhānādike vitakko upalabbhati, yassa balena taṃ ārammaṇaṃ ārohati, tasmā sabhāvato bhāvanābalena tattha anuppajjanako? Saccaṃ, tampi vitakkabalena ārohati. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkacittaṃ ārammaṇaṃ ārohati. Paricayoti cettha santāne abhiṇhaṃ pavattacittabhāvanāsaṅkhāto paricayo. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhirohanaṃ ciraparicitaṃ, tena taṃ cittaṃ kadāci vitakkena vināpi tattha vattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇarahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ.

Atha vā dvipañcaviññāṇaṃ avitakkampi vatthārammaṇaghaṭṭanassa balavatāya, dutiyajjhānādīni ca heṭṭhimaheṭṭhimabhāvanāya balavatāya ārammaṇaṃ ārohatīti. Ādito, abhimukhaṃ vā hananaṃ paharaṇamattaṃ āhananaṃ, parito, parivattetvā vā hananaṃ visesena paharaṇaṃ pariyāhananaṃ, taṃ kiccamassāti āhananapariyāhananaraso. Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ānayanaṃ cittassa ārammaṇe upanayanaṃ, ākaḍḍhanaṃ vā, tathā hutvā paccupaṭṭhānamassāti ānayanapaccupaṭṭhāno.

Tenāti tena vicārena karaṇabhūtena, hetubhūtena vā cittaṃ ārammaṇe vicarati anuvicarati, avicāracittassa pana avitakkacitte vuttānusārena pavatti veditabbā. Vicaraṇaṃ anusañcaraṇaṃ anuparigamanaṃ. Svāyaṃ viseso santānamhi labbhamāno javanasantāne pākaṭo hotīti daṭṭhabbo. Esa nayo sesesupi. Ārammaṇassa anumajjanaṃ anumasanaṃ parimajjanamassa lakkhaṇanti ārammaṇānumajjanalakkhaṇo. Tathā hi vicāro parimajjanahattho viya, saṃsaraṇahattho viyāti vuccati. Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicaraṇasaṅkhātaanumajjanavasena veditabbaṃ. Dhammānañhi sabhāvavinimuttā kāci kiriyā nāma natthi. Tathāgahetabbākāro bodhaneyyajanānurodhena paramatthato ekasabhāvopi sabhāvadhammo pariyāyavacanehi visayasamāropitarūpehi bahūhi pakārehi pakāsīyati. Evañhi so suṭṭhu pakāsito hotīti. Anupabandhapaccupaṭṭhānoti ārammaṇe cittassa avicchinnassa viya pavattipaccupaṭṭhāno. Tathā hi so anusandhānatāti niddiṭṭho.

我來為您直譯這段巴利文： 由緣轉法無任何自在為遮止自在性說"尋為尋"。思維即所緣分別,于彼置入為說。因心由尋力如登所緣,所以說"于所緣心置入相"。如某村人依王所愛,或彼相關友登入王宮,如是依尋心登所緣。若如是何故無尋心登所緣,因二五識第二禪等不得尋,由彼力登所緣,所以自性由修力彼不生?真實,彼也由尋力登。如彼人由熟習無彼也無畏入王宮,如是由熟習無尋也無尋心登所緣。此中熟習即相續中數轉心脩名熟習。因尋于相續數轉力心所緣登久習,由彼彼心有時無尋也于彼轉。如彼與智觀察力久習有時無智也由觀察力轉,或如與煩惱轉一切無煩惱也由熟習由煩惱習氣力轉,如是此應見。 或二五識雖無尋由依所緣觸力,第二禪等由下下修力登所緣。初,向打唯打為打,遍,轉打別打為遍打,彼作此由打遍打味。如是由彼瑜伽行者所緣作尋打尋遍打說。引即心於所緣引近,或牽引,如是為現起彼由引現起。 由彼即由彼伺作具,或作因心於所緣伺隨伺,而無伺心由無尋心說隨知轉應知。伺即隨行遍行。此差別于相續得於速行相續明應見。如是余也。所緣隨觸觸控彼相由所緣隨觸相。如是伺如摸手,如循手說。彼中即所緣中。俱生隨用由所緣隨伺名隨觸力應知。因法離自性無任何作用名。如是應取行由隨順所教化眾勝義一自性也自性法由分位語于境假立相多種顯示。如是彼善顯示。隨系現起即于所緣心如不斷轉現起。如是彼說連續性。

Ettha ca vicārato oḷārikaṭṭhena tasseva pubbaṅgamaṭṭhena paṭhamaghaṇṭābhiravo viya cetaso paṭhamābhinipāto vitakko, anuravo viya anusañcaraṇaṃ vicāro. Yathā hi ghaṇṭābhighātajo paṭhamābhiravo anuravato oḷāriko, pubbaṅgamo ca hoti, evaṃ ārammaṇābhiropanaṭṭhena vitakko oḷāriko, pubbaṅgamo viya ca hoti. Tato sukhumaṭṭhena anumajjanasabhāvena ca ghaṇṭānuravo viya anupabandho vicāro. Vipphāravā cettha vitakko cittassa paṭhamuppattikāle cittassa paripphandanabhūto ākāse uppatitukāmassa sakuṇassa pakkhavikkhepo viya, padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro cittassa nātiparipphandanabhāvo, ākāse uppatitassa sakuṇassa pakkhappasāraṇaṃ viya, padumassa uparibhāge paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa. Āgamaṭṭhakathāyaṃ pana vipariyāyena āgataṃ. Tathā ca vuttaṃ dukanipātaṭṭhakathāyaṃ –

『『Ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro』』ti.

Tampi anupabandhena pavattiyaṃ yujjati. Tathā hi upacāre, appanāyaṃ vā santānena pavattiyaṃ vitakko niccalo hutvā ārammaṇaṃ anupavisitvā viya pavattati, na paṭhamābhinipāte viya pākaṭo hotīti.

Pinayatīti kāyacittaṃ appeti, vaḍḍheti vā. Sampiyāyanalakkhaṇāti ārammaṇaṃ kallato gahaṇalakkhaṇā. Pīṇanarasāti kāyacittānaṃ paribrūhanakiccā. Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā, attanā sampayuttacittasamuṭṭhānehi rūpehi sakalarūpakāyabyāpanaṃ karotīti vuttaṃ hoti. Na hi aññathā imissā pharaṇaṃ hoti, dhammānaṃ abyāpāratāya kesaggamattampi saṅkamanābhāvato. Udaggabhāvo odagyaṃ.

Ekaṃ ārammaṇaṃ aggametassāti ekaggaṃ, cittaṃ, yena pana dhammena yogato taṃ ekaggaṃ nāma hoti, so ekaggabhāvo. So pana cittasseva hoti, na yassa kassacīti āha 『『cittassa ekaggabhāvo』』ti, nivāte dīpasikhāya ṭhiti viya cittassa ṭhitīti vuttaṃ hoti. Visārassa byaggabhāvassa paṭipakkho sabhāvo avisāro, na visārābhāvamattaṃ, taṃ imassa lakkhaṇanti āha 『『avisāralakkhaṇo』』ti. Avikkhepo sampayuttadhammānaṃ avikkhittatā, avisārāvikkhepānaṃ samādhānabhāvato atthato visesābhāvepi samukhena, sampayuttamukhena ca ubhayaṃ vuttanti daṭṭhabbaṃ. Avūpasamalakkhaṇassa vikkhepassa paṭipakkhatāya cittassa upasamanākārena paccupaṭṭhātīti upasamapaccupaṭṭhāno. Visesatoti yebhuyyena. Sukhavirahitopi hi atthi samādhīti so yebhuyyena sukhapadaṭṭhāno hoti. Atha vā visesatoti atisayena. 『『Sukhino cittaṃ samādhiyatī』』ti (a. ni.

我來為您直譯這段巴利文： 此中由伺由粗義由彼先行義如初鐘響心初觸為尋,如隨響隨行為伺。如由鐘打生初響比隨響粗,為先行,如是由所緣置入義尋粗,如先行。由彼微細義由隨觸自性如鐘隨響隨係爲伺。此中尋有震動為心初生時心動如欲空飛鳥翅展,如向蓮趣落有香繫心蜂。伺行尋為心不太動,如空飛鳥展翅,如向蓮趣落蜂于蓮上轉。而在來論釋中反說。如是二部論釋說— "如空行大鳥由二翅取風令翅休息行如於所緣心置入性轉尋,如為取風令翅動行如由隨觸性轉伺"。 彼也于隨系轉應。如是近分或安止於相續轉尋成不動如入所緣轉,不如初觸時明。 潤即身心令滿,或增長。由愛好相即所緣善取相。潤味即身心增長作。遍味即由勝色身遍味,由自相應心生色遍一切色身作為說。因不然此遍,由法無作用由無發毛許動故。上舉性上舉。 一所緣最此為一境,心,而由何法合故彼名一境,彼一境性。彼而唯心,非任何故說"心一境性",如無風燈焰住為心住說。無散亂散亂對治性無散亂,非唯無散亂,彼此相說"由無散亂相"。不散相應法不散性,由無散亂不散成定性雖義無差別由自面相應面二說應見。由對治不寂靜相由心寂靜行現起由寂靜現起。別即多分。因無樂也有定故彼多分由樂所依。或別即極。"樂者心定"。;

11.11) vacanato hi sukhaṃ samādhissa visesakāraṇaṃ sukhavirahitassapi tadupanissayeneva samijjhanato.

Saddahanti etāyāti kammaphalādisaddahanakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena saddhāya paccayataṃ dasseti. Tassā hi dhammānaṃ tathā paccayabhāve sati taṃsamaṅgipuggalo 『『saddahatī』』ti voharīyati. Saddahanaṃ saddheyyavatthuno pattiyāyanaṃ, taṃ lakkhaṇametissāti saddahanalakkhaṇā. Kālusiyamalaṃ vidhametvā sampayuttānaṃ, puggalasseva vā pasādaṃ anāvilabhāvakāraṇaṃ kiccametissāti pasādanarasā. Yathā kathaṃ viyāti āha 『『udakappasādakamaṇi viyā』』ti. Akālusiyapaccupaṭṭhānāti anāvilabhāvapaccupaṭṭhānā. Ratanattayaṃ kammaṃ kammaphalañca saddheyyavatthu, taṃ imissā āsannakāraṇanti saddheyyavatthupadaṭṭhānā. Na hi saddhāya avatthubhūtesu titthiyādīsu sā uppajjati. Sā panāyaṃ kusaladhammānaṃ ādāne hattho viya, sabbasampattisampadāne vittaṃ viya, amatakasiphalaphalane bījaṃ viya ca daṭṭhabbā. 『『Saddhāhattho, mahānāma, ariyasāvako, saddhīdha vittaṃ purisassa seṭṭhaṃ (saṃ. ni. 1.246; su. ni. 184), saddhā bījaṃ tapo vuṭṭhī』』tiādivacanañhettha (saṃ. ni. 1.197; su. ni. 77) sādhakaṃ.

Saranti 237 etāyāti saraṇakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena satiyā paccayataṃ dasseti. Tassā hi dhammānaṃ tathā paccayabhāve sati taṃsamaṅgipuggalo 『『saratī』』ti voharīyati. Udake alābu viya pilavitvā gantuṃ adatvā pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ asammuṭṭhatākaraṇaṃ apilāpanaṃ, taṃ lakkhaṇamassāti apilāpanalakkhaṇā. Sā hi ārammaṇe daḷhaṃ patiṭṭhitattā esikā viya vuccati. Sammosapaccanīkakiccaṃ asammosaraso, na sammosābhāvamattaṃ. 『『Satārakkhena cetasā viharatī』』ti (a. ni. 10.20) vuttattā cetoguṇaratanahārakānaṃ kilesacorānaṃ nivāraṇato āha 『『ārakkhapaccupaṭṭhānā』』ti. Tathā hesā cakkhudvārādirakkhanato dovāriko viyāti vuccati. Paṭhamaṃ saññāya thiruppannabhāve pacchā satiyā patiṭṭhānabhāvato āha 『『thirasaññāpadaṭṭhānā』』ti. Atha satisaññānaṃ kiṃ nānākaraṇanti? Saññā tāva paṭhamaṃ aggahitanimittaṃ sañjānāti, gahitanimitte puna paccābhiññāṇapaccayanimittaṃ karoti, paṭhamaṃ aggahite pana saññākiccaṃ appadhānaṃ hoti, sati pana paṭhamaṃ aggahitanimittampi sarati gahitanimittampi, gahitanimitte pana satikiccaṃ guṇabhūtaṃ hotīti idameva tāsaṃ nānattaṃ.

Vīrabhāvoti yena vīriyena vīro nāma hoti, so dhammo. Vīrānaṃ vā kammanti yena kammena vīro nāma hoti, taṃ vīrānaṃ kammaṃ nāma. Vīriyaṃ panassa sādhakabhāvato tathā vuttaṃ. Dhammavinimuttaṃ vā kiñci kammaṃ natthīti vīriyameva kammabhāvena vuttanti daṭṭhabbaṃ. Vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ. Ussāho taṃ taṃ kiccaṃ samārambho, parakkamo vā. Upatthambhanaṃ pana sampayuttadhammānaṃ kosajjapakkhe patituṃ adatvā dhāraṇaṃ anubalappadānaṃ. Sampayuttadhammānaṃ saṃsīdanabhāvanivārako dhammo, na saṃsīdanābhāvamattaṃ, asaṃsīdanabhāvena paccupaṭṭhātīti asaṃsīdanabhāvapaccupaṭṭhānaṃ. 『『Saṃviggo yoniso padahatī』』ti (a. ni.

我來為您直譯這段巴利文： 11.11因說故樂為定別因由無樂也由彼近依成就。 信由此即由業果等信行轉法于彼增上性信緣性顯示。因彼法如是緣性時具彼人說"信"。信即信處確信,彼相此由信相。除濁垢由相應,或人凈不濁性作作此由凈味。如何說"如水凈寶"。由無濁現起即由不濁性現起。三寶業業果為信處,彼此近因由信處所依。因信于非處外道等不生。此而善法取如手,一切成就賜如財,無死耕果如種應見。"信手大名聖聲聞,信此財人勝,信種苦雨"等說此證。 念237由此即由念行轉法于彼增上性念緣性顯示。因彼法如是緣性時具彼人說"念"。如水葫蘆不令浮去如石不動所緣住不忘作不忘,彼相此由不忘相。因彼于所緣堅住說如柱。對治忘作不忘味,非唯無忘。由說"由念護心住"由防護意功德寶盜煩惱賊說"由防護現起"。如是因彼由守護眼門等說如門衛。由先想堅生性后念住性說"由堅想所依"。然念想何差別?想先不取相知,于已取相為再知作緣相,而於先不取想作不主,而念先不取相也念已取相也,而於已取相念作成德即此彼等差別。 勇性即由何勇名勇,彼法。或勇業即由何業名勇,彼名勇業。而勇由成就性如是說。或離法無何業故應見唯勇由業性說。或由法應發應轉為勇。策勵即彼彼作開始,或精進。而支援即相應法不令落懈怠分持續給助力。相應法沉沒性遮止法,非沉沒性唯,由不沉沒性現起由不沉沒性現起。"憂悚如理勤"。;;

4.113) vacanato saṃvegapadaṭṭhānaṃ. Saṃvegoti cettha saṃvegamayaṃ ñāṇaṃ. Asaṃvegapubbikāya pana kusalakiriyāya vīriyārambhavatthupadaṭṭhānaṃ. Tattha vīriyārambhavatthūni nāma –

『『Maggo gantabbo hoti, maggo gato. Kammaṃ kātabbaṃ hoti, kammaṃ kataṃ. Appamattako ābādho uppanno hoti, gilānā vuṭṭhito hoti, aciravuṭṭhito gelaññā. Gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati, lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ labhati…pe… pāripūri』』nti –

Evaṃ vuttāni etāni anurūpapaccavekkhaṇasahitāni aṭṭha vīriyārambhavatthūni, tammūlakāni vā paccavekkhaṇāni. Ettha ca vitakko sampayuttadhamme ārammaṇaṃ āropeti. Cetanā te taṃtaṃkiccesu niyojeti. Vīriyaṃ pana te saṃsīdituṃ adatvā ussāhetīti ayaṃ vitakkacetanāvīriyānaṃ viseso.

Vijānanalakkhaṇāti visesena jānanalakkhaṇā, yathāsabhāvapaṭivedhalakkhaṇāti attho. Visayassa ārammaṇassa obhāsanaṃ pakāsanaṃ tappaṭicchādakasammohandhakārassa vidhamanatoti visayobhāsanaṃ, taṃ kiccamassāti visayobhāsanarasā. Katthaci visaye asammuyhanākārena sammohapaṭipakkhatāya vā paccupaṭṭhānato sammohābhāvassa paccupaṭṭhānato vā asammohapaccupaṭṭhānā.

我來為您直譯這段巴利文： 4.113由說由憂悚所依。憂悚即此憂悚作智。而由無憂悚前善作由勤發事所依。此中勤發事名- "道應行,道已行。業應作,業已作。小病已生,從病起,不久從病起。往村或城邑乞不得,或粗或妙食得如量滿...滿"- 如是說此隨順省察俱八勤發事,或彼根省察。此中尋令相應法登所緣。思令彼等於彼彼作用用。而勤不令彼等沉沒令策勵,此尋思勤差別。 由識相即由別知相,如性通達相義。境所緣照明顯明由彼覆愚闇除故境照明,彼作此由境照明味。由於某境不愚行由對治愚故現起或由無愚現起由無愚現起。

Attanā anupāletabbānaṃ sahajātadhammānaṃ anupālanaṃ jīvitassa byāpāro, tañca tesaṃ jīvananti taṃ tassa kāraṇabhāvaṃ purakkhatvā vuttaṃ 『『jīvanti tenā』』ti. Rūpārūpajīvitindriyassa anurūpato lakkhaṇādikaṃ dassetuṃ 『『attanā avinibhuttāna』』nti vuttaṃ. 『『Sampayuttāna』』nti hi vuccamāne rūpadhammānaṃ sampayogābhāvato rūpajīvitindriyassa saṅgaho na siyā. 『『Avinibhuttāna』』nti pana vuttattā yāni avinibbhogarūpāni rūpajīvitindriyena saddhiṃ avinibhuttāni avisaṃsaṭṭhāni. Ye ca arūpadhammā arūpajīvitindriyena sampayuttā, tesaṃ sabbesaṃ saṅgaho hotīti. Pavattanarasanti uppādato yāva bhaṅgā anupālanato antarā anivattanasabhāvasādhanena tesaṃ pavattanakiccaṃ. Keci pana 『『rūpajīvitindriyaṃ tesaṃ ṭhitikkhaṇato paṭṭhāya, arūpajīvitindriyaṃ uppādato paṭṭhāya pavattiyā paccayo』』ti vadanti, taṃ na yuttaṃ. Paṭṭhāne hi 『『abyākataṃ dhammaṃ paṭicca asaññasattānaṃ ekaṃ mahābhūtaṃ paṭicca indriyapaccayaṃ kammapaccayasadisa』』nti asaññasattānaṃ indriyapaccayo kammapaccayasadisaṃ katvā vutto, tasmā rūpajīvitindriyampi uppādato paṭṭhāya paccayo hotīti daṭṭhabbaṃ. Uppādato yāva bhaṅgā ṭhapanato ṭhapanapaccupaṭṭhānaṃ. Anupālanavasena yāpayitabbā pavattetabbā dhammā padaṭṭhānamassāti yāpayitabbadhammapadaṭṭhānaṃ. Yadi evaṃ tesaṃ anupālanādisādhakaṃ, kathaṃ tesaṃ nirodho hoti. Evañhi sabbakālaṃ ṭhātabbanti āha 『『santepi cā』』tiādi. Anupālanalakkhaṇādimhīti ādi-saddena pavattanarasādimeva saṅgaṇhāti. Atthikkhaṇeyevāti attanā anupāletabbānaṃ, attano vā atthikkhaṇeyeva. Udakanti taḷākagatajalaṃ, daṇḍagatajalaṃ vā . Tattha taḷākagataudakassa gahaṇe attanā anupāletabbadhammānaṃ atthikkhaṇe anupālanaṃ sādhitaṃ hoti, daṇḍagatajalassa pana gahaṇe attano atthikkhaṇe anupālanaṃ. Attanā anuppāditadhamme kathaṃ pāletīti āha 『『dhāti viya kumāra』』nti. Yadi sesadhammānaṃ pavattikāraṇena kenaci bhavitabbaṃ, jīvitassa pana kiṃ pavattikāraṇanti āha 『『sayaṃ…pe… pavattatī』』ti. Yathā kathaṃ viyāti āha 『『niyāmako viyā』』ti. Sopi attanā pavattitanāvāsambandhena pavattati. Yadi dhammānaṃ pavatti jīvitindriyapaṭibaddhaṃ, bhaṅgato uddhampi kiṃ pana pavattetīti āha 『『na bhaṅgato uddha』』nti. Kasmāti āha 『『attanoca pavattetabbānañca abhāvā』』ti. Bhaṅgakkhaṇe pana kathanti āha 『『na bhaṅgakkhaṇe ṭhapetī』』ti.

Yasmā pana lobhapaṭipakkho alobho hoti, ye dhammā tena sampayuttā, taṃsamaṅgino vā sattā, te na lubbhanti, sayampi kadāci na lubbhateva, atthato vā alubbhanākāro eva ca so hoti, tasmā vuttaṃ 『『na lubbhanti tenā』』tiādi. Esa nayo 『『na dussanti tenā』』tiādīsupi. Alaggabhāvo ārammaṇaṃ nissāya pavattantassapi tattha anāsattatā. Tenāha 『『kamaladale jalabindu viyā』』ti. Apariggaho kassaci vatthuno mamattavasena asaṅgaho. Muttabhikkhu viyāti khīṇāsavabhikkhu viya. So hi muttarāgattā katthaci mamāyanarahito hoti. Anallīno bhāvo adhippāyo etassāti anallīnabhāvo. Evañhi 『『asucimhi patitapuriso viyā』』ti upamāya sameti. Yathā hi tassa purisassa satipi kāyena allīyane bhāvo anallīno, evaṃ alobhopi ārammaṇakaraṇavasena gahitepi ārammaṇe alaggabhāvena anallīnabhāvo anallīnākāroyeva pavattati. Evaṃsabhāvo hi so dhammoti.

我來為您直譯這段巴利文： 自護俱生法護持為命行,而彼彼等命由彼因性為先說"由彼命"。為顯色無色命根隨順相等說"由自不離"。因說"相應"由色法無相應故不攝色命根。而由說"不離"由無離色與色命根俱不離不混。而無色法與無色命根相應,彼一切攝故。轉味即由生乃至壞由護持中間由不轉性成就彼等轉作用。有說"色命根由彼等住剎那始,無色命根由生始為轉緣",彼不應。因發趣中"無記法緣無想有一大種緣根緣如業緣"無想有根緣如業緣說,所以色命根也由生始為緣應見。由生乃至壞由立由立現起。由護持力應活應轉法所依彼由應活法所依。若如是彼等護持等成就,如何彼等滅。如是一切時應住說"雖有"等。護持相等中即等聲攝轉味等。唯于有時即自護持者,或自有時。水即池水,或桿水。此中取池水成就由自護持法有時護持,而取桿水成就自有時護持。自未生法何護說"如乳母童子"。若余法轉因應有,而命何轉因說"自...轉"。如何說"如船主"。彼也由自轉船系轉。若法轉系命根,壞后也何轉說"非壞后"。何故說"由自和應轉無故"。而壞剎那何說"不壞剎那立"。 而因貪對治無貪,彼相應法,或具彼有情,彼等不貪,自也有時不貪,或義唯不貪行彼,所以說"由彼不貪"等。如是"由彼不瞋"等。不著性即依所緣轉也于彼無著。由說"如蓮葉水滴"。不執即任何物由我所力不攝。如解脫比丘即漏盡比丘。因彼離貪于任何無我所。不著性意此由不著性。如是"如墮不凈人"譬喻應合。如彼人雖身著性不著,如是無貪也所緣作力取所緣由不著性由不著性唯不著行轉。如是性彼法故。

Caṇḍikassa bhāvo caṇḍikkaṃ, pharusabhāvo, atthato pana kopoyeva, tappaṭipakkho apharusabhāvo acaṇḍikkaṃ. Avirodho aviggaho appaṭipakkho sabhāvo. Āghātavinayanarasoti ettha āghāto nāma parassa attānaṃ, attano paraṃ uddissa, parasseva ca paraṃ uddissa pavatto upanāho balavakopo. Tassa vinayanaraso apanayanaraso. Sommabhāvo majjanavasena hilādaniyatā sītalabhāvo. Tenāha 『『puṇṇacando viyā』』ti.

Kāyaduccarītādīhīti hetumhi karaṇavacanaṃ. Hirīyati lajjanākārena jigucchiyati. Tehiyevāti kāyaduccaritādīhiyeva. Ottappatīti ubbijjati. Hirī pāpe gūthe viya passantī jigucchatīti āha 『『pāpato jigucchanalakkhaṇā hirī』』ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato uttasatīti vuttaṃ 『『uttāsalakkhaṇaṃ ottappa』』nti. Ubhopi pāpānaṃ akaraṇarasāti lajjanākārena pāpānaṃ akaraṇarasā hirī, uttāsākārena ottappaṃ. Pāpato saṅkocanapaccupaṭṭhānāti vuttappakāreneva pāpato saṅkocanākārena paccupaṭṭhānā. Attagāravaparagāravapadaṭṭhānāti attagāravapadaṭṭhānā hirī ajjhattasamuṭṭhānatāya, attādhipatitāya ca. Paragāravapadaṭṭhānaṃ ottappaṃ bahiddhāsamuṭṭhānatāya, lokādhipatitāya ca. Attānañhi garuṃ katvā hiriyā pāpaṃ pajahati kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ pajahati vesiyā viya. Ajjhattasamuṭṭhānāditā ca nesaṃ tattha tattha pākaṭabhāvena veditabbā, na pana tesaṃ kadāci aññamaññaviyogato. Na hi lajjanaṃ nibbhayaṃ vā pāpabhayaṃ vā alajjanaṃ atthīti. Hiriyā balavabhāve pana ottappaṃ abbohārikaṃ hoti, ottappassa balavabhāve hirī abbohārikā. Ime ca dve dhammā 『『lokapālā』』ti vuccanti. Yathāha –

『『Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca, ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha 『mātā』ti vā 『mātucchā』ti vā 『mātulānī』ti vā』』tiādi (a. ni.

我來為您直譯這段巴利文： 暴性為暴,粗性,而義即忿,彼對治無粗性無暴。無違無斗無對治性。除恨味即此恨名對他自,自他,或他他轉執著強忿。彼除味去味。善性由悅力喜性寒性。由說"如滿月"。 由身惡行等即因位具格。慚即羞行厭惡。由彼等即由身惡行等。愧即怖。慚見惡如糞厭說"由惡厭相慚"。愧見彼如熱由彼驚說"由驚相愧"。二者惡不作味即由羞行惡不作味慚,由驚行愧。由惡退現起即由說方式由惡退行現起。由自敬他敬所依即由自敬所依慚由內生性,由自主性。由他敬所依愧由外生性,由世主性。因自作敬由慚斷惡如良女。作他敬由愧斷惡如妓女。內生性等彼等於彼彼明性應知,而非彼等有時互離。因無羞無畏或無惡畏無羞有。而慚強力時愧不定,愧強力時慚不定。此二法說"護世"。如說 - "比丘,此二白法護世。何二?慚與愧,比丘,此二白法若不護世,此不顯'母'或'姑'或'伯母'"等。;

2.9).

Passambhanaṃ darathavūpasamo, kāya-saddo samūhavacano. So cettha vedanādikkhandhattayaṃ. Vatticchāvasena hi saddo visiṭṭhavutti hotīti āha 『『kāyoti cetthā』』tiādi. Vedanādayoti vedanākkhandho saññākkhandho saṅkhārakkhandhoti tayo khandhā. Tathā ca vuttaṃ tattha 『『katamā tasmiṃ samaye kāyapassaddhi hoti, yā tasmiṃ samaye vedanākkhandhassā』』tiādi (dha. sa. 40). Daratho sārambho domanassapaccayānaṃ uddhaccādīnaṃ kilesānaṃ, tathā pavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Tassa vūpasamaṃ lakkhaṇamassāti kāyacittadarathavūpasamalakkhaṇā. Kāyacitta…pe… rasāti yathāvuttānameva paṭipakkhadhammānaṃ abhibhavanarasā. Darathanimmaddanena pariḷāhaparipphandanavirahito sītibhāvo aparipphandanasītibhāvo. Avūpasamo paripphandanaṃ asantavuttitā. Uddhaccādikilesāti uddhaccappadhānā uddhaccādhikacittuppādasampayuttā kilesā. Tepi hi uddhaccavasena avūpasamakarā. Uddhaccaṃ vā ādiṃ katvā sabbeyeva kilesā uddhaccādikilesā. Evaṃ sesesupi.

Garubhāvo dandhatā, thinamiddhādhikānaṃ tathā pavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Dandhatāya paṭipakkho adandhatā agarubhāvo.

Thaddhabhāvo thambho. Diṭṭhimānādhikānaṃ, tappadhānānaṃ vā catunnaṃ khandhānaṃ etaṃ nāmaṃ. Thaddhabhāvanimmaddanatoyeva katthaci ārammaṇe appaṭihatākārena paccupaṭṭhanti, sampayuttānaṃ vā tattha appaṭighātaṃ paccupaṭṭhāpentīti appaṭighātapaccupaṭṭhānā.

Kammani sādhu kammaññaṃ, na kammaññaṃ akammaññaṃ, tassa bhāvo akammaññabhāvo, dānasīlādipuññakiriyāya asamatthatā. Atthato kāmacchandādisaṃkilesadhammā, tappadhānā vā cattāro akusalakkhandhā. Akammaññabhāvanimmaddaneneva sampannākārena ārammaṇassa gahaṇaṃ ārammaṇakaraṇasampatti. Vuttāvasesā kāmacchandādayo, tadekaṭṭhā ca saṃkilesadhammā sesanīvaraṇādayo. Imā pana dve vinibandhanimmaddanena pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

Gelaññaṃ assaddhiyādayo, tadekaṭṭhā ca pāpadhammā, tappaṭipakkho agelaññabhāvo lakkhaṇaṃ etāsanti agelaññabhāvalakkhaṇā. Gelaññanimmaddaneneva natthi etāsaṃ ādīnavo doso upaddavo vā, na vā etā ādīnaṃ kapaṇaṃ vanti pavattantīti nirādīnavā, tenākārena paccupaṭṭhanti, taṃ vā sampayuttesu paccupaṭṭhāpentīti nirādīnavapaccupaṭṭhānā.

Kāyasambandhī, cittasambandhī ca ujubhāvoti lakkhitabbatāya kāyacittānaṃ ajjavalakkhaṇā. Kāyacittānaṃ naṅgalasīsacandakoṭigomuttavaṅkatāsaṅkhātānaṃ kuṭilabhāvānaṃ atthato māyāsāṭheyyādibhūtānaṃ nimmaddanato kāyacittānaṃ kuṭilabhāvanimmaddanarasā. Tatoyeva sabbathāpi ajimhabhāvena paccupaṭṭhanti, sampayuttānaṃ vā ajimhataṃ paccupaṭṭhāpentīti ajimhatāpaccupaṭṭhānā.

我來為您直譯這段巴利文： 2.9。 輕安即惱滅,身詞總說。彼此受等三蘊。因說欲力聲別說說"此身"等。受等即受蘊想蘊行蘊三蘊。如是彼說"何彼時身輕安,彼時受蘊"等。惱掉舉憂緣煩惱,或如是轉四蘊此增語。彼滅相此由身心惱滅相。身心等味即如說對治法勝味。由惱壓由熱動離寒性無動寒性。不寂動不寂行性。掉舉等煩惱即掉舉主掉舉勝心生相應煩惱。彼等也由掉舉力作不寂。或掉舉為初一切煩惱掉舉等煩惱。如是余也。 重性遲鈍性,昏沉睡眠勝或如是轉四蘊此增語。遲鈍對治非遲鈍非重性。 硬性僵。見慢勝,或彼主四蘊此名。由硬性壓于某所緣由無碰行現起,或令相應于彼無碰故由無碰現起。 業善業,非業非業,彼性非業性,施戒等福作不能。義貪慾等染法,或彼主四不善蘊。由非業性壓由圓滿行取所緣所緣作圓滿。說余貪慾等,彼一類染法余蓋等。此二由結縛壓于凈事生凈,于利事導適業性如金凈應見。 病即不信等,彼一類惡法,彼對治無病性相此由無病性相。由病壓無此患過患害,或此非下賤行轉無患,由彼行現起,或令相應現起故由無患現起。 身繫,心繫正性由應相由身心正相。身心犁頭月弧曲牛尿曲名曲性義欺誑等由壓身心曲性壓味。由彼一切由不曲性現起,或令相應不曲故由不曲性現起。

Nanu ca kāyapassaddhiādīnaṃ dvinnaṃ dvinnaṃ dhammānaṃ ekekapaṭipakkhattā darathanimmaddanādikiccaṃ ekekameva karoti. Kasmā pana dve dve dhammā vuttāti? Na kho panevaṃ cintitabbaṃ bhagavatāpi tatheva desitattā. Kasmā pana bhagavatā tathā desitā? Sabhāvadhammabhāvato. Na hi bhagavatā pubbe avijjamānā ete dhammā desanāvasena uppāditā, atha kho sabhāvato vijjamānāyeva sayambhuñāṇena sammā sacchikatvā yathāsabhāvā desitā, tasmā kathamettha bhagavatā sabhāvato vijjamānassa hāpanaṃ kātuṃ sakkā. Sabhāvato vijjamānatāya cettha bhagavato vacanameva pamāṇaṃ. Na hi bhagavā yathādhammasāsanādhikāre ayathādhammaṃ katheyyāti, yassa pana vijjamānassāpi akathanaṃ, taṃ aññahetukaṃ. Na cettha tādiso hetu upalabbhati, yena imesu ekekadhammassa akathananti. Yathā pana dvinnaṃ purisānaṃ ekoyeva veriko hoti, tassa te purisā otāraṃ disvā ekato hutvāva hananti, evameva dve dve dhammā ekato hutvā ekaṃ paṭipakkhadhammaṃ hananti, yathā ca panete visuṃ disvāpi taṃ veriṃ hananti, na evamete taṃ visuṃ hananti tesaṃ aññamaññaṃ avinābhāvatoti, tasmā ete paṭipakkhadhammānaṃ ekekabhāvepi dve dveyeva vuttāti, apica cittapassaddhiādīhi cittameva passaddhi lahu mudu kammaññaṃ paguṇaṃ ujuñca hoti. Kāyapassaddhiādīhi pana rūpakāyopīti tadatthadassanatthaṃ bhagavatā ettheva duvidhatā vuttā, na samādhiādīsu.

Chandanaṃ chando, ārammaṇena atthikatā. 『『Chando kāmo』』tiādīsu (mahāni. 1) pana taṇhāpi chandoti vuccati. 『『Chandaṃ janeti vāyamatī』』tiādīsu vīriyampīti tato nivattanatthaṃ vuttaṃ 『『kattukamyatāyetaṃ adhivacana』』nti. Kattukamyatā vuccati karaṇicchā. Cetasikassa dhammassa sārammaṇattā karaṇicchā nāma ārammaṇassa ālambitukāmatāmukheneva hotīti ārammaṇakaraṇicchālakkhaṇo chando 『『kattukamyatālakkhaṇo』』ti vutto. Tenevāha 『『ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno』』ti ca. Yadaggena panāyaṃ attano ārammaṇapariyesanaraso, tadaggena sampayuttadhammānampi hotiyeva ekārammaṇatāya. Tena tesaṃ ārammaṇaggahaṇe cetaso hatthappasāraṇaṃ viyāti vuccati. Kathaṃ pana dānavatthuvissajjanavasena pavattamānacetanāsampayutto chando ārammaṇena atthiko hotīti? Nanu avocumhā 『『ārammaṇakaraṇicchālakkhaṇo』』ti, tasmā saṅgāmagataissāsassa khipitabbausūnaṃ gahaṇe atthikatā viya dānavatthuvissajjanavasena pavattacchandopi vissajjitabbena tena atthikoyevāti. Svāyaṃ kusalesu uppanno kusalacchando nāma hoti yonisomanasikārasamuṭṭhānattā. Tabbiparītato pana akusalesu uppanno akusalacchando.

我來為您直譯這段巴利文： 然身輕安等二二法一一對治故惱壓等作用唯一一作。何故說二二法?不應如是思世尊也如是說故。何故世尊如是說?由自性法性。因非世尊先無此等法由說力生,而由自性有自覺智正證如自性說,所以此何世尊由自性有能作減?由自性有故此世尊語唯量。因世尊于如法教權不說非如法,而有也不說,彼他因。而此無如是因得,由彼此等一一法不說。如二人唯一敵,彼彼人見機一起即打,如是二二法一起打一對治法,如此等別見也打彼敵,不如此等別打彼由彼等互不離故,所以此等對治法一一性也說二二,又由心輕安等唯心輕安輕柔適業熟練正。而由身輕安等色身也由顯彼義世尊此二性說,非定等。 欲即欲,所緣有性。"欲欲"等而愛也說欲。"生欲精進"等精進也由彼退說"作欲此增語"。作欲說作愿。心法有所緣故作愿名由所緣欲取面唯有由所緣作愿相欲說"由作欲相"。由彼說"由所緣求味,由所緣有性現起"。而此自所緣求味,由彼相應法也唯有由一所緣性。由彼彼等取所緣如意伸手說。何由施事舍力轉思相應欲由所緣有?不說"由所緣作愿相",所以如入戰箭師于應射箭有性如由施事舍力轉欲也由應舍彼有。此于善生名善欲由如理作意生。而由彼相反於不善生不善欲。

Adhimuccanaṃ ārammaṇe sanniṭṭhānavasena veditabbaṃ, na pasādanavasena. Tenāha 『『sanniṭṭhānalakkhaṇo』』ti. Yathā tathā hi ārammaṇe nicchayanaṃ adhimuccanaṃ anadhimuccantassa pāṇātipātādīsu , dānādīsu vā pavattiyā abhāvato, saddhā pana pasādanīyesu pasādādhimokkhoti ayametesaṃ viseso. Voṭṭhabbanaṃ pana yathā santīrite atthe nicchayanākārena pavattitvā parato pavattamānānaṃ tathā pavattiyā paccayo hoti. Yadi evaṃ vicikicchāsampayuttesu dhammesu kathanti? Tesampi ekaṃseneva saṃsappanākārassa paccayatāya daṭṭhabbaṃ, dārakassa viya ito cito ca saṃsappanassa 『『karissāmi, na karissāmī』』ti anicchayassa paṭipakkhakiriyā asaṃsappanaṃ. Yesu cittuppādesu ayaṃ sanniṭṭhānalakkhaṇo adhimokkho, tesaṃ ārammaṇadhammoyeva sanniṭṭhātabbattā sanniṭṭheyyadhammo. So padaṭṭhānamassāti sanniṭṭheyyadhammapadaṭṭhāno. Indakhiloti esikāthambho vuccati.

Tesu tesu dhammesūti yesu dhammesu sayaṃ uppannā, tesu attanā sampayuttesu cittacetasikadhammesu. Anārammaṇattepi hi tesu samappavattesu udāsīnabhāvo 『『tatramajjhattatā』』ti vuccati. Samaṃ avisamaṃ vāhitaṃ attanā pavattitasampayuttānaṃ vā yathāsakakiccesu pavattanaṃ lakkhaṇametissāti samavāhitalakkhaṇā. Tattha samaṃ hutvā pavattanalakkhaṇāti atthe apakkhapatitabhāvo vutto hoti, avisamaṃ katvā pavattanalakkhaṇāti atthe ūnādhikatānivāraṇaṃ . Udāsīnabhāvena pavattamānāpi hi esā sampayuttadhamme samaṃ katvā yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi adhikaraṇadhammaṭṭhe yathāsakakiccesu samaṃ appamatte pavatteti. Alīnānuddhatappavattipaccayānaṃ dhammānaṃ ūnādhikatāya līnuddhatabhāvassa nivāraṇakiccāti vuttaṃ 『『ūnādhikatānivāraṇarasā』』ti. Yadi evaṃ kathaṃ sahajātādhipatīnaṃ adhipatibhāvo. Ādhipaccañhi tesaṃ kiccato adhikabhāvoti? Nāyaṃ doso. Tampi tassa kiccameva, yaṃ sahajātadhammānaṃ adhipatibhāve pavattāpanaṃ. Yathā hi raṅgamaṇḍalaṃ gato naṭakācariyo te te naṭake yathāsakaṃ anurūpaṃ bhūmiyaṃ yojeti, evamesāpi attanā sampayuttadhammesu adhipatibhāve ṭhite adhipatibhāve yojeti, indriyatte ṭhite indriyatte, na pana sakasakakiccato ūnataṃ, adhikataṃ vā pattuṃ detīti. 『『Idaṃ nihīnakiccaṃ hotu, idaṃ atirekakicca』』nti evaṃ pakkhapātavasena viya pavatti pakkhapāto. Taṃ upacchindantī viya hotīti pakkhapātupacchedanarasā. Sā cittacetasikānaṃ ajjhupekkhanena samappavattesu ājānīyesu sārathi viya daṭṭhabbā.

我將為您逐段翻譯這段巴利文： 第一段譯文： 應當知道，勝解是對所緣境確定的作用，而非凈信的作用。因此說"以確定為相"。因為若不對所緣境作如是確定的勝解，就不會在殺生等或佈施等行為中轉起，而信則是對可凈信之事的凈信勝解，這就是二者的區別。確定則是對已確定的義理以決定的行相轉起后，成為後續轉起的緣。若如此，對於與疑相應的諸法如何解釋？應當視為它們也是一向地對遊移不定行相的緣，如同小孩子這裡那裡遊移不定地想"我要做，我不要做"，與此相反的行為就是不遊移。在任何心生起中，若有此以確定為相的勝解，則其所緣法正是應被確定的法。這是它的近因，故說"以應確定之法為近因"。因陀羅柱是指門柱。 第二段譯文： "于彼彼諸法中"是指于自身所生起的、與自身相應的心心所法中。因為雖然它們無所緣，但在諸法等起時的舍離狀態稱為"舍心所"。其相是平等、不偏地運轉，或令相應法于各自作用中運轉，故說"以平等運轉為相"。其中，"以平等而轉起為相"是說不偏向任何一方，"以不偏地轉起為相"是說防止過多過少。因為它雖以舍離態度轉起，卻使相應法平等地在各自作用中轉起，如同國王雖安靜而坐，也使司法官們平等不偏地履行各自職責。由於能防止引起沉沒、掉舉的諸法過多過少而導致的沉沒與掉舉狀態，故說"以防止過多過少為味"。若如此，如何解釋俱生增上法的增上性？因為它們的增上性在作用上是更殊勝的。這並非過失。這也是它的作用，即令俱生諸法住于增上性中。如同進入表演場地的舞蹈老師讓各個演員按其適合的位置就位一樣，它也使相應諸法安住于增上性中，安住于根性中，但不讓它們偏離各自的作用而過多或過少。"讓這個作用低劣，讓那個作用過度"，這樣的偏向稱為偏袒。它似乎能夠切斷這種偏袒，故說"以斷除偏袒為味"。它應當被視為如同馭者對待平等奔馳的良馬一般，以旁觀態度看待諸心心所。

Kiriyā kāroti kāra-saddassa bhāvasādhanataṃ āha. Tena kāroti nāññaṃ, kiriyāyevāti dīpitaṃ hoti. Manasmiṃ kāroti manasi ārammaṇassa karaṇaṃ. Yena hi mano ārammaṇe karīyati ārammaṇenassa saṃyojanato, tato eva tena ārammaṇampi manasi karīyatīti. Manasikāroti cettha aluttasamāso daṭṭhabbo. Purimamanatoti bhavaṅgamanato. Visadisaṃ mananti vīthijavanamanaṃ, taṃ karotīti manasikāro, manasikārasāmaññena vīthijavanapaṭipādake dasseti. Ettha pana upayogatthabhummavacane samāso daṭṭhabbo. Sampayuttadhamme ārammaṇābhimukhaṃ sārento payojento viya hotīti manasikāro sāraṇalakkhaṇoti vutto. Saṃyojanarasoti payojanaraso. Vitakko sampayuttānaṃ ārammaṇe abhiniropanasabhāvattā ārammaṇe cittaṃ pakkhipanto viya hoti. Cetanā attano ārammaṇaṃ gaṇhantī sampayuttepi sakasakakiccaṃ kāretīti attanā karaṇena balaṃ niyojento balanāyako viya hoti. Manasikāro sampayutte ārammaṇe payojetīti ājānīyappayojanakasārathi viyāti ayametesaṃ viseso.

Ārammaṇābhimukhabhāvapaccupaṭṭhānoti ārammaṇe saṃyojanavasena tadabhimukhabhāvapaccupaṭṭhāno. Ettha satiyā appamussanacchandatā visayābhimukhapaccupaṭṭhānatā, manasikārassa pana saṃyojanavasenāti ayametesaṃ viseso. Ārammaṇapaṭipādakassa saṅkhārakkhandhapariyāpannatāvacanaṃ itaramanasikārānaṃ viññāṇakkhandhapariyāpannataṃ dasseti. Mahisāsakā pana 『『āvajjanassa viññāṇabhāve sabbaññutaññāṇassa sabbavisayatā parihāyeyya, tasmā taṃ javanasampayuttasaṅkhārakkhandhapariyāpannamevā』』ti vadanti. Tesañhi ayamadhippāyo – yadi taṃ visuṃ cittasabhāvaṃ siyā, paccuppannacittaṃ ārammaṇaṃ katvā pavattassa tassa anantaraṃ uppajjamānajavanānaṃ paccuppannārammaṇatā na bhaveyya, aññadatthu atītārammaṇatāva siyā, evañca sati sabbaññutaññāṇassāpi paccuppannacittārammaṇatāya abhāvato asabbavisayatā āpajjeyya, yadaggena ca taṃ asabbavisayaṃ, tadaggena sāvaraṇampi hoti yattha na pavattati, tattha āvaraṇasambhavato, tasmāssa sakalalokasiddho sabbaññubhāvo, anāvaraṇabhāvo ca parihāyetha, javanasampayuttabhāve pana sati āvajjanassa nāyaṃ iṭṭhavighāto āpajjatīti. Tayidaṃ tesamabhinivesamattaṃ 『『āvajjanā kusalānaṃ khandhānaṃ, akusalānaṃ khandhānaṃ anantarapaccayena paccayo』』ti (paṭṭhā. 1.1.417) vacanena tassānantaraṃ kusalākusaluppattiyā dīpitattā. Sabbaññutaññāṇassa pana paccuppannacittārammaṇabhāvo evaṃ veditabbo – atītādivasena hi vibhāgamakatvā 『『imassa cittaṃ jānāmī』』ti pavattassa āvajjanaṃ sāmaññena yaṃ kiñci abhimukhībhūtaṃ cittamāvajjati, tato javanānipi attano attano abhimukhībhūtaṃ cittamārammaṇaṃ katvā pavattanti, na cettha javanānaṃ bhinnārammaṇatā āsaṅkitabbā cittasāmaññena ārammaṇassa abhinnattā, tasmā sabbaññutaññāṇassa paccuppannacittārammaṇataṃ paṭicca na kāci vihesā anubhavitabbāti. Kiṃ vā etena yuttivādena, nanu vuttaṃ bhagavatā – 『『acinteyyo buddhavisayo』』ti (a. ni.

我來將這段巴利文翻譯成簡體中文： 第一段譯文： 說明"作用"是"作"這個詞的抽像意義。因此表明"作"不是其他，正是作用。"意中作"是在意中對所緣的造作。因為由於所緣使心與之相應，所以說心被所緣造作，正因如此，所緣也被造作于意中。這裡應當理解"作意"是不省略的複合詞。"前心"是指有分心。"不同的心"是指路心速行心，造作此者即是作意，以作意的共相顯示能引生路心速行者。在此應當理解是賓格與處格的複合詞。因為它引導相應諸法趣向所緣，猶如驅使一般，所以說作意是以引導為相。"以連結為味"即是以驅使為味。尋由於具有令相應法投向所緣的自性，猶如將心投入所緣中。思在取自己的所緣時也使相應法執行各自的作用，就像統帥分配兵力一樣。作意令相應法趣向所緣，就像馭者驅使良馬，這就是它們之間的區別。 第二段譯文： "以面向所緣為現起"即是以連結方式面向彼所緣為現起。此中念是以不忘失的欲求而現起面向境界，而作意則是以連結的方式，這是它們之間的區別。說明屬於行蘊的引導所緣的作意，顯示其他作意屬於識蘊。但是化地部說："若說轉向是識的本質，則一切智智就會失去一切境為所緣的特性，因此它只屬於與速行相應的行蘊。"他們的意思是：如果它是獨立的心的自性，那麼以現在心為所緣而轉起的彼（轉向）之後生起的諸速行就不會以現在為所緣，反而一定會以過去為所緣。如此一來，連一切智智也會因為不能以現在心為所緣而成為非一切境，正因為它不是一切境，也就成為有障礙，因為在它不轉起處必有障礙，因此它廣為世間承認的一切智性和無障礙性都會消失。但若是與速行相應，則轉向不會有這種過失。這只是他們的執著而已，因為經中說"轉向是善蘊、不善蘊的無間緣"，顯示其後有善不善生起。關於一切智智以現在心為所緣應當如是理解：不作過去等區分而轉起"我知此心"的轉向，籠統地轉向任何面對的心，之後諸速行也以各自面對的心為所緣而轉起。在此不應懷疑速行有不同所緣，因為以心的共相而言所緣是無差別的。因此關於一切智智以現在心為所緣，不應有任何困擾。或者何必說這些理論，世尊不是說過："佛境不可思議"嗎？

4.77), tasmā aparimitapuññasambhārekaphalassa acinteyyasabhāvattā āvajjanena vināpi visayaggahaṇe vibandhanābhāvato yattha katthaci pavatti appaṭihatāyevāti. Keci panettha 『『āvajjanaṃ anāgatacittamārammaṇaṃ katvā nirujjhati, javanameva pana paccuppannamārammaṇaṃ gaṇhātī』』ti vadanti. Yasmā pana 『『anāgatārammaṇā āvajjanā paccuppannārammaṇānaṃ khandhānaṃ anantarapaccayena paccayo』』ti pāḷi natthi, tasmā taṃ appamāṇaṃ.

Karotīti karuṇā. Kiṃ karoti, kesaṃ kiṃ nimittanti āha 『『paradukkhe sati sādhūnaṃ hadayakampana』』nti. Kampananti ca paresaṃ dukkhaṃ disvā tassa asahanākārena cittassa aññathattaṃ, tadidaṃ sappurisānaṃyeva hotīti āha 『『sādhūna』』nti. Sappurisā hi attahitaparahitasādhanena 『『sādhū』』ti vuccanti. 『『Kiṇātī』』ti imassa atthamāha 『『vināsetī』』ti, adassanaṃ gameti apanetīti attho. Tenāha 『『paradukkhāpanayanākārappavattilakkhaṇā』』ti. Paresaṃ dukkhassa apanayanaṃ hotu vā, mā vā, so paradukkhāpanayanākāro, tathāpavattilakkhaṇāti para…pe… lakkhaṇā. Apanetukāmatāya paresaṃ dukkhassa asahanaṃ anadhivāsanaṃ paradukkhāsahanaṃ. Na vihiṃsā avihiṃsā, sattānaṃ aviheṭhanaṃ, taṃ paccupaṭṭhāpeti, vihiṃsāya vā paṭipakkhabhāvena paccupaṭṭhātīti avihiṃsāpaccupaṭṭhānā.

Pamodanalakkhaṇāti parasampattiyā pamodanalakkhaṇā. Anissāyanarasāti issāyanassa usūyanassa paṭipakkhabhāvakiccā. Pantasenāsanesu, adhikusaladhammesu ca aramaṇaṃ arati. Sā atthato issādhikaṃ domanassasahagataṃ, thinamiddhādhikañca uddhaccaṃ. Tattha purimaṃ parasampattivisayaṃ, dutiyaṃ pantasenāsanādivisayanti daṭṭhabbaṃ. Aratiyā vihananākārena paccupaṭṭhāti, tassā vighātaṃ vā vūpasamaṃ paccupaṭṭhāpetīti arativighātapaccupaṭṭhānā. 『『Aniyate icchantī』』ti iminā cetasikantarabhāvena icchantīti dasseti.

我來將這段巴利文翻譯成簡體中文： 第一段譯文： 因此，由於無量福德資糧之果的不可思議自性，即使沒有轉向也無礙於境的把握，所以在任何處的轉起都是無礙的。此中有些人說："轉向以未來心為所緣而滅，而速行則取現在為所緣。"但是因為沒有"以未來為所緣的轉向是以現在為所緣諸蘊的無間緣"這樣的聖典文句，所以這說法不足爲據。 第二段譯文： "作"即是悲憫。作什麼，對誰，以什麼為相？答道："當他人有苦時，善人之心震動。"震動是指見到他人的苦而以不堪忍受的行相使心改變，這隻發生在善人身上，所以說"善人的"。因為善人以成就自利利他而被稱為"善"。解釋"斷除"的意思是"滅除"，即令不見、除去的意思。因此說"以欲除他人之苦的行相轉起為相"。不論是否能除去他人的苦，那欲除他人之苦的行相，即是以如此轉起為相，故說"以欲除他人之苦的行相轉起為相"。以欲除去的意樂而不能忍受、不能容忍他人的苦，即是不忍他苦。非損惱即是不損惱，是對眾生的不傷害，它使之現起，或以對損惱的對立而現起，故說"以不損惱為現起"。 第三段譯文： "以歡喜為相"即是以對他人的成就歡喜為相。"以不嫉妒為味"即是以對治嫉妒、妒忌為作用。對遠離的住處和殊勝善法的不樂即是不樂。它實際上是與嫉妒相應的憂俱心，以及與昏沉睡眠相應的掉舉。其中前者以他人成就為境，後者以遠離住處等為境，應當如是理解。以破除不樂的行相而現起，或使其止息、平息而現起，故說"以破除不樂為現起"。"在不定中希求"，以此顯示以心所的別法而希求。

Kāyaduccaritatoti vatthuvītikkamasaṅkhātaduccaritato. Kāyaduccaritādivatthūnanti parapāṇaparadhanaparaitthiādīnaṃ kāyaduccaritādīnamālambaṇabhūtānameva vatthūnaṃ. Avītikkamalakkhaṇāti amaddanalakkhaṇā. Kāyaduccaritādivatthuto saṅkocanakiriyāpadesena kāyaduccaritāditoyeva saṅkocanakiriyā vuttāti daṭṭhabbaṃ. Na hi viratiyo duccaritavatthuno akiriyapaccupaṭṭhānā yujjanti, atha kho duccaritasseva, viratīnañca soraccavasena saṅkocanaṃ, akiriyā ca hirottappānaṃ jigucchādivasenāti ayametesaṃ viseso. Saddhā…pe… padaṭṭhānāti ettha saddhādayo sabbeva dhammā kāyasucaritādīnaṃ padaṭṭhānāti eke. Apare pana 『『kammaṃ kammaphalaṃ saddahantassa kāyaduccaritādiakaraṇato, hirottappasampannassa musāvādādiakathanato, appicchasantuṭṭhīsallekhaguṇasamannāgatassa micchājīvavivajjanato ca saddhādayo tiṇṇaṃ dhammānaṃ yathākkamena padaṭṭhānā』』ti vadanti. Kecīti abhayagirivāsino. Imāsūti imāsu tīsu viratīsu. Ekekaṃ niyataṃ viratimicchantīti aññaṃ ekaṃ catutthaniyataviratimicchanti. Atha vā niddhāraṇatthe bhummavasena imāsaṃ antare ekaṃ niyataṃ viratimicchantīti attho. Ubhayathāpi pana tesaṃ icchā na yujjati aparāya viratiyā dhammasenāpatināpi adesitattā, visayassa ca sadā sannihitattābhāvena niyatāya eva ekissā abhāvato. Teneva hi abhayagirivāsinoyeva ca keci imāsaṃ tividhattaṃ aniyatattameva ca icchanti. Vuttañhi tehi –

『『Karuṇāmuditā sammāvācākammantaājivā;

Yebhuyyato aniyatā, honti gocarabhedato』』ti. –

Ettha pana 『『yebhuyyato』』ti vacanaṃ lokuttaracittesu sabbadā ekatoyeva ca labbhamānataṃ sandhāya vuttaṃ.

Dutiyacittena sampayogaṃ gacchantīti sambandho. Yathā cittaṃ, evaṃ taṃsampayuttadhammāpīti dutiye sasaṅkhārā evāti āha 『『sasaṅkhārabhāvamattameva hettha viseso』』ti. Tathāti yathā tatiye, tathā catutthepi pītiyā sukhapadaṭṭhānattā. Sukhassa cettha abhāvato āha 『『ṭhapetvā pīti』』nti. Nanu ca 『『karuṇāmuditā upekkhāsahagate na sambhavantī』』ti vadanti, tasmā yathā pītiyā, evaṃ tāsampi paṭikkhepo kātabboti? Na kātabbo, appanāpattito pubbe karuṇāmuditānaṃ upekkhāsahagatānampi sambhavato. Karuṇāmuditābhāvanākāle hi appanāvīthito pubbe upekkhāsahagatacittenāpi parikammaṃ hoti, appanāvīthiyaṃ pana somanassasahagatacitteneva ekāvajjanavīthiyā vedanāparivattanābhāvato, tasmā pubbabhāgavaseneva karuṇāmuditānampi upekkhāsahagatesu sambhavo hotīti ācariyā. Apare pana sabbadāpi tāsaṃ upekkhāsahagatesu sambhavaṃ na icchanti. 『『Avasesā pañcamena sampayogaṃ gacchantī』』ti avisesena vuttattā idāni visesadassanatthamāha 『『somanassaṭṭhāne cā』』tiādi.

我來將這段巴利文翻譯成簡體中文： 第一段譯文： "從身惡行"即從稱為超越界限的惡行。"身惡行等諸事"即是他人之生命、他人之財物、他人之妻等作為身惡行等所緣的諸事。"以不超越為相"即以不踐踏為相。應當理解，以從身惡行等事收斂的行為，即說明從身惡行等收斂的行為。因為諸離並非以惡行事的不作為現起相應，而是惡行本身，諸離是以調柔而收斂，而慚愧則是以厭惡等而不作為，這是它們之間的區別。"以信等為近因"，此中有些人說信等一切諸法都是身善行等的近因。但其他人說："因為信受業果者不作身惡行等，具足慚愧者不說妄語等，具足少欲知足頭陀功德者遠離邪命，所以信等依次是三法的近因。""有些人"是指無畏山住者。"在這些"即在這三種離中。"希求一個確定的離"即是希求另一個第四確定的離。或者以處格表示選擇義，意為在這些之間希求一個確定的離。但無論哪種解釋，他們的希求都不合理，因為法將軍也未說有其他的離，而且由於境不常在，也不可能只有一個確定的離。正因如此，只有無畏山住者和一些人主張這些是三種且是不確定的。因為他們說： "悲、喜、正語、正業、正命， 多數是不確定的，依所緣差別。" 此中說"多數"是針對在出世間心中和一起生起而言。 第二段譯文： 與第二心相應的關係。如心，與之相應的諸法也是如此，故在第二中只有有行，因此說"此中差別僅在有行性"。"如是"即如在第三中，在第四中也是如此，因為喜是樂的近因。因為此中無樂，所以說"除去喜"。然而他們說："悲與喜不存在於舍俱心中"，因此如同排除喜一樣，也應當排除它們？不應排除，因為在達到安止之前，悲與喜也存在於舍俱心中。因為在修習悲與喜時，在安止路心之前也有舍俱心的遍作，但在安止路心中則只有喜俱心，因為在一個轉向路心中沒有受的轉變，因此諸阿阇黎說悲與喜只在預備階段存在於舍俱心中。但其他人不承認它們在任何時候都存在於舍俱心中。因為說"其餘的與第五相應"而未作區分，現在爲了顯示差別而說"在喜處等"。

81.Karuṇāmuditādayoti karuṇāmuditā ceva viratittayañca. Tenāha 『『pañcā』』ti.

Evaṃ kāmāvacarakusalacittasampayutte dassetvā idāni rūpāvacarakusalacittasampayuttadhamme dassetuṃ 『『avasesesu panā』』tiādimāha. Tattha ṭhapetvā viratittayanti viratittayaṃ vajjetvā. Kasmā panettha viratittayaṃ pariccattanti? Vuccate – suvisuddhakāyakammādikassa cittasamādhānavasena rūpārūpāvacarakusalappavatti, na kāyakammādīnaṃ sodhanavasena, nāpi duccaritadurājīvānaṃ samucchindanavasena. Tathā hi nīvaraṇādidhammānaṃ avatthattayaṃ hoti vītikkamāvatthā pariyuṭṭhānāvatthā anusayāvatthāti. Tattha vītikkamāvatthāya paṭipakkhaṃ kāmāvacarakusalaṃ pariyuṭṭhānāvatthāya rūpārūpāvacaraṃ, anusayāvatthāya lokuttarakusalaṃ. Duccaritadurājīvānaṃ pana ṭhapetvā vītikkamāvatthaṃ, anusayāvatthañca vītikkamāvatthāya visuṃ pariyuṭṭhānāvatthā na upalabbhati. Yassā vipaccanīkaṃ rūpārūpāvacarakusalaṃ siyā, tasmā taṃ neva kāmāvacarakusalaṃ viya tesaṃ vītikkamāvatthaṃ sodheti, na ca lokuttaraṃ viya anusayāvatthaṃ samucchindati, paṭipassambheti vā. Sīlavisuddhiyaṃ sīlasodhanavasena kāmāvacarakusaleneva vigatavītikkamassa parisuddhakāyakammādikassa yogino cittasamādhānavasena pavattatīti mahaggatacittuppāde viratīnaṃ asambhavoyeva. Imameva hi atthaṃ sādhetuṃ 『『viratiyo panā』』tiādi āraddhaṃ. Tettiṃsa vā karuṇādijhānavasena pavattanakāle . Tatoti tato tatiye vuttacetasikato. Karuṇāmuditānaṃ appanāpattānamekantasomanassasahagatattā āha 『『pañcamena…pe… karuṇāmuditāvajjā』』ti.

Rūpāvacarapañcame vuttanayenāti tiṃsevāti adhippāyo. Yadi evaṃ rūpāvacarato ko visesoti āha 『『arūpāvacarabhāvovettha viseso』』ti, pañcame rūpasaññābhāvato rūpāvacarabhāvo, idha pana rūpasaññāsamatikkamena pattabbattā arūpāvacarabhāvoti ayamevassa tato visesoti attho.

Paṭhamajjhāniketi paṭhamajjhānavati. Maggacitteti catubbidhepi maggañāṇe. Dutiyajjhānikādibhedeti dutiyatatiyacatutthapañcamajjhānike. Vuttanayenāti 『『dutiyena vitakkavajjā』』tiādinā vuttanayena. Kiṃ avisesenāti ce, noti āha 『『karuṇāmuditāna』』ntiādi. Maggadhammesu pādakajjhānādivasena kadāci sammāsaṅkappaviraho siyā, na pana virativiraho, kāyaduccaritādīnaṃ samucchinnavaseneva ariyamaggassa pavattanatoti āha 『『niyataviratibhāvo』』ti. Lokuttarabhāvoti chabbisuddhiparamparāya pattabbattā lokato uttaraṇabhāvo.

Evaṃ kusalacetasikānaṃ sampayogavacanatthalakkhaṇādīni dassetvā idāni akusalacetasikāni dassetuṃ 『『akusalā panā』』tiādi āraddhaṃ. Cha yevāpanakāti kiñcāpi paṭhame aniyatayevāpanakā na labbhanti, akusalesu pana labbhamānakayevāpanadhamme ekattha dassetuṃ tesampi idheva vacanaṃ daṭṭhabbaṃ. Evañca katvā upari dhammānaṃ uddesānantaraṃ 『『evaṃ yevāpanā』』tiādi vuttaṃ. Vicikicchāsahagate chandādhimokkhānaṃ, uddhaccasahagate chandassa ca abhāvato vuttaṃ 『『paṭipāṭiyā dasasu cittesū』』ti.

我來翻譯這段巴利文： 第一段譯文： "悲、喜等"是指悲、喜和三種離。因此說"五種"。 這樣顯示了欲界善心相應后，現在為顯示色界善心相應諸法而說"在其餘諸心中"等。其中"除去三種離"即是排除三種離。為何此中捨棄三種離？答道：色無色界善的轉起是依身業等極清凈者的心定力，不是依凈化身業等，也不是依斷除惡行邪命。如是諸蓋等法有三種狀態：超越狀態、纏縛狀態、隨眠狀態。其中欲界善對治超越狀態，色無色界對治纏縛狀態，出世間善對治隨眠狀態。而惡行邪命除了超越狀態和隨眠狀態外，沒有別的纏縛狀態可為色無色界善所對治，因此它既不像欲界善那樣凈化其超越狀態，也不像出世間那樣斷除或止息隨眠狀態。在戒清凈中，已由欲界善凈化戒而遠離超越、身業等清凈的瑜伽行者，是依心定力而轉起，所以在廣大心生起中完全沒有諸離。正是為證明此義而開始說"諸離"等。或三十三種依悲等禪那的方式轉起時。"從彼"即從彼第三所說的心所。因為悲與喜達到安止時一定是喜俱，所以說"除去第五中的悲與喜"。 第二段譯文： "依色界第五所說方式"即是指三十而已。若如此，與色界有何差別？答道："此中差別只在無色界性"，第五由於無色想故為色界性，而此中由於超越色想而證得故為無色界性，這就是它與彼的差別。 第三段譯文： "在初禪"即具有初禪。"在道心"即在四種道智中。"在第二禪等差別中"即在第二、第三、第四、第五禪中。"如所說方式"即如"在第二中除去尋"等所說方式。若問是否無差別？不是，所以說"悲與喜"等。在道法中雖然依基礎禪那等有時可能無正思惟，但不可能無離，因為聖道的轉起正是以斷除身惡行等方式，所以說"確定離性"。"出世間性"即因依六清凈次第而證得故超越世間性。 第四段譯文： 如是顯示了善心所的相應、文義、相等之後，現在為顯示不善心所而開始說"不善"等。"六遍行"即雖然在第一中不得不定遍行，但為在一處顯示不善中所得的遍行法，應當理解它們的說明也在此處。正因如此，在上面諸法列舉之後才說"如是遍行"等。由於在疑相應中無慾和勝解，在掉舉相應中無慾，所以說"在次第十心中"。

82.Niddiṭṭhāti nissesena dassitā. Hatā vihatā viddhastā pāpā apāyādidukkhapāpanato 『『pāpā』』ti saṅkhātā akusaladhammā yena so bhagavā hatapāpo, tena. Lābho alābho, yaso ayaso, nindā pasaṃsā, sukhaṃ dukkhanti imesu aṭṭhasu lokadhammesu akampanaṭṭhena tādinā sammāsambuddhena. So hi lābhādīsu yādiso, alābhādīsupi tādisoyevāti 『『tādī』』ti vuccati.

Na hirīyatīti na lajjati. Ahirikoti puggalo dhammasamūho vā. 『『Ahirikka』』nti vattabbe ekassa ka-kārassa lopaṃ katvā 『『ahirika』』nti vuttaṃ. Na ottappanti ottappassa paṭipakkhabhūtaṃ dhammamāha. Ajigucchanaṃ ahīḷanaṃ. Alajjanaṃ avilā. Ajigucchanalakkhaṇanti sabhāvavasena vuttaṃ, alajjanalakkhaṇanti kusalābyākatassa sādhāraṇāya hiriyā paṭipakkhavasena. Tehevāti kāyaduccaritādīhi eva. Asārajjanaṃ nibbhayatā. Anuttāso asambhamo. Rasādīni hiriottappesu vuttapaṭipakkhavasena gahetabbānīti na tāni idha vuttāni. Tesu hi alajjanākārena pāpānaṃ karaṇarasaṃ ahirikaṃ. Anuttāsākārena anottappaṃ . Vuttappakāreneva pāpato asaṅkocanapaccupaṭṭhānāni. Attani, paresu ca agāravapadaṭṭhānāni. Gāmasūkarassa viya asucito kilesāsucito ajigucchanaṃ ahirikena hoti. Salabhassa viya aggito pāpato anuttāso anottappena hoti. Yathāhu porāṇā –

『『Jigucchati nāhiriko, pāpā gūthāva sūkaro;

Na bhāyati anottappo, salabho viya pāvakā』』ti.

Ettha ca yathā hiriyā balavabhāve ottappaṃ abbohārikaṃ hoti, ottappassa balavabhāve hirī abbohārikā, evaṃ ahirikassa balavabhāve anottappaṃ abbohārikaṃ, anottappassa balavabhāve ahirikaṃ abbohārikaṃ hotīti keci, taṃ na yujjati. Yathā hi asucinā attānaṃ makkhento, sappamukhe hatthaṃ pavesento bāladārako tattha paṭikkūlabhāvassa, ādīnavassa ca anupaparikkhanato neva jigucchati, na ca uttasati, evamevaṃ dhammasabhāvassa aññāṇato moho pāpato neva jigucchati, na uttasati, tasmā taṃsampayuttacittuppāde ubhayampi balavataraṃ hotīti.

Lubbhantīti abhigijjhanti, allīyantīti vuttaṃ hoti. Ārammaṇaggahaṇalakkhaṇoti ettha ārammaṇaggahaṇaṃ nāma 『『mama ida』』nti taṇhābhinivesavasena abhiniviṭṭhassa ārammaṇassa avissajjanaṃ, na ārammaṇakaraṇamattaṃ. Abhisaṅgo atisayavatāya āsattiyā dummocanīyabhāvo. Apariccāgo avijahanaṃ. Telañjanarāgo viyāti dhovitvāpi pariccajituṃ asakkuṇeyyo telamakkhitaañjanarāgo viya. 『『Assādānupassino taṇhā pavaḍḍhatī』』ti vacanato vuttaṃ 『『assādadassanapadaṭṭhāno』』ti. Tattha assādavasena dassanaṃ assādadassanaṃ. Nanu ca assādadassanampi atthato lobhoyevāti kathaṃ sayaṃ attano padaṭṭhānaṃ hotīti? Saccaṃ, paṭhamaṃ nātibalavalobhavasena assādadassano pacchā balavalobho hotīti tassa taṃpadaṭṭhānatā vuttā. Teneva ca 『『taṇhā pavaḍḍhatī』』ti vuttaṃ. Apare pana 『『assādo nāma sukhavedanā, assādadassananti assādadiṭṭhī』』ti vadanti. Sukhavedanāya vā kāraṇabhūtaṃ subhanimittaṃ assādo nāma, asubhe 『『subha』』nti pavattā tayo vipallāsā assādadassanaṃ nāmāti keci.

我來翻譯這段巴利文： 第一段譯文： "已說示"即是已完全顯示。"已斷惡者"即是已斷除、已破壞、已摧毀諸惡，因導向惡趣等苦而稱為"惡"的不善法的世尊。"舍心者"即是在利、衰、名、不名、毀、譽、樂、苦這八種世間法中不動搖的正等正覺者。因為他在利等和衰等中都是如如不動，所以稱為"舍心者"。 第二段譯文： "不慚"即不羞恥。"無慚者"即人或法的集合。應說"ahirikka"，但省略一個ka音而說"ahirika"。"不愧"即說明是愧的對立法。不厭惡即不嫌惡。不羞恥即不恥。"以不厭惡為相"是依自性而說，"以不羞恥為相"是依與善無記共有的慚的對立而說。"正是以彼等"即正是以身惡行等。不怕即無畏。不恐即不驚。味等應當依慚愧所說的對立而理解，所以此處未說。因為其中無慚以不羞恥的行相作惡為味，無愧以不恐懼的行相為味。如所說方式，以不從惡收斂為現起。以對自己和他人不敬為近因。如村豬不厭污穢，無慚者不厭煩惱污穢。如飛蛾不怕火，無愧者不怕惡。如古人所說： "無慚不厭惡，如豬不厭糞； 無愧不畏懼，如蛾撲向火。" 此中有些人說，如慚強時愧不明顯，愧強時慚不明顯，同樣無慚強時無愧不明顯，無愧強時無慚不明顯。這是不合理的。因為如同污穢涂身、將手伸入蛇口的愚童，由於不觀察其中的厭惡性和過患，既不厭惡也不恐懼，同樣由於不知法的自性，癡既不厭惡惡也不怕惡，所以在與之相應的心生起中二者都很強。 第三段譯文： "貪"即是貪求、執著的意思。"以執取所緣為相"，此中執取所緣即是以"這是我的"的渴愛執著方式而執著所緣而不放舍，不僅僅是作所緣。執著是由於過度貪著而難以脫離。不捨即不放棄。"如油墨渴"即如塗油的墨漬即使洗也無法捨棄。因說"隨觀樂味者渴愛增長"，故說"以見樂味為近因"。其中以樂味方式而見即是見樂味。然而見樂味實際上也是貪，如何能成為自己的近因？誠然，先以不太強的貪見樂味，后成為強貪，所以說它是其近因。正因如此而說"渴愛增長"。但其他人說："樂味即是樂受，見樂味即是樂味見。"有些人說樂味是作為樂受因的凈相，在不凈中"凈"的三種顛倒稱為見樂味。;

Muyhantīti na bujjhanti. Dhammasabhāvassa yāthāvato adassanaṃ cittassa andhabhāvo. Aññāṇaṃ ñāṇapaṭipakkho dhammo. Tattha purimalakkhaṇaṃ sabhāvavasena vuttaṃ, itaraṃ paṭipakkhavasena. Atha vā aññāṇalakkhaṇoti kiccavasena vuttaṃ. So hi asampaṭivedharasoti vutto. Dhammasabhāvaṃ paṭivijjhituṃ asamatthatā asampaṭivedho. Ārammaṇasabhāvacchādanarasoti yathā aññāṇaṃ, mohasamaṅgipuggalo vā ārammaṇasabhāvaṃ paṭivijjhituṃ na labhati, mohassa tathā pavatti ārammaṇasabhāvacchādanaṃ. Ettha ca ñāṇaṃ ārammaṇaṃ yathāsabhāvato jānāti, diṭṭhi yathāsabhāvaṃ vijahitvā ayāthāvato gaṇhāti, moho pana na kathañci vijānāti. Yadi evaṃ ārammaṇaggahaṇakālo kathaṃ tadā so ārammaṇaṃ jānātevāti? Tadāpi na jānāti. Yathā pana phassādayo phusanākārādimattavaseneva ārammaṇaṃ gaṇhanti, na jānanavasena, evamayaṃ ārammaṇaṃ gahetvā uppajjamāno paṭicchādanākāreneva gaṇhāti, na pana jānanākārenāti. Yassa uppajjati, tassa andhakaraṇaṃ andhakāro, tathā paccupaṭṭhāti, taṃ vā paccupaṭṭhāpetīti andhakārapaccupaṭṭhāno.

Micchā passantīti dhammasabhāvassa viparītavasena aniccādiṃ niccādivasena passanti. Ayoniso abhiniveso uppathābhiniveso. Dhammasabhāvaṃ atikkamitvā parato niccādito vā parappaccayato vā āmasanaṃ parāmāso, viparītaggāhavasena 『『idameva saccaṃ, moghamañña』』nti abhinivesanaṃ micchābhiniveso. Ariyānaṃ adassanakāmatādīti ādi-saddena saddhammaasotukāmatādiṃ saṅgaṇhāti.

Yassa dhammassa vasena uddhataṃ hoti cittaṃ, taṃsampayuttadhammā vā, so dhammo uddhaccaṃ. Tenāha 『『uddhatabhāvo』』ti. Avūpasamoti asannisinnabhāvo. Vātā…pe… paṭākāviyāti yathā paṭākā yottabalena dhajayaṭṭhiṃ amuñcantīpi vātābhighātena ettha avaṭṭhātuṃ na sakkoti, evamidampi adhimokkhabalena ārammaṇaṃ amuñcantampi ayonisomanasikārabalena ārammaṇe acalaṃ avaṭṭhātuṃ na sakkotīti vātappahāreneva caladhajapaṭākā viya anavaṭṭhānakiccaṃ. Bhantattaṃ paribbhamanākāro. Uddhaccassa sabbākusalasādhāraṇattā, aññesañca akusalasādhāraṇānaṃ visuṃ padaṭṭhānassa labbhamānattā vuttaṃ 『『ayoniso…pe… padaṭṭhāna』』nti. Yenākārena vā manasikaroto uddhaccaṃ uppajjati, tenākārena manasikaraṇaṃ idha ayonisomanasikāro. Atha vā uddhaccanimittassa ārammaṇassa manasikaraṇaṃ idha ayonisomanasikāro.

我來翻譯這段巴利文： 第一段譯文： "迷惑"即不覺悟。不如實見法的自性是心的盲暗。無知是與知相對立的法。其中前相是依自性而說，後者是依對立而說。或者"以無知為相"是依作用而說。因為說它"以不通達為味"。不能通達法的自性即是不通達。"以覆蔽所緣自性為味"即如無知或具癡之人不能通達所緣自性，癡的如是轉起即是覆蔽所緣自性。此中智如實了知所緣，見捨棄如實性而非如實取，而癡則完全不了知。若如此，在取所緣時如何說它知道所緣？那時也不知。如同觸等僅以觸知等行相取所緣，不是以了知方式，如是此法生起時以覆蔽行相取所緣，不是以了知行相。對於生起之處造成盲暗即是黑暗，如是現起，或使之現起，故說"以黑暗為現起"。 第二段譯文： "邪見"即是以顛倒方式見法自性，將無常等視為常等。非如理執著即是邪道執著。超越法自性而執取為常等或依他緣等即是遍執，以顛倒執取方式執著"唯此為真實，其他皆虛妄"即是邪執。"不欲見聖者等"中的"等"字包含不欲聽正法等。 第三段譯文： 由於某法的力量使心掉舉，或與之相應的諸法，那個法即是掉舉。因此說"掉舉性"。不寂靜即不安定性。"如風中旗幟"即如旗幟雖由繩力不離旗桿，但被風吹擊時不能在此安住，如是此雖以勝解力不捨所緣，但由於非如理作意力而不能安穩地住于所緣，如被風吹動的旗幟一樣，以不安住為作用。散亂性即是周遍漂動的行相。因為掉舉是一切不善共有，而其他不善共有法各有別的近因，所以說"以非如理作意為近因"。或者以某種行相作意而生起掉舉，那種作意在此稱為非如理作意。或者對掉舉相的所緣作意，在此稱為非如理作意。

Maññatīti abhimaññati, ahaṃkāraṃ karotīti attho. Seyyādivasena uccato namanaṃ uṇṇati. Sampaggaharasoti uṇṇativaseneva attano, sampayuttadhammānaṃ vā sampaggaṇhanakicco, na vīriyaṃ viya taṃtaṃkiccasādhanena. Abhibhussahanavasena hīnassa attānaṃ nīcaṃ katvā gahaṇampi paggaṇhanavasenevāti veditabbaṃ. Ketu…pe… paccupaṭṭhānoti ettha ketu vuccati accuggatadhajo, idha pana ketu viyāti ketu, uḷāratamādibhāvo, taṃ ketubhāvasaṅkhātaṃ ketuṃ kamyatīti ketukamyaṃ, yassa dhammassa vasena taṃ ketukamyaṃ, so ketukamyatā. 『『Aha』』nti pavattanato mānassa diṭṭhisadisī pavattatīti diṭṭhimānā ekacittuppāde na pavattanti, dve kesarasīhā viya ekaguhāyaṃ, tasmā māno diṭṭhivippayuttacitte sabbadā anuppajjamānopi diṭṭhisampayuttacitte niyamena anuppajjanato diṭṭhivippayuttalobhapadaṭṭhāno. Māno dhammasamūhaggahaṇe balavaṃ hutvā attukkaṃsanabhāvena pavattati, diṭṭhi ekekadhammampi niccādiākārena gaṇhantī pavattati. Attasinehasannissayo vā māno, attakilamathānuyogasannissayā diṭṭhīti ayametesaṃ viseso.

Issatīti usūyati. Tatthevāti parasampattīsuyeva. Issāvasena parasampattīsu atussanato vuttaṃ 『『anabhiratirasā』』ti. Tenevetaṃ vuccati –

『『Issānalasikhā yesaṃ, hadaye jalatīdha te;

Neva vindanti pāmojjaṃ, sambuddhādīhi sevita』』nti.

Maccharayogena maccharini pavattaṃ macchara-saddaṃ gahetvā āha 『『maccharabhāvo macchariya』』nti. Niruttinayena pana 『『mā idaṃ acchariyaṃ aññesaṃ hotu, mayhaṃva hotū』』ti macchariyanti porāṇā. Niguhaṇaṃ attano sampattiyā paresaṃ adassanaṃ. Saṅkocanaṃ attasampattīnaṃ parehi sādhāraṇabhāvakaraṇassa aruccanākārena paṭikuṭanaṃ. 『『Mā idaṃ parassa hotū』』ti paresu paṭihananavasena attasantakassa ārammaṇakaraṇato maccheraṃ paṭighacittesveva labbhatīti vadanti, taṃ na yuttaṃ ekasseva dhammassa aññattha paṭihaññitvā aññārammaṇabhāvappasaṅgato. Parehi sādhāraṇabhāve paṭihananavasena pana taṃ ārabbha pavattanato maccheraṃ paṭighacittesu uppajjatīti yuttaṃ. Attasampattīti āvāsādisampatti.

我來 譯這段巴利文： 第一段譯文： "慢"即遍慢，意思是作我執。依勝等方式向上傾的是慢。"以執持為味"即只是以慢方式執持自己或相應諸法為作用，不像精進那樣以成就各種作用。應當了知即使以勝伏方式把自己作為低劣而取，也是以執持方式。"以如幢相為現起"，此中幢是指高聳的旗幟，在此是如幢般，即最殊勝等性，欲求稱為幢的那種幢性即是欲幢，由於某法的力量而有欲幢，那就是欲幢性。因為以"我"而轉起，慢的轉起與見相似，見慢不在一心生起，如兩隻獅子不在一洞中，所以慢雖然在一切離見相應心中都不生起，但因在見相應心中決定不生起，故以離見貪為近因。慢在取法聚時變得強大而以自高方式轉起，見則取每一法都以常等行相轉起。或者慢依止於自愛，見依止於自我折磨，這是它們的區別。 第二段譯文： "嫉"即是妒忌。"就在那裡"即就在他人的成就中。因為由於嫉而不喜於他人的成就，所以說"以不歡喜為味"。因此說： "嫉火焰在心中燃燒者， 不得佛陀等所重視的喜悅。" 取"慳"字在慳者中的轉起而說"慳性是慳"。但依詞源學說，古人說慳是"愿此殊勝勿屬他人，只屬於我"。遮蔽即不令他人見自己的成就。收縮即以不喜他人共享自己成就的行相而排斥。由於以"愿此勿屬他人"而以對他人排斥方式以自己所有為所緣，所以說慳只在瞋心中得到，這是不合理的，因為會導致同一法在一處排斥而在另一處成為其他所緣。但因以排斥與他人共有的方式而緣之而轉起，所以慳生起在瞋心中是合理的。"自己的成就"即住處等成就。

Kucchitaṃ katanti ettha katampi akatampi garahitabbattā kucchitaṃ kataṃ nāma hoti. Evañhi vattāro honti 『『yaṃ mayā na kataṃ, taṃ kukata』』nti. Tathā hi vakkhati 『『katākatānusocanarasa』』nti. Evaṃ katākataṃ duccaritaṃ sucaritampi kucchitaṃ kataṃ nāma. Sucaritampi hi garahantassa kucchitaṃ katanti hoti . Yathā pana pathavīkasiṇārammaṇaṃ jhānaṃ pathavīkasiṇaṃ, evaṃ kukataṃ ārabbha vippaṭisāravasena pavattaṃ cittaṃ taṃsahacaritatāya idha kukatanti gahetabbaṃ. Atha vā katākataṃ ārabbha uppajjanakavippaṭisāracittaṃyeva garahitabbato 『『kucchitaṃ kataṃ kukata』』nti vuccati. Yassa dhammassa vasena taṃ cittaṃ kukataṃ nāma hoti, so dhammo kukkuccaṃ. Tenāha 『『kukataṃ, tassa bhāvo』』ti. Pacchā anutappanaṃ viheṭhanaṃ pacchānutāpo. Katākatānusocanaṃ katākatassa sucaritaduccaritassa anusocanaṃ, 『『akataṃ vata me kalyāṇa』』ntiādinā anutappanaṃ, 『『akataṃ mayā pubbe kalyāṇakammaṃ, ito dāni paṭṭhāya karomī』』ti pavattaṃ pana kusalapakkhikaṃ vīriyameva, na katākatānusocanaṃ, katākatākāravisiṭṭhassa sucaritaduccaritassa anusocanavasena virūpaṃ paṭisaraṇaṃ vippaṭisāro. Katākatānusocanañhi avaḍḍhisampādanato virūpaṃ paṭisaraṇaṃ, taṃ parāyattatāhetutāya dāsabyaṃ viya daṭṭhabbaṃ. Yathā hi dāsabye sati dāso parāyatto hoti, evaṃ kukkucce sati taṃsamaṅgīpuggalo. Na hi so attano dhammatāya kusale pavattituṃ sakkoti. Atha vā katākatakusalākusalānusocanavasena āyattatāya tadubhayavasena kukkuccena taṃsamaṅgī hotīti taṃ dāsabyaṃ viya hoti.

Anussāhanāvasīdanavasena saṃhatabhāvo thinaṃ, tena yogato cittaṃ thinaṃ, tassa bhāvo thinatā. Tenāha 『『anussāhasaṃhananatā』』ti. Asamatthatāvighātavasena akammaññatā middhaṃ. Tenāha 『『asattivighāto』』ti. Yasmā middhavaseneva tena sampayuttadhammā medhitā vihatasāmatthiyā honti, tasmā 『『middhatā middha』』nti vuttaṃ. Na vijjati ussāho assāti anussāhaṃ, tabbhāvopi anussāhaṃ. Anussāhasaṅkhāto saṃhananabhāvo anussāhasaṃsīdanatā, kusītabhāvoti vuttaṃ hoti. Asattivighātoti yasmā taṃ middhaṃ uppajjamānameva sattivināsavasena uppajjati, tasmā natthi etassa sattīti taṃ sampayuttacittaṃ asatti, tassa bhāvopi, asattiyeva vighātoti asattivighāto.

我來翻譯這段巴利文： 第一段譯文： "惡作"中，已作或未作都因應受譴責而稱為惡作。如是人們說："我未作的，那是惡作。"因此將說"以追悔已作未作為味"。如是已作未作的惡行善行也稱為惡作。因為譴責善行者也成為惡作。如地遍所緣的禪那稱為地遍，同樣以惡作為緣而以追悔方式轉起的心，由於與之俱生，此處應取為惡作。或者因為緣已作未作而生起的追悔心本身應受譴責，所以稱為"惡作惡作"。由於某法的力量使那個心成為惡作，那個法即是惡作。因此說"惡作，它的狀態"。後悔即是後來折磨的追悔。追悔已作未作即是追悔已作未作的善行惡行，以"我未作善"等方式追悔，但以"我先前未作善業，從今以後我要作"而轉起的則只是善分的精進，不是追悔已作未作。對已作未作行相差別的善行惡行以追悔方式而不正確地憶念即是追悔。因為追悔已作未作不能成就增長，是不正確的憶念，由於導致依他性，應當視如奴隸性。因為如有奴隸性時奴隸依他，如是有惡作時與之相應的人也是。因為他不能依自己的本性而轉起于善。或者由於依已作未作善不善追悔方式而依靠，與惡作相應者依那兩者而有惡作，所以它如奴隸性。 第二段譯文： 以不奮勵、沉沒方式的結合性是昏沉，由於與之相應心昏沉，它的狀態是昏沉性。因此說"以不奮勵結合性"。以不能力破壞方式的不適業性是睡眠。因此說"能力破壞"。因為正是由於睡眠，與之相應的諸法被損壞、破壞了能力，所以說"睡眠性即是睡眠"。無奮勵者即是不奮勵，它的狀態也是不奮勵。不奮勵稱為結合性即是不奮勵沉沒性，意思是說懈怠性。"能力破壞"即因為那睡眠生起時即以破壞能力方式生起，所以與之相應的心無能力，它的狀態也是，無能力即是破壞，所以是能力破壞。

Anussāhanalakkhaṇanti ussāhapaṭipakkhalakkhaṇaṃ. Vīriyassa vinodanaṃ khepanaṃ vīriyavinodanaṃ. Sampayuttadhammānaṃ saṃsīdanākārena paccupaṭṭhāti, tesaṃ vā saṃsīdanaṃ paccupaṭṭhāpetīti saṃsīdanapaccupaṭṭhānaṃ. Akammaññatālakkhaṇanti ettha kāmaṃ thinampi akammaññatāsabhāvameva, taṃ pana cittassa akammaññaṃ, middhaṃ vedanādikkhandhattayassāti ayamettha viseso. Tathā hi pāḷiyaṃ 『『tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā. Katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā』』ti (dha. sa. 1162) ca ādinā imesaṃ niddeso pavatto. Oṇahanaṃ viññāṇadvārānaṃ pidahanaṃ, sampayuttānaṃ bandhanaṃ vā. Līnatā līnākāro, ārammaṇaggahaṇe saṅkoco. Yasmā thinena cittasseva saṃhananaṃ hoti, middhena pana vedanādikkhandhattayassa viya rūpakāyassapi, tasmā taṃ pacalāyikāniddaṃ paccupaṭṭhāpetīti pacalāyikāniddāpaccupaṭṭhānantipi vaṭṭati. Pottharūpapaṭicchādakapaṭo viya ārammaṇasabhāvāvacchādako moho. Mukhe bandhapaṭo viya sampayuttadhamme pattharituṃ adentaṃ middhanti ayametesaṃ viseso.

Sesāti idha lakkhaṇādivasena vuttāvasesā phassādayo. Kusalesu vuttanayenāti lakkhaṇādito vuttanayena. Na koci ettha viseso atthīti ce, no natthīti āha 『『ettha panā』』tiādi, vitakkādīnaṃ tiṇṇaṃ yathākkamaṃ micchāsaṅkappādināmamattameva visesoti attho. Ekūnavīsatīti ṭhapetvā mānādayo cha aniyatayevāpanake sesā sarūpenāgatā pannarasa chandādayo ca cattāro niyatayevāpanakāti ime ekena ūnā vīsati cetasikā. Aniyatayevāpanakānaṃ pana idha alabhantānampi ettha vacane kāraṇaṃ vuttameva.

Thinamiddhassa aniyatabhāvoti thinamiddhassa aniyatassa idha uppajjanakabhāvamāha, na pana paṭhame niyatabhāvaṃ tattha sabbasova anuppajjanato. Na hi sabhāvatikhiṇaṃ cittaṃ thinamiddhayogī hotīti. Tatiye mānassa aniyatassa sambhavepi niyatadhamme sandhāya 『『aṭṭhārasā』』ti vuttaṃ. Tenāha 『『māno panettha aniyato』』ti. Diṭṭhiyā saha na uppajjatīti ettha kāraṇaṃ vuttameva. Catutthe avasesāti aṭṭhāraseva, pañcame ṭhapetvā pītiṃ diṭṭhiyā saha aṭṭhāraseva, tathā chaṭṭhepi. Sattame pītiyā, diṭṭhiyā ca abhāvato sattarasa, tathā aṭṭhamepi.

Etepi tayoti na kevalaṃ karuṇāmuditā eva, etepi tayo ekato na uppajjanti aññamaññaṃ visayabhedatoyeva. Tathā hi issā parasampattivisayā, macchariyaṃ attasampattiyā parehi sādhāraṇābhāvavisayaṃ, kukkuccaṃ katākatavisayanti, tasmā yaṃ abhayagirivāsino vadanti 『『issāmaccheraṃ yadicchāvasena ekatopi uppajjatī』』ti, na taṃ gahetabbaṃ.

Sabhāvato, parikappanato vā aniṭṭhassa ārammaṇassa aniṭṭhākāraṃ vā ārammaṇassa anubhavanaṃ sambhuñjanaṃ aniṭṭhārammaṇānubhavanaṃ, taṃ lakkhaṇamassāti aniṭṭhārammaṇānubhavanalakkhaṇaṃ. Tenāha 『『aniṭṭhākārasambhogarasa』』nti, yathābhūtena vā ayathābhūtena vā aniṭṭhākārena ārammaṇassa sambhuñjanarasaṃ, paccānubhavanakiccanti attho. Titthiyādīnañhi sabhāvato iṭṭhe buddhādiārammaṇepi aniṭṭhākārato gahaṇavasena domanassaṃ uppajjati. Domanassassa ekantena kāmadhātuyaṃyeva pavattanato āha 『『hadayavatthupadaṭṭhāna』』nti. Tassa hi anīvaraṇāvatthāya abhāvato rūpārūpadhātuyaṃ asambhavo.

我來 譯這段巴利文： 第一段譯文： "以不奮勵為相"即是與奮勵相對立的相。消除精進、耗盡精進即是精進消除。以使相應諸法沉沒的行相而現起，或使它們沉沒而現起即是以沉沒為現起。"以不適業為相"，此中雖然昏沉也是不適業自性，但那是心的不適業，而睡眠是受等三蘊的不適業，這是此中的區別。因此在聖典中"此中什麼是昏沉？是心的不堪能性、不適業性。什麼是睡眠？是身的不堪能性、不適業性"等這樣解說它們。遮蔽即是關閉識門，或束縛相應法。萎靡即是萎靡行相，在取所緣時退縮。因為由昏沉只使心結合，而由睡眠則如使受等三蘊一樣也使色身[結合]，所以它使打盹睡眠現起，故也可說以打盹睡眠為現起。如覆蓋身體的布遮蔽所緣自性的是癡，如口上的布不讓相應法伸展的是睡眠，這是它們的區別。 第二段譯文： "其餘"即此處依相等方式所說的其餘觸等。"如在善中所說方式"即依相等所說方式。若問此中無任何差別嗎？不是無差別，所以說"此中"等，尋等三者依次只是名為邪思惟等的差別。"十九"即除去慢等六個不定遍行外，其餘以自相而來的十五個欲等和四個定遍行，這些少一成二十的心所。而不定遍行雖在此處不得，但說它們的原因已說過。 第三段譯文： "昏沉睡眠的不定性"是說昏沉睡眠不定在此生起，不是說在第一[瞋心]中是定的，因為在那裡完全不生起。因為自性銳利的心不會與昏沉睡眠相應。在第三中雖有不定的慢可能生起，但針對定法而說"十八"。因此說"此中慢是不定的"。與見不一起生起的原因已說過。在第四中"其餘"即只有十八，在第五中除去喜與見也是十八，第六中也是如此。在第七中因無喜和見而有十七，第八中也是如此。 第四段譯文： "這三者也"不僅是悲喜，這三者也因互相所緣差別而不一起生起。即是說嫉以他人成就為所緣，慳以自己成就不與他人共有為所緣，惡作以已作未作為所緣，所以無畏山住者所說"嫉慳依意欲也一起生起"，不應接受。 第五段譯文： 自性或分別不可意所緣或不可意行相的所緣的經驗、享受即是不可意所緣經驗，它以此為相，所以是以不可意所緣經驗為相。因此說"以不可意行相受用為味"，意思是以如實或不如實的不可意行相享受所緣、體驗為味。因為外道等對自性可意的佛等所緣也以不可意行相取而生起憂。因為憂一定只在欲界轉起，所以說"以心所依處為近因"。因為它在無障礙狀態中不存在，所以在色無色界中不可能生起。

Attano pavattiākāravasena aniṭṭharūpasamuṭṭhāpanavasena vā virūpaṃ sappanaṃ visappanaṃ, aniṭṭharūpasamuṭṭhāpanavaseneva vā visappanaṃ sarīrakampanaṃ, taṃ raso kiccaṃ, sampatti vā assāti visappanaraso, nissayassa hadayavatthuno, sakalasseva vā kāyassa vijjhattabhāvāpādanato āha 『『attano nissayadahanaraso vā』』ti, vijjhattabhāvāpādanatoti ca milātabhāvāpādanatoti attho. Yathā kathaṃ viyāti āha 『『dāvaggi viyā』』ti. So hi vanaghaṭeyeva uppanno tameva dahati. Dussanapaccupaṭṭhānoti attano, parassa ca dūsanākārena paccupaṭṭhāno. So hi yassa santāne uppanno, taṃ ekantena antamaso virūpabhāvāpādanenapi dūseti, paraṃ pana dūsetu vā, mā vā hatthena gahitaasuci viya. 『『Anatthaṃ me acarī』』tiādīni nava āghātavatthūni padaṭṭhānamassāti āghātavatthupadaṭṭhāno. So upayogaphalakālesu aniṭṭhattā visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Aṭṭhārasa vāti issādīsu aniyatesu ekena saddhiṃ aṭṭhārasa vā.

Pavattiṭṭhitimattāti cetaso pavattisaṅkhātā ṭhitimattā, maggaṅgādibhāvaṃ na gacchati adhimokkhavirahatoti attho. Atha vā pavattiṭṭhitimattāti khaṇaṭṭhitimattā. 『『Nivāte dīpaccīnaṃ ṭhiti viyā』』ti hi vuttaṃ. Cittaṭṭhiti viya santānaṭṭhitiyā paccayo bhavituṃ asamatthattā nicchayābhāvena asaṇṭhahanato cetaso pavattipaccayamattatāya pavattiṭṭhitimattā khaṇaṭṭhitimattā pavattipaccayamattā ṭhiti pavattiṭṭhitīti katvā. Vigatā cikicchāti nissakke paccattavacanaṃ 『『pisuṇā vācā paṭivirato』』tiādīsu viya, vigatā tikicchāyāti attho. Ayameva vā pāṭho. 『『Vigatā cikicchā』』ti cikicchituṃ dukkaratāya cetaṃ vuttaṃ, na sabbathā cikicchāya abhāvato. 『『Evaṃ nu kho, na nu kho』』tiādinā saṃsappanavasena seti, samantato vā setīti saṃsayo. Kampanarasāti cittassa kampanakiccā. Uddhaccañhi attanā gahitākāreyeva ṭhatvā bhamatīti ekārammaṇasmiṃ eva vipphandanavasena pavattati, vicikicchā pana yadipi ekasmiṃ ārammaṇe uppajjati, tathāpi 『『evaṃ nu kho, na nu kho』』ti aññaṃ gahetabbākāraṃ apekkhatīti nānārammaṇe kampanaṃ hoti. Anicchayākārena dveḷhakākārena paccupaṭṭhāti, anicchayaṃ vā paccupaṭṭhāpetīti anicchayapaccupaṭṭhānā.

Adhimokkhavicikicchānaṃ aññamaññaṃ viparītakiccatāya āha 『『vicikicchāya abhāvenā』』ti. Samādhīti cittekaggatā. Sā hi ārammaṇe cittassa sammā ādhānato 『『samādhī』』ti vuccati. Balavā hotīti balavamittena dinnapiṭṭhibalo puriso viya balavā hoti, balādibhāvaṃ gacchatīti adhippāyo.

Sattārammaṇattāti sattapaññattārammaṇattā. Nanu paññattārammaṇāpi vipākā hontīti codanaṃ sandhāyāha 『『kāmāvacaravipākānaṃ ekantaparittārammaṇattā』』ti. Kuto pana viratīnaṃ kusalattamevāti cāritanti āha 『『pañca sikkhāpadā kusalāti (vibha. 715) hi vutta』』nti. Yadi evaṃ lokuttaravipākesu viratiyo na labbhantīti? No na labbhanti sikkhāpadavibhaṅge lokiyaviratiyoyeva sandhāya vuttattā. Tena lokiyavipākesuyeva viratiyo na sambhavantīti gahetabbaṃ.

Kāyapasādasannissitattā kāye bhavo sātabhāvo lakkhaṇamassāti kāyikasātalakkhaṇā. Cetasikasukhe vuttanayena paccupaṭṭhānādayo netabbāti āha 『『sesā vuttanayā evā』』ti.

84-

我來 譯這段巴利文： 第一段譯文： 依自己轉起行相或以生起不可意色方式的不正常流散、遍流散，或者只依生起不可意色方式的遍流散、身體震動，這是它的味即作用或成就，所以是以流散為味。因為使所依即心所依處或整個身體成為被損害狀態，所以說"或以燒所依為味"，使成為被損害狀態即是使成為萎靡狀態。如何呢？說"如林火"。因為它生起于林叢中就燒那裡。"以污染為現起"即以污染自己和他人的行相而現起。因為它在誰的相續中生起，就一定污染他，即使至少使成為不正常狀態，而對他人則可能污染也可能不污染，如手所執的不凈物。"對我作不利"等九種嫌恨事是它的近因，所以以嫌恨事為近因。它在受用和結果時都不可意，應如混毒的腐尿般看待。"或十八"即與嫉等不定中的一個一起成十八。 第二段譯文： "僅是轉起住立"即只是稱為心轉起的住立，因無勝解而不達道分等性質。或者"僅是轉起住立"即只是剎那住立。因為說"如無風中燈焰的住立"。因為由於無決定而不安立，不能如心住立那樣成為相續住立的緣，所以只是心轉起的緣性而僅是剎那住立、僅是轉起緣的住立即是轉起住立。"離去疑慮"是離格中的主格詞，如"離去離間語"等，意思是離去醫治。或者這才是讀法。說"離去疑慮"是因為難以醫治，不是因為完全無醫治。"疑"是以"是這樣嗎？不是這樣嗎？"等方式爬行，或是遍臥。"以動搖為味"即是使心動搖為作用。因為掉舉停留在自己所取的行相而旋轉，所以只在一個所緣中以散動方式轉起，而疑雖然在一個所緣中生起，但因期待"是這樣嗎？不是這樣嗎？"的其他可取行相，所以是在不同所緣中動搖。以不決定行相、猶豫行相而現起，或使不決定現起，所以以不決定為現起。 第三段譯文： 由於勝解和疑相互有相反作用，所以說"因疑的無"。"定"即是心一境性。因為它是在所緣中正確安置心，所以稱為"定"。"變得有力"即如得到有力朋友支援的人變得有力，意思是達到有力等性質。 第四段譯文： "因為以有情為所緣"即以有情施設為所緣。針對"難道施設為所緣的也成為異熟"的質難而說"因為欲界異熟一定以有限為所緣"。從何處而說諸離只是善性呢？說"因為說五學處是善"。若如此，在出世間異熟中不得諸離嗎？不是不得，因為在學處分別中只是針對世間諸離而說。由此應理解只在世間異熟中諸離不可能。 第五段譯文： "以身適為相"即因依身凈色而在身中的舒適性是它的相。"其餘如在心樂中所說方式"即現起等應如在心樂中所說方式理解，所以說"其餘如所說方式"。

1. Nanu ca iṭṭhe ārammaṇe sukhavedanā uppajjati, aniṭṭhe dukkhavedanā, iṭṭhāniṭṭhamajjhatte upekkhāvedanā, cakkhuviññāṇādayo ca kusalavipākā iṭṭhe, iṭṭhamajjhatte vā ārammaṇe uppajjanti, tattha yutto tāva iṭṭhamajjhatte upekkhāvedanāyogo, na pana iṭṭhārammaṇe, na cāpi etaṃ sakkā vattuṃ parikappanāvasena iṭṭhārammaṇampi iṭṭhamajjhattato gaṇhanti yathā 『『kammaviññāṇa』』nti vipākānaṃ avañcanīyabhāvato, tasmā kathaṃ iṭṭhe, iṭṭhamajjhatte ca uppajjamānesu cakkhusotaghānajivhāviññāṇesu upekkhāvedanāyeva sambhavati, na sukhavedanā, yato tesu upekkhāvedanā vuttāti imaṃ codanaṃ saṅkhepato dassetuṃ 『『iṭṭhārammaṇayogasmi』』ntiādiṃ vatvā puna tassā sodhanatthaṃ 『『upādāya ca rūpenā』』tiādi vuttaṃ. Bhūtarūpaṃ upādāya nissāya pavattaṃ rūpaṃ upādāyarūpaṃ. 『『Upādāya ca rūpenā』』ti pana 『『manasī ca kāro』』ti ettha vuttanayameva. 『『Upādāyakarūpenā』』ti vā pāṭho, cakkhuviññāṇassa vatthubhūtena cakkhupasādena, tathā sotaviññāṇādīnaṃ vatthubhūtena sotapasādādinā ca upādāyarūpenāti attho. Upādārūpake panāti ya-kāralopaṃ katvā niddeso 『『paṭisaṅkhā yoniso』』tiādīsu viya, yathākkamaṃ cakkhuviññāṇādīnaṃ ārammaṇabhūte rūpasaddādike upādāyarūpeti attho. Saṃghaṭṭanānighaṃsassāti saṃghaṭṭanāsaṅkhātassa nighaṃsassa. Saṃghaṭṭanāyeva aññamaññavisayavisayībhāvassa anurūpadesuppattisaṅkhātanighaṃso viyāti nighaṃsoti vuccati. Atha vā sampattāsampattaggahaṇavasena saṃghaṭṭanāya nighaṃsassa cāti attho. Cakkhurūpasotasaddā hi aññamaññaṃ asampattāyeva anurūpadesuppattiyā aññamaññaṃ ghaṭṭanti nāma. Tato tesaṃ vasena ghaṭṭanākārabhūto aññamaññābhimukhabhāvo 『『saṃghaṭṭanā』』ti vutto. Ghānagandhā, pana jivhārasā ca aññamaññaṃ sampattāyeva āsannataradese uppannā aññamaññaṃ nighaṃsenti āhacca tiṭṭhanti. Tato tesaṃ vasena nighaṃso vuttoti. Dubbalattāti adhikaraṇīmatthake picupiṇḍakaṃ ṭhapetvā picupiṇḍeneva pahatakāle viya phuṭṭhamattabhāvena dubbalattā. Dīpayeti evaṃ saṃghaṭṭanānighaṃsassa dubbalattā vedanā majjhattaṭṭhāne tiṭṭhatīti upekkhāyogaṃ pakāseyya. Yadi evaṃ kāyaviññāṇepi idaṃ samānanti, noti āha 『『pasādaṃ panā』』tiādi. Yathā hi adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā kūṭena paharantassa kūṭaṃ picupiṇḍamatikkamma adhikaraṇiṃ gaṇhāti, evamevaṃ kāyadvāre bahiddhā mahābhūtārammaṇaṃ ajjhattikakāyapasādaṃ ghaṭṭetvā taṃ atikkamma pasādapaccayesu mahābhūtesu paṭihaññati, nighaṃso balavā hoti, tasmā iṭṭhārammaṇe kāyaviññāṇasampayuttā sukhavedanā hoti, aniṭṭhārammaṇe pana vuttanayena dukkhavedanāti vuttaṃ hoti.

Manodhātunāti ettha kiñcāpi dhātu-saddo idha itthiliṅgeyeva dissati, imināyeva pana ācariyassa vacanena pulliṅgo atthīti siddhaṃ. Keci pana 『『sakkaṭavohārena vutta』』nti vadanti. Sampayuttā dasa dhammāti sambandho. Tasmāvetthāti ettha va-kāro padasandhimattakaro.

Kāyaviññāṇe dukkhavedanāti kiñcāpi sukhādikanti ādi-saddena akusalavipākakāyaviññāṇassa dukkhavedanāsampayogo vutto, idha panassā lakkhaṇādidassanatthaṃ puna 『『kāyaviññāṇe dukkhavedanā』』ti upaññāso kato, rasādayo panassa kusalavipāke sukhavedanāya vuttavipariyāyena yojetabbāti idha na vuttā. Sesāti sesacetasikā.

我來 譯這段巴利文： 在可意所緣中生起樂受，在不可意所緣中生起苦受，在可意不可意中間的所緣中生起舍受，而眼識等善異熟生起在可意或可意中間的所緣中，其中在可意中間所緣中與舍受相應是合理的，但在可意所緣中則不合理，也不能說依分別方式把可意所緣也當作可意中間取，如"業識"，因為異熟不可欺誑，所以在可意和可意中間所緣中生起的眼耳鼻舌識中如何只有舍受而無樂受，因此說它們中有舍受呢？爲了簡略顯示這個質難而說"在可意所緣相應"等，然後爲了清凈它而說"依色"等。依大種色而轉起的色是所依色。"依色"如在"意與作"中所說方式。或讀作"依所依色"，意思是對眼識來說是作為所依的眼凈色，同樣對耳識等來說是作為所依的耳凈色等所依色。"在所依色中"是省略ya音的說法，如"審慮如理"等，意思是依次作為眼識等所緣的色聲等所依色。"觸碰摩擦"即稱為摩擦的觸碰。觸碰即是互相作為對像和有對象者而適當處所生起稱為摩擦，所以稱為摩擦。或者意思是依已得未得取而觸碰和摩擦。因為眼與色、耳與聲雖然互不到達，但由適當處所生起而互相觸碰。因此依它們而有的互相面對的觸碰行相稱為"觸碰"。而鼻與香、舌與味互相到達而在極近處生起互相摩擦，互相碰觸而住。因此依它們而說摩擦。"因為軟弱"即如在砧板上放棉團以棉團擊打時一樣，因為只是接觸而軟弱。"顯示"即如是因觸碰摩擦軟弱，受住于中間處，所以顯示與舍相應。若如此，在身識中也相同嗎？不是，所以說"但凈色"等。因為如在砧板上放棉團用錘擊打時錘超過棉團而取砧板，如是在身門中外在大種所緣擊觸內在身凈色后超過它而撞擊作為凈色緣的大種，摩擦變強，所以在可意所緣中與身識相應的是樂受，而在不可意所緣中如所說方式是苦受。 "以意界"中，雖然界字在這裡見為陰性，但由這位阿阇黎的話而成立也有陽性。有些人說"是依梵語用法而說"。"相應十法"為關係語。"所以在此"中va音只是作語詞連線。 "身識中苦受"，雖然以"樂等"的等字已說不善異熟身識與苦受相應，但此處爲了顯示它的相等而再次提起"身識中苦受"，而它的味等應當依善異熟中樂受所說的相反方式結合，所以此處未說。"其餘"即其餘心所。

Balappattoti sesāhetukacittasampayuttasamādhito ayaṃ vīriyindriyayogena balavabhāvappatto, na pana balarāsippattoti attho. Yadi evaṃ kasmā cetasikavibhāganiddese 『『balāni dve dvicittesū』』ti vuttaṃ? Tattha hi kiriyāhetukamanoviññāṇayugaḷaṃ sandhāya tathā vuttaṃ. Sabbaṃ sesāhetukacittesu cittekaggatāya vibhaṅge –

『『Katamā tasmiṃ samaye cittassa ekaggatā hoti? Yā tasmiṃ samaye cittassa ṭhitī』』ti (dha. sa. 11) –

Ettakameva vatvā kiriyāhetukamanoviññāṇadhātusampayuttāya ekaggatāya vibhaṅge –

『『Katamā tasmiṃ samaye cittassa ekaggatā hoti? Yā tasmiṃ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibala』』nti (dha. sa. 11) –

Balapariyosānaṃ katvā vibhajitattā vīriyavibhaṅge ca –

『『Katamaṃ tasmiṃ samaye vīriyindriyaṃ hoti? Yo tasmiṃ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabala』』nti (dha. sa. 13) –

Balapariyosānaṃ katvā vibhajitattā vibhaṅgavāre āgataṃ samādhibalaṃ, vīriyabalañca sandhāya 『『balāni dve dvicittesū』』ti vuttaṃ, na pana dhammuddesavāre balarāsiyaṃ āgatabalaṃ sandhāya sabbāhetukacittesu dhammuddesassa maggarāsito paṭṭhāya parihīnattā.

87.Vipākakiriyāhadayehīti vipākakiriyacittehi. Hadayaṃ mano mānasaṃ cittanti hi pariyāyavacanaṃ. Sobhanaṃ gataṃ gamanamassāti sugato. Bhagavato hi vineyyajanūpasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dhutavilambitādidosarahitaṃ avahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ, ñāṇagamanañca nimmalavipulakaruṇāsativīriyādiguṇavisesasamaṅgībhūtamabhinīhārato yāva mahābodhiṃ anavajjatāya sobhanamevāti. Atha vā sakalampi lokaṃ pariññābhisamayavasena sayambhuñāṇena parijānanto sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato, lokanirodhasaṅkhātaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato, lokanirodhagāminipaṭipadāsaṅkhātaṃ maggaṃ bhāvanābhisamayavasena sammā gato pattoti sugato. Atha vā sammā gadatīti sugato. Bhagavā hi bhūtaṃ tacchaṃ atthasaṃhitaṃ vineyyānaṃ yathārahaṃ kālayuttameva dhammaṃ bhāsati, tasmā sammā gadatīti da-kārassa ta-kāraṃ katvā 『『sugato』』ti vutto. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gatoti sugato, tena sugatena.

我來翻譯這段巴利文： 第一段譯文： "達到力"意思是這個由於與精進根相應而達到強力狀態，比其餘無因心相應定強，但不是達到力蘊。若如此，為何在心所分別解說中說"二力在二心中"？因為那裡是針對唯作無因意識雙說如是。在一切其餘無因心中心一境性的分別中- "什麼是那時的心一境性？是那時的心住立" 只說到這裡，而在與唯作無因意識界相應的一境性的分別中- "什麼是那時的心一境性？是那時的心的住立、安立、確立、不散亂、無散動、心不散動性、寂止、定根、定力" 以力為結尾而分別，在精進分別中- "什麼是那時的精進根？是那時的心的精進發起、勇猛、奮進、努力、精勤、奮勵、勵力、堅固、持續、不鬆懈精進、不捨欲、不捨擔、荷負、精進、精進根、精進力" 以力為結尾而分別，因此說"二力在二心中"是針對分別品中所說的定力和精進力，不是針對法標品中力蘊所說的力，因為在一切無因心中法標從道蘊開始已缺失。 第二段譯文： "異熟唯作心"即異熟唯作諸心。因為心、意、意識、心是同義詞。"善逝"即是他的行為是善美的。因為世尊接近所化眾生一定成就他們的利益安樂故是善美的，同樣由於具足相好莊嚴色身而行走無疲乏遲緩等過失，如大笑的王天鵝、牡牛、龍象、獸王的行走是身行走，而智的行走從發願直到大菩提都具足無垢廣大悲智念精進等功德差別故是善美的。或者以遍知現觀方式以自覺智遍知整個世間而正確地去、瞭解故是善逝，同樣以斷現觀方式斷除世間集而使之成為不生法故是善逝，以作證現觀方式正確地去、證得稱為世間滅的涅槃故是善逝，以修習現觀方式正確地去、到達稱為導向世間滅的道故是善逝。或者正確地說故是善逝。因為世尊說真實、如實、有義利、適合所化、應時的法，所以正確地說，將da音變為ta音而說"善逝"。或者去向善妙處即正等覺或涅槃故是善逝，由那善逝。

88.『『Avagacchatī』』tiādīsu yo bhikkhu anūnaṃ atthato vā byañjanato vā anūnaṃ suparipuṇṇaṃ tatoyeva paramaṃ visiṭṭhaṃ imaṃ abhidhammāvatāraṃ nāma pakaraṇaṃ avagacchati avabujjhati, sammāuggahaṇadhāraṇādisampādanavasena ogāhitvā jānāti. Atha vā paramanayadīpanato paramaṃ imaṃ pakaraṇaṃ yo anūnaṃ katvā avagacchati jānāti, tassevaṃ avagacchato yathāsabhāvaṃ mananato matisaṅkhātā paññā durāsade maṃsacakkhunā paramāṇu viya lokiyañāṇena durāsade durādhigantabbe adhigantuṃ dukkaratare, atigambhīraṭṭhāne ṭhapetvā sinerupabbatarājānaṃ rāhuādīhi mahākāyehipi sabbena sabbaṃ ajjhogāhituṃ asakkuṇeyyatāya mahāsamudde viya ṭhapetvā sammāsambuddhaṃ sāriputtādīhipi mahāñāṇehi sāvakehi sabbena sabbaṃ ajjhogāhituṃ asakkuṇeyyarūpe abhidhammanaye vijambhate hemantasālapanti viya pattharati, abhimukhābhimukheyeva dhamme pavattatīti vā attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Cetasikaniddesavaṇṇanā niṭṭhitā.

1. Tatiyo paricchedo

Cetasikavibhāganiddesavaṇṇanā

89.Nāmasāmaññatoyevadvepaññāsāti phassādināmasāmaññena dvīhi adhikā paṇṇāsa honti, sampayuttadhammabhedato pana ekūnanavuticittasampayutto phasso ekūnanavutividhoti evamādinā bahuvidhāpi hontīti attho.

Nanu ca phassādayo heṭṭhā pāḷikkamena dassitā, idha pana kasmā na tathā vuttāti? Ekekasabhāvavantānaṃ taṃtaṃsāmaññāpekkhāya ekasmiṃ ṭhāne niddisitukāmattā. Phassādayo hi manakkārāvasānā terasa kusalākusalābyākatasāmaññato ekato vuttā, majjhattādayo muditāvasānā pañcavīsati kusalābyākatasāmaññato, lobhādayo pana anottappāvasānā akusalabhāvasāmaññatoti evaṃ taṃtaṃsāmaññāpekkhāya samānasabhāvā dhammā ekato vuttāti.

1. Evaṃ phassādayo dhamme uddisitvā idāni 『『ettakesu ayaṃ dhammo samupalabbhatī』』ti cittuppādesu tesaṃ payogaṃ dassetuṃ paṭhamaṃ tāva cittagaṇanaṃ dassento āha 『『catupaññāsadhā』』tiādi. Kāmeti kāmāvacareti vuttaṃ hoti. Evaṃ 『『rūpe arūpe』』ti etthāpi. Āsavavisayattābhāvato na vijjanti etesu āsavāti anāsavā.

91-2.Samāsatoti vitthārāpekkhāya vuttaṃ, na itopi samāsassa abhāvato. Atisaṅkhepato pana ekūnanavuti cittuppādā honti. Etesūti imesu cittuppādesu. Tesaṃ phassādīnaṃ dhammānaṃ uppattiṃ ekekaṃ uddharitvā cittacetasikesu bhikkhūnaṃ pāṭavatthāya pavakkhāmīti sambandho. Ekakanti ekekaṃ, gāthābandhavasena e-kāralopo.

1. Cetasikavibhāgaṃ vattukāmopi avinibbhogadhamme dassetuṃ cittena saha ekato katvā āha 『『phassapañcaka』』nti. Ekato uppādo etesanti ekuppādā, saha khīyantīti sahakkhayā, ekato uppajjitvā ekato nirujjhanakāti attho.

2. Sabbesveva ekavīsasatesu cittesu samupalabbhanato sabbasādhāraṇā. Kiñcāpi anantaragāthāya cittena saha ekuppādādibhāvakathaneneva imesaṃ sabbasādhāraṇatā vuttā, tattha pana ekuppādādimattakathanameva icchitaṃ, na sabbasādhāraṇatā. Vuttopi vāyamattho tattha apākaṭattā puna pākaṭaṃ katvā idha vuttoti.

95-

我來翻譯這段巴利文： 第88段譯文： 在"了知"等中，若比丘對這稱為《入阿毗達摩》的論書，從義理上或文字上無缺、圓滿、因此最殊勝，而了知、覺悟，以成就正確領受、受持等方式深入而知。或者因為闡明最上之理而是最上的這個論書，誰無缺地了知、瞭解，如是了知者的慧稱為意，因為如實思維，在難以接近的[處]，如肉眼對極微，世間智對難以接近、難以證得、更難獲得的極深之處，如除了須彌山王外連羅睺等巨身都完全不能潛入的大海，如是除了正等覺者外連舍利弗等大智聲聞都完全不能潛入的阿毗達摩理趣中展現，如冬季沙羅樹開花般展開，或者意思是對面對面的諸法轉起。 如是《顯揚阿毗達摩義》名 《入阿毗達摩注》中 心所解說註釋完成。 第三章 心所分別解說註釋 第89段譯文： "僅以名通性五十二"即以觸等名通性而有五十二加二，但依相應法差別則觸相應於八十九心成為八十九種等，如是也有多種。 難道觸等不是在前依經典次第所顯示的嗎？為什麼此處不如是說呢？因為想要依各自通性在一處解說具有各別自性者。因為觸等到作意結束的十三個依善不善無記通性而一起說，舍等到喜結束的二十五個依善無記通性，而貪等到無愧結束依不善性通性，如是依各自通性而具有相同自性的諸法一起說。 第90段譯文： 如是列舉觸等諸法后，現在爲了顯示"此法在這麼多心生起中獲得"而顯示這些在諸心中的運用，首先顯示心的計數而說"五十四種"等。"欲"即說欲界。如是在"色無色"中也是。因為無有漏境故無有漏在其中，所以是無漏。 第91-92段譯文： "略說"是對廣說而說，不是因為此處也無略說。但極略說則有八十九心生起。"在這些"即在這些心生起中。"我將說"這些觸等諸法的生起，一一列舉，爲了比丘們在心心所上的熟練，這是關係。"一一"即各個，因偈頌結構而省略e音。 第93段譯文： 想要說心所分別也爲了顯示不相離法而與心一起說"觸五"。這些有一起生起故是一生，一起滅故是同滅，意思是一起生起后一起止滅。 第94段譯文： 因為在一切一百二十一心中都獲得故是遍一切。雖然在下一偈中由說與心一起生起等已說這些的遍一切性，但那裡只欲說一起生起等而已，不是遍一切性。雖然那個義也已說過，但因那裡不明顯而在此再明顯地說。 第95段開始...

1. Dvipañcaviññāṇavajjitacatucattālīsakāmāvacaracittesu, lokiyalokuttaravasena ekādasasu paṭhamajjhānikacittesu cāti pañcapaññāsacittesu vitakkassa desitattā āha 『『vitakko…pe… samudīrito』』ti. Vicāro pañcapaññāsasavitakkacittesu ceva ekādasasu dutiyajjhānikacittesu cāti chasaṭṭhicittesu uppajjatīti āha 『『cāro…pe… jāyate』』ti.

Ekapaññāsacittesu pītīti kāyaviññāṇavajjitesu aṭṭhārasasu somanassasahagatakāmāvacaracittesu ceva catutthapañcamajjhānavajjitatettiṃsarūpajjhānikacittesu cāti ekapaññāsacittesu pīti jāyati. Tesaṭṭhiyā sukhanti ekapaṇṇāsasappītikacittesu ceva ekādasasu catutthajjhānikacittesu, kusalavipākakāyaviññāṇe cāti tesaṭṭhiyā cittesu sukhaṃ jāyati. Tesaṭṭhisukhasahagatacittāni ceva tīṇi ca dukkhasahagatānīti chasaṭṭhicitte vajjetvā avasesapañcapaṇṇāsacittesu upekkhā uppajjatīti āha 『『upekkhā pañcapaññāsacittesū』』ti. Dukkhaṃ tīsūti dvīsu paṭighacittesu ceva akusalavipākakāyaviññāṇe cāti tīsu cittesu dukkhaṃ jāyati. Hoti…pe… somanassindriyanti tesaṭṭhiyā sukhasahagatacittesu ekameva kāyaviññāṇaṃ apanetvā avasesesu somanassindriyaṃ hoti. Akusalavipākakāyaviññāṇavasena ekameva dukkhindriyasahagataṃ, tathā kusalavipākakāyaviññāṇameva sukhindriyasampayuttanti āha 『『dukkhindriyaṃ…pe… sukhindriya』』nti.

Ahetukavipākakiriyāmanodhātuvajjitesu majjhimagaṇanāya pañcādhikasataparimitesu kusalākusalavipākakiriyācittesu vīriyaṃ desitanti āha 『『pañcuttara…pe… āhā』』ti. Diṭṭhadhammikasamparāyikatthesu satte vineti, vigato vā nāyako imassa, visiṭṭho vā sabbalokassa nāyako sāmi, visesena vā vineyyasatte nibbānapuraṃ netīti vināyako. Samādhindriyaṃ vicikicchāvajjitavīriyasahagatacittesu vuttanti āha 『『catuttarasate』』tiādi.

Aṭṭhārasa ahetukacittāni, dve ekahetukacittāni ca vajjetvā avasesaekuttarasate citte chando uppajjatīti dassetuṃ 『『sabbāhetukacittānī』』tiādi vuttaṃ. Dasa viññāṇeti kusalākusalavipākavasena dviguṇite cakkhādike pañcaviññāṇe.

102-6.Niyatā na yevāpanakā viya kadācīti attho. Kathaṃ panete ekanavutiyā cittesveva jāyantīti āha 『『ahetukesū』』tiādi. Ekūnāsītiyāti dvādasa ñāṇasampayuttakāmāvacarāni, pañcadasa rūpāvacarāni, dvādasa arūpāvacarāni, samacattālīsa lokuttaracittānīti evaṃ ekūnāsītiyā tihetukacittesu. Aṭṭhavīsatiyā citteti soḷasasu kāmāvacarakusalamahākiriyāsu, dvādasasu ca lokiyacatutthajjhānacittesu cāti aṭṭhavīsaticittesu. Sāṭṭhake cattālīsavidheti aṭṭhasahite cattālīsavidhe, aṭṭhacattālīsavidheti vuttaṃ hoti. Cha yugaḷānīti kāyapassaddhicittapassaddhādīni cha yugaḷāni. Kusalābyākatā cāti kusalacittasampayogato kusalā, abyākatacittasampayogato abyākatāti kusalenapakāsanavidhānesu chekena satthunā pakāsitā desitāti attho.

108-

我來 譯這段巴利文： 第100段譯文： 在除二五識的四十四欲界心，及依世間出世間的十一個初禪心，即在五十五心中說有尋，所以說"尋...乃至...被說"。伺在五十五有尋心及十一個第二禪心，即在六十六心中生起，所以說"伺...乃至...生起"。 "在五十一心中喜"即在除身識的十八個悅俱欲界心及除第四第五禪的三十三個色界禪那心，即在五十一心中喜生起。"在六十三中樂"即在五十一個有喜心及十一個第四禪心，及善異熟身識，即在六十三心中樂生起。除去六十三個樂俱心及三個苦俱心，在其餘五十五心中捨生起，所以說"舍在五十五心中"。"苦在三中"即在二瞋心及不善異熟身識，即在三心中苦生起。"有...乃至...樂根"即在六十三個樂俱心中除去一個身識，在其餘中有樂根。依不善異熟身識而有一個苦根俱，同樣只有善異熟身識相應苦根，所以說"苦根...乃至...樂根"。 在除無因異熟唯作意界的中等計數一百零五善不善異熟唯作心中說有精進，所以說"百零五...乃至...說"。調御者是在現世後世義利中調御眾生，或是離去的引導者，或是殊勝的一切世間引導者主宰，或是殊勝地引導所化眾生至涅槃城，故為調御者。定根在除疑俱精進心中說，所以說"一百零四"等。 爲了顯示除去十八無因心及二個一因心，在其餘一百零一心中欲生起，而說"一切無因心"等。"十識"即依善不善異熟二倍的眼等五識。 第102-106段譯文： 意思是定的不像遍行有時[生起]。為何這些只在九十一心中生起呢？所以說"在無因"等。"在七十九"即十二個智相應欲界心、十五個色界心、十二個無色界心、四十個出世間心，如是在七十九個三因心中。"在二十八心"即在十六個欲界善大唯作及十二個世間第四禪心，即在二十八心中。"在四十八"即在四十八種，即說在四十八種。"六對"即身輕安心輕安等六對。"善無記"意思是由於與善心相應故善，由於與無記心相應故無記，如是由善巧的導師在善的顯示規則中所顯示、所說。 第108段開始...

111.Saṃsayoti vicikicchā. Sā hi saṃseti samantato seti, 『『evaṃ nu kho, no nu kho』』ti parisappatīti saṃsayo. Mahante sīlakkhandhādike esati gavesatīti mahesī. Tena mahesinā sammāsambuddhena. Aṭṭhasūti aṭṭhalobhasahagatacittesu. Catūsūti tesveva diṭṭhisahagatacittesu. Diṭṭhiviyuttesu catūsūti sambandho. Dvīsvevāti dvīsu dosamūlakacittesu. Dvīsu jāyanti no sahāti dosamūlesveva dvīsu jāyanti, saha pana na uppajjanti, usūyanakāle issā, maccharaṇakāle maccherantiādinā nānā hutvāva uppajjanti. Pañcasūti pañcasu sasaṅkhārikacittesu.

1. Cittassa cetasikattābhāvepi kusalākusalābyākatadhammānaṃ gaṇanaṭṭhānato 『『mano』』ti cittampi vuttaṃ.

114-5. Ettāvatā cetasikavibhāgaṃ dassetvā idāni ekekasmiṃ cittuppāde labbhamānarāsīsu aṅgavibhāgadassanatthaṃ 『『ekūnatiṃsacittesū』』tiādi vuttaṃ. Nanu ca phassapañcamakarāsi sabbapaṭhamaṃ āgatā, sā kasmā na vuttāti? Sabbasādhāraṇabhāvato. Na hi so cittuppādo atthi, yo phassapañcamakavinimuttoti. Ekādasa paṭhamajjhānikāni somanassasahagatāni, dvādasa sahetukakāmāvacarāni, tathā cattāri akusalāni, sukhasantīraṇahasituppādāni dveti ekūnatiṃsacittesu pañcaṅgikaṃ jhānaṃ pañcakarāsisaṅkhātaṃ mataṃ. Catu…pe… niddiseti ekādasa dutiyajjhānikāni, kusalavipākakiriyāvasena dvādasa upekkhāsahagatasahetukakāmāvacarāni, upekkhādomanassasahagatāni aṭṭha akusalāni, dvipañcaviññāṇavajjitaupekkhāsahagatāni cha ahetukacittāni cāti imāni sattatiṃsa cittāni yathāyogaṃ catūhi jhānaṅgehi yuttāni. Ettha hi ekādasa dutiyajjhānikāni vicārapītisukhasamādhīhi sahagatāni, itarāni yathāyogaṃ upekkhādomanassesu ekekena vitakkavicārasamādhīhīti catūhi sampayuttāni.

Ekādasavidhanti ekādasavidhaṃ tatiyajjhānikacittaṃ pītisukhacittekaggatāyogato tivaṅgikamudīritaṃ. Catuttiṃsa…pe… mudīritanti dvādasa arūpāvacaracittāni, dvāvīsati catutthapañcamajjhānikāni sāsavānāsavānīti catuttiṃsa cittāni yathāyogaṃ upekkhekaggatāyogato, sukhekaggatāyogato ca duvaṅgikamudīritaṃ. Catutthajjhānikāni hi ekādasa sukhekaggatāsahitāni, sesāni tevīsati upekkhekaggatāsahitāni.

我來翻譯這段巴利文： 第111段譯文： "疑"即是疑。因為它疑慮、周遍疑慮，"是這樣嗎？不是這樣嗎？"而遍爬行，故為疑。尋求偉大的戒蘊等故為大仙。由那大仙即正等覺者。"在八中"即在八個貪俱心中。"在四中"即在其中有見俱心中。與"離見的四"相關聯。"只在二中"即在二個瞋根心中。"二中生起不同時"即只在二瞋根中生起，但不同時生起，在嫉妒時嫉，在慳吝時慳等，如是以不同方式生起。"在五中"即在五個有行心中。 第112段譯文： 雖然心不是心所性，但因為善不善無記法的計數處所，所以心也稱為"意"。 第114-115段譯文： 至此已顯示心所分別，現在爲了顯示在每一心生起中所得諸蘊的支分別而說"在二十九心中"等。難道觸五群不是最先來的嗎？為何不說呢？因為是遍一切。因為沒有離開觸五群的心生起。十一個初禪悅俱心、十二個有因欲界心、同樣四個不善心、樂推度和生笑心二個，即在二十九心中五支禪那被認為是五群。"四...乃至...說"即十一個第二禪心，依善異熟唯作十二個舍俱有因欲界心，舍憂俱八個不善心，除二五識的舍俱六個無因心，即這三十七心隨適合與四個禪支相應。因為此中十一個第二禪心與伺、喜、樂、定俱，其他隨適合於舍憂中的一個與尋、伺、定等四個相應。 "十一種"即十一種第三禪心因與喜、樂、心一境性相應稱說為三支。"三十四...乃至...稱說"即十二個無色界心，二十二個第四五禪有漏無漏心，即三十四心，隨適合與舍一境性相應，與樂一境性相應稱說為二支。因為十一個第四禪心具有樂一境性，其餘二十三個具有舍一境性。

116.Sabhāvenāvitakkesūti dutiyajjhānādayo viya bhāvanābalena vinā sabhāveneva avitakkesu dvipañcaviññāṇesu. Tesu hi vijjamānānipi sesajhānaṅgāni vitakkavirahena upanijjhānakiccesu asamatthāni. Teneva hi aṭṭhakathāyampi 『『vitakkapacchimakañhi jhānaṅgaṃ nāmā』』ti vuttaṃ. Bhāvanāya avitakkabhāvappattāni pana bhāvanābaleneva upanijjhānakiccesu paṭutarā, tasmā sabhāvenāvitakkesu jhānaṅgāni na uddhareyya. 『『Na uddhaṭā』』ti vā pāṭho, na uddhaṭānīti attho.

Yadi evaṃ kasmā dvipañcaviññāṇesu sarūpeneva cittekaggatā vuttā, nanu tassā vitakkavirahena jhānaṅgakicce asamatthatāya rāsibhajanābhāvato yevāpanakavasena vacanaṃ yuttanti ? Vuccate – kusalākusalesu avijjamānadhammassa vipākesupi anupalabbhanato jhānaṅgakiccassa akaraṇepi kusalākusalesu desitaniyāmeneva sarūpena idhāpi vuttā. Hotu tāva etaṃ, jhānarāsiyaṃ vedanā kasmā vuttā. Sā hi sabbacittasādhāraṇabhāvato phassapañcakarāsimhi ceva, upekkhādiindriyabhāvato indriyarāsimhiyeva vattabbā, na itarattha tadabhāvatoti? Saccaṃ, vedanā pana sabbavedanānaṃ sāmaññasabhāvena phassapañcake āgatavedanā ca aparena visesavacanena tattha niddiṭṭhā, na tattha antokaraṇatthaṃ. Teneva hi dhammasaṅgaṇiyaṃ dvipañcaviññāṇesu saṅgahavāre jhānaṅgarāsi na uddhaṭāti rūpadhātuyaṃ tiṇṇaṃ mahābhūtānaṃ appaṭighabhāvepi kāmadhātuyaṃ sappaṭighamahābhūtehi samānabhāvato tatthāpi sappaṭighabhāvo viya dvipañcaviññāṇesu vedanācittekaggatānaṃ vitakkaviyogena jhānakiccākaraṇepi savitakkacittesu jhānacittasamaṅgīvedanādīhi samānattā jhānaṅgabhāvena vacanaṃ nāma yuttaṃ. Teneva ca nāmarūpasamāse 『『phassapañcakarāsijhānadukarāsiindriyattikarāsī』』ti vuttanti. Atha vā kiṃ etāya yutticintāya, dhammasabhāvavedinā tathāgatena dhammasabhāvaṃ avirajjhitvā desitanti na ettha anuyogo kātabboti. Ahetukacittānaṃ ārammaṇe suppatiṭṭhitatābhāvena aniyyānikattā vuttaṃ 『『sabbā…pe… na uddhare』』ti. Vuttañhetaṃ aṭṭhakathāyampi 『『hetupacchimako maggo』』ti.

我來翻譯這段巴利文： 第116段譯文： "在自性無尋中"即如第二禪等那樣，不是通過修習力而是自性就無尋的二五識中。因為在這些中雖有其餘禪支，但因缺尋而不能在近禪作用中起作用。因此在註釋中也說"因為尋是最後的禪支"。但通過修習達到無尋狀態的則因修習力而在近禪作用中更為銳利，所以在自性無尋中不應提出禪支。或讀作"不提出"，意思是未提出。 若如此，為何在二五識中明確說心一境性，難道不是因為它因缺尋而不能作禪支作用，所以從無蘊分別而應依遍行方式說嗎？答：因為在善不善中不存在的法在異熟中也不獲得，雖然不作禪支作用，但如在善不善中所說的規定那樣，在這裡也明確說。暫且如此，為何在禪蘊中說受？因為它是一切心共有故應說在觸五群中，又因為是舍等根性故應只說在根群中，不應在其他處因為那裡沒有它？這是真的，但受以一切受的共同自性及在觸五中所說的受以另一個差別說明在那裡解說，不是爲了包含在那裡。因此在《法集論》中二五識的攝類品中不提出禪支蘊，如在色界中雖然三大種無對碰性，但因在欲界中與有對碰大種相同，所以在那裡也像有對碰性一樣，在二五識中雖然受和心一境性因離尋而不作禪作用，但因與有尋心中具足禪心的受等相同，所以說為禪支是合理的。因此在名色合說中說"觸五群禪二群根三群"。或者何必思考這個道理，應知是了知法自性的如來不違反法自性而說，所以這裡不應作追問。因為無因心對所緣無善安立性故不能出離，所以說"一切...乃至...不提出"。因為在註釋中也說"因為是最後的道"。

117.Tīṇi soḷasacittesūti pannarasasu ahetukavipākacittesu ceva kiriyāmanodhātumhi cāti soḷasasu cittesu. Manindriyaṃ jīvitindriyaṃ vedanindriyesu labbhamānamekanti tīṇindriyāni honti. Imesupi kusalavipākakāyaviññāṇadhātuyaṃ manindriyasukhindriyajīvitindriyavasena tīṇindriyāni, akusalavipākakāyaviññāṇadhātuyaṃ dukkhindriyena saha tīṇi, sukhasantīraṇe somanassindriyena saha tīṇi, avasesaterasacittesu upekkhindriyena saha tīṇīti. Ettha cittanti sasampayuttadhammassa cittuppādassa adhippetattā manindriyassāpi ādhārabhāvo yujjeyya. Itarathā hi manindriyanti cittasseva gahaṇe tassa attano ca ādhārabhāvo na yujjatīti. Ekasmiṃ pana cattārīti ekasmiṃ vicikicchāsahagate vīriyindriyamanindriyajīvitindriyaupekkhindriyavasena cattāri. Pañca terasasūti ṭhapetvā vicikicchāsahagataṃ avasesāni ekādasa akusalacittāni, kiriyāhetukamanoviññāṇadhātudvayanti terasasu cittesu vīriyindriyādīni tīṇi, samādhindriyaṃ, vedanindriyesu labbhamānaṃ ekanti pañcindriyāni. Ettha hi dvīsu dosamūlesu vīriyindriyasamādhindriyamanindriyajīvitindriyadomanassindriyavasena pañca, pañcasu somanassasahagatesu purimāni cattāri somanassindriyena saddhiṃ pañca, sesesu upekkhindriyena saddhiṃ pañca honti.

118.Satta dvādasacittesūti dvādasasu ñāṇavippayuttacittesu saddhāsatisamādhivīriyajīvitamanindriyāni ca vedanindriyesu labbhamānamekanti satta indriyāni. Tattha hi chasu somanassasahagatesu saddhindriyādīni cha somanassindriyena saddhiṃ satta, itaresu chasu upekkhindriyena saddhiṃ satta honti. Ekenūnesu…pe… manesu cāti dvādasa ñāṇasampayuttāni kāmāvacarāni, sattavīsati lokiyajjhānacittāni cāti ekūnacattālīsavidhesu lokiyacittesu purimāni satta, paññindriyañcāti aṭṭheva indriyāni. Ettha hi somanassasahagatesu chasu kāmāvacaresu, dvādasasu rūpāvacaracatukkajjhānesu cāti aṭṭhārasacittesu somanassindriyena, sesesu ca upekkhindriyena saddhiṃ yojetvā aṭṭhindriyāni veditabbāni.

119.Cattālīsāya cittesu navakanti samacattālīsavidhesu lokuttaracittesu purimāni aṭṭhaindriyāni, anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti imesu labbhamānamekanti indriyānaṃ navakā. Sotāpattimaggesu hi anaññātaññassāmītindriyaṃ labbhati. Sotāpattiphalato paṭṭhāya arahattamaggapariyosānesu taṃ na labbhati. Tassa ṭhāne aññindriyaṃ. Arahattaphale tampi na labbhati. Tassa ṭhāne aññātāvindriyaṃ tiṭṭhatīti. Evanti chahi indriyehi sampayuttassa abhāvato katthaci tīṇi, katthaci cattāri, katthaci pañca, katthaci satta, katthaci aṭṭha, katthaci navindriyānīti evaṃ chahi ākārehi indriyayogopi, na kevalaṃ jhānaṅgayogova, atha kho indriyehi saha cittuppādānaṃ sampayogopi veditabboti.

120-

我來翻譯這段巴利文： 第117段譯文： "三在十六心中"即在十五個無因異熟心及唯作意界中，即十六心中。意根、命根、在諸受根中所得一個，即三根。在這些中也在善異熟身識界中依意根、樂根、命根三根，在不善異熟身識界中與苦根一起三個，在樂推度中與悅根一起三個，在其餘十三心中與舍根一起三個。此中"心"因為意指與相應法的心生起，所以意根也適合作為依處。否則若取意根只是心，則它作為自己的依處是不適合的。"在一中四個"即在一個疑俱中依精進根、意根、命根、舍根四個。"在十三中五個"即除去疑俱的其餘十一個不善心，及唯作無因意識界二個，即在十三心中精進根等三個，定根，在諸受根中所得一個，即五根。因為此中在二個瞋根中依精進根、定根、意根、命根、憂根五個，在五個悅俱中前四個與悅根一起五個，在其餘中與舍根一起五個。 第118段譯文： "在十二心中七個"即在十二個離智心中信、念、定、精進、命、意根及在諸受根中所得一個，即七根。因為其中在六個悅俱中信根等六個與悅根一起七個，在其餘六個中與舍根一起七個。"在少一...乃至...意中"即十二個智相應欲界心、二十七個世間禪心，即在三十九種世間心中前七個及慧根，即八根。因為此中在六個悅俱欲界心、十二個色界四禪心，即十八心中與悅根，在其餘中與舍根一起結合而知八根。 第119段譯文： "在四十心中九個"即在四十種出世間心中前八根，及在我當知未知根、已知根、具知根中所得一個，即九根。因為在諸預流道中得我當知未知根。從預流果乃至阿羅漢道末後不得它。在它處是已知根。在阿羅漢果也不得它。在它處住具知根。"如是"即因為沒有與六根相應，所以在某處三個，在某處四個，在某處五個，在某處七個，在某處八個，在某處九根，如是以六種行相的根相應，不僅是禪支相應，而且應知也是與根一起的心生起的相應。 第120段開始...

1. Idāni maggaṅgasampayogaṃ dassento paṭhamaṃ tāva yesu cittesu maggaṅgāni na labbhanti, tāni dassetvā pacchā maggaṅgayogacittuppāde dassetuṃ 『『amaggaṅgānī』』tiādimāha. Etthāti etasmiṃ ekavīsasatappabhede cittasmiṃ, imasmiṃ maggaṅgādhikāre vā. Viññāṇesu dvipañcasūti sabhāvāvitakkesu cakkhādīsu dvipañcaviññāṇesu. Kiñcāpi heṭṭhā dvipañcaviññāṇesu jhānaṅgābhāvo, ahetukesu ca maggaṅgābhāvo vuttova, ajhānaṅgāni pana tattha adhikāravasena vuttāni, idha pasaṅgāgatavasena. Amaggaṅgāni tattha pasaṅgāgatavasena, idha adhikāravasenāti na koci punaruttidoso.

Ekanti vicikicchāsampayuttaṃ cittaṃ. Tañhi micchāsaṅkappamicchāvāyāmayogato dve maggaṅgāni etthāti dumaggaṅgaṃ. Timaggaṅgāni sattasūti cattāri diṭṭhivippayuttāni, dve dosamūlāni, uddhaccasahagatacittanti sattasu micchāsaṅkappamicchāvāyāmamicchāsamādhiyogato timaggaṅgāni. Cattālīsa…pe… caturaṅgikoti dvādasa ñāṇavippayuttāni, cattāri diṭṭhisampayuttāni, paṭhamajjhānikavajjāni catuvīsati mahaggatacittānīti cattālīsacittesu yo maggo labbhati, so yathāyogaṃ sammāsaṅkappasammāvāyāmasammāsatisammāsamādhiyogato, micchādiṭṭhimicchāsaṅkappamicchāvāyāmamicchāsamādhiyogato, sammādiṭṭhisammāvāyāmasammāsatisammāsamādhiyogato ca caturaṅgiko mato. Tattha ñāṇavippayuttesu dvādasasu paṭhamāni cattāri, diṭṭhisampayuttesu majjhimāni, sesesu pacchimāni labbhanti.

Pañcaddasasu…pe… pañcaṅgikoti dvādasasu ñāṇasampayuttakāmāvacaresu ceva tīsu lokiyapaṭhamajjhānikesu cāti pannarasasu cittesu sammādiṭṭhisammāsaṅkappasammāvāyāmasammāsatisammāsamādhivasena pañcaṅgiko maggo. Nanu ca sammāvācādayo kāmāvacaresu labbhantīti? Saccaṃ labbhanti, pāṭhe pana anāgatattā idha pariccattāti. Dvattiṃsacittesūti paṭhamajjhānikavajjesu dvattiṃsalokuttaracittesu. Sattaṅgikoti avitakkattā sammāsaṅkappo na labbhatīti taṃ pariccajitvā avasesasattamaggaṅgavasena sattaṅgiko vutto.

Yattha pana sammāsaṅkappo labbhati, tattha tena saha aṭṭhaṅgikoti āha 『『maggo aṭṭhasū』』tiādi. Tattha aṭṭhasu cittesūti paṭhamajjhānikesu aṭṭhasu lokuttaracittesu. Evanti chahi maggaṅgehi sampayuttassa abhāvato katthaci dve maggaṅgāni, katthaci tīṇi, katthaci cattāri, katthaci pañca, katthaci satta, katthaci aṭṭhāti evaṃ chahi pakārehi.

124-

我來翻譯這段巴利文： 第3段譯文： 現在為顯示道支相應，首先顯示在哪些心中不得道支，然後為顯示道支相應心生起而說"無道支"等。"此中"即在這一百二十一種差別的心中，或在這道支主題中。"在二五識中"即在自性無尋的眼等二五識中。雖然在前面已說二五識中無禪支，在無因中無道支，但無禪支是依主題而說的，在這裡是依連帶而來。無道支在那裡是依連帶而來，在這裡是依主題，所以沒有任何重複過失。 "一個"即疑相應心。因為它與邪思維、邪精進相應故在此有二道支，故為二道支。"三道支在七中"即四個離見、二個瞋根、掉舉俱心，即在七個中因與邪思維、邪精進、邪定相應故為三道支。"四十...乃至...四支"即十二個離智、四個見相應、除初禪的二十四個廣大心，即在四十心中所得之道，隨適合與正思維、正精進、正念、正定相應，與邪見、邪思維、邪精進、邪定相應，與正見、正精進、正念、正定相應故被認為是四支。其中在十二個離智中得前四個，在見相應中得中間的，在其餘中得後面的。 "在十五...乃至...五支"即在十二個智相應欲界心及三個世間初禪中，即在十五心中依正見、正思維、正精進、正念、正定五支道。難道正語等不是在欲界中得嗎？確實得，但因在經文中未來故此處捨棄。"在三十二心中"即在除初禪的三十二出世間心中。說"七支"是因為無尋故不得正思維，捨棄它而依其餘七道支說七支。 但在得正思維處，與它一起成為八支，所以說"道在八中"等。其中"在八心中"即在初禪八個出世間心中。"如是"即因為沒有與六道支相應，所以在某處二道支，在某處三個，在某處四個，在某處五個，在某處七個，在某處八個，如是以六種方式。 第124段開始...

1. Idāni balasampayogaṃ dassento āha 『『balāni dve』』tiādi. Tattha vīriyabalasamādhibalavasena dve balāni kiriyāhetukamanoviññāṇadhātudvaye vibhaṅgavāre āgatāni vīriyabalasamādhibalāni paccekaṃ labbhantīti 『『dve dvicittesū』』ti vuttaṃ. Ekasmiṃ tīṇīti ekasmiṃ vicikicchāsahagate vīriyabalaahirikabalaanottappabalavasena tīṇi balāni. Ekādasasu cattārīti vicikicchāsahagatavajjesu ekādasasu akusalacittesu samādhibalañceva pubbe vuttāni tīṇīti cattāribalāni. Cha dvādasasūti dvādasasu ñāṇavippayuttacittesu saddhāvīriyasatisamādhihiriottappavasena cha balāni.

Ekūnāsītiyāsattāti dvādasasu ñāṇasampayuttakāmāvacaracittesu ceva sattavīsatimahaggatacittesu ca cattālīsāya lokuttaracittesu cāti ekūnāsītividhesu cittesu saddhāvīriyasatisamādhipaññāhiriottappavasena satta balāni. Soḷasevābalānīti pañcadasa ahetukavipākāni, kiriyāmanodhātuāvajjanañcāti soḷasa balavippayogato abalacittāni. Evanti pañcahi balehi sampayuttassa abhāvato katthaci dve, katthaci tīṇi, katthaci cattāri, katthaci cha, katthaci sattāti pañcahi ākārehi sabalaṃ, imesu ekassāpi abhāvato abalampi ca viññeyyaṃ, vijānitabbanti attho. Heturāsiādayo vinicchayabhāvato na vuttāti veditabbaṃ. Yesu cittesu yāni jhānaṅgamaggaṅgabalindriyāni jāyantīti sambandho. Gāthābandhasukhatthaṃ indriyānaṃ osānakaraṇaṃ.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Cetasikavibhāganiddesavaṇṇanā niṭṭhitā.

1. Catuttho paricchedo

Ekavidhādiniddesavaṇṇanā

128-30.Vijānanasabhāvatoti ārammaṇavijānanasabhāvattā. Nanu ca heṭṭhā sārammaṇato ekavidhabhāvo vuttoti? Saccaṃ vutto, so pana cetasikānañca sādhāraṇoti idha tabbivajjanatthaṃ vijānanalakkhaṇatāva vuttā. Saṅkhepagaṇanavasena ca sahetukānaṃ ekasattatividhatā vuttā. Hetuvādināti kusalākusalābyākatahetūnaṃ byākaraṇakusalena . Atha vā 『『ye dhammā hetuppabhavā , tesaṃ hetuṃ tathāgato āhā』』ti (apa. thera 1.1.286; mahāva. 60) vacanato taṃtaṃpaccayuppannadhammānaṃ taṃtaṃpaccayavādinā.

131-

我來 譯這段巴利文： 第6段譯文： 現在為顯示力相應而說"二力"等。其中依精進力、定力二力，在唯作無因意識界二箇中分別段論中所說的精進力、定力各別獲得，所以說"二在二心中"。"在一中三個"即在一個疑俱中依精進力、無慚力、無愧力三力。"在十一中四個"即在除疑俱的十一個不善心中有定力及前面所說的三個，即四力。"在十二中六個"即在十二個離智心中依信、精進、念、定、慚、愧六力。 "在七十九中七個"即在十二個智相應欲界心及二十七個廣大心及四十個出世間心中，即在七十九種心中依信、精進、念、定、慧、慚、愧七力。"十六無力"即十五個無因異熟及唯作意界轉向，即十六個因離力而無力心。"如是"即因為沒有與五力相應，所以在某處二個，在某處三個，在某處四個，在某處六個，在某處七個，即以五種行相有力，應知也因為沒有這些中任一個而無力，這是意思。應知因為因群等是決定性故不說。"在哪些心中生起哪些禪支、道支、力、根"是關係。為偈頌易順而將根置於末尾。 如是《顯揚阿毗達摩義》名 《入阿毗達摩注》中 心所分別解說註釋完成。 第四章 一種等解說註釋 第128-130段譯文： "了知自性"即因為是所緣了知自性。難道在前不是已說依有所緣而是一種性嗎？確實已說，但那是與諸心所共同的，所以這裡爲了避免那個而只說了知相性。又依略數而說有因的七十一種性。"由說因者"即由善於解說善不善無記因者。或者根據"諸法從因生，如來說彼因"之語，由說各各緣生諸法的各各緣者。 第131段開始...;

4.Savatthukāvatthukatoti ekantena sabbavatthunissitabhāvato ceva tadabhāvato ca. Keci pana hadayavatthuvasena savatthukāvatthukataṃ vaṇṇenti, taṃ na yujjati savatthukaniddese 『『sabbo kāmavipāko』』ti pasādanissitānampi saṅgahitattā. Ubhayavasenāti savatthukāvatthukavasena. Kānici hi cittāni ekantena savatthukāni, kānici avatthukāneva, kānici ubhayasabhāvāni. Tathā ceva niddisati 『『sabbo kāmavipāko cā』』tiādi.

Sabbo kāmavipāko cāti sahetukāhetukabhinno sabbo tevīsatividho kāmāvacaravipāko ca. Ādimaggoti sotāpattimaggo. So hi sabbalokuttaresu ādito uppajjanato, aṭṭhasu ariyapuggalesu ādipuggalassa sambandhīti vā 『『ādimaggo』』ti vuccati. Vinā vatthunti sakasakavatthuṃ vinā nuppajjanti. Teneva hetāni arūpabhave nuppajjanti tattha vatthūnaṃ abhāvato. 『『Nuppajjanti vinā vatthu』』nti ca idaṃ antobhāvitakāraṇatthaṃ katvā vuttaṃ. Tena yasmā vatthuṃ vinā nuppajjanti, tasmā ekantena savatthukāti vuttaṃ hoti.

Ekantena avatthukā arūpabhaveyeva paṭisandhādivasena pavattanato. Kathaṃ pana rūpasannissayena vinā tattha arūpaṃ pavattati, kasmā na pavattati pañcavokāreti? Tathā adassanato. Yadi evaṃ kabaḷīkārāhārenapi vinā rūpadhātuyaṃ rūpena pavattitabbaṃ, kiṃ kāraṇā? Kāmadhātuyaṃ tathā adassanato. Api tu yassa cittasantānassa pavattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena pavatti. Yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena pavatti kāraṇassa taṃvimukhatāyāti rūpasannissayena vinā tattha arūpaṃ pavattati. Dvecattālīsa sesānīti manodvārāvajjanaṃ kusalakiriyāvasena soḷasa kāmāvacarāni, tatheva aṭṭha arūpāvacarāni, paṭhamamaggavajjāni satta lokuttarāni, paṭighadvayavajjitadasaakusalāni ceti dvecattālīsa vuttāvasesacittāni.

135-7. Rūpādīsu ekekameva ārammaṇaṃ imassāti ekekārammaṇaṃ. Tassa tassa ārammaṇassa āpāthagatakāle taṃtaṃvijānanavasena pañcapi ārammaṇāni imassāti pañcārammaṇaṃ. Evampīti na kevalaṃ savatthukādivaseneva, atha kho ekekārammaṇāditopi. Abhiññāvajjitānaṃ sabbamahaggatānampi dhammārammaṇabhāvena ekārammaṇattā āha 『『sabbaṃ mahaggata』』nti. Paṇṇattārammaṇato ekārammaṇanti keci. Taṃ arūpāvacaradutiyacatutthajjhānāni patvā na yujjati tesaṃ mahaggatārammaṇattā. Abhiññādvayassa chaḷārammaṇikabhāvena, tassa ca rūpāvacarapañcamajjhānato abhinnattā taṃ pahāya 『『tecattālīsā』』ti vuttaṃ.

1. Puññavipākakiriyato kāme dvādasāti sambandho. Dhāti nipātamattaṃ. Puññavipākakriyatoti ñāṇavippayuttakusalavipākakiriyato.

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我來翻譯這段巴利文： 第4段譯文： "有依處無依處"即因為一定是依止一切依處及無彼。有些人則依心所依處解釋有依處無依處，這是不合適的，因為在有依處的解說中"一切欲界異熟"也包含了依凈色者。"依二者"即依有依處無依處。因為有些心一定是有依處，有些是無依處，有些是二者自性。如是解說"一切欲界異熟等"。 "一切欲界異熟"即有因無因差別的一切二十三種欲界異熟。"初道"即預流道。因為它在一切出世間中最初生起，或因為與八聖者中的最初聖者相關而稱為"初道"。"離依處"即離各自依處不生起。因此這些在無色界不生起，因為那裡無諸依處。"離依處不生起"這是作為內含因義而說。由此說因為離依處不生起，所以一定是有依處。 一定無依處是因為只在無色界以結生等方式轉起。但如何離色所依而在那裡轉起無色，為何不在五蘊[界]中轉起？因為不見如是。若如此在色界中也應離段食而以色轉起，為何？因為在欲界不見如是。而且對於那些心相續的轉起因是對色未離貪者，與色一起轉起。但對於那些生起因是對色離貪者，離色而轉起，因為因與它背離，所以離色所依在那裡轉起無色。"其餘四十二"即意門轉向、依善唯作十六個欲界心、同樣八個無色界心、除初道的七個出世間心、除瞋二的十個不善心，即四十二個已說余心。 第135-137段譯文： "一所緣"即在色等中只有一個所緣。"五所緣"即在那那所緣現前時以了知彼彼方式有五個所緣。"如是也"即不僅依有依處等，而且也依一所緣等。因為除神通的一切廣大也以法所緣性而為一所緣，所以說"一切廣大"。有些人說依概念所緣故一所緣。這對於無色界第二第四禪是不合適的，因為它們以廣大為所緣。因為神通二以六所緣性，且它與色界第五禪無別，所以除去它而說"四十三"。 第141段譯文： "從福異熟唯作在欲界十二"是關係。"昨"只是助詞。"從福異熟唯作"即從離智善異熟唯作。 第143段開始...

1. Iriyāya kāyikāya kiriyāya pavattipathabhāvato iriyāpatho, gamanādi. Atthato tadavatthā rūpappavatti. Kāmañcettha rūpavinimutto iriyāpatho, viññatti vā natthi, tathāpi sabbaṃ rūpasamuṭṭhāpakacittaṃ iriyāpathupatthambhakaṃ, viññattivikāruppādanañca hoti. Yaṃ pana cittaṃ viññattijanakaṃ , taṃ ekaṃsato itaradvayassa janakaṃ avinābhāvato, tathā iriyāpathupatthambhakaṃ rūpassāti imassa visesassa dassanatthaṃ 『『rūpīriyāpathaviññatti-janakājanakādito』』ti iriyāpathaviññattīnaṃ visuṃ gahaṇaṃ. Janakājanakāditoti tiṇṇampi janakato, kassacipi ajanakato, dvinnaṃ ekassa ca janakato. Kānici hi cittāni rūpaṃ samuṭṭhāpenti, iriyāpathaṃ kappenti, viññattiṃ janayanti. Kānici rūpaṃ samuṭṭhāpenti, iriyāpathaṃ kappenti, viññattiṃ na janayanti. Kānici rūpameva samuṭṭhāpenti, itaradvayaṃ na karonti. Kānici tīṇi na karonteva. Tathā ceva dasseti 『『dvādasākusalā』』tiādi. Evañcāpi hi taṃ cittanti na kevalaṃ ahetukāditova, evaṃ rūpādijanakāditopi taṃ catubbidhaṃ. 『『Evañcādimhi ta』』ntipi likhanti. Tassa pana ādimhi nikkhittaṃ cittaṃ evañca catubbidhanti atthaṃ vadanti. Tatthāti tesu rūpajanakādīsu. Dasa kiriyāti manodhātuvajjā dasa kiriyā.

Samuṭṭhāpenti rūpānīti attano uppādakkhaṇeyeva attanā janetabbarūpāni samuṭṭhāpenti. Kappentīti sannāmenti. Yathāpavattaṃ iriyāpathaṃ upatthambhenti. Yathā hi antarantarā uppajjamānehi vīthicittehi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti, pavedhantā viya honti, na evaṃ dvattiṃsavidhesu vakkhamānesu ca chabbīsatividhesu jāgaraṇacittesu pavattamānesu. Tadā pana aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattanti. Janayanti ca viññattinti manodvāre pavattā eva viññattiṃ janayanti, na pana pañcadvāre pavattāti daṭṭhabbaṃ.

Dvipañcaviññāṇānaṃ jhānaṅgayogābhāvena rūpājanakattā āha 『『dvepañcaviññāṇā』』ti. Jhānaṅgāni hi cittena saha rūpasamuṭṭhāpakāni, tesaṃ anubalappadāyakāni maggaṅgādīni tesu vijjamānesu savisesaṃ rūpappavattidassanato. Arūpavipākā pana rūpavirāgabhāvanāya nibbattattā hetuno taṃvimukhatāya rūpaṃ na samuṭṭhāpentīti āha 『『vipākā ca arūpisū』』ti.

我來 譯這段巴利文： 第9段譯文： 因為成為身體活動的行道，所以行威儀即行走等。就義而言是那個狀態的色法轉起。雖然此中離色的行威儀或表色是沒有的，但是一切能令色生起的心是行威儀的支持者，也是表色變化的生起者。但是能生表色的心，必定是其餘二者的生起者，因為不離開，如是支援行威儀的色，為顯示這個差別，所以在"由色行威儀表色生不生等"中分別取行威儀和表色。"由生不生等"即由三者的生起，由全不生起，由二者或一者的生起。因為有些心令色生起，令行威儀產生，生起表色。有些心令色生起，令行威儀產生，不生表色。有些心只令色生起，不作其餘二者。有些心三者都不作。如是顯示"十二不善"等。"如是也此心"即不僅依無因等，如是也依色等生起等，它是四種。也有寫作"如是等之初彼"。他們說其義是在初中放置的心如是是四種。"其中"即在那些色生起等中。"十唯作"即除意界的十個唯作。 "令色生起"即在自己的生時令自己所應生的色生起。"令產生"即令傾向。支援如已轉起的行威儀。因為如在有間隔生起的路心不間斷的有分轉起時，諸肢體下沉，好像震動，在將說的三十二種及二十六種覺醒心轉起時不如是。但那時諸肢體堅固，以如已轉起行威儀的狀態而轉起。"也生表色"即應知只有在意門轉起的才生表色，而不是在五門轉起的。 因為二五識因無禪支相應故不生色而說"二五識"。因為禪支與心一起令色生起，道支等是它們的助力，在它們存在時見到色轉起的殊勝性。但無色異熟因為以厭離色的修習而生，因為因與它背離故不令色生起，所以說"及無色中異熟"。;

150.Sabbesaṃ sandhicittanti sabbesaṃ sattānaṃ paṭisandhicittaṃ. Tañhi vatthudubbalatāya, appatiṭṭhitatāya, paccayavekallato, āgantukatāya ca rūpaṃ na samuṭṭhāpeti. Tathā hi paṭisandhiviññāṇena sahajātaṃ vatthu pacchājātapaccayarahitaṃ, āhārādīhi ca anupatthaddhaṃ dubbalaṃ, tassa ca dubbalattā tannissitaviññāṇampi dubbalanti. Yathā ca papāte patito aññassa nissayo bhavituṃ na sakkoti, evaṃ tampi bhinnasantatiyaṃ kammakkhittatāya papāte patitaṃ viya appatiṭṭhitaṃ na rūpasamuṭṭhāpane ussahati ca vatthuno ca attanā saha apacchā apure uppajjamānattā purejātapaccayassa alābhato. Yathā pana āgantuko puriso agatapubbaṃ desaṃ gato aññesaṃ 『『etha bho antogāme vo annapānagandhamālādīni dassāmī』』ti vattuṃ na sakkoti attano avisayatāya, appahutāya ca, evamevaṃ paṭisandhicittampi āgantukanti. Evaṃ vatthudubbalatādīhi kāraṇehi rūpaṃ na samuṭṭhāpeti. Apica āhārindriyādivasena yehākārehi cittasamuṭṭhānarūpānaṃ cittacetasikā paccayā honti, tehi sabbehi paṭisandhiyaṃ cittacetasikā samatiṃsakammajarūpānaṃ yathāyogaṃ paccayā honti. Vuttañhetaṃ paṭṭhāne –

『『Paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo』』tiādi (paṭṭhā. 1.

我來 譯這段巴利文： 第150段譯文： "一切的結生心"即一切有情的結生心。因為它由於依處軟弱性、無立足性、缺乏緣、客來性而不令色生起。即如此，與結生識俱生的依處缺乏後生緣，且未被食等所支援而軟弱，因為它軟弱，依止它的識也軟弱。如同墮入懸崖者不能成為他人的所依，如是它也像墮入懸崖一樣，因為被業拋擲在斷續中而無立足，不能努力于令色生起，又因為依處與自己同時生起非后非前，所以不得前生緣。又如客人來到從未到過的地方，因為非自己境域及不充足，不能對他人說"來啊諸位，我將給你們村中的飲食香花等"，如是結生心也是客來。如是因為依處軟弱等因緣而不令色生起。而且，依食根等方式，以諸行相而心所生色的心心所成為緣，以那一切在結生時心心所隨適宜地成為三十業生色的緣。因為在發趣論中說： "在結生剎那，異熟無記食對相應諸蘊及業生諸色以食緣為緣"等。;

1.429).

Tasmā samatiṃsakammajarūpāni cittasamuṭṭhānarūpānaṃ ṭhānaṃ gahetvā ṭhitānīti paṭisandhicittaṃ rūpaṃ na samuṭṭhāpetīti veditabbaṃ.

Cuticittañcārahatoti ettha khīṇāsavassa cuticittaṃ upasantavaṭṭamūlasmiṃ santāne sātisayaṃ santavuttitāya rūpaṃ na samuṭṭhāpeti, anāgāmiādīnaṃ tadabhāvatoti vadanti. Ṭīkākāro pana ānandācariyo bhaṇati –

『『Kāmāvacarānaṃ pacchimacittassa uppādakkhaṇe yassa cittassa anantarā kāmāvacarānaṃ pacchimacittaṃ uppajjissati, rūpāvacare, arūpāvacare pacchimabhavikānaṃ, ye ca rūpāvacaraṃ, arūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cavantānaṃ, tesaṃ vacīsaṅkhāro nirujjhissati, no ca tesaṃ kāyasaṅkhāro nirujjhissatīti vacanato aññesampi cuticittaṃ rūpaṃ na samuṭṭhāpetī』』ti.

Ācariyassa hi ayamadhippāyo – 『『kāmāvacarānaṃ pacchimacittassā』』ti etena avisesena kāmāvacarasattānaṃ cuticittassa, 『『ye ca rūpāvacaraṃ…pe… nirujjhissatī』』ti iminā kāmabhavato cavitvā rūpārūpabhavūpapajjanakānaṃ kāmāvacaracuticittassāpi uppādakkhaṇato uddhaṃ vacīsaṅkhārassa nirodhaṃ vatvā kāyasaṅkhārassa tadabhāvavacanato cuticittassa kāyasaṅkhārāsamuṭṭhāpanaṃ siddhaṃ. Yadaggena ca taṃ kāyasaṅkhāraṃ na samuṭṭhāpeti, tadaggena taṃ sesarūpampi na janeti. Na hi rūpasamuṭṭhāpakassa gabbhagatatādivibandhābhāve kāyasaṅkhārāsamuṭṭhāpane kāraṇaṃ atthi. Na ca yuttaṃ cutito uddhaṃ cittasamuṭṭhānañcassa rūpaṃ pavattatīti, nāpi 『『cuticittaṃ rūpaṃ samuṭṭhāpetī』』ti pāḷi atthi, na cāpi vaṭṭamūlānupasamo cuticittassa rūpuppādane kāraṇaṃ cuticittena na uppannānampi tato purimatarehi uppannānaṃ viya bhavantare anuppajjanato, tasmā sabbesampi cuticittaṃ rūpaṃ na samuṭṭhāpetīti. Yadi kāyasaṅkhārasamuṭṭhāpanameva rūpajananārahabhāvaṃ sādheti, tadā catutthajjhāne kathanti? Nāyaṃ doso, tassa bhāvanābalena sātisayaṃ santavuttitāya kāyasaṅkhārāsamuṭṭhāpanepi maraṇāsannacittānaṃ viya paridubbalattābhāvato rūpasamuṭṭhāpane vibandho natthīti. Kuto pana paṭṭhāya cittajarūpaṃ nuppajjatīti? Yato paṭṭhāya kāyasaṅkhāre nuppajjati. Kadā ca kāyasaṅkhāro nuppajjatīti? Cutito pubbe dvattiṃsamacittakkhaṇato paṭṭhāya nuppajjati, tettiṃsamacittakkhaṇe uppannaṃ pacchimasoḷasakato puretarameva nirujjhatīti vadanti. 『『Yassa kāyasaṅkhāro na nirujjhati, tassa cittasaṅkhāro na nirujjhissatī』』ti (yama. 2.saṅkhārayamaka.113) pañhe 『『pacchimacittassa bhaṅgakkhaṇe tesaṃ kāyasaṅkhāro ca na nirujjhati, cittasaṅkhāro ca na nirujjhissatī』』ti pacchimacittasseva vajjitattā cutito dutiyatatiyacittenāpi saha nirujjhatīti apare. Yassa cittassa anantarā kāmāvacarānaṃpacchimacittaṃ uppajjatīti ettha 『『yassā』』ti kāmāvacaracuticittassa anantarapaccayabhūtaṃ cittaṃ sandhāya vuttanti tassa uppādatopi uddhaṃ kāyasaṅkhārābhāvavacanena heṭṭhimakoṭiyā cutito tatiyacitteneva saha nirujjhati. Dutiyacittaṃ na pāpuṇātīti eke.

151-

我來翻譯這段巴利文： 第429段第1節譯文： 因此，應知三十業生色取代了心所生色的位置而住，所以結生心不令色生起。 "及阿羅漢的死心"，此中漏盡者的死心因為在寂滅輪迴根本的相續中特別寂靜行相故不令色生起，而不還等則無此，他們這樣說。但註疏師阿難阿阇黎說： "在欲界最後心的生時，若最後心將在此心之後生起者，對於將生色界、無色界最後有者，及那些將生色界、無色界而般涅槃者的臨死者，他們的語行將滅，但身行不將滅"之語，其他人的死心也不令色生起。 因為阿阇黎的意趣是這樣的：以"欲界最後心"無別說欲界有情死心，以"那些將生色界...乃至...將滅"說從欲有死而將生色無色有者的欲界死心也在生時以後說語行的滅，因說無身行，成就死心不生起身行。以它不生起身行為第一，以此為第一它也不生其餘色。因為對能令色生起者在無入胎等障礙時，沒有不生身行的因。死後的心所生色轉起也不合理，也沒有"死心令色生起"的聖典，輪迴根本的非寂滅也非死心令色生起的因，因為如同未由死心生起而由更前生起者在另一有中不生起，所以一切人的死心都不令色生起。若只有身行的生起才成就適合生色，那麼在第四禪如何？這不是過失，因為它以修習力特別寂靜行相，雖不生身行，但因無如臨死心般極度軟弱性，所以在令色生起時無障礙。從何時起心生色不生？從不生身行時起。何時身行不生？從死前第三十二心時起不生，在第三十三心時生起者在最後十六之前即滅，他們這樣說。在"若身行不滅，則心行不將滅"問中，因為除去"在最後心的壞時，他們的身行不滅，心行不將滅"的最後心，所以與死前第二第三心一起滅，其他人如是說。"若心之後欲界最後心生起"，此中"若"是說關於作為欲界死心的無間緣的心，由說從它的生以後無身行，以下限與死前第三心一起滅，不達第二心，有些人如是說。 第151段開始...;

1. Ekaṃ dve tīṇi cattāri ṭhānāni imassāti ekadviticatuṭṭhānaṃ, ekadviticatuṭṭhānattāti attho. Ṭhānanti ca idha kiccamadhippetaṃ. Tañhi tiṭṭhanti ettha dhammā avaṭṭhitā viya hontīti 『『ṭhāna』』nti vuccati. Maṃsacakkhudibbacakkhuñāṇacakkhubuddhacakkhusamantacakkhuvasena pañca nimmalāni locanāni imassāti pañcanimmalalocano.

Nippapañcenāti rāgādipapañcarahitena. Rāgādayo hi saṃsāre papañcanato 『『papañcā』』ti vuccanti.

Āvajjane paṭicchane ṭhāne manodhātuttikanti sambandho, kiriyāmanodhātu āvajjanaṭṭhāne, vipākadvayaṃ sampaṭicchanaṭṭhāneti attho.

『『Somanassayuttasantīraṇaṃ pañcadvāre santīraṇaṃ siyā』』ti vattabbe 『『santīraṇa』』nti adhikāratova labbhatīti gāthābandhasukhatthaṃ 『『somanassayuta』』nti ettakameva vuttaṃ.

Balavārammaṇe satīti tadārammaṇakiccassa balavārammaṇeyeva labbhanato vuttaṃ, na imasseva āveṇikabhāvena sabbesampi tadārammaṇānaṃ balavārammaṇeyeva uppajjanato. Voṭṭhabbananti kiriyāmanoviññāṇadhātusaṅkhātaṃ voṭṭhabbanakiccaṃ cittaṃ.

158-9.Sabbesanti sabbesaṃ kāmarūpārūpabhavikasattānaṃ. Iminā idaṃ dasseti – pañcadvāresu voṭṭhabbanakiccaṃ kesañcideva sattānaṃ arūpabhave sabbaso pañcadvārikacittappavattiyā, rūpabhave ca dvārattayappavattiyā abhāvato. Manodvāre āvajjanakiccaṃ pana sabbesameva sacittakasattānaṃ karotīti. Dviṭṭhānikaṃ nāma hotīti yathāvuttaṭṭhānadvayavantatāya dviṭṭhānikacittaṃ nāma hoti. Keci pana 『『somanassasahagatasantīraṇaṃ kāmasugatiyaṃ paṭisandhiṃ ākaḍḍhati , tasmā taṃ pañcaṭṭhānika』』nti vadanti, taṃ tesaṃ matimattaṃ paṭṭhāne tathā adīpitattā. Tattha hi –

『『Upekkhāsahagataṃ dhammaṃ paṭicca upekkhāsahagato dhammo uppajjati nahetupaccayā』』ti ettha (paṭṭhā. 2.7.8) 『『ahetukaṃ upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā , ahetukapaṭisandhikkhaṇe upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā』』ti (paṭṭhā. 2.7.8) –

Evaṃ upekkhāsahagata-padassa pavattipaṭisandhivasena paṭiccanayo uddhaṭo. Pītisahagatasukhasahagata-padānaṃ pana –

『『Pītisahagataṃ dhammaṃ paṭicca pītisahagato dhammo uppajjati nahetupaccayā. Ahetukaṃ pītisahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Sukhasahagataṃ dhammaṃ paṭicca sukhasahagato dhammo uppajjati nahetupaccayā. Ahetukaṃ sukhasahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā』』ti (paṭṭhā. 2.7.6) –

Evaṃ pavattivaseneva uddhaṭo, na 『『ahetukapaṭisandhikkhaṇe』』tiādinā paṭisandhivasena, tasmā yathādhammasāsane avacanampi abhāvameva dīpetīti na tassa paṭisandhidānaṃ atthīti dviṭṭhānikatāva vuttāti. Te mahaggatavipākā navāti sambandho.

1. Chadvārā eva chadvārikā. Atha vā chadvārikesūti chadvārikacittesūti attho.

164-

我來翻譯這段巴利文： 第7段譯文： "一二三四處"即有一二三四處者，意思是有一二三四處性。此中"處"意指作用。因為諸法在此住立似穩固故稱為"處"。由肉眼、天眼、慧眼、佛眼、普眼五種清凈眼故稱為"五清凈眼者"。 "無戲論"即離貪等戲論。因為貪等在輪迴中延滯故稱為"戲論"。 "在轉向、領受處意界三"是關係，即唯作意界在轉向處，異熟二在領受處的意思。 當說"悅俱推度在五門為推度"時，因為由"推度"主題即可得知，為易於偈頌只說"悅俱"而已。 "在強所緣時"是說因彼所緣作用只在強所緣時得，不是因為這個的獨特性，而是因為一切彼所緣只在強所緣時生起。"確定"即名為唯作意識界的確定作用心。 第158-159段譯文： "一切"即一切欲色無色有的有情。以此顯示這個：在五門中確定作用只屬某些有情，因為在無色有中完全無五門心轉起，在色有中無三門轉起。但在意門中轉向作用則屬一切有心有情。"名為二處"即因具有如所說二處性而名為二處心。但有些人說"悅俱推度在欲善趣中牽引結生，所以它是五處"，這只是他們的想法，因為在發趣論中沒有如是說明。因為在那裡： "依舍俱法而舍俱法生起，以無因緣"中，"依一個無因舍俱蘊而三蘊[生]，依三蘊而一蘊[生]，依二蘊而二蘊[生]，在無因結生剎那，依一個舍俱蘊而三蘊[生]，依三蘊而一蘊[生]，依二蘊而二蘊[生]"。 如是舍俱句依轉起結生方式而舉緣生法。但喜俱樂俱句： "依喜俱法而喜俱法生起，以無因緣。依一個無因喜俱蘊而三蘊[生]，依三蘊而一蘊[生]，依二蘊而二蘊[生]。依樂俱法而樂俱法生起，以無因緣。依一個無因樂俱蘊而三蘊[生]，依三蘊而一蘊[生]，依二蘊而二蘊[生]"。 如是隻依轉起方式而舉，不以"在無因結生剎那"等依結生方式，所以如在法教中不說也表示不存在，因此它沒有給予結生，所以只說二處性。"那些廣大異熟九個"是關係。 第162段譯文： 六門即是六門的。或者"在六門中"即在六門心中的意思。 第164段開始...

164-6.『『Pañcakicca』』ntiādi yathāvuttānameva nigamanaṃ. Sesanti aṭṭhasaṭṭhividhaṃ cittaṃ. Ekakiccayogato, ekaṃ kiccamassāti vā ekaṃ, ekameva ekakaṃ. Sabbacittānaṃ kiccavasena niddesaṭṭhāneyeva kiccānaṃ paṭipāṭimpi dassetuṃ 『『bhavaṅgāvajjana』』ntiādi vuttaṃ. Yadi evaṃ paṭisandhito paṭṭhāya cutipariyosānaṃ vattabbanti? Saccaṃ, cutipaṭisandhīnaṃ pana pākaṭattā tathā na vuttaṃ. Bhavassa hi paṭisandhi ādi, cuti pariyosānanti pākaṭameva, tasmā pākaṭaṭṭhānaṃ pahāya apākaṭaṭṭhānato paṭṭhāya dassetuṃ bhavaṅgameva ādito vuttaṃ. Tadārammaṇaṃ pana kiñcāpi apākaṭaṃ, atha kho anekantikaṃ kismiñci bhave katthaci javanavīthiyaṃ alabbhanatoti ekantalabbhamānaparidīpanatthaṃ taṃ na vuttaṃ. Atha vā tadārammaṇacittampi yebhuyyena bhavaṅganāmaṃ labbhatīti purimajavanavīthiyaṃ tadārammaṇaṃ pacchimajavanavīthiyā āvajjanassa purecarabhūtaṃ bhavaṅga-ggahaṇeneva saṅgahitanti visuṃ na vuttaṃ. Keci pana 『『pañcadvāresu pavattivasena pañcavidhatāya dassanatthaṃ 『bhavaṅgāvajjana』ntiādi vutta』』nti vadanti, tattha pana appavattamānānaṃ kesañci sabbhāvato taṃ na yujjati, chadvārappavattivasena chabbidhattanayadassanatthanti vattuṃ vaṭṭati. Yathā cettha 『『bhavaṅgāvajjana』』ntiādinā cakkhudvāre vuttaṃ, evaṃ sotadvārādīsupi dassanādiṃ apanetvā savanādiṃ pakkhipitvā kiccappavatti yojetabbā. Manodvāre pana –

『『Bhavaṅgaṃ paṭhamaṃ hoti, tato āvajjanaṃ mataṃ;

Dutiyaṃ tamatikkamma, javanaṃ tatiyaṃ siyā』』ti. –

Yojanā daṭṭhabbā. Channaṃ viññāṇānanti cakkhuviññāṇādīnaṃ pañcannaṃ, manoviññāṇassa ca. Sattaviññāṇadhātūnanti cakkhuviññāṇadhātādīnaṃ pañcannaṃ, manodhātumanoviññāṇadhātudvayassāti sattannaṃ viññāṇadhātūnaṃ.

169-71.Pañcābhiññāvivajjitanti –

『『Iddhividhaṃ dibbasoto, paracittavijānanā;

Pubbenivāsānussati, dibbacakkhūti pañcadhā』』ti. –

Evamāgatāhi pañcahi abhiññāhi yuttena rūpāvacarapañcamajjhānacittena vajjitaṃ. Dibbasotādīnaṃ ekekārammaṇattepi pañcannampi abhiññānaṃ ekasseva cittassa avatthābhedabhāvato vuttaṃ 『『pañcābhiññāvivajjita』』nti . Keci pana 『『idha ekantena dhammārammaṇikacittānameva vacanato paracittavijānanaṃ vajjetvā anāgataṃsañāṇena saha pañcābhiññānaṃ paṭikkhepo』』ti vadanti.

Dvipañcaviññāṇānaṃ, manodhātuttayassa ca pariccāgena ekacattālīsa hontīti āha 『『cattālīsaṃ tathekaka』』nti. Abhiññāni cāti ca-saddo aṭṭhānappayutto, so 『『cattālīsaṃ tathekaka』』nti imassānantaraṃ daṭṭhabbo, tena pana abhiññācittadvayaṃ saṅgaṇhāti. Atha vā abhiññā nāma heṭṭhā ekekārammaṇikesu vuttassa pañcamajjhānasseva avatthāvisesoti abhiññācittānaṃ chaḷārammaṇikesu aggahaṇanti daṭṭhabbaṃ.

172-3.Tidhā katvāti tidhā karaṇahetu. Hetvattho hi ayaṃ tvā-saddo yathā 『『sīhaṃ disvā bhayaṃ chambhitattaṃ uppajjati, paññāya cassa disvā āsavā parikkhīṇā hontī』』ti. 『『Puññāpuññavasenā』』tiādinā jātibhūmihetuvedanādivasena yāva chasattatividho bhedo, tāva manoviññāṇadhātuṃ bhinditvā taṃvasena cittavibhāgadassanatthaṃ nayadānaṃ katanti veditabbaṃ.

175.Tidhā katvāti paṭhamaṃ vipākadvayakiriyābhedato, dutiyaṃ kusalākusalāditoti evaṃ dhātudvayaṃ paccekaṃ tidhā katvā.

我來將這段巴利文直譯成簡體中文: 164-6. "五作用"等是前述內容的結論。"其餘"是指六十八種心。由單一作用的結合,或因為它有一個作用故稱為"一",一即是單一。爲了在所有心的作用闡述處顯示諸作用的次序,所以說"有分、轉向"等。如果這樣的話,是否應該從結生開始直到死亡為止來說明呢?的確如此,但是因為結生和死亡比較明顯,所以沒有那樣說。因為對於生有來說,結生是開始,死亡是結束,這是很明顯的,所以捨棄明顯的部分,從不明顯的部分開始說明,才首先說有分。雖然彼所緣也是不明顯的,但是因為它在某些生有中的某些速行路中是不確定的、不可得的,所以爲了說明必定可得的內容而不說它。或者說,彼所緣心大多也稱為有分,所以前速行路中的彼所緣是后速行路中轉向的先導,已被有分的概括所包含,因此沒有單獨提及。有些人則說"'有分、轉向'等的說法是爲了顯示在五門中運作而有五種的區別",但是因為有一些在那裡並不運作的存在,所以這是不恰當的,應該說是爲了顯示依六門運作而有六種的道理。如同在這裡以"有分、轉向"等說明眼門,同樣地在耳門等處也應去除見等,加入聞等來配合作用的運作。而在意門中 - "有分為第一,然後知為轉向; 第二超越此已,第三當爲速行。" - 應當如此理解。"六識"是指眼識等五識和意識。"七識界"是指眼識界等五種,以及意界和意識界這兩種,共七種識界。 169-71. "除去五神通"是指: "神變、天耳通,他心智; 宿命隨念、天眼通等五種。" - 如此所說的五種神通相應的色界第五禪心除外。雖然天耳等各有其所緣,但是因為五種神通都是同一心的不同狀態,所以說"除去五神通"。有些人則說"因為這裡只說決定以法為所緣的心,所以除去他心智,與未來分智一起否定五神通"。 排除二組五識和三意界后成為四十一,所以說"四十以及一"。"及神通"中的"及"字用在不當處,應該放在"四十以及一"之後看,它包含兩種神通心。或者說,所謂神通是前面在一一所緣中所說的第五禪的特殊狀態,因此神通心不包括在六所緣中。 172-3. "分為三種"是分為三種的原因。這個"tvā"詞表示原因,如同"看見獅子而生起恐懼戰慄,以及以智慧見而諸漏已盡"。應知以"依福非福"等,通過生類、地界、因、受等分類,直到七十六種差別,分析意識界后,為顯示依此的心的區分而作示例。 175. "分為三種"是指首先依異熟二種和唯作的區別,其次依善、不善等,如此將兩界各自分為三種。

180.Bhūmi…pe… vibhāvayeti tiṃsabhūmīnaṃ nānattavasena pavattito tiṃsavidhaṃ, tattheva tiṃsapuggalānaṃ nānattavasena pavattito ca tiṃsavidhantiādinā idaṃ yathāniddiṭṭhacittaṃ bahudhā hotīti ca vibhāveyyāti attho.

181.Idhāti imasmiṃ sāsane. Hatthagatāmalakā viya hontīti yathā hatthagataṃ āmalakaṃ cakkhumato supākaṭaṃ hoti, evamimassa matimato bhikkhuno abhidhammapiṭakagatā atthā supākaṭā honti, āvajjitāvajjitakkhaṇe suvisadāva paññāyantīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Ekavidhādiniddesavaṇṇanā niṭṭhitā.

1. Pañcamo paricchedo

Bhūmipuggalacittuppattiniddesavaṇṇanā

182-8. Buddhiyā vuddhiṃ viruḷhiṃ karotīti buddhivuddhikaraṃ. Yassa yassa nayassa kathanaṃ paṭiññātaṃ, taṃ taṃ dassento āha 『『cittānaṃ bhūmīsuppatti』』nti. Taṃ vatvā bhūmīnaṃ ādhāravasena pasaṅgāgataṃ gatibhedaṃ, bhavabhedañca dassetuṃ 『『devā cevā』』tiādi vuttaṃ. 『『Catassopāyabhūmiyo』』ti vatvā asuragatiyā petagatiyaṃyeva saṅgahitattā 『『gatiyo pañcā』』ti vuttanti vadanti. Mayaṃ pana 『『tissovāpāyabhūmiyo』』ti pāṭhena bhavitabbanti maññāma. Na hi esa anākulavacano ācariyo īdisaṃ pubbāparaviruddhaṃ viya sammohajanakaṃ vacanaṃ bhāsati. Pāḷiyampi hi –

『『Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo tiracchānayoni pettivisayo manussā devā』』ti (a. ni. 9.68) –

Evaṃ tiṇṇameva apāyānaṃ vasena vuttaṃ. Kāmarūpārūpavasena tayo bhavā. Tatthāti tesu tīsu bhavesu. Tiṃsevāti catasso apāyabhūmiyo, sattavidhā kāmasugatibhūmi, soḷasa rūpībrahmalokā, catasso arūpabhūmiyoti ekatiṃsabhūmīnamantare cittappavattiadhikārattā asaññabhūmiṃ apanetvā avasesā tiṃseva bhūmiyoti attho. Tāsu tiṃseva puggalāti tāsu bhūmīsu uppannā puggalā bhūmigaṇanavasena tiṃseva honti. Bhūmivasena tiṃsavidhāpi pana paṭisandhicittagaṇanāya ekūnavīsati hontīti dassento āha 『『bhūmīsvetāsū』』tiādi.

Paṭisandhikacittānanti dasa kāmāvacarapaṭisandhicittāni, pañca rūpāvacarapaṭisandhicittāni, cattāri arūpāvacarapaṭisandhicittānīti imesaṃ ekūnavīsatipaṭisandhicittānaṃ vasena. Asaññīnamacittakāti asaññasattānaṃ acittakā paṭisandhi. Vuttañhetaṃ –

『『Asaññasattā devā ahetukā anāhārakā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavantī』』ti.

Yadi paṭisandhivasena vīsati puggalā, kathaṃ bhūmivasena tiṃsāti vuttā. Ekatiṃsāti hi vattabbanti āha 『『idhā』』tiādi.

Na vijjati hetu imesanti ahetū, duve, tīṇi ca hetū imesanti dvitihetū, paṭisandhivasena ahetukā, duhetukā, tihetukā cāti attho. Tattha ahetukā āpāyikā ca, ekacce bhūmadevā, manussesu jaccandhajaccabadhirajaccummattakanapuṃsakaubhatobyañjanakādayo ca. Vuttāvasesā kāmasugativāsinova duhetukā. Tihetukā pana kāmasugativāsinova. Ariyā pana aṭṭhāti catunnaṃ ariyamaggasamaṅgīnaṃ, catunnañca ariyaphalasamaṅgīnaṃ vasena aṭṭha ariyapuggalā . Nanu ca ariyāpi tihetukāyevāti? Saccaṃ, cittuppādaṃ pana patvā tesaṃ visesasabbhāvato visuṃyeva uddhaṭāti daṭṭhabbaṃ.

189-

我來將這段巴利文直譯成簡體中文: 180. "地...等...顯示"的意思是:依三十地的差別而運作的三十種,以及在其中依三十補特伽羅的差別而運作的三十種等,這如前所述的心有多種,應當如此顯示。 181. "於此"是指在這個教法中。"如手中的阿摩勒果"意思是:就像手中的阿摩勒果對有眼者很明顯一樣,如此對這位具慧比丘來說,阿毗達摩藏中的義理很明顯,在每次轉向的剎那都清晰可見。 如是名為阿毗達摩義顯 阿毗達摩入門註釋書 一種等分別註釋完結 5. 第五品 地、補特伽羅、心生起分別註釋 182-8. "增長智慧"是指使智慧增長、茁壯。說明已承諾講述的每一種方法時說"諸心在諸地生起"。說了這個之後,爲了顯示依地基而附帶而來的趣的區分和有的區分,所以說"諸天等"。有人說因為說了"四惡趣地"后,阿修羅趣包含在餓鬼趣中,所以說"五趣"。但我們認為應該讀作"三惡趣地"。因為這位言語不混亂的阿阇黎不會說這種前後矛盾似的令人迷惑的話。在聖典中也說: "舍利弗,這五趣是什麼?地獄、畜生界、餓鬼界、人、天。" - 如此是依三惡趣而說的。依欲有、色有、無色有有三有。"于其中"是指在那三有中。"唯三十"意思是:四惡趣地、七種欲善趣地、十六色梵天界、四無色地,共三十一地中,因為是心運作的論述,所以去除無想地后,剩餘唯三十地。"在其中唯三十補特伽羅"意思是:在那些地中出生的補特伽羅依地的計數也唯有三十。但是三十種地依結生心的計數成為十九,爲了顯示這點而說"在這些地中"等。 "結生心"是指:十欲界結生心、五色界結生心、四無色界結生心,依這十九種結生心。"無想者無心"是指無想有情的無心結生。因為說: "無想天神是無因、無食、無觸、無受、無想、無思、無心而顯現。" 如果依結生有二十補特伽羅,為什麼說依地有三十?應該說三十一才對,因此說"於此"等。 "無因"是指沒有因的,二因、三因是指有二、三因的,依結生而言是無因、二因、三因的意思。其中,無因者是諸惡趣者以及某些地居天,在人中則有生來盲、聾、瘋、黃門、兩性人等。除去上述者,其餘欲善趣居者是二因。三因者則是欲善趣居者。"八聖者"是依四種聖道具足者和四種聖果具足者而有八聖補特伽羅。難道聖者不也是三因嗎?確實如此,但是到達心生起時,由於他們有特殊性的存在,所以應知是單獨列舉的。 189-

92.『『Bhūmīsuppattiṃ bhaṇato me nibodhathā』』ti sutvā codako 『『tiṃsabhūmīsū』』tiādinā sabbesaṃ bhūmīnaṃ sādhāraṇacittāni pucchati, itaro 『『cuddasevā』』ti vissajjeti. Tattha aṭṭha parittakusalāni, cattāri diṭṭhivippayuttāni, uddhaccasahagataṃ, manodvārāvajjanañcāti cuddaseva, na ūnāni nādhikāni, sabbāsu tiṃsabhūmīsu honti, sabbabhūmīnaṃ sādhāraṇānīti attho.

Sadā…pe… siyunti dve dosamūlāni, kusalavipākacakkhusotaviññāṇasampaṭicchanasantīraṇadvayavajjitāni aṭṭhārasa kāmāvacaravipākacittānīti vīsati cittāni sadā kāmeyeva bhave siyuṃ, na kadāci aññattha uppajjantīti attho. Nanu ca brahmūnampi akusalavipākāni uppajjantīti? Saccaṃ uppajjanti, tāni kāmabhave aniṭṭharūpādayo ārabbha uppajjanti brahmaloke tesaṃ abhāvatoti kāmabhaveyeva niyamitāni. Rūpāvacaravipākacittāni pañca rūpāvacarabhaveyeva siyuṃ, cattāro ca arūpāvacaravipākā arūpīsūti āha 『『pañca rūpabhave』』tiādi.

Kāma…pe… bhavantīti rūpāvacarakusalakiriyacittāni ceva kusalavipākāni ca cakkhusotaviññāṇasampaṭicchanasantīraṇāni voṭṭhabbanavajjāni ca dve ahetukakiriyacittāni paṭhamamaggaviññāṇanti aṭṭhārasa cittāni kāmarūpabhaveyeva bhavanti, na arūpabhave. Tattha hi sabbaso rūpasaññānaṃ samatikkantattā rūpāvacarakusalakiriyā nuppajjanti. Cakkhuviññāṇādīni vatthudvāravirahato, hasituppādo ekantavatthunissayattā, sotāpattimaggo paratoghosapaccayāyeva nibbattanato na uppajjati. Dvecattālīsāti aṭṭha parittakusalāni, cattāri arūpakusalāni, paṭhamamaggavajjāni satta lokuttaracittāni, paṭighadvayavajjitāni ca dasa akusalacittāni, pubbe vuttaahetukakiriyādvayavajjitāni nava kāmāvacarakiriyacittāni, cattāri arūpāvacarakiriyacittānīti evaṃ dvecattālīsa cittāni tīsu bhavesu honti.

193-

我來將這段巴利文直譯成簡體中文： 192. 聽到"請了解我說諸地中的生起"后，質問者以"在三十地中"等問及一切地的共通諸心，另一方以"唯十四"回答。其中八欲界善心、四離見心、掉舉相應心、意門轉向心,共十四種，不多不少，在所有三十地中生起，是一切地的共通心的意思。 "常...等...應"意思是：二瞋根心、除去善異熟眼識耳識領受推度二種的十八欲界異熟心，這二十種心常唯在欲有中應有，不會在其他處生起的意思。難道梵天們不也生起不善異熟嗎？確實生起，但那些是緣于欲有中的不可意色等而生起，因為在梵天界中沒有那些（不可意色等），所以限定在欲有中。五色界異熟心唯在色界有中應有，四無色界異熟則在無色者中，所以說"五在色有"等。 "欲...等...有"意思是：色界善心和唯作心以及善異熟心、眼耳識領受推度、除去確定的二無因唯作心、第一道識，這十八種心唯在欲色有中有，不在無色有中。因為在那裡已完全超越色想，所以色界善和唯作不生起。眼識等因為無所依處和門，微笑唯作因為一定要依所依處，須陀洹道因為只能依他音而生起，所以不生起。"四十二"是指：八欲界善心、四無色善心、除去第一道的七出世間心、除去二瞋的十不善心、除去前述二無因唯作的九欲界唯作心、四無色界唯作心，如此四十二種心在三有中生起。 193-

1. Evaṃ bhavavasena cittuppattiṃ dassetvā idāni kālavasena dassento āha 『『ṭhapetvā panā』』tiādi. Sabbāsanti niddhāraṇatthe sāmivacanaṃ. Aṭṭha mahākiriyā, arahattamaggaphalacittāni, anāgāmiphalaṃ, nevasaññānāsaññāyatanakusalakiriyāti teraseva cittāni apāyarahitāsu chabbīsabhūmīsu honti apāyesu vipākāvaraṇasabbhāve etesaṃ anuppajjanato. Aparāni cha cittānīti sambandho. Tāni pana rūpabhavasādhāraṇānaṃ pañcaparittavipākānaṃ, kiriyamanodhātuyā ca vasena veditabbāni.

Pañca cittānīti diṭṭhisampayuttavicikicchāvasena pañca cittāni. Tāni hi pañcasu suddhāvāsabhūmīsu na labbhanti. Tattha anāgāmikhīṇāsavānameva adhivutthattā, tesañca paṭhamamaggeneva imesaṃ pañcannaṃ viññāṇānaṃ anuppādadhammataṃ āpāditattā.

Aparāni duveti tatiyāruppakusalakiriyacittāni. Tāni hi nevasaññānāsaññāyatanesu atikkantārammaṇattā, apāyesu ca ahetukapaṭisandhikattā nuppajjanti. Catuvīsatībhūmisu dve cāti viññāṇañcāyatanakusalakiriyāvasena dve cittāni. Tevīsabhūmisu dveyevāti ākāsānañcāyatanakusalakiriyacittāni.

Ekādasavidhanti rūpāvacarakusalakiriyā hasituppādoti ekādasa. Sotāpattiphalaṃ yāva anāgāmimaggo cattāri ca cittāni suddhāvāsaapāyavajjāsu ekavīsatibhūmīsu bhavanti. Ekaṃ sotāpattimaggacittaṃ suddhāvāsaapāyaarūpabhūmivajjesu sattarasasu bhūmīsu jāyati. Dve dosamūlāni, kusalavipākaghānajivhākāyaviññāṇāni, satta akusalavipākāti dvādasa cittāni mahaggatabhūmivajjāsu ekādasasu kāmabhūmīsu jāyanti. Aṭṭha mahāvipākacittāni kāmāvacaradevamanussavasena sattabhūmīsu jāyanti. Chasu bhūmisūti vehapphalasuddhāvāsasaṅkhātāsu chasu pañcamajjhānabhūmīsu.

Cattāri…pe… bhūmisūti catutthajjhānavipāko parittasubhaappamāṇasubhasubhakiṇhavasena tīsu bhūmīsu jāyati, dutiyajjhānavipāko, tatiyajjhānavipāko ca parittābhāappamāṇābhāābhassaravasena tīsu bhūmīsu, paṭhamajjhānavipāko brahmapārisajjabrahmapurohitamahābrahmāvasena tīsu bhūmīsu hotīti evaṃ cattāri cittāni ekekavasena tīsu tīsu bhūmīsu jāyanti.

206-9. Evaṃ ettakāneva cittāni ettakāsu bhūmīsu uppajjantīti cittaniyamavasena uppattiṃ dassetvā idāni ettakāsu eva bhūmīsu ettakāneva cittāni uppajjantīti bhūminiyamavasena dassetuṃ 『『kusalākusalā kāme』』tiādi āraddhaṃ. Tattha kāme kusalākusalā vīsati, tesaṃ pannarasa ahetukā pākā, āvajjanadvayañcāti sattatiṃseva mānasā narakādīsu catūsupi apāyesu jāyare. Avasesāni pana sattarasa kāmāvacaravipākakiriyacittāni, pañcatiṃsa mahaggatalokuttarānīti dvepaññāsa mānasā kadācipi tesu nuppajjanti abhūmibhāvatoti attho.

Asīti hadayāti vuttāvasesāni asīti cittāni. Ghānādiviññāṇattayanti kusalavipākaghānādiviññāṇattayaṃ. 『『Apuññajā pākā』』ti akusalavipākānaṃ sabbesameva gahitattā ghānādiviññāṇattayaṃ aggahitavisesampi pārisesañāyena kusalavipākameva viññāyati.

213.Domanassanti domanassasahagataṃ. Kriyā ca dveti voṭṭhabbanavajjitā dve ahetukakiriyā.

214.Bhūmivasenevāti puggale anāmasitvā kevalaṃ bhūmivasena. Puggalānaṃ vasena ca bhūmivasena ca cittuppattiṃ vibhāvayeti sambandho.

216-

我來將這段巴利文直譯成簡體中文: 204. 這樣展示了依存在而有的心生起后,現在爲了顯示依時間而有的(心生起),說"除了"等等。"一切的"是用來表示分別義的所有格。八個大唯作心、阿羅漢道果心、阿那含果心、非想非非想處善心和唯作心,這十三種心只在無惡趣的二十六地中生起,因為在惡趣中有異熟障礙,所以這些(心)不會生起。另外六種心是相連的。這些應當依色界所共的五種小異熟心和唯作意界來理解。 "五種心"是指與邪見相應和疑相應的五種心。這些(五種心)在五凈居地中是不可得的。因為在那裡只住著阿那含和漏盡者,而且他們在初道時就已經使這五種識成為不生法。 "另外兩種"是指第三無色界善心和唯作心。因為這些(心)在非想非非想處已超越所緣,在惡趣中是無因結生,所以不會生起。"在二十四地中兩種"是指識無邊處善心和唯作心的兩種心。"在二十三地中只有兩種"是指空無邊處善心和唯作心。 "十一種"是指色界善心、唯作心和微笑心共十一種。從預流果到阿那含道的四種心在除凈居地和惡趣的二十一地中生起。一個預流道心在除凈居地、惡趣和無色界地的十七地中生起。兩個瞋根心、善異熟的鼻識、舌識、身識,七個不善異熟,這十二種心在除去廣大地的十一個欲界地中生起。八個大異熟心在欲界天和人道的七地中生起。"在六地中"是指在廣果天和凈居天所稱的五禪地的六地中。 "四...地中"是指第四禪異熟在少凈、無量凈、遍凈的三地中生起,第二禪異熟和第三禪異熟在少光、無量光、光音天的三地中,初禪異熟在梵眾天、梵輔天、大梵天的三地中生起,如是四種心各別在三三地中生起。 206-9. 這樣依心的限定顯示了這些心在這些地中生起后,現在爲了依地的限定顯示在這些地中只有這些心生起,而開始說"欲界善不善"等等。其中在欲界中二十種善不善(心),它們的十五種無因異熟,以及兩種轉向心,這三十七種意識在地獄等四惡趣中生起。其餘十七種欲界異熟唯作心,三十五種廣大出世間心,這五十二種意識在那裡永遠不生起,因為(那裡)不是(這些心的)地。 "八十心"是指前面所說的其餘八十種心。"鼻等三識"是指善異熟的鼻等三識。因為"不善生異熟"已攝取了一切不善異熟,所以雖然沒有特別提到鼻等三識,但依剩餘法則可以理解是善異熟。 213. "憂"是指憂俱。"兩種唯作"是指除去確定的兩種無因唯作。 214. "僅依地"是指不涉及補特伽羅而僅依地。應當依補特伽羅的差別和依地來分別解說心的生起。 216. (原文未完整,無法翻譯)

8.Pañcabhūmisūti caturāpāyamanussavasena pañcabhūmīsu. Ahetukānaṃ paṭisandhisadisatadārammaṇavasena 『『sattatiṃsevā』』ti vuttaṃ, aññakammena pana dvihetukatadārammaṇassāpi sambhavato ekacattālīsa honti. Ācariyajotipālattherassa adhippāyena tihetukavipākehipi saddhiṃ pañcacattālīsevāti daṭṭhabbaṃ. Ahetukassa vuttehīti ahetukasattassa vuttehi sattatiṃsamānasehi saha. Nava kriyāti aṭṭha mahākiriyā, hasituppādo cāti imāni asādhāraṇakiriyacittāni nava.

220-1. 『『Catupaññāsa mānasā』』ti vatvā tesaṃ sarūpato dassanatthaṃ āha 『『dvihetukassā』』tiādi. Puna 『『catupaññāsā』』tiādi pana nigamanaṃ.

223-4.Paññāsevassa cittānīti tihetukassa puthujjanassa vuttacatupaññāsacittesu diṭṭhivicikicchāsahagatavajjāni ekūnapaññāsa, sotāpattiphalanti imāni paññāseva cittāni assa kāmāvacarassa sotāpannadehino jāyante. Navatiṃsevāti ekūnacattālīsacittāni. Paṭhamaṃ phalanti sotāpattiphalaṃ.

225-8.Dutiyañca phalaṃ hitvāti sakadāgāmiphalaṃ hitvā. Ca-saddena sotāpattiphalañca hitvāti attho. Attano phalena saha yāni aṭṭhacattālīsa cittāni, tāni anāgāmissa sattassa jāyanti. Cattālīsañca cattārīti tevīsati kāmāvacaravipākacittāni, vīsati kiriyacittāni, arahattaphalañcāti catucattālīsa cittāni. Sakaṃ sakanti 『『sotāpannassa sotāpattimaggacittaṃ, sakadāgāmino sakadāgāmimaggacitta』』ntiādinā attano attano maggacittaṃ. Kasmā pana tesaṃ ekekameva cittaṃ hotīti āha 『『ekacittakkhaṇāhi te』』ti. Pañcatiṃsevāti sattarasa kāmarūpārūpakusalacittāni, paṭighadvayavajjāni dasa akusalāni, rūpabhave labbhamānakāni pañca ahetukavipākāni, āvajjanadvayaṃ, paṭhamajjhānavipāko cāti pañcatiṃsa cittāni tīsu paṭhamajjhānabhūmīsu puthujjanassa jāyanti.

232-5.Hitvā cāti ettha ca-saddena paṭhamaphalassa gahaṇaṃ dasseti. Tena apuññapañcakaṃ hitvā paṭhamaṃ phalaṃ gahetvā cāti attho. Apuññapañcakanti diṭṭhisampayuttavicikicchāsahagatavasena pañca akusalacittāni. Tatthāti tesu sotāpannassa vuttesu. Tatthevāti sakadāgāmissa vuttesu. Puññajaṃ sampaṭicchanaṃ santīraṇadvayañcevāti sambandho.

1. Evaṃ paṭhamajjhānabhūmiyaṃ puthujjanasotāpannādivasena cittasambhavaṃ dassetvā idāni tesameva vasena dutiyajjhānabhūmiyaṃ dassetuṃ 『『puthujjanassā』』tiādi āraddhaṃ. Dutiyajjhānatatiyajjhānavipākānaṃ ekasattasseva asambhavepi dutiyajjhānatale nibbatte puthujjanādayo puthujjanādibhāvasāmaññena ekato gahetvā 『『dutiyajjhānatatiyajjhānapākato』』ti vuttaṃ.

2. Parittasubhādito paṭṭhāya yāva akaniṭṭhā tatiyacatutthajjhānabhūmīsu paṭhamajjhānabhūmiyaṃ vuttagaṇanāya cittappavatti veditabbā. Tenāha 『『parittakasubhādīna』』ntiādi.

247.Catuvīsaticittānīti aṭṭhaparittakusalāni, cattāri arūpakusalāni, paṭighadvayavajjitāni dasa akusalacittāni, paṭhamāruppavipāko, manodvārāvajjanañcāti catuvīsati cittāni paṭhamāruppabhūmiyaṃ puthujjanassa jāyanti.

250-

我來將這段巴利文直譯成簡體中文： 8. "在五地中"是指在四惡趣和人道的五地中。因無因者的結生相似與彼所緣,所以說"僅三十七",但由於其他業也可能有二因彼所緣,所以成為四十一。依阿阇黎周帝波羅長老的意趣,連同三因異熟在內應當看作僅四十五。"與無因所說"是指與無因有情所說的三十七種意識一起。"九種唯作"是指八大唯作心和微笑心,這些是不共的唯作心九種。 220-1. 說了"五十四種意識"后,爲了顯示它們的自性而說"二因者"等。再說"五十四"等則是總結。 223-4. "他有五十種心"是指三因凡夫在所說的五十四心中除去邪見俱和疑俱而成四十九,加上預流果,這五十種心在欲界的預流聖者身中生起。"僅三十九"是指三十九心。"初果"是指預流果。 225-8. "捨棄第二果"是指捨棄一來果。"和"字的意思是也捨棄預流果。連同自己的果一起有四十八種心,這些在阿那含有情中生起。"四十和四"是指二十三種欲界異熟心,二十種唯作心,和阿羅漢果共四十四種心。"各自各自"是指"預流者的預流道心,一來者的一來道心"等,每個人自己的道心。為什麼他們每個只有一個心呢?所以說"因為他們是一心剎那"。"僅三十五"是指十七種欲界、色界、無色界善心,除去二瞋的十種不善心,在色界可得的五種無因異熟,兩種轉向心,和初禪異熟,這三十五種心在凡夫的初禪三地中生起。 232-5. "和捨棄"中的"和"字表示攝取初果。因此意思是捨棄不善五種並攝取初果。"不善五種"是指與邪見相應和疑俱的五種不善心。"在那裡"是指在那些對預流者所說的(心)中。"在那裡"是指在對一來者所說的(心)中。"善生的領受和二推度"是相連的。 237. 這樣依凡夫、預流者等顯示了在初禪地中心的生起后,現在爲了依他們來顯示在第二禪地中而開始說"對凡夫"等。雖然第二禪和第三禪異熟不可能在一個有情中生起,但對在第二禪層出生的凡夫等,以凡夫等的共同性而一起攝取,所以說"從第二禪和第三禪異熟"。 242. 從少凈開始直到色究竟天,在第三禪和第四禪地中,應當了知心的運作如在初禪地中所說的計數。因此說"從少凈等"等。 247. "二十四種心"是指八種欲界善心,四種無色界善心,除去二瞋的十種不善心,第一無色界異熟,和意門轉向心,這二十四種心在凡夫的第一無色界地中生起。 250. (原文未完整,無法翻譯);

3.Dasa pañcāti aṭṭha mahākiriyā, catasso arūpakiriyā, manodvārāvajjanaṃ, paṭhamāruppavipāko, arahattaphalañcāti pannarasa cittāni paṭhamāruppabhūmiyaṃ arahato honti.

Tevīsāti paṭhamāruppabhūmiyaṃ puthujjanassa vuttesu catuvīsaticittesu ākāsānañcāyatanakusalavipākavajjā bāvīsati ca dutiyāruppavipāko cāti tevīsati dutiyāruppabhūmiyaṃ puthujjanassa honti. Tattheva tiṇṇaṃ phalaṭṭhasekhānaṃ puthujjanassa vuttesu akusalapañcakavajjāni aṭṭhārasa, taṃtaṃphalañcāti ekūnavīsati cittāni honti.

Kriyā dvādasāti aṭṭha mahākiriyā, ākāsānañcāyatanavajjitā tisso arūpakiriyā, manodvārāvajjananti dvādasa kiriyacittāni. Pākekoti eko arūpavipāko.

Dutiyāruppabhūmiyaṃ puthujjanassa vuttesu viññāṇañcāyatanakusalavipākavajjāni ekavīsati , ākiñcaññāyatanavipāko cāti bāvīsati cittāni tatiyāruppabhūmiyaṃ puthujjanassa uppajjanti.

254-60. Puthujjanassa vuttesu apuññapañcakavajjāni sattarasa, paṭhamaphalañcāti aṭṭhārasa tatiyāruppabhūmiyaṃ sotāpannassa uppajjanti. Tānīti tāneva aṭṭhārasa cittāni. 『『Ṭhapetvā paṭhamaṃ phala』』nti hi vacanato dutiyaphalaṃ pakkhipitvāti ayamattho avuttasiddho. Na hi sakadāgāmino sakadāgāmiphalañca nuppajjati . Evañca katvā vuttaṃ 『『ṭhapetvā dutiyaṃ phala』』nti. Etthāpi anāgāmiphalaṃ pakaraṇasiddhamevāti daṭṭhabbaṃ. Aṭṭha mahākiriyā, dve tatiyacatutthāruppakiriyā, manodvārāvajjanaṃ, ākiñcaññāyatanavipāko, arahattaphalanti terasa cittāni tatiyāruppabhūmiyaṃ khīṇāsavassa jāyanti. Tatiyāruppabhūmiyaṃ puthujjanassa vuttesu dvāvīsaticittesu ākiñcaññāyatanakusalavipākavajjāti vīsati, nevasaññānāsaññāyatanavipākoti ekavīsati cittāni catutthāruppabhūmiyaṃ puthujjanassa jāyanti. Puthujjanassa vuttesu apuññapañcakavajjāni soḷasa, sotāpattiphalañcāti sattarasa tattheva sotāpannassa honti. Aṭṭha mahākiriyā, dve ca nevasaññānāsaññāyatanavipākakiriyā, manodvārāvajjanaṃ, arahattaphalañcāti dvādasa cittāni tattheva arahato uppajjanti.

261-3. Arūpakusalā ceva kiriyāpi ca uppajjanti, na pana vipākāti adhippāyo. Uddhamuddhamarūpīnanti viññāṇañcāyatanādīsu arūpīnaṃ. Heṭṭhimāti viññāṇañcāyatanikānaṃ ākāsānañcāyatanakusalavipākā nuppajjanti, ākiñcaññāyatanikānaṃ ākāsānañcāyatanaviññāṇañcāyatanakusalavipākāti evamādinā heṭṭhimā heṭṭhimā arūpā nuppajjanti. Kasmāti āha 『『diṭṭhādīnavato kirā』』ti. Kirāti anussutiyaṃ. Diṭṭhādīnavatoti ārammaṇe, jhāne ca diṭṭhadosattā. Kusalānuttarāti lokuttarakusalā.

266.Sabbo rūpo mahaggatoti sabbo rūpāvacaramahaggatacittuppādo. Manodhātūti kiriyāmanodhātuvipākamanodhātūnaṃ kāmavipāka-ggahaṇena gahitattā.

269-

我來將這段巴利文直譯成簡體中文： 3. "十和五"是指八大唯作心、四無色唯作心、意門轉向心、第一無色異熟心和阿羅漢果心,這十五種心在阿羅漢的第一無色地中生起。 "二十三"是指在第一無色地中對凡夫所說的二十四心中除去空無邊處善心和異熟的二十二心,加上第二無色異熟心,這二十三心在凡夫的第二無色地中生起。在那裡,對三種有學果和凡夫來說,在所說的心中除去不善五種的十八心,加上各自的果,共十九心生起。 "十二唯作"是指八大唯作心、除去空無邊處的三種無色唯作心、意門轉向心,這十二種唯作心。"一異熟"是指一個無色異熟心。 在第二無色地中對凡夫所說的心中除去識無邊處善心和異熟的二十一心,加上無所有處異熟心,這二十二心在凡夫的第三無色地中生起。 254-60. 在對凡夫所說的心中除去不善五種的十七心,加上初果,這十八心在預流者的第三無色地中生起。"那些"是指那十八心。因為說"除去初果",所以加入第二果,這個意思是不言而喻的。因為一來者的一來果不是不生起的。因此說"除去第二果"。在這裡也應當看到阿那含果是依上下文而成立的。八大唯作心、第三第四無色唯作心兩種、意門轉向心、無所有處異熟心、阿羅漢果心,這十三心在漏盡者的第三無色地中生起。在第三無色地中對凡夫所說的二十二心中除去無所有處善心和異熟的二十心,加上非想非非想處異熟心,這二十一心在凡夫的第四無色地中生起。在對凡夫所說的心中除去不善五種的十六心,加上預流果,這十七心在那裡的預流者中生起。八大唯作心、兩種非想非非想處異熟唯作心、意門轉向心、阿羅漢果心,這十二心在那裡的阿羅漢中生起。 261-3. 無色善心和唯作心生起,但異熟心不生起,這是其意趣。"上上無色者"是指在識無邊處等中的無色者。"下下"是指對識無邊處者來說空無邊處善心和異熟不生起,對無所有處者來說空無邊處和識無邊處善心和異熟不生起,如是下下無色心不生起。為什麼呢?所以說"因見過患故"。"據說"是指依傳聞。"見過患"是指在所緣和禪那中見到過失。"善出世間"是指出世間善心。 266. "一切色廣大"是指一切色界廣大心生起。"意界"是因為唯作意界和異熟意界已被欲界異熟所攝。 269. (原文未完整,無法翻譯);

73.Evaṃ…pe… heṭṭhimanti dutiyāruppabhūmiyaṃ vuttesu dutiyāruppattayaṃ ṭhapetvā attano pākena saha tatiyāruppabhūmiyaṃ ekūnacattālīsa cittāni tatthavuttesu tatiyāruppattayaṃ ṭhapetvā attano pākena saha sattatiṃsāti evaṃ sesadvayepi heṭṭhimaheṭṭhimaṃ hitvā cittagaṇanā ñeyyā. Attano attanoti paṭhamāruppabhūmiyaṃ paṭhamāruppavipāko, dutiyāruppabhūmiyaṃ dutiyāruppavipākoti evaṃ attano attano vipākā cattāro ca anāsavā lokuttaravipākāti evaṃ catūsu arūpabhūmīsu ekekāya bhūmiyā pañca pañca vipākā jāyanti. Yā kiriyā teraseva siyuṃ, tā sabbapaṭhamāruppabhūmiyaṃ khīṇāsavassa jāyanteti sambandho. Dutiyāruppabhūmiyaṃ khīṇāsavassa paṭhamāruppakiriyacittaṃ vajjetvā dvādaseva kriyā honti. Tatiyāruppabhūmiyaṃ dutiyāruppakiriyacittaṃ vajjetvā ekādasa. Catutthāruppabhūmiyaṃ tatiyāruppakiriyacittaṃ vajjetvā daseva viññeyyā.

274-5. Idāni kevalaṃ puggalavasena tesameva puggalānaṃ āveṇikacittaṃ dassetuṃ 『『arahato panā』』tiādinā arahatoyeva uppajjanakacittaṃ dassetvā anāgāmiādīnaṃ pāṭipuggalikaṃ sakasakaphalacittaṃ pākaṭamevāti saṃkhittaṃ. Arahatoti khīṇāsavassa. Arahato bhāvo arahattaṃ, arahattaphalanti attho. Tañhi 『『arīnaṃ hatattā arahā』』tiādinā arahanta-saddassa pavattinimittabhāvena 『『arahatta』』nti vuccati. Idāni tesaṃ tesaṃ puggalānaṃ sādhāraṇacittāni dassetuṃ 『『catunnañca phalaṭṭhāna』』ntiādi vuttaṃ.

290.Susāranti atthabyañjanavasena pariccajitabbassa pheggussa abhāvato suṭṭhu sāraṃ, sabbaso sāranti attho. Paranti susārattā eva paraṃ. Sattānaṃ idhalokaparalokahitapaṭicchādakassa avijjandhakārassa vidhamanato mohandhakārappadīpaṃ. Cintetīti atthavasena cinteti. Vācetīti byañjanavasena sajjhāyati. Rāgadosānaṃ mohena saha avinābhāvato tassa anupagamanaṃ atthasiddhamevāti 『『mohandhakārappadīpa』』nti vatvāpi 『『naraṃ…pe… nopayantī』』ti rāgadosānupagamanameva vuttaṃ. 『『Mohandhakārappadīpa』』nti vā vacaneneva mohassa anupagamo vutto hotīti rāgadosānameva anupagamanaṃ vuttaṃ. Mūlabhūtānaṃ pana tiṇṇaṃ anupagamanavacanena sesakilesānampi anupagamanaṃ vuttamevāti daṭṭhabbaṃ.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Bhūmipuggalacittuppattiniddesavaṇṇanā niṭṭhitā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammāvatāra-abhinavaṭīkā

(Dutiyo bhāgo)

1. Chaṭṭho paricchedo

Ārammaṇavibhāganiddesavaṇṇanā

291-

我來將這段巴利文直譯成簡體中文： 73. "如是...下下"是指在第二無色地中所說的心中除去第二無色三種,連同自己的異熟在第三無色地中有三十九心,在那裡所說的心中除去第三無色三種,連同自己的異熟有三十七心,如是在其餘兩處也應當了知除去下下而有的心數。"各自各自"是指在第一無色地中有第一無色異熟,在第二無色地中有第二無色異熟,如是各自的異熟和四種無漏出世間異熟,如是在四無色地中每一地各有五種異熟生起。那十三種唯作心在漏盡者的第一無色地中生起,這是相連的。在第二無色地中漏盡者除去第一無色唯作心而有十二種唯作。在第三無色地中除去第二無色唯作心而有十一種。在第四無色地中除去第三無色唯作心而應當了知只有十種。 274-5. 現在僅依補特伽羅來顯示這些補特伽羅的不共心,以"然而阿羅漢"等顯示了只在阿羅漢中生起的心后,對阿那含等各個補特伽羅的各自果心是明顯的,所以簡略。"阿羅漢"是指漏盡者。阿羅漢的狀態是阿羅漢性,即阿羅漢果的意思。因為這是以"由於殺除敵人而成為阿羅漢"等阿羅漢一詞的生起因而稱為"阿羅漢性"。現在爲了顯示那些補特伽羅的共同心而說"對四種果位者"等。 290. "精要"因為在義理和文句方面沒有應當捨棄的虛假,所以是善精要,意思是完全精要。"最勝"因為是精要所以最勝。因為驅散遮蔽有情今世後世利益的無明黑暗,所以是癡暗之燈。"思維"是依義理而思維。"誦習"是依文句而讀誦。因為貪與嗔和癡不可分離,所以它們的不接近是依義理成就的,因此說了"癡暗之燈"后又說"人...不接近",只說貪嗔的不接近。或者說"癡暗之燈"一語已經說明了癡的不接近,所以只說貪嗔的不接近。應當看到,通過說明作為根本的三者的不接近,也已經說明了其餘煩惱的不接近。 如是名為阿毗達摩義顯的 阿毗達摩入門註釋中 地人心生起分別註釋完成。 第一分完成。 禮敬世尊、阿羅漢、正等正覺者 阿毗達摩入門新復注 (第二分) 6. 第六品 所緣分別解釋 291. (原文未完整,無法翻譯)

3.Etesanti yathāvuttappabhedānaṃ. Nanu ca 『『cittaṃ cetasika』』ntiādinā cittādīniyeva uddiṭṭhānīti tāneva niddisitabbāni, ārammaṇaṃ pana appakataṃ, taṃ kasmā idha vuccatīti codanaṃ manasi karitvā āha 『『tena vinā natthi hi sambhavo』』ti. Yasmā ārammaṇena vinā cittasambhavo natthi, na hi anārammaṇaṃ cittaṃ nāma atthi, tasmā 『『tayidaṃ cittaṃ kaṃ ārabbha uppajjatī』』ti āsaṅkānivāraṇatthaṃ ito paraṃ ārammaṇaṃ dassayissāmīti attho . Katividhaṃ pana taṃ ārammaṇaṃ, kiṃ sarūpañcāti āha 『『rūpaṃ sadda』』ntiādi. Vacanatthaṃ pana nesaṃ sayameva vakkhati. Chaḷārammaṇakovidāti channaṃ ārammaṇānaṃ byākaraṇakusalā buddhādayo.

Bhūteti cattāro mahābhūte. Upādāyāti nissāya. Catusamuṭṭhitoti kammādīhi catūhi paccayehi samuṭṭhito. Nidassitabbaṃ nidassanaṃ. Kiṃ taṃ? Daṭṭhabbabhāvo cakkhuviññāṇassa gocarabhāvo , saha nidassanenāti sanidassano. Paṭihaññati, paṭihanananti vā paṭigho, yena byāpārādivikārapaccayantarasahitesu cakkhādīnaṃ nissayesu vikāruppatti, so sayaṃ nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ paṭighoti attho. Tattha sayaṃ sampattiṃ phoṭṭhabbassa nissayavasena sampatti gandharasaghānajivhākāyānaṃ. Itaresaṃ ubhayathāpi asampatti, tasmā idha asampattānaṃ paṭimukhabhāvo 『『paṭigho』』ti vuccati. Saha paṭighenāti sappaṭigho, sanidassano ca so sappaṭigho cāti sanidassanasappaṭigho. Etthāha – yassa daṭṭhabbabhāvo atthi, so sanidassano, cakkhuviññāṇagocarabhāvova daṭṭhabbabhāvo. Tassa ca rūpāyatanato anaññattā kathaṃ saha nidassanena sanidassanoti yujjatīti? Vuccate – anaññattepi tassa aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā vuttaṃ 『『saha nidassanena sanidassana』』nti. Dhammasabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro viseso, so aññaṃ viya katvā upacārituṃ yutto. Evañhi atthavisesāvabodho hoti. Rūpārammaṇasaññitoti ayaṃ evarūpo vaṇṇo rūpārammaṇanti saññito. Idaṃ vuttaṃ hoti – cattāro mahābhūte upādāya te amuñcitvā pavattamāno kammasamuṭṭhāno cittasamuṭṭhāno utusamuṭṭhāno āhārasamuṭṭhāno ca nīlādivasena dissamāno indriyehi ghaṭṭento ca vaṇṇo rūpārammaṇaṃ nāmāti.

294-7. Cittañca utu ca cittotu, tehi sambhavati, te vā sambhavā paccayā imassāti cittotusambhavo. Saha viññattisamuṭṭhāpakaviññāṇena pavatto saddo saviññāṇakasaddo, saviññāṇakasaddo pana na kevalaṃ saviññāṇakasantānappavattova kucchisaddādivasena tassa utusamuṭṭhitassāpi sambhavato.

Dharīyatīti kalāpaparamparāya sandhārīyati. Sūcanatoti attano vatthussa supākaṭakaraṇato. Gandho hi 『『idaṃ sugandhaṃ, idaṃ duggandha』』nti pakāseti, paṭicchannapupphaphalādīni 『『idamettha atthī』』ti pesuññaṃ karontaṃ viya hotīti.

Rasamānāti assādavasena tussamānā. Rasantīti asanti, anubhavantīti attho. Ettha ra-kāro padasandhikaro. Evañhi 『『rasamānā naṃ asantīti raso』』ti niruttinayo sundaro hoti. Itarathā 『『rasanti assādentī』』ti vuccamāne 『『rasamānā』』ti idaṃ niratthakameva siyā. Atha vā 『『rasamānā』』ti ito ra-kāraṃ, 『『rasantī』』ti ito sa-kārañca gahetvā 『『raso』』ti niruttinayo daṭṭhabbo.

我來將這段巴利文直譯成簡體中文： 3. "這些"是指如前所說的種類。然而,以"心、心所"等只列舉了心等,所以只應該解釋那些,而所緣卻未作說明,為什麼在這裡要說呢?考慮到這個質問而說"離此確實無生起"。因為離開所緣心不能生起,因為沒有無所緣的心,所以爲了除去"這個心緣何而生起"的疑慮,從這以後我將顯示所緣,這是其意思。那所緣有幾種,什麼是它的自性呢?所以說"色、聲"等。它們的語義他自己將要說明。"通曉六所緣"是指善巧解釋六種所緣的佛等。 "大種"是指四大種。"取"是指依止。"四等起"是指由業等四種緣所等起。"可示"是指可顯示。是什麼呢?是可見性、是眼識的行境,與可示共在為"有可示"。被撞擊,或撞擊為"撞擊",由此作用等變異因緣和合的眼等所依而生起變異,它自身依所依的方式,對已到達和未到達的相對性、相互撞擊,這是撞擊的意思。其中自身到達是觸的,依所依方式到達是香、味、鼻、舌、身的。其他的兩種方式都是未到達,所以這裡未到達的相對性稱為"撞擊"。與撞擊共在為"有撞擊",有可示且有撞擊為"有可示有撞擊"。這裡有人問:凡是有可見性的,那是有可示的,眼識的行境性就是可見性。因為它與色處無異,怎麼說"與可示共在為有可示"是合適的呢?回答說:雖然無異,但爲了區別色處與其他法,好像說成另外的一樣,所以說"與可示共在為有可示"。因為在以法的自性共同而成為一的諸法中,那作成差異的特性,適合像另外的一樣而假說。如此才能瞭解義理的差別。"稱為色所緣"是指這樣的色被稱為色所緣。這是說:依止四大種而不離它們而轉起的業等起、心等起、時節等起、食等起,以青等方式被看見並與諸根相碰的色,名為色所緣。 294-7. 心和時節為心時,由它們生起,或它們是此生起的緣為心時生起。與表示等起識共同生起的聲音為有識聲,但有識聲不僅是在有識相續中生起的,因為它也可能是腹部聲等方式的時節等起的。 "持"是指被相續的聚集所持續。"指示"是指使自己的事物非常明顯。因為香使"這是好香,這是惡香"顯明,好像在告發隱藏的花果等"這裡有這個"。 "品嚐"是指以享受的方式歡喜。"嘗"是指吃,意思是體驗。這裡"ra"字是爲了語音連線。如此"由品嚐而嘗為味"的語源解釋才好聽。否則說"嘗即享受"時,"品嚐"這個詞就毫無意義了。或者應當看到取"品嚐"中的"ra"字和"嘗"中的"sa"字而成"味"的語源解釋。

298.Phusīyatīti ghaṭṭīyati. Kiṃ taṃ phoṭṭhabbaṃ nāmāti āha 『『pathavītejavāyavo』』ti. Iminā dhātuttayameva kāyaviññāṇaviññeyyabhāvasaṅkhātaphoṭṭhabbaṃ nāma, na aññanti dasseti. Kasmā panettha āpodhātu na gahitā, nanu sītatā phusitvā gayhati, sā ca āpodhātu evāti? Saccaṃ gayhati, na pana āpodhātu, kiñcarahi tejodhātu eva. Mande hi uṇhabhāve sītavuddhi, na sītatā nāma koci guṇo atthi. Kevalaṃ pana uṇhabhāvassa mandatāya sītatābhimāno. Kathaṃ panetaṃ viññātabbanti ce? Sītavuddhiyā anavaṭṭhitabhāvato pārāpāre viya. Tathā hi ghammakāle ātape ṭhatvā chāyaṃ paviṭṭhānaṃ sītavuddhi hoti, tattheva pathavīgabbhato uṭṭhitānaṃ uṇhavuddhi ca. Kiñcarahi himapātasamayādīsu sītassa paripācakattadassanato ca tejodhātu eva sītatāti daṭṭhabbaṃ. Yadi ca sītatā āpodhātu siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ upalabbheyya dvinnaṃ dhātūnaṃ avinibbhogappavattito, na ca panevaṃ upalabbhati, tasmā ñāyati 『『na āpodhātu sītatā』』ti . Idaṃ catumahābhūtānaṃ avinibbhogavuttitaṃ icchantānaṃ uttaraṃ, anicchantānampi pana catunnaṃ mahābhūtānaṃ ekasmiṃ kalāpe kiccadassanena sabhāgavuttitāya sādhitāya idameva uttaraṃ. Keci pana 『『vāyodhātu sītatā』』ti vadanti, tesampi idameva uttaraṃ. Yadi vāyodhātu sītatā siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ upalabbheyya, na ca panevaṃ upalabbhati, tasmā viññāyati 『『na vāyodhātu sītatā』』ti. Ye pana vadanti 『『dravatā āpodhātu, sā ca phusitvā gayhatī』』ti, te vattabbā 『『dravabhāvopi nāma phusīyatīti idaṃ āyasmantānaṃ adhimānamattaṃ saṇṭhāne viyā』』ti. Vuttañhetaṃ porāṇehi –

『『Dravabhāsahavuttīni , tīṇi bhūtāni samphusaṃ;

Dravataṃ samphusāmīti, lokoyamabhimaññati.

『『Bhūte phusitvā saṇṭhānaṃ, manasā gayhate yathā;

Paccakkhato phusāmīti, ñātabbā dravatā tathā』』ti.

299.Sabbaṃ nāmanti sabbaṃ cittacetasikanibbānasammataṃ nāmaṃ. Cittacetasikañhi ārammaṇaṃ pati namanato nāmaṃ. Nibbānaṃ pana cittacetasikassa attānaṃ pati nāmanato nāmaṃ. Rūpanti nipphannarūpaṃ. Kiṃ avisesenāti ce, noti āha 『『hitvā rūpādipañcaka』』nti. Lakkhaṇānīti aniccādilakkhaṇāni. Paññattīti nāmupādāyavasena duvidhā paññatti.

1. Imāni pana chabbidhāni ārammaṇāni sabbāni sabbattha labbhanti, udāhu katthaci kānicīti āha 『『chaḷārammaṇānī』』tiādi. Tīṇi rūpeti rūpāvacarabhūmiyaṃ rūpasaddadhammavasena tīṇi ārammaṇāni labbhanti. Ghānādittayassa pana tattha abhāvato gandhārammaṇādīni dhammārammaṇato visuṃ na labbhanti. Arūpabhave pana sabbaso rūpānaṃ abhāvato ekaṃ dhammārammaṇameva labbhati, na aññanti āha 『『arūpe dhammārammaṇamekaka』』nti . Nanu ca arūpabhavato cavitvā kāmabhave nibbattantānaṃ arūpabhaveyeva gatinimittavasena rūpārammaṇaṃ upaṭṭhātīti? Saccaṃ upaṭṭhāti, taṃ pana kāmabhaveyeva ārammaṇaṃ. Upapajjitabbabhavasmiñhi vaṇṇo gatinimittavasena upaṭṭhāti.

301-

我來將這段巴利文直譯成簡體中文： 298. "被觸"是指被碰觸。什麼是所觸呢?所以說"地、火、風"。這表示只有這三界是所謂身識所識知的觸,而不是其他。但為什麼這裡不取水界呢?難道冷不是被觸知的嗎?而且那就是水界啊?確實是被觸知,但不是水界,而是什麼呢?是火界。因為在熱性微弱時冷性增長,並沒有所謂冷性這樣的性質存在。只是因為熱性微弱而有冷的錯覺。如果問這怎麼知道呢?因為冷的增長是不穩定的,就像此岸彼岸一樣。如是在炎熱時站在陽光下進入陰涼處的人們感覺冷增長,而在同處從地底升起的則感覺熱增長。而且因為在下雪時等看到冷有消化作用,所以應當看到冷就是火界。如果冷是水界,那麼在一個聚集中應當與熱性一起被覺察,因為兩界是不可分離而轉起的,但並非如此被覺察,所以知道"冷不是水界"。這是對主張四大種不可分離而轉起者的答覆,對不主張者來說,通過在一個聚集中看到四大種的作用而證明它們的相同轉起,這也是答覆。有些人說"冷是風界",對他們也是這同樣的答覆。如果冷是風界,那麼在一個聚集中應當與熱性一起被覺察,但並非如此被覺察,所以知道"冷不是風界"。那些說"流動是水界,而且它是被觸知的"的人,應當對他們說"流動性也被觸知,這只是你們的增上慢,就像形狀一樣"。因為古人說: "觸知流動共存的,三大種時, 這世間增慢說是,觸到流動。 就像觸知大種后,心取形狀, 應知流動也如是,現前觸知。" 299. "一切名"是指一切被認為是心、心所、涅槃的名。因為心、心所趣向所緣故為名。涅槃則因為心、心所趣向它故為名。"色"是指完成色。如果問是否無差別呢?不是,所以說"除去色等五種"。"諸相"是指無常等相。"施設"是指依名和所依而有的二種施設。 300. 這六種所緣是否都在一切處可得,還是在某些處只有某些呢?所以說"六所緣"等。"三種色"是指在色界地中可得色、聲、法三種所緣。因為那裡沒有鼻等三種,所以香所緣等不能從法所緣分開而得。在無色有中因為完全沒有色法,所以只有一個法所緣可得,沒有其他的,所以說"無色中法所緣一種"。難道從無色有死後生在欲有的人們,不是在無色有中就以趣相的方式現起色所緣嗎?確實現起,但那是在欲有中的所緣。因為在將要生的有中,色以趣相的方式現起。 301. (原文未完整,無法翻譯);

1. Evaṃ cha ārammaṇāni sarūpato, pavattippabhedato ca dassetvā idāni tesu abhayagirivāsīnaṃ kiñci vippaṭipattiṃ dassetvā taṃ paṭikkhipituṃ 『『khaṇavatthuparittattā』』tiādi vuttaṃ. Tattha khaṇavatthuparittattāti khaṇassa ceva vatthuno ca parittattā. Ye rūpādayoti sambandho. Yesanti yesaṃ ācariyānaṃ laddhi. Yesanti vā dhammārammaṇena saha sambandhībhāvato, vuttaṃ vavatthāpakattā ca. Te hi dhammārammaṇaṃ vavatthāpento attanā saha taṃ sambandhenti, tasmā dhammārammaṇena saha sambandhībhāvāpekkhāya 『『yesa』』nti sāmivacananti. Iminā pana idaṃ vuttaṃ hoti – ye rūpādayo pañca ārammaṇā santattaayoguḷe patitajalabindu viya parittakkhaṇikā, dibbacakkhunā asakkuṇeyyaggahaṇā paramāṇu viya parittavatthukā, tato ca sakasakaviññāṇānaṃ āpāthaṃ na gacchanti, kevalaṃ pana manoviññāṇasseva gocarā, te dhammārammaṇaṃ nāmāti yesaṃ laddhi, te yesaṃ vā dhammārammaṇaṃ nāmāti. Eteneva ca atītānāgatabhāvena atidūraaccāsannabhāvena, kuṭṭādiantaritābhāvena ca āpāthaṃ anāgacchantānampi rūpādīnaṃ saṅgaho kato hotīti. Evaṃladdhikā pana te –

『『Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭissaraṇaṃ, mano ca nesaṃ gocaravisayaṃ paccanubhotī』』ti (ma. ni. 1.455) –

Idaṃ suttaṃ āharitvā paṭikkhipitabbāti dassento āha 『『te paṭikkhipitabbāvā』』tiādi. Tattha paṭikkhipitabbāvāti na anuvattitabbā. Aññamañña…pe… bhontānanti cakkhundriyaṃ sotindriyassa gocaraṃ na paccanubhoti, tathā 『『sotindriyaṃ cakkhundriyassā』』tiādinā aññamaññassa ārammaṇaṃ neva paccanubhontānaṃ nānubhavantānaṃ na gaṇhantānaṃ. Tesanti tesaṃ pañcannaṃ indriyānaṃ.

我來將這段巴利文直譯成簡體中文： 2. 這樣顯示了六所緣的自性和轉起的差別后，現在爲了顯示無畏山住者們對它們的某些錯解並駁斥它，而說"因剎那和事物的微細"等。其中"因剎那和事物的微細"是指因為剎那和事物的微細性。"凡色等"是相連的。"凡"是指凡是那些阿阇黎們的見解。或者"凡"是因為與法所緣有關聯性，和因為是能確定的。因為他們在確定法所緣時將它與自己相連，所以觀待與法所緣的關聯性而"凡"是所有格。這裡說的是：凡是色等五所緣像落在熱鐵球上的水滴一樣是剎那微細的，像極微一樣是事物微細的難以被天眼所取，因此不能進入各自識的範圍，只是意識的境界，這些就是法所緣，這是那些人的見解，或者對那些人來說是法所緣。通過這個也包括了因為過去未來性、太遠太近性、和被墻等遮蔽性而不能進入範圍的色等。持這種見解的他們引用： "朋友，這五根各有不同的境域、不同的行境，不互相經驗對方的行境境域，意是它們的依止，而意經驗它們的行境境域"(中部) 這經文，爲了顯示應當被駁斥，所以說"他們應當被駁斥"等。其中"應當被駁斥"是指不應當隨順。"不互相...經驗"是指眼根不經驗耳根的行境，如是"耳根不經驗眼根的"等，不互相經驗、不體驗、不取對方的所緣。"它們的"是指那五根的。

1. Tañca gocaraṃ mano paccanubhotīti sambandho. Taṃ rūpādipañcavidhaṃ ārammaṇaṃ ca-saddena dhammārammaṇañca mano paccanubhoti, cittaṃ ārammaṇaṃ karotīti attho. Ayaṃ panettha adhippāyo – yadi cakkhādīnamāpāthagatāni vinā avasesā dhammārammaṇā honti, tadā taṃvisayaṃ cittaṃ pañcindriyānaṃ visayaṃ paccanubhontaṃ nāma na hoti, attanoyeva pana visayaṃ paccanubhontaṃ nāma hoti. Evañca sati manova tesaṃ gocaravisayaṃ paccanubhotīti dupparihāriyaṃ bhaveyya, na ca taṃ suttavacanaṃ sakkā atikkametuṃ, tasmā vuttanayena cakkhādīnaṃ anāpāthagatāpi manogocarā rūpādayo rūpādiārammaṇāneva honti, na dhammārammaṇāti. Yadi rūpārammaṇaṃ cittaṃ attano visayaṃ nānubhoti, paravisayameva anubhoti, kathaṃ dassanādikiccaṃ na karoti? Taṃtaṃkiccānaṃ nissayabhūtassa vatthuno anissitattā. Kathañcarahi pañcindriyānaṃ visayaṃ paccanubhoti nāma? Dassanādikiccassa akaraṇepi cakkhuviññāṇādīhi diṭṭhādiākārasseva gahaṇato pañcindriyānaṃ visayaṃ paccanubhoti nāma. Yadi hi cakkhuviññāṇādīhi diṭṭhādiākāraṃ na gaṇhāti, rūpādīnaṃ nīlattādivasena jānanaṃ manoviññāṇameva karoti, na pañcaviññāṇānīti tathā jānanameva na hoti. Tassa pana atthitāyevetaṃ viññātabbaṃ – anāpāthagatarūpādārammaṇaṃ cittaṃ attano visayaṃ na paccanubhoti nāma. Atha kho pañcindriyānaṃ visayameva paccanubhotīti. Atha siyā, na mayaṃ cittassa pañcindriyavisayānubhavanaṃ paṭikkhipāma, tassa pana anubhavanaṃ dassanādikiccavirahena dhammārammaṇavasenevāti ce? Tampi na, sutte tathā āgataṭṭhānassa abhāvato. Yadi hi cittaṃ dassanādikiccavirahena pañcindriyavisayaṃ dhammārammaṇavaseneva paccanubhoti, pañcindriyānaṃ visayaṃ paccanubhavamānā manodhātumanoviññāṇadhātupi dhammārammaṇāyeva siyā, evañca sati 『『dhammāyatanaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo』』ti paṭṭhāne vattabbaṃ siyā, tathā pana avatvā –

『『Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo』』ti (paṭṭhā. 1.1.2),

『『Rūpāyatanaṃ…pe… dhammāyatanaṃ manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo』』ti ca (paṭṭhā. 1.1.2) –

Vuttattā pañcindriyānaṃ visayaṃ paccanubhontī manodhātumanoviññāṇadhātu taṃpañcindriyānaṃ visayavasena paccanubhoti, na dhammāyatanavasenāti niṭṭhamettha gantabbaṃ.

304-

我來將這段巴利文直譯成簡體中文： 303. "而且意經驗那行境"是相連的。意經驗那色等五種所緣和以"和"字所表示的法所緣,心使之成為所緣,這是其意思。這裡的意趣是:如果除了進入眼等範圍的之外其餘的都成為法所緣,那麼取那境域的心就不能稱為經驗五根的境域,而只能稱為經驗自己的境域。如果這樣的話,"而且意經驗它們的行境境域"就難以解釋,而且那經文也不能超越,所以按照所說的方式,即使沒有進入眼等範圍的意境界中的色等也是色等所緣,而不是法所緣。如果取色所緣的心不經驗自己的境域而只經驗他人的境域,為什麼不作見等作用呢?因為不依止作為那些作用的所依的事物。那麼怎麼稱為經驗五根的境域呢?即使不作見等作用,因為取著被眼識等所見等的行相,所以稱為經驗五根的境域。因為如果不取眼識等所見等的行相,只有意識作為青等方式知道色等,而不是五識,那麼如此的知道就不會有。而由於它的存在,應當這樣了知:取未進入範圍的色等所緣的心不稱為經驗自己的境域,而是稱為經驗五根的境域。 如果說:我們不否定心經驗五根的境域,但是它的經驗因為沒有見等作用所以只是依法所緣的方式?這也不對,因為在經中沒有如此說的地方。因為如果心因為沒有見等作用而只是依法所緣的方式經驗五根的境域,那麼經驗五根境域的意界和意識界也應該只是法所緣,如果這樣的話,在發趣論中應當說"法處以所緣緣的方式作為意界和意識界及其相應諸法的緣",但是沒有那樣說,而是說: "色處、聲處、香處、味處、觸處以所緣緣的方式作為意界及其相應諸法的緣", "色處...乃至...法處以所緣緣的方式作為意識界及其相應諸法的緣"。 因為如此說,所以應當在這裡得出結論:經驗五根境域的意界和意識界是依那五根的境域方式經驗,而不是依法處的方式。 304. (原文未完整,無法翻譯)

1. Evaṃ ekenākārena paṭikkhepavidhiṃ dassetvā puna aparenapi kāraṇena dassento āha 『『dibbacakkhādī』』tiādi. Ādi-ggahaṇena dibbasotañāṇaggahaṇaṃ. Itipi na yujjatīti na kevalaṃ pubbe vutteneva kāraṇena, atha kho imināpi kāraṇena na yujjatīti vuttaṃ hoti. Yadipi cakkhādīnaṃ anāpāthagatarūpādīni dhammārammaṇā nāma honti, tadā dibbacakkhādīni rūpādiārammaṇāni na siyuṃ tesaṃ pasādavisayānaṃ rūpasaddānaṃ pariggaṇhanato, evañca sati suttesu dibbacakkhudibbasotānaṃ dhammārammaṇatāva vattabbā, na rūpādiārammaṇatā, vuttā ca sā, tasmā cakkhādīnaṃ avisayā rūpādayo rūpādārammaṇāneva, na dhammārammaṇāti. Teneva ca dhammasaṅgahepi –

『『Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā, yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hotī』』ti (dha. sa. 1) –

Vuttaṃ. Kiñca anāpāthagatānaṃ dhammārammaṇatte sabbaññutaññāṇaṃ rūpādiārammaṇaṃ na hotīti āpajjatīti. Evaṃ satīti yadi kadāci rūpādiārammaṇaṃ hutvā kadāci dhammārammaṇaṃ hoti, kadāci dhammārammaṇaṃ hutvā kadāci rūpādiārammaṇaṃ hoti, tadā tesaṃ rūpādiārammaṇānaṃ niyamopi kathaṃ bhave 『『idaṃ rūpādiārammaṇaṃ, idaṃ dhammārammaṇa』』nti niyamo na bhaveyya, ārammaṇasaṅkaro bhaveyyāti attho.

1. Evaṃ chabbidhaṃ ārammaṇaṃ dassetvā idānissa anantarabhedaṃ parittārammaṇādittikavasena dassento āha 『『sabbaṃ ārammaṇa』』ntiādi. Chabbidhaṃ parittattikādikaṃ taṃ etaṃ sabbaṃ ārammaṇanti sambandho. Parittattikādīnanti parittārammaṇattikādīnaṃ. Parittārammaṇattiko hi idha 『『parittattiko』』ti vutto majjhapadalopavasena. Ādi-ggahaṇena maggārammaṇattiko atītārammaṇattiko ajjhattārammaṇattikoti imesaṃ tiṇṇaṃ tikānaṃ saṅgaho. Tattha 『『parittārammaṇā dhammā, mahaggatārammaṇā dhammā, appamāṇārammaṇā dhammā』』ti evamāgato parittārammaṇattiko. Ādipadavasena 『『maggārammaṇā dhammā, maggahetukā dhammā, maggādhipatino dhammā』』ti evamāgato maggārammaṇattiko. 『『Atītārammaṇā dhammā, anāgatārammaṇā dhammā, paccuppannārammaṇā dhammā』』ti evamāgato atītārammaṇattiko. 『『Ajjhattārammaṇā dhammā, bahiddhārammaṇā dhammā, ajjhattabahiddhārammaṇā dhammā』』ti evamāgato ajjhattārammaṇattikoti veditabbaṃ.

307-9.Kriyāhetudvayanti ahetukakiriyadvayaṃ hasituppādamanodhātu itarassa mahaggatādiārammaṇatāvasenāpi vakkhamānattā. 『『Iṭṭhādibhedā』』tiādi parittārammaṇabhāvavibhāvanaṃ. Iṭṭhādibhedāti iṭṭhaiṭṭhamajjhattaaniṭṭhaaniṭṭhamajjhattabhedā. Paṭipāṭiyāti 『『rūpaṃ cakkhuviññāṇassa, saddo sotaviññāṇassā』』tiādinā anukkamato. Rūpādi…pe… ttayassa tūti kiriyāmanodhātuyā ceva kusalākusalavipākavibhāgavasena dvinnaṃ manodhātūnañca sabbaṃ rūpādipañcakagocaraṃ . Tā hi hadayavatthuṃ nissāya cakkhuviññāṇādīnaṃ purimapacchimā hutvā niyatā rūpādīneva ārabbha pavattanti.

讓我為您直譯這段巴利文： 5. 如是以一種方式說明否定之理后，為再以另一種原因說明而說"天眼等"等。"等"字包含天耳智的含攝。"如是也不相應"是說不僅僅因前述原因，而且也因此理由不相應。雖然眼等的非所行境色等是法所緣，但那時天眼等就不會以色等為所緣，因為它們攝取凈色境界的色聲，如此則在經中應說天眼天耳是以法為所緣，而非以色等為所緣，但已說彼等是色等所緣，因此眼等的非境界色等就是色等所緣，而非法所緣。故在法聚中也說： "何時欲界善心生起，與喜俱，相應智，或以色為所緣，或以聲為所緣，或以香為所緣，或以味為所緣，或以觸為所緣，或以法為所緣，或緣于任何，爾時有觸......有無散亂。" 又若非所行境是法所緣，則一切智智就不會以色等為所緣。"如是則"是說若有時作為色等所緣，有時作為法所緣，有時作為法所緣，有時作為色等所緣，則彼等色等所緣如何確定"此是色等所緣，此是法所緣"，就不會有確定性，會有所緣混亂之義。 306. 如是顯示六種所緣后，現在為顯示其以小所緣等三法的差別而說"一切所緣"等。六種小三法等，此一切所緣為連繫。"小三法等"即小所緣三法等。此中"小三法"即指小所緣三法，依中間詞省略。"等"字攝取道所緣三法、過去所緣三法、內所緣三法這三種三法。其中如是而來"小所緣法、大所緣法、無量所緣法"為小所緣三法。依"等"字，如是而來"道所緣法、道因法、道增上法"為道所緣三法。"過去所緣法、未來所緣法、現在所緣法"為過去所緣三法。"內所緣法、外所緣法、內外所緣法"為內所緣三法，應當了知。 307-9. "二無因作意"即二無因作意，即生笑意界，因將說另一個也有大等所緣性。"可意等差別"等是顯示小所緣性。"可意等差別"即可意、極可意、中性、不可意、極不可意的差別。"依次"即如"色是眼識的，聲是耳識的"等依次序。"色等......三"即作意意界以及依善不善異熟分別的二意界的一切色等五境。因為它們依心所依，作為眼識等的前後而決定，只緣色等而轉起。

311.Kāmadhātuyanti kāmabhave. Tattha hi nesaṃ sabbesaṃ vatthārammaṇāni upalabbhanti. Cattārīti tesveva kiriyāmanodhātu, kusalavipākacakkhusotaviññāṇāni, tathā sampaṭicchananti imāni cattāri cittāni. Sesāni pana vatthārammaṇābhāvena tattha nuppajjanti. Neva kiñcīti vatthārammaṇānaṃ sabbaso abhāvato etesu kiñci na jāyati.

312-3.『『Mahāpākāna』』ntiādi paṭhamaparicchede vuttatthameva. Paṭuppannāti paccuppannā.

1. Evaṃ parittārammaṇe dassetvā idāni mahaggatārammaṇe appamāṇārammaṇe ca dassetuṃ 『『dutiyāruppacittañcā』』tiādi vuttaṃ. Tattha dutiyāruppacittaṃ paṭhamāruppārammaṇato, catutthāruppaṃ tatiyāruppārammaṇato mahaggatārammaṇaṃ. Chabbidhanti kusalavipākakiriyāvasena paccekaṃ tividhatāya chappakāraṃ.

316-

我來為您直譯這段巴利文： 311. "在欲界"即在欲有中。因為在那裡能得到它們所有的依處和所緣。"四"即在那些中的作意意界、善異熟眼耳識，以及領受，這四種心。其餘則因無依處和所緣而不生起于彼處。"全無任何"即因完全無依處和所緣，這些中任何都不生起。 312-3. "大異熟"等義如第一品中所說。"現前"即現在。 314. 如是顯示小所緣后，現在為顯示大所緣和無量所緣而說"第二無色心等"。其中第二無色心緣第一無色故為大所緣，第四無色緣第三無色故為大所緣。"六種"即依善、異熟、作意，各有三種故為六種。 316. [這句似乎未完整，建議等待完整內容后再譯]

1. Ñāṇaṃ parihīnaṃ etesaṃ, ñāṇato parihīnāti vā ñāṇahīnā. Parittārammaṇā…pe… honti teti aṭṭha ñāṇavippayuttacittuppādā sekhaputhujjanakhīṇāsavānaṃ kadāci nirussukkabhāvena ādarākaraṇavasena akammaññasarīratāaññavihitatāhi vā asakkaccadānapaccavekkhaṇadhammassavanādīsu atipaguṇavipassanāya ca kāmāvacaradhamme ārabbha pavattikāle parittārammaṇā. Atipaguṇānaṃ paṭhamajjhānādīnaṃ paccavekkhaṇakāle mahaggatārammaṇā. Kasiṇanimittādipaññattipaccavekkhaṇakāle parittārammaṇādivasena navattabbā. Akusalesu cattāro diṭṭhisampayuttacittuppādā catupaññāsakāmāvacaradhammānaṃ, rūpassa ca 『『attā satto』』ti parāmasanaassādanābhinandanakāle parittārammaṇā. Tenevākārena sattavīsatimahaggatadhamme ārabbha pavattakāle mahaggatārammaṇā. Paṇṇattidhamme ārabbha pavattanakāle siyā navattabbā parittārammaṇādivasena. Diṭṭhivippayuttāni teyeva dhamme ārabbha vinā parāmāsena assādanābhinandanavasena pavattiyaṃ, paṭighasampayuttāni domanassavasena pavattiyaṃ, vicikicchāsampayuttaṃ dveḷhakabhāvena, uddhaccasahagataṃ vikkhipanavasena, avūpasamavasena ca pavattiyaṃ parittamahaggatanavattabbārammaṇāti veditabbā. Kriyatopi ca tathāti kiriyacittatopi ñāṇasampayuttā cattāroti attho. Kriyāvoṭṭhabbananti sarūpakathanametaṃ, na pana kusalākusalavipākavoṭṭhabbanassa vijjamānattā.

Tividho hoti gocaroti parittamahaggataappamāṇavasena tividhopi gocaro hoti. Kathaṃ? Kusalakiriyāvasena aṭṭha ñāṇasampayuttacittuppādā sekhaputhujjanakhīṇāsavānaṃ sakkaccadānapaccavekkhaṇadhammassavanavipassanādīsu kāmāvacaradhamme ārabbha pavattakāle kāmāvacarārammaṇikaabhiññāya parikammānulomakāle ca parittārammaṇā. Paṭhamajjhānādipaccavekkhaṇakāle mahaggatārammaṇajhānādīnaṃ parikammakāle mahaggatadhamme ārabbha sammasanakāle ca mahaggatārammaṇā honti. Yathālābhaṃ gotrabhuvodānakāle pana lokuttaraṃ dhammaṃ paccavekkhaṇakāle ca nibbānārammaṇābhiññāya parikammakāle ca appamāṇārammaṇā. Paṇṇattipaccavekkhaṇakāle paṇṇattārammaṇikajhānābhiññānaṃ parikammakāle ca navattabbā. Abhiññādvayassa parittādiārammaṇataṃ sattarasamaparicchede vakkhati. Kiriyāvoṭṭhabbanampi yathāvuttadhammānaṃ taṃtaṃārammaṇe pavattamānānaṃ purecaraṃ hutvā taṃ tadeva āvajjantaṃ pavattatīti parittādiārammaṇaṃ. Pañcadvāre voṭṭhabbanavasena pavattiyaṃ parittārammaṇameva.

Vuttāvasesānīti yathāvuttehi avasiṭṭhāni pannarasa rūpāvacarāni paṭhamatatiyāni, cha arūpāvacarakusalavipākakiriyacittānīti ekavīsati cittāni. Navattabbārammaṇānīti parittādivasena navattabbassa kasiṇādinimittasattapaññattiākāsaviññāṇābhāvassa ārammaṇakaraṇato navattabbārammaṇāni.

Parittārammaṇattikaṃ samattaṃ.

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我來幫您將這段巴利文翻譯成簡體中文： 20. 這些人的智慧已衰退，或因智慧衰退而稱為缺乏智慧者。所緣是小等......即八種離智心生起，對於有學、凡夫、漏盡者，有時因無精進狀態、或因不恭敬、或因身體不適、或因注意力分散，在不恭敬地佈施、觀察、聽法等時，以及在修習純熟的觀禪時，緣取欲界法時，是小所緣。在觀察已純熟的初禪等時，是大所緣。在觀察遍相等概念時，依小所緣等而說為不可說。在不善中，四個邪見相應心生起，對五十四欲界法和色法，以"我、眾生"執取、享受、歡喜時，是小所緣。以同樣方式，緣取二十七廣大法時生起，是廣大所緣。緣取概念法時生起，依小所緣等可能是不可說。離邪見的，緣取那些法時，無執取而僅以享受、歡喜方式生起；瞋恚相應的，以憂方式生起；疑相應的，以猶豫方式生起；掉舉俱行的，以散亂方式、不寂靜方式生起，應知為小、大、不可說所緣。從唯作來說也是如此，即四個智相應唯作心的意思。唯作確定，這是說明其本質，並非因為有善、不善、異熟確定的存在。 所緣有三種，即依小、大、無量而有三種所緣。如何？善和唯作的八種智相應心生起，對於有學、凡夫、漏盡者，在恭敬地佈施、觀察、聽法、觀禪等時，緣取欲界法時，以及在欲界所緣神通的遍作、隨順時，是小所緣。在觀察初禪等時，在大所緣禪等的遍作時，以及在觀察廣大法時，是廣大所緣。在種姓、凈化時，以及在觀察出世間法時，在無量所緣神通的遍作時，是無量所緣。在觀察概念時，在概念所緣禪與神通的遍作時，是不可說。兩種神通的小等所緣，將在第十七品中說明。唯作確定也是如前所述諸法在各自所緣中生起時的前導，轉向那些所緣而生起，故為小等所緣。在五門中以確定方式生起時，唯是小所緣。 其餘所說的，即如前所說之外的十五個色界心中的初、第三，六個無色界善、異熟、唯作心，共二十一心。不可說所緣，即因為緣取依小等不可說的遍等相、七種概念、虛空、識無邊處、無所有處為所緣，故為不可說所緣。 小所緣三法完。 321-

1. Evaṃ parittārammaṇattikavasena visayīvibhāgaṃ dassetvā idāni yasmā appamāṇārammaṇaniddeseneva maggārammaṇattikasaṅgahitopi visayīvibhāgo niddiṭṭho hoti, tasmā taṃ pahāya atītārammaṇattikavasena dassetuṃ 『『dutiyāruppacittañcā』』tiādi vuttaṃ. Tattha dutiyāruppacittaṃ atītassa paṭhamāruppaviññāṇassa ārammaṇakaraṇato, catutthāruppaṃ tatiyāruppassa ārammaṇakaraṇato ekantaatītārammaṇaṃ. Paccuppannāva gocarāti rūpādimhi dharamāneyeva pañcadvārikacittānaṃ uppajjanato. Anāgatārammaṇaṃ pana niyataṃ kiñci natthi anāgataṃsañāṇassapi pañcamajjhānato abhinnattā.

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我來 助您翻譯這段巴利文： 2. 如是通過小所緣三法顯示了境的分別后，現在由於通過無量所緣的說明已經包含了道所緣三法所攝的境的分別，因此捨棄它，爲了依過去所緣三法顯示而說"第二無色心等"等。其中，第二無色心因為緣取過去的第一無色識為所緣，第四無色因為緣取第三無色為所緣，是必定的過去所緣。現在才是所緣，因為五門心在色等存續時才生起。而確定的未來所緣則什麼都沒有，因為未來分智也不異於第五禪。 324-

6.Siyā…pe… nāgatagocarāti aṭṭha tāva mahāvipākā devamanussānaṃ paṭisandhiggahaṇakāle kammaṃ vā kammanimittaṃ vā ārabbha pavattiyaṃ atītārammaṇā. Bhavaṅgacutikālepi eseva nayo. Gatinimittaṃ pana kadāci kammanimittañca ārabbha paṭisandhiggahaṇakāle, tadanantaraṃ bhavaṅgakāle ca paccuppannārammaṇā, tathā pañcadvāre tadārammaṇavasena pavattiyaṃ. Manodvāre pana atītānāgatapaccuppannārammaṇānaṃ javanānaṃ ārammaṇaṃ gahetvā pavattiyaṃ atītānāgatapaccuppannārammaṇā. Kusalākusalavipākāhetukaupekkhāsahagatamanoviññāṇadhātudvayepi eseva nayo. Kevalañhi tā yathākkamaṃ manussesu jaccandhādīnaṃ, apāyesu ca sabbesaṃ paṭisandhi honti. Pañcadvāre ca santīraṇakāle paccuppannārammaṇāva hontīti ayametesaṃ viseso. Somanassasahagatā pana pañcadvāre santīraṇavasena, tadārammaṇavasena ca pavattikāle paccuppannārammaṇā, manodvāre ca tadārammaṇakāle atītānāgatapaccuppannārammaṇāti veditabbā. Hasituppādacittaṃ pana khīṇāsavānaṃ pañcadvāre haṭṭhapahaṭṭhākāraṃ kurumānānaṃ paccuppannārammaṇaṃ hoti, manodvāre atītādibhede dhamme ārabbha hasituppādavasena pavattiyaṃ atītānāgatapaccuppannārammaṇaṃ. 『『Kusalākusalā』』tiādīsu kusalesu tāva cattāro ñāṇasampayuttacittuppādā sekhaputhujjanānaṃ, atītādibhedāni khandhadhātuāyatanāni sammasanakāle, paccavekkhaṇakāle, atītādiārammaṇikaabhiññānaṃ parikammakāle ca atītānāgatapaccuppannārammaṇā. Paññattinibbānapaccavekkhaṇakāle, gotrabhuvodānakāle, paññattinibbānārammaṇikaabhiññānaṃ parikammādikāle ca navattabbārammaṇā. Paññattinibbānāni hi idha atītādikālavasena navattabbānīti tadārammaṇāni atītārammaṇādivasena navattabbāni. Tenāha 『『santapaññattikālepī』』ti, yathāsambhavaṃ santassa nibbānassa, paññattiyā ca ārammaṇakaraṇakāleti attho. Potthakesu pana 『『sante paññattikālesū』』ti likhanti, so apāṭho. Tassa pana apāṭhabhāvaṃ ajānantā atthahānimpi asallakkhetvā vacanavipallāsavasena paññattikālasmiṃ satīti atthaṃ likhanti. Ñāṇavippayuttānipi vuttanayeneva veditabbāni. Kevalañhi tesaṃ maggaphalanibbānapaccavekkhaṇāni natthi. Ñāṇavirahena lokuttaradhammārammaṇe asamatthabhāvatoti ayameva viseso.

我來幫您翻譯這段巴利文： 6. 可能......未來所緣，首先八大異熟心在天人和人類結生時，緣取業或業相而生起時，是過去所緣。在有分和死亡時也是此理。而趣相有時和業相，在結生時緣取，以及隨後在有分時是現在所緣，同樣在五門中以彼所緣方式生起時也是。但在意門中，取過去、未來、現在所緣的速行的所緣而生起時，是過去、未來、現在所緣。在善、不善異熟無因舍俱意識界二種中也是此理。只是它們依次在人中對生盲等，在惡趣中對一切眾產生為結生。在五門中推度時唯是現在所緣，這是它們的差別。而喜俱的，應知在五門中以推度方式和彼所緣方式生起時是現在所緣，在意門中彼所緣時是過去、未來、現在所緣。而微笑生起心，對漏盡者在五門中現出歡喜形態時是現在所緣，在意門中緣取過去等差別諸法而以微笑生起方式生起時，是過去、未來、現在所緣。在"善不善"等中，首先在善中，四個智相應心生起，對於有學、凡夫，在觀察過去等差別的蘊、界、處時，在觀察時，在過去等所緣神通的遍作時，是過去、未來、現在所緣。在觀察概念、涅槃時，在種姓、凈化時，在概念、涅槃所緣神通的遍作等時，是不可說所緣。因為此處概念、涅槃依過去等時間而說為不可說，所以緣取它們者依過去所緣等而說為不可說。因此說"在寂靜概念時"，即是說在緣取適當的涅槃和概念的時候的意思。但在經典中寫作"在寂靜、概念諸時"，這是誤寫。不知道它是誤寫的人，不察覺義理的損失，依語詞顛倒而寫作"在概念時有寂靜"的意思。離智的也應依所說方式而知。只是它們沒有道、果、涅槃的觀察。因為缺乏智慧而對出世間法所緣無能力，這才是差別。

Akusalesu cattāro diṭṭhisampayuttacittuppādā atītādibhedānaṃ tebhūmakadhammānaṃ assādanābhinandanaparāmasanakāle atītādiārammaṇā. Tatheva paññattiṃ ārabbha pavattikāle navattabbārammaṇā. Diṭṭhivippayuttesupi eseva nayo. Kevalañhi tattha parāmāsaggahaṇaṃ natthi. Dve paṭighasampayuttacittuppādā atītādibhede dhamme ārabbha dussanakāle atītādiārammaṇā, paṇṇattiṃ ārabbha dussanakāle navattabbārammaṇā. Vicikicchuddhaccasampayuttā tesu dhammesu aniṭṭhaṅgatabhāvena ca avūpasamavikkhepavasena ca pavattiyaṃ atītānāgatapaccuppannanavattabbārammaṇā. Kiriyāsu aṭṭha sahetukacittuppādā kusalacittuppādagatikā eva. Tattha hi ñāṇasampayuttā kusalesu ñāṇasampayuttehi, ñāṇavippayuttā ñāṇavippayuttehi samānā. Kevalaṃ pana te sekhaputhujjanānaṃ uppajjanti, ime khīṇāsavānanti ayamevettha viseso. Kiriyāhetukamanoviññāṇadhātu pana upekkhāsahagatā pañcadvāre voṭṭhabbanavasena pavattiyaṃ paccuppannārammaṇā, manodvāre atītānāgatapaccuppannārammaṇānañceva paññattinibbānārammaṇānañca javanānaṃ purecārikakāle atītānāgatapaccuppannanavattabbārammaṇā. Abhiññādvayassa atītādiārammaṇataṃ vakkhati. Navattabbā…pe… ādināti kasiṇanimittādipaññattārammaṇattā atītārammaṇādinā navattabbā.

我來幫您翻譯這段巴利文： 在不善中，四個邪見相應心生起，在享受、歡喜、執取過去等差別的三界諸法時，是過去等所緣。同樣在緣取概念生起時，是不可說所緣。在離邪見的也是此理。只是其中沒有執取的意思。兩個瞋恚相應心生起，緣取過去等差別諸法而生嗔恨時，是過去等所緣；緣取概念而生嗔恨時，是不可說所緣。疑和掉舉相應的，對這些法以未達結論狀態和不寂靜散亂方式生起時，是過去、未來、現在、不可說所緣。在唯作中，八個有因心生起完全與善心生起相同。因為其中智相應的與善中的智相應相同，離智的與離智相同。只是它們生起于有學、凡夫，這些生起于漏盡者，這才是此處的差別。而唯作無因意識界舍俱，在五門中以確定方式生起時是現在所緣，在意門中對過去、未來、現在所緣以及概念、涅槃所緣的速行的前導時，是過去、未來、現在、不可說所緣。兩種神通的過去等所緣將會說明。不可說......等，即因為是遍相等概念所緣，依過去所緣等說為不可說。

327.Kriyā pañcāti ñāṇasampayuttā catasso, ahetukamanoviññāṇadhātu upekkhāsahagatāti imā pañca kiriyā. Rūpato pañcamī kriyāti rūpāvacarapañcamajjhānasaṅkhātā kiriyābhiññā ca. Natthi kiñci agocaranti atītādibhedesu, kālavimuttesu ca agocaraṃ nāma kiñci natthi, sabbameva nesaṃ gocaraṃ hotīti attho.

Atītārammaṇattikaṃ.

Vuttanayānusāreneva ajjhattārammaṇattikasaṅgahitopi visayīvibhāgo sakkā viññātunti so visuṃ na uddhaṭo. Sarūpato panesa evaṃ veditabbo – viññāṇañcāyatanaṃ nevasaññānāsaññāyatananti ime tāva kusalavipākakiriyāvasena cha cittuppādā attano santānasambandhaṃ heṭṭhimaṃ samāpattiṃ ārabbha pavattanato ajjhattārammaṇā. Rūpāvacaracatukkajjhānāni, paṭhamatatiyārūppāni, lokuttarakusalavipākāni ca niyakajjhattato bahibhāvena bahiddhābhūtāni pathavīkasiṇādīni ārabbha pavattito bahiddhārammaṇāni. Sabbeva kāmāvacarakusalākusalābyākatā dhammā rūpāvacarapañcamajjhānañca ajjhattabahiddhārammaṇāni. Tattha kāmāvacarakusalato cattāro ñāṇasampayuttacittuppādā attano khandhādīni paccavekkhantassa ajjhattārammaṇā, paresaṃ khandhādipaccavekkhaṇe, paṇṇattinibbānapaccavekkhaṇe ca bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Ñāṇavippayuttesupi eseva nayo. Kevalañhi tesaṃ nibbānapaccavekkhaṇā natthi. Akusalāpi attano khandhādīnaṃ assādanābhinandanaparāmāsādikāle ajjhattārammaṇā, parassa khandhādīsu ceva anindriyabaddharūpakasiṇādīsu ca tatheva pavattikāle bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Dvepañcaviññāṇāni, tisso ca manodhātuyoti ime terasa cittuppādā attano rūpādīni ārabbha pavattiyaṃ ajjhattārammaṇā, parassa rūpādīsu pavattā bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā, somanassasahagataṃ santīraṇaṃ pañcadvāre santīraṇatadārammaṇavasena attano pañcarūpādidhamme manodvāre tadārammaṇavasena aññepi ajjhattike kāmāvacaradhamme ārabbha pavattiyaṃ ajjhattārammaṇā, paresaṃ dhammesu pavattamānā bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Upekkhāsahagatasantīraṇadvayepi eseva nayo.

Kevalaṃ pana taṃ sugatiduggatīsu paṭisandhibhavaṅgacutivasenāpi ajjhattādibhedesu kammādīsu pavattati. Aṭṭha mahāvipākāni paṭisandhibhavaṅgacutitadārammaṇavasena ajjhattādibhedesu dhammesu pavattanato ajjhattādiālambaṇāni. Hasituppādampi attano rūpādīni ārabbha pahaṭṭhākārakaraṇavasena pavattiyaṃ ajjhattārammaṇaṃ, parassa rūpādīsu pavattaṃ bahiddhārammaṇaṃ. Manodvārepi attano katakiriyapaccavekkhaṇena hasituppādane ajjhattārammaṇaṃ, paresaṃ katakiriyapaccavekkhaṇena bahiddhārammaṇaṃ, tadubhayavasena ajjhattabahiddhārammaṇaṃ. Manodvārāvajjanaṃ pana manodvāre āvajjanavasena, pañcadvāre ca voṭṭhabbanavasena pavattiyaṃ ajjhattādiārammaṇaṃ. Aṭṭha mahākiriyā kusalagatikāyeva. Kevalañhi tā khīṇāsavānaṃ uppajjanti, kusalāni sekhaputhujjanānanti ettakameva nānattaṃ. Rūpāvacarapañcamajjhānassa ajjhattādiārammaṇataṃ vakkhati.

1. 『『Phalaṃ, magga』』nti ca sāmaññena pucchitattā āha 『『cattāro…pe… puññato』』ti.

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我來幫您翻譯這段巴利文： 327. 五唯作，即四個智相應和舍俱無因意識界，這五個是唯作。第五色唯作，即色界第五禪所說的唯作神通。沒有任何非所緣，即在過去等差別中和離時間中沒有任何非所緣，一切都成為它們的所緣的意思。 過去所緣三法。 依所說方式，內所緣三法所攝的境的分別也能理解，因此不另外列出。但其本質應如是了知 - 識無邊處、非想非非想處，首先這六種善、異熟、唯作心生起，因為緣取自相續系屬的下面定而生起，是內所緣。色界四禪、第一和第三無色、出世間善和異熟，因為緣取從自內離開而成為外在的地遍等而生起，是外所緣。一切欲界善、不善、無記法和色界第五禪是內外所緣。其中從欲界善，四個智相應心生起，對觀察自己蘊等者是內所緣，在觀察他人蘊等、觀察概念和涅槃時是外所緣，依這兩者是內外所緣。在離智的也是此理。只是它們沒有涅槃的觀察。不善在自己蘊等的享受、歡喜、執取等時是內所緣，在他人蘊等以及非根所繫縛色遍等中同樣生起時是外所緣，依這兩者是內外所緣。二種五識和三意界，這十三種心生起，緣取自己色等生起時是內所緣，在他人色等生起是外所緣，依這兩者是內外所緣。喜俱推度在五門中以推度、彼所緣方式緣取自己五色等法，在意門中以彼所緣方式緣取其他內欲界法生起時是內所緣，在他人諸法中生起是外所緣，依這兩者是內外所緣。在舍俱推度二種中也是此理。 只是它以結生、有分、死亡方式在善趣、惡趣中對內等差別的業等生起。八大異熟以結生、有分、死亡、彼所緣方式在內等差別諸法中生起，故為內等所緣。微笑生起也是緣取自己色等而以歡喜形態方式生起時是內所緣，在他人色等生起是外所緣。在意門中也以觀察自己已作業而生起微笑是內所緣，以觀察他人已作業是外所緣，依這兩者是內外所緣。而意門轉向，在意門中以轉向方式，在五門中以確定方式生起時是內等所緣。八大唯作完全與善相同。只是它們生起于漏盡者，善生起于有學、凡夫，只有這些差別。色界第五禪的內等所緣將會說明。 329. 因為以"果、道"等總略而問，所以說"四......福"。 332-

1. Arahattamaggaphalāni pana te jānituṃ na sakkonti, tathā kusalābhiññā ca . Tenāha 『『sabbesu panā』』tiādi. Voṭṭhabbanassa āvajjanakiccasamayaṃ sandhāya gāthābandhasukhatthaṃ 『『voṭṭhabbanampi cā』』ti vuttaṃ. 『『Cattāro…pe… puññato』』ti idaṃ ñāṇasampayuttassāpi sekhaputhujjanasantānappavattassa aggamaggaphalajānane asamatthatāya nidassanamattaṃ. Kusalābhiññācittampi pana taṃ gocaraṃ kātumasamatthameva. Evañca katvā heṭṭhā 『『kriyābhiññā manodhātū』』ti vuttaṃ.

335-8.Kasmāti kāraṇapucchā. 『『Arahato』』tiādi vissajjanaṃ. Hi-saddo 『『yasmā』』ti imassa atthe. Yasmā puthujjanā vā sekhā vā arahato maggacittaṃ, phalamānasañca jānituṃ na sakkonti, tasmāti attho. Ayañca nesaṃ asamatthatā anadhigatattā anadhigate ca visaye sabbesampi moho atthevāti dassetuṃ 『『puthujjano na jānātī』』tiādi vuttaṃ. Sotāpannassa mānasanti sotāpannassa pāṭipuggalikaṃ maggaphalasaṅkhātalokuttaramānasaṃ. Evaṃ 『『sakadāgāmissa mānasa』』ntiādīsupi. Lokiyamānasaṃ pana arahantassāpi jānāti. Tathā hi vuttaṃ 『『atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāyā』』ti. Vuttamevatthaṃ saṅkhipitvā dassento āha 『『heṭṭhimo heṭṭhimo』』tiādi. Yatheva heṭṭhimo heṭṭhimo puggalo uparūpari cittaṃ na jānāti, evaṃ uparimo uparimopi heṭṭhimassa heṭṭhimassa cittaṃ na jānātīti ce? No na jānāti, so pana attanā adhigatavisayattā jānātiyevāti dassento āha 『『uparūparī』』tiādi. Yathā 『『uparūparī』』ti vuttaṃ, evaṃ 『『heṭṭhimassa heṭṭhimassā』』ti vattabbe ekaṃ heṭṭhima-saddaṃ ca-saddena saṅgahetvā 『『heṭṭhimassa ca mānasa』』nti vuttaṃ.

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我來幫您翻譯這段巴利文： 4. 但阿羅漢道果，他們不能知道，同樣善神通也是。因此說"在一切中"等。關於確定的轉向作用時，爲了偈頌順暢而說"確定也是"。"四......福"這是顯示即使智相應的、生起于有學凡夫相續中的，在知道最上道果時也無能力的例證而已。而善神通心也同樣無能力緣取它。如是理解，所以前面說"唯作神通意界"。 335-8. 為什麼，是問原因。"阿羅漢的"等是答案。hi字在此是"因為"的意思。因為凡夫或有學不能知道阿羅漢的道心和果心，所以如是的意思。而他們這種無能力是因為未證得，在未證得的境界中一切人都有癡，爲了顯示這點而說"凡夫不知"等。須陀洹的心，即須陀洹的個別道果所說的出世間心。如是在"斯陀含的心"等中也是。但世間心連阿羅漢也知道。如是說："那時惡魔波旬以心知世尊的心尋思。"為顯示已說的義理而簡略地說"下下"等。如同下下補特伽羅不知上上心，如是上上補特伽羅也不知下下心嗎？不是不知道，他因為是自己已證得的境界所以確實知道，為顯示這點而說"上上"等。如說"上上"，同樣在應說"下下的"時，以ca字攝一個"下"字而說"下的和心"。 339-

1. Evampi visayīpadhānavasena vibhāgaṃ dassetvā idāni visayappadhānavasena dassetuṃ 『『yo dhammo』』tiādi vuttaṃ. Kusalameva ārammaṇanti kusalārammaṇaṃ. Kāmeti padaṃ ubhayattha sambandhitabbaṃ 『『kāme kusalārammaṇaṃ kāme kusalākusalassā』』ti. Kiñcāpi hi akusalassa ekantakāmāvacarattā na etassa visesitabbatā atthi, kusalaṃ pana visesitabbamevāti taṃ apekkhāya 『『kāme』』ti uparipadena sambandhitabbameva. Atha vā akusalasahacariyato kusalampi kāmāvacarameva gayhatīti 『『kāme』』ti idaṃ purimapadasseva visesanaṃ daṭṭhabbaṃ.

Kāmāvacarapākassāti pañcaviññāṇasampaṭicchanānaṃ ekantena rūpakkhandhārammaṇattā tadavasesassa ekādasavidhassa kāmāvacaravipākassa. Kāmakriyassāti vuttanayeneva manodhātuvajjitassa dasavidhakāmāvacarakiriyacittassa. Etesaṃ…pe… ārammaṇaṃ siyāti ettha kusalassa tāva attanā katassa dānādikāmāvacarakusalassa pasannacittena anussaraṇakāle, tatheva parehi katassa anumodanakāle, tasseva duvidhassāpi aniccatādivasena paccavekkhaṇakāle , cetopariyañāṇādīnaṃ parittakusalārammaṇikaabhiññānaṃ parikammādikāle ca ārammaṇaṃ hoti. Akusalesu ca catunnaṃ diṭṭhigatasampayuttānaṃ kāmāvacarakusalaṃ ārabbha assādanābhinandanaparāmasanakāle, diṭṭhivippayuttānaṃ kevalaṃ assādanādikāle ca dvinnaṃ paṭighasampayuttānaṃ attanā, parehi ca katakusalamārabbha vippaṭisāradussanakāle, vicikicchācittassa asanniṭṭhānakāle, uddhaccasahagatassa avūpasamavikkhepakāle ca ārammaṇaṃ hoti. Abhiññācittadvaye kusalassa sekhaputhujjanānaṃ attanā, parehi vā katakusalassa anussaraṇakāle, paracittavijānanakāle, 『『iminā puññakammena manussesu, kāmāvacaradevesu ca nibbattatī』』ti jānanakāle, 『『anāgate dānādīni puññāni karomi, karissatī』』ti jānanakāle ca kiriyacittassāpi khīṇāsavānaṃ attanā, parehi vā katakammānussaraṇakālādīsu ārammaṇaṃ hoti. Kāmāvacaravipākesu navannaṃ sugatipaṭisandhīnaṃ kammakammanimittārammaṇikapaṭisandhikāle, sabbesampi tadārammaṇānaṃ kāmāvacarakusalārammaṇikajavanānantaraṃ tadārammaṇakāle ca ārammaṇaṃ hotīti. Dasavidhakāmāvacarakiriyāsu ca aṭṭhannaṃ mahākiriyacittānaṃ khīṇāsavānaṃ kāmāvacarakusalapaccavekkhaṇasammasanakāle, parittārammaṇikakiriyābhiññānaṃ parikammādikāle, hasituppādassa dānādiṃ paccavekkhitvā tussanakāle, manodvārāvajjanassa pana kāmāvacarakusalārammaṇikajavanānaṃ purecārikakāle ca ārammaṇaṃ hotīti evaṃ kāmāvacarakusalaṃ channaṃ rāsīnaṃ ārammaṇaṃ hoti.

我來幫您翻譯這段巴利文： 41. 如是顯示以境者為主的分別后，現在爲了顯示以境為主的分別而說"何法"等。善所緣即善為所緣。"欲"字應與兩處連線為"欲界善所緣、欲界善不善的"。雖然不善因為必定是欲界的而沒有需要特別指明，但善需要特別指明，所以考慮到這點應與上面的"欲界"字連線。或者因為與不善相伴，善也唯取欲界的，所以"欲界"這個應視為僅是前面詞的限定。 欲界異熟的，即因為五識與領受必定以色蘊為所緣，餘下十一種欲界異熟。欲界唯作的，即如所說方式除意界的十種欲界唯作心。這些......成為所緣，在此首先善，在以凈信心憶念自己所作的佈施等欲界善時，同樣在隨喜他人所作時，在以無常等方式觀察這兩種時，在緣取小善所緣神通的遍作等時成為所緣。在不善中，四個邪見相應在享受、歡喜、執取欲界善時，離邪見的僅在享受等時，兩個瞋恚相應在對自己和他人所作善生起後悔嗔恨時，疑心在未決定時，掉舉俱行在不寂靜散亂時成為所緣。在兩種神通心中，對有學、凡夫在憶念自己或他人所作善時，在知他心時，在知道"以此福業投生人中和欲界天中"時，在知道"未來我作或他作佈施等福"時，唯作心也對漏盡者在憶念自己或他人所作業等時成為所緣。在欲界異熟中，九種善趣結生在以業和業相為所緣的結生時，一切彼所緣在欲界善所緣速行之後的彼所緣時成為所緣。在十種欲界唯作中，八大唯作心對漏盡者在觀察、思惟欲界善時，小所緣唯作神通的遍作等時，微笑生起在觀察佈施等而歡喜時，而意門轉向在欲界善所緣速行的前導時成為所緣，如是欲界善成為六類的所緣。

342.Tatoti yathāvuttarāsito. Tenāha 『『pañcannaṃ pana rāsīna』』nti. Ettha ca kiriyacittesu hasituppādo na sambhavati ekantaparittārammaṇattā. Tattha kāmāvacarakusalassa tāva sekhaputhujjanānaṃ jhānapaccavekkhaṇasammasanakāle, rūpāvacarakusalārammaṇikaabhiññānaṃ parikammādikāle, akusalassa vuttanayena parāmasanādikāle, abhiññāsu kusalābhiññāya sekhaputhujjanānaṃ attanā, parehi vā atītabhave uppāditajhānānussaraṇakāle, paresaṃ rūpāvacaracittaparicchindanakāle, 『『iminā kammena imasmiṃ brahmaloke nibbattissatī』』ti jānanakāle ca 『『anāgate jhānaṃ bhāvessatī』』ti vā jānanakāle, kiriyābhiññāya ca khīṇāsavānaṃ yathāvuttavasena pavattikāle ca navavidhassa pana kiriyacittassa khīṇāsavānaṃ heṭṭhā vuttanayena rūpāvacarakusalapaccavekkhaṇakāleti evaṃ rūpāvacarakusalaṃ pañcannaṃ rāsīnaṃ ārammaṇaṃ hoti.

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我來幫您翻譯這段巴利文： 342. 從其中，即從如上所說的類別中。因此說"五類的"。這裡在唯作心中，微笑生起不可能，因為必定是小所緣。其中首先欲界善，對有學、凡夫在觀察、思惟禪那時，在色界善所緣神通的遍作等時，不善如所說方式在執取等時，在神通中善神通對有學、凡夫在憶念自己或他人過去世所生禪那時，在了知他人色界心時，在知道"以此業將投生此梵天界"時，或在知道"未來將修禪那"時，而唯作神通對漏盡者在依所說方式生起時，九種唯作心對漏盡者在依前面所說方式觀察色界善時，如是色界善成為五類的所緣。 343-

1. Āruppakusalañcāpi ārammaṇapaccayo hotīti sambandho. Tebhūmakakusalassāti sabbassa kāmāvacarakusalassa, rūpāvacarakusalesu kusalābhiññāya, arūpāvacarakusalesu dutiyacatutthakusalassa cāti imassa tebhūmakakusalassa. Esa nayo 『『tebhūmakakriyassā』』ti etthāpi. 『『Catutthadūna』』nti vā 『『catutthadutiyāna』』nti vā vattabbe gāthābandhavasena vibhattiyā, savibhattissa vā tiya-saddassa lopaṃ katvā 『『catutthadū』』ti vuttaṃ. Imesaṃ…pe… paccayoti kāmāvacarakusalassa, tāva abhiññākusalassa ca rūpāvacarārammaṇesu vuttanayena dutiyacatutthāruppassa paṭhamatatiyavasenāti evaṃ tebhūmakakusalassa tathā sekhaputhujjanakāle attano santānagatassa, parasantānagatassa vā āruppakusalassa pajānanakāle kāmāvacararūpāvacarakiriyacittassa sekhaputhujjanakāleyeva attanā nibbattitaṃ paṭhamatatiyāruppaṃ ārabbha khīṇāsavakāle dutiyacatutthāruppanibbattane arūpakiriyacittassāti evaṃ tebhūmakakiriyassa heṭṭhā vuttanayeneva akusalassa, catutthadutiyānañca arūpāvacaravipākānanti evametesaṃ aṭṭhannaṃ rāsīnaṃ arūpakusalamārammaṇaṃ hoti.

Paricchijja gāhikāya taṇhāya āpannanti pariyāpannaṃ, tebhūmakadhammajātaṃ, na pariyāpannanti apariyāpannaṃ, tadeva puññañcāti apariyāpannapuññaṃ. Kāmāvacaratopi kusalassa kiriyassāti sambandho. Rūpatoti rūpāvacarato. Catunnaṃ…pe… sadāti sekhānaṃ maggapaccavekkhaṇakāle maggārammaṇikakusalābhiññāya parikammādikāle ñāṇasampayuttakusalassa, khīṇāsavānaṃ maggapaccavekkhaṇakāle maggārammaṇikakiriyābhiññāya ca parikammakāle ñāṇasampayuttakiriyacittassa, tesaṃ tesaṃ javanānaṃ purecaravasena pavattikāle manodvārāvajjanassa, sekhānaṃ attano, paresaṃ vā maggajānanakāle abhiññādvayassāti evametesaṃ catunnaṃ rāsīnaṃ apariyāpannakusalamārammaṇaṃ hoti.

Tathevākusalaṃ…pe… īritanti sekhānaṃ pahīnāvasiṭṭhakilesapaccavekkhaṇakāle, sekhaputhujjanānaṃ attano, paresaṃ vā santānappavattākusalasammasanakāle, akusalārammaṇikakusalābhiññāya parikammādikāle kāmāvacarakusalassa, attano, paresaṃ vā pavattaakusalānussaraṇādīsu rūpāvacarakusalassa, khīṇāsavānaṃ pahīnakilesapaccavekkhaṇaaññasantānagataakusalasammasanādikāle, pahīnakilesapaccavekkhaṇena tussanakāle, sabbesampi taṃtaṃjavanānaṃ purecarakāle ca kāmāvacarakiriyacittassa, kusalābhiññāya vuttanayena rūpāvacarakiriyacittassa, parāmāsaassādanābhinandanādivasena pavattiyaṃ akusalassa, uddhaccarahitakammārammaṇavasena akusalavipākasantīraṇassa, kāmāvacarajavanānaṃ anussaraṇakāle sabbampi ekādasatadārammaṇavipākassāti evaṃ kāmāvacaravipākānanti evametesaṃ channaṃ rāsīnaṃ akusalamārammaṇaṃ hoti.

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我來幫您完整翻譯這段巴利文: 7. 無色界善法也成為所緣緣,這是關聯。三地善法即是一切欲界善法、色界善法中的善神通、無色界善法中的第二與第四善法,即是此三地善法。這個道理在"三地唯作"中也同樣適用。本應說"第四缺"或"第四與第二",但由於偈頌結構的緣故,詞尾變化,或者說帶詞尾變化的tiya音消失而說成"第四缺"。這些......緣即是對欲界善法、乃至神通善法以及色界所緣,如前所說方式對第二、第四無色界以第一、第三方式,如是三地善法,同樣在有學及凡夫時自相續中所生或他相續中所生的無色界善法,在了知時欲界及色界唯作心,在有學及凡夫時由自己所生的第一、第三無色界,在漏盡時緣第二、第四無色界生起的無色界唯作心,如是三地唯作,如前所說方式的不善,以及第四、第二無色界異熟,如是這八類以無色界善法為所緣。 為愛慾所限定執取即是繫縛,三地諸法,不繫縛即是不繫縛,即是此功德稱為不繫縛功德。從欲界乃至善與唯作,這是關聯。從色即是從色界。四......常即是有學在觀察道時、道所緣善神通在遍作等時具智善法、漏盡者在觀察道時道所緣唯作神通及遍作時具智唯作心、彼彼速行之前生起意門轉向、有學了知自己或他人之道時此二神通,如是這四類以不繫縛善法為所緣。 如是不善......所說即是有學在觀察已斷余煩惱時、有學及凡夫在觀察自己或他人相續中生起不善時、不善所緣善神通在遍作等時欲界善法、在隨念自己或他人生起不善等時色界善法、漏盡者在觀察已斷煩惱及觀察他相續中不善等時、以觀察已斷煩惱而歡喜時、一切彼彼速行之前時欲界唯作心、如善神通所說方式的色界唯作心、以執取味著歡喜等方式生起不善、以除掉舉業所緣方式的不善異熟推度、在隨念欲界速行時一切十一彼所緣異熟,如是欲界異熟,如是這六類以不善為所緣。 348-

56.Vipākārammaṇaṃ…pe… paccayoti sekhaputhujjanānaṃ vipākasammasanādikāle kāmāvacarakusalassa, vipākakkhandhānussaraṇādīsu rūpāvacarakusalassa, vuttanayeneva khīṇāsavānaṃ vipākasammasanādikāle, puthujjanakāle aniṭṭhavipākābhāvaṃ ārabbha tussanakāle, yathāvuttajavanānaṃ purecarakāle kāmāvacarakiriyacittassa, kusalesu vuttanayeneva rūpāvacarakiriyacittassa, vipākaṃ ārabbha tadārammaṇappavattiyaṃ vipākārammaṇikakammunā paṭisandhiṃ gaṇhantassa kammanimittavasena pavattiyañca kāmāvacaravipākassa, assādanābhinandanaparāmāsādivasena pavattiyaṃ akusalassāti evametesaṃ channaṃ rāsīnaṃ kāmāvacaravipākamārammaṇapaccayo hotīti. Rūpāvacaravipākārammaṇepi imināva nayena yojanā kātabbā. Kevalañhi taṃ kāmāvacaravipākānaṃ kiriyacittesu ca hasituppādassārammaṇaṃ na hotīti ayamettha viseso. Lokuttaravipākassa kāmāvacarakusalakiriyānamārammaṇakkamo appamāṇārammaṇaniddese vuttanayena veditabbo.

Kāmāvacarakiriyacittassa kāmāvacarakusalādīnaṃ channaṃ rāsīnamārammaṇakkamo kusalārammaṇe vuttasadisova. Kevalañhi ettha yadetaṃ khīṇāsavasantānasseva niyataṃ navavidhaṃ kiriyacittaṃ, taṃ parasantānappavattakusalākusalassa, sasantāneva sekhaputhujjanakāle anāgatārammaṇikaabhiññāya parikammādivasappavattakusalassa ārammaṇaṃ hoti. Vipākesu ca paṭisandhibhavaṅgacutisaṅkhātānaṃ vipākānaṃ kammārammaṇavasena ārammaṇaṃ na hotīti ayameva viseso.

Rūpāvacarakiriyacittassa pañcannaṃ rāsīnaṃ ārammaṇakkamo kusalārammaṇe vuttasadisova. Visesopi kāmāvacarakiriyārammaṇe vuttanayeneva veditabbo. Āruppakiriyacittassāpi tesaṃ pañcannaṃ rāsīnaṃ gocarabhāvo vuttasadisova. Āruppakiriyassa pana paṭhamatatiyaṃ dutiyacatutthasseva gocaro hoti.

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我來 別譯這段巴利文: 56. 異熟所緣......緣即是有學及凡夫在觀察異熟等時欲界善法、在隨念異熟蘊等時色界善法、如前所說方式漏盡者在觀察異熟等時、在凡夫時緣無不可意異熟而歡喜時、如前所說速行之前時欲界唯作心、如善法中所說方式的色界唯作心、緣異熟而生起彼所緣時以異熟所緣業結生時及以業相方式生起時欲界異熟、以味著歡喜執取等方式生起時不善,如是這六類成為欲界異熟所緣緣。對於色界異熟所緣也應以此方式理解。只是它不成為欲界異熟及唯作心中微笑生起的所緣,這是此中差別。出世間異熟對欲界善唯作的所緣次第應如無量所緣解釋中所說方式了知。 欲界唯作心對欲界善等六類的所緣次第與善所緣中所說相似。只是在此,這九種唯作心唯限於漏盡者相續,它成為他相續中生起的善不善、自相續中有學凡夫時未來所緣神通以遍作等方式生起的善法的所緣。在異熟中,對結生有分死亡所說的異熟以業所緣方式不成為所緣,這是差別。 色界唯作心對五類的所緣次第與善所緣中所說相似。差別也應如欲界唯作所緣中所說方式了知。無色界唯作心對那五類成為境也與所說相似。但是無色界唯作的第一第三隻成為第二第四的境。 357-

1. Evaṃ rūpanibbānavajjitamārammaṇaṃ dassetvā idāni rūpārammaṇaṃ, nibbānārammaṇañca dassetuṃ 『『rūpaṃ catusamuṭṭhāna』』ntiādi āraddhaṃ. Rūpanti aṭṭhavīsatividho bhūtopādāyabhedabhinno rūpakkhandho. Kiñcāpi na sabbameva rūpaṃ paccekaṃ catusamuṭṭhānaṃ, samudito pana rūpakkhandho catūhi eva samuṭṭhānehi samuṭṭhātīti katvā vuttaṃ 『『catusamuṭṭhāna』』nti. Kāmapākakiriyassāti kāmāvacaravipākassa, kāmāvacarakiriyacittassa ca, tattha ca kāmāvacarakusalassa tāva vaṇṇadānādipuññakiriyakāle, vaṇṇādīnaṃ aniccādivasena sammasanakāle, abhiññāya parikammādikāle, akusalassa assādanābhinandanaparāmāsādikāle, abhiññādvayassa iddhividhabhūtassa suvaṇṇadubbaṇṇādirūpanimmānakāle, pubbenivāsānussatibhūtassa 『『purimabhave evaṃvaṇṇo ahosi』』ntiādinā anussaraṇakāle, dibbacakkhubhūtassa cavamānaupapajjamānasattānaṃ vaṇṇadassanakāle, dibbasotabhūtassa saddasavanakāle, anāgataṃsañāṇabhūtassa 『『anāgate evaṃvaṇṇo bhavissāmī』』tiādinā jānanakāle, kāmāvacaravipākesu dvipañcaviññāṇasampaṭicchanadvayassa yathāyogaṃ rūpādivijānanakāle, sukhasantīraṇassa santīraṇatadārammaṇakāle, upekkhāsantīraṇadvayassa santīraṇatadārammaṇakammanimittagatinimittārammaṇakāle , sahetukavipākassa kammanimittagatinimittārammaṇakāle, tadārammaṇakāle ca, kāmāvacarakiriyāsu pana kusale vuttanayānusārena aṭṭhamahākiriyacittassa, 『『evarūpaṃ vaṇṇādimadāsi』』nti tussanakāle hasituppādassa, pañcadvāramanodvāresu voṭṭhabbanāvajjanakāle manodvārāvajjanassa, pañcadvāre āvajjanakāle pañcadvārāvajjanassa ca ārammaṇaṃ hotīti evaṃ catusamuṭṭhānikaṃ rūpaṃ channaṃ rāsīnamārammaṇaṃ hoti.

359-60. Nibbānaṃ pana gotrabhuvodānakāle, nibbānārammaṇikaabhiññāya parikammādikāle ca kāmāvacaratihetukakusalassa, atītabhave sacchikatanirodhānussaraṇakaālādīsu rūpāvacarakusalassa, vuttanayeneva kāmarūpāvacarakiriyacittassa, maggaṭṭhānaṃ tadanantaraphalavaḷañjanaphalakālesu apariyāpannakusalavipākassa cāti evaṃ channaṃ rāsīnaṃ ārammaṇaṃ hotīti dassetuṃ 『『nibbānārammaṇa』』ntiādi vuttaṃ. Ubhayassāti kāmāvacararūpāvacaravasena duvidhassa.

361-2.Nānappakārakanti dvādasamaparicchede vakkhamānanayena nānāvidhappakāraṃ. Navannaṃ…pe… paccayoti kāmāvacarakusalassa, akusalassa, hasituppādamanodhātuvajjitakāmāvacarakiriyacittānañceva dvinnaṃ abhiññācittānañca sabbāpi paññatti, rūpāvacarakusalavipākakiriyānaṃ kasiṇanimittādikā, paṭhamāruppakusalavipākakiriyānaṃ ākāsapaññatti, tatiyāruppakusalādīnaṃ tiṇṇaṃ abhāvapaññattīti evaṃ paññatti navannaṃ rāsīnaṃ ārammaṇapaccayo hotīti.

363-5. Evaṃ yo dhammo yassa dhammassa ārammaṇaṃ hoti, taṃ ekekuddhāravasena dassetvā idāni sabbe catubhūmakacittuppāde chahi ārammaṇehi yojetvā dassetuṃ 『『rūpārammaṇikā dve』』tiādi gāthāttayaṃ vuttaṃ. Taṃ heṭṭhā vuttatthameva.

366-

我來將這段巴利文直譯成簡體中文: 8. 這樣展示了除去色法和涅槃之外的所緣之後,現在爲了說明色法所緣和涅槃所緣,開始說"色法四等起"等。色法指二十八種大種及所造色差別分類的色蘊。雖然並非一切色法各自都是四等起,但是總的色蘊是由四種因緣所生起,所以說"四等起"。"欲界異熟和作用"指欲界異熟和欲界作用心,其中首先是欲界善,在佈施色等福業時,在以無常等方式觀察色等時,在神通的遍作等時;不善心在貪著歡喜執取等時;兩種神通在神變變現金色丑色等色時,在宿住隨念時憶念"前世是如此色相"等,在天眼見到死亡投生眾生的色相時,在天耳聽聞聲音時,在未來分智了知"未來將有如此色相"等時;欲界異熟中二種五識和二種領受在相應地了知色等時,樂推度在推度和彼所緣時,兩種舍推度在推度、彼所緣、業相、趣相所緣時,有因異熟在業相、趣相所緣和彼所緣時;而欲界作用中,八大作用心依照前述善心的方式,生笑心在"他佈施瞭如此色等"而歡喜時,意門轉向在五門和意門的確定轉向時,五門轉向在五門的轉向時,成為所緣。如是四等起色法成為六種聚的所緣。 359-60. 涅槃則是在種姓、凈化時,在緣取涅槃的神通的遍作等時成為欲界三因善心的所緣,在憶念過去世已證得的滅等時成為色界善心的所緣,如前所說成為欲界、色界作用心的所緣,在道位和隨後的果享用果時成為出世間善和異熟的所緣,如是顯示成為六種聚的所緣而說"涅槃所緣"等。"兩者"指欲界和色界兩種。 361-2. "種種差別"指將在第十二品中說明的各種差別。"九......緣"指一切假法是欲界善心、不善心、除去生笑心和意界的欲界作用心以及兩種神通心的所緣,遍相等是色界善、異熟、作用心的所緣,虛空假法是第一無色界善、異熟、作用心的所緣,無有假法是第三無色界善等三種心的所緣,如是假法成為九種聚的所緣緣。 363-5. 如是顯示了某法是某法的所緣,以一一列舉的方式之後,現在爲了顯示所有四地心生起與六種所緣的關係,而說"緣色所緣二"等三個偈頌。其義如前所說。 366-

9.『『Paṭhamāruppakusala』』ntiādi pana heṭṭhā vuttanayampi arūpāvacarārammaṇesu arūpāvacaradhammānaṃ sekhāsekhavasena nānappakārato pavattiākāraṃ pakāsetuṃ vuttaṃ. Kusalassāti sekhaputhujjanānaṃ dutiyāruppakusalassa. Vipākassa pana khīṇāsavānaṃ pavattamānassāpi ārammaṇaṃ hoti tassa purimabhave kammanimittārammaṇattā. Arūpabhave atisantabhāvena pavattamānaṃ bhavaṅgacittaṃ na bhāvanāya parisuddhaṃ upaṭṭhātīti āha 『『paṭhamāruppapāko』』tiādi. Paṭhamaṃ tu kiriyacittaṃ puññassa dutiyāruppacetaso ārammaṇaṃ na hoti, vipākassa dutiyāruppacetaso ārammaṇaṃ na hotīti sambandho. Tattha khīṇāsavakāle kassaci kusalassa abhāvato 『『na puññassā』』ti vuttaṃ. Ākāsānañcāyatanakiriyāsamaṅgissa viññāṇañcāyatanavipākacittaṃ na pavattatīti 『『na pākassā』』ti vuttaṃ. Khīṇāsavassa diṭṭhadhammasukhavihāratthaṃ, nirodhasamāpajjanatthañca samāpattiyo samāpajjantassa paṭhamāruppakiriyacittaṃ dutiyassa ārammaṇaṃ hotīti āha 『『paṭhamaṃ tu kriyācitta』』ntiādi.

370-3. 『『Dvidhā』』ti ca vatvā tameva duvidhataṃ, tividhatañca dassetuṃ 『『kusalaṃ kusalassā』』ti, 『『kriyassāpi kriyā hotī』』ti ca ādi vuttaṃ. Taṃ vuttanayameva. Evameva…pe… siyāti paṭhamāruppacitte vuttanayena sekhaputhujjanānaṃ dvidhā, khīṇāsavānañca tidhā ārammaṇaṃ bhavatīti attho.

374-5.Yaṃ yaṃ gocaraṃ ārabbhāti rūpārūpanibbānapaññattīsu yaṃ yaṃ gocaraṃ ārabbha. Ye yeti arūpadhammā. Yonaroti yo gahaṭṭho, pabbajito vā māṇavo. Kirāti anumatiyaṃ. Tassa 『『uttaratevā』』ti iminā sambandho. Pāranti avasānaṃ. Taṃ imassa paramanipuṇagambhīranayasamaṅgitāya yāthāvato otarantehi akasirena tarituṃ asakkuṇeyyattā duppāpuṇeyyanti katvā āha 『『duttara』』nti. Uttaranti uttamaṃ. Abhidhammāvatārassa hi uttamatāya tadekadesabhūtapārampi uttamameva hoti. Soti so samuttiṇṇābhidhammāvatārapāro naro. Uttarateva, na pana na sakkoti taṃ uttaritunti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Ārammaṇavibhāganiddesavaṇṇanā niṭṭhitā.

1. Sattamo paricchedo

Vipākacittappavattiniddesavaṇṇanā

376.Anantañāṇenāti anantārammaṇe pavattañāṇena. Niraṅgaṇenāti ettha rāgādayo akusalā aṅganti etehi taṃsamaṅgino puggalā nihīnabhāvaṃ gacchantīti aṅgaṇāti vuccanti. Yathāha –

『『Rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇaṃ, pāpakānaṃ kho, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ yadidaṃ aṅgaṇa』』nti ca ādi (vibha. 924).

Attano santāne sīlādiguṇe esī gavesīti guṇesī, tena guṇesinā. Karuṇāyaṃ niyutto, sā assa atthīti vā kāruṇiko, tena kāruṇikena. Ettha ca 『『anantañāṇenā』』ti iminā bhagavato sabbaññubhāvamāha, 『『niraṅgaṇenā』』ti khīṇāsavabhāvaṃ, 『『guṇesinā』』ti pubbacariyaṃ, 『『kāruṇikenā』』ti mahākaruṇāsamaṅgibhāvaṃ. Ettakena pana thomanena bhagavato vipākadesanāya niyyānikādibhāvaṃ dīpeti. Asabbaññunā hi desitaṃ aniyyānikaṃ hoti, akhīṇāsavena desitaṃ na pākaṭaṃ, apuññavatā desitaṃ nappatiṭṭhāti, akāruṇikena vuttaṃ sukhadāyakaṃ na hoti. Bhagavato pana sabbaññubhāvato tena desitaṃ niyyānikaṃ, khīṇāsavattā pākaṭaṃ, puññavantatāya patiṭṭhāti, mahākaruṇāsamaṅgitāya sukhadāyakanti. Cittappabhavanti vipākacittānaṃ uppattiṃ.

377-

我來將這段巴利文直譯成簡體中文: 9. "第一無色善"等是爲了說明前述方式中無色界所緣的無色界法,依有學和無學的差別而有種種運作方式。"善"指有學和凡夫的第二無色善。而異熟即使是在漏盡者運作時也成為所緣,因為它在前世是業相所緣。在無色界以極其寂靜方式運作的有分心不會以清凈的修習現起,所以說"第一無色異熟"等。而第一作用心不成為福德的第二無色心的所緣,不成為異熟的第二無色心的所緣,這是其關聯。其中因為在漏盡時沒有任何善,所以說"非福德"。具足空無邊處作用的識無邊處異熟心不運作,所以說"非異熟"。漏盡者爲了現法樂住和入滅定而入定時,第一無色作用心成為第二的所緣,所以說"第一作用心"等。 370-3. 說"二種"之後,爲了顯示其二種性和三種性而說"善對善"和"作用對作用"等。這如前所說。"如是......應知"意為如第一無色心所說,對有學和凡夫是二種所緣,對漏盡者是三種所緣。 374-5. "緣取任何境"指在色、無色、涅槃、假法中緣取任何境。"彼等"指無色法。"此人"指在家或出家的學人。"確實"表示同意。這與"必能度"相連。"彼岸"指終點。因為此具足最極微細深奧之理,對如實趣入者也難以輕易到達而難以證得,所以說"難度"。"最勝"指最上。因為阿毗達摩現觀最勝,所以作為其一部分的彼岸也是最勝。"彼"指那已度過阿毗達摩現觀彼岸的人。"必能度",意即不是不能度過。 如是名為阿毗達摩義顯 阿毗達摩現觀注 所緣分別釋畢。 第七品 異熟心轉起釋 376. "無量智"指在無量所緣中運作的智。這裡"無垢"中,貪等不善稱為垢,因為具足這些的補特伽羅由此趣向低劣,所以稱為垢。如說:"貪是垢,嗔是垢,癡是垢,諸友,垢是惡不善欲行的同義語"等。尋求自相續中戒等功德故為求德者,由彼求德者。專注于悲愍,或具足悲愍故為具悲者,由彼具悲者。這裡以"無量智"說世尊的一切知性,"無垢"說漏盡性,"求德者"說宿世行,"具悲者"說具足大悲。以如是讚歎顯示世尊的異熟說法具出離等性。因為非一切知者所說不能出離,非漏盡者所說不明顯,非福德者所說不安立,非具悲者所說不能引樂。而世尊因一切知性故其所說能出離,因漏盡性故明顯,因具福德故安立,因具大悲故引樂。"心生起"指異熟心的生起。 377-

1. Idāni vipākakathāya mātikāvasena aṭṭhakathāya ṭhapite dasappakāre dassetuṃ 『『ekūnatiṃsa kammānī』』tiādi vuttaṃ. Tattha yathāraddhāya vipākakathāya mūlakāraṇabhāvato 『『ekūnatiṃsa kammānī』』ti paṭhamaṃ kammavavatthānaṃ kataṃ. Kamme pana kathite vipākakathāya adhiṭṭhānabhūtā vipākāpi kathetabbāti 『『pākā dvattiṃsa dassitā』』ti dutiyaṃ vipākavavatthānaṃ kataṃ. Kammavipākānañca advāresu adissanato 『『tīsu…pe… dissare』』ti tatiyaṃ kammadvāravipākadvārā vuttā. Kammavipākānaṃ vacanappasaṅgeyeva ekasseva kammassa taṃ taṃ paccayamāgamma anekaphalanipphādanaṃ dassetuṃ 『『kusalaṃ…pe… vividhaṃ phala』』nti catutthaṃ kāmāvacarakusalassa pavattipaṭisandhīsu nānāphalanipphādanaṃ vuttaṃ. Evaṃ vutte pana pavattipaṭisandhīnaṃ labbhamānavipākavasena vuttabhāvaṃ ajānantā –

『『Tasseva kammassa vipākāvasesenā』』ti;

『『Ekaṃ pupphaṃ cajitvāna, asītikappakoṭiyo;

Duggatiṃ nābhijānāmī』』ti. ca –

Evamādivacanassa byañjanacchāyāya atthaṃ gahetvā dinnapaṭisandhikāyapi cetanāya puna paṭisandhidānaṃ maññeyyunti 『『ekāya…pe… pakāsitā』』ti pañcamaṃ ekena kammena ekissāyeva paṭisandhiyā nibbattanaṃ vuttaṃ. Ekasmiṃ bhave nānākammassa vipākappavattiṃ suṇantā 『『disvā kumāraṃ satapuññalakkhaṇa』』ntiādivacanassa atthaṃ ajānantā 『『nānākammena ekāva paṭisandhi hotī』』ti cinteyyunti 『『nānā…pe… paṭisandhiyo』』ti chaṭṭhaṃ nānākammassa nānāpaṭisandhidānaṃ vuttaṃ. Tathā vipaccantassa ca ekassa kammassa soḷasa vipākāni dvādasamaggo ahetukaṭṭhakampīti ayaṃ vipākavibhāgo hetubhedavasena hotīti dassanatthaṃ 『『tihetukaṃ…pe… na ca hoti tihetukā』』ti sattamaṃ aṭṭhakathāya āgatahetukittanaṃ dassitaṃ. Taṃ pana hetukittanaṃ ekekassa kammassa vipākavibhāgadassanatthanti. Idāni tipiṭakacūḷanāgattherassa, moravāpivāsimahādattattherassa, tipiṭakamahādhammarakkhitattherassāti tiṇṇaṃ therānaṃ vādesu 『『ekāya cetanāya dvādasa vipākāni ettheva dasakamaggo ahetukaṭṭhakampī』』ti āgatassa dutiyattheravādassa, 『『ekāya cetanāya dasa vipākāni ettheva ahetukaṭṭhakampī』』ti āgatassa tatiyattherassa vādassa ca na sammāpatiṭṭhitattā suppatiṭṭhitassa paṭhamattheravādassa vasena dassetuṃ vipākesu asaṅkhārasasaṅkhāravidhānaṃ paccayabalena hoti, no kammabalenāti dīpanatthaṃ aṭṭhamaṃ, 『『asaṅkhārasasaṅkhāra』』ntiādinā kammena saha asamānampi katvā saṅkhārabhedo vutto. Kammassa somanassupekkhāsahagatabhāvepi ārammaṇavaseneva vipākavedanāya parivattanaṃ dassetuṃ 『『ārammaṇena…pe… parivattana』』nti navamaṃ ārammaṇena vedanāparivattanaṃ vuttaṃ. Kammavasena ceva ārammaṇavasena ca aniyatassa tadārammaṇassa javanavasena niyamadassanatthaṃ 『『tadārammaṇa…pe… niyāmita』』nti dasamaṃ javanena tadārammaṇaniyamo vuttoti.

我來將這段巴利文直譯成簡體中文： 86. 現在爲了顯示註釋中依綱要建立的異熟論十種方式，說"二十九種業"等。其中，因為是已開始的異熟論的根本原因，首先作"二十九種業"的業建立。而在說明業之後，作為異熟論所依的異熟也應說明，所以其次作"顯示三十二異熟"的異熟建立。由於業和異熟不在門之外顯現，所以第三說"三......顯現"的業門和異熟門。在說明業和異熟時，爲了顯示單一業依各種緣而產生多果，所以第四以"善......種種果"說明欲界善在轉起和結生中產生種種果。 如是說時，不知轉起和結生是依所得異熟而說的人們，取"以彼業的異熟餘力"和"佈施一朵花,八十俱胝劫,不知惡趣生"等語句的文字表相之義，會認為已給予結生的思還能再給予結生，所以第五以"一......說明"說明一業只能產生一個結生。 聽聞在一世中有各種業的異熟運作的人們，不知"見此童子百福相"等語句的意義，會想"由多業而有一結生"，所以第六以"多......結生"說明多業給予多結生。 如是爲了顯示一業成熟時十六異熟、十二道、無因八等這異熟分別是依根基差別而有，所以第七以"三因......非三因"顯示註釋中所說的根基宣說。而彼根基宣說是爲了顯示每一業的異熟分別。 現在在三藏小龍長老、孔雀池住大達多長老、三藏大法護長老三位長老的論說中，因為"一思有十二異熟即此十道無因八"的第二長老論說，和"一思有十異熟即此無因八"的第三長老論說不善安立，爲了依善安立的第一長老論說顯示在異熟中無行有行的安排是依緣力而有，非依業力，所以第八以"無行有行"等說明即使與業不同的行差別。 爲了顯示即使業是具喜舍，異熟受也依所緣而轉變，所以第九以"所緣......轉變"說明依所緣而有受的轉變。 爲了顯示依業力和所緣力不定的彼所緣依速行而定，所以第十以"彼所緣......決定"說明依速行而有彼所緣的決定。

Ekūnatiṃsakammānīti kusalākusalavasena vīsati parittāni, nava mahaggatānīti ekūnatiṃsa kammāni. Yasmā panesā vaṭṭavasena vipākakathā, tasmā lokuttarakusalaṃ vajjetvā ekūnatiṃseva kammāni vuttāni. Evaṃ 『『pākā dvattiṃsā』』ti etthāpi tevīsati parittā, nava mahaggatāti pākā dvattiṃsa. Tīsu dvāresūti kāyavacīmanodvāravasena tīsu kammadvāresu. Kammadvāravavatthānaṃ heṭṭhā saṅkhepato dassitameva. Vitthārato panetaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya (dha. sa. aṭṭha. 1 kāyakammadvāra), taṃsaṃvaṇṇanādito ca gahetabbaṃ. Kāmaṃ kammānipi chasu dvāresu pavattanti, pañcadvārappavattāni pana avipākāni, manodvāradvārattayavasena bhinnānaṃ vipākadāyakānameva saṅgaṇhanatthaṃ 『『tīsu dvāresū』』ti vuttaṃ. Chasūti cakkhudvārādīni pañca, manodvārañcāti chasu vipākadvāresu.

Taṃ taṃ paccayamāgammāti kālasampadādikaṃ taṃ taṃ paccayamāgamma. Tenāhu porāṇā –

『『Kālopadhippayogānaṃ , gatiyā ca yathārahaṃ;

Sampattiñca vipattiñca, kammamāgamma paccatī』』ti.

Atha vā taṃ taṃ paccayanti somanassādihetubhūtaṃ taṃ taṃ sahakāripaccayaṃ. Vividhaṃ phalanti somanassupekkhāsahagatasahetukāhetukaasaṅkhārasasaṅkhāravasena nānappakāraphalaṃ. Ekāya cetanāyāti upapajjavedanīyabhūtāya, aparāpariyavedanīyabhūtāya vā ekāya cetanāya. Diṭṭhadhammavedanīyabhūtā pana pavattivipākameva nibbatteti, no paṭisandhiṃ.

Kiñcāpi 『『tihetuka』』nti avisesena vuttaṃ, ukkaṭṭhameva pana tihetukakammaṃ tihetukavipākaṃ deti, tathā duhetukampi ukkaṭṭhameva duhetukavipākaṃ deti. Omakaṃ pana tihetukakammaṃ duhetukukkaṭṭhasadisaṃ, duhetukāhetukameva vipākaṃ deti. Tathā duhetukampi ahetukameva vipākaṃ detīti. Ukkaṭṭhomakavibhāgo ca panesa kusalākusalaparivāralābhato, āsevanavippaṭisārappavattiyā vā daṭṭhabbo. Yañhi kammaṃ attano pavattikāle purimapacchābhāgappavattehi kusaladhammehi parivāritaṃ, pacchā vā āsevanalābhena samudāciṇṇaṃ, taṃ ukkaṭṭhaṃ. Yaṃ pana karaṇakāle akusaladhammehi parivāritaṃ, pacchā vā 『『dukkaṭaṃ mayā』』ti vippaṭisāruppādanena paribhāvitaṃ, taṃ omakaṃ nāma hoti.

我來將這段巴利文直譯成簡體中文： 二十九種業，即依善與不善分為二十種有限業和九種廣大業，合為二十九種業。由於這是從輪迴角度講述的果報之論，所以除去出世間善業，僅說二十九種業。同樣，在"三十二種果報"中，也是二十三種有限業和九種廣大業，合為三十二種果報。在三門中，即依身、語、意三業門。業門的確立已在前文簡要說明。詳細內容應從《法集論注》和其他相關注釋中獲取。雖然諸業也在六門中生起，但五門所生起的是無果報的，說"在三門中"是爲了統攝依意門和三門所分別的能生果報者。在六門中，即眼門等五門和意門這六種果報門。 依各種緣起，即依時節圓滿等各種緣起。因此古人說： "依時與依託， 方法與趣向， 順應其圓滿， 及不圓滿性， 諸業各自生， 相應諸果報。" 或者，各種緣即與喜等為因的各種俱有緣。種種果報，即依喜舍相應、有因無因、有行無行等諸多種類的果報。依一思，即依生起后報的，或依生起後後報的一思。至於現法受報者，則只產生轉起果報，而不產生結生。 雖然說"三因"是不分別的，但最勝的三因業才能產生三因果報，同樣最勝的二因業才能產生二因果報。劣等的三因業如同最勝二因業，只產生二因或無因果報。同樣，二因業也只產生無因果報。這最勝與劣等的區別，應從善不善的眷屬獲得，或從習行與追悔的生起來理解。即任何業在其生起時為前後相續的善法所圍繞，或後來因習行而積集，此為最勝。而在造作時為不善法所圍繞，或後來因"我作惡"的追悔而受影響者，此名為劣等。

Athettha yathāvuttavidhānaṃ kiṃ paṭisandhipavattīnaṃ avisesena, udāhu pavattivasenevāti ce? Pavattivaseneva, paṭisandhiyaṃ pana ayaṃ visesoti dassento āha 『『tihetukenā』』tiādi. Etthāpi tihetukukkaṭṭhakammeneva tihetukapaṭisandhi hoti, omakena pana duhetukukkaṭṭhena ca duhetukā paṭisandhi, duhetukomakena pana ahetukāvāti ayaṃ viseso veditabbo. Yasmā panettha ñāṇaṃ jaccandhādivipattinimittassa mohassa, sabbākusalassa vā paṭipakkhaṃ, tasmā taṃsampayuttaṃ kammaṃ jaccandhādivipattipaccayaṃ na hotīti tihetukaṃ atidubbalampi samānaṃ duhetukapaṭisandhimeva ākaḍḍhati, nāhetukanti āha 『『na ca hoti ahetukā』』ti. Yasmā paṭisambhidāmagge sugatiyaṃ jaccandhabadhirādivipattiyā ahetukūpapattiṃ vajjetvā gatisampattiyā ahetukūpapattiṃ dassentena dhammasenāpatinā –

『『Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti, gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa』』nti (paṭi. ma.

我來幫你直譯這段巴利文文字: 在那裡，按照所說的方法是針對結生和轉起都沒有區別呢，還是隻針對轉起呢？只是針對轉起，而在結生時有這個特殊性，爲了說明這點他說了"三因"等等。在這裡也要知道這個特殊性:只有以三因殊勝業才能得到三因結生，以低劣業和二因殊勝業才能得到二因結生，而以二因低劣業則必定得到無因結生。 又因為在這裡，智慧是與生盲等缺陷有關的愚癡或一切不善法的對治，所以與之相應的業不會成為生盲等缺陷的因緣。因此即使是極其微弱的三因業也只會牽引二因結生，而不會是無因結生，所以他說"不會是無因"。 因為在《無礙解道》中，法將軍(舍利弗)在說明善趣中無因結生時，除去了生盲、聾啞等缺陷的無因結生，只說明瞭依託善趣圓滿的無因結生： "由於善趣圓滿，與智相應的八因緣而有結生。由於善趣圓滿，與智相應的哪八因緣而有結生呢？在善業速行剎那，三個善因在那剎那與所生的思心所成為俱生緣，所以說諸行也以善根為緣。在愛著剎那，兩個不善因在那剎那與所生的思心所成為俱生緣，所以說諸行也以不善根為緣。在結生剎那，三個無記因在那剎那與所生的思心所成為俱生緣，所以說識也以名色為緣，名色也以識為緣。" 我儘可能嚴格按照原文直譯，保持了術語的專業性，並保留了文字的完整結構。這段文字主要討論了業力與結生的關係，以及各種因緣條件如何影響結生的過程。

1.231-232) –

Evaṃ javanakkhaṇe tiṇṇaṃ hetūnaṃ paccayā ñāṇasampayuttavipākuppatti vuttā, na pana 『『javanakkhaṇe dvinnaṃ hetūnaṃ paccayā』』ti, tasmā tihetukakammeneva tihetukapaṭisandhi hoti, na duhetukenāti āha 『『duhetukena…pe… na ca hoti tihetukā』』ti. Yadi hi duhetukakammena tihetukapaṭisandhi siyā, yathā 『『aṭṭhannaṃ hetūnaṃ paccayā upapatti hotī』』ti vatvā tassa vibhaṅgo kato, evaṃ 『『gatisampattiyā ñāṇasampayutte sattannaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇasampayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā, nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā, paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa』』nti sattannaṃ hetūnaṃ paccayā ñāṇasampayuttūpapattiṃ vatvā tassa vibhaṅgo kātabbo siyā, na ca panevaṃ atthi, tasmā viññāyati 『『duhetukakammena tihetukapaṭisandhi na hotī』』ti.

Yadi evaṃ –

『『Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇavippayutte katamesaṃ…pe… hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa』』nti –

Evaṃ duhetukakammena duhetukūpapattiṃ uddharitvā 『『gatisampattiyā ñāṇavippayutte sattannaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇavippayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa』』nti evaṃ tihetukakammena duhetukapaṭisandhiyāpi anuddhaṭattā sāpi na hotīti ce? No na hoti, duhetukomakakammena ahetukapaṭisandhiyā viya tihetukomakena duhetukapaṭisandhiyāva dātabbattā, kammasarikkhakavipākadassanatthaṃ pana mahātherena pāṭho sāvaseso kato.

Yadi evaṃ purimavuttehi idaṃ samānaṃ kammasarikkhakatābhāvatoti duhetukakammena tihetukapaṭisandhi na uddhaṭā, na pana alabbhanatoti? Taṃ na, akusalakammassa alobhasampayogābhāvato, alobhaphaluppādane viya ñāṇavippayuttassa ñāṇaphaluppādane asamatthabhāvato. Paññābalasampayogato hi taṃñāṇaphaluppādane samatthaṃ hoti.

Etthāha – kiṃ panetaṃ kammameva paṭisandhiṃ dentaṃ attanā sadisavedanameva deti, udāhu visadisavedanampīti? Duhetukomakameva visadisavedanaṃ deti, itaraṃ pana sadisavedanameva . Tathā hi papañcasūdaniyā majjhimaṭṭhakathāya mahākammavibhaṅgasutte sukhavedanīyādikammavaṇṇanāya –

『『Kāmāvacarakusalato somanassasahagatacittasampayuttā catasso cetanā, rūpāvacarakusalato catukkajjhānacetanāti evaṃ paṭisandhipavattesu sukhavedanāya jananato sukhavedanīyaṃ kammaṃ nāma. Kāmāvacarañcettha paṭisandhiyaṃyeva ekantena sukhaṃ janeti, pavatte pana iṭṭhamajjhattārammaṇe adukkhamasukhampi.

『『Akusalacetanā pavatte kāyadvārappavattadukkhassa jananato dukkhavedanīyaṃ kammaṃ nāma.

我來 助你直譯這段巴利文： 這樣，在說明速行剎那以三因為緣而有與智相應的異熟生起時，並沒有說"在速行剎那以二因為緣"，因此只有三因業才能得到三因結生，二因業不能，所以他說"以二因業......不會是三因"。因為如果二因業能得到三因結生，就像說"以八因為緣而有結生"之後作了分別解說那樣，也應該說"由於善趣圓滿，與智相應的七因緣而有結生。由於善趣圓滿，與智相應的哪七因緣而有結生呢？在善業速行剎那，二個善因在那剎那......諸行，在愛著剎那，二個不善因在那剎那......諸行，在結生剎那，三個無記因在那剎那......名色"，這樣說明以七因為緣而有與智相應的結生后應該作分別解說，但是並沒有這樣，因此可知"以二因業不能得到三因結生"。 如果這樣的話－ "由於善趣圓滿，與智不相應的六因緣而有結生。由於善趣圓滿，與智不相應的哪些......有？在善業速行剎那，二個善因在那剎那......諸行。在愛著剎那，二個不善因在那剎那......諸行。在結生剎那，二個無記因在那剎那......名色"－ 這樣列舉了以二因業得到二因結生之後，"由於善趣圓滿，與智不相應的七因緣而有結生。由於善趣圓滿，與智不相應的哪七因緣而有結生呢？在善業速行剎那，三個善因在那剎那......諸行。在愛著剎那，二個不善因在那剎那......諸行。在結生剎那，二個無記因在那剎那......名色"，因為沒有這樣列舉以三因業得到二因結生，所以也不會有這種情況嗎？不是的，因為就像以二因低劣業得到無因結生一樣，應該以三因低劣業得到二因結生，但是大長老爲了顯示業與果報的相似性而使經文有所省略。 如果這樣，這與前面所說相同，因為沒有業果相似性，所以沒有列舉以二因業得到三因結生，而不是因為不能得到？不是這樣的，因為不善業不能與無貪相應，就像與智不相應的業不能產生智果一樣，也無法產生智慧的果報。因為具有慧力相應，所以才能產生智果。 這裡有一個問題－業在給予結生時，是隻給予與自己相同的受，還是也給予不同的受呢？只有二因低劣業給予不同的受，其他則只給予相同的受。正如在《中部註釋》《詳解義疏》中對《大業分別經》中善受等業的解釋－ "欲界善中與喜受相應的四種思，色界善中第四禪的思，這樣在結生和轉起中能產生樂受，所以稱為善受業。其中欲界業在結生時必定產生樂受，但在轉起時對於中等可意所緣也能產生舍受。" "不善思在轉起時能在身門中產生苦，所以稱為苦受業。"

『『Kāmāvacarakusalato pana upekkhāsahagatacittasampayuttā catasso cetanā, rūpāvacarakusalato catutthajjhānacetanāti evaṃ paṭisandhipavattesu tatiyavedanāya jananato adukkhamasukhavedanīyaṃ kammaṃ nāma. Ettha ca 『『kāmāvacaraṃ paṭisandhiyaṃyeva ekantena adukkhamasukhaṃ janeti, pavatte iṭṭhārammaṇe sukhampī』』ti (ma. ni. aṭṭha.

我來直譯這段巴利文： "欲界善中與舍受相應的四種思，色界善中第四禪的思，這樣在結生和轉起中能產生第三種受（舍受），所以稱為不苦不樂受業。其中欲界業在結生時必定產生不苦不樂受，但在轉起時對於可意所緣也能產生樂受。" 我按照原文直譯，保持了專業術語的準確性，沒有省略或簡化任何內容。本段討論了不同型別的善業如何產生不同的受，特別是與舍受相關的業及其果報。

3.300) –

Vuttaṃ. Nanu ca 『『ārammaṇena hoteva, vedanāparivattana』』nti vacanato ārammaṇavasena vedanāniyamo hoti, na ca somanassasahagatakammena paṭisandhiṃ gaṇhantassa iṭṭhārammaṇameva kammanimittādikamāpāthamāgacchatīti niyamo atthi, upekkhāsahagatakammena vā iṭṭhamajjhattārammaṇanti na sakkā vattuṃ, tasmā kathaṃ kammavaseneva vedanāniyamoti? Vuccate – iṭṭhādiārammaṇampi āpāthamāgacchantaṃ kammabaleneva āgacchatīti somanassasahagatakammena paṭisandhiggahaṇakāle tassa balena iṭṭhārammaṇamāpāthamāgacchati, upekkhāsahagatakammena iṭṭhamajjhattārammaṇanti na na sakkā vattuṃ, tasmā kammavasena paṭisandhiyā ārammaṇaniyamo, ārammaṇavasena vedanāniyamoti. Apica 『『ārammaṇena hoteva, vedanāparivattana』』nti idaṃ tadārammaṇaṃ sandhāya vuttanti na tena paṭisandhiyā kammasarikkhakavedanābhāvo paṭikkhipituṃ sakkā, duhetukomakaṃ pana somanassasahagatampi attano nihīnatāya duhetukaphaluppādane asamatthattā, ahetukāya ca attanā sadisavedanāya paṭisandhiyā asambhavato upekkhāsahagatapaṭisandhiyā anurūpato iṭṭhamajjhattārammaṇamupaṭṭhapetvā tadārammaṇaṃ upekkhāsahagatameva paṭisandhiṃ deti.

Nanu ca 『『pacchimabhavikamahābodhisattānaṃ mettāpubbabhāgaṃ somanassakammaṃ paṭisandhiṃ detī』』ti aṭṭhakathāsu vuttaṃ, mahāsivatthero ca upekkhāsahagatañāṇasampayuttaasaṅkhārikavipākacittena paṭisandhiṃ icchati. Vuttañhi tena 『『somanassasahagatato upekkhāsahagataṃ balavataraṃ, tena paṭisandhiṃ gaṇhanti, tena gahitapaṭisandhikā hi mahajjhāsayā honti tipiṭakacūḷanāgatthero viyā』』ti, tasmā somanassasahagatakusalato upekkhāsahagatapaṭisandhipi labbhati yathā ca, evaṃ tathā upekkhāsahagatato somanassasahagatāpīti kathaṃ kammasadisavedanā paṭisandhīti? Etthāpi ca kammampi upekkhāsahagatamevāti therassa adhippāyo siyāti sakkā vattuṃ. Apicāyaṃ vādo mahāaṭṭhakathāyaṃ paṭikkhittova. Tathā hi vuttaṃ saṅgahakārehi 『『aṭṭhakathāyaṃ pana ayaṃ therassa manoratho, natthi eta』』nti paṭikkhipitvā sabbaññubodhisattānaṃ hitūpacāro balavā hoti, tasmā mettāpubbabhāgakāmāvacarakusalavipākasomanassasahagatatihetukaasaṅkhārikacittena paṭisandhiṃ gaṇhantīti vuttanti, tasmā paṭikkhittavādaṃ gahetvā na sakkā aṭṭhakathāvacanaṃ cāletunti sampaṭicchitabbamevetaṃ kammasadisavedanā paṭisandhīti. Asampaṭicchantehi vā aṭṭhakathāya adhippāyo sādhukaṃ kathetabboti.

Asaṅkhāranti asaṅkhārikakammaṃ. Asaṅkhāraṃ sasaṅkhārampi phalaṃ detīti sambandho.

我來將這段巴利文直譯成簡體中文： 3.300. 已說。難道不是"必定由所緣而有,受的轉變"這句話表明受的決定是由所緣而來,而不是說對於以喜俱業而結生者,業相等一定是可意所緣而現起,或者說對於以舍俱業而結生者,一定是可意、舍處所緣,是不能這樣說的,那麼怎麼說受的決定是由業呢?回答說 - 可意等所緣的現起也是由業力而來,所以以喜俱業結生時,由其力量而現起可意所緣,以舍俱業則現起可意、舍處所緣,這是可以這樣說的,因此由業力決定結生的所緣,由所緣決定受。而且"必定由所緣而有,受的轉變"這句話是針對彼所緣而說的,因此不能以此否定結生時與業相應的受。但是二因劣等雖然是喜俱,由於自身低劣而不能產生二因果,且無因的與自身相同的受不能結生,因為與舍俱結生相應,所以建立可意、舍處所緣后,其彼所緣只給予舍俱結生。 難道不是在註釋書中說"最後有的大菩薩們的慈心預備業給予結生",又大司瓦長老主張以舍俱智相應無行果心結生。因為他說"舍俱比喜俱更有力,以此而結生,因為以此結生者是大志曏者,如三藏小龍長老",因此從喜俱善也得舍俱結生,同樣地從舍俱也得喜俱結生,那麼怎麼說結生受與業相同呢?對此也可以說長老的意思可能是業也是舍俱。而且這種說法在大註釋書中已被否定。因此《攝阿毗達摩義論》作者們說"在註釋書中否定了這位長老的願望,說'這是不存在的'",因為一切知菩薩的利益意樂是有力的,所以說他們以慈心預備欲界善果喜俱三因無行心結生,因此不能採取已被否定的說法而動搖註釋書的言說,應當接受結生受與業相同這一說法。或者不接受者應當善說註釋書的意趣。 無行即是無行業。無行給與有行果也,這是關聯。

Ārammaṇenāti iṭṭhādiārammaṇena. Vedanāparivattananti tassa tassa ārammaṇassa anurūpato somanassādivedanāya parivattanaṃ, kusalavipākasantīraṇatadārammaṇāni sandhāya cetaṃ vuttaṃ. Tāni hi iṭṭhārammaṇe somanassasahagatāni, iṭṭhamajjhatte upekkhāsahagatāni. Akusalavipākaṃ pana santīraṇatadārammaṇaṃ aniṭṭhe, aniṭṭhamajjhatte ca ārammaṇe upekkhāsahagatameva. Na hi tassa ārammaṇavasena vedanābhedo atthi, heṭṭhā vuttanayena dvīsupi upekkhāsahagatameva. Dvipañcaviññāṇasampaṭicchanesu ca ṭhapetvā kāyaviññāṇadvayaṃ sesāni iṭṭhādīsu sabbattha heṭṭhā vuttakāraṇavaseneva upekkhāsahagatāni, tathā kāyaviññāṇaṃ iṭṭhādīsu sukhasahagataṃ, aniṭṭhādīsu dukkhasahagatanti. Javanena niyamitaṃ aṭṭhakathāyanti adhippāyo. Hetuniyamanameva cettha javanavasena hoti vedanābhedassa ārammaṇeneva, saṅkhārabhedassa ca paccayavaseneva niyamitattā. Ettha ca akusalavipākānaṃ vibhāgābhāvato kusalavipākatadārammaṇānameva ārammaṇajavanapaccayavasena niyamanaṃ hoti. Taṃ pana sarūpato evaṃ veditabbaṃ – tihetukukkaṭṭhakammena hi tadārammaṇaṃ pavattamānaṃ kammavasena niyamābhāvato sabbesupi kusalavipākatadārammaṇesu sampattesu ārammaṇajavanapaccayavasena, ārammaṇajavanavaseneva vā niyataṃ ekameva uppajjati. Kathaṃ? Tadārammaṇesu hi ārammaṇavasena vedanāniyamo hoti, javanavasena hetuniyamo , paccayavasena saṅkhāraniyamo. Ahetukesu pana saṅkhārabhedābhāvato paccayavasena niyamanaṃ natthi. Tattha ārammaṇena vedanāniyamanaṃ heṭṭhā vuttanayena veditabbaṃ. Javanavasena hetuniyamane pana kammasarikkhakahetuvasena tihetukāni duhetukāni ahetukānīti tīṇi javanāni veditabbāni. Tattha kammasarikkhakahetuvasena tihetukajavanāni nāma kāmāvacarakusalakiriyāsu ñāṇasampayuttajavanāni, duhetukajavanāni nāma ñāṇavippayuttajavanāni, ahetukāni nāma akusalajavanāni ceva kiriyāhetukajavanañca. Akusalajavanānipi hi kusalakammasarikkhakahetuvasena ahetukāni kusalahetūnaṃ tesu abhāvato.

Tattha kammassa javanasadisatadārammaṇābhinipphādanasāmatthiye sati tihetukajavane javite tihetukatadārammaṇaṃ hoti, duhetukajavane javite duhetukatadārammaṇaṃ, ahetukajavane javite ahetukatadārammaṇaṃ hotīti. Evaṃ javanavasena hetuniyamanaṃ daṭṭhabbaṃ. Kathaṃ paccayavasena saṅkhāraniyamoti? Kālasampadādīnaṃ, utusampadādīnañca paccayānaṃ balavabhāve sati asaṅkhārikatadārammaṇaṃ hoti, dubbalabhāve sasaṅkhārikaṃ. Ahetukatadārammaṇassa pana paccayavasena niyamo natthi, tasmā yadi iṭṭhārammaṇaṃ hoti, tadā upekkhāsahagataṃ tadārammaṇaṃ paṭibāhitvā somanassasahagatatadārammaṇameva hoti. Somanassasahagatatadārammaṇesupi aniyamena ārammaṇavasena sabbesu sampattesu javanassa tihetukabhāve duhetukāhetuke paṭibāhitvā tihetukameva tadārammaṇaṃ hoti. Tihetukatadārammaṇesupi aniyamena javanavasena sabbesu sampattesu paccayassa balavabhāve sati sasaṅkhārikatadārammaṇaṃ paṭibāhitvā asaṅkhārikameva tadārammaṇaṃ hoti. Eteneva nayena sesaṃ tadārammaṇampi taṃtaṃjavanānurūpato niyamanaṃ daṭṭhabbaṃ.

我來直譯這段巴利文： "由所緣"即由可意等所緣。"受的轉變"是指隨順各各所緣而轉變為喜等受,這是針對善果的推度心與彼所緣而說的。因為這些在可意所緣時是喜俱,在可意舍處時是舍俱。但不善果的推度心與彼所緣在不可意和不可意舍處所緣時都只是舍俱。因為它沒有依所緣而有受的差別,如前所說方式在兩種情況都只是舍俱。在二種五識和領受中,除了身識二種外,其餘在可意等一切處都依前述原因而是舍俱,同樣地身識在可意等時是樂俱,在不可意等時是苦俱。註釋書說是由速行所決定的意思。這裡只是因的決定是由速行而有,因為受的差別由所緣決定,行的差別由緣決定。這裡由於不善果沒有差別,所以只是善果彼所緣由所緣、速行、緣力而決定。這應當如此了知其自性 - 由三因殊勝業而生起的彼所緣,因為沒有由業力決定,所以在一切善果彼所緣都可能時,由所緣、速行、緣力,或只由所緣、速行而決定只生起一個。如何?在彼所緣中,由所緣決定受,由速行決定因,由緣決定行。但在無因中因為沒有行的差別,所以沒有由緣決定。其中由所緣決定受應當依前述方式了知。而由速行決定因時,應當了知由與業相似的因而有三因、二因、無因三種速行。其中由與業相似的因而名為三因速行是欲界善、唯作中的智相應速行,名為二因速行是智不相應速行,名為無因是不善速行和唯作無因速行。因為不善速行也因為與善業相似的因而是無因,因為其中沒有善因。 其中當業有能力產生與速行相似的彼所緣時,在三因速行生起時是三因彼所緣,在二因速行生起時是二因彼所緣,在無因速行生起時是無因彼所緣。應當如此看待由速行決定因。如何由緣決定行?當時節圓滿等和節氣圓滿等諸緣有力時是無行彼所緣,軟弱時是有行。但無因彼所緣沒有由緣決定,所以如果是可意所緣,那時排除舍俱彼所緣而只有喜俱彼所緣。在喜俱彼所緣中也是,當由所緣而一切都可能時,如果速行是三因則排除二因無因而只有三因彼所緣。在三因彼所緣中也是,當由速行而一切都可能時,如果緣有力則排除有行彼所緣而只有無行彼所緣。應當依此方式看待其餘彼所緣也隨各各速行而決定。

Ahetukatadārammaṇaṃ pana paccayaṃ anapekkhitvā ārammaṇavasena ceva javanavasena ca niyamanaṃ hoti. Idamettha yebhuyyappavattivasena niyamanaṃ. Kadāci pana ārammaṇavasena, paccayavasena, paricitavasena ca tadārammaṇaniyamo hoti. Tattha ārammaṇavasena ceva paccayavasena ca niyamanaṃ heṭṭhā vuttanayameva. Paricitavasena pana niyamane yebhuyyena tihetukakusalappavattiyā tesu paricitassa kadāci duhetuke, ahetuke vā javane javite paricayavasena tihetukatadārammaṇameva hoti. Yebhuyyena ca duhetukajavanappavattiyā tattha paricitassa kadāci tihetuke, ahetuke vā javane javite paricayavasena duhetukatadārammaṇameva hoti. Tatheva akusalesu paricitassa kadāci tihetukaduhetukesupi javanesu javitesu paricayavasena ahetukatadārammaṇameva hotīti. Evañca katvā paṭṭhāne –

『『Kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjati, sahetuke khandhe aniccato dukkhato anattato vipassati, kusalākusale niruddhe ahetuko vipāko tadārammaṇatā uppajjatī』』ti –

Avisesena akusalajavanānantarampi sahetukatadārammaṇaṃ, tihetukajavanānantarañca ahetukatadārammaṇaṃ vuttaṃ. Tihetukomakena, pana duhetukukkaṭṭhena ca kammena tadārammaṇappavattiyaṃ kammassa tihetukavipākadāne asamatthatāya tihetukajavanepi javite duhetukatadārammaṇameva hoti. Sesaṃ vuttanayameva. Duhetukomakena pana kammena tadārammaṇappavattiyaṃ kammassa sahetukatadārammaṇanibbattane asamatthatāya sahetukajavanepi javite ahetukatadārammaṇameva hoti. Sesaṃ vuttanayameva.

387-

我來直譯這段巴利文： 而無因彼所緣不依賴緣而只由所緣和速行而決定。這裡是依多數情況的生起而決定。但有時由所緣、由緣、由熟習而決定彼所緣。其中由所緣和由緣決定如前所述方式。而由熟習決定時,對於多數三因善生起而在其中熟習者,有時在二因或無因速行生起時,由熟習而只有三因彼所緣。對於多數二因速行生起而在其中熟習者,有時在三因或無因速行生起時,由熟習而只有二因彼所緣。同樣地對於在不善中熟習者,有時在三因二因速行生起時,由熟習而只有無因彼所緣。如此而在《發趣論》中說： "善不善滅時,有因果作為彼所緣而生起,觀察有因諸蘊為無常、苦、無我,善不善滅時,無因果作為彼所緣而生起。" 不分別地說在不善速行之後也有有因彼所緣,在三因速行之後也有無因彼所緣。但由三因劣等和二因殊勝業而有彼所緣生起時,因為業不能給予三因果,所以即使在三因速行生起時也只有二因彼所緣。其餘如前所說方式。而由二因劣等業而有彼所緣生起時,因為業不能產生有因彼所緣,所以即使在有因速行生起時也只有無因彼所緣。其餘如前所說方式。 387-

91.Tulyena pākacittenāti somanassasahagatañāṇasampayuttaasaṅkhārikena mahāvipākacittena. Balavārammaṇeti atimahantārammaṇe. Catubbidhañhi ārammaṇaṃ atimahantaṃ mahantaṃ parittaṃ atiparittanti. Vuttañca –

『『Tathā hi visayaṃ āhu, catudhā ettha paṇḍitā;

Mahantātimahantato, parittātiparittato』』ti.

Atimahantādibhāvo cassa āpāthagatakāle uppajjanakacittakkhaṇavasena veditabbo. Tathā hi āpāthagatakkhaṇato paṭṭhāya yāva soḷasacittakkhaṇā, tāva vijjamānāyukaārammaṇaṃ atimahantaṃ nāma. Pannarasacuddasacittakkhaṇāyukaṃ mahantaṃ nāma. Terasacittakkhaṇato paṭṭhāya aṭṭhacittakkhaṇāyukaṃ parittaṃ nāma. Tato paraṃ atiparittaṃ nāma. Tattha atimahantārammaṇe tadārammaṇapariyosānāni vīthicittāni uppajjanti. Mahante javanapariyosānāni, natthi tadārammaṇuppādo. Paritte javanampi na uppajjati, santīraṇānantaraṃ voṭṭhabbanameva dvattikkhattuṃ pavattati. Atiparitte bhavaṅgacalanamattameva. Kathaṃ? Atimahante hi ārammaṇe pañcadvāresu yathānurūpaṃ aññatarasmiṃ dvāre āpāthagate pasādaghaṭṭanānubhāvena hadayavatthusannissitā bhavaṅgasantati vocchijjati, vocchijjamānā ca sahasā na occhijjati. Yathā pana vegena dhāvanto puriso antarā ṭhātukāmopi ekadvepadavāre atikkamitvāva ṭhātuṃ sakkoti, na pana ṭhātukāmatāya saddhiṃyeva, evameva dīpasikhā viya, gaṅgāsoto viya, vegena javamānā bhavaṅgasantati antarā occhijjamānāpi pasādaghaṭṭanato paraṃ dvattikkhattuṃ uppajjitvāva occhijjati. Tattha paṭhamacittaṃ bhavaṅgasantatiyā calanākārena uppajjanato bhavaṅgacalanaṃ nāma, dutiyaṃ upacchijjanavasena uppajjanato bhavaṅgupacchedo nāma. Calanañcettha visadisacittassa upanissayabhāvagamanaṃ. Vuttañca –

『『Ārammaṇantarāpāthe , dvikkhattuṃ calite mano;

Cittantarassa hetuttaṃ, yānaṃ calanamīrita』』nti.

我來幫您直譯這段巴利文： 91. 平等的異熟心，即喜俱智相應無行大異熟心。在強勁所緣，即極大所緣。所緣有四種：極大、大、小、極小。如說： "如是智者說， 此境分四種； 從大及極大， 從小及極小。" 其極大等性質，應當依照落入認知時所生起的心剎那來理解。即從落入認知的剎那開始，直至十六心剎那期間，存在壽命的所緣稱為極大。十五、十四心剎那壽命的稱為大。從十三心剎那開始直至八心剎那壽命的稱為小。此後稱為極小。其中，于極大所緣，生起以彼所緣為終的路心。于大所緣，以速行為終，無彼所緣生起。于小所緣，速行亦不生起，推度之後確定心僅生起二三次。于極小所緣，僅有有分波動而已。如何？即于極大所緣，當五門中任一適當之門現起時，由凈色撞擊力，依止心所依處的有分相續斷絕，而斷絕時不會突然斷絕。譬如快速奔跑的人想要中途停下，也要越過一兩步才能停下，不能與想要停下的意願同時停下。如是，如燈焰，如恒河流，快速流動的有分相續，即使中途斷絕，也要在凈色撞擊之後生起二三次才斷絕。其中，第一心因以有分相續波動形式生起而稱為有分波動，第二心因以斷絕方式生起而稱為有分斷。這裡的波動是指趨向成為不同心的所依。如說： "所緣現前時， 心動搖二次； 為異心之因， 稱之為波動。"

Yadi evaṃ dutiyassapi taṃ atthīti tampi bhavaṅgacalanamicceva vattabbanti? Saccaṃ, bhavaṅgassa pana upacchijjanavasena pavattivisesaṃ gahetvā purimassa nāmato visadisanāmaṃ kātuṃ 『『bhavaṅgupacchedo』』ti vuccatīti. Nanu ca rūpādīhi pasāde ghaṭṭite pasādanissitasseva calanaṃ yuttaṃ, kathaṃ pana hadayavatthusannissitāya bhavaṅgasantatiyā calananti? Santativasena ekābaddhattā. Yathā hi bheriyā ekasmiṃ tale ṭhitasakkharāya makkhikāya nipannāya aparasmiṃ tale daṇḍādinā pahaṭe anukkamena bhericammavarattādīnaṃ calanena sakkharāya calitāya makkhikāya palāyanaṃ hoti, evameva rūpādimhi 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);

Evaṃ bhavaṅgacalanabhavaṅgupacchedesu uppajjitvā niruddhesu 『『kiṃ nāmeta』』nti vadantī viya vīthicittāni ārammaṇābhimukhaṃ paṭipādentī kiriyāmanodhātu uppajjati, tassānantaraṃ yathārahaṃ dassanādikiccaṃ sādhayamānā pañcaviññāṇadhātūsu aññatarā uppajjati, tadanantaraṃ tāya gahitamevārammaṇaṃ sampaṭicchamānā vipākāhetukamanodhātu uppajjati, tadanantaraṃ tadevārammaṇaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu uppajjati, tadanantaraṃ tamevārammaṇaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu uppajjati, tadanantaraṃ kāmāvacarakusalākusalakiriyajavanesu yaṃ kiñci laddhapaccayaṃ tadevārammaṇaṃ ārabbha javanaṃ hutvā yebhuyyena sattakkhattuṃ javati, tadanantaraṃ ekādasatadārammaṇacittesu aññataraṃ kammaṃ ārammaṇaṃ javanaṃ paccayo paricitatāti imesaṃ anurūpavasena dvikkhattuṃ uppajjati, tadanantaraṃ bhavaṅgapāto hoti.

Idha ṭhatvā imissā cittaparamparāya sukhaggahaṇatthaṃ ambopamā veditabbā. Kathaṃ? Eko kira puriso phalitambarukkhassa heṭṭhā sasīsaṃ pārupitvā nipanno niddāyati, athekaṃ ambapakkaṃ vaṇṭato muccitvā tassa kaṇṇasakkhaliṃ puñchamānaṃ viya 『『ṭha』』nti bhūmiyaṃ patati, so tassa saddena pabujjhitvā sīsato vatthaṃ apanetvā cakkhuṃ ummīletvā olokesi, tato hatthaṃ pasāretvā phalaṃ gahetvā madditvā upasiṅghitvā pakkabhāvaṃ ñatvā paribhuñjitvā mukhagataṃ saha semhena assādetvā puna tatheva niddāyati. Tattha tassa purisassa ambarukkhamūle niddāyanakālo viya bhavaṅgasamaṅgikālo, ambapakkassa patitakālo viya ārammaṇassa pasādaghaṭṭanakālo, patanasaddena pabuddhakālo viya manodhātuyā bhavaṅgassa āvaṭṭitakālo, ummīletvā olokitakālo viya cakkhuviññāṇassa dassanakiccaṃ sādhanakālo, hatthaṃ pasāretvā gahitakālo viya vipākamanodhātuyā ārammaṇasampaṭicchanakālo, gahetvā madditakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīritakālo, upasiṅghitakālo viya kiriyāmanoviññāṇadhātuyā vavatthāpitakālo, paribhuttakālo viya javanassa ārammaṇarasaanubhavitakālo, mukhagataṃ saha semhena assāditakālo viya tadārammaṇassa javanena anubhūtārammaṇaanubhavanakālo, puna niddāyanaṃ viya puna bhavaṅgakāloti evamettha upamāsaṃsandanaṃ veditabbaṃ.

我來為您直譯這段巴利文： 如果是這樣，對於第二個也應當說它也是有的，難道也要稱為"有分波動"嗎？確實如此，但是由於有分的斷絕方式運轉的特殊性，爲了區別於前者的名稱而給予不同的名稱，稱為"有分斷絕"。難道不是當色等（感官對像）觸擊凈色（感官）時，只應該是依託于凈色的波動才對，為什麼會有依託於心所依處的有分相續的波動呢？因為以相續的方式是連線為一體的。就像在鼓的一面放置一粒沙子，有一隻蒼蠅落在上面，當用棒等敲擊另一面時，由於鼓皮、皮帶等依次震動，沙子震動，蒼蠅就飛走了。同樣地，當色等觸擊凈色時，所依的四大種震動，由於與之相連的其他色法依次震動，心所依處震動，依託於它的有分就以波動的形式運轉。如說： "當一處被觸擊時，依託於他處的震動， 以連為一體而生，以沙粒譬喻來說。" 如是，在有分波動和有分斷絕生起滅去之後，好像在說"這是什麼名字"似的，引導心路轉向所緣的唯作意界生起，其後適當地完成見等作用的五識界之一生起，其後領受它所取的所緣的無因異熟意界生起，其後推度那同一所緣的無因異熟意識界生起，其後確定那同一所緣的無因唯作意識界生起，其後欲界善、不善、唯作速行中任何獲得緣的都以那同一所緣為所緣而成為速行，通常生起七次，其後在十一種彼所緣心中的任何一個依據業、所緣、速行、緣、熟習性這些相應的力量生起兩次，其後墮入有分。 在此停頓，爲了易於理解這個心的相續，應當瞭解芒果的譬喻。如何呢？據說有一個人用布蓋著頭躺在結果的芒果樹下睡覺，這時一個成熟的芒果從枝上脫落，好像擦過他的耳廓一樣"啪"地落在地上，他被這聲音驚醒，除去頭上的布，睜開眼睛觀看，然後伸手拿起果實，揉捏嗅聞，知道是熟的就吃了，與唾液一起品嚐口中的味道，然後又照原樣睡去。其中，那個人在芒果樹下睡覺的時候，好比具有有分的時候；芒果落下的時候，好比所緣觸擊凈色的時候；被落下聲音驚醒的時候，好比意界轉向有分的時候；睜眼觀看的時候，好比眼識完成見的作用的時候；伸手拿取的時候，好比異熟意界領受所緣的時候；拿著揉捏的時候，好比異熟意識界推度所緣的時候；嗅聞的時候，好比唯作意識界確定的時候；享用的時候，好比速行體驗所緣味的時候；與唾液一起品嚐口中味道的時候，好比彼所緣體驗已被速行體驗過的所緣的時候；再次睡去，好比再次進入有分的時候。如是應當瞭解這裡的譬喻對應。

Ayaṃ pana upamā kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ, kiriyāmanodhātuyā bhavaṅgāvaṭṭanameva kiccaṃ, pañcaviññāṇadhātūnaṃ dassanādikameva kiccaṃ, vipākamanoviññāṇadhātuyā sampaṭicchanameva kiccaṃ, vipākamanoviññāṇadhātuyā santīraṇameva kiccaṃ, kiriyāmanoviññāṇadhātuyā vavatthāpanameva kiccaṃ, javanasseva pana ārammaṇarasānubhavanaṃ tadārammaṇassa etena anubhūtasseva anubhavananti evaṃ kiccavasena dhammānaṃ aññamaññāsaṃkiṇṇataṃ dīpeti, evaṃ pavattamānaṃ pana cittaṃ 『『tvaṃ āvajjanaṃ nāma hohi, tvaṃ dassanādīsu aññataraṃ, tvaṃ sampaṭicchanaṃ nāmā』』tiādinā niyuñjake kārake asatipi cittaniyāmavaseneva pavattatīti veditabbaṃ. Taṃ pana cittaniyāmaṃ saddhiṃ utuniyāmādīhi paricchedāvasāne vakkhati. Ayaṃ tāva atimahantārammaṇe cittappavattivibhāvanā.

Mahantārammaṇe pana tadārammaṇuppādassa abhāvato tasmiṃ āpāthagate vuttanayena javanapariyosānesu vīthicittesu uppannesu bhavaṅgapātova hoti, ārammaṇassa pana parikkhīṇāyukattā ekacittakkhaṇikappamāṇepi vā āyumhi sati samāsannamaraṇo viya puriso dubbalabhāvato tadārammaṇaṃ nuppajjati. Apica tadārammaṇamuppajjantaṃ niyamato dvikkhattumeva uppajjati, na ekavāraṃ. Ekacittakkhaṇāvasiṭṭhe ca ārammaṇe ekasmiṃ tadārammaṇe uppannesu dutiyassa uppajjanakāle tassa niruddhattā nuppajjati. Na hi dvīsu tadārammaṇesu ekaṃ paccuppannārammaṇaṃ, ekaṃ atītārammaṇaṃ hoti, tasmā dutiyassa anuppattiyā paṭhamampi nuppajjatīti. Majjhimaṭṭhakathāyaṃ pana sakimpi tadārammaṇassa pavatti vuttā. Paramatthavinicchayepi ca tameva vādaṃ sampaṭicchitvā 『『sakiṃ dve vā tadālamba』』nti (parama. vi. 116) vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana 『『cittappavattigaṇanāyaṃ sabbavāresu dve eva cittavārāni āgatānī』』ti vatvā taṃ na sampaṭicchitaṃ, tasmā mahantārammaṇe javanāvasāne bhavaṅgapātova hoti, natthi tadārammaṇuppādo, ayañca tadārammaṇehi tucchatāya 『『moghavāro』』ti vuccati.

Parittārammaṇe javanuppādassapi abhāvato santīraṇāvasānesu vīthicittesu uppannesu tadanantaraṃ voṭṭhabbanameva āsevanaṃ labhitvā javanaṭṭhāne ṭhatvā dvikkhattuṃ pavattati, tato bhavaṅgapāto hoti. Voṭṭhabbanaṃ pana appatvā antarā cakkhuviññāṇādikaṃ patvā nivattissatīti netaṃ ṭhānaṃ vijjati. Javanaṃ pana ārammaṇassa appāyukabhāvena paridubbalattā nuppajjati. Tañhi uppajjamānaṃ sattacittakkhaṇāyukeyeva uppajjati, katipayacittakkhaṇāyuke pana paṭhamajavanameva nuppajjati. Tadanuppattiyañhi itarānipi nuppajjanti, tasmā parittārammaṇe natthi javanuppādoti ayaṃ dutiyo moghavāro aṭṭhakathāya vutto. Ṭīkākāro pana tathā asampaṭicchitvā aññathā dutiyamoghavāraṃ pakappeti. Vuttañhi tena tīsu moghavāresu dutiyamoghavāro upaparikkhitvā gahetabbo.

我來為您直譯這段巴利文： 這個譬喻說明什麼呢？說明所緣觸擊凈色只是作用，唯作意界轉向有分只是作用，五識界的見等只是作用，異熟意界的領受只是作用，異熟意識界的推度只是作用，唯作意識界的確定只是作用，而速行體驗所緣的味，彼所緣體驗已被它體驗過的，如是依作用而說明諸法互不混雜。應當瞭解：如是運轉的心，即使沒有指派者說"你要成為轉向，你要成為見等之一，你要成為領受"等等，也會依心的規則而運轉。關於那個心的規則，連同時節規則等，將在界說完結時說明。這首先是對極大所緣的心轉起的解說。 在大所緣中，由於沒有彼所緣的生起，當它呈現時，依所說的方式，在速行結束的心路生起之後，就有墮入有分。因為所緣的壽命已盡，或者即使有一心剎那量的壽命，由於如臨近死亡的人一樣虛弱，彼所緣就不生起。而且，彼所緣生起時必定只生起兩次，不是一次。當所緣只剩一心剎那，一個彼所緣生起時，第二個生起的時候，因為它已滅去就不生起。因為在兩個彼所緣中，不會一個是現在所緣，一個是過去所緣，所以因為第二個不生起，第一個也不生起。但在《中部注》中說到彼所緣也有一次的運轉。在《勝義抉擇》中也接受這個說法而說"彼所緣一次或兩次"。但在《阿毗達磨注》中說"在心轉起的計數中，在一切輪次中只有兩個心輪"，而不接受那個說法，因此在大所緣中，在速行結束后就有墮入有分，沒有彼所緣的生起，這因為缺少彼所緣而稱為"空輪"。 在小所緣中，由於也沒有速行的生起，在推度結束的心路生起之後，其後確定獲得重複而處於速行位置生起兩次，然後墮入有分。但是在未到確定之前，中途到達眼識等就返回，這種情況是不存在的。而速行因為所緣壽命短暫而極其微弱就不生起。因為它生起時只在七心剎那壽命時生起，而在幾個心剎那壽命時，第一速行就不生起。因為它不生起，其他的也不生起，所以在小所緣中沒有速行的生起，這是註釋書所說的第二空輪。但復注作者不這樣接受，而以另一種方式設想第二空輪。因為他說在三個空輪中，第二空輪應當考察後接受。

Yadi hi anulome vedanāttike paṭiccavārādīsu 『『āsevanapaccayā na magge dve, namaggapaccayā āsevane dve』』ti ca vuttaṃ siyā, sopi moghavāro labbheyya. Yadi ca voṭṭhabbanampi āsevanapaccayo siyā, kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayo hotīti avutto atthi. Voṭṭhabbanassa pana kusalākusalānaṃ āsevanapaccayabhāvo na vutto. 『『Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati nāsevanapaccayā. Akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati nāsevanapaccayā』』ti vacanato paṭikkhittova. Athāpi siyā 『『asamānavedanānaṃ vasenevaṃ vutta』』nti, evampi yathā 『『āvajjanā kusalānaṃ khandhānaṃ, akusalānaṃ khandhānaṃ anantarapaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 因為如果在順序受三法的緣起分等中說"由習行緣不在道有二，由非道緣在習行有二"，那麼這個空輪就會被獲得。如果確定也成為習行緣，那麼對善法和不善法也會成為。因為沒有適合獲得習行緣的法成為習行緣而未被說到。但是確定對善法和不善法成為習行緣這一點未被說到。由於說"依善法而善法生起非由習行緣。依不善法而不善法生起非由習行緣"而被否定。即使有人說"這是依不同受的力量而說的"，即便如此，就像說"轉向對善蘊、不善蘊以無間緣為緣"。;

1.417) vuttaṃ, evaṃ 『『āsevanapaccayena paccayo』』tipi vattabbaṃ siyā. Jātibhedā na vuttanti ce, 『『bhūmibhinnassa kāmāvacarassa rūpāvacarādīnaṃ āsevanapaccayabhāvo viya jātibhinnassapi bhaveyyā』』ti vattabbo eva siyā, abhinnajātikassa ca vasena yathā 『『āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo』』ti vuttaṃ, evaṃ 『『āsevanapaccayena paccayo』』tipi vattabbaṃ siyā, na tu vuttaṃ, tasmā vedanāttikepi saṃkhittāya gaṇanāya 『『āsevanapaccayā namagge ekaṃ, namaggapaccayā āsevane eka』』nti evaṃ gaṇanāya niddhāriyamānāya voṭṭhabbanassa āsevanapaccayattābhāvā yathāvuttappakāro dutiyo moghavāro vīmaṃsitvā gahetabbo. Voṭṭhabbanaṃ pana vīthivipākasantatiyā āvaṭṭanato 『『āvajjanā』』icceva vuttaṃ. Tato visadisassa javanassa karaṇato manasikāro ca. Evañca katvā paṭṭhāne 『『voṭṭhabbanaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo』』tiādi na vuttaṃ, 『『āvajjanā』』icceva vuttaṃ, tasmā voṭṭhabbanato catunnaṃ vā pañcannaṃ vā javanānaṃ ārammaṇapurejātaṃ bhavituṃ asakkontaṃ rūpādiāvajjanādīnaṃ paccayo bhavituṃ na sakkoti, ayametassa sabhāvoti javanāpāripūriyā dutiyo moghavāro dassetuṃ yutto siyāti.

Ayañhi ācariyassa adhippāyo – yadi voṭṭhabbanampi āsevanapaccayo siyā, yathā 『『sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati āsevanapaccayā namaggapaccayā』』ti anulomapaccaniye, paccaniyānulome ca 『『sukhā…pe… namaggapaccayā āsevanapaccayā』』ti ca vuttaṃ hasituppādacittavasena, evampi voṭṭhabbanavasena 『『adukkhamasukhāya vedanāya sampayuttaṃ dhammaṃ paṭiccā』』tiādinā pubbe vuttanayena pāṭho siyā. Tathā ca sati vāradvayavasena gaṇanāya 『『āsevanapaccayā namagge dve, namaggapaccayā āsevane dve』』ti ca vattabbaṃ siyā, na pana vuttaṃ, 『『āsevanapaccayā namagge ekaṃ, namaggapaccayā āsevane eka』』nticceva vuttaṃ. Apica yadi hi voṭṭhabbanampi āsevanapaccayo siyā, dutiyamoghavāro viya purimavāresupi siyā. Tathā ca sati attano viya kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayo hotīti avutto atthi 『『purimā purimā kusalā khandhā』』tiādinā anavasesato vuttattā, voṭṭhabbanassa pana avutto 『『abyākato dhammo kusalassa dhammassa āsevanapaccayena paccayo』』tiādivacanassa abhāvato. Na kevalaṃ avuttova, atha kho 『『kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati, akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjatī』』ti phassādikusalākusaladhamme paṭicca sahajātādipaccayavasena kusalākusalassa uppattiṃ vatvā paṭhamajavanassa voṭṭhabbanato āsevanapaccayālābhaṃ sandhāya 『『nāsevanapaccayā』』ti paṭikkhittova.

我來為您直譯這段巴利文： 就像說"由無間緣為緣"那樣，也應當說"由習行緣為緣"。如果說因為種類不同而未說，那麼就應當說"就像欲界對色界等雖然地不同也成為習行緣那樣，雖然種類不同也應當成為"，而且依據種類相同的力量，就像說"轉向對有因蘊以無間緣為緣"那樣，也應當說"以習行緣為緣"，但是未說。因此在受三法中也以簡略的計數，當確定"由習行緣非道有一，由非道緣在習行有一"這樣的計數時，由於確定不是習行緣，所說的那種第二空輪應當考察後接受。但是確定因為轉向心路異熟相續而稱為"轉向"。又因為造作與之不同的速行而成為作意。這樣做了以後，在《發趣論》中沒有說"確定對善蘊以無間緣為緣"等，只說"轉向"，因此當色等不能成為從確定到四或五個速行的所緣前生緣時，就不能成為轉向等的緣，這是它的自性，因此適合顯示因速行不圓滿而成為第二空輪。 這是阿阇梨的意趣：如果確定也成為習行緣，就像在順逆和逆順中說"依與樂受相應法而與樂受相應法由習行緣非道緣生起"和"樂受......由非道緣習行緣"是依微笑心的力量那樣，也應當依確定的力量如前所說的方式有"依與不苦不樂受相應法"等的讀誦。如是，依二輪的力量應當說"由習行緣非道有二，由非道緣在習行有二"，但未說，只說"由習行緣非道有一，由非道緣在習行有一"。而且，如果確定也成為習行緣，就像第二空輪那樣也應當在前輪中有。如是，就像對自己那樣也應當對善不善有。因為沒有適合獲得習行緣的法成為習行緣而未被說到，因為以"前前善蘊"等已無餘地說了，但是確定未說，因為沒有"無記法對善法以習行緣為緣"等的說法。不僅未說，而且說"依善法而善法生起，依不善法而不善法生起"，說了依觸等善不善法由俱生等緣而善不善生起后，針對第一速行從確定不得習行緣而說"非由習行緣"而被否定。

Athāpettha samodhānaṃ siyā, samānavedanānaṃ eva āsevanapaccayabhāvassa dassanato voṭṭhabbanena asamānavedanānaṃ kusalākusalānaṃ vasenāyaṃ paṭikkhepo katoti. Evampi sati yathā 『『āvajjanā kusalānaṃ khandhānaṃ akusalānaṃ khandhānaṃ anantarapaccayena paccayo』』ti vuttaṃ, evaṃ samānavedanāvasena 『『āsevanapaccayena paccayo』』tipi vattabbaṃ siyā. Atha voṭṭhabbanassa kusalākusalehi bhinnajātikattā tassa tesaṃ āsevanapaccayabhāvo na vuttoti ce. Yathā bhūmivasena bhinnassa gotrabhuvodānavasena ṭhitassa kāmāvacarassa rūpāvacarādīnaṃ āsevanabhāvo dissati, evaṃ jātivasena bhinnassa voṭṭhabbanassa āsevanapaccayabhāve na koci vibandho, apica abhinnavedanassa, abhinnajātikassa ca upekkhāsahagatamahākiriyacittassa vasena yathā 『『āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo』』ti vuttaṃ, evaṃ 『『āsevanapaccayena paccayo』』tipi vattabbaṃ siyā, na tu vuttaṃ, tasmā vedanāttikepi voṭṭhabbanassa āsevanapaccayattassa abhāvā voṭṭhabbanassa āsevanabhāvadassanavasena vutto dutiyo moghavāro vīmaṃsitvā gahetabbo. Voṭṭhabbanāvajjanānaṃ pana anatthantarabhāvato āvajjanāya ca kusalākusalānaṃ anantarapaccayabhāvassa vuttattā sati uppattiyaṃ voṭṭhabbanaṃ kāmāvacarakusalākusalakiriyājavanānaṃ ekantato anantarapaccayabhāveneva vatteyya, na pana aññathāti muñchāmaraṇāsannavelādīsu javanāpāripūriyā mandībhūtavegatāya ayaṃ dassetabboti.

Ācariyadhammapālattherena panettha idaṃ vuttaṃ – 『『yaṃ javanabhāvappattaṃ, taṃ chinnamūlarukkhapupphaṃ viyā』』ti vakkhamānattā anupacchinnabhavamūlānaṃ pavattassa voṭṭhabbanassa kiriyabhāvo na siyā, vutto ca 『『yasmiṃ samaye manoviññāṇadhātu uppannā kiriyā nevakusalā, nākusalā, na ca kammavipākā upekkhāsahagatā』』ti, tasmā aṭṭhakathāyaṃ 『『javanaṭṭhāne ṭhatvā』』ti vacanaṃ javanassa uppajjanaṭṭhāne dvikkhattuṃ pavattitvā na javanabhāvenāti adhippāyena vuttaṃ, 『『āsevanaṃ labhitvā』』ti ca 『『āsevanaṃ viya āsevana』』nti vutte na koci virodhoti. Vipphārikassa pana sato dvikkhattuṃ pavattiyevettha āsevanasadisatā. Vipphārikatāya hi viññattisamuṭṭhāpakattañcassa vuccati. Vipphārikampi javanaṃ viya anekakkhattuṃ appavattiyā dubbalattā na nippariyāyato āsevanapaccayabhāvena pavatteyyāti na imassa pāṭhe āsevanattaṃ vuttaṃ . Aṭṭhakathāyaṃ pana pariyāyato vuttaṃ, yathā phalacittesu maggaṅgaṃ maggapariyāpannanti. Yadipi 『『javanāpāripūriyā…pe… yutto』』ti vuttaṃ, 『『āvajjanādīnaṃ paccayo bhavituṃ na sakkotī』』ti pana vuttattā cittappavattivasena paṭhamamoghavārato etassa na koci visesoti.

我來為您直譯這段巴利文： 如果在這裡有綜合，因為顯示只對相同受有習行緣性，所以這個否定是依確定對不同受的善不善的力量而作的。即使如此，就像說"轉向對善蘊、不善蘊以無間緣為緣"那樣，也應當依相同受的力量說"以習行緣為緣"。如果說因為確定與善不善種類不同，所以未說它對它們的習行緣性。就像依地不同的欲界依種姓轉向和遍凈而住，對色界等顯現為習行那樣，依種類不同的確定成為習行緣時沒有任何障礙。而且依受相同、種類相同的舍俱大唯作心的力量，就像說"轉向對有因蘊以無間緣為緣"那樣，也應當說"以習行緣為緣"，但未說。因此在受三法中也因為確定沒有習行緣性，依顯示確定的習行性而說的第二空輪應當考察後接受。但是由於確定和轉向無異義，而且說了轉向對善不善成為無間緣，當生起時，確定對欲界善、不善、唯作速行必定只以無間緣的方式運轉，不會以其他方式，所以這個應當顯示在飢餓、臨死等時由於速行不圓滿而力量變弱。 阿阇黎法護長老在這裡說：因為將要說"凡是達到速行性的，就像斷根樹的花一樣"，所以對未斷有根的轉起的確定就不會是唯作性，而且說"當意識界生起時是唯作，非善非不善，非業異熟，與舍俱"，因此註釋書中說"處於速行位置"這句話是以"在速行生起處生起兩次而不是以速行性"的意趣而說的，而且說"獲得習行"就是說"如習行般習行"，就沒有任何矛盾。但是在這裡由於是廣大的，只在兩次轉起時有類似習行性。因為由於廣大性而說它能引起表示。雖然廣大，但由於像速行一樣不多次轉起而微弱，就不會以非比喻的習行緣性而運轉，所以在文中沒有說它的習行性。但在註釋書中以比喻說，就像在果心中道支是屬於道的那樣。即使說"由於速行不圓滿......適合"，但因為說"不能成為轉向等的緣"，所以依心轉起的力量，這個與第一空輪沒有任何差別。

Cakkhussāpāthamāgateti cakkhudvārassa yogyadesāvaṭṭhānavasena āpāthamāgate. Tāyāti manodhātuyā bhavaṅgāvaṭṭane pākaṭatāya kiriyāmanodhātuṃ paccāmasati. Āvaṭṭiteti santativasena pavattituṃ adatvā nivattite, pariṇāmite vā. Jātesu jāyateti sambandho. Gateti niruddhe. Tadevāti javanānubhūtameva iṭṭhārammaṇaṃ. Tenevāti javanaṃ hutvā niruddhena tena kāmāvacarakusalacittena. Tadārammaṇasaññitanti javanaggahiteyeva ārammaṇe pavattanato 『『brahmassaro』』tiādīsu viya tassa ārammaṇaṃ ārammaṇamassāti majjhapadalopavasena tadārammaṇanti saññitaṃ. Tulyatoti ārammaṇato visadisabhāvepi somanassasahagatādinā sadisattā. Mūlasadisaṃ bhavaṅgaṃ mūlabhavaṅgaṃ. Tadārammaṇampi bhavaṅgasabhāvattā 『『bhavaṅga』』nti vuccati yathā 『『sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo』』ti (paṭṭhā. 3.1.102). Ettha hi paṭisandhicitte eva pavattiyaṃ 『『bhavaṅga』』nti vuccamāne na tassa hetuvasena bhedoti 『『sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo』』ti na sakkā vattuṃ. Nāpi cetaṃ 『『sahetukaṃ cutiṃ ahetukapaṭisandhiñca sandhāya vutta』』nti sakkā viññātuṃ. Bhavassa aṅgabhāvābhāvato cuticittassa bhavaṅgavohārālābhatoti 『『sahetukaṃ bhavaṅga』』nti tadārammaṇaṃ vuttanti viññāyati. 『『Tadārammaṇasaññita』』nti vatvā 『『mūlabhavaṅganti vuccatī』』ti vuttattā nāmadvayampi imassa labbhatīti dīpitaṃ hoti.

392.Tañcāti tadārammaṇañca. Etthāti imesu vīthicittesu. Gaṇanūpagacittānīti vipākagaṇanūpagacittāni.

394.Asamānattāti asaṅkhārikabhāvena asamānattā.

1. Purimāni pañca vipākacittāni iminā saddhiṃ cha hontīti sambandho. Ettha ca yebhuyyato iṭṭhārammaṇe somanassappavattivasena somanassasahagatajavanānantarameva somanassatadārammaṇaṃ vuttaṃ. Javanassa pana pakappetvā ārammaṇaggahaṇasabbhāvato, vipākassa ca tadabhāvato iṭṭhārammaṇe upekkhāsahagatajavanesupi javitesu somanassasahagatameva tadārammaṇaṃ hoti.

399-

我來為您直譯這段巴利文： "呈現於眼"是指依適當處所的住立而呈現於眼門。"由它"是指由意界，因為在轉向有分時明顯而指代唯作意界。"已轉向"是指未給予依相續而運轉，或者已轉變。"在已生起中生起"是相連的。"已去"是指已滅。"那個"是指速行已體驗的可意所緣。"由那個"是指由那個成為速行而滅去的欲界善心。"稱為彼所緣"是指因為在速行所取的所緣中運轉，像"梵音"等那樣，它的所緣是所緣，依中間詞省略而稱為彼所緣。"相同"是指雖然從所緣來說不同，但由喜俱等而相似。根本相似的有分是根本有分。彼所緣也因為是有分自性而稱為"有分"，就像說"有因有分對無因有分以無間緣為緣"。因為在這裡，如果只在結生心的轉起中稱為"有分"，就不會依因而有差別，所以不能說"有因有分對無因有分以無間緣為緣"。也不能理解這是"指有因死心和無因結生而說的"。因為死心由於不是有的支分而不得有分的名稱，所以理解說"有因有分"是指彼所緣。因為說了"稱為彼所緣"之後又說"稱為根本有分"，所以顯示這個得到兩個名稱。 "那個"是指彼所緣。"在這裡"是指在這些心路心中。"計數所攝心"是指異熟計數所攝心。 "不同"是指以無行性而不同。 "前五異熟心與這個一起成為六"是相連的。在這裡主要依可意所緣中喜的運轉的力量，而說只在喜俱速行之後有喜俱彼所緣。但是因為速行有設想而取所緣的存在，而異熟則沒有，所以在可意所緣中即使在舍俱速行已速行之後，彼所緣也是喜俱的。;

403.Tasmiṃ dvāreti tasmiṃyeva cakkhudvāre. Vedanā parivattatīti kammassa somanassasahagatabhāvepi ārammaṇassa iṭṭhamajjhattatāya somanassavedanā parivattitvā upekkhāvedanā hoti. Atha vā heṭṭhā vipākavedanāya somanassabhāvepi iṭṭhārammaṇassa majjhattabhāvena taṃvasena vedanā parivattatīti attho.

Javanesu javitesūti sambandho. 『『Javitesu catūsvapī』』ti vā pāṭho. Jāyareti tadārammaṇavasena jāyanti. Vedanāyāti vedanāya karaṇabhūtāya. Asamānattāti paṭisandhiyā saha asamānattā. Purimehīti heṭṭhā vuttatadārammaṇacatukkato. Atha vā 『『purimehi asamānattā』』 icceva yojanā. Purimehi saha asamānabhāve vutte tesaṃ sandhiyā saha asamānabhāvopi vuttova hotīti cattāri nāmato piṭṭhibhavaṅgāni ca hontīti yojanā. Ca-saddena āgantukabhavaṅgāni, tadārammaṇāni ca hontīti dasseti. Etthāpi ca yebhuyyena iṭṭhamajjhattārammaṇe upekkhāsahagatajavanassa uppajjanato upekkhāsahagatajavanānantarameva upekkhāsahagatatadārammaṇaṃ vuttaṃ, heṭṭhā vuttanayena pana upekkhāsahagatatadārammaṇaṃ hoti. Ñāṇasampayuttādīsu javitesu ñāṇavippayuttatadārammaṇānaṃ sambhavo heṭṭhā vuttanayena veditabbo. Kiñcāpi asaṅkhārasasaṅkhāravidhānaṃ javanavasena vuttaṃ, tathāpi utubhojanādipaccayānaṃ dubbalabhāve javanasseva asaṅkhārikattābhāvato asaṅkhārajavanāvasāne asaṅkhārameva tadārammaṇaṃ hoti, na sasaṅkhāranti niyamo. Paccayassa pana balavabhāve satipi paresaṃ ussāhabalena sasaṅkhārassa javanassa sambhavato sasaṅkhārajavanāvasāne sasaṅkhārameva tadārammaṇaṃ hoti, sasaṅkhārikattābhāvato asaṅkhārajavanāvasāne asaṅkhāramevāti niyamo natthīti asaṅkhārajavanāvasāne asaṅkhārampi sasaṅkhārampi tadārammaṇaṃ hoti, sasaṅkhārajavanāvasāne sasaṅkhārampi asaṅkhārampi tadārammaṇaṃ hoti.

Pañcimānīti iṭṭhamajjhattārammaṇe vuttāni upekkhāsahagatasantīraṇādīni pañca vipākāni. Purimehi sattahīti iṭṭhārammaṇe vuttehi cakkhuviññāṇādīhi sattahi viniddise cakkhudvārasminti adhippāyo.

405-6.Ekāyacetanāyāti ekāya tihetukasomanassasahagataasaṅkhārikacetanāya. Evaṃ samasaṭṭhi vipākāni uppajjantīti sambandho. Yasmā pana cakkhudvārādīsu anuppajjitvā sotadvārādīsuyeva uppajjamānā sotaviññāṇādayo viya pañcasu dvāresu anuppajjitvā manodvāreyeva uppajjamāno kāmāvacaravipāko natthi, tasmā manodvāre vipākappavatti na vuttā. Atha vā cakkhudvāre gahitānameva manodhātumanoviññāṇadhātūnaṃ sotadvārādīsupi gahaṇena pañcadvāresu gahitāya manoviññāṇadhātuyā manodvārepi gahaṇanayadassanaṃ kataṃ hoti, evaṃ sati chasu dvāresupi samasattati vipākāni honti. Atha vā manodvāre labbhamānāyapi pañcadvārappavattāya manoviññāṇadhātuyā manodvāre aggahaṇena sotadvārādīsu labbhamānānampi cakkhudvāre gahitamanodhātumanoviññāṇadhātūnaṃ sotadvārādīsu aggahaṇassa nayadassanaṃ kataṃ hoti, evaṃ sati pañcadvāresu soḷasa vipākāni honti. Evañca katvā vuttaṃ 『『gahitāggahaṇenā』』tiādi.

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我來為您直譯這段巴利文： "在那個門"是指在那個眼門中。"受轉變"是指即使業是喜俱，但由於所緣是中性可意，喜受轉變成為舍受。或者意思是：即使在下面異熟受是喜性，但由於可意所緣是中性，依它的力量受轉變。 "在已速行的速行中"是相連的。或者讀作"在四個已速行中"。"生起"是指依彼所緣而生起。"由受"是指由作為工具的受。"不同"是指與結生不同。"與前"是指從下面所說的四種彼所緣。或者只是"與前不同"這樣連線。當說與前不同時，它們與結生不同也就已經說了，所以連線為"有四個名為背有分"。以"和"字顯示有客有分和彼所緣。在這裡也主要因為在中性可意所緣中生起舍俱速行，所以說只在舍俱速行之後有舍俱彼所緣，但依下面所說的方式有舍俱彼所緣。在智相應等已速行時，智不相應彼所緣的可能性應當依下面所說的方式了知。雖然無行有行的安立是依速行而說，但是當時節、食等緣微弱時，因為速行本身沒有無行性，所以在無行速行結束時，彼所緣只是無行的，不是有行的，這是確定的。但是當緣強盛時，即使由於他人的勵力而有有行速行的可能，所以在有行速行結束時，彼所緣只是有行的，因為沒有無行性，所以在無行速行結束時只是無行的，這個確定是不存在的，所以在無行速行結束時，彼所緣可以是無行的也可以是有行的，在有行速行結束時，彼所緣可以是有行的也可以是無行的。 "這五個"是指在中性可意所緣中所說的舍俱推度等五個異熟。"與前七"是指意趣是：在眼門中分別與在可意所緣中所說的眼識等七個。 "由一個思"是指由一個三因喜俱無行思。這樣生起六十個異熟是相連的。但是因為沒有像耳識等在眼門等中不生起而只在耳門等中生起那樣，在五門中不生起而只在意門中生起的欲界異熟，所以沒有說意門中的異熟轉起。或者由於在耳門等中也攝取在眼門中所攝取的意界和意識界，所以顯示在意門中也攝取在五門中所攝取的意識界的方式，如是在六門中有七十個異熟。或者由於在意門中不攝取雖然可得的五門轉起的意識界，所以顯示在耳門等中也不攝取雖然可得的在眼門中所攝取的意界和意識界的方式，如是在五門中有十六個異熟。這樣做了以後說"依攝取不攝取"等。;

9.Tīhi vipākehīti tehi tīhi kusalacittehi samānehi tīhi vipākehi dinnāya paṭisandhiyāti sambandho. Upekkhāsahitadvayeti upekkhāsahagatapaṭisandhiyugaḷe. Idha ṭhatvā nāḷiyantūpamā veditabbā. Kathaṃ? Ucchupīḷanasamaye kira ekasmā gāmā ekādasa yantavāhā nikkhamitvā ekaṃ ucchuvāṭaṃ disvā tassa paripakkabhāvaṃ ñatvā ucchusāmikaṃ upasaṅkamitvā 『『yantavāhā maya』』nti ārocesuṃ. So 『『ahaṃ tumheyeva pariyesissāmī』』ti ucchusālaṃ gahetvā agamāsi. Te tattha nāḷiyantaṃ yojetvā 『『mayaṃ ekādasa janā aparampi ekaṃ laddhuṃ vaṭṭati, vattanena gaṇhathā』』ti āhaṃsu. Ucchusāmiko 『『ahameva sahāyo bhavissāmī』』ti ucchusālaṃ pūrāpetvā tesaṃ sahāyo ahosi. Te attano attano kiccāni katvā phāṇitapācakena ucchurase pakke guḷe baddhe ucchusāmikena tulayitvā bhāgesu dinnesu attano attano bhāgaṃ ādāya sālaṃ sālasāmikaṃ paṭicchāpetvā eteneva upāyena aparāsupi catūsu sālāsu kammaṃ katvā pakkamiṃsu. Tattha pañca yantasālā viya pañca pasādā daṭṭhabbā, pañca ucchuvāṭā viya pañca ārammaṇāni, ekādasa vicaraṇakayantavāhā viya ekādasa vipākacittāni, pañca ucchusālasāmino viya pañca viññāṇāni, paṭhamakasālāya sālasāmikena saddhiṃ dvādasannaṃ janānaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ cakkhuviññāṇena saddhiṃ ekato hutvā cakkhudvāre rūpārammaṇe sakasakakiccakaraṇakālo, sālasāmikassa sālāya sampaṭicchitakālo viya cakkhuviññāṇassa dvārasaṅkantiakaraṇaṃ, dutiyatatiyacatutthapañcamasālāya dvādasannaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ kāyaviññāṇena saddhiṃ ekato hutvā kāyadvāre phoṭṭhabbārammaṇe sakasakakiccakaraṇakālo, sāmikassa sampaṭicchitakālo viya kāyaviññāṇassa dvārasaṅkantiakaraṇaṃ veditabbaṃ.

414.Assāti imassa bījassa. Hetupavattitoti paccayappavattito.

1. Idāni tihetukomakakammena gahitaduhetukapaṭisandhikassa vipākappavatti duhetukukkaṭṭhena gahitaduhetukapaṭisandhikassa vipākappavattiyā samānāti taṃ ṭhapetvā duhetukakammena gahitaduhetukapaṭisandhikasseva vipākappavattiṃ dassetuṃ 『『duhetukena kammenā』』tiādi vuttaṃ.

418-9. Duhetukapaṭisandhikassa kāmāvacaratihetukajavanānaṃ sambhavepi kammasarikkhakāneva javanāni dassetuṃ 『『somanassa…pe… duhetuke』』ti vuttaṃ. Tihetukajavanāvasānepi panassa paṭisandhidāyakakammaṃ tihetukavipākadāne asamatthanti tihetukatadārammaṇābhāvato, javanassa ca kammasarikkhakahetuvasena duhetukabhāvato duhetukatadārammaṇameva hoti.

424.Imāni ca bhavaṅgānīti imāni cattāri mūlāgantukapiṭṭhibhavaṅgāni. Aṭṭha hīti aṭṭheva.

426.Sotaghānādināti sotaghānādiviññāṇehi. Etthāpi ambopamā pākaṭikāva. Yantavāhopamāya panettha satta yantavāhā tehi hatthayante nāma sajjite sālasāmikaṃ aṭṭhamaṃ katvā vuttanayānusāreneva yojanā veditabbā.

434-6.Vuddhimupetassāti mātukucchito nikkhamitvā saṃvarāsaṃvare paṭṭhapetuṃ samatthabhāvena vuḍḍhippattassa. Kiñcāpi ahetukapaṭisandhikassa kammasarikkhakajavanameva dassetuṃ 『『duhetūnaṃ…pe… vasānasmi』』nti vuttaṃ. Tihetukajavanampi pana tesaṃ javati, javanassa duhetukabhāvepi kammassa duhetukavipākadāne asamatthatāya 『『ahetuka…pe… jāyate』』ti vuttaṃ.

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我來為您直譯這段巴利文： "由三個異熟"是指由與那三個善心相同的三個異熟所給予的結生而相連。"在舍俱二者中"是指在舍俱結生雙中。在這裡應當瞭解甘蔗榨機的譬喻。如何？據說在榨甘蔗的時候，從一個村子出來十一個榨機工人，看見一片甘蔗田，知道它已成熟，就前往甘蔗主人處報告說"我們是榨機工人"。他說"我正要找你們"，就拿著甘蔗棚去了。他們在那裡安裝榨機后說"我們十一個人還要再得到一個，你們以輪班來取"。甘蔗主人說"我就來當夥伴"，裝滿甘蔗棚后成為他們的夥伴。他們各自做完自己的工作，當甘蔗汁被煮成糖漿並凝結成糖塊后，甘蔗主人稱量後分配份額，他們各自拿著自己的份額，把棚子交還給棚主，用這同樣的方法在其他四個棚子里工作后離開。在那裡，應當看五個榨機棚如同五個凈色，五片甘蔗田如同五個所緣，十一個巡行榨機工人如同十一個異熟心，五個甘蔗棚主如同五個識，在第一個棚子里與棚主一起十二個人共同工作並分得份額的時候如同十一個異熟心與眼識一起在眼門中對色所緣各自作用的時候，棚主接受棚子的時候如同眼識不做門的轉換，在第二、第三、第四、第五個棚子里十二人共同工作並分得份額的時候如同十一個異熟心與身識一起在身門中對觸所緣各自作用的時候，主人接受的時候如同身識不做門的轉換，應當這樣了知。 "它的"是指這個種子的。"由因運轉"是指由緣運轉。 現在因為三因下等業所取的二因結生者的異熟轉起與二因上等所取的二因結生者的異熟轉起相同，所以略去它而只為顯示由二因業所取的二因結生者的異熟轉起而說"由二因業"等。 爲了顯示雖然二因結生者可能有欲界三因速行，但只有與業相似的速行，所以說"喜......在二因中"。而且在三因速行結束時，因為它的結生施與業在給予三因異熟時無能，所以沒有三因彼所緣，而且因為速行依與業相似的因而成為二因，所以只有二因彼所緣。 "這些有分"是指這四個根本、客來、背有分。"八個"是指只是八個。 "由耳鼻等"是指由耳鼻等識。在這裡芒果的譬喻也是明顯的。而在榨機工人的譬喻中，應當了知七個榨機工人，當他們準備好所謂的手榨機時，以棚主為第八，依所說的方式而連線。 "已達到成長"是指從母胎出生后，由於能夠建立戒與不戒而達到成長。雖然爲了顯示無因結生者只有與業相似的速行而說"二因......結束時"。但是三因速行也對他們速行，雖然速行是二因，但因為業在給予二因異熟時無能，所以說"無因......生起"。;;

8.『『Ahetupaṭisandhissā』』tiādīsu adhippāyo heṭṭhā āgatova. Apāyesu paṭisandhidāyakakammena paṭisandhito hīnatadārammaṇassa anipphannato tassa labbhamānaṭṭhānameva dassetuṃ 『『sugatiya』』nti vuttaṃ, kāmāvacarasugatiyanti attho. Tenāti tena jātapaṭisandhivipākena. 『『Catūsu apāyesu labbhatī』』ti vatvā tassa visayadassanatthaṃ 『『thero nerayikāna』』ntiādi vuttaṃ. Theroti nirayacārikāya pākaṭattā mahāmoggallānattheramāha. Niraye bhavā nerayikā. Dhammaṃ desetīti niraye padumaṃ māpetvā padumakaṇṇikāya nisinno dhammaṃ deseti. Vassatīti antohetvatthaṃ katvā vuttaṃ, vassāpetīti attho. Theraṃ disvāti therassa dassanahetu. Iminā indanīlapaṭimāvaṇṇassa therassa iṭṭhārammaṇabhāvena kusalavipākacakkhuviññāṇuppattiyā kāraṇaṃ dasseti. Esa nayo 『『dhammaṃ sutvā』』tiādīsupi. Gandhanti tena māpitagandhaṃ. Aṭṭhakathāyaṃ pana 『『candanavane divāvihāraṃ nisinnassa cīvaragandha』』nti (dha. sa. aṭṭha. 498 vipākuddhārakathā) vuttaṃ. Ghāyatanti ghāyantānaṃ. Santīraṇadvayanti atiiṭṭhamajjhattassa gandhādino vasena santīraṇadvayaṃ. Kusalavipākānaṃ, iṭṭhārammaṇassa ca niraye sambhavadīpanena sesāpāyattayepi sambhavo dassitova hoti.

1. Niyamoyeva niyamattaṃ, tadārammaṇacittampi javanena niyāmitanti vuttaniyamoti attho. Kusalaṃ pana sandhāyāti kusalajavanaṃ sandhāya dīpitaṃ aṭṭhakathāyaṃ, kusalassa viya akusalassa sadisavipākābhāvatoti adhippāyo. Ettha ca kusalajavanānantaraṃ sahetukatadārammaṇasseva vacanaṃ. Javanassa kammasarikkhakahetuvasena sahetukattā javanānurūpato vuttaṃ. Paricitavasena pana aññakammenāpi taṃ ahetukatadārammaṇaṃ na hotīti na vattabbaṃ. Na hi paṭisandhijanakameva kammaṃ tadārammaṇaṃ janeti, atha kho aññakammampi paṭisandhidāyakakammena nibbattetabbatadārammaṇato visadisampi nibbattetīti. Akusalajavanānantarañca ahetukatadārammaṇampi javanassa kammasarikkhakahetukattā tadanurūpato vuttaṃ. Yathāvuttanayena pana sahetukatadārammaṇampi na hotīti natthi.

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我來為您直譯這段巴利文： 在"對無因結生"等中的意趣已如前所述。因為在惡趣中由施與結生的業所致的劣等彼所緣未成就，所以爲了顯示它可得之處而說"在善趣"，意思是在欲界善趣。"由它"是指由那已生的結生異熟。說了"在四惡趣可得"之後，爲了顯示它的境界而說"長老對地獄眾生"等。"長老"是指因為遊覽地獄而出名的大目犍連長老。"地獄眾生"是指在地獄中存在的。"說法"是指在地獄中化現蓮花後坐在蓮臺上說法。"下雨"是指做了內含因義而說的，意思是使下雨。"見到長老"是指因為見到長老。以此顯示因為長老如同藍寶石般的容色是可意所緣，所以生起善異熟眼識的原因。這個方法在"聽聞法"等中也是如此。"香"是指由他化現的香。但在註釋書中說"在旃檀林中坐著午休的袈裟香"。"嗅"是指那些正在嗅的。"二推度"是指依極可意和中性的香等的力量而有二推度。通過顯示善異熟和可意所緣在地獄中的可能性，也就顯示了在其餘三惡趣中的可能性。 "確定性"就是確定，意思是彼所緣心也被速行所確定而有所說的確定。"但是針對善"是指在註釋書中針對善速行而說明的，意思是因為不善像善那樣沒有相似的異熟。在這裡，在善速行之後只說有因彼所緣，是依速行的與業相似的因而有有因性，依速行的相應而說的。但是依熟習的力量，不能說由其他業也不會有那無因彼所緣。因為不只是產生結生的業能產生彼所緣，而且其他業也能產生與應當由施與結生業所產生的彼所緣不同的。而在不善速行之後說有無因彼所緣也是依速行的與業相似的因性而說與之相應。但是依所說的方式，也不是沒有有因彼所緣。

1. Ettāvatā tipiṭakacūḷanāgattheravāde soḷasa vipākacittāni saddhiṃ dvādasakamaggena ceva ahetukaṭṭhakena ca vibhāvetvā moravāpivāsimahādattattheravāde visesābhāvato taṃ anāmasitvā mahādhammarakkhitattheravāde kusalākusalakiriyavasena piṇḍitvā dassitānaṃ piṇḍajavanānaṃ vasena tadārammaṇaṃ dassetuṃ 『『somanassayute citte』』tiādi vuttaṃ. Somanassa…pe… javiteti iṭṭhārammaṇe kusalākusalakiriyābyākatavasena somanassayutesu terasasu javanacittesu javitesu. Gavesitabbā…pe… mānasāti heṭṭhā vuttanayena somanassasahagatāni pañceva tadārammaṇacittāni gavesitabbāni. Upekkhā…pe… javitesūti kusalākusalakiriyavasena cuddasasu upekkhāsahagatajavanacittesu javitesu. Cha gavesitabbānīti upekkhāsahagatāni cha eva gavesitabbāni. Khīṇāsavānaṃ pahīnavipallāsatāya kiriyājavanaṃ iṭṭhārammaṇe upekkhāsahagataṃ na hotīti somanassasahagatakiriyājavanesu javitesu somanassasahagatatadārammaṇameva hoti. Iṭṭhamajjhatte, aniṭṭhādīsu ca somanassabhāvato upekkhāsahagatakiriyājavanesu javitesu upekkhāsahagatatadārammaṇamevāti idamettha sanniṭṭhānaṃ. Sekhaputhujjanānaṃ pana appahīnavipallāsatāya iṭṭhamajjhatte, aniṭṭhaaniṭṭhamajjhattārammaṇe ca somanassasahagatajavanaṃ uppajjatīti somanassasahagatajavanāvasāne somanassasahagatatadārammaṇameva hoti, natthi upekkhāsahagatanti nāyaṃ niyamo. Iṭṭhārammaṇepi vuttanayānusārena yojetabbaṃ. Tenetaṃ vuccati –

『『Parittakusalādosa-pāpasātakriyājavā;

Pañcasvekaṃ tadālambaṃ, sukhitesu yathārahaṃ.

『『Pāpā kāmasubhā ceva, sopekkhā ca kriyājavā;

Sopekkhesu tadālambaṃ, chasvekamanurūpato』』ti.

458-62. Duhetukāhetukānaṃ vipākāvaraṇehi samannāgatattā jhānuppādoyeva natthīti āha 『『tihetusomanassenā』』ti. Jhānato parihīnassāti uppāditalokiyajjhānato parihīnassa. Vippaṭisārinoti 『『mahantena vāyāmena uppādito me paṇītadhammo naṭṭho』』ti uppannavippaṭisāravantassa. Kiṃ…pe… mānasanti ayaṃ anumatipucchā, tadārammaṇamānasaṃ jāyate kiṃ, na vāti ayañhettha attho. Bhavaṅgapāto vā hotu tadārammaṇaṃ vā, ko ettha vibandhoti āha 『『paṭṭhāne paṭisiddhā』』tiādi. Avacanameva paṭisedhoti katvā āha 『『paṭisiddhā』』ti . Yadi somanassānantaraṃ domanassaṃ, domanassānantaraṃ somanassaṃ vā uppajjeyya, tadā 『『sukhāya vedanāya sampayutto dhammo adukkhamasukhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo』』tiādi (paṭṭhā. 1.

我來為您直譯這段巴利文： 至此，在三藏小龍長老的觀點中說明了十六個異熟心與十二道組和無因八組之後，因為摩羅瓦匹住處的大達多長老的觀點沒有特別之處，所以不提及它，而爲了顯示在大法護長老的觀點中依善、不善、唯作而合併顯示的合併速行的力量的彼所緣，所說"在喜俱心"等。"喜......速行"是指在可意所緣中依善、不善、唯作、無記而在十三個喜俱速行心已速行時。"應當尋求......意"是指依前面所說的方式應當尋求只有五個喜俱彼所緣心。"在......舍......速行"是指在依善、不善、唯作而在十四個舍俱速行心已速行時。"應當尋求六個"是指應當尋求只有六個舍俱的。對漏盡者來說，因為已斷顛倒，所以唯作速行在可意所緣中不成為舍俱，因此在喜俱唯作速行已速行時只有喜俱彼所緣。在中性可意和不可意等中因為是舍性，所以在舍俱唯作速行已速行時只有舍俱彼所緣，這是這裡的結論。但是對有學和凡夫來說，因為未斷顛倒，所以在中性可意、不可意和中性不可意所緣中生起喜俱速行，因此在喜俱速行結束時只有喜俱彼所緣，不是沒有舍俱的，這不是確定的。在可意所緣中也應當依所說的方式連線。因此說這個： "欲界善等惡，罪惡和唯作速行； 在五個中一個彼所緣，在喜俱中如其適宜。 惡和欲界善，以及舍俱唯作速行； 在舍俱中彼所緣，在六個中一個如其相應。" 因為二因和無因者具備異熟障礙，所以根本沒有禪那的生起，因此說"由三因喜"。"已失去禪那"是指已失去所生起的世間禪那。"後悔者"是指生起"我以大精進所生起的殊勝法已失去"這樣後悔的。"什麼......意"這是詢問同意，這裡的意思是：彼所緣意是否生起。說"在發趣論中已否定"等是因為無論是有分的掉落還是彼所緣，這裡有什麼障礙呢？說"已否定"是因為認為不說就是否定。如果在喜之後生起憂，或者在憂之後生起喜，那麼就不會說"與樂受相應的法以無間緣為緣對與不苦不樂受相應的法"等。;

2.45) viya 『『sukhāya vedanāya sampayutto dhammo dukkhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo, dukkhāya vedanāya…pe… sukhāya vedanāya…pe… paccayo』』ti vattabbaṃ siyā, tathā gaṇanavāre ekekavedanāsampayuttassa attanā samānavedanāsampayuttassa, itaravedanādvayasamaṅgissa ca paccayabhāvaṃ sandhāya 『『anantare navā』』ti vattabbaṃ siyā, na ca panevaṃ pāḷi āgatā. Domanassasomanassavedanāya sampayuttānaṃ pana aññamaññaanantarapaccayavasena gaṇanadvayaṃ parihāpetvā 『『anantare sattā』』ti vuttaṃ, tasmā yathādhammasāsane avacanampi paṭisedhasadisaṃ abhāvasseva dīpanatoti vuttaṃ 『『paṭisiddhā』』ti. Assa vā anantaraṃ domanassassa uppattīti sambandho. Assāti somanassassa.

Evaṃ bhavaṅgapātābhāve kāraṇaṃ vatvā puna tadārammaṇābhāvaṃ dassento āha 『『mahaggata』』ntiādi. Tattheva paṭisiddhanti 『『parittārammaṇo dhammo mahaggatārammaṇassa dhammassa kammapaccayena paccayo』』ti vacanābhāvato tattheva paṭṭhāne paṭisiddhaṃ. Kiṃ nu kātabbanti kiṃ kātabbaṃ. Na hi sakkā ettakena 『『acittako』』ti vattunti adhippāyo. Ettha ca mahaggatārammaṇameva domanassajavanaṃ nidassanavasena vuttaṃ. Iṭṭhārammaṇabhūte pana buddhādiārammaṇepi domanassajavane javite somanassapaṭisandhikassa tadārammaṇasambhavo, bhavaṅgapāto vā natthi.

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我來幫你直譯這段巴利文: 2.45) 就如"與樂受相應的法是與苦受相應的法的無間緣，與苦受相應的法......與樂受相應的法......是緣"這樣應該說，同樣在計數時，每一受相應的法對於與自己相同受相應的法，以及與其他兩種受具有的法成為緣，應該說"在無間有九"，但是這樣的聖典並未出現。而對於與憂受、喜受相應的法，由於互相無間緣的關係，減去兩個計數后說"在無間有七"，因此如法教中不說也如同遮止，表示不存在，所以說"被遮止"。或者這裡是說在這之後生起憂受的意思。這裡的"這"指的是喜受。 如是說明了沒有墮入有分的原因后，爲了顯示沒有彼所緣，又說"廣大"等。"即在彼處被遮止"是指由於沒有"小所緣法是廣大所緣法的業緣"這樣的說法，即在那發趣論中被遮止。"應當如何做"是指應當做什麼。意思是僅憑這些不能說"無心"。這裡僅以廣大所緣的憂受速行作為例證而說。但是對於成為可意所緣的佛陀等所緣，當生起憂受速行時，對於喜受結生者，不會有彼所緣的生起，也不會有墮入有分。 464)

1. Iṭṭhārammaṇe upekkhāsahagatatadārammaṇassa domanassānantarañca somanassassa abhāvato 『『upekkhāsahitā hetū』』tiādinā ācariyena vutte puna codako anubandhanto āha 『『āvajjanaṃ kimassā』』ti. Ācariyo pana kimettha āvajjanagavesanena, tena vināva idaṃ cittaṃ uppajjatīti dīpento āha 『『natthi ta』』nti. Puna codako āvajjanena vinā cittappavattiṃ avisahanto āha 『『taṃ jāyate katha』』nti. Evaṃ pana vutte ācariyo kimettha āvajjanena, kiñca āvajjanena vinā cittappavatti natthīti idaṃ na ekantikanti dīpetuṃ nirāvajjanacittānaṃ sambhavaṃ dassento āha 『『bhavaṅgāvajjanāna』』ntiādi, bhavaṅgāvajjanānaṃ kiṃ āvajjanaṃ, nanu natthevāti adhippāyo. Nanu ca bhavaṅgāvajjanāni tāva sakasakavisayesu ninnattā āvajjanena vinā uppattiyaṃ bahulaṃ ciṇṇattāva uppajjanti, ayaṃ pana kathaṃ uppajjatīti idaṃ anuyogaṃ sandhāya puna nirāvajjanacittāni dassento āha 『『maggassā』』tiādi. Maggassa lokuttaramaggassa cittassa. Anantarassa phalassa cāti maggānantarassa phalassa ca atthāya kiṃ āvajjananti sambandho. Evaṃ natthīti yathā etesaṃ, evametassāpi natthi.

Ānandācariyo panettha ariyamaggacittaṃ, maggānantarāni phalāni ca parikammāvajjanena sāvajjanāni samānāni asatipi nirāvajjanuppattiyaṃ ninnādibhāve uppattiyā nidassanamattavasena vuttānīti vaṇṇeti. Ayaṃ hissa adhippāyo – yadi hi nibbānārammaṇāvajjanābhāvaṃ sandhāya vuttāni siyuṃ, gotrabhuvodānāni dassitabbāni siyuṃ teheva etesaṃ nirāvajjanatāsiddhito, phalasamāpattikāle ca 『『parittārammaṇaṃ mahaggatārammaṇaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo』』ti vacanato samānārammaṇāvajjanarahitattā maggānantarāni phalacittānīti evaṃ samāpattiphalacittāni na vajjetabbāni siyuṃ, gotrabhuvodānāni pana yadipi nibbāne ciṇṇāni, samudācitāni ca na honti, ārammaṇantare ciṇṇasamudācitāneva. Phalasamāpatticittāni ca maggavīthito uddhaṃ tadatthaṃ parikammasabbhāvāti tesaṃ gahaṇaṃ na kataṃ. Anulomānantarañca phalasamāpatticittaṃ ciṇṇasamudācitaṃ, na nevasaññānāsaññānantaraṃ maggānantarassa viya tadatthaṃ parikammābhāvāti 『『nirodhā vuṭṭhahantassā』』ti tañca nidassitanti.

1. 『『Kimassārammaṇa』』nti vatvā nirāvajjanabhāvaṃ viya anārammaṇabhāvampi vadeyyāti tabbhāvadassanena attano vacanaṃ sādhento āha 『『vinā ārammaṇenā』』tiādi. Yaṃ kiñcīti yaṃ kiñci paricitapubbaṃ ārammaṇaṃ ārabbha. Nanu ca tadārammaṇikaṃ siyāti vuttaṃ, tadārammaṇañca javanārammaṇameva gaṇhāti itarathā tadārammaṇabhāvāyogatoti kathamassā parittārammaṇanti? Saccaṃ, kāmāvacaravipākacittānaṃ ekantaparittārammaṇattā nāssā mahaggatārammaṇabhāvo yutto, 『『tadārammaṇa』』nti ca tadārammaṇaṭṭhāne uppattiṃ gahetvā vuttaṃ, na tassā tadārammaṇakiccasambhavato. Kena carahi kiccenāyaṃ uppajjatīti? Tadārammaṇakiccaṃ tāva yathāvuttakāraṇatova natthi, nāpi santīraṇakiccaṃ tathā appavattanato. Paṭisandhicutīsu vattabbameva natthi. Pārisesato pana bhavassa aṅgabhāvato bhavaṅgakiccanti yuttaṃ siyā, paṭisandhibhūtameva cittaṃ bhavaṅganti idaṃ yebhuyyavasena vuccatīti. Ācariyadhammapālattherenāpi hi ayamattho dassitova.

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我來 助你直譯這段巴利文： 5.. 因為在可意所緣中，舍俱彼所緣之後無有憂受，也無有喜受，所以當阿阇黎說"與舍俱諸因"等時，質問者繼續追問說"什麼是其轉向"。阿阇黎爲了顯示何必在此尋求轉向，此心即使沒有它也能生起，說"此無有"。質問者再次不能接受無轉向而有心的轉起，說"它如何生起"。當如是說時，阿阇黎爲了顯示在此何需轉向，而且並非一定要有轉向心才能生起，顯示無轉向諸心的存在，說"有分諸轉向"等，意思是有分諸轉向有什麼轉向，確實是沒有的。然而有分諸轉向尚且因為在各自境界中傾向，由於習慣於無轉向而生起就生起，而這個如何生起呢？關於這個追問，爲了再次顯示無轉向諸心，說"對於道"等。"道"即出世間道之心。"以及無間之果"即道無間之果，意思是對此有何轉向。如是"無有"即如彼等無有，此亦無有。 阿難阿阇黎對此解釋說：聖道心和道無間諸果雖有遍作轉向而有轉向，即使在無轉向生起、無傾向等性的情況下，僅作為生起的例證而說。因為這是他的意趣：如果是關於無有緣于涅槃的轉向而說，應當顯示種姓智和遍凈智，因為由於這些就成就它們的無轉向性。在果定時，由於說"小所緣、廣大所緣、隨順是果定的無間緣"，由於無有同一所緣的轉向，是道無間的諸果心，如是不應排除定中的果心。然而種姓智和遍凈智，雖然對涅槃不熟練、不慣行，但對其他所緣是熟練慣行的。而果定諸心在道心路之後有為此的遍作存在，所以不攝取它們。而隨順之後的果定心是熟練慣行的，不像非想非非想處之後的道無間那樣無有為此的遍作，所以說"從滅定出定者"也顯示了那個。 467.. 說了"什麼是其所緣"之後，爲了證明自己的言說，顯示如同無轉向性一樣也可說無所緣性，說"離開所緣"等。"任何"即緣于任何曾經熟悉的所緣。然而說"應成為彼所緣"，而彼所緣只取速行所緣，否則不合于彼所緣性，那麼如何說它是小所緣？確實，因為欲界異熟心一定是小所緣，它不合于廣大所緣性。說"彼所緣"是就生起于彼所緣位置而說，不是因為它有彼所緣作用。那麼它以什麼作用生起呢？首先彼所緣作用因為前述原因而沒有，推度作用也沒有，因為如是不轉起。關於結生、死亡則完全無需說。但由於剩餘和是有的支分，應當合於有分作用，說結生心即是有分，這是就多數情況而說。因為阿阇黎法護上座也已顯示此義。 468-.

1. Avijjamāne kārake kathaṃ kassaci nirāvajjanappavattikassa sāvajjanabhāvenāti codanaṃ sandhāya cittaniyāmanibbattametanti dassetuṃ 『『utubījaniyāmo cā』』tiādi vuttaṃ. Utubījaniyāmo cāti utuniyāmo ceva bījaniyāmo ca, utusabhāvaniyāmo bījasabhāvaniyāmoti vuttaṃ hoti. Kammadhammānaṃ niyāmo eva kammadhammaniyāmatā. Ekappahārenāti taṃ taṃ utusamayamanatikkamitvā ekasmiṃyeva kāle. Phalapupphādīti ādi-saddena pallavādīnaṃ saṅgaho. Sabbesanti tasmiṃ samaye phalādinibbattanakānaṃ sabbesaṃ. Taṃtaṃtulyaphalubbhavoti tehi tehi bījehi sadisānaṃ phalānaṃ nibbatti, tesaṃ tesaṃ bījānaṃ anurūpaphalanibbattīti attho. 『『Kulatthagacchassa uttaraggabhāvo, dakkhiṇavalliyā dakkhiṇarukkhapariharaṇaṃ, sūriyāvattapupphānaṃ sūriyābhimukhabhāvo, māluvalatāya rukkhābhimukhagamana』』nti evamādīnipi ettheva samodhānaṃ gacchanti. Chiddattanti chiddavantabhāvo, chiddaṃyeva vā. Bījajoti bījasambhavo niyāmo. Yato detīti yato yato paccayabhāvaniyāmato deti. Ayanti ayaṃ attano anurūpassa, sadisassa, visadisassa ca phalassa nibbattane niyāmo. Apica –

『『Na antalikkhe na samuddamajjhe,

Na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso,

Yatthaṭṭhito mucceyya pāpakammā』』ti. (dha. pa. 127) –

Imissā gāthāya aṭṭhuppattiyaṃ āgataṃ tiṇakalāpassa gahitaaggino uṭṭhahitvā ākāse gacchato kākassa gīvāya paṭimuccanaṃ, nāvikassa bhariyāya vālukaghaṭaṃ kaṇṭhe bandhitvā samuddudake pakkhipanaṃ, pabbatakūṭassa patitvā leṇe vasantānaṃ bhikkhūnaṃ dvārapidahananti taṃtaṃkammasarikkhakavipākanibbattanampi kammaniyāmoyevāti veditabbaṃ. Jātiyanti paṭisandhiggahaṇe ceva mātukucchito nikkhamane ca, nidassanamattañcetaṃ abhisambodhidhammacakkappavattanādīsupi medanīkampanādikassa sambhavato. Bodhisattassāti pacchimabhavikabodhisattassa. Medanīkampanādikanti pathavīkampanādikaṃ dvattiṃsapubbanimittaṃ. Visesattamanekampīti pubbanimittato aññaṃ tadā pātubhūtaṃ sabbaṃ acchariyaṃ. Uppattāvajjanādīnanti 『『tvaṃ āvajjanaṃ hohi, tvaṃ dassana』』ntiādinā niyuñjakassa abhāvepi taṃtaṃkiccavasena tesaṃ tesaṃ uppatti.

1. Hadaye andhakāro viyāti hadayandhakāro, sammohoti attho, tassa viddhaṃsanaṃ pahānakaraṇanti hadayandhakāraviddhaṃsanaṃ. Payuttoti anupādāparinibbānaṃ appatvā anosakkamānena vīriyena vīriyavā. Mohandhakārāpagamanti arahattamāha.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Vipākacittappavattiniddesavaṇṇanā niṭṭhitā.

1. Aṭṭhamo paricchedo

Pakiṇṇakaniddesavaṇṇanā

475-

我來幫你直譯這段巴利文： 73.. 爲了顯示是心的規律所生，關於當作者不存在時，如何某些無轉向轉起的有轉向性這個質問，說"時節種子規律等"等。"時節種子規律等"即時節規律和種子規律，意思是說時節自性規律和種子自性規律。業法的規律即是業法規律性。"同時"即不超過各個時節時期，在同一時間。"果實花朵等"以等字攝取新芽等。"一切"即在那時生起果等的一切。"各自相似果生起"即由彼彼種子生起相似的果實，意思是生起與彼彼種子相應的果實。"馬錢子藤向上生長、右蔓向右纏樹、向日葵朝向太陽、蔓藤向樹攀爬"等這些也都包含在此中。"有孔性"即具有孔的狀態，或者就是孔。"從種子"即從種子所生的規律。"從彼處給與"即從彼彼因緣性規律給與。"此"即此在生起與自己相應的、相似的、不相似的果時的規律。而且： "非於虛空非海中， 非入山間諸窟中； 世間找不到地方， 住此能免惡業果。" 在此偈的緣起中所說的草把所執之火升起飛向空中的烏鴉頸部纏繞，航海者妻子將沙罐繫於頸上投入海水，山頂墜落堵住住在洞窟中比丘們的門等，這些與各自業相應的異熟生起也應當知道就是業的規律。"在生"即在結生和從母胎出生時，這只是舉例，因為在正等覺、轉法輪等時也有地震等的發生。"菩薩的"即最後有者菩薩的。"地震等"即地震等三十二種前兆。"諸多殊勝"即除了前兆以外，那時出現的一切稀有事。"生起轉向等"即雖然沒有指定"你成為轉向，你成為見"等的人，但依各自作用而有彼彼生起。 474.. "如心中黑暗"即心黑暗，意思是愚癡，其破壞即作斷除為"破除心黑暗"。"精進"即在未得無取般涅槃之前不退縮的精進。"去除愚癡黑暗"說的是阿羅漢果。 如是名為阿毗達摩義顯明 阿毗達摩入門註釋 異熟心轉起釋義竟。 第八品 雜說釋義 475-

1. Idāni yathāvuttānaṃ sabbesampi cittānaṃ pākaṭabhāvatthaṃ –

『『Suttaṃ dovāriko ceva,

Gāmillo ambagoḷiyo;

Jaccandho pīṭhasappī ca,

Upanissayamatthaso』』ti. (dha. sa. aṭṭha. 498 vipākuddhārakathā) –

Aṭṭhakathāya āgatamātikāya vasena pakiṇṇakanayaṃ dassetuṃ 『『idāni panā』』tiādi āraddhaṃ. Tattha manasanti cittānaṃ. 『『Mānasa』』ntipi paṭhanti, taṃ na sundaraṃ. Panthamakkaṭakoti pāṇakapaṭaṅgādīnaṃ sañcaraṇaṭṭhāne jālaṃ pasāretvā tesaṃ maggarakkhaṇato 『『panthamakkaṭako』』ti laddhanāmo uṇṇanābhi. Disāsu pana pañcasūti upametabbānaṃ pañcapasādānaṃ vasena vuttaṃ. Tatthāti magge, tattha jālamajjheti vā sambandho. Suttaṃ pasāretvāti jālabandhanamāha.

478-80. Nti rudhiramāha. Disāsu dutiyādīsu sutte…pe… ghaṭṭiteti sambandho. 『『Pasādā pañca daṭṭhabbā』』tiādi upamāsaṃsandanaṃ . Cittaṃ…pe… viyāti hadayavatthuṃ nissāya pavattamānacittaṃ jālamajjhe nipannamakkaṭako viya daṭṭhabbaṃ.

482-5.Pasādaghaṭṭananti pasāde ghaṭṭitaṃ. Bhavaṅgāvaṭṭananti bhavaṅgaṃ āvaṭṭentaṃ. Dhammato aññā kāci kiriyā nāma natthīti dhammameva calanena saha upameti. Suttānusāraṃvāti suttānusārena gamanaṃ viya. Javanassa ārammaṇarasānubhavanato tassa pavatti yūsapānena saddhiṃ upametvā vuttā. Vatthuṃyevāti yathā purimacittāni hadayavatthunissitāni pasādavatthuṃ anugatāni aññārammaṇāni ca honti, na evaṃ bhavaṅgaṃ. Taṃ pana vatthārammaṇantararahitaṃ kevalaṃ hadayavatthumeva nissāya pavattatīti dīpeti. Parivattananti puna bhavaṅgabhāvena parivattanaṃ. Bhavaṅgāvajjanādīnaṃ dhammato bhedepi santativasena ekattaṃ gahetvā ekeneva makkaṭakena upamāsaṃsandanaṃ vuttaṃ.

486-90. Upamā eva opammaṃ. Tato pasādavatthuto cittāti sambandho. Dīpitaṃ iminā opammena. Ekekārammaṇanti rūpādīsu pañcasu ekekaṃ ārammaṇaṃ. Sabbasoti sabbesu cakkhādīsu yattha katthacīti attho. Idāni ekekārammaṇassa dvīsu dvīsu āpāthagamanaṃ pakāsetuṃ 『『rūpaṃ cakkhupasādamhī』』tiādi vuttaṃ. Khe ākāse gacchatīti khago, pakkhi. Sākhinoti rukkhassa.

492-3.Rūpassāti sambandhe sāmivacanaṃ, tassa pana ghaṭṭanaṃ, āpāthagamanampi cāti dvīhi saha sambandho. Pasādassāti kammatthe sāmivacanaṃ, atthato āpāthagamanampi cāti sambandho. Ārammaṇavasena, āpāthaṃ āgacchantassapi pasādaghaṭṭanena ca bhavaṅgacalanassa paccayabhāvena āpāthaṃ viya upagamananti attho.

494-

我來幫你直譯這段巴利文： 6.. 現在爲了使前述一切諸心明顯 - "睡眠及守門者， 村民與芒果球； 生盲與長椅行， 依止義次第。" 爲了依據註釋書所說的綱要顯示雜說法，開始說"現在"等。其中"意"即諸心。也有讀作"意的"，那不好。"路蜘蛛"即在小蟲蚊蚋等行走之處張網，因為守護它們的路徑而得名"路蜘蛛"的結網蜘蛛。"在五方"是依所比喻的五凈色而說。"在其中"即在路上，或者連線"在網中"。"張開線"即說結網。 478-80.. "它"即說血。"在第二等方的線...被觸"為連線詞。"應見五凈色"等是比喻對應。"心...如"即依止心所而轉起的心應當如同躺在網中的蜘蛛一樣看待。 482-5.. "凈色觸"即在凈色上被觸。"有分轉向"即轉向有分。因為除了法之外沒有任何行為可說，所以以法與動作作比喻。"如隨線"即如隨線而行。由於速行領受所緣之味，其轉起與飲湯作比喻而說。"只是所依"即如前諸心依止心所、隨順凈色所依而有其他所緣，有分不如是。那只是離開所依所緣等，單純依止心所而轉起，這樣顯示。"轉變"即再次轉變為有分狀態。雖然有分轉向等諸法有差別，但取相續而成一性，所以以一個蜘蛛作比喻對應而說。 486-90.. 比喻即譬喻。從彼凈色所依而有諸心，為連線詞。以此譬喻所顯示。"一一所緣"即在色等五中每一個所緣。"一切"意思是在眼等一切中的任何一處。現在爲了顯示每一所緣在兩兩處生起，說"色于眼凈色"等。"虛空行者"即鳥。"有枝者"即樹。 492-3.. "色的"為所有格關係詞，與那個觸、生起兩者相連。"凈色的"為業處所有格，實際上也與生起相連。意思是依所緣和生起的緣故，即使對於生起的凈色觸，也如生起那樣趨向。 494-.

5.Tatoti bhavaṅgacalanato paraṃ, kusalaṃ javanaṃ cittanti kāmāvacarakusalajavanacittaṃ . Akusalameva vāti vā-saddena kiriyābyākatacittampi saṅgaṇhāti. Ettha siyā – ko panetaṃ javanaṃ kusalatāya vā akusalatāya vā niyametīti? Yonisomanasikāro ceva ayonisomanasikāro ca. Yassa hi catucakkasampadāvasena yonisomanasikāro pavattati, āvajjanaṃ, voṭṭhabbanañca yonisova āvaṭṭeti, vavatthāpeti ca, tassa akusaluppatti natthi. Yassa pana vuttavipariyāyena ayonisomanasikāro ca hoti, āvajjanaṃ, voṭṭhabbanañca ayoniso ca āvaṭṭeti, vavatthāpeti ca, tassa kusalajavanuppatti natthi, tasmā yonisomanasikāro kusalatāya, ayonisomanasikāro akusalatāya ca niyametīti daṭṭhabbaṃ. Kiriyājavanaṃ pana arahattameva niyameti. Keci pana 『『kiriyājavanaṃ pana manasikāro ca niyameti. Yathā hi āvajjanaṃ kusalākusalānaṃ visuṃ visuṃ paccayo hoti, evaṃ kiriyājavanassāpī』』ti vadanti.

我來幫你直譯這段巴利文： 5.. "從彼"即從有分轉起之後，"善速行心"即欲界善速行心。"或者不善"以"或"字也攝取唯作無記心。這裡可能有問題：是什麼決定這個速行成為善或不善呢？如理作意和不如理作意。因為對於以四輪具足的方式而有如理作意者，轉向和確定如理地轉向和決定，他沒有不善的生起。相反地，對於以所說相反方式而有不如理作意者，轉向和確定不如理地轉向和決定，他沒有善速行的生起，因此應當見到如理作意決定善性，不如理作意決定不善性。而唯作速行則由阿羅漢果決定。有些人則說："而唯作速行也由作意決定。因為如同轉向是善不善各別的緣，對於唯作速行也是如此。"

497.Dovārikopamādīnīti ettha eko rājā sayanagato niddāyati, tassa paricārako pāde parimajjanto nisīdi, badhiradovāriko dvāre ṭhito, tayo paṭihārā sayanassa, dvārassa ca majjhe paṭipāṭiyā ṭhitā. Atheko paccantavāsī manusso paṇṇākāraṃ ādāya dvāraṃ ākoṭesi, badhiradovāriko saddaṃ na suṇāti, pādaparimajjako saññaṃ akāsi, tāya saññāya dvāraṃ vivaritvā passi, paṭhamapaṭihāro paṇṇākāraṃ gahetvā dutiyassa adāsi, dutiyo tatiyassa, tatiyo rañño, rājā paribhuñji. Tattha rājā viya javanaṃ daṭṭhabbaṃ, pādaparimajjako viya āvajjanaṃ, badhiradovāriko viya cakkhuviññāṇaṃ, tayo paṭihārā viya sampaṭicchanādīni tīṇi vīthicittāni, paccantavāsino paṇṇākāraṃ ādāya dvārākoṭanaṃ viya ārammaṇassa pasādaghaṭṭanaṃ, pādaparimajjakena saññāya dinnakālo viya kiriyāmanodhātuyā bhavaṅgassa āvaṭṭitakālo, tena dinnasaññāya badhiradovārikassa dvāravivarakālo viya cakkhuviññāṇassa ārammaṇe dassanakiccasādhanakālo, paṭhamapaṭihārena paṇṇākārassa gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo, paṭhamena dutiyassa dinnakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīritakālo, dutiyena tatiyassa dinnakālo viya kiriyāmanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo, tatiyena rañño dinnakālo viya voṭṭhabbanena javanassa niyyātitakālo, rañño paribhogakālo viya javanassa ārammaṇarasānubhavanakāloti ayaṃ dovārikopamā.

『『Idaṃ pana opammaṃ kiṃ dīpetī』』tiādi ucchuyantūpamāya vuttanayena veditabbā. Sambahulā gāmadārakā antaravīthiyaṃ paṃsuṃ kīḷanti, tatthekassa hatthe kahāpaṇo paṭihaññi. So 『『mayhaṃ hatthe paṭihataṃ, kiṃ nu kho eta』』nti āha. Atheko 『『paṇḍaraṃ eta』』nti āha. Aparo saha paṃsunā gāḷhaṃ gaṇhi. Añño 『『puthulaṃ caturassaṃ eta』』nti āha. Aparo 『『kahāpaṇo eso』』ti āha. Atha āharitvā mātu adaṃsu, sā kamme upanesi. Tattha sambahulānaṃ dārakānaṃ antaravīthiyaṃ kīḷantānaṃ sannisinnakālo viya cittappavatti daṭṭhabbā, kahāpaṇassa hatthe paṭihatakālo viya ārammaṇena pasādassa ghaṭṭitakālo, 『『kiṃ nu kho eta』』nti vuttakālo viya taṃ ārammaṇaṃ gahetvā kiriyāmanodhātuyā bhavaṅgassa āvaṭṭitakālo, 『『paṇḍaraṃ eta』』nti vuttakālo viya cakkhuviññāṇena dassanakiccassa sādhitakālo, saha paṃsunā gāḷhaṃ gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo, 『『puthulaṃ caturassaṃ eta』』nti vuttakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīritakālo, 『『kahāpaṇo eso』』ti vuttakālo viya kiriyāmanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo, mātarā kamme upanītakālo viya javanassa ārammaṇarasānubhavanaṃ veditabbanti ayaṃ gāmadārakopamā.

Idaṃ opammaṃ kiṃ dīpeti? Kiriyāmanodhātu adisvāva bhavaṅgaṃ āvaṭṭeti, vipākamanodhātu adisvāva sampaṭicchati, vipākamanoviññāṇadhātu adisvāva santīreti, kiriyāmanoviññāṇadhātu adisvāva vavatthāpeti, javanaṃ adisvāva ārammaṇarasaṃ anubhavati, ekantena pana cakkhuviññāṇameva dassanakiccaṃ sādhetīti dīpeti. Jaccandhapīṭhasappīupamā upari āgamissati.

498-

我來幫你直譯這段巴利文： 497.. "守門者比喻等"中：有一位國王躺在床上睡覺，他的侍者坐著按摩他的腳，一位耳聾的守門人站在門口，三位侍衛依次站在床和門之間。這時有一位邊境居民帶著禮物來敲門，耳聾的守門人聽不見聲音，按摩腳的人做了個手勢，守門人因這手勢開門看見了，第一個侍衛接過禮物給第二個，第二個給第三個，第三個給國王，國王享用了。其中應當見到速行如同國王，轉向如同按摩腳的人，眼識如同耳聾的守門人，領受等三個心路心如同三位侍衛，邊境居民帶禮物敲門如同所緣觸凈色，按摩腳的人做手勢時如同唯作意界轉向有分時，因其手勢守門人開門時如同眼識對所緣完成見的作用時，第一侍衛接受禮物時如同異熟意界領受所緣時，第一個給第二個時如同異熟意識界推度所緣時，第二個給第三個時如同唯作意識界確定所緣時，第三個給國王時如同確定交付給速行時，國王享用時如同速行領受所緣之味時，這是守門者比喻。 "此比喻顯示什麼"等應當依甘蔗壓榨機比喻所說的方法理解。許多村童在街道上玩泥土，其中一人手碰到了錢幣。他說"碰到我手上的這是什麼呢？"這時一人說"這是白的"。另一人連泥土一起緊緊抓住。又一人說"這是寬而四方的"。另一人說"這是錢幣"。然後他們拿去給母親，她用於工作。其中應當見到許多童子在街道上玩耍坐著時如同心的轉起，錢幣碰到手時如同所緣觸凈色時，說"這是什麼呢"時如同唯作意界取彼所緣轉向有分時，說"這是白的"時如同眼識完成見的作用時，連泥土緊緊抓住時如同異熟意界領受所緣時，說"這是寬而四方的"時如同異熟意識界推度所緣時，說"這是錢幣"時如同唯作意識界確定所緣時，母親用於工作時如同速行領受所緣之味，應當知道這是村童比喻。 此比喻顯示什麼？顯示唯作意界不見就轉向有分，異熟意界不見就領受，異熟意識界不見就推度，唯作意識界不見就確定，速行不見就領受所緣之味，但是隻有眼識一定完成見的作用。生盲與長椅行者的比喻將在後面出現。 498-

1. Ettakā upamā saṅgahetvā 『『dovārikopamādīnī』』ti vatvā 『『upanissayamatthaso』』ti ettha upanissayabhāvaṃ pakāsetuṃ 『『asambhedenā』』tiādimāha. Asambhedenāti avinaṭṭhabhāvena, vātapittādīhi anupahatabhāvena ca. Vātapittādiupahatampi hi cakkhuviññāṇassa paccayabhāvānupagamanato sambhinnameva nāma hoti, pañcindriyānaṃ atthikkhaṇeyeva nissayabhāvūpagamanato khaṇavasena asambhedopi yujjati. Esa nayo sotapasādādīsupi. Rūpāpāthagamenāti dūre ṭhitassa phalikādīhi antaritassa cakkhuviññāṇuppattiyā paccayo bhavituṃ yogyadese avaṭṭhitavasena rūpassa āpāthagamanena. Evañca katvā dūre ṭhitaṃ, parammukhe ṭhitampi dibbacakkhussa āpāthagatameva nāma hoti. Ālokanissayenāpīti rūpāvabhāsanasamatthaālokasaṅkhātanissayena. Āloke sati sambhavo cettha ālokanissayatā, na ālokassa nissayapaccayattā. Manakkārova hetu manakkārahetu, tena saha vattatīti samanakkārahetu. Tena ālokanissitaṃ dasseti. Sametehīti saṃyuttehi ekībhūtehi, na ekassapi virahenāti attho.

Ākāsanissayenāti kaṇṇacchiddasaṅkhātaākāsanissayena. Teneva hi aṭṭhakathāyaṃ 『『na hi pihitakaṇṇacchiddassa sotaviññāṇaṃ pavattatī』』ti vuttaṃ. Bāhirākāsampi pana icchitameva. Tathā hi avivare gehe nisīditvā vuccamānānaṃ bahi ṭhitā na suṇanti. Vāyosannissayenāti nāsikacchiddaṃ pavisanavāyusannissayena. Āposannissayenāti kheḷasaṅkhātaāposannissayena. Pathavīsannissayenāti kāyapasādavatthussa pathavīdhātusannissayena. Manoviññāṇanti javanamanoviññāṇaṃ.

510-11.Mano…pe… veditabbanti 『『asambhedā manassā』』ti ettha vuttaṃ mano bhavaṅgacittanti veditabbaṃ. Taṃ pana cutivasena niruddhampi kiriyāmayacittassa paccayabhāvaṃ anupagantvā kevalaṃ bhavaṅgappavattivasena mandathāmagataṃ hutvā pavattanampi sambhinnamevāti daṭṭhabbaṃ. Nāyaṃ sabbattha gacchatīti catuvokāre alabbhanato. Tenāha 『『bhavaṃ tu pañcavokāra』』ntiādi. Tattha pañcannaṃ khandhānaṃ vokāro etthāti pañcavokāro. Hoti hi bhinnādhikaraṇampi aññapadatthasamāso yathā 『『urasilomo』』ti. Atha vā yathāpaccayaṃ pañcahi khandhehi vokarīyatīti pañcavokāro. 『『Atthato』』ti evamādikaṃ padaṃ cakkhādīni dassanādikiccānīti ettakameva sandhāya vuttaṃ, na aññaṃ kiñci visesananti na tattha vinicchayo vutto.

512-

我來幫你直譯這段巴利文： 509.. 攝取如此多比喻后說"守門者比喻等"，在"依止義"中爲了顯示依止性，說"不混亂"等。"不混亂"即不壞滅狀態，以及不被風膽等所損害。因為被風膽等損害的也不能成為眼識的緣，即名為混亂，因為五根只在存在的剎那成為所依，從剎那的角度說不混亂也合適。這個道理在耳凈色等中也是如此。"色生起"即由於色處於適合成為遠處的、被水晶等隔開的眼識生起的緣的適當處所。這樣的話，遠處的、背向的對於天眼也名為已生起。"以及光明所依"即以能照明色的光明所謂的所依。這裡有光明時生起為光明所依性，不是光明成為依緣性。"作意因"即意作因，與彼俱轉即俱作意因。以此顯示依光明。"和合"即結合成為一體，意思是不缺少任何一個。 "虛空所依"即以耳孔所謂的虛空所依。因此在註釋書中說"閉塞耳孔者不生起耳識"。但外面的虛空也是需要的。因此在密閉的屋內坐著時所說的話，外面的人聽不見。"依風"即依鼻孔進入的風。"依水"即依唾液所謂的水。"依地"即依身凈色所依的地界。"意識"即速行意識。 510-11.. "意...應知"即在"意的不混亂"中所說的意應知是有分心。但是即使以死亡而滅，不成為唯作心的緣，僅以有分轉起而成為微弱勢力而轉起的也應當見到即是混亂。"此不遍行一切處"即在四蘊不得。因此說"但有在五蘊"等。其中五蘊的處所即五蘊。因為也有不同所依的別義複合詞，如"胸毛"。或者隨緣由五蘊而分別即五蘊。"從義"等這樣的詞只是關係到"眼等是見等作用"這些，沒有說其他任何特徵的判定。 512-.

4.Sabbānīti kāmāvacarādibhedaṃ anāmasitvā sabbāni. Kammanti paṭisandhinibbattakā upapajjavedanīyabhūtā, aparāpariyavedanīyabhūtā vā cetanā. Kammanimittanti yaṃ vatthuṃ ārammaṇaṃ katvā āyūhanakāle kammaṃ āyūhati, taṃ dānūpakaraṇādikaṃ, pāṇaghātopakaraṇādikañca. Gatinimittanti bhavantaramupapajjitabbabhavapariyāpannavaṇṇāyatanaṃ, taṃ pana sugatiyaṃ manussaloke nibbattantassa rattakambalasadisamātukucchivaṇṇavasena, devaloke nibbattantassa uyyānakapparukkhavaṇṇavasena, duggatiyaṃ nibbattantassa aggijālādivaṇṇavasena, petatiracchānayonīsu petatiracchānānaṃ nibaddhasañcaraṇaṭṭhānapariyāpannatāvaṇṇavasena ca daṭṭhabbaṃ. 『『Tividha』』nti idaṃ yathāsambhavavasena vuttaṃ, rūpārūpasambandhīnaṃ pana kammanimittameva ārammaṇaṃ hoti. Tathā hi mahaggatavipākāni ekantena kammasadisārammaṇāni vuttāni.

Paccuppannamatītaṃ vāti khaṇavasena paccuppannamatītaṃ vā. Tattha gatinimittaṃ ekantena paccuppannameva, kammanimittaṃ paccuppannamatītaṃ vā, kammaṃ pana atītameva. Anāgatārammaṇaṃ pana paccuppannakammanimittagatinimittaṃ viya anāpāthagatattā, atītakammakammanimittaṃ viya ananubhūtattā ca vibhūtaṃ hutvā nopatiṭṭhātīti atisantabhāvena pavattamānā paṭisandhi taṃ ārabbha pavattituṃ na sakkotīti vuttaṃ 『『natthi anāgata』』nti. Mahaggatapaṭisandhīnaṃ ekantena kammasadisārammaṇabhāvena kammassa viya atītanavattabbārammaṇattā na tāsaṃ visuṃ ārammaṇaṃ uddhaṭaṃ. Tattha dutiyacatutthārūpapaṭisandhīnaṃ atītameva ārammaṇaṃ itarāsaṃ navattabbanti daṭṭhabbaṃ.

517-20. Mahāvipākānaṃ paṭisandhādicatukiccavaseneva pavattanato rūpārūpabhave paṭisandhibhavaṅgacutivasena taṃtaṃvipākasseva pavattito, tadārammaṇassa ca abhāvena tattha na labbhatīti āha 『『mahāpākā…pe… dvaye』』ti. Aniṭṭharūpānaṃ brahmaloke asambhavepi tattha ṭhatvā idha aniṭṭhārammaṇaṃ passantānaṃ akusalavipākāni na uppajjantīti na vattabbanti rūpabhavepi santīraṇattayaṃ vuttaṃ. Abhidhammatthasaṅgahasaccasaṅkhepādīsupi hi imināva adhippāyena rūpaloke akusalavipākappavatti dassitā. Apare pana 『『kāmabhave santīraṇattayaṃ, rūpabhave santīraṇadvayanti yathālābhavasena yojetabba』』nti vadanti.

Kadācipīti parittārammaṇesu parittajavanānaṃ uppādepi. 『『Bījassābhāvato』』ti rūpārūpabhavadvaye tadārammaṇābhāvassa kāraṇaṃ vatvā tameva pakāsetuṃ 『『paṭisandhibīja』』ntiādi vuttaṃ. Paṭisandhiyeva bījabhūtanti paṭisandhibījaṃ. Tassāti tadārammaṇassa.

1. Yadi evaṃ cakkhuviññāṇādīnampi kāmāvacarapaṭisandhibījattā tattha abhāvo āpajjatīti codento āha 『『cakkhuviññāṇādīna』』ntiādi. Indriyānanti cakkhuviññāṇādīnaṃ vatthudvārabhūtānaṃ cakkhādīnamindriyānaṃ. Pavattānubhāvatoti tesaṃ tattha atthitānubhāvato . Ayañhettha adhippāyo – cakkhusotaviññāṇānaṃ vatthubhūtāni cakkhusotindriyāni tattha pavattantīti tesaṃ pavattiānubhāvato cakkhusotaviññāṇāni pavattanti. Sati ca tesaṃ pavattiyaṃ vīthicittuppādo niyatoti cakkhuviññāṇādīnaṃ viya sampaṭicchanasantīraṇānampi tattha sambhavo siddhoti.

523-

我來 助你直譯這段巴利文： 4.. "一切"即不涉及欲界等差別的一切。"業"即生起結生的順生受和順后受的思。"業相"即造作業時以什麼事物為所緣而造作，那是佈施資具等和殺生工具等。"趣相"即將生往他有應生的有所屬的色處，這應當見到：對於生在善趣人世者，是如紅毯般的母胎色；對於生在天界者，是園林如意樹的顏色；對於生在惡趣者，是火焰等的顏色；對於生在餓鬼畜生趣者，是餓鬼畜生經常遊行處所所屬的顏色。說"三種"是依隨宜而說，但對於色無色相關者只有業相為所緣。因此廣大異熟一定說是與業相似的所緣。 "現在或過去"即依剎那的現在或過去。其中趣相一定是現在，業相是現在或過去，但業只是過去。而未來所緣，如現在業相趣相一樣因為未現起，如過去業和業相一樣因為未經驗，所以不能明顯地現起，因此以極細微方式轉起的結生不能緣它而轉起，所以說"無有未來"。廣大結生一定是與業相似的所緣性，如業一樣是過去或不可說的所緣性，所以不另外列舉它們的所緣。其中應當見到第二和第四無色結生只有過去所緣，其他是不可說。 517-20.. 由於大異熟只以結生等四作用而轉起，由於在色無色有中只以結生、有分、死亡而轉起彼彼異熟，以及由於無有彼所緣，所以在那裡不得，因此說"大異熟...二處"。雖然在梵天界不存在不可意色，但是站在那裡看到這裡的不可意所緣時，不能說不生起不善異熟，所以在色有中也說三推度。因為在阿毗達摩義攝、諦要略等中也以此意趣顯示色界中不善異熟的轉起。但其他人說"在欲有三推度，在色有二推度，應當依所得而配合"。 "有時"即即使在小所緣中生起小速行時。說"因為無有種子"等是說明色無色二有中無有彼所緣的原因后，爲了顯示它而說"結生種子"等。結生即是種子性為結生種子。"它的"即彼所緣的。 521.. 如果如此，眼識等也因為是欲界結生種子，應當在那裡沒有，這樣質問說"眼識等"等。"諸根"即作為眼識等的所依門的眼等諸根。"轉起力"即由於它們在那裡存在的力量。這裡的意趣是：因為作為眼耳識的所依的眼耳根在那裡轉起，所以由於它們的轉起力而眼耳識轉起。當它們轉起時，心路心的生起是決定的，所以如同眼識等，領受推度等也成就在那裡的存在。 523-.

4.Akāmāvacaradhammeti kāmāvacaradhammato aññe mahaggatalokuttaradhamme. Nānubandhatīti nānuvattati. Janakaṃ…pe… anubandhatīti yathā nāma gehato nikkhamitvā bahi gantukāmo taruṇadārako attano janakaṃ pitaraṃ vā aññaṃ vā pitusadisaṃ hitakāmaṃ ñātiṃ aṅguliyaṃ gahetvā anubandhati, na aññaṃ rājapurisādiṃ, tathā etampi bhavaṅgārammaṇato bahi nikkhamitukāmasabhāgatāya attano janakaṃ paṭhamakusalādikaṃ sadisaṃ vā dutiyakusalādikāmāvacarajavanameva anubandhati, na aññaṃ mahaggataṃ lokuttaranti ayamettha attho. Kusalākusalādinti ādi-ggahaṇena kiriyābyākataṃ saṅgaṇhāti. Ānandācariyo pana paṭṭhāne 『『kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī』』ti (paṭṭhā. 3.1.98) vipākadhammadhammānamevānantaraṃ tadārammaṇaṃ vuttaṃ. Vipphāravantañhi javanaṃ nāvaṃ viya nadīsoto bhavaṅgaṃ anubandhati, na pana chaḷaṅgupekkhāvato santavuttiṃ kiriyājavanaṃ paṇṇapuṭaṃ viya nadīsototi kiriyājavanānantaraṃ tadārammaṇaṃ na icchati, ācariyajotipālattherādayo pana 『『labbhamānassapi kenaci adhippāyena katthaci avacanaṃ dissati, yathā taṃ dhammasaṅgahe akusalaniddese labbhamānopi adhipati na vutto, tasmā yadi abyākatānantarampi tadārammaṇaṃ vucceyya, tadā voṭṭhabbanānantarampi tassa pavattiṃ maññeyyunti kiriyājavanānantaraṃ tadārammaṇaṃ na vuttaṃ, na pana alabbhanato. Yañcettha paṇṇapuṭaṃ nidassitaṃ, taṃ nidassitabbena samānaṃ na hoti, nāvāpaṇṇapuṭānañhi nadīsotassa āvaṭṭanaṃ gati ca visadisīti nāvāyaṃ nadīsotassa anubandhanaṃ, paṇṇapuṭassa ananubandhanañca yujjati, idha pana kiriyājavanetarajavanānaṃ bhavaṅgasotassa āvaṭṭanaṃ gati ca sadisīti etassa ananubandhanaṃ, itarassa anubandhanañca na yujjati, tasmā vicāretabbameva ta』』nti vadanti.

525-6. Yathā cetaṃ mahaggatalokuttaradhamme nānuvattati, tathā yadā ete kāmāvacaradhammāpi mahaggatānuttaradhammārammaṇā hutvā pavattanti, tadā tepi nānubandhatīti āha 『『kāmāvacaradhammāpī』』tiādi. Mahaggatā-ggahaṇena cettha lokuttarānampi saṅgaho daṭṭhabbo. Te cāpīti ca-saddena lokuttarārammaṇānaṃ gahaṇaṃ. Kasmā nānubandhatīti āha 『『parittārammaṇattā』』tiādi. Parittārammaṇattāti heṭṭhā vuttanayena kāmāvacaravipākānaṃ ekantena parittārammaṇattā. Tathāparicitattāti yathā javanaṃ, evaṃ aparicitattā. Idaṃ vuttaṃ hoti – yathā hi so pitaraṃ, pitusadisaṃ vā kañci anubandhanto taruṇadārako gharadvārantaravīthicatukkādimhi pariciteyeva dese anugacchati, na araññaṃ vā rakkhasabhūmiṃ vā gacchantaṃ, evaṃ kāmāvacaradhamme anubandhantampi parittamhi pariciteyeva dese pavattamāne te dhamme anubandhati, na mahaggatalokuttaradhamme ārabbha pavattamānepi.

527-

我來幫你直譯這段巴利文： 4.. "非欲界法"即除欲界法外的廣大和出世間法。"不隨行"即不跟隨。"生者...隨行"即如從家中想要出去外面的幼童抓住自己的父親或其他如父親一樣想要利益的親屬的手而隨行，不隨行其他王臣等，如是這也因為想要從有分所緣出去外面的同類性，只隨行自己的生者即第一善等或相似的第二善等欲界速行，不隨行其他廣大出世間，這是這裡的意思。"善不善等"以等字攝取唯作無記。但阿難阿阇黎說在發趣論中"善不善滅時，異熟以彼所緣性生起"只說異熟法法之後有彼所緣。因為有擴散的速行如船隻被河流即有分隨行，但具六支舍的寂靜轉起的唯作速行如樹葉包不被河流[隨行]，所以不許唯作速行之後有彼所緣。但阿阇黎佛光上座等說："可得的也因某種意趣在某處不說是可見的，如在法聚中不善的解說雖可得但不說增上[緣]，所以如果說無記之後也有彼所緣，那麼也會認為確定之後也有它的轉起，所以不說唯作速行之後有彼所緣，不是因為不可得。這裡所舉的樹葉包的譬喻與所應舉的不相同，因為船和樹葉包對河流的轉向和行進不同，所以船隨行河流、樹葉包不隨行是合適的，但這裡唯作速行與其他速行對有分流的轉向和行進相同，所以這個不隨行、其他隨行是不合適的，因此這應當考察。" 525-6.. 如這不隨行廣大出世間法，如是當這些欲界法也以廣大無上法為所緣而轉起時，也不隨行它們，所以說"欲界法也"等。這裡以廣大攝取應當見到也包括出世間。"它們也"以也字攝取以出世間為所緣。為什麼不隨行？說"因為是小所緣"等。"因為是小所緣"即如前所說方式欲界異熟一定是小所緣。"如是不熟習"即如速行那樣不熟習。這是說：如那隨行父親或如父親的某人的幼童在家門間街巷等熟習的地方跟隨，不跟隨去森林或羅剎地的，如是雖隨行欲界法但在小所緣熟習的處所轉起時隨行那些法，不[隨行]緣廣大出世間法而轉起的。 527-.

1. Idāni kiṃ imāya yuttikathāya, aṭṭhakathāpamāṇato cetaṃ gahetabbanti dassento āha 『『kiṃ tenā』』tiādi. Javaneti kāmāvacarajavane. Tadārammaṇacittāni 『『tadārammaṇa』』nti laddhanāmāni cittāni tadārammaṇabhāvaṃ na gaṇhanti, tadārammaṇabhāvena na pavattantīti attho. Atha vā nāmagottaṃ ārabbha javane javite tadārammaṇaṃ tassa javanassa ārammaṇaṃ na gaṇhanti na labbhantīti attho. Rūpārūpabhavesu vāti vā-saddena 『『javane javitepi tadārammaṇaṃ na gaṇhantī』』ti ākaḍḍhati. Paṇṇattiṃ ārabbhāti kāmabhavepi paṇṇattiṃ ārabbha. Lakkhaṇārammaṇāyāti aniccādilakkhaṇattayārammaṇāya, balavavipassanāyāti attho. 『『Tīṇi lakkhaṇāni, tisso ca paññattiyo kusalattike na labbhantī』』ti aṭṭhakathāya vuttattā tiṇṇaṃ lakkhaṇānaṃ dhammato abhāvena taṃ ārabbha pavattāya vipassanāya tadārammaṇāni na labbhanti. Paṭṭhāne pana 『『sekhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti, kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī』』ti (paṭṭhā. 1.1.406) vacanato khandhārammaṇikavipassanāya tadārammaṇaṃ labbhatīti daṭṭhabbaṃ. Micchattaniyatesūti 『『katame dhammā micchattaniyatā? Cattāro diṭṭhigatasampayuttacittuppādā』』ti (dha. sa. 1426) evamāgatesu micchāgāhavasena pavattesu dhammesu javanaṃ hutvā javitesu. Kasmā pana tesu javitesu tadārammaṇaṃ na labbhatīti? Kāmāvacaravipākānañhi niyatamicchādiṭṭhi viya 『『attā occhijjatī』』tiādinā attaparikappanāvasena appavattanato niyatamicchādiṭṭhivasappavattesu tesu javitesu tadanantaraṃ tadārammaṇāni na uppajjanti, aniyatamicchādiṭṭhivasappavattesu pana javitesu tadārammaṇaṃ nuppajjatīti natthi. Atha vā micchattaniyatesūti micchābhāvaniyatasabhāvesu taṃvisayesūti attho. Micchattaniyatadhammānaṃ dhammasabhāvaṃ aggahetvā micchattaniyatasabhāvasseva gahaṇato, tassa ca vipākānaṃ avibhūtattā micchattaniyatasabhāve ārabbha tadārammaṇā na labbhanti. Pi-saddena sammattaniyatesupīti sampiṇḍeti, 『『lokuttaradhamme ārabbhā』』ti vā etena siddhattā na tesaṃ visuṃ uddharaṇaṃ kataṃ. Aṭṭhakathāyaṃ pana micchattaniyatasammattaniyatānaṃ aññamaññapaṭipakkhabhāvena balavabhāvato tadārammaṇassa avatthubhāvadassanatthaṃ micchattaniyatānantaraṃ sammattaniyatāpi uddhaṭā. Micchattaniyatasabhāvassa viya paṭisambhidāsabhāvassapi kāmāvacaravipākānaṃ avibhūtabhāvena paṭisambhidāñāṇāni ārabbha javane javite tadārammaṇaṃ na labbhatīti āha 『『paṭisambhidāñāṇānī』』tiādi. Manodvārepīti na kevalaṃ pañcadvāresuyeva, atha kho manodvārepi. Sabbesanti ahetukaduhetukādīnaṃ sabbesaṃ. Anupubbatoti heṭṭhā vuttaanukkamato.

533.Na vijjatīti manodvārassa appaṭighabhāvena na vijjati. Bhavaṅgatoti bhavaṅgasantānato, tassa ārammaṇato vā. Vuṭṭhānanti bhavaṅgasantāne, tassārammaṇe vā sati tassa vuṭṭhānaṃ.

535-

我來帗你直譯這段巴利文： 32.. 現在爲了顯示對此理論有什麼用，這應當從註釋書的標準來理解，說"有何"等。"速行"即欲界速行。以"彼所緣"得名的彼所緣心不取彼所緣性，即不以彼所緣性而轉起的意思。或者說緣名姓時速行生起后，彼所緣不取那速行的所緣、不可得的意思。"在色無色有中"以"或"字引入"即使速行生起也不取彼所緣"。"緣概念"即在欲有中也緣概念。"以相為所緣"即以無常等三相為所緣，意思是強力觀。因為註釋書說"三相和三概念在善等三法中不可得"，由於三相在法上不存在，所以緣它而轉起的觀的彼所緣不可得。但在發趣論說"有學或凡夫觀善為無常、苦、無我，善不善滅時，異熟以彼所緣性生起"，所以應當見到蘊所緣觀有彼所緣。"在邪性決定"即如"什麼法是邪性決定？四個與見相應的心生起"這樣來的、以邪執行相轉起的法中速行生起后。為什麼在它們生起后彼所緣不可得？因為欲界異熟如決定邪見那樣不以"我斷滅"等方式以我的遍計而轉起，所以在以決定邪見力轉起的它們生起后，其後不生起彼所緣，但在以不決定邪見力轉起的生起后，彼所緣不生起是沒有的。或者"在邪性決定"意思是在邪性決定本性的境界中。因為不取邪性決定法的法性而取邪性決定本性，以及因為它對異熟不明顯，所以緣邪性決定本性時不得彼所緣。以"也"字合併"在正性決定中也"，或者因為以"緣出世間法"這個已成就，所以不另外列舉它們。但在註釋書中因為顯示邪性決定和正性決定互相對立的強力性故彼所緣無所依，所以在邪性決定后也列舉正性決定。如邪性決定本性那樣，因為無礙解本性對欲界異熟不明顯，所以緣無礙解智時速行生起后不得彼所緣，因此說"無礙解智"等。"在意門中也"即不僅在五門中，而且在意門中也是。"一切"即無因二因等一切。"次第"即從下說的次序。 533.. "不存在"即因為意門無對碰而不存在。"從有分"即從有分相續，或從它的所緣。"出起"即在有分相續中，或在它的所緣中的出起。 535-.

6.Satta sattāti ekekassa satta sattāti katvā. Pāpapākāti akusalavipākā. 『『Dvādasāpuññacittāna』』nti vatvā 『『pāpapākā』』ti vacanaṃ 『『tatridaṃ sugatassa sugatacīvarappamāṇa』』ntiādīsu viya saññāsaddavasena vuttaṃ. Evaṃ pavattiyaṃ akusalavipākānaṃ pavattiṃ dassetvā idāni paṭisandhiyaṃ dassetuṃ 『『ekādasavidhāna』』ntiādi vuttaṃ. Uddhaccacetanāya pavattivipākadānamattaṃ vinā paṭisandhidānābhāvato āha 『『hitvā uddhaccamānasa』』nti. Kiṃ panettha kāraṇaṃ, adhimokkhavirahena sabbadubbalampi vicikicchāsahagataṃ paṭisandhiṃ ākaḍḍhati, adhimokkhasabhāvato tato balavatarampi uddhaccasahagataṃ nākaḍḍhatīti? Paṭisandhidānasabhāvābhāvato. 『『Balavaṃ ākaḍḍhati, dubbalaṃ nākaḍḍhatī』』ti hi ayaṃ vicāraṇā paṭisandhidānasabhāvesuyeva. Yassa pana paṭisandhidānasabhāvo eva natthi, na tassa balavabhāvo paṭisandhiākaḍḍhane kāraṇanti.

Kathaṃ panetaṃ viññātabbaṃ 『『uddhaccasahagatassa paṭisandhidānasabhāvo natthī』』ti? Dassanenapahātabbesu anāgatattā. Tividhā hi akusalā dassanenapahātabbā, bhāvanāyapahātabbā, siyā dassanenapahātabbā siyā bhāvanāyapahātabbāti. Tattha diṭṭhisampayuttavicikicchāsahagatacittuppādā dassanenapahātabbā nāma. Yathāha 『『katame dhammā dassanenapahātabbā? Cattāro diṭṭhigatasampayuttacittuppādā vicikicchāsahagato cittuppādo』』ti (dha. sa. 1408). Te hi paṭhamaṃ nibbānadassanato 『『dassana』』nti laddhanāmena sotāpattimaggeneva pahātabbattā 『『dassanenapahātabbā』』ti vuccanti. Uddhaccasahagatacittuppādo bhāvanāyapahātabbo nāma. Yathāha 『『katame dhammā bhāvanāyapahātabbā? Uddhaccasahagato cittuppādo』』ti. So hi aggamaggena pahātabbattā 『『bhāvanāyapahātabbo』』ti vutto. Uparimaggattayañhi paṭhamamaggena diṭṭhasmiṃyeva bhāvanāvasena uppajjati, na adiṭṭhapubbaṃ kiñci passati, tasmā 『『bhāvanā』』ti vuccati. Diṭṭhivippayuttadomanassasahagatacittuppādā pana siyā dassanenapahātabbā siyā bhāvanāyapahātabbā nāma. Yathāha 『『cattāro diṭṭhigatavippayuttā lobhasahagatacittuppādā dve domanassasahagatacittuppādā. Ime dhammā siyā dassanenapahātabbā siyā bhāvanāyapahātabbā』』ti (dha. sa. 1409). Te hi apāyanibbattakāvatthāya paṭhamamaggena, sesāvatthāya uparimaggehi pahīyamānattā siyā dassanenapahātabbā siyā bhāvanāyapahātabbā nāma. Tattha siyā dassanenapahātabbampi dassanenapahātabbasāmaññena idha 『『dassanenapahātabbā』』tveva voharanti. Yadi ca uddhaccasahagataṃ paṭisandhiṃ dadeyya, tadā akusalapaṭisandhiyā sugatiyaṃ asambhavato apāyesveva dadeyya, apāyagamanīyañca ekantena dassanenapahātabbā siyā, itarathā apāyagamanīyassa appahīnattā sekhānaṃ apāyuppatti āpajjati, na ca panetaṃ yuttaṃ, 『『catūhapāyehi ca vippamutto (khu. pā.

我來幫你直譯這段巴利文： 6.. "七七"即每個七七后。"惡異熟"即不善異熟。說"十二不福心"后說"惡異熟"如"此中善逝的善逝衣量"等是依名言而說。如是顯示轉起中不善異熟的轉起后，現在爲了顯示結生說"十一種"等。因為掉舉思除了給予轉起異熟外，無給予結生，所以說"除掉舉心"。這裡什麼是原因，因為缺少勝解雖是最弱的與疑相應[心]也牽引結生，而比它更強的與掉舉相應[心]雖有勝解性卻不牽引？因為無結生給予性。因為"強的牽引，弱的不牽引"這樣的考察只在有結生給予性的[心]中。但對於本身就沒有結生給予性的，它的強性不是牽引結生的原因。 但這"與掉舉相應的沒有結生給予性"如何知道？因為不在見所斷中。因為不善有三種：見所斷、修所斷、或見所斷或修所斷。其中與見相應和與疑相應的心生起名為見所斷。如說"什麼法是見所斷？四個與見相應的心生起和與疑相應的心生起"。因為它們以第一次見涅槃而得名為"見"的初道必須斷除，所以說"見所斷"。與掉舉相應的心生起名為修所斷。如說"什麼法是修所斷？與掉舉相應的心生起"。因為它必須以最上道斷除，所以說"修所斷"。因為上三道在已見的[法]中以修的方式生起，不見任何未曾見的，所以說"修"。但與見不相應的與憂相應的心生起名為或見所斷或修所斷。如說"四個與見不相應的與貪相應的心生起，二個與憂相應的心生起。這些法或見所斷或修所斷"。因為它們以初道斷除導致惡趣生的事，以上道斷除其餘事，所以名為或見所斷或修所斷。其中或見所斷也以見所斷的共相在此稱為"見所斷"。如果與掉舉相應的給予結生，那麼因為不善結生在善趣中不可能，所以只在惡趣給予，而導致惡趣的一定是見所斷，否則因為導致惡趣的未斷，有學會生惡趣，但這不合適，"已從四惡趣解脫";

6.11; su. ni. 234), avinipātadhammo』』tiādivacanehi saha virujjhanato, sati ca panetassa dassanenapahātabbabhāve 『『siyā dassanenapahātabbā』』ti imassa vibhaṅge vattabbaṃ siyā, na ca panetaṃ vuttanti. Atha siyā 『『apāyagamanīyo rāgo doso moho tadekaṭṭhā ca kilesā』』ti evaṃ dassanenapahātabbesu vuttattā uddhaccasahagatassāpi tattha saṅgaho sakkā kātunti? Taṃ na, tassa niyāmato bhāvanāyapahātabbabhāvena vuttattāti tasmā dassanenapahātabbesu avacanameva paṭisandhidānābhāvaṃ sādhetīti.

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. 731) –

Evaṃ uddhaccasahagatacittuppādaṃ uddharitvā tassa vipākopi uddhaṭoti kathamassa paṭisandhidānābhāvo sampaṭicchitabboti? Na idaṃ paṭisandhidānaṃ sandhāya uddhaṭaṃ, atha kho pavattivipākaṃ sandhāya. Paṭṭhāne pana –

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

Dassanenapahātabbacetanāya eva sahajātanānakkhaṇikakammapaccayabhāvaṃ uddharitvāva 『『sahajātā bhāvanāyapahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo』』ti bhāvanāyapahātabbacetanāya sahajātakammapaccayabhāvova uddhaṭo, na pana nānakkhaṇikakammapaccayabhāvo. Tathā paccanīyanayepi –

『『Dassanenapahātabbo dhammo nevadassanenanabhāvanāyapahātabbassa dhammassa ārammaṇapaccayena paccayo, sahajāta… upanissaya…pe… pacchājāta… kammapaccayena paccayo』』ti (paṭṭhā. 2.8.98) –

Dassanenapahātabbasseva kammapaccayabhāvaṃ uddharitvā –

『『Bhāvanāyapahātabbo dhammo nevadassanenanabhāvanāyapahātabbassa dhammassa ārammaṇapaccayena paccayo, sahajāta… upanissaya… pacchājātapaccayena paccayo』』ti (paṭṭhā. 2.

我來幫你直譯這段巴利文： 6.11. 及"已成為不墮惡趣法"等說法相違，而且如果它是見所斷，應當在"或見所斷"的分別中說明，但這沒有說。如果說"因為說'導致惡趣的貪、嗔、癡和與它們共住的煩惱'這樣在見所斷中，與掉舉相應的也可以攝入其中"？這不對，因為它已明確說是修所斷性，所以在見所斷中不說正是成就無給予結生。 但在無礙解分別中： "什麼時候不善心生起，與舍相應，與掉舉相應，或以色為所緣...乃至...或以法為所緣，或以任何為所緣，那時有觸...乃至...有不散亂，這些法是不善。對這些法的智為法無礙解，對它們的異熟的智為義無礙解" 這樣列舉與掉舉相應的心生起后也列舉它的異熟，如何接受它無給予結生？這不是關於給予結生而列舉，而是關於轉起異熟。但在發趣論中： "俱生的見所斷思以業緣緣對諸心所生色，異時的見所斷思以業緣緣對諸異熟蘊和所造色" 只列舉見所斷思的俱生和異時業緣性后，說"俱生的修所斷思以業緣緣對諸心所生色"，只列舉修所斷思的俱生業緣性，而不[列舉]異時業緣性。如是在逆方法中也： "見所斷法以所緣緣、俱生...親依止...乃至...後生...業緣緣對非見非修所斷法" 只列舉見所斷的業緣性后： "修所斷法以所緣緣、俱生...親依止...後生緣對非見非修所斷法"

8.99) –

Bhāvanāyapahātabbassa dhammassa sahajātādipaccayabhāvova vutto, na pana kammapaccayabhāvo, na ca nānakkhaṇikakammapaccayaṃ vinā paṭisandhiākaḍḍhanaṃ atthi, tasmā natthi tassa sabbathāpi paṭisandhidānaṃ. Pavattivipākaṃ panassa na sakkā nivāretuṃ paṭisambhidāvibhaṅge uddhaccasahagatānampi vipākassa uddhaṭattā, nānakkhaṇikakammapaccayassa ca paṭisandhivipākameva sandhāya anuddhaṭattā. Evañca pana katvā yadeke ācariyā vadanti 『『uddhaccacetanā ubhayavipākampi na deti paṭṭhāne nānakkhaṇikakammapaccayassa anuddhaṭattā』』ti, taṃ tesaṃ abhinivesamattamevāti daṭṭhabbaṃ.

Yadi ca te vadeyyuṃ – yathā 『『vipākadhammadhammā』』ti ettha vipāka-saddena vipākārahatā vuccati, evaṃ idhāpi uddhaccasahagatānaṃ vipākārahataṃ sandhāya 『『tesaṃ vipāke ñāṇa』』nti vuttaṃ. Yathā saddhindriyavinimuttassa adhimuccanaṭṭhassa abhāvepi saddhindriyassa adhimuccanasattivisesaṃ gahetvā saddhindriyadhammo adhimuccanaṭṭho atthoti vuccati, evamidhāpi dhammavinimuttassa vipākārahabhāvassa abhāvepi dhammānameva vipākārahasāmatthiyaṃ gahetvā tassa atthibhāvo vutto. Yadi ca te pavattivipākaṃ dadeyyuṃ, yathā –

『『Sukhāya vedanāya sampayutto dhammo dukkhāya vedanāya sampayuttassa dhammassa kammapaccayena paccayo, nānakkhaṇikā』』ti (paṭṭhā. 1.

我來直譯這段巴利文文字: 8.99 通過修習而應斷除的法只說是俱生等緣,而不是業緣,沒有異時業緣就不可能牽引結生,因此它完全不能給予結生。但是它的轉起果報卻不能阻止,因為在《無礙解分別》中也提到伴隨掉舉的果報,而異時業緣只是針對結生果報而未提及。如此,某些阿阇黎所說:"掉舉思不能產生二種果報,因為在《發趣論》中未提及異時業緣",這應該被視為僅僅是他們的執著而已。 如果他們會說 - 就像在"諸果報法"中以果報一詞表示應得果報一樣,在此處也是針對伴隨掉舉的應得果報而說"于彼等之果報之智"。就像離開信根的決定義不存在,但取信根的決定力之特質而說信根法具有決定義一樣,在此處也是雖然離開法的應得果報性不存在,但取諸法的應得果報能力而說其存在。如果他們會給予轉起果報,就像 - "與樂受相應之法緣于與苦受相應之法為業緣,是異時的"。(《發趣論》1.) 我已經按照要求: 完整直譯成簡體中文 保持章節編號後加反斜槓 儘可能保持原文的語言風格和結構 未做任何縮略或省略

2.57) –

Pavattivipākassapi vasena nānakkhaṇikakammapaccayo vutto, evametthāpi nānakkhaṇikakammapaccayabhāvo vattabbo siyā. Na hi labbhamānassa avacane kāraṇaṃ atthīti tasmā yathādhammasāsane avacanampi abhāvameva dīpeti. Apica yadi uddhaccasahagatassa pavattivipākadānaṃ adhippetaṃ siyā, tadā 『『anupādinnupādāniyo dhammo upādinnupādāniyassa dhammassa na kammapaccayena paccayo』』ti paṭisedho na kātabbo siyā. Na hi ṭhapetvā uddhaccaṃ añño koci anupādinnupādāniyo dhammo upādinnupādāniyassa dhammassa paccayo bhavituṃ asamattho atthīti, tayidametesaṃ abhilāpamattaṃ. Tathā hi yaṃ tāva vuttaṃ 『『vipākārahabhāvaṃ gahetvā tesaṃ vipāketi vutta』』nti, tadeva tassa vipākasabbhāvaṃ dīpeti. Na hi vipākārahabhāve sati abhiññādīnaṃ viya tassa avipākatāya kāraṇaṃ atthīti. Yampi vuttaṃ 『『nānakkhaṇikakammapaccayassa avacanaṃ vipākabhāvaṃ dīpetī』』ti, tampi na sundaraṃ, labbhamānassāpi katthaci kenaci adhippāyena avacanato. Tathā hi dhammasaṅgaṇiyaṃ labbhamānampi hadayavatthu na vuttaṃ. Tasmā yadi pavattivipākaṃ sandhāya nānakkhaṇikakammapaccayabhāvo vucceyya, tadā paṭisandhivipākadānampissa maññeyyunti labbhamānassapi pavattivipākassa vasena nānakkhaṇikakammapaccayabhāvo na vuttoti. Yaṃ pana anupādinnupādāniyassa upādinnupādāniyaṃ pati kammapaccayapaṭikkhepavacanaṃ, taṃ abhiññākusalādike sandhāyāti na ettāvatā uddhaccasahagatassa pavattivipākadānaṃ sabbathāpi paṭikkhipituṃ sakkāti. Yampi aṭṭhakathāyaṃ 『『yathā ca abhiññācetanā, evamuddhaccacetanāpi 『saṅkhārapaccayā viññāṇa』nti ettha apanetabbā』』ti vuttaṃ, tampi uddhaccacetanāya tattha niddisiyamānāya yathā itarā paṭisandhipavattivasena duvidhassapi vipākaviññāṇassa paccayo, evamuddhaccacetanāpīti gaṇheyyunti vuttaṃ, na tassa pavattivipākābhāvatoti.

我來直譯這段巴利文文字： 2.57 從轉起果報的角度也說明了異時業緣，如此在此處也應該說明異時業緣性。因為對於可得之法不說明是沒有理由的，所以如法教中不說明也表示不存在。而且，如果意圖說明伴隨掉舉的轉起果報的給予，那麼就不應該否定"非所執取而可執取之法不緣于所執取而可執取之法為業緣"。因為除了掉舉之外，沒有任何其他非所執取而可執取之法不能成為所執取而可執取之法的緣，所以這只是他們的說法而已。如是首先所說"取應得果報性而說彼等之果報"，這正表明其果報的存在。因為當有應得果報性時，沒有理由像神通等那樣不成為果報。又所說"不說明異時業緣表示果報性"，這也不妥當，因為有時基於某種意圖而不說明可得之法。如是在《法集論》中雖可得而不說明心所依處。因此如果針對轉起果報而說明異時業緣性，那麼他們也會認為它給予結生果報，所以雖可得而不從轉起果報的角度說明異時業緣性。而關於非所執取而可執取對所執取而可執取的業緣否定之說，那是針對神通善等而說，因此不能由此完全否定伴隨掉舉的轉起果報的給予。又在註釋中所說"如同神通思，掉舉思也應在'緣于諸行而有識'中除去"，這也是說因為在那裡說明掉舉思，如同其他的是通過結生轉起而成為二種果報識的緣，掉舉思也如是而說，不是說它沒有轉起果報。 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 保持原文的語言風格和結構 未做任何縮略或省略

Ācariyabuddhamittādayo pana uddhaccasahagataṃ dvidhā vibhajitvā ekassa ubhayavipākadānaṃ, ekassa sabbathāpi vipākābhāvaṃ vaṇṇenti. Tesañhi ayaṃ vinicchayo – atthi uddhaccaṃ bhāvanāyapahātabbampi, atthi nabhāvanāyapahātabbampi. Tesu bhāvanāyapahātabbaṃ sekhasantānappavattaṃ, itaraṃ puthujjanasantānappavattaṃ. Phaladānañca puthujjanasantāne pavattasseva, netarassa. Tathā hi dassanabhāvanānaṃ abhāvepi yesaṃ puthujjanānaṃ, sekhānañca dassanabhāvanāhi bhavitabbaṃ, tesaṃ taduppattikāle tāhi pahātuṃ sakkuṇeyyā akusalā 『『dassanenapahātabbā, bhāvanāyapahātabbā』』ti ca vuccanti. Puthujjanānaṃ pana bhāvanāya abhāvato bhāvanāyapahātabbacintā natthi, tena tesaṃ pavattamānā te dassanena pahātuṃ asakkuṇeyyāpi 『『bhāvanāyapahātabbā』』ti na vuccanti. Yadi vucceyyuṃ, dassanenapahātabbā bhāvanāyapahātabbānaṃ kesañci keci kadāci ārammaṇārammaṇādhipatiupanissayapaccayehi paccayā bhaveyyuṃ. Sakabhaṇḍe chandarāgādīnañhi kesañci sakkāyadiṭṭhādayo keci atītādīsu kismiñci kāle ārammaṇādhipatiupanissayehi paccayā hontīti natthi, na ca paṭṭhāne 『『dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayo』』ti vuttā, tasmā natthi puthujjanesu pavattamānānamakusalānaṃ bhāvanāyapahātabbapariyāyo. Yadi tattha avacanameva pamāṇaṃ, evaṃ sati sekhasantānapavattānampi akusalānaṃ bhāvanāyapahātabbapariyāyo natthīti āpajjatīti? Nāpajjati, sekhasantānappavattānaṃ bhāvanāya pahātuṃ sakkuṇeyyattā. Teneva ca kiñci katvā sekhānaṃ dassanenapahātabbānaṃ akusalānaṃ pahīnabhāvena assādanābhinandanānaṃ vatthūni na honti. Pahīnatāya eva somanassassa hetubhūtā, avikkhepahetubhūtā ca na domanassaṃ, uddhaccañca uppādentīti na tesaṃ ārammaṇārammaṇādhipatipakatūpanissayabhāvaṃ gacchanti. Na hi pahīnakilese upanissāya ariyā rāgadosavikkhepe uppādenti. Vuttañca 『『sotāpattimaggena ye kilesā pahīnā, te kilese na puneti, na pacceti, na paccāgacchatīti sugato, sakadāgāmi…pe… arahattamaggena…pe… sugato』』ti. Puthujjanānaṃ pana dassanena pahātuṃ sakkuṇeyyā dassanena pahātuṃ asakkuṇeyyānaṃ kenaci paccayena paccayā na hontīti na sakkā vattuṃ, 『『diṭṭhiṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati, diṭṭhi uppajjati, vicikicchā uppajjati, uddhaccaṃ uppajjati, vicikicchaṃ ārabbha vicikicchā uppajjati, diṭṭhi uppajjati, uddhaccaṃ uppajjatī』』ti (paṭṭhā. 1.1.407) diṭṭhivicikicchānaṃ uddhaccārammaṇabhāvassa vuttattā. Ettha hi uddhaccanti uddhaccasahagataṃ cittuppādaṃ sandhāya vuttaṃ, na dassanenapahātabbesupi labbhamānacetasikaṃ uddhaccaṃ. Evañca katvā adhipatipaccayaniddese 『『diṭṭhiṃ garuṃ katvā assādeti abhinandati, taṃ garuṃ katvā rāgo uppajjati, diṭṭhi uppajjatī』』ti (paṭṭhā. 1.

我來直譯這段巴利文文字： 阿阇黎佛友等人則將伴隨掉舉分為兩種，說明一種給予兩種果報，一種完全無果報。他們的判定是這樣的——有通過修習而應斷除的掉舉，也有非通過修習而應斷除的掉舉。其中通過修習而應斷除的是在有學相續中生起的，另一種是在凡夫相續中生起的。果報的給予只是對在凡夫相續中生起的，而不是對其他的。如是即便在沒有見修的情況下，對於那些應當以見修的凡夫和有學，在它們生起時能被它們斷除的不善法被稱為"見所斷"和"修所斷"。但是因為凡夫沒有修習，所以不存在修所斷的考慮，因此對他們正在生起的那些雖不能以見斷除但也不稱為"修所斷"。如果要說的話，見所斷對修所斷的某些會在某時成為所緣、所緣增上、親依止諸緣。因為對自己的財物的欲貪等的某些我見等的某些在過去等的某時成為所緣增上、親依止諸緣，這是不存在的，而且在《發趣論》中沒有說"見所斷對修所斷以任何緣為緣"，因此在凡夫中生起的不善法沒有修所斷的安立。如果在那裡不說就是標準，如此則有學相續中生起的不善法也沒有修所斷的安立的過失？不會有過失，因為有學相續中生起的能以修習斷除。正因如此，有學的見所斷不善法因已斷除而不成為愛好喜悅的對象。正因已斷除而成為喜的因、不散亂的因，不生起憂和掉舉，所以它們不成為所緣、所緣增上、自然親依止。因為聖者不依止已斷煩惱而生起貪瞋散亂。也說"以預流道已斷的煩惱，對這些煩惱不再回來，不再返回，不再返還故為善逝，一來...乃至...阿羅漢道...乃至...善逝"。但是不能說凡夫的見所斷對不能見所斷的不以任何緣為緣，因為說"愛好喜悅邪見，緣於它而生起貪，生起邪見，生起疑，生起掉舉，緣于疑而生起疑，生起邪見，生起掉舉"（《發趣論》1.1.407），說明邪見和疑是掉舉的所緣。這裡說掉舉是指伴隨掉舉的心生起，不是在見所斷中也可得的心所掉舉。如此在增上緣的說明中"以邪見為重而愛好喜悅，以它為重而生起貪，生起邪見"（《發趣論》1. 我已經按照要求： 完整直譯成簡體中文 保持原文的語言風格和結構 未做任何縮略或省略 保留了引用文獻出處

1.415) ettakameva vuttaṃ, na vuttaṃ 『『uddhaccaṃ uppajjatī』』ti, tasmā sekhasantānappavattānamakusalānaṃ dassanenapahātabbānaṃ kenaci paccayena paccayattābhāvato puthujjanānaṃ santāneva dassanenapahātabbānamakusalānaṃ paccayā na hontīti na sakkā vattunti paṭṭhāne dassanenapahātabbānaṃ bhāvanāyapahātabbassa ārammaṇārammaṇādhipatiupanissayapaccayattānuddharaṇaṃ sekhasantānappavattānaṃ bhāvanāyapahātabbapariyāyabhāvaṃ sādheti, puthujjanasantāneyeva nadassanenapahātabbānamakusalānaṃ bhāvanāyapahātabbapariyāyabhāvaṃ na sādheti, tasmā dassanabhāvanāhi pahātabbānaṃ atītādibhāvena navattabbattepi yādisānaṃ tāhi anuppattidhammatā āpādetabbā, te puthujjanesu pavattamānā dassanena pahātuṃ sakkuṇeyyā dassanamaggāpekkhāya tadappavattiyampi dassanenapahātabbā nāma. Sekhesu pavattamānā bhāvanāya pahātuṃ sakkuṇeyyā tadappavattiyampi tadapekkhāya bhāvanāyapahātabbā nāma. Dassanena pahātuṃ asakkuṇeyyā pana puthujjanesu pavattamānā heṭṭhā vuttanayena nevadassanenapahātabbā nabhāvanāyapahātabbā, tesu bhāvanāyapahātabbā sahāyavirahato vipākaṃ na janenti. Tathā hi tesaṃ dassanenapahātabbasaṅkhātaṃ sahakārīkāraṇaṃ sahāyabhūtaṃ natthīti bhāvanāyapahātabbacetanāya nānakkhaṇikakammapaccayabhāvo na vutto. Apekkhitabbadassanabhāvanārahitānaṃ pana puthujjanesu uppajjamānānaṃ sakabhaṇḍe chandarāgādīnaṃ, uddhaccasahagatacittuppādassa ca saṃyojanattayatadekaṭṭhakilesānaṃ anupacchinnatāya aparikkhīṇasahāyānaṃ vipākuppādanaṃ na sakkā paṭikkhipitunti uddhaccasahagatadhammānaṃ vipāko vibhaṅge vuttoti.

Yadi evaṃ, apekkhitabbadassanabhāvanārahitānaṃ akusalānaṃ 『『nevadassanenanabhāvanāyapahātabbā』』ti vattabbatā āpajjatīti? Nāpajjati, appahātabbasabhāvānaṃ kusalādīnaṃ 『『nevadassanenanabhāvanāyapahātabbā』』ti vuttattā, appahātabbaviruddhasabhāvattā ca akusalānaṃ . Yadi evaṃ te imasmiṃ tike navattabbāti vattabbā āpajjantīti? Nāpajjanti, cittuppādakaṇḍe dassitānaṃ dvādasākusalacittuppādānaṃ dvīhi padehi saṅgahitattā. Yathā hi uppannattike dhammavasena sabbesaṃ saṅkhatadhammānaṃ saṅgahitattā kālavasena asaṅgahitāpi atītā 『『navattabbā』』ti na vuttā cittuppādānurūpena saṅgahitesu navattabbassa abhāvā, evaṃ idhāpi cittuppādabhāvena saṅgahitesu navattabbassa abhāvā 『『navattabbā』』ti na vuttā. Sabbena sabbañhi dhammavasena asaṅgahitassa tikadukesu navattabbatāpatti. Yattha hi cittuppādo koci niyogato navattabbo atthi, tattha tesaṃ catuttho koṭṭhāso atthīti yathāvuttapadesu viya tatthāpi bhinditvā bhājetabbe cittuppāde bhinditvā bhājeti 『『siyā navattabbāparittārammaṇā』』tiādinā, tadabhāvā uppannattike, idha ca tathā na vuttanti.

我來直譯這段巴利文文字： 1.415. 只說到這裡，沒有說"生起掉舉"，因此因為有學相續中生起的見所斷不善法不以任何緣為緣，所以不能說只在凡夫相續中見所斷的不善法不成為緣。因此在《發趣論》中不舉出見所斷對修所斷的所緣、所緣增上、親依止諸緣性，證明有學相續中生起的有修所斷的安立，而不證明只在凡夫相續中非見所斷的不善法沒有修所斷的安立。因此雖然見修所斷不能說是過去等，但應當推定哪些由它們不生起的性質，那些在凡夫中生起的能以見斷除的，即使在那時不生起，也因期待見道而稱為見所斷。在有學中生起的能以修習斷除的，即使在那時不生起，也因期待它而稱為修所斷。但是在凡夫中生起的不能以見斷除的，如前所說方式既非見所斷也非修所斷，其中修所斷因缺少助伴而不產生果報。如是因為它們沒有稱為見所斷的助伴作為助緣，所以不說修所斷思的異時業緣性。但是對於沒有所期待的見修的凡夫中生起的對自己財物的欲貪等，和伴隨掉舉的心生起，因為三結及其同分的煩惱未斷除而助伴未盡，不能否定產生果報，所以在《分別論》中說伴隨掉舉諸法的果報。 如果這樣，不具所期待的見修的不善法應當稱為"非見非修所斷"的過失？沒有過失，因為說具不應斷性的善等為"非見非修所斷"，而且不善法與不應斷相違。如果這樣，它們在這三法中應當說為不可說的過失？沒有過失，因為在心生起品中所示的十二不善心生起以兩項所攝。如是在已生三法中由法而攝一切有為法，雖在時間上不攝過去而不說"不可說"，因為隨順心生起所攝中沒有不可說，如是在此處也因在心生起性所攝中沒有不可說而不說"不可說"。因為完全由法不攝的在三法二法中成為不可說。因為在那裡有某些心生起必定是不可說的地方，那裡有它們的第四類，所以如前所說諸項那樣在那裡也應分別分開的心生起而分別說"或不可說小所緣"等，因為沒有這樣，在已生三法和此處就不這樣說。 我已經按照要求： 完整直譯成簡體中文 保持原文的語言風格和結構 未做任何縮略或省略 在章節編號後加上反斜槓

Atha vā yathā sappaṭighehi samānasabhāvattā rūpadhātuyaṃ 『『tayo mahābhūtā sappaṭighā』』ti vuttā, yathāha 『『asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūta』』nti, evaṃ puthujjanānaṃ pavattamānā bhāvanāyapahātabbasamānasabhāvā 『『bhāvanāyapahātabbā』』ti vucceyyunti natthi navattabbatāpasaṅgo. Evañca sati puthujjanānaṃ pavattamānāpi bhāvanāyapahātabbā sakabhaṇḍe chandarāgādayo parabhaṇḍe chandarāgādīnaṃ upanissayapaccayo, rāgo ca rāgadiṭṭhīnaṃ adhipatipaccayoti ayamattho laddho hoti. Teneva hi –

『『Bhāvanāyapahātabbo dhammo dassanenapahātabbassa dhammassa upanissayapaccayena paccayo, ārammaṇūpanissayo, pakatūpanissayo』』ti (paṭṭhā. 2.8.84) –

Imissā niddese dassanenapahātabbānaṃ upanissayapaccayabhāvīdhamme niddisantena bhagavatā –

『『Pakatūpanissayo – patthanaṃ upanissāya pāṇaṃ hanati…pe… saṅghaṃ bhindati, bhāvanāyapahātabbo rāgo doso moho māno patthanā dassanenapahātabbassa rāgassa dosassa mohassa mānassa diṭṭhiyā patthanāya upanissayapaccayena paccayo . Sakabhaṇḍe chandarāgo parabhaṇḍe chandarāgassa upa…pe… sakapariggahe chandarāgo parapariggahe chandarāgassa upanissayapaccayena paccayo』』ti (paṭṭhā. 2.

我來直譯這段巴利文文字： 或者，如同因為與有對相同性質，在色界中說"三大種是有對的"，如說"無想有情的無顯有對一大種"，如是在凡夫中生起的與修所斷同性質的稱為"修所斷"，因此沒有不可說的過失。如此則得到這個意思：在凡夫中生起的修所斷對自己財物的欲貪等是對他人財物的欲貪等的親依止緣，貪是貪見的增上緣。正因如此： "修所斷法緣于見所斷法為親依止緣，所緣親依止，自然親依止。"（《發趣論》2.8.84） 在這個說明中，世尊在說明見所斷的親依止緣諸法時說： "自然親依止 - 依止希求而殺生...乃至...破僧，修所斷的貪、瞋、癡、慢、希求緣于見所斷的貪、瞋、癡、慢、邪見、希求為親依止緣。對自己財物的欲貪緣于對他人財物的欲貪為親...乃至...對自己所有的欲貪緣于對他人所有的欲貪為親依止緣。"（《發趣論》2. 我已經按照要求： 完整直譯成簡體中文 保持原文的語言風格和結構 未做任何縮略或省略 保留了引用文獻出處

8.84) –

Puthujjanasantāne patthanādayo niddiṭṭhā.

Evampi yathā aphoṭṭhabbattā rūpadhātuyaṃ tayo mahābhūtā na paramatthato sappaṭighā, evaṃ apekkhitabbabhāvanārahitā puthujjanesu pavattamānā sakabhaṇḍe chandarāgādayo pana paramatthato bhāvanāya pahātabbāti bhāvanāyapahātabbānaṃ nānakkhaṇikakammapaccayatā na vuttā, na ca 『『dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayo』』ti vuttā. Ye hi dassanenapahātabbapaccayā kilesā, na te dassanato uddhaṃ pavattanti. Dassanenapahātabbapaccayassāpi pana uddhaccasahagatassa sahāyavekallamattameva dassanena kataṃ, na tassa koci bhāvo dassanena anuppattidhammataṃ āpāditoti tassa ekantabhāvanāyapahātabbatā vuttā, tasmā uddhaccabhāvena ekasabhāvasseva tassa sati sahāye vipākuppādanavacanaṃ, asati ca vipākānuppādanavacanaṃ na virujjhati. Tayidaṃ sabbametesaṃ ācariyānaṃ ahopurisikāramattaṃ. Kasmā? Uddhaccasahagatassa ekantabhāvanāyapahātabbabhāvena vuttattā. Evañhi vuttaṃ bhagavatā 『『katame dhammā bhāvanāyapahātabbā. Uddhaccasahagato cittuppādo』』ti (dha. sa. 1406). Yadi ca uddhaccasahagataṃ nabhāvanāyapahātabbaṃ abhavissa, yathā atītārammaṇattike 『『niyogā anāgatārammaṇā natthī』』ti (dha. sa. 1433) vatvā vibhajja vuttaṃ, evamidhāpi 『『niyogā bhāvanāyapahātabbā natthī』』ti vatvā 『『uddhaccasahagato siyā bhāvanāyapahātabbo siyā navattabbo 『dassanenapahātabbo』tipi 『bhāvanāyapahātabbo』tipī』』tiādi vattabbaṃ siyā , na ca tathā vuttaṃ. Yā ca 『『tamatthaṃ paṭipādentehi yadi vucceyyu』』ntiādinā yutti vuttā, sāpi ayutti. Kasmā? Dassanenapahātabbārammaṇānaṃ rāgadiṭṭhivicikicchāuddhaccānaṃ tena tena pahātabbabhāvavasena icchitattā. Yañca 『『uddhaccaṃ uppajjatī』』ti uddhaccasahagatacittuppādo vuttoti dassetuṃ adhipatipaccayaniddese uddhaccassa anuddharaṇaṃ kāraṇavasena vuttaṃ, tampi akāraṇaṃ aññatthāpi sāvasesapāṭhānaṃ dassanato. Tathā hi 『『atīto dhammo paccuppannassa dhammassa, anāgato dhammo paccuppannassa dhammassa ārammaṇapaccayena paccayo』』ti etesaṃ vibhaṅge cetopariyañāṇaggahaṇaṃ katvā 『『paccuppanno dhammo paccuppannassa dhammassā』』ti imassa vibhaṅge labbhamānampi cetopariyañāṇaṃ na gahitaṃ. Yampi bhāvanāyapahātabbassa vipākadānamhi dassanenapahātabbassa sahāyabhāvūpagamanaṃ vuttaṃ, tampi vicāretabbaṃ – kiṃ avijjādi viya dānasīlādīnaṃ upapattiyaṃyeva vipākadānasāmatthiyā ṭhānavasena dassanenapahātabbā bhāvanāyapahātabbānaṃ sahakārīkāraṇaṃ hoti, udāhu kileso viya kammassa paṭisandhidānamhīti ? Kiñcettha – yadi tāva purimo nayo, sekhasantāne bhāvanāyapahātabbassa akiriyābhāvo āpajjati, pahīnāvijjāmānataṇhānusayasmiṃ santāne dānādi viya sahāyavekallena avipākasabhāvataṃ āpannattā. Atha dutiyo, bhāvanāyapahātabbattena abhimatassāpi dassanenapahātabbabhāvo āpajjati, paṭisandhidāne sati apāyagamanīyasabhāvānativattanato, tasmā amhehi heṭṭhā vuttanayeneva uddhaccasahagatassa vipākadānaṃ sampaṭicchitabbaṃ, na yesaṃ kesañci vacanaṃ. Paṭṭhānānusārīhi bhavitabbanti.

537-

我來直譯這段巴利文文字： 8.84 在凡夫相續中說明希求等。 如是也如同因為不可觸故在色界三大種不是究竟有對，如是在凡夫中生起的沒有所期待修習的對自己財物的欲貪等但究竟是修所斷，因此不說修所斷的異時業緣性，也不說"見所斷對修所斷以任何緣為緣"。因為那些見所斷緣的煩惱，在見之後不再生起。但是見所斷緣的伴隨掉舉只是以見作了助伴的缺乏，見不使它的任何存在成為不生起性，因此說它一定是修所斷，所以對於以掉舉性而同一性質的它，說有助伴時產生果報，無助伴時不產生果報是不矛盾的。這一切只是這些阿阇黎的臆測而已。為什麼？因為說伴隨掉舉一定是修所斷性。因為世尊這樣說："什麼法是修所斷？伴隨掉舉的心生起。"（《法集論》1406）如果伴隨掉舉是非修所斷，如同在過去所緣三法中說"必定沒有未來所緣"（《法集論》1433）後分別說明，如是在此處也應該說"必定沒有修所斷"后說"伴隨掉舉或是修所斷或是不可說為'見所斷'也為'修所斷'"等，但是沒有這樣說。而說"如果證明那個意思要說"等的理由，那也不是理由。為什麼？因為以那個那個應斷性而欲求見所斷所緣的貪、邪見、疑、掉舉。而爲了顯示說"生起掉舉"是指伴隨掉舉的心生起，在增上緣的說明中不舉出掉舉作為理由而說，那也不是理由，因為在其他處也看到有餘的文句。如是在"過去法緣于現在法，未來法緣于現在法為所緣緣"的分別中作了他心智的攝取，而在"現在法緣于現在法"的分別中雖可得而不攝取他心智。又說修所斷的果報給予中見所斷成為助伴，那也應該考察——是如無明等對佈施、持戒等只在投生時果報給予能力的立場上見所斷對修所斷成為助緣，還是如煩惱對業在結生給予中？對此如何——如果是前一種方式，則有學相續中修所斷成為無作用的過失，因為在斷除了無明、現存渴愛隨眠的相續中如佈施等因助伴缺乏而成為無果報性。如果是后一種，則被認為是修所斷的也成為見所斷的過失，因為在給予結生時不能超越導向惡趣的性質。因此我們應該按照前面所說的方式接受伴隨掉舉的果報給予，而不是任何人的說法。應該隨順《發趣論》。 537- 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 保持原文的語言風格和結構 未做任何縮略或省略 保留了引用文獻出處及編號

8.Yanti yaṃ āvajjanadvayaṃ. Karaṇamattattāti karaṇamattameva ṭhapetvā phaladānābhāvato. Vātapupphasamanti moghapupphasamaṃ, yathā taṃ paṭhamasañjātaṃ acchinnamūlepi rukkhe nibbattaṃ purimehi adinnaphalattā phalanibbattakaṃ na hoti, evamidaṃ anupacchinnabhavamūlepi santāne nibbattaṃ anāsevanabhāvena phaladāyakaṃ na hotīti adhippāyo. Javanattaṃ tu sampattanti aṭṭhārasavidhaṃ khīṇāsavāveṇikaṃ viññāṇamāha. Kiccasādhanatoti bhavataṇhāmūlassa avocchinnabhāve sati kusalākusalakammakiccassa sādhanato, dānāditaṃtaṃkiccasādhanavasena vā. Idaṃ vuttaṃ hoti – yathā hi chinnamūlassa rukkhassa pupphaṃ pupphanamattaṃ ṭhapetvā aphalameva hoti, evametampi taṃtaṃkiccasādhanamattaṃ ṭhapetvā samucchinnabhavataṇhāmūle santāne pavattanato aphalamevāti.

539-40.Paṭiccāti hetudhammassa paṭimukhaṃ gantvā taṃ apaccakkhāya. Etīti pavattati, tiṭṭhati uppajjati vāti vuttaṃ hoti. 『『Etī』』ti hi idaṃ uppattiṭṭhitīnaṃ sādhāraṇavasena pavattiparidīpakaṃ. Tenevāha 『『ṭhitiyuppattiyāpi vā』』ti. Ekacco hi paccayo ṭhitiyā eva upakārako hoti yathā pacchājātapaccayo, ekacco uppattiyā eva yathā anantarādiko, ekacco ubhayassa yathā hetuādayo. Evaṃ paccaya-saddassa vacanatthaṃ dassetvā idāni paccayalakkhaṇaṃ dassento āha 『『yo dhammo』』tiādi. Yoti hetudhammo. Yassāti yassa phaladhammassa. Ṭhitiyuppattiyāpi vāti ṭhititthaṃ, uppattitthaṃ vā. Ṭhitiyāti vā ṭhitikkhaṇe, uppattiyāti uppādakkhaṇe. Yassa dhammassa upakāro, yassa dhammassa ṭhitiyuppattiyāti vā sambandho. 『『Upakāro』』ti iminā dhammena dhammasattiupakārakaṃ dasseti. 『『Sambhavo』』tiādi paccayasseva pariyāyadassanaṃ. Sambhavati etasmāti sambhavo. Tathā pabhavo. Hinoti patiṭṭhāti etthāti hetu. Anekatthattā dhātusaddānaṃ hi-saddo mūla-saddo viya patiṭṭhattho veditabbo . Hinoti vā etena kammanidānabhūtena uddhaṃ ojaṃ abhiharantena mūlena viya pādapo tappaccayaṃ phalaṃ gacchati, vuddhiṃ viruḷhiṃ āpajjatīti hetu. Attano phalaṃ karotīti kāraṇaṃ. Paccayo matoti paccayova 『『sambhavo』』tiādito mato. Atthato ete samānā, byañjanamattaṃyeva nesaṃ nānattanti vuttaṃ hoti.

541-

我來直譯這段巴利文文字： 8. 這是指兩種轉向。只是作為造作是指除了造作之外沒有果報給予。如風花一樣是指如空花，就像它最初產生在未斷根的樹上生起，因為前面沒有給予果實而不能產生果實，如是這個雖在未斷有根的相續中生起，因為無串習性而不能給予果報的意思。但說已達到速行性是指十八種阿羅漢特有的識。從作用成就是指在有愛根未斷的情況下成就善不善業的作用，或者依各種佈施等作用的成就。這是說 - 如同斷根之樹的花除了開花之外就無果實，如是這個也除了成就各種作用之外，因為在斷盡有愛根的相續中生起而無果報。 539-40 緣是面對因法而行不捨離它。行是執行、住立或生起的意思。因為這個"行"是顯示執行通於生住。因此說"或者住立生起"。因為某些緣只對住立有助益如後生緣，某些只對生起如無間等，某些對兩者如因等。如是顯示緣字的語義后，現在為顯示緣相而說"彼法"等。彼是因法。于彼是于彼果法。或者住立生起是爲了住立，或爲了生起。住立是在住立剎那，生起是在生起剎那。與于彼法的助益，于彼法的住立生起相關連。以"助益"這個顯示法對法力的助益。"生起"等是顯示緣的同義語。從此生起為生起。如是為源。依此安立為因。因為詞根有多義，hi音如根音應知有安立義。或者以此作為業的根本而上運滋養，如以根的果法緣于彼而行，達到增長、茂盛為因。造作自己的果為因。緣被認為即是緣被認為是"生起"等。這是說它們在意義上相同，只是文字有差異。 541- 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 保持原文的語言風格和結構 未做任何縮略或省略

1. Evaṃ paṭṭhāne āgatasabbapaccayānaṃ sādhāraṇavasena atthaṃ vatvā idhādhippetassa hetupaccayasseva sarūpaṃ dassetuṃ 『『lobhādi pana yo dhammo』』tiādi vuttaṃ. Mūlaṭṭhenāti sampayuttānaṃ suppatiṭṭhitabhāvasādhanasaṅkhātamūlaṭṭhena. Chaḷevāti mūlaṭṭhenūpakārakabhāvassa tesameva āveṇikabhāvena ete chaḷeva. Jātitoti kusalākusalābyākatajātito. Navadhāti tayo kusalahetū, tayo akusalahetū, tayo abyākatahetūti navadhā. Dhammānaṃ…pe… sādhakoti yathā sālivīhibījādīni sālivīhiādibhāvassa sādhakāni, maṇiādipabhāvatthūnañca nīlādivaṇṇāni nīlādimaṇipabhāya sādhakāni, evaṃ hetupaccayo yathārahaṃ attano sampayuttānaṃ kusalādittasādhakoti kusalākusalābyākatadhammānaṃ yathākkamaṃ kusalākusalābyākatabhāvasādhako mūlaṭṭhoti ayamettha attho. Eke ācariyāti revatācariyaṃ, tassa sissānusisse ca sandhāyāha. Atha vā garumhi bahuvacanampi yujjatīti revatācariyameva sandhāya 『『eke ācariyā』』ti vuttaṃ.

Evaṃ santeti yadi mūlaṭṭho kusalādibhāvasādhako, evaṃ sati. Yathā cittaṃ cittajarūpānaṃ paccayo hoti, evaṃ taṃsampayuttadhammāpīti āha 『『taṃsamuṭṭhānarūpisū』』ti, hetusamuṭṭhānarūpesūti attho. Neva sampajjatīti na sijjhati, 『『hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo』』ti vutto hetupaccayabhāvo na sampajjatīti vuttaṃ hoti. Yathā kusalākusalā hetū taṃsamuṭṭhānarūpassa kusalādibhāvāya na pariyattā, evaṃ abyākatopi hetu taṃsamuṭṭhānassa rūpassa abyākatabhāvāya na pariyatto. Sabhāvena hi taṃ abyākatanti āha 『『na hī』』tiādi. Yadi kusalādibhāvaṃ na sādhenti, paccayāpi na hontīti vadeyyāti āha 『『na tesa』』ntiādi. 『『Hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo』』ti (paṭṭhā. 1.1.1) vacanato te alobhādayo tesaṃ rūpānaṃ paccayā na na honti, bhavantevāti attho.

546-

我來直譯這段巴利文文字： 5 如是說明在《發趣論》中出現的一切緣的通用意義后，為顯示此處所要說的因緣自性而說"但貪等彼法"等。以根義是指稱為成就相應諸法善住立性的根義。只有六是指因為以根義助益性只是它們特有而這六個。從種類是從善、不善、無記種類。九種是三善因、三不善因、三無記因為九種。諸法...乃至...成就者是指如稻米種子等成就稻米等性，寶等光明事物的青等色成就青等寶光明，如是因緣隨宜成就與自己相應的善等性，這裡的意思是以根義成就善不善無記諸法的善不善無記性。某些阿阇黎是指勒瓦塔阿阇黎及其弟子再傳弟子而說。或者對尊者用複數也合適，所以只針對勒瓦塔阿阇黎而說"某些阿阇黎"。 如是時是如果根義成就善等性，如是時。如心是心生色的緣，如是與它相應諸法也是，所以說"于彼等生色"，意思是于因所生諸色。不成就是不成立，說所說的"諸因對與因相應諸法及彼等所生諸色以因緣為緣"的因緣性不成就的意思。如善不善因不足以使彼所生色成為善等性，如是無記因也不足以使彼所生色成為無記性。因為它本性是無記，所以說"因為不"等。如果不成就善等性，則說也不成為緣，所以說"于彼等"等。因為說"諸因對與因相應諸法及彼等所生諸色以因緣為緣"（《發趣論》1.1.1），所以彼等無貪等對彼等諸色不是不成為緣，而是成為緣的意思。 546- 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 保持原文的語言風格和結構 未做任何縮略或省略 保留了引用文獻出處;

7.Nagantabboti na paccetabbo. Idaṃ vuttaṃ hoti – yadi kusalādihetuyo attano viya attahetukānaṃ dhammānaṃ kusalādibhāvaṃ sādhenti, kusalākusalahetupaccayasambhūtā rūpadhammāpi te viya kusalādayo siyuṃ, hetuyo vā rūpānaṃ paccayā na siyuṃ, na ca panetaṃ ubhayampi atthi, tasmā kusalādīnaṃ kusalādibhāvasādhako mūlaṭṭhoti na viññātabbanti. Apica yadi hetupaṭibaddho kusalādibhāvo, tadā abyākatabhāvopi tappaṭibaddho siyā, ahetukānaṃ abyākatabhāvo na sijjhati. Yadi ca hetupaṭibaddho kusalādibhāvo, hetūnampi kusalādibhāvo appaṭibaddho siyā. Atha tesampi sesahetupaṭibaddho, evampi momūhacittasampayuttassa hetuno akusalabhāvo na sijjheyya. Atha tassa so aññahetuko siyā, evaṃ sati sesahetūnampi taṃhetukova siyā. Yathā ca sesahetūnaṃ, evaṃ avasesasampayuttadhammānampi taṃhetukova siyā. Atha siyā hetūnaṃ sabhāvatova kusalādibhāvo, sampayuttānaṃ pana hetupaṭibaddhoti, evaṃ sati alobho kusalo vā siyā abyākato vā. Yadi hi so sabhāvato kusalo, taṃsabhāvattā abyākato na siyā. Atha abyākato, taṃsabhāvattā kusalo na siyā alobhasabhāvassa adosattābhāvo viya. Yasmā pana ubhayathāpi hoti, tasmā yathā ubhayathā hontesu saddhādīsu sampayuttesu hetupaṭibaddhaṃ kusalādibhāvaṃ pariyesatha, na sabhāvato, evaṃ hetūsupi kusalāditā aññapaṭibaddhā pariyesitabbā, na sabhāvato. Sā pana pariyesiyamānā yonisomanasikārādipaṭibaddhā hotīti hetūsu viya hetusampayuttadhammesupi yonisomanasikārādipaṭibaddho kusalādibhāvo, na hetupaṭibaddhoti. Tenevāha –

『『Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā abhivaḍḍhantī』』tiādi (a. ni. 1.67).

Samayaññunāti ābhidhammikamatavedinā. Suppatiṭṭhitabhāvassa sādhanenāti attahetukānaṃ dhammānaṃ sammā patiṭṭhitabhāvassa thirabhāvassa sādhanena. Laddhahetupaccayā hi dhammā viruḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījādisevālā viya na suppatiṭṭhitāti.

548.Sabbasoti kāmāvacarādisabbabhāgena.

550-1. Paṭisandhikkhaṇe cittasamuṭṭhānānaṃ rūpānaṃ abhāvato attanā sampayuttānaṃ, kaṭattārūpānameva ca paccayabhāvoti āha 『『attanā…pe… jātāna』』nti. Kammassa katattā eva ca upacitattā ca na issarādihetuno sambhūtāni rūpāni kaṭattārūpāni, kammasamuṭṭhānarūpānīti attho , kaṭattārūpāneva jātāni bhūtāni nibbattānīti kaṭattārūpajātāni. Tathevāti yathā paṭisandhiyaṃ kaṭattārūpānaṃ, evanti attho. Cittajānañcāti ca-saddena 『『attanā sampayuttāna』』nti ākaḍḍhati.

1. Lokuttaravipākānaṃ paṭisandhivasena appavattanato natthi kammasamuṭṭhānassa paccayabhāvoti āha 『『cittajāna』』ntiādi.

555.Hetupaccayasambhavoti hetupaccayasambhūtadhammo, hetupaccayato paccayuppannadhammānaṃ sambhavākāro vā. Sañjātasukhahetunāti sañjātañāṇena, sampajaññenāti attho. Ñāṇañhi 『『sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānātī』』tiādivacanato sukhaṃ hetu etassāti,

『『Diṭṭhe dhamme ca yo attho,

Yo cattho samparāyiko;

Atthābhisamayā dhīro,

Paṇḍitoti pavuccatī』』ti. (saṃ. ni. 1.129) –

Ādivacanato sukhassa hetūti vā 『『sukhahetū』』ti vuccati.

我來直譯這段巴利文文字： 7 不應理解是不應接受。這是說 - 如果善等因如自己那樣成就與自己為因的諸法的善等性，則由善不善因緣所生的色法也應該像它們那樣是善等，或者諸因不應該是諸色的緣，但是這兩者都不存在，因此不應理解以根義成就善等的善等性。而且如果善等性依賴因，那麼無記性也應依賴它，無因的無記性就不成立。如果善等性依賴因，則諸因的善等性應該不依賴。如果它們也依賴其餘諸因，如是也不能成立與癡相應心相應的因的不善性。如果它的那個是無其他因的，如是其餘諸因也應該只以它為因。如同其餘諸因，如是其餘相應諸法也應該只以它為因。如果說諸因的善等性是從自性，而相應諸法則依賴因，如是則無貪應該是善或無記。因為如果它本性是善，因為是那個自性就不應該是無記。如果是無記，因為是那個自性就不應該是善，如無貪自性就沒有無瞋性。但是因為兩種都有，所以如同在兩種都有的信等相應中尋求依賴因的善等性而不是從自性，如是在諸因中的善等性也應該尋求依賴其他而不是從自性。而尋求它時是依賴如理作意等，所以如同在諸因中那樣在與因相應諸法中善等性也是依賴如理作意等，不是依賴因。因此說： "諸比丘，如理作意時未生的善法生起，已生的善法增長"等（《增支部》1.67）。 通達時機者是通達阿毗達磨見解者。以成就善住立性是以成就與自己為因的諸法的正確住立性、堅固性。因為得到因緣的諸法如有根的樹木那樣堅固善立，無因的如胡麻種子等苔蘚那樣不善立。 548 一切是從欲界等一切部分。 550-1 因為在結生剎那沒有心所生諸色，所以是與自己相應的和業生色的緣性，因此說"與自己...乃至...所生"。因為只是由業造作和積累而不是由自在天等因所生的諸色是業生色，業所生色的意思，業生色所生、已生、已起即是業生色所生。如是即是如同在結生時對業生色那樣的意思。及心生是以及字攝取"與自己相應"。 553 因為出世間果報不以結生方式執行，所以沒有對業所生的緣性，因此說"心生"等。 555 因緣生起是因緣所生法，或者從因緣而緣生諸法的生起方式。以生起樂因是以生起智，意思是以正知。因為智根據"樂者心得定，得定者如實知"等說法是它的樂因，或者根據： "現法中的義利， 來世中的義利； 通達諸義利者， 稱為具慧者。"（《相應部》1.129） 等說法是樂的因而稱為"樂因"。 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 在對仗詩偈處也儘量保持對仗 未做任何縮略或省略 保留了引用文獻出處

1. Lokassa adhipati lokādhipati, sakalalokanāyakenāti attho. Attādhīnānaṃ patinoti adhipatī. Chandaṃ tu jeṭṭhakaṃ katvāti 『『chandavato kiṃ nāma na sijjhatī』』tiādikaṃ purimābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne cittuppāde chando jeṭṭhakabhūto sampayuttadhamme vase vattamāno hutvā pavattati, sampayuttadhammā ca tassa vase pavattanti hīnādibhāvena tadanuvattanatoti āha 『『chandaṃ tu jeṭṭhakaṃ katvā』』tiādi. Katvā dhuranti sahajātapubbaṅgamavasena pubbaṅgamaṃ katvā. Chandādhipati nāma so vā cittuppādo chandādhipati nāma 『『chando adhipati imassā』』ti katvā. Esevāti 『『cittaṃ dhuraṃ katvā…pe… kālasmiṃ cittādhipati nāmā』』tiādinā yathāvuttova nayo. Sesesūti cittādīsu. Ettha ca 『『chandaṃ…pe… kālasmi』』ntiādinā kālassa niyamitattā cattāropete ekakkhaṇe adhipatī na hontīti daṭṭhabbaṃ. Evañca katvā paṭṭhāne 『『chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo』』tiādinā (paṭṭhā. 1.1.3) catunnampi adhipatīnaṃ paccayabhāvo visuṃ visuṃyeva uddhaṭo. Yadi hi te ekakkhaṇeyeva adhipatipaccayā siyuṃ, tadā yathā hetupaccayaniddese 『『hetū hetusampayuttakāna』』ntiādinā avisesena vuttaṃ mūlaṭṭhena upakārakabhāvassa vijjamānena dvinnaṃ, tiṇṇampi hetūnaṃ ekakkhaṇe paccayabhāvūpagamanato, evaṃ ekakkhaṇeyeva bahūnaṃ jeṭṭhakabhāve sati adhipatipaccayaniddesepi 『『adhipatī adhipatisampayuttakāna』』ntiādinā vattabbaṃ siyā. Yasmā pana evaṃ avatvā 『『chandādhipati chandasampayuttakāna』』ntiādinā cattārova visesetvā vuttā, tasmā ekekadhammoyeva ekakkhaṇe adhipatipaccayo hotīti daṭṭhabbaṃ. Jeṭṭhaṭṭhenāti pamukhabhāvena.

Sobhanā mati, sobhanaṃ vā mataṃ etesaṃ atthīti sumatino, sammādiṭṭhikāti attho, tesaṃ matiṃ vibodheti pabodhetīti sumatimativibodhanaṃ. Kucchitā mati, kucchitaṃ vā mataṃ etesanti kumatino, micchādiṭṭhikā, tesaṃ matibhūtā matibhāvena parikappitattāti kumatimati, micchādiṭṭhi, sāyeva indhanasadisatāya indhanaṃ tassa pāvakaṃ aggi viyāti kumati…pe… pāvakaṃ. Atimadhuranti nipuṇagambhīrena attharasena ceva suvimalasakhilena byañjanarasena ca madhuraṃ. Avedīti ogāhetvā jānāti. Yo yoti theranavamajjhimesu yo koci. Jinavacanaṃ sakalaṃ avedīti tepiṭakassapi sakalajinavacanassa gahaṇasamatthatāpaṭilābhena taṃ avagacchati.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Pakiṇṇakaniddesavaṇṇanā niṭṭhitā.

1. Navamo paricchedo

Puññavipākapaccayaniddesavaṇṇanā

560-

我來直譯這段巴利文文字： 556 世間的主為世間主，意思是整個世間的導師。主宰自主者為主。以欲為首是說"有欲者有什麼不能成就"等，得到前行思惟的依止而在生起的心生起中欲成為首要，主宰相應諸法而執行，相應諸法也隨順它而以劣等方式在它的主宰下執行，所以說"以欲為首"等。作為前導是以俱生前行方式作為前導。名為欲增上是彼心生起名為欲增上因為"欲是它的增上"。如是是如所說的"以心為前導...乃至...時為心增上"等的方式。在其餘即在心等。這裡因為以"欲...乃至...時"等限定時間，應知這四個不在同一剎那成為增上。如是在《發趣論》中說"欲增上對與欲相應諸法及彼等所生諸色以增上緣為緣"等（《發趣論》1.1.3），分別舉出四種增上的緣性。因為如果它們在同一剎那是增上緣，那麼如在因緣說明中說"諸因對與因相應"等不作區分，因為有以根義助益性而接受二因或三因在同一剎那的緣性，如是在同一剎那有多個首要性時，在增上緣說明中也應該說"增上對與增上相應"等。但是因為不這樣說而以"欲增上對與欲相應"等分別說四種，所以應知只有一一法在一剎那成為增上緣。以首要義是以主要性。 妙慧是善的智或善的所知是他們的意思即是正見者，破除他們的智、覺醒即是破除妙慧者的智。惡慧是惡的智或惡的所知是他們即是邪見者，所以被認為是以智性的智即是惡慧智，即是邪見，它就像薪那樣是薪，對它如火那樣即是惡慧...乃至...火。極甜美是以細密深奧的義味和清凈柔和的文味而甜美。知是深入了知。任何即是在上座、新、中座中任何人。完全知道勝者語即以獲得能夠把握三藏整個勝者語的能力而理解它。 如是名為《顯揚阿毗達摩義》的 《入阿毗達摩》註釋中 雜說分別註釋完成。 9.第九章 福果報緣說明註釋 560- 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 未做任何縮略或省略 保留了引用文獻出處 保持了結尾的標題格式

1. Vaṭṭakathāya lokuttaravipākānaṃ alabbhanato 『『lokiyānevā』』ti vuttaṃ. Puññāpuññādisaṅkhārāti puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāroti tayo saṅkhārā. Tattha punāti attano santānaṃ apuññaphalato, dukkhasaṃkilesato ca sodheti, pujjaṃ bhavaphalaṃ nibbattetīti vā puññaṃ, attano phalassa abhisaṅkharaṇaṭṭhena abhisaṅkhāro cāti puññābhisaṅkhāro, puññapaṭipakkhato apuññaṃ, vuttanayena abhisaṅkhāro cāti apuññābhisaṅkhāro. Samādhipaccanīkānaṃ atidūratāya na iñjati na kampatīti āneñjaṃ, taṃ abhisaṅkharotīti āneñjābhisaṅkhāro. Tattha dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā, bhāvanāvaseneva pavattā rūpāvacarakusalacetanā cāti terasa cetanā puññābhisaṅkhāro nāma. Pāṇātipātādivasena pavattā dvādasa akusalacetanā apuññābhisaṅkhāro nāma. Bhāvanāvaseneva pavattā catasso arūpāvacarakusalacetanā āneñjābhisaṅkhāro nāma. Bhavādīsu yathā paccayā, tathā yesañca vipākānaṃ paccayā, tepi viññātabbāti sambandho. Keci pana 『『tepīti saṅkhārānaṃ gahaṇa』』nti vadanti, taṃ na yuttaṃ, evaṃ sati 『『yesa』』nti aniyamaniddesassa niyamakavacanābhāvato.

2. Katame pana te bhavādayoti āha 『『tayo bhavā』』tiādi. Tattha kāmarūpārūpavasena tayo bhavā. Saññībhavaasaññībhavanevasaññīnāsaññībhavavasena, pana ekavokārabhavacatuvokārabhavapañcavokārabhavavasena ca tayo bhavā ettheva samodhānaṃ gacchanti. Catasso yoniyoti aṇḍajajalābujasaṃsedajaopapātikavasena cattāro sattanikāyā. Tattha bījakapāle nibbatto sattanikāyo aṇḍajayoni nāma. Mātugabbhe jalābuje nibbattasattanikāyo jalābujayoni nāma. Padumagabbhamānusakagabbhamalādisaṃsedūpanissayena uppajjanakasattanikāyo saṃsedajayoni nāma. Kutoci anuppajjitvā kevalaṃ tattha tattha paripuṇṇaṅgapaccaṅgo hutvā uppajjanakasattanikāyo opapātikayoni nāma. Gatipañcakaṃ heṭṭhā vibhāvitameva . Paṭisandhiviññāṇassa vatthubhūtā ca viññāṇakkhandhā cha viññāṇaṭṭhitiyo nāma. Tā pana nānattakāyādivasena sattavidhāti āha 『『viññāṇaṭṭhitiyo sattā』』ti. Vuttañhetaṃ –

『『Sattimā, bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino. Seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā, ayaṃ paṭhamā viññāṇaṭṭhiti. Santi, bhikkhave, sattā nānattakāyā ekattasaññino. Seyyathāpi devā brahmakāyikā paṭhamābhinibbattā, ayaṃ dutiyā viññāṇaṭṭhiti. Santi, bhikkhave, sattā ekattakāyā nānattasaññino. Seyyathāpi devā ābhassarā, ayaṃ tatiyā viññāṇaṭṭhiti. Santi, bhikkhave, sattā ekattakāyā ekattasaññino. Seyyathāpi devā subhakiṇhā, ayaṃ catutthī viññāṇaṭṭhiti. Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『ananto ākāso』ti ākāsānañcāyatanūpagā, ayaṃ pañcamī viññāṇaṭṭhiti. Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma 『anantaṃ viññāṇa』nti viññāṇañcāyatanūpagā, ayaṃ chaṭṭhī viññāṇaṭṭhiti. Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma 『natthi kiñcī』ti ākiñcaññāyatanūpagā, ayaṃ sattamī viññāṇaṭṭhitī』』ti (dī. ni. 3.332; a. ni.

我來直譯這段巴利文文字： 1 因為在輪迴說中不得出世間果報，所以說"只是世間"。福非福等諸行是指福行、非福行、不動行三種行。其中因為凈化自己的相續遠離非福果、苦污染，或者產生應讚歎的有果為福，以造作自己果的意義為行即是福行，從福的對立為非福，以所說方式為行即是非福行。因為遠離定的對立而不動不搖為不動，造作它即是不動行。其中以佈施、持戒等方式執行的八欲界善思，以及只以修習方式執行的色界善思，這十三思名為福行。以殺生等方式執行的十二不善思名為非福行。只以修習方式執行的四無色界善思名為不動行。在諸有等中如何是諸緣，如是對什麼果報為緣，它們也應該了知的關係。但有些人說"它們即是諸行的攝取"，那不合適，因為如此則對"什麼"的不定說明沒有限定說。 562 什麼是那些諸有等，說"三有"等。其中依欲、色、無色為三有。而依有想有、無想有、非想非非想有，或者依一蘊有、四蘊有、五蘊有為三有都包含在這裡。四生是依卵生、胎生、濕生、化生為四種有情群。其中生於卵殼中的有情群名為卵生。生於母胎羊水中的有情群名為胎生。依蓮胎、人胎、垢等濕氣而生起的有情群名為濕生。不從任何處生起而只在彼彼處成為具足諸根支而生起的有情群名為化生。五趣在下面已說明。作為結生識所依的六識蘊名為六識住。它們依種種身等為七種，所以說"七識住"。因為這樣說： "諸比丘，有七識住。什麼是七？諸比丘，有諸有情種種身種種想。如人及某些天某些墮處，這是第一識住。諸比丘，有諸有情種種身一想。如初生的梵眾天，這是第二識住。諸比丘，有諸有情一身種種想。如光音天，這是第三識住。諸比丘，有諸有情一身一想。如遍凈天，這是第四識住。諸比丘，有諸有情完全超越色想、滅除對礙想、不作意種種想而'虛空無邊'而生於空無邊處，這是第五識住。諸比丘，有諸有情完全超越空無邊處而'識無邊'而生於識無邊處，這是第六識住。諸比丘，有諸有情完全超越識無邊處而'無所有'而生於無所有處，這是第七識住。"（《長部》3.332；《增支部》 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 未做任何縮略或省略 保留了引用文獻出處

7.44).

Ettha hi aparimāṇacakkavāḷavāsino manussā kāmāvacaradevā punabbasumātupiyaṅkaramātādayo vinipātikāsurā ca kusalavipākapaṭisandhikā vemānikapetā ceti ime dīgharassakisathūlakāḷaodātādivaṇṇasaṇṭhānavasena rūpakāyassa, ahetuduhetutihetuvasena paṭisandhisaññāya ca nānābhāvato nānattakāyanānattasaññino nāma, ayaṃ paṭhamā viññāṇaṭṭhiti. Paṭhamajjhānatalavāsino pana tayo devā uparūparivāsīnaṃ vaṇṇādikamapekkhitvā attano vaṇṇādīnaṃ nihīnatāya rūpakāyassa nānābhāvato, paṭhamajjhānavipākaviññāṇavasena samānasaññitāya ca nānattakāyaekattasaññino nāma, ayaṃ dutiyā viññāṇaṭṭhiti, caturāpāyavāsinopi vaṇṇasaṇṭhānavasena rūpakāyassa nānāsabhāvattā, akusalavipākasaññāvasena saññāya ekasabhāvattā ca dutiyaviññāṇaṭṭhitiyaṃyeva samodhānaṃ gacchantīti veditabbaṃ. Dutiyajjhānatalavāsino tayo devā vaṇṇasaṇṭhānādivasena samānattā rūpakāyassa visesābhāvato pañcakanaye dutiyatatiyajjhānasaññāvasena paṭisandhisaññāya nānābhāvato ekattakāyanānattasaññino nāma, ayaṃ tatiyā viññāṇaṭṭhiti. Tatiyajjhānatalavāsino pana tayo devā rūpakāyavasena samānattā, pañcakanaye catutthajjhānavipākasaññāvasena paṭisandhisaññāya ca ekattā ekattakāyaekattasaññino nāma, ayaṃ catutthī viññāṇaṭṭhiti. Vehapphalavāsino ceva pañca suddhāvāsavāsino ca vaṇṇasaṇṭhānavasena rūpakāyassa, pañcamajjhānavipākasaññāvasena paṭisandhisaññāya ca samānattā catutthaviññāṇaṭṭhitimeva bhajanti. Ākāsānañcāyatanādayo tisso viññāṇaṭṭhitiyo pāḷivaseneva pākaṭā. Asaññasattā pana viññāṇābhāvena nevasaññānāsaññāyatanavāsino ca saññāya viya viññāṇassa sukhumabhāveneva viññāṇaṭṭhitīsu na gahitā, sattānaṃ nivāsatāya pana 『『sattāvāsā』』ti vuccanti. Evañca katvā tehi satta viññāṇaṭṭhitiyo samodhānetvā nava sattāvāsā vuttā.

563-4. Idāni evaṃ vuttesu bhavādīsu dvattiṃsavipākānaṃ tiṇṇaṃ abhisaṅkhārānaṃ paccayabhāvaṃ dassetuṃ 『『kāme puññābhisaṅkhārasaññitā』』tiādi āraddhaṃ. Navannaṃ pākacittānanti sahetukāhetukavasena navannaṃ sugatipaṭisandhivipākacittānaṃ. Nānakkhaṇika…pe… paccayehi cāti kusalākusalakammassa atītasseva attanā janetabbavipākānaṃ paccayabhāvato nānakkhaṇikakammapaccayena, tesameva balavakāraṇabhāvato upanissayapaccayena ca. Vuttañhi tassa upanissayattaṃ 『『kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo』』ti (paṭṭhā. 1.1.423). Sabbattha upanissayabhāvo balavakammavasena yojetabbo. Dubbalañhi kammaṃ upanissayo na hotīti paṭṭhānavaṇṇanāyaṃ dassitametaṃ.

566-8.Pañcannanti kusalavipākacakkhusotaviññāṇasampaṭicchanasantīraṇadvayavasena pañcannaṃ. Duggatiyaṃ kusalavipākapaṭisandhiyā abhāvato āha 『『na honti paṭisandhiya』』nti. Evaṃ paṭisandhipavattīnaṃ asaṅkaravasena paccayavidhiṃ dassetvā idāni samodhānetvā dassetuṃ 『『hontī』』tiādi vuttaṃ. Soḷasannaṃ pavatte, paṭisandhiyaṃ navannanti yathālābhavasena yojetabbaṃ.

569-

我來直譯這段巴利文文字： 7.44) 這裡因為無量輪圍界住的人類、欲界天、生於補那婆蘇母和皮揚迦羅母等的墮處阿修羅和善果報結生的鬼神等，這些依長短瘦胖黑白等色身的形色，及依無因二因三因的結生想的種種性為種種身種種想，這是第一識住。而初禪地住的三天因觀察上上住者的色等而自己的色等低劣故色身種種，及以初禪果報識而想同一性為種種身一想，這是第二識住，應知四惡趣住者也因依色形色身種種性，及依不善果報想而想一性故攝入第二識住。二禪地住的三天因依色形等色身同等而無差別，依五分法二三禪想而結生想種種為一身種種想，這是第三識住。而三禪地住的三天依色身同等，及依五分法四禪果報想而結生想一性為一身一想，這是第四識住。廣果天住者和五凈居天住者依色形而色身，及依五禪果報想而結生想同等故屬於第四識住。空無邊處等三識住依經文已明顯。而無想有情因無識，及非想非非想處住者因如想那樣識極微細故不攝入識住，但因是有情的住處故說為"有情居"。如是作了他們與七識住合併而說九有情居。 563-4 現在對如是所說的諸有等中三種行對三十二果報的緣性而開始說"在欲界名為福行"等。九果心是依有因無因而九種善趣結生果報心。以異時...乃至...諸緣是因為善不善業是過去的對自己應生的諸果報的緣性故以異時業緣，因為它們是有力因故以親依止緣。因為說它的親依止性"善不善業對果報以親依止緣為緣"（《發趣論》1.1.423）。一切處的親依止性應依有力業配合。因為弱業不成為親依止，這在《發趣論注》中已顯示。 566-8 五是依善果報眼耳識領受推度二而五。因為在惡趣沒有善果報結生故說"不在結生"。如是顯示結生轉起無混雜的緣法后，現在為綜合顯示而說"有"等。十六在轉起，九在結生應依所得配合。 569- 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 未做任何縮略或省略 保留了引用文獻出處 保持專有名詞的準確翻譯

74.Rūpe puññābhisaṅkhārāti abhiññāvajjitā pañca rūpāvacarapuññābhisaṅkhārā. Kasmā pana abhiññāya parivajjananti? Vipākadānābhāvato, tañca kho panassā vipākassa asambhavato , na pana vipākuppādanasabhāvābhāvato. Yadi hi abhiññācetanā vipākaṃ uppādeyya, aññabhūmikakammassa aññabhūmikavipākuppādanāyogato sabhūmikameva uppādeyya. Taṃ pana kiṃ navattabbārammaṇaṃ vā uppādeyya parittādiārammaṇaṃ vā? Kiñcettha – yadi tāva navattabbārammaṇaṃ uppādeti, taṃ na yuttaṃ rūpāvacaravipākānaṃ ekantena kammasamānārammaṇatāya dassitattā, abhiññācetanāya ca sayaṃ parittādiārammaṇattā. Atha parittādiārammaṇaṃ uppādeti, tampi na yujjati rūpāvacaravipākānaṃ ekanteneva navattabbārammaṇabhāvato. Tathā hi vuttaṃ cittuppādakaṇḍe –

『『Rūpāvacaratikacatukkajjhānā kusalato ca vipākato ca kiriyato ca catutthassa jhānassa vipāko ākāsānañcāyatanaṃ ākiñcaññāyatanaṃ. Ime dhammā navattabbā 『parittārammaṇā』tipi 『mahaggatārammaṇā』tipi 『appamāṇārammaṇā』tipī』』ti (dha. sa. 1422).

Apica samādhivijjāsambhārabhūtā abhiññā samādhissa ānisaṃsamattaṃ samādhiphalasadisā. Tassa tassa hi adhiṭṭhānavikubbanadibbasaddasavanādikassa yathicchitassa kiccassa nipphādanamattaphalā abhiññācetanā. Tenāha 『『so evaṃ samāhite citte』』tiādi (pārā. 12-13) tasmā samādhissa phalasadisā abhiññācetanā na ca phalaṃ deti, dānasīlānisaṃsabhūto tasmiṃ bhave paccayalābho viya natthi tassa vipākuppādananti. Keci pana 『『samānabhūmikato āsevanalābhena balavantāni jhānāni vipākaṃ uppādenti samāpattibhāvato, abhiññā pana satipi jhānabhāve tadabhāvato tasmiṃ tasmiṃ ārammaṇe āgantukāyevāti dubbalā, tasmā vipākaṃ na detī』』ti vadanti. Evañca katvā vuttaṃ anuruddhācariyena –

『『Samānāsevane laddhe, vijjamāne mahabbale;

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

Tayidamakāraṇaṃ, parittajhānassa avisesena brahmapārisajjādīsu vipākadānavacanato. Na hi parittaṃ laddhāsevanameva tattha vipākaṃ detīti aṭṭhakathāyaṃ vuttaṃ, tasmā samānāsevane laddheyeva jhānassa vipākadānaṃ na sakkā vattuṃ. Apica punappunaṃ parikammavasena abhiññāyapi vasibhāvasabbhāvā tassāpi ca balavabhāvo atthevāti vipākaṃ uppādeyya.

Pañcannaṃ pākacittānanti pañcannaṃ rūpāvacaravipākacittānaṃ. Māpuññasaṅkhārāti apuññābhisaṅkhārā. 『『Ime apuññasaṅkhārā』』ti vā padacchedo. Ekassāti ekassa akusalavipākasantīraṇassa. Channanti santīraṇavajjānaṃ channaṃ akusalavipākānaṃ. Pavatte paccayā honti aniṭṭharūpādiāpāthāgateti adhippāyo. Sugatiyaṃ akusalavipākapaṭisandhiyā abhāvato āha 『『na honti paṭisandhiya』』nti. Catunnanti akusalavipākacakkhusotaviññāṇasampaṭicchanasantīraṇavasena catunnaṃ. Tāni pana ekantato aniṭṭhārammaṇāni. Rūpabhave ca kathaṃ aniṭṭhārammaṇasamāyogoti āha 『『so cā』』tiādi. Soti so paccayabhāvo. 『『Kāmabhave』』ti idaṃ aniṭṭharūpādīnaṃ visesanaṃ, na pana 『『upaladdhiya』』nti imassa. Tenāha 『『aniṭṭha…pe… na vijjare』』ti. Keci pana 『『upaladdhiyanti imasseva visesanabhāvena gahetvā brahmūnaṃ kāmabhavaṃ āgatakkhaṇe rūpādiupaladdhiya』』nti vadanti. Aniṭṭha…pe… na vijjare ekantasukhavatthubhūte tattha vokiṇṇasukhadukkhakāraṇassa abhāvato.

我來直譯這段巴利文文字： 74 色界福行是除去神通的五色界福行。為什麼要除去神通？因為無果報給予，而且那是因為它果報不生起，不是因為沒有生起果報的自性。因為如果神通思生起果報，因為不同地業不應生起不同地果報故應生起同地的。但那是生起無可說所緣還是小等所緣？這裡什麼 - 如果首先生起無可說所緣，那不合適因為已顯示色界果報一定與業同所緣，而神通思自己是小等所緣。如果生起小等所緣，那也不合適因為色界果報一定是無可說所緣。如是在心生品中說： "色界三四禪從善、果報、唯作，第四禪的果報是空無邊處、無所有處。這些法不可說'是小所緣'、'是廣大所緣'、'是無量所緣'"。（《法集論》1422） 而且作為定慧資糧的神通只是定的功德如同定果。因為神通思只是成就如所欲的彼彼決意、變化、天耳聞等作用的果。因此說"他如是心得定"等（《巴拉提木叉》12-13），所以如定果的神通思不給果報，如佈施持戒功德的彼有中得緣那樣，它沒有果報生起。但有些人說"因得同地串習而有力的諸禪因是等至性而生起果報，但神通雖有禪性因沒有那個而於彼彼所緣只是客來故弱，因此不給果報"。如是說阿耨樓陀阿阇黎說： "得到同串習， 存在大力時； 未得如是因， 神通不結果。"（《名色釋》474） 那個不是理由，因為說小禪無區別地在梵眾天等給果報。因為在註釋中沒說只有得到串習的小禪在那裡給果報，所以不能說只有得到同串習禪才給果報。而且因為神通也有因為一再準備而有自在性，它也有力性故應生起果報。 五果心是五色界果報心。非福行是非福行。或者"這些非福行"為句分。一是一個不善果報推度。六是除推度的六個不善果報。在轉起成為不可意色等現起的緣的意思。因為在善趣沒有不善果報結生故說"不在結生"。四是依不善果報眼耳識領受推度而四。但它們一定是不可意所緣。而在色有如何會遇不可意所緣，所以說"而彼"等。彼是彼緣性。"欲有"這個是不可意色等的限定，不是"領受"的。因此說"不可意...乃至...不存在"。但有些人說"取為'領受'這個的限定，諸梵天到達欲有時色等的領受"。不可意...乃至...不存在因為在那裡一向樂事物中沒有混雜苦樂的因。 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 在偈頌處保持對仗 未做任何縮略或省略 保留引用文獻出處

576.『『Evaṃ tāvā』』tiādi yathāvuttassevatthassa appanaṃ. Yathā cāti ca-saddena 『『yesañcā』』ti saṅgaṇhāti. Tathāti etthāpi 『『te』』ti saṅgaṇhitabbaṃ.

577-81. Yattha vitthārappakāsanaṃ kataṃ, tato bhavato paṭṭhāya mukhamattappakāsanaṃ kātukāmo āha 『『tatrida』』ntiādi. Tatrāti tesu bhavādīsu. Idanti nidassitabbabhāvena āsannapaccakkhamāha. Ādito pana paṭṭhāyāti bhavato paṭṭhāya. Avisesenāti kāmāvacararūpāvacaravasena visesābhāvena terasa puññābhisaṅkhārā. Dvibhavesūti kāmarūpabhavesu. Kesañci manussānaṃ, bhummadevānañca aṇḍajajalābujānampi sambhavato tadapekkhāya 『『catūsu…pe… yonisū』』ti vuttaṃ. Nānatta…pe… ṭhitīsupīti aluttasamāsavasena vuttaṃ, nānattakāyanānattasaññādīsu catūsu viññāṇaṭṭhitīsūti attho. Vuttappakārasminti nānattakāyādike, puññābhisaṅkhārassa bhavādīsu ekavīsativipākānaṃ ekāvatthāya paccayo ahutvā duggatipariyāpannesu bhavayonigativiññāṇaṭṭhitisattāvāsesu paṭisandhiṃ adatvā pavatteyeva aṭṭhannaṃ vipākānaṃ paccayabhāvato, kāmāvacarasugatipariyāpannesu paṭisandhiṃ datvā pavatte soḷasannaṃ vipākānaṃ paccayabhāvato, rūpāvacarabhūmipariyāpannesu paṭisandhiṃ datvā pavatte dasannaṃ vipākānaṃ paccayabhāvato vuttaṃ 『『yathāraha』』nti.

582-3. Kāme bhave, rūpe bhaveti sambandho. Tīsu gatīsūti devamanussavajjesu tīsu gatīsu. Ekissāti nānattakāyaekattasaññīsaṅkhātāya ekissā viññāṇaṭṭhitiyā. Ekasminti nānattakāyaekattasaññīsaṅkhāteyeva ekasmiṃ sattāvāse.

584-6.Ekārūpabhaveti ekasmiṃ arūpabhave. Ekissā yoniyāti ekissāyeva opapātikayoniyā. Tīsu cittaṭṭhitīsūti ākāsānañcāyatanādīsu tīsu viññāṇaṭṭhitīsu. Sattāvāse catubbidheti ākāsānañcāyatanādikeyeva catubbidhe sattāvāse. Vijānitabbā…pe… paccayāti saṅkhārā yathā paccayā yesañca paccayā, tathā tepi viññātabbāti attho.

587-90. Nanu ca saṅkhārānaṃ paṭisandhipavattīsupi vipākānaṃ paccayabhāvo vutto. Tattha paṭisandhiyeva tāva na sakkā viññātuṃ. Yadi hi purimabhavato paṭisandhiviññāṇaṃ idhāgacchatīti vucceyya, taṃ na yuttaṃ, rūpārūpadhammānaṃ kesaggamattampi desantarasaṅkamanābhāvato. Atha atītabhavanibbattasaṅkhārato na nibbattati, tampi na yujjati ahetukadosāpattitoti iminā adhippāyena codento āha 『『na rūpārūpadhammāna』』ntiādi. Ācariyo tassādhippāyaṃ sampaṭicchitvā taṃ saññāpetukāmo āha 『『natthi cittassā』』tiādi. Tato hetuṃ vināti tattha hetuṃ vinā, atītabhavanibbattakammasaṅkhāranikantiārammaṇaṃ vināti attho . Suladdhapaccayanti avijjādisahakārīkāraṇasahitassa saṅkhārassa vasena suṭṭhu avekallato paṭiladdhapaccayaṃ. Rūpārūpamattanti bāhirakaparikappitassa adhitiṭṭhanakassa sattajīvādino abhāvato rūpārūpadhammamattaṃ. Tenāha 『『na ca satto』』tiādi. Bhavantara…pe… pavuccatīti vohāramattena bhavantaramupetīti pavuccati. Atthato pana paccayasāmaggiyā bhavantarabhāvena uppajjanamattanti adhippāyo.

1. Idāni taṃ paṭisandhikkamaṃ pākaṭāya manussapaṭisandhiyā vasena pakāsetuṃ samārabhanto āha 『『tayida』』ntiādi. Sudubbudhanti atidubbijāniyaṃ. Tenāhu porāṇā –

『『Saccaṃ satto paṭisandhi, paccayākārameva ca;

Duddasā caturo dhammā, desetuñca sudukkarā』』ti.

592-

我來直譯這段巴利文文字： 576 "如是首先"等是已說義的確定。"如何和"中以和字攝取"對什麼和"。在"如是"中也應攝取"它們"。 577-81 在已作詳細說明處，想從彼有開始作簡略說明而說"這裡此"等。這裡是在彼等諸有等中。此是以應顯示性而說近現。但從開始即是從有開始。無差別是依欲界色界而無差別的十三福行。在二有是在欲色有中。因為某些人和地居天也有卵生胎生，考慮到那個而說"在四...乃至...生中"。在種種...乃至...住中是依未省略複合詞方式而說，意思是在種種身種種想等四識住中。在所說方式是在種種身等中，因為福行對諸有等中二十一果報不在一處為緣，不給予惡趣所攝諸有生趣識住有情居的結生而只在轉起對八果報有緣性，給予欲界善趣所攝的結生而在轉起對十六果報有緣性，給予色界地所攝的結生而在轉起對十果報有緣性，所以說"隨宜"。 582-3 在欲有、在色有的關係。在三趣是在除天人的三趣中。一是在名為種種身一想的一識住。一是在名為種種身一想的一有情居。 584-6 在一無色有是在一個無色有中。一生是隻在一個化生中。在三心住是在空無邊處等三識住中。四種有情居是隻在空無邊處等四種有情居中。應知...乃至...緣是諸行如何是緣及對什麼是緣，如是它們也應該了知的意思。 587-90 難道不是說諸行在結生和轉起中對諸果報都有緣性。其中首先結生就不能了知。因為如果說從前有來結生識到這裡，那不合適，因為色無色法連發毛量都沒有轉移到別處的性質。如果說不從過去有所生諸行生起，那也不合適因為有無因過失，以這個意思而質問說"無色無色法"等。阿阇黎接受他的意思想令他理解而說"心無"等。從彼因即是離彼因，意思是離過去有所生業行和愛執所緣。善得緣是依具有無明等俱有因的行而善好無缺地得到緣。色無色量是因為沒有外道所計的能立者有情命等故只是色無色法。因此說"非有情"等。去到...乃至...說即是以言說量而去到後有而說。但是實義的意思是隻以緣和合而以後有性生起。 591 現在開始以明顯的人結生方式顯示彼結生次第而說"此彼"等。極難知是極難了知。因此古人說： "真實、有情和， 結生及緣起； 四法極難見， 而且難宣說。" 592- 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 在偈頌處保持對仗 未做任何縮略或省略 保持專有名詞的準確翻譯

3.Āsannamaraṇassāti parūpakkamena vā āyukkhayādivasena vā samāsannamaraṇassa. Sussamāneti anukkamena upasussamāne. Gabbhaseyyakassa āyatanānaṃ anupubbuppatti viya nirodhopi anupubbato hotīti vuttaṃ 『『naṭṭhe cakkhundriyādike』』ti. Keci pana 『『nānākammasamuṭṭhitesu cakkhundriyādīsu naṭṭhesū』』ti vadanti. 『『Hadaya…pe… ke』』ti iminā sesakāye kāyindriyassa niruddhabhāvo vuttoti ekakammasamuṭṭhitampi nassatevāti apare. Ānandācariyo pana 『『yamake』』 yassa cakkhāyatanaṃ nirujjhati, tassa manāyatanaṃ nirujjhatīti. Āmantā. Yassa vā pana manāyatanaṃ nirujjhati, tassa cakkhāyatanaṃ nirujjhatīti. Sacittakānaṃ acakkhukānaṃ cavantānaṃ tesaṃ manāyatanaṃ nirujjhati, no ca tesaṃ cakkhāyatanaṃ nirujjhati. Sacakkhukānaṃ cavantānaṃ tesaṃ manāyatanañca nirujjhati, cakkhāyatanañca nirujjhatī』tiādinā (yama. 1.āyatanayamaka.120) cakkhāyatanādīnaṃ cuticittena saha nirodho vuttoti cakkhundriyādīni cutito pubbe na nassanti. Atimandabhāvūpagamanaṃ pana sandhāya aṭṭhakathāya 『niruddhesu indriyesū』ti vuttaṃ, na anavasesanirodhaṃ sandhāya. Pañcadvārikajavanānantarampi cuti aṭṭhakathāyaṃ dassitā』』ti vadati. Hadayavatthumattasminti hadayavatthupadesamatte. Na hi hadayavatthuṃ nissāya kāyindriyaṃ pavattati.

594-7.Vatthusannissitanti sesindriyānaṃ niruddhattā viññāṇassa nissayabhāvūpagamanasāmatthiyāyogena mandabhāvato vā hadayavatthumattasannissitaṃ. Cittanti tadā kammakammanimittādīni ārabbha pavattajavanaviññāṇaṃ. Taṃ pana sugatiyaṃ nibbattamānassa kusalaṃ hoti, duggatiyaṃ nibbattamānassa akusalaṃ. 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』』tiādi (saṃ. ni. 4.235).

Yadi evaṃ –

『『Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti, kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa』』nti (paṭi. ma.

我來直譯這段巴利文文字： 3 臨近死亡是由他人加害或壽命盡等而臨近死亡。在枯竭時是逐漸枯竭時。如胎生者諸處次第生起,滅也是次第的,所以說"眼根等滅"。但有些人說"由不同業所生的眼根等滅時"。以"心...乃至...中"說余身中身根已滅故同一業所生也滅,其他人說。但阿難阿阇黎說在《雙論》中"誰的眼處滅,他的意處滅嗎？是的。或者誰的意處滅,他的眼處滅嗎？有心無眼者死時,他們的意處滅,但他們的眼處不滅。有眼者死時,他們的意處和眼處都滅"等（《雙論》1.處雙.120）說眼處等與死心一起滅故眼根等不在死之前滅。但註釋中說"諸根已滅"是就達到極微弱性而說,不是就完全滅而說。註釋中也顯示在五門轉向心之後也有死。他說。在心所依處量中是在心所依處位量中。因為身根不依止心所依處而轉起。 594-7 依止所依是因為余根已滅故識失去成為所依的能力或微弱故只依止心所依處。心是彼時緣取業、業相等而轉起的速行識。但它對將生善趣者是善,對將生惡趣者是不善。因此世尊說： "諸比丘,識住時住于執著相的可意或執著細相的可意,如果在彼時死,有此情況,他會生到兩趣之一即地獄或畜生"等（《相應部》4.235）。 如果如此 - "由趣圓滿而智相應時由什麼八因緣生起,在善業速行剎那三善因在彼剎那對所生思為俱生緣,因此說諸行也由善根緣。在貪著剎那二不善因在彼剎那對所生思為俱生緣,因此說諸行也由不善根緣。在結生剎那三無記因在彼剎那對所生思為俱生緣,因此說識也由名色緣,名色也由識緣"（《無礙解道》 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 未做任何縮略或省略 保留了引用文獻出處 保持了術語的準確性

1.232) –

Nikantikkhaṇe hetudvayapaccayāpi sugatipaṭisandhikassa kathaṃ dassitāti? Nayidaṃ maraṇāsannajavanasampayuttahetuyo sandhāya vuttaṃ, atha kho katakammassa taṃ kammaṃ ārabbha assādavasena pavattajavanasampayuttahetuyo sandhāya. Katūpacitampi hi kammaṃ taṇhāya assāditaṃ vipākābhinipphādane samatthanti. Keci pana 『『kammakaraṇakāle appahīnāvatthāya santāne anusayitahetuyo sandhāya nikantikkhaṇe dve hetuyoti vutta』』nti vadanti, taṃ na yujjati, tesaṃ sahajātapaccayattāyogato. Pubbānusevitaṃ puññaṃ vā apuññameva vā kammaṃ, kammanimittaṃ vā ālambitvā cittaṃ pavattatīti sambandho. Pubbānusevitanti pubbe āsevitaṃ. 『『Katattā upacitattā』』ti hi vuttaṃ. Taṇhāya anusevitabhāvaṃ sandhāya vā 『『pubbānusevita』』nti vuttaṃ. 『『Anupubbasevita』』ntipi pāṭhaṃ vadanti, paṭisandhivasena pubbe āsevitaṃ, pubbe dinnapaṭisandhikanti attho. Dinnapaṭisandhikampi pana aparajātīsu pavattivipākaṃ na nibbattetīti natthi. Puññāpuññaggahaṇena yathākammaṃ sugatiduggatipaṭisandhīnaṃ ārammaṇaṃ dasseti. Kammaṃ kammanimittaṃ vāti vā-saddena gatinimittaṃ saṅgaṇhāti. Tattha kammaṃ, gatinimittañca manodvāreyeva āpāthamāgacchati, kammanimittaṃ pana pañcadvārepi. Evañca katvā pañcadvāraggahitepi ārammaṇe paṭisandhi hoti. Apare pana gatinimittampi chadvāresu labbhatīti vaṇṇenti. Evañca katvā vuttaṃ saccasaṅkhepe –

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

Aṭṭhakathāyaṃ pana 『『gatinimittaṃ manodvāre āpāthamāgacchatī』』ti vuttattā, tadārammaṇāya ca pañcadvārikapaṭisandhiyā adassitattā, mūlaṭīkādīsu ca 『『kammabalena upaṭṭhāpitaṃ vaṇṇāyatanaṃ supinaṃ passantassa viya, dibbacakkhukassa viya ca manodvāre eva gocarabhāvaṃ gacchatī』』ti niyametvā vuttattā tesaṃ vacanaṃ na sampaṭicchanti ācariyā. Kammanimittañca panettha paccuppannaṃ pañcadvāre āpāthamāgacchantaṃ cutikālāsanne katakammassa ārammaṇasantāne uppannaṃ taṃsadisanti daṭṭhabbaṃ, itarathā tadeva paṭisandhiyā ārammaṇupaṭṭhāpakaṃ tadeva paṭisandhijanakaṃ bhaveyya, na ca paṭisandhiyā upacārabhūtāni viya, 『『etasmiṃ tayā pavattitabba』』nti paṭisandhiyā ārammaṇaṃ anuppadentāni viya ca pavattāni cutiāsannajavanāni paṭisandhijanakāni bhaveyyuṃ. 『『Katattā upacitattā』』ti hi vuttaṃ. Tadā ca paṭisandhiyā ekavīthiyaṃ viya pavattamānāni kathaṃ katūpacitāni siyuṃ, assādanabhūtāya taṇhāya aparāmaṭṭhāni kathaṃ paṭisandhinibbattakāni, na ca lokiyāni lokuttarāni viya samānavīthiphalāni hontīti. Taṃ viññāṇanti taṃ javanaviññāṇaṃ. Ekattanayena paṭisandhiviññāṇañca sandhāya vuttaṃ. Cutipaṭisandhitadāsannaviññāṇānañhi santativasena viññāṇanti upanītekattaṃ idha taṃ viññāṇanti adhippetaṃ.

我來直譯這段巴利文文字： 1.232) - 在貪著剎那怎麼顯示由二因緣對善趣結生呢？這不是就臨死速行相應因而說，而是就已作業緣取彼業而以可意方式轉起速行相應因而說。因為已作積集的業被渴愛認為可意而能生起果報。但有些人說"說'貪著剎那二因'是就作業時未斷階段相續中隨眠諸因而說"，那不合適，因為它們不合于俱生緣性。心緣取前已串習的或福或非福業，或業相而轉起的關係。前已串習是前已修習。因為說"已作已積集"。或者就渴愛已串習性而說"前已串習"。也說有"次第已習"的讀法，是以結生方式前已修習，意思是前已給予結生。但已給予結生也不是在後生中不生起轉起果報。以福非福的攝取顯示隨業而善趣惡趣結生的所緣。業或業相中以或字攝取趣相。其中業和趣相只在意門現起，但業相也在五門。如是作了即使攝取五門所緣也有結生。但其他人說趣相也在六門得到。如是說在《諦要》中： "五門有結生， 除業二所緣。"（《諦要》173） 但因為在註釋中說"趣相在意門現起"，且未顯示以彼為所緣的五門結生，且在根本復注等中限定說"由業力顯現的色處如見夢者、如有天眼者只在意門成為境"，所以諸阿阇黎不接受他們的說法。但這裡業相應知是現在於五門現起而在臨死時所作業的所緣相續中生起的與彼相似。否則彼顯現結生所緣的同一個就會是生起結生的，而且如同是結生的近行那樣，如給予"你應在此轉起"的結生所緣那樣而轉起的臨死速行就不會是生起結生的。因為說"已作已積集"。而且彼時如在一心路轉起的如何是已作積集，如何是未被作為可意的渴愛所攝而生起結生，世間不像出世間那樣是同一心路的果。彼識是彼速行識。依一性方式就結生識而說。因為這裡以彼識是指死、結生及彼等臨近諸識以相續方式而引近一性的識。 我已經按照要求： 完整直譯成簡體中文 在偈頌處保持對仗 未做任何縮略或省略 保留了引用文獻出處 保持了專有名詞的準確性

Avijjāya paṭicchannādīnaveti anusayavasena pavattāya bhavataṇhāya, cittasampayuttāya vā avijjāya chāditadukkhādīnave. Tathābhūte pana kammādivisaye paṭisandhiviññāṇassa ārammaṇabhāvena uppattiṭṭhānabhūte. Taṇhāya appahīnattā eva purimuppannāya ca santatiyā tathāpariṇatattā paṭisandhiṭṭhānābhimukhaṃ viññāṇaṃ ninnapoṇapabbhāraṃ hutvā pavattatīti āha 『『taṇhā nametī』』ti. Sahajā pana saṅkhārāti cutiāsannajavanaviññāṇasahajātacetanā, sabbepi vā phassādayo. Khipantīti khipantā viya tasmiṃ visaye paṭisandhivasena viññāṇapatiṭṭhānassa hetubhāvena pavattanti. Tanti taṃ viññāṇaṃ. 『『Santativasā』』ti vadanto tadeva viññāṇaṃ sandhāvati saṃsarati, na aññanti imañca micchāvādaṃ paṭikkhipati. Sati hi nānattanaye santativasena ekattanayo hotīti.

599.Ārammaṇādīhi…pe… pavattatīti ārammaṇanissayapaccayādīhi pavattati. Kathaṃ ? Āsannamaraṇassa hi kammabalena manodvāre upaṭṭhāpitaṃ avijjāya paṭicchannādīnavaṃ kammādivisayaṃ ārabbha manodvārāvajjanaṃ uppajjati, tato maraṇāsannavīthiyā vatthudubbalabhāvena mandappavattiyā cattāri, pañca vā javanāni pavattanti, tadanantaraṃ tadārammaṇe sati, asati vā bhavaṅgavisayamālambitvā cuticittaṃ uppajjati. Bhavaṅgānantarampi cuti hotīti vadanti. Cuticitte pana niruddhe tadeva āpāthagataṃ kammakammanimittādiṃ ārabbha anupacchinnakilesabalavanimittaṃ sahajātasaṅkhārehi kammādiārammaṇe khipiyamānaṃ orimatīrarukkhavinibandhaṃ rajjuṃ ālambitvā mātikātikkāmako viya purimañca nissayaṃ jahati, aparañca kammasamuṭṭhitaṃ nissayaṃ assādayamānaṃ vā anassādayamānaṃ vā ārammaṇādīhi paccayehi pavattati. Ettha ca orimatīraṃ viya purimabhavo daṭṭhabbo, tattha ṭhitarukkho viya purimabhave pavattamānakkhandhā, rajju viya kammādiārammaṇaṃ. Keci pana 『『rajju viya hadayavatthū』』ti vadanti, 『『rajju viya taṇhā』』tipi apare. Puriso viya viññāṇaṃ, tassa rajjuggahaṇaṃ viya taṇhāya ārammaṇābhimukhanamanaṃ, payogo viya khipanakasaṅkhārā, mātikā viya cuticittaṃ, paratīraṃ viya paraloko.

我來直譯這段巴利文文字： 無明所覆蓋過患是由隨眠方式轉起的有愛，或由與心相應的無明覆蓋苦等過患。但如是成為業等境作為結生識的所緣而成為生起處。因為愛未斷除而且前生的相續如是轉變故識面向結生處而成為傾向趨赴而轉起，所以說"愛引導"。但俱生諸行是臨死速行識俱生思，或者一切觸等。投擲是如投擲那樣在彼境以結生方式而成為識住立的因而轉起。彼是彼識。說"由相續力"而否定彼同一識輪迴流轉非他的這個邪說。因為有種種性方式時由相續力而有一性方式。 599 由所緣等...乃至...轉起是由所緣依止緣等而轉起。如何？因為對臨死者由業力在意門顯現被無明覆蓋過患的業等境而生起意門轉向，然後在臨死心路中因所依微弱性而微弱轉起四或五速行，此後在有彼所緣時或無時緣取有分境而生起死心。他們說在有分之後也有死。但在死心滅時，緣取彼已現起的業、業相等，由未斷煩惱力為緣，由俱生諸行投向業等所緣，如依止此岸樹繫縛的繩索而渡水一樣，捨棄前所依，而或享受或不享受后業所生所依，由所緣等諸緣而轉起。這裡應知此岸如前有，彼處住樹如前有轉起諸蘊，繩索如業等所緣。但有些人說"繩索如心所依處"，其他人也說"繩索如愛"。人如識，他執取繩索如愛面向所緣，努力如投擲諸行，水道如死心，彼岸如他世。 我已經按照要求： 完整直譯成簡體中文 未做任何縮略或省略 保持了專有名詞的準確性 保持了比喻的原意

1. Yathā puriso paratīre patiṭṭhahamāno paratīrarukkhavinibandhaṃ kiñci assādayamāno vā anassādayamāno vā kevalaṃ pathaviyaṃ sakabalappayogeheva patiṭṭhāti , evamidampi bhavantarattabhāvavinibandhahadayavatthusaṅkhātaṃ nissayaṃ pañcavokārabhave assādayamānaṃ vā catuvokārabhave anassādayamānaṃ vā kevalaṃ ārammaṇanissayasampayuttadhammeheva pavattatīti taṃ viññāṇaṃ nāpi idhāgataṃ imasmiṃyeva bhave nibbattattā. Kammādinti atītabhavanibbattakammādiṃ. Ādi-saddena khipanakasaṅkhārānaṃ, namanavasena pavattataṇhāya, kammādivisayāya ādīnavapaṭicchādikāya ca avijjāya, daḷhaggāhādikarānaṃ upādānādīnañca gahaṇaṃ daṭṭhabbaṃ. Tattha kammaṃ nāma upapajjavedanīyabhūtaṃ, aparāpariyavedanīyabhūtaṃ vā paṭisandhinibbattakakammaṃ. Khipanakasaṅkhārā nāma cutiāsannajavanasahajātasaṅkhārā, paṭisandhijanakakammasahagatasaṅkhārā vā, tato purimajavanasahagatasaṅkhārāti vā keci. Namanavasena pavattataṇhā nāma anusayāvatthāya pavattataṇhā. Esa nayo ādīnavapaṭicchādakaavijjāyapi. Kammādivisayā pubbe vuttāyeva. Daḷhaggāhakaraupādānā nāma maṇḍūkaṃ pannago viya upapattibhavassa daḷhaggahaṇavasena pavattā kāmupādānādayo.

601-5. Saddapaṭighosādīnaṃ satipi paccayapaccayuppannabhāve santānabandho na pākaṭoti tesaṃ ekattanānattabhāvaṃ anāmasitvā anāgatamatītahetusamuppādameva dassento 『『ettha cā』』tiādimāha. Etthāti imasmiṃ cutipaṭisandhādhikāre. Paṭighosadīpamuddādīti ādi-saddena ādāsatalagatamukhanimittādīnaṃ gahaṇaṃ. Aññattha agantvāti saddādipaccayadesaṃ anupagantvā. Idaṃ vuttaṃ hoti – yathā saddādīnaṃ uppattipadesaṃ anupagantvā paṭighoso saddahetuko, padīpo padīpantarādihetuko, muddā lañchanahetuko, mukhanimittādikaṃ ādāsādiabhimukhādihetukaṃ hoti tato pubbe abhāvā, evamidampi paṭisandhiviññāṇaṃ na hetudesaṃ gantvā taṃhetukaṃ hoti tato pubbe abhāvā, tasmā na idaṃ hetudesato purimabhavato idhāgataṃ paṭighosādayo viya saddādidesato, nāpi tato hetuṃ vinā uppannaṃ saddādīhi vinā paṭighosādayo viyāti. Atha vā aññatra agantvāti pubbe paccayapadese sannihitā hutvā tato aññatra gantvā tappaccayā na honti uppattito pubbe abhāvā, nāpi saddādipaccayā na honti, evaṃ idampīti vuttanayena yojetabbaṃ. Santānabandhato natthīti santānappabandhato natthi ekatā santānekattepi aññasseva viññāṇassa pātubhavanato, nāpi nānatā apubbānaṃ apubbānaṃ uppādepi paṭhamuppannaṃ dhammaṃ vinā pacchimassa anuppajjanato, padīpassa viya nānatā na siyā. Khaṇikāpi hi padīpajālā santānekattaṃ upādāya sā evāti vuccati, attakiccañca sādheti. 『『Sati santānabandhe』』tiādinā santānabandhe ekantaṃ ekattāya ca nānattāya ca aggahetabbataṃ, gahaṇe ca dosaṃ dasseti. Idaṃ vuttaṃ hoti – santānabandhe sati yadi ekantena ekatā siyā, khīradadhīnampi anaññabhāvato, attatoyeva ca sayaṃ anuppajjanato khīrato dadhisambhūtaṃ na bhaveyya. Athāpi santānabandhe sati ekantaṃ nānatā bhaveyya, khīradadhīnampi nānattā, aññassa ca sāmibhāvamattena aparassa sāmibhāvāyogato khīrasāmi naro dadhisāmi na bhaveyya, na ca panevaṃ loke dissatīti.

我來直譯這段巴利文文字： 600 如人立於彼岸時或享受或不享受繫於彼岸樹的繩索而僅依地以自身努力而住立，如是這也在五蘊有享受或在四蘊有不享受名為繫於後有自體的心所依處所依而僅由所緣依止相應法而轉起，所以彼識不是從此來因為就在此有生起。業等是過去有所生業等。以等字應知攝取投擲諸行、以傾向方式轉起愛、業等境的覆蓋過患的無明、及作堅執等的諸取等。其中業是名為順生受或順後後受的生起結生業。投擲諸行是名為臨死速行俱生諸行，或結生生起業俱行諸行，或有些人說之前速行俱行諸行。以傾向方式轉起愛是名為隨眠階段轉起愛。這方法在覆蓋過患無明也是如此。業等境如前已說。作堅執取是名為如蛇對青蛙那樣以堅執生有方式轉起的欲取等。 601-5 雖然聲音迴響等有緣與緣生性，但相續系不明顯，所以不觸及它們的一性異性而只顯示未來過去因緣生而說"這裡和"等。這裡是在這個死結生章節中。迴響燈印等以等字攝取鏡面現顯臉相等。不去其他處是不到達聲音等緣處。這裡說的是 - 如迴響不到聲音等生起處而以聲為因，燈以另一燈等為因，印以刻印為因，臉相等以對著鏡等為因因為之前沒有，如是這個結生識不去因處而以彼為因因為之前沒有，所以這個不是從因處即前有此來如迴響等從聲等處，也不是無彼因而生起如迴響等無聲等。或者不去其他處是不先在緣處聚集然後去其他處而成為彼緣因為生起前沒有，也不是聲等非緣，如是這個也應以所說方式配合。從相續系無是從相續流無一性因為即使相續一性也是另一識顯現，也無異性因為即使新新生起也無離先生法而後者生起，如燈的異性不應有。因為雖是剎那的燈焰依相續一性而說是彼，且成就自作用。以"若有相續系"等顯示在相續系中不應一向取一性和異性，及取時的過失。這裡說的是 - 若有相續系如果一向是一性，因為乳酪也無差異，且因為不從自體而自生故不會從乳生酪。而且若有相續系如果一向是異性，因為乳酪也差異，且因為僅由主性而不合于另一主性故乳主人不會成為酪主人，但世間不如是見到。 我已經按照要求： 完整直譯成簡體中文 未做任何縮略或省略 保持了專有名詞的準確性 保留了所有比喻和論證

606.Tasmāti yasmā evaṃ lokavohāraparicchedo hoti, tasmā ekantaṃ ekatā, nānatāpi vā na ceva upagantabbā. Ekatte pana adhippete dhammato aggahetvā santānatova gahetabbaṃ, nānatte adhippete santānavasena aggahetvā dhammatova gahetabbanti adhippāyo. Tenāhu porāṇā –

『『Diṭṭhasantānabandhasmiṃ , ekaññattavicāraṇe;

Sabhāguppattiyekatta-maññattaṃ khaṇabhedato』』ti.

Ettha ca ekantaṃ ekatāpaṭisedhena 『『sayaṃkataṃ sukhadukkha』』nti imaṃ diṭṭhiṃ nivāreti, ekantaṃ nānatāpaṭisedhena 『『paraṃkataṃ sukhadukkha』』nti.

607-9. Nanu na sundaraṃ, nanu siyāti vā sambandho. Asaṅkantipātubhāveti saṅkantipātubhāvarahite, asaṅkantivasena vā pātubhāve, asaṅkamitvāva pātubhāveti attho. Khandhābhisambhavāti abhisambhūtakkhandhā, atha vā abhisambhavati kammaṃ etesūti abhisambhavā, khandhā, evaṃ abhisambhavā kammādhiṭṭhānabhūtā khandhāti attho. Idha niruddhattāti phalādhiṭṭhānabhūtaṃ paralokaṃ agantvā idheva niruddhattā. Paratthāgamatoti paralokaṃ agamanato. Tassāti kammassa. Aññassāti yena taṃ kammaṃ kataṃ, tato aññassa. Aññatoti yaṃ taṃ kammaṃ nibbattaṃ, tato aññato. Etaṃ vidhānanti idhalokato paralokaṃ gantvā natthi, tattha 『『aññeva khandhā nibbattantī』』ti idaṃ sabbaṃ yathāvuttavidhānaṃ.

611-4. 『『Santāne…pe… sādhako』』ti saṅkhepato vuttamatthaṃ pakāsetuṃ 『『ekasmiṃ panā』』tiādi vuttaṃ. Ekasmiṃ santāneti yasmiṃ dhammapuñje kammaṃ nibbattaṃ, tasseva santāneti attho. Aññassātipi vā…pe… hoti. Tattha ekantaṃ ekattanānattānaṃ paṭisiddhattāti adhippāyo. Etassatthassāti hetuphalānaṃ atthato aññattepi teneva hetuphalabhāvena sambandhattā taṃ phalaṃ aññassa, aññatoti vā na vattabbanti etassa atthassa. Bījānanti ambamātuluṅgabījānaṃ. Abhisaṅkhāroti madhuādiparibhāvanaṃ. Madhuādināti madhucatumadhuraalattakarasādinā. Tassāti tassa paribhāvitabījassa. Paṭhamaṃ laddhapaccayoti madhurabhāvūpagamanato paṭhamameva laddhapaccayo. Kālantareti phalakāle. Evaṃ ñeyyamidampi cāti yathā etaṃ, evaṃ idampi ñātabbaṃ. Idaṃ vuttaṃ hoti – yathā hi ambabījādīsu madhunā, catumadhurena vā yojetvā ropitesu phalaraso madhuro hoti, mātuluṅgabīje ca alattakarasena rajitvā ropite ambilabhaṇḍo ratto hoti, na ca taṃ bījaṃ abhisaṅkharaṇaṃ vā phalaṭṭhānaṃ pāpuṇāti, evaṃ santepi kālantare phalaviseso na aññabījasantāne hoti, na ca aññasmiṃ bīje abhisaṅkhārapaccayato hoti, evameva ye idha loke nibbattakkhandhā, tesu nipphannaṃ kammaṃ vā paralokaṃ na gacchanti. Evampi kālantare vipākakkhandhā aññasmiṃ santāne na nibbattanti, na ca aññakammapaccayato hontīti.

Ettha hi abhisaṅkhataṃ bījaṃ viya kammaṃ vā satto, abhisaṅkhāro viya kammaṃ, bījassa aṅkurādippabandho viya sattassa paṭisandhiviññāṇādippabandho. Tatthuppannassa madhurarasassa ambilabhaṇḍe rattassa ca tasseva bījassa tato eva ca abhisaṅkhārato bhāvo viya kammakārakasseva sattassa tato eva ca abhisaṅkharaṇato bhāvo veditabbo.

我來直譯這段巴利文文字： 606 所以是因為如是有世間言說區分，所以不應一向接受一性或異性。但在意為一性時不應從法取而應從相續取，在意為異性時不應從相續取而應從法取的意思。因此古人說： "見到相續系時， 思維一異性； 同分生一性， 異性剎那別。" 這裡以否定一向一性而遮止"自作苦樂"這個見，以否定一向異性而遮止"他作苦樂"。 607-9 難道不善，或者難道應有的關係。在無轉生顯現是在離開轉生顯現，或者在以無轉方式顯現，意思是不轉移而顯現。蘊生起是已生起諸蘊，或者在這些中業生起故是生起，諸蘊，如是意思是生起即業所立的諸蘊。因為這裡滅是因為不去作為果所立的他世而就在這裡滅。從不去他處是從不去他世。彼是彼業。他是從造作彼業者而他。從他是從彼業生起而他。這個規則是從此世去他世無，在那裡"生起完全別的諸蘊"這一切如所說規則。 611-4 "在相續...乃至...成就"為顯示略說的義而說"但在一"等。在一相續是在業生起的彼法聚的相續的意思。或者他...乃至...有。其中意思是一向一性異性已否定。此義是雖然因果實義有差異但由彼因果性而關聯故彼果不應說是他的或從他的這個義。諸種子是芒果香櫞種子。加行是以蜜等浸潤。以蜜等是以蜜四甜紅色等。彼是彼浸潤種子。先得緣是因趨向甜性而最先得緣。在後時是在果時。如是應知這個也是如彼應知。這裡說的是 - 如在芒果種子等以蜜或四甜結合而種植時果汁成甜，而在香櫞種子以紅色涂染而種植時酸物成紅，但彼種子或加行不到達果處，如是即使在後時果差別不在別種子相續中，也不從別種子加行為緣，如是在此世生起諸蘊中完成的業也不去他世。如是即使在後時果報諸蘊不在別相續中生起，也不從別業為緣。 這裡應知如加行的種子如業或有情，如加行如業，如種子的芽等相續如有情的結生識等相續。如在其中生起的甜味和在酸物中的紅從彼種子和彼加行而有，如是應知只從造業的有情和彼加行而有。 我已經按照要求： 完整直譯成簡體中文 在偈頌處保持對仗 未做任何縮略或省略 保留了所有比喻和論證 保持了專有名詞的準確性。

615.Bālakāle…pe… phaladāyināti bālasarīre kataṃ vijjāpariyāpuṇanaṃ, sippasikkhanaṃ, osadhūpayogo ca na vuḍḍhasarīraṃ gacchati, atha ca tannimittaṃ vijjāpāṭavaṃ, sippajānanaṃ, anāmayatādi ca vuḍḍhasarīre honti, na ca tāni aññassa honti taṃsantatipariyāpanne eva sadise uppajjanato. Na ca yathā payuttena vijjāpariyāpuṇanādinā vinā tāni aññato honti tadabhāve abhāvato, evaṃ idhāpi santāne yaṃ phalaṃ, etaṃ nāññassa, na ca aññatoti yojetabbaṃ. Etena ca saṅkhārābhāve phalābhāvameva dasseti, na aññapaccayanivāraṇaṃ karoti.

616-8.Evaṃ santepīti asaṅkantipātubhāve. Tattha ca yathāvuttadosapariharaṇe sati siddhepīti attho. Vijjamānanti padīpassa vaṭṭikāsneho viya vijjamānaṃ aniruddhanti attho. Avijjamānanti vaṭṭadukkhābhāvassa arahato cuticittaṃ viya avijjamānaṃ niruddhanti attho. Tappavattikkhaṇeti kammassa pavattamānakkhaṇeyeva. Tenāha 『『saddhimeva ca hetunā』』ti. Avijjamānanti pavattikkhaṇato pubbe vijjamānataṃ asampattaṃ. Niruddhanti khaṇattayaṃ patvā niruddhaṃ. Tenāha –

『『Pavattikkhaṇato pubbe, pacchā niccaphalaṃ siyā』』ti.

Pubbeti kammāyūhanato pubbe. Avijjamānatāsāmaññena hetaṃ vuttaṃ. Pacchāti vipākappavattito pacchā ca.

619-20.Kaṭattāpaccayoti kaṭattā eva paccayo, na vijjamānatāya avijjamānatāya vāti attho. Tenāha 『『kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī』』tiādi (dha. sa. 431). Yadi evaṃ arahatā katakammampi kaṭattāpaccayo siyāti? Nayidamevaṃ. Yathā hi acchinnamūlasmiṃ rukkhe pupphitaṃ bījasamatthampi kusumaṃ mūle chinnamatte phaladāyakaṃ na hoti, evaṃ arahatopi kilesamūlassa abbocchinnakāle santāne pavattampi kammaṃ kilesamūlacchinnamatteyeva phaladāne asamatthabhāvaṃ āpannanti. Tenāhu porāṇā –

『『Bālajanajjhāruḷho ,

Jātiratho kammakilesacakkoyaṃ;

Kilesacakkavidhamano,

Na yāti kammekacakkepī』』ti.

Kaṭattā ce paccayo, niccaphaladāyako vibandhoti āha 『『pāṭibhogādika』』ntiādi. Pāṭibhogādikanti mūlabhāvūpagamanādikaṃ. Ādi-ggahaṇena 『『pacchā mūlaṃ dassāmī』』ti bhaṇḍaggahaṇaṃ, iṇaggahaṇañca saṅgaṇhāti. Ayaṃ panettha adhippāyo – pāṭibhogakiriyādīnaṃ vijjamānatā, avijjamānatā vā niyyātane, paṭibhaṇḍadāne, iṇadāne ca paccayo na hoti, atha kho karaṇamattaṃ, na ca taṃ niyyātanādīnaṃ niccameva paccayo hoti niyyātanādimhi kate paccayattābhāvato, evameva vipākuppādanepi kammassa vijjamānatā, avijjamānatā vā paccayo na hoti, atha kho karaṇamattameva, karaṇamatte ca sati vipakkavipākānaṃ paccayo na hotīti.

1. Paramassa uttamassa atthassa pakāsanato paramatthappakāsano. Pītibuddhivivaḍḍhanoti pītiyā, ñāṇassa ca, pītisahagatassa vā ñāṇassa vivaḍḍhano.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Puññavipākapaccayaniddesavaṇṇanā niṭṭhitā.

1. Dasamo paricchedo

Rūpavibhāgavaṇṇanā

622.Ādimhīti uddesagāthāyaṃ. Idānīti cittacetasikavibhāvanānantaraṃ. Vibhāvananti niddesapaṭiniddesavasena sarūpato pakāsanaṃ.

我來直譯這段巴利文文字： 615 幼時...乃至...生果是在幼年身體所作的學習明論、學習工藝、使用藥物不去到老年身體，然而由彼因緣的明論熟練、工藝知識、無病等在老年身體有，但它們不屬於他人因為只在彼相續所攝相似中生起。且不是無如所用的學習明論等而從他處有因為無彼則無，如是這裡也應配合在相續中什麼果，這不是他人的，也不從他處。以此只顯示無行則無果，不作遮止他緣。 616-8 如是即使是在無轉顯現。其中且在如所說過失遮除有成就的意思。存在是如燈的燈芯油一樣存在未滅的意思。不存在是如輪迴苦無有的阿羅漢死心一樣不存在已滅的意思。在彼轉起剎那是在業正轉起剎那。因此說"與因一起"。不存在是在轉起剎那之前未達到存在性。滅是達到三剎那而滅。因此說： "轉起剎那之前， 之後常有果。" 前是在造作業之前。以不存在共性而這是說。后是在果報轉起之後。 619-20 已作緣是隻由已作為緣，不是由存在或不存在的意思。因此說"由欲界善業已作已積集故生起果報眼識"等（法集論431）。如果如此阿羅漢所作業也應是已作緣？不是這樣。因為如在未斷根的樹開花雖能成種子的花在根斷時也不能生果，如是阿羅漢也在煩惱根未斷時相續中轉起的業在煩惱根斷時即成為不能生果。因此古人說： "愚人乘上的， 生輪有業惑輪此； 若破壞惑輪， 一輪業也不行。" 如果已作是緣，則是常生果障礙而說"保證人等"等。保證人等是成為本金等。以等字攝取說"后給本金"取物和取債。這裡的意思是 - 保證人作等的存在或不存在對交付、還物、還債不是緣，而只是作而已，且它不是對交付等常為緣因為在作了交付等時無緣性，如是對生起果報也業的存在或不存在不是緣，而只是作而已，且在只作時對已熟果報不是緣。 621 因顯示最上義故是勝義顯示。增長喜智是增長喜、智，或與喜俱行的智。 如是名為阿毗達磨義顯的 阿毗達磨入門解釋中 福果報緣顯示解釋竟。 第十章 色分別解釋 622 在初是在總說偈。現在是在心心所分別之後。分別是依說明重說方式從自相顯示。 我已經按照要求： 完整直譯成簡體中文 保持章節編號後加反斜槓 在偈頌處保持對仗 未做任何縮略或省略 保持了專有名詞和引用出處的準確性。

623.Ruppatīti sītuṇhādīhi vikāramāpajjati, āpādīyatīti vā attho. Vikārāpatti ca sītādivirodhipaccayasannidhāne visadisuppattiyeva. Na hi yathāsakaṃ paccayehi uppajjitvā ṭhitadhammānaṃ aññena kenaci vikārāpādanaṃ sakkā kātuṃ, tasmā purimuppannarūpasantati viya ahutvā pacchā uppajjamānānaṃ visabhāgapaccayasamavāyena visadisuppattiyeva idha 『『ruppana』』nti daṭṭhabbaṃ. Evañca katvā saṅghiyānaṃ vipariṇāmavādo paccakkhato hoti. Nanu ca arūpadhammānampi virodhipaccayasamavāye visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtatarā. Vibhūtatarā hettha visadisuppatti adhippetā ukkaṭṭhagativasena yathā 『『abhirūpassa kaññā dātabbā』』ti (saṃ. ni. 3.78).

Kuto etaṃ viññāyatīti ce? Sītādiggahaṇato. Tathā hi vuttaṃ –

『『Kiñca, bhikkhave, rūpaṃ vadetha, ruppatīti kho, bhikkhave, tasmā rūpanti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati, ruppatīti kho, bhikkhave, tasmā rūpanti vuccatī』』ti (saṃ. ni. 3.79).

Ettha hi sītādiggahaṇaṃ sītādinā phuṭṭhassa ruppanaṃ vibhūtataraṃ, tasmā tadevettha gahitanti ñāpanatthaṃ. Itarathā ruppatīti sāmaññavacaneneva siddhe sītādiggahaṇaṃ niratthakaṃ siyāti.

Yadi evaṃ, kathaṃ brahmaloke rūpasamaññā? Na hi tattha upaghātako sītādiphassaviseso labbhatīti? Saccaṃ, tatthāpi taṃsabhāvānativattanato. Aruppanassāpi hi ruppanasabhāvānativattanato rūpasamaññā hoti. Yathā aduddhampi khīraṃ taṃsabhāvānativattanato 『『duddha』』nti vuccatīti. Atha vā kiñcāpi tattha upaghātako sītādiphassaviseso natthi, anuggāhako pana atthi. Tathā hi brahmānaṃ utujarūpaṃ atthi, tasmā attheva tattha ruppananti na koci tattha rūpasamaññāya vibandhoti.

Rūpayatīti vāti sayaṃ vijjamānameva attano santānaṃ vikāramāpādayatīti attho. Iti purimaviggahena vikāruppatti 『『ruppana』』nti dīpitaṃ. Iminā pana virodhipaccayasannipāte vijjamānasseva yo attano santāne visadisuppattihetubhāvo, taṃ ruppananti dīpitaṃ hoti. Imasmiṃ pakkhe arūpassa rūpasamaññāpasaṅgo eva natthi. Niruddhameva hi taṃ anantarādipaccayehi arūpaṃ uppādeti, na vijjamānanti. Ghaṭṭane vikārāpattiyaṃ rūpa-saddassa ruḷhī, tasmā arūpadhammānaṃ ghaṭṭanābhāvato na tesu rūpasamaññāti keci. Paṭighāto ruppananti apare, tesaṃ matena kiñcāpi sappaṭigharūpānameva rūpasamaññāpasaṅgo, atha kho avayavavohārena samudāyopi voharīyatīti sabbameva rūpaṃ rūpasamaññaṃ labhati. Keci panettha 『『rūpayatīti vaṇṇāyatanavasena vutta』』nti vadanti. Tañhi vaṇṇavikāraṃ āpajjamānaṃ rūpayati, hadayaṅgatabhāvaṃ pakāsetīti. Tayidaṃ upari vaṇṇāyatananiddese visuṃyeva vuccatīti na tassa idha saṃvaṇṇane payojanaṃ atthi. Surūpoti dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālādīhi alaṅkatattā sobhanarūpakāyo, sabhāvattho vā rūpa-saddo 『『yaṃ loke piyarūpaṃ sātarūpa』』ntiādīsu (paṭi. ma. 1.114) viya, tasmā surūpoti sobhanasabhāvo, tena dasabalacatuvesārajjādiasādhāraṇaguṇavisesasamāyogadīpanato satthu dhammakāyasampattiyāpi sobhanatā dassitā hoti.

我來直譯這段巴利文文字： 623 被變壞是被冷熱等而達到變異，或者說被導致的意思。達到變異就是在違逆緣如冷等現前時生起相異。因為不能使已由各自諸緣生起而住的諸法被任何其他造成變異，所以這裡應知"被變壞"就是如前生起的色相續那樣不存在而後生起者由違逆緣和合而生起相異。如是作了僧眾的變異論就成為現見。難道非色法在違逆緣和合時不也得到相異生起嗎？誠然得到，但不更明顯。因為這裡意為更明顯的相異生起依最勝行相如說"應把女兒給容貌好者"。 如果問這從何得知？從取冷等。如是說： "諸比丘，你們說什麼是色？諸比丘，因為被變壞故說為色。被什麼變壞？被冷變壞，被熱變壞，被饑變壞，被渴變壞，被虻蚊風熱爬蟲觸變壞，諸比丘，因為被變壞故說為色。"（《相應部》3.79） 這裡取冷等是爲了顯示被冷等觸者的被變壞更明顯，所以這裡只取彼。否則在以被變壞的一般語已成就時取冷等就成為無義。 如果如此，在梵天界如何有色名？因為在那裡不得有損害的冷等觸特性？誠然，在那裡也因為不超越彼自性。因為即使不被變壞也因為不超越被變壞自性而有色名。如未擠的乳因不超越彼自性而說為"擠"。或者雖然在那裡沒有損害的冷等觸特性，但有資助的。如是梵天有時節生色，所以在那裡確實有被變壞故在那裡色名無障礙。 或者變現是自己存在者使自己相續達到變異的意思。如是以前分解顯示變異生起為"被變壞"。但以此顯示在違逆緣會合時存在者對自己相續中的相異生起作為因的性質為被變壞。在這主張中完全沒有非色的色名問題。因為彼已滅者以等無間緣等生起非色，不是存在者。色聲在撞擊變異時成熟，所以因非色法無撞擊故它們無色名，有些人說。他人說牴觸是被變壞，依他們的意趣雖然色名問題只在有對色，但以分支言說而言說聚合故一切色都得到色名。但有些人說這裡"變現"是就色處而說。因為彼達到色變異而變現，顯示心所趣性。彼在上面色處說明中別說，所以在這裡解釋中沒有用處。妙色是因莊嚴三十二大人相八十隨好一尋光圓光等而身色端嚴，或者色聲是自性義如"在世間可愛性可意性"等，所以妙色是妙自性，以此由顯示結合十力四無畏等不共殊勝功德也顯示師尊法身圓滿的莊嚴性。 我已經按照要求： 完整直譯成簡體中文 未做任何縮略或省略 保留了所有引文出處 保持了論證和比喻的完整性 保持了專有名詞的準確性。

624.Bhūtopādāyabhedatoti ettha tadadhīnavuttitāya bhavati ettha upādārūpanti bhūtaṃ. Atha vā mahābhūtāyeva idha purimapadalopavasena bhūta-saddena vuttā. Tenāha 『『catubbidhā mahābhūtā』』ti. Bhūtāni upādiyateva, na pana sayaṃ tehi aññehi vā upādiyatīti upādāyaṃ. Evañca katvā catunnaṃ mahābhūtānaṃ aññamaññaṃ nissāya pavattamānānampi upādāyarūpatāpasaṅgo natthi. Na hi te kevalaṃ aññamaññaṃ upādiyanteva, atha kho sayaṃ upādāyarūpehi upādiyanti, tasmā upādāya-saddaggahaṇasāmatthiyato na mahābhūtānaṃ upādāyarūpatāpasaṅgoti. Atha vā 『『catunnaṃ mahābhūtānaṃ upādāyarūpa』』nti (dha. sa. 584) vacanato catumahābhūtasannissitatāva upādāyarūpalakkhaṇaṃ, na bhūtattayādisannissitatāpīti na tesaṃ upādāyarūpatāti. Bhūtañca upādāyañca bhūtopādāyaṃ, tesaṃ vasena bhedatoti bhūtopādāyabhedato. Bhūtasaddassa ubhayaliṅgattā āha 『『mahābhūtā』』ti. Upādāti upādāyarūpāni 『『paṭisaṅkhā yoniso』』tiādīsu viya ettha ya-kāralopo daṭṭhabbo.

1. Katame pana cattāro mahābhūtā, kathañca te mahābhūtasaññitā, kāni ca upādāyarūpāni, kathañca tāni 『『upādāyarūpānī』』ti vuccantīti idaṃ codanaṃ hadaye katvā kamena sodhento āha 『『pathavīdhātū』』tiādi. Cattārometi cattāro ime. Mahā ca so bhūto cāti mahābhūto, tena mahābhūtena sadevake loke mahantabhāvena pātubhūtena sammāsambuddhenāti attho. Atha vā –

『『Kālo ghasati bhūtāni,

Sabbāneva sahattanā;

Yo ca kālaghaso bhūto,

Sa bhūtapacaniṃ pacī』』ti. (jā. 1.2.190) –

Ādīsu viya bhūta-saddassa sattesu, khīṇāsavesu ca pavattanato mahābhūtenāti mahatā sattena, mahākhīṇāsavenāti vā attho. Khīṇāsavopi hi parikkhīṇapaṭisandhikattā bhūtoyeva na bhavati, na ca bhavissatīti bhūtoti vuccati.

626.Mahantā pātubhūtāti upādinnakasantānepi anupādinnakasantānepi sasambhāradhātuvasena mahantā hutvā bhūtā jātā nibbattāti attho. Tesaṃ anupādinnakasantāne –

『『Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā』』ti. (dha. sa. aṭṭha. 584) –

Ādinā nayena mahantapātubhūtatā vuttā. Upādinnakasantānepi anekayojanasatikamacchakacchapatigāvutappamāṇadevadānavādisarīravasena daṭṭhabbā. Vuttampi hetaṃ 『『santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā』』tiādi (a. ni.

我來直譯這段巴利文文字： 624 從界和所造差別是這裡因依彼轉起故在此有所造色為界。或者在這裡只是大界以前詞省略方式由界聲說。因此說"四種大界"。依止諸界而不為彼等或其他所依止為所造。如是作了四大界雖互相依止轉起也沒有所造色性問題。因為它們不只是互相依止，而且自己被所造色依止，所以由所造聲攝取力故諸大界沒有所造色性問題。或者因說"四大界的所造色"故依止四大界性即是所造色相，不是依止三界等性，所以它們不是所造色性。界和所造是界所造，依彼等方式差別故從界所造差別。因界聲兩性故說"大界"。所造是所造色，如"如理思惟"等這裡應知省略ya音。 625 什麼是四大界，它們如何稱為大界，什麼是所造色，它們如何說為"所造色"？把這個問題放在心中而次第清凈說"地界"等。四這是四。大和彼界為大界，由彼大界在天人世間以大性顯現的正等覺者的意思。或者如： "時吞諸有情， 一切並自身； 吞時有情者， 煮有情鍋煮。"（《本生》1.2.190） 等中因界聲轉起于諸有情和諸漏盡者故大界是大有情，或大漏盡者的意思。因為漏盡者也因盡滅結生性故不成為有情，不會再有故說為有情。 626 大顯現是在有執取相續和無執取相續中以具足界方式成為大而顯現生起出生的意思。它們在無執取相續中如： "二十萬又四， 萬萬共幾許； 如是以厚量， 計量此大地。"（《法集論注》584） 等方式說大顯現性。在有執取相續中也應以多百由旬的魚龜半由旬量天阿修羅等身體方式見。因為這也說："諸比丘，在大海中有百由旬身體"等。 我已經按照要求： 完整直譯成簡體中文 保持偈頌對仗 未做任何縮略或省略 保留了所有引文出處 保持了專有名詞的準確性。

8.20; cūḷava. 385; udā. 45).

Mahābhūtasamāti anekabbhutavisesadassanena, anekabhūtadassanena ca mahantā bhūtā, mahantāni abbhutāni vā etesūti mahābhūtā, māyākārā, yakkhādayo vā jātivaseneva mahantā bhūtāti mahābhūtā, tehi ete samāti mahābhūtasamā. Ete hi yathā māyākārā amaṇiṃ eva udakaṃ maṇiṃ katvā dassenti, asuvaṇṇaṃyeva leḍḍuādikaṃ suvaṇṇaṃ katvā dassenti, yathā ca sayaṃ neva yakkhā na pakkhino samānā yakkhādibhāvampi dassenti, evamevaṃ sayaṃ anīlāneva hutvā nīlaṃ upādāyarūpaṃ dassenti, sayaṃ apītāyeva…pe… sayaṃ anodātāyeva hutvā odātaṃ upādāyarūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtā.

Yathā ca yakkhā mahābhūtā yaṃ gaṇhanti, nevassa antosarīre ṭhānaṃ upalabbhati, na sarīrato bahi, na ca tassa aṅgamaṅgaṃ nissāya na tiṭṭhanti. Yadi hi sarīrassa anto ṭhitā, sakalasarīre byāpanaṃ na siyā. Atha bahi ṭhitā, yakkhaggahitakena katakusalākusalaṃ yakkhassa na siyā. Yadi cassa aṅgamaṅgaṃ nissāya na ṭhitā, yakkhaggahitake pahaṭe yakkhassa dukkhavedanuppatti na siyā, na ca sarīre rājiuṭṭhānaṃ bhaveyya. Yasmā panetaṃ sabbaṃ atthi, tasmā te aniddisitabbaṭṭhānā, evametepi na aññamaññassa anto na bahi ṭhitā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhanti. Yadi hi te aññamaññassa anto ṭhitā, na sakasakakiccakarā siyuṃ aññamaññaṃ anupavesanato. Atha aññamaññato bahi ṭhitā, vinibbhuttā siyuṃ, tathā ca sati avinibbhuttavādo parihāyeyya, tasmā aniddisitabbaṭṭhānāti. Yakkhamahābhūtasamānatāya mahābhūtasamā. Aniddisitabbaṭṭhānāpi cete patiṭṭhānādinā yathāsakakiccavisesena sesānaṃ tiṇṇaṃ upakārakā hontā sahajātādinā paccayena paccayo hutvā aññamaññaṃ nissāyeva tiṭṭhanti.

Vañcakattā abhūtenāti yakkhinīādayo viya abhūtena atacchena manāpavaṇṇasaṇṭhānādinā sattānaṃ vañcakattā mahantāni abhūtāni etesūti mahābhūtāti sammatā . Yathā hi yakkhinīādayo manāpehi kāḷasāmādivaṇṇehi, puthulapīvarakisādisaṇṭhānehi, hatthabhamuādivikkhepehi ca attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, attano vasaṃ nenti, evametepi itthipurisādīsu manāpena chavivaṇṇena, manāpena aṅgapaccaṅgasaṇṭhānena, manāpena ca hatthapādaaṅgulibhamukavikkhepena attano kakkhaḷattādisarīralakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na dentā taṃ attano vasaṃ nenti.

627-

我來直譯這段巴利文文字： 8.20; 小品385; 優陀那45）。 與大界相同是由見多種奇特殊勝和見多種有情而大有情，或大奇特在彼等為大界，幻師、夜叉等或由生性即大有情為大界，彼等與此相同故與大界相同。因為這些如幻師把非寶石的水顯示為寶石，把非金的土塊等顯示為金，如也非夜叉非鳥而顯示為夜叉等性，如是自己非青而顯示青所造色，自己非黃...乃至...自己非白而顯示白所造色，故由與幻師大界相同性為大界。 如夜叉大界所執持者，不得有在身內處，不在身外，也不是不依止其肢體而住。因為若住在身內，則不會遍及全身。若住在外，則夜叉所執者所作善不善不屬夜叉。若不依止其肢體而住，則打夜叉所執者時不會生起夜叉苦受，也不會在身上出現條紋。但因為這一切都有，所以它們處所不可說，如是這些也不可得住在互相內外，也不是不互相依止而住。因為若它們住在互相內，則不能作自己作用因為互相進入。若住在互相外，則成分離，如是則失壞不分離論，所以處所不可說。由夜叉大界相同性為與大界相同。這些雖處所不可說而以住立等各自作用差別資助其他三者，成為俱生等緣而互相依止而住。 以虛妄非真故如夜叉女等以非實非真的可愛色形等欺騙諸有情故有大非真在彼等為大界。因為如夜叉女等以可愛黑褐等色、圓肥瘦等形、手眉等動作隱藏自己可怕性而欺騙諸有情，帶到自己勢力，如是這些也在女男等中以可愛膚色、可愛肢節形狀、可愛手足指眉動作隱藏自己堅硬性等身相而欺騙愚人，不讓見到自己自性而帶到自己勢力。 627- 我已經按照要求： 完整直譯成簡體中文 未做任何縮略或省略 保留了所有引文出處和章節編號 保持了專有名詞和比喻的準確性 保持了論證的完整性。

30.Cakkhusotantiādīsu rūpameva rūpatā. Hadayañca taṃ vatthu ca manodhātumanoviññāṇadhātūnanti hadayavatthu, hadayassa vā viññāṇassa vatthūti hadayavatthu, purimapadalopena pana 『『vatthu』』nti vuttaṃ. Kabaḷīkāro āhāroyeva āhāratā. Kiñcāpi dhammasaṅgaṇiyaṃ rūpaniddese kabaḷīkāro āhāro osāne uddiṭṭho, idha pana nipphannarūpānaṃ ekaṭṭhāne dassanatthaṃ hadayavatthuanantaraṃ uddiṭṭhoti. Lahutā ādi yāsaṃ mudutākammaññatānanti lahutādayo, tāsaṃ tayaṃ lahutādittayaṃ, tattha lahubhāvo lahutā, tathā mudutāpi. Kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā. Lahutādīnaṃ sayaṃ anipphannattā nipphannarūpavikārabhāvaṃ dassetuṃ 『『rūpassā』』ti visesanaṃ kataṃ. Catuvīsatīti gaṇanaparicchedo, balavarūpādīnaṃ nisedhanattho. Tattha yaṃ vattabbaṃ, taṃ parato āvi bhavissati . Nissāyāti nissāya eva, na pana nissayavasenapi. Catūhi upādānehi nimuttatāya nikkhantaṃ upādānato mānasaṃ etassāti nirupādānamānaso.

631-2.Patthaṭattāti puthuttā, tena puthubhāvato puthavī, puthavī eva pathavīti niruttinayena saddasiddhi dīpitā hoti. Ayaṃ pana sambhārapathaviyā vasena yujjati. Sā hi puthubhūtā patthaṭāti. Lakkhaṇapathaviyā vasena pana pathanaṭṭhena pathavī, sahajarūpānaṃ patiṭṭhābhāvena pakkhāyati upaṭṭhātīti attho. Purimopi vā attho lakkhaṇapathaviyā vasena labbhati. Vāyanatoti samudīraṇato, desantaruppattihetubhāvena bhūtasaṅghāṭassa pāpanatoti attho. Tejeti paripāceti, niseti vā, tikkhabhāvena sesabhūtattayaṃ usmāpetīti attho. Gāthābandhavasena cettha iti-saddalopato 『『tejeti』』cceva vuttaṃ. Evaṃ 『『āpetī』』ti etthāpi. Tasmā tejetīti tejo, āpetīti āpoti vuttaṃ hoti. Āpeti pālanāti anupāletabbarūpapariyosānaṃ āpeti pattharati. Tathā hetaṃ 『『ābandhanakicca』』nti vuccati. Āpīyatīti āpo. Sosīyati pivīyatīti atthoti keci. Ayaṃ panattho sasambhārāpe yujjatīti vadanti, lakkhaṇāpepi yujjateva. Sopi hi pharusapācanavisosanākārena sesabhūtattayena pīyamāno viya pavattatīti. Āpāyatīti vā āpo, brūheti vaḍḍhetīti attho. Tathā hesa paribrūhanaraso. Tesanti yathāvuttānaṃ bhūtopādāyabhedānaṃ rūpānaṃ. Vakkhāmīti kathessāmi. Kiṃ kāraṇāti āha 『『lakkhaṇādīsū』』tiādi. Hi-saddo hetuattho. Yasmā lakkhaṇādīsu ñātesu dhammā āvi bhavissanti, tasmā tesaṃ parato āvibhāvahetūti attho.

633-

我來幫您將這些巴利文直譯成簡體中文： 30 在眼、耳等處，色法即是色性。心臟和它作為意界、意識界的所依，即是心所依，或者說是心識的所依，即是心所依，由於省略前詞而稱為"所依"。段食即是食性。雖然在法集論的色法分別中段食被列在最後，但在此處爲了將完成色法集中顯示而在心所依之後列出。輕快等，即是柔軟性和適業性等，這三者即是輕快等三法，其中輕快狀態是輕快性，柔軟性亦然。于業善巧為適業，其狀態為適業性。由於輕快等自身非完成性，為顯示是完成色法的變異性而加"色法的"這一限定語。二十四是數目的界定，是爲了否定有力色等。其中應說的內容，後面將會明顯。"依止"即是僅依止，而非依止方式。由於遠離四取而從取中出離的心理，故稱無取心。 631-2 由於擴充套件性故為眾多性，由此從眾多性而成為地界，地界即是地大，這是依據語源學方式而成立的詞義。這是就和合地界而言適合的解釋。因為它是眾多的、擴充套件的。若就相地界而言，則以鋪展義為地界，以作為俱生色法的住處而顯現，意為支援。或者前面的解釋也可就相地界而得。由於動搖，即是推動，意為作為諸大種聚集轉向他處的原因。熱能煮熟或消耗，意為以銳利性使其他三大種產生溫度。這裡由於偈頌結構而省略"iti"詞，故只說"tejeti"。如是在"āpeti"中也是如此。因此說"tejeti"即是火界，"āpeti"即是水界。"āpeti"即護持，即擴充套件至所護持色法的終點。因此它被稱為"有約束作用"。被稱為水界是因為它能流動。有些人說意思是能幹涸、能飲用。但他們說這個意思適合於和合水界，對於相水界也同樣適合。因為它也似乎被其他三大種以粗糙、煮熟、乾燥的方式所飲用而執行。或者水界意為增長，即是增益的意思。因此它有增益的作用。對於上述諸大種所造色法的差別，我將說明。為什麼？如說"關於諸相等"等。"hi"字表示因由。由於了知諸相等后諸法將顯現，所以這是爲了後面顯明之因。 633- [註：由於633段只給出了編號，沒有具體內容，所以無法翻譯]

1. Kāni pana tāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni nāma, yesu ñātesu dhammā āvi bhavissantīti imaṃ codanaṃ sodhetuṃ lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni sarūpato kathento āha 『『sāmaññaṃ vā』』tiādi. Sāmaññaṃ sādhāraṇo aniccādiko. Sabhāvo kakkhaḷādiphusanādiko asādhāraṇabhāvo. Kiccanti sandhāraṇādikiccaṃ. Sampattīti sampannabhāvo. 『『Suraso gandhabbo』』tiādīsu hi gandhabbasampattiyā rasa-saddena vuccamānattā sampatti rasoti. Phalanti sahajātanānakkhaṇikavasena ṭhitaṃ phalaṃ. Upaṭṭhānanayoti gahetabbabhāvena ñāṇassa upaṭṭhānākāro. Āsannakāraṇanti padhānakāraṇaṃ.

Lakkhīyati etenāti lakkhaṇaṃ, kakkhaḷattaṃ lakkhaṇametissāti kakkhaḷattalakkhaṇā. Nanu ca kakkhaḷattameva pathavīdhātūti? Saccametaṃ. Tathā hi viññātāviññātasaddatthatāvasena asambhinnepi dhamme kappanāsiddhena bhedena evaṃ niddeso kato. Evañhi atthavisesāvabodho hotīti. Atha vā lakkhīyatīti lakkhaṇaṃ, kakkhaḷā hutvā lakkhiyamānā dhātu kakkhaḷattalakkhaṇāti evamettha attho daṭṭhabbo. Sesāsupi eseva nayo. Patiṭṭhānarasāti sahajātadhammānaṃ patiṭṭhānabhāvakiccā. Asahajātānampi santativasena patiṭṭhānabhāvo hoteva. Tato eva nesaṃ sampaṭicchanākārena ñāṇassa paccupaṭṭhātīti sampaṭicchanapaccupaṭṭhānā. Iminā kiccavasenevettha 『『paccupaṭṭhāna』』nti dasseti. Padaṭṭhānaṃ panettha catunnampi ekato katvā vakkhati.

Paggharaṇalakkhaṇāti dravatābhāvato vissandanalakkhaṇā. Brūhanarasāti sahajātadhammānaṃ milātabhāvūpagamanaṃ adatvā vaḍḍhanakiccā. Tathā hi sā tesaṃ pīṇitabhāvaṃ dassetīti vuccati. Saṅgahapaccupaṭṭhānāti bāhirakaudakaṃ viya nahāniyacuṇṇassa sahajātadhammānaṃ vippakirituṃ adatvā sampiṇḍanavasena saṅgaṇhanapaccupaṭṭhānā. Paripācanarasāti pariṇatabhāvakaraṇarasā. Maddavānuppadānapaccupaṭṭhānāti bāhiraggi viya jatulohādīnaṃ sahajātadhammānaṃ mudubhāvānuppadānapaccupaṭṭhānā. Vitthambhanalakkhaṇāti pūraṇalakkhaṇā. Samudīraṇarasāti kampanarasā. Abhinīhāro bhūtattayassa desantaruppattihetubhāvo, nīharaṇaṃ vā bījato aṅkurādikassa viya. Ekekā…pe… tabbāti pathavīdhātu āpādibhūtattayapadaṭṭhānā, āpodhātu pathavītejādibhūtattayapadaṭṭhānāti evaṃ ekekā dhātu avasiṭṭhabhūtattayapadaṭṭhānā.

Ārohapariṇāhavasena hi majjhime imasmiṃ sarīre pariggayhamānā paramāṇubhedasañcuṇṇā sukhumarajabhūtā pathavīdhātu doṇamattā siyā. Sā ca tato upaḍḍhappamāṇāya āpodhātuyā yathā na vikirati, evaṃ ābandhanavasena saṅgahitā. Yathā pana paggharaṇasabhāvāya āpodhātuyā vasena kilinnabhāvaṃ picchalabhāvaṃ nāpajjati, evaṃ tejodhātuyā anupālitā. Yathā pana tassā vasena na vikirīyati, evaṃ vāyodhātuyā vitthambhitā saṅghātabhāvaṃ pāpitā. Evaṃ sukhumarajabhūtāpi ābandhanaparipācanasamudīraṇakiccāhi āpotejovāyodhātūhi laddhapaccayā sinehena temitā, tejasā paripakkā, vāyunā vitthambhitā piṭṭhacuṇṇāni viya na ito cito ca vikirīyati viddhaṃsīyati, avikiriyamānā aviddhaṃsiyamānā nānappakārakaṃ itthipurisaliṅgādibhāvavibhāgaṃ upagacchati, aṇuthūladīgharassathirakathinādibhāvañca pakāseti.

4 什麼是所謂的相、味、現起、足處，了知它們后諸法將顯現？爲了解答這個問難，說明相、味、現起、足處的自性，所以說"共相或"等。共相是無常等共同特徵。自性是堅硬等觸等不共特徵。作用是支援等作用。成就是圓滿狀態。如在"妙音樂神"等處，以"味"字表示樂神的成就，故成就即是味。果是依俱生、異時而住的果。現起方式是以所取狀態呈現於智的方式。近因是主要原因。 由此表徵故為相，以堅硬為相故稱為堅硬相。難道堅硬不就是地界嗎？這是事實。如是雖然依已知未知的意義而法不相混，但爲了概念上成立的區分而作如此解說。因為這樣能瞭解特殊意義。或者，被表徵故為相，作為堅硬而被表徵的界為堅硬相，應當如是理解此中意義。對其餘諸相也是同樣方法。以支援為味，即對俱生法有支援性的作用。對非俱生法依相續也有支援性。正因如此，以領受狀態呈現於智，故說以領受為現起。由此顯示此處"現起"是依作用而說。這裡對四界的足處將一起說明。 以流動為相，即由於流體性而有流散為相。以增長為味，即對俱生法有不讓其凋萎而增長的作用。因此說它顯示它們的滋潤狀態。以攝持為現起，即如外在的水對沐浴粉一樣，對俱生法不讓其分散而以凝聚方式攝持為現起。以遍熟為味，即有使成熟狀態為味。以柔軟賦予為現起，即如外在火對漆、金屬等一樣，對俱生法有賦予柔軟性為現起。以支撐為相，即以充滿為相。以動搖為味，即以震動為味。引發是作為三大種轉至他處的原因，或者如從種子引生芽等。每一個...等...應當：即地界以水等三大種為足處，水界以地、火等三大種為足處，如是每一界都以其餘三大種為足處。 因為，在這中等身量的身體中，若計量其高度和周長，極微差別聚整合細塵的地界約有一斗量。它被約半量的水界以約束方式攝持而不分散。又如流動性的水界不會因此而成為潤濕性、粘著性，如是為火界所維持。又如它不因此而分散，如是為風界所支撐而達到聚合狀態。如是即使是細塵狀態，也由水、火、風界的約束、遍熟、推動作用得到助緣，被水分所濕潤，被火所成熟，被風所支撐，如麵粉一樣不會四散崩潰，不分散不崩潰而呈現各種男女相等差別，並顯示微細粗大長短堅實堅硬等狀態。

Yūsagatā ābandhanākārabhūtā panettha āpodhātu pathavīpatiṭṭhitā tejānupālitā vāyovitthambhitā na gaḷati , na paggharati, na parissavati. Evaṃ tīhi dhātūhi anupālitā apaggharamānā aparissavamānā piṇḍitabhāvaṃ dasseti. Esā hi anubrūhanarasā.

Asitapītādiparipācitā cettha usumākārabhūtā uṇhattalakkhaṇā tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa āvahati. Sā hi yathānubhuttassa āhārassa sammā pariṇāmanena rasādisampattiyā hetubhāvaṃ gacchantī imaṃ kāyaṃ paripāceti, vaṇṇasampattiñca āvahati. Kammūpanissayāya hi cittapasādahetukāya ca sarīre vaṇṇasampadāya tejodhātu visesapaccayo, pageva utuāhārasamuṭṭhānāya rūpasampattiyāti. Tāya ca pana paripācito ayaṃ kāyo na pūtibhāvaṃ gacchati.

Aṅgamaṅgānusaṭā cettha samudīraṇavitthambhanalakkhaṇā vāyodhātu pathavīdhātuyā attani patiṭṭhāpīyati. Yathā sahajātadhammehi visuṃ na hoti, evaṃ āpodhātuyā saṅgayhati. Yathā sahajātadhammā na parissavanti, evaṃ tejodhātuyā anupālīyati. Sā evaṃ tīhi dhātūhi yathārahaṃ anupāliyamānā imaṃ kāyaṃ vitthambheti. Tāya pana vitthambhito ayaṃ kāyo na paripatati, ujukaṃ tiṭṭhati, iccevaṃ ekekāya dhātuyā tissannaṃ dhātūnaṃ vaseneva pavattanato vuttaṃ 『『ekekā cettha sesabhūtattayapadaṭṭhānāti veditabbā』』ti.

Evaṃ bhūtarūpānaṃ saddhiṃ vacanatthehi lakkhaṇādayo dassetvā idāni upādāyarūpāni dassento āha 『『cakkhatī』』tiādi. Anekatthattā dhātūnaṃ cakkhati-saddassa vibhāvanatthatāpi sambhavatīti katvā vuttaṃ 『『vibhāvetīti attho』』ti. Cakkhatīti pana viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya, abhibyattaṃ vadantaṃ viya hotīti attho. Atha vā cakkhatīti viññāṇādhiṭṭhitaṃ rūpaṃ assādentaṃ viya hotīti attho. Cakkhatīti hi ayaṃ saddo 『『madhuṃ cakkhati, byañjanaṃ cakkhatī』』tiādīsu viya assādattho. Vuttañhetaṃ – 『『cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasamudita』』nti (ma. ni. 2.209). Vakkhati ca 『『rūpesu āviñchanarasa』』nti. Yadi evaṃ 『『sotaṃ kho, māgaṇḍiya, saddārāma』』ntiādivacanato (ma. ni. 2.209) sotādīnampi saddādiassādakabhāvo atthīti tesampi cakkhusaddābhidheyyatā āpajjatīti? Nāpajjati niruḷhattā. Niruḷho hi esa cakkhu-saddo locaneyeva padumādīsu paṅkajādisaddā viyāti.

635-6. Cakkhurūpassa niddesappakaraṇepi cakkhu-saddasāmaññato āgataṃ sabbampi cakkhuṃ pabhedato dassetuṃ 『『tattha cakkhū』』tiādi vuttaṃ. Tatthāti tasmiṃ cakkhuniddese. Paññāmaṃsappabhedatoti paññācakkhu maṃsacakkhūti evaṃ paññāmaṃsānaṃ vasena pabhedato. Tatthāti tasmiṃ duvidhe cakkhumhi. Paññāyeva paññāmayaṃ. Nāmatoti nāmehi pañcavidhanti sambandho. Katamehi nāmehīti āha 『『buddhadhammā』』tiādi. Tattha buddhadhammasamantehīti buddhacakkhu dhammacakkhu samantacakkhūti imehi nāmehi. Ñāṇadibbehīti ñāṇacakkhu dibbacakkhūti ca nāmehi. Yathānukkamatoti yathāvuttaanukkamato. Nānattanti bhedaṃ. Meti mayhaṃ santikā, mayhaṃ vacanatoti vā attho. Nibodhatha jānātha.

1. Tattha 『『addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye』』tiādinā (ma. ni.

讓我來直譯這段巴利文： 在此，形如湯汁的、具有約束作用的水界，依地而住，為火所維持，為風所支撐，不會流失，不會流散，不會滲漏。如是被三界所維持，不流散不滲漏而顯示凝聚狀態。因為它有增長的作用。 在此，所食所飲等被消化，成為溫暖狀態、以熱為相的火界，依地而住，為水所攝持，為風所支撐，使此身遍熟，並帶來色澤的圓滿。因為它通過正確消化所食之食而成為味等圓滿的因，使此身遍熟，並帶來色澤的圓滿。因為依業和以心清凈為因的身體色澤圓滿，火界是特殊因緣，更何況對於由時節、食所生的色法圓滿。而且被它所遍熟的此身不會腐爛。 在此，遍佈諸根肢節、以推動支撐為相的風界，在地界中被安置。如同與俱生法不相分離，如是被水界所攝持。如同俱生法不會流散，如是被火界所維持。它如是被三界適當地維持而支撐此身。而被它所支撐的此身不會倒塌，能直立而住。如是每一界都依其餘三界而執行，故說"應知此中每一界都以其餘三大種為足處"。 如是顯示大種色法的詞義和諸相等之後，現在為顯示所造色而說"看見"等。由於詞根具有多義，"看見"一詞也可能有顯明義，故說"意為顯明"。而"看見"是說，當被識操持時，似乎在宣說平坦不平，似乎在述說明顯。或者"看見"意為當被識操持時似乎在享受色。因為這個詞如在"享受蜜、享受調味品"等處表示享受義。故說："摩根提啊，眼實是喜愛色、樂於色、歡喜色。"後面也將說"對色以牽引為味"。如果這樣，由於"摩根提啊，耳實是喜愛聲"等說法，耳等也有享受聲等的性質，是否也應當用"眼"字來表示它們？不應當，因為是約定俗成。因為這個"眼"字約定俗成只用于眼根，如蓮等處的"生於泥"等詞一樣。 635-6 在眼色的解說中，爲了從"眼"字的共通性出發顯示一切眼的差別，故說"此中諸眼"等。此中，即在那眼的解說中。依慧肉之別，即依慧眼和肉眼如是慧和肉的差別。此中，即在這二種眼中。慧即是慧所成。依名，即依名稱為五種的意思。是哪些名稱？故說"佛法普"等。其中"佛法普"即是佛眼、法眼、普眼等這些名稱。"智天"即是智眼、天眼等名稱。依次第，即依所說的次第。差別，即區分。"我"，即從我這裡，或者是我所說的意思。應當了知即應當知曉。 637 其中，如"諸比丘，我以佛眼觀察世間時，看見眾生少塵垢者、多塵垢者、利根者"等。

1.283) āgataṃ buddhacakkhu nāmāti dassento āha 『『āsayānusaye』』tiādi. Tattha āsayānusayeti sattānaṃ āsaye ceva anusaye ca, tasmiṃ pavattanti attho . Tattha āgantvā seti cittaṃ etthāti āsayo. Byagghāsayo viya. Yathā hi byaggho gocaratthāya pakkantopi puna āgantvā vanagahaneyeva sayati, teneva ca taṃ tassa āsayoti vuccati, evaṃ aññatthāpi pavattaṃ cittaṃ āgantvā yattha sayati, taṃ tassa āsayoti veditabbaṃ. So pana sassatadassanādivasena catubbidho hoti. Vuttañhetaṃ –

『『Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaññita』』nti. (visuddhi. mahā. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1. paṭhamamahāsaṅgītivaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanā)

Anusayakathā upari āgamissati. Indriyānaṃ paropareti saddhāpañcamakānaṃ indriyānaṃ tikkhamudubhāve. Tikkhañhi indriyaṃ ukkaṭṭhagatattā paraṃ, mudu aparaṃ anukkaṭṭhagatattā. Idaṃ pana buddhacakkhu chasu asādhāraṇañāṇesu purimadvayanti daṭṭhabbaṃ.

638.Heṭṭhā…pe… saññitanti 『『tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādī』』ti evaṃ vuttaṃ heṭṭhā tīsu maggesu ñāṇaṃ dhammacakkhunti saññitaṃ. Ñāṇaṃ sabbaññutā panāti sabbaññubhāvasaṅkhātaṃ ñāṇaṃ. Tañhi sabbaññūti abhidhānassa, buddhiyā ca pavattinimittatāya sabbaññubhāvo nāma hoti. Ñeyyaṃ samantacakkhunti khandhādivasena samantato sabbaso dassanaṭṭhena samantacakkhunti ñeyyaṃ. Tenevāha –

『『Na tassa addiṭṭhamidhatthi kiñci,

Atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi ñeyyaṃ,

Tathāgato tena samantacakkhū』』ti. (cūḷani. mogharājamāṇavapucchāniddesa 85);

639.Yaṃ cakkhuṃ udapādīti āgatanti yaṃ ñāṇaṃ 『『idaṃ dukkhanti, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādī』』ti (mahāva. 15) evaṃ tattha tattha suttesu āgataṃ, catūsu saccesu teparivaṭṭavasena 『『dukkhaṃ pariññeyyaṃ pariññāta』』nti evamādinā dvādasavidhena ākārena pavattaṃ, idaṃ ñāṇacakkhu. Yā pana 『『addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā』』tiādinā (ma. ni. 1.284) āgatā pañcamajjhānasaṅkhātaabhiññācittasampayuttā paññā, ayaṃ dibbacakkhūti dassetuṃ 『『abhiññācittajā』』tiādi vuttaṃ. Ettha ca paṭhamatatiyañāṇāni kāmāvacarāniyeva. Catutthampi pana purimadvayamiva kāmāvacaranti ānandācariyena vuttaṃ. Ñāṇacakkhuṃ sahaariyamaggavipassanāñāṇantipi yujjatīti apare. Aggamaggena saha vipassanāpaccavekkhaṇañāṇanti pana yuttaṃ viya dissati.

640-

我來 完整直譯這段巴利文： 1.283 為顯示所謂佛眼，故說"性向和隨眠"等。其中"性向和隨眠"是指眾生的性向和隨眠，意為執行于其中。其中，心來此而住，故為性向。如虎之棲處。因為如同老虎雖為覓食而離開，但又會回來住在叢林中，因此那被稱為它的棲處。同樣，心雖在其他處執行，但回來住在某處，應知那是它的性向。這性向依常見等而有四種。故說： "常見和斷見， 以及順應智， 如實知見等， 此名為性向。" 隨眠的論述將在後面出現。"諸根上下"是指信等五根的利鈍狀態。因為利根因達到殊勝而為上，鈍根因未達殊勝而為下。應知此佛眼是六不共智中的前二智。 638 "下...等...稱為"即"在那座位上生起離塵離垢的法眼"，如是所說的下面三道智被稱為法眼。"智即是一切智性"是指被稱為一切知者狀態的智。因為它是"一切知者"這稱號和覺悟的生起因，故名為一切知者性。"應知為普眼"是指依蘊等方式從一切方面普遍見到的意義而應知為普眼。因此說： "此中無有未見者， 亦無未知應知者， 一切所知皆已知， 如來因此名普眼。" 639 "什麼眼生起"如是而來，即是指"諸比丘，對於前所未聞之法，生起眼，生起智"，如是在諸經中所說，對四諦以三轉方式"苦應遍知已遍知"等如是十二行相而轉起，這是智眼。而"諸比丘，我以清凈天眼見到"等所說的第五禪定所攝的與神通心相應的慧，這是天眼，為顯示這點而說"神通心所生"等。此中第一和第三智僅屬欲界。阿難尊者說第四智也如前二智是欲界。其他人說智眼與聖道觀智相應也是合理的。但與阿羅漢道及觀智、省察智相應似乎更為合適。 640- [註：由於640段只給出了編號，沒有具體內容，所以無法翻譯]

1. Evaṃ paññācakkhussa pabhedaṃ dassetvā puna maṃsacakkhussāpi pabhedaṃ dassetuṃ 『『maṃsacakkhupī』』tiādi vuttaṃ. Sasambhārapasādatoti sasambhāracakkhu pasādacakkhūti imesaṃ dvinnaṃ vasena sambharīyati etehīti sambhārā, avayavā. Te pana upatthambhakabhūtā catusamuṭṭhānikarūpasantatiyo daṭṭhabbā. Saha sambhārehīti sasambhāraṃ. Sasambhārañca nāma maṃsapiṇḍo pavuccatīti sambandho. Akkhikūpaṭṭhinā heṭṭhāti heṭṭhāgataakkhikūpassa aṭṭhinā paricchinnoti sambandho. Uddhanti akkhikūpato uddhaṃ. Ubhato akkhikoṭīhīti akkhikūpassa ubhayabhāge akkhikoṭīhi. Matthaluṅgena antatoti akkhikūpassa abbhantare ṭhitena matthaluṅgena. Nhārusuttena ābandhoti nahārurajjūhi anto matthaluṅgena saha ābandho. Sakalopi ca lokoti sakalopi bālaputhujjanaloko. Yanti yaṃ maṃsapiṇḍaṃ. Kamalassa dalaṃ viyāti puthulavipulanīlatāya nīluppaladalaṃ viya. Jānātīti gaṇhāti. Cakkhu nāma na taṃ hotīti tathā gayhamānaṃ taṃ cakkhu nāma na hoti. Kiñcarahi tanti āha 『『vatthu tassāti vuccatī』』ti. Tassāti tassa yathādhippetassa paramatthacakkhuno. Idaṃ panāti nigamanaṃ.

645-7. Taṃ pana sasambhāracakkhu yehi sambhārehi sambharīyati, te sarūpato, gaṇanato ca dassetuṃ 『『vaṇṇo gandho』』tiādi vuttaṃ. Bhāvoti itthiyā itthibhāvo, purisassa pumbhāvoti labbhamānakabhāvo. Sambhavoti āpodhātumeva sambhavabhūtamāha. Saṇṭhānanti ca tena tenākārena sanniviṭṭhesu mahābhūtesu taṃtaṃsaṇṭhānavasena viññāyamānaṃ vaṇṇāyatanamāha. Āpodhātuvaṇṇāyatanehi ca anatthantarabhūtānampi sambhavasaṇṭhānānaṃ visuṃ vacanaṃ tathābhūtānaṃ, atathābhūtānañca āpādīnaṃ yathāvuttamaṃsapiṇḍe vijjamānattā. Āpodhātuvaṇṇāyatanānañhi santānavasena pavattamānānaṃ avatthāviseso sambhavo saṇṭhānañcāti. Daseteti catasso dhātuyo, tannissitā vaṇṇādayo cāti ime dasa. Catusamuṭṭhānāti antogatahetvatthamidaṃ visesanaṃ, catusamuṭṭhānikattāti vuttaṃ hoti.

1. Cakkhu…pe… jīvitameva cāti imāni ekantakammasamuṭṭhānāni, purimāni ca catusamuṭṭhānānīti cattālīsañca cattāri ca rūpāni bhavanti, catucattālīsa rūpāni hontīti attho.

649-

我來直譯這段巴利文： 4 如是顯示慧眼的差別之後，爲了再顯示肉眼的差別，故說"肉眼也"等。"具物凈"即具物眼和凈眼這兩者。由此聚集故為物，即是部分。這些應當視為支援性的四因所生色相續。與物俱為具物。具物即是所說的肉團，這是關聯。"為眼窩骨下限"即為下方眼窩骨所界定，這是關聯。"上"即眼窩之上。"兩眼角所限"即眼窩兩邊的眼角所限。"腦為內限"即由位於眼窩內部的腦所限。"為筋所繫"即由筋索與內部的腦相連。"一切世間"即一切凡夫世間。"彼"即彼肉團。"如蓮瓣"即因廣大和青色性如青蓮花瓣。"知"即取。"非彼名眼"即如是所取的彼不名為眼。那麼它是什麼？故說"說為彼所依"。"彼"即彼所意指的勝義眼。"此即"是總結。 645-7 爲了顯示那具物眼由哪些物質組成，從自性和數量上說明，故說"色香"等。"性"即女性的女性，男性的男性，即所得的性。"生"即說水界即是生性。而"形"即說在以某種方式安住的大種中，依某種形狀而了知的色處。雖然生和形與水界、色處無別，但分別說出，是因為在所說的肉團中存在如是性質的和非如是性質的水等。因為水界和色處以相續方式執行的特殊狀態即是生和形。"十"即四界和依止於它們的色等，這些為十。"四因生"這是包含因義的限定語，即說是四因所生。 648 "眼...等...命"這些唯一是業所生，而前面的是四因所生，故成為四十四色，意為有四十四色。 649- [註：由於649段只給出了編號，沒有具體內容，所以無法翻譯]

52.Imesaṃ pana rūpānaṃ vasenāti yathāvuttānaṃ saṅkhepato cuddasannaṃ, vitthārato catucattālīsānañca rūpānaṃ vasena. Paripiṇḍitanti samantato piṇḍitaṃ. Yattha setampi atthi, kaṇhampi lohitampi pathavīpi āpopi tejopi vāyopi, idaṃ pana semhussadattā setaṃ hoti, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthinaṃ hoti, āpussadattā paggharati, tejussadattā pariḍayhati, vāyussadattā sambhamati. Idaṃ sambhāravantatāya sambhāracakkhūti paṇḍitehi buddhādīhi pakāsitaṃ paridīpitaṃ. Ettha sitoti etaṃ sasambhāracakkhuṃ nissito tadāyattabhūto. Tenāha 『『ettha paṭibaddho』』ti. Catunnaṃ pana bhūtānaṃ pasādoti catunnaṃ bhūtānaṃ pasannatāsabhāvo pasādo, 『『setena maṇḍalenassā』』ti pāṭho yujjati. Potthakesu pana 『『sete tu maṇḍale tassā』』ti likhanti. Kaṇhamaṇḍalamajjheti idhāpi 『『kaṇhamaṇḍalassa majjhe』』ti vattabbe 『『catutthadū』』tiādīsu viya chandānurakkhaṇatthaṃ vibhattilopaṃ katvā 『『kaṇhamaṇḍalamajjhe』』ti vuttaṃ. Evañhi attho ca yojanā ca suṭṭhu upapannā honti. Aṭṭhakathāyampi hi 『『setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe』』ti (dha. sa. aṭṭha. 596) vuttaṃ. Apare pana yathāṭhitavaseneva pāṭhaṃ gahetvā 『『sabbaso parikkhittassa tassa sasambhārassa cakkhuno majjhe setamaṇḍale kaṇhamaṇḍale majjhe』』ti yojenti. Diṭṭhamaṇḍaleti abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidesabhūte diṭṭhamaṇḍale.

653-5.Sandhāraṇā…pe… hutvānāti sandhāraṇanahāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇābandhanaparipācanasamudīraṇakiccāhi attanissayabhūtāhi catūhi dhātūhi katūpakāraṃ hutvā. Utucittādināti tīhi santatisamuṭṭhāpakehi utucittāhārehi. Ettha ca kalāpantaragatā utuāhārā adhippetāti vadanti. Āyunā katapālananti catudhātunissiteneva jīvitindriyena rakkhiyamānaṃ. Tathā hetaṃ kammajarūpaparipālanalakkhaṇaṃ. Vaṇṇagandharasādīhīti ādi-ggahaṇena ojaṃ saṅgaṇhāti, 『『vaṇṇagandharasojāhī』』ti vā pāṭho. Vatthudvārañca sādhayanti yathāyogaṃ vatthudvārabhāvaṃ sādhayamānaṃ. Cakkhuviññāṇassa hi nissayabhāvato vatthubhāvaṃ, pavattimukhabhāvato dvārabhāvañca sādheti. Sampaṭicchanādīnaṃ pana tadārammaṇāvasānānaṃ aññanissitattā dvārabhāvameva sādheti, na vatthubhāvaṃ. Ūkāsirasamānena pamāṇenāti ūkāsirasamānena padesappamāṇena lakkhitaṃ hutvā ūkāsirasamānappamāṇe ṭhāneti vā attho. Tiṭṭhatīti satta akkhipaṭalāni byāpetvā sattasu picupaṭalesu āsittatelaṃ viya tiṭṭhati. Evañca katvā cakkhussa anekakalāpagatatā siddhā hoti. Upaddavānaṃ paṭalanirākaraṇepi hi cakkhu vijjatevāti. Yathā ca cakkhu, evamimassa nissayabhūtā catasso dhātuyo, āyuvaṇṇādīni ca satta akkhipaṭalāni byāpetvā ṭhitāneva avinibbhogavuttittāti gahetabbaṃ.

我來直譯這段巴利文： 52 "依這些色法"，即依上述簡略為十四、詳細為四十四的色法。"聚集"即從各方面聚集。其中有白、黑、赤、地、水、火、風，此中因痰多故成白，因膽多故成黑，因血多故成赤，因地多故成堅實，因水多故流散，因火多故燃燒，因風多故震動。這由於具有諸物質而為具物眼，為諸智者如佛等所宣說闡明。"依此"即依止此具物眼，為其所屬。故說"繫於此"。"四界凈"即四大種的清凈性為凈。"以白輪其"這個讀法是合適的。但在手抄本中寫作"在白輪中其"。"在黑輪中"，這裡也應說"在黑輪的中間"，但爲了保護韻律，如"第四"等處一樣省略語尾而說"在黑輪中"。這樣意義和語法都很恰當。因為在註釋書中也說"在白輪所圍繞的黑輪中間"。其他人則按原文接受讀法，解釋為"在那完全被圍繞的具物眼中間的白輪中黑輪中間"。"見輪"即在對面站立者的身體形狀顯現處的見輪。 653-5 "維持...等...成為"，即如王子由執持、沐浴、裝飾、扇風作用的四個乳母[照顧]一樣，由作為自身所依的四界以維持、約束、遍熟、推動作用而成就利益。"由時節心等"即由三種相續生起因：時節、心、食。此中說是指其他聚中的時節和食。"為命所護"即為依止四界的命根所保護。因為這是業生色的保護相。"色香味等"，等字包含食素，或讀作"色香味食素"。"成就所依門"即適當地成就所依和門的狀態。因為對眼識來說，由於是所依性故成就所依性，由於是生起門故成就門性。而對領受等直至彼所緣[的諸心]，因為依其他[所依]，所以只成就門性，不成就所依性。"如蟣頭量"即以如蟣頭量的處所為標記，或者意為住于如蟣頭量處。"住"即遍及七眼膜，如油浸於七層棉中而住。這樣就成立了眼有多聚的道理。因為即使在去除膜的災患時眼仍然存在。應當理解，如眼，同樣作為它所依的四界和命、色等也是遍及七眼膜而住的，因為它們是不相離而執行的。

656.Vuttanti dhammasenāpatinā vuttaṃ. Rūpāni manupassatīti ma-kāro padasandhikaro 『『aññamaññaṃ samaṇamacalo』』tiādīsu viya. Atha vā manūti maccoti attho. Kiñcāpi cakkhu rūpaṃ na passati, kiñcarahi tannissitaṃ viññāṇameva. Tathā hi 『『mañcā ukkuṭṭhiṃ karontī』』tiādīsu viya nissitakiriyaṃ nissaye viya katvā vohārasambhavato 『『cakkhupasādena passatī』』ti vuttaṃ. Ācariyajotipālattherenāpi hi imināva adhippāyena idaṃ vuttaṃ. Idamettha sanniṭṭhānaṃ, kiṃ cakkhu rūpaṃ passati, udāhu viññāṇanti, kiñcettha – yadi cakkhu passeyya, aññaviññāṇasamaṅginopi cakkhu passeyya. Atha viññāṇaṃ, kuṭṭādiantaritampi passeyya tassa appaṭighātattā? Nāyaṃ doso. Yassa 『『cakkhu passatī』』ti mataṃ, tassāpi na sabbaṃ cakkhu passati, atha kho viññāṇādhiṭṭhitameva. Yassa pana viññāṇaṃ passatīti mataṃ, tassāpi na sabbaṃ viññāṇaṃ passati, atha kho cakkhunissitameva, tañca antarite nuppajjati. Yattha ālokassa kuṭṭādīhi vinibandho, yattha pana so natthi phalikaabbhapaṭalādimhi, tattha antaritepi uppajjati eva, tasmā taṃ anuppannattā antaritaṃ na passati. Idameva ca sanniṭṭhānaṃ, yaṃ kho cakkhuviññāṇaṃ passatīti. Tañhi dassanakiccaṃ. Yadi evaṃ kathaṃ cakkhunā rūpaṃ disvāti. Tena dvārena karaṇabhūtenāti ayamettha abhisandhi. Atha vā nissitakiriyā nissayassa pavuccati yathā 『『mañcā ukkuṭṭhiṃ karontī』』ti. Ūkāsirasamūpamanti ūkāsirasamānūpamaṃ, ūkāsirappamāṇanti vuttaṃ hoti. Idañcassa patiṭṭhānokāsavasena vuttaṃ, na pana attano pamāṇavasena. Tañhi paramāṇupariyantena pamāṇena atisukhumamevāti. Ūkāsirappamāṇe pana padese idaṃ pavattati. Na kevalañca idameva, sabbānipi sabbaṭṭhānikarūpāni tattha pavattanteva. Idañca tattha nibbattantaṃ taṃ padesaṃ pūretvā eva nibbattati. Ekūnapaṇṇāsakalāpavasena ca saheva pavattati, sattarasacittakkhaṇāyukattā rūpānaṃ, ekekassa ca cittassa tīsu tīsu khaṇesu kammajarūpānaṃ uppajjamānattā.

我來為您直譯這段巴利文： 法將說："看見諸色"中的"ma"音是詞的連線詞，如同在"相互間的沙門不動"等句中一樣。或者"manu"的意思是"凡人"。雖然眼根不能看見色法，但是依靠眼根的識確實能看見。正如"床發出歡呼"等句子中那樣，將所依處的作用歸於能依，這樣的說法是可以成立的，所以說"以眼凈色而見"。阿阇黎覺護長老也是基於這個意思而這樣說的。 這裡的結論是：究竟是眼根看見色法，還是識看見色法？關於這個問題—如果是眼根看見，那麼具有其他識的人的眼根也應該能看見。如果是識看見，那麼因為識沒有障礙，即使被墻壁等遮蔽的也應該能看見？這不是過失。即使對於主張"眼根看見"的人來說，也不是所有的眼根都能看見，而是必須有識支援的眼根才能看見。對於主張"識看見"的人來說，也不是所有的識都能看見，而是必須依靠眼根的識才能看見，而且在有遮蔽時是不會生起的。 在光被墻壁等阻隔的地方不能生起，但在水晶、雲層等不阻礙光的地方，即使有遮蔽也能生起。因此，由於識不生起，所以看不見被遮蔽的物體。這就是結論：是眼識在看見，因為看見是它的作用。 如果這樣，為什麼說"以眼見色"呢？這裡的意思是：以眼根作為門，作為工具。或者如同"床發出歡呼"那樣，將所依的作用歸於能依。 "如虱頭般大"是指與虱頭相等的大小，即是說與虱頭一樣大。這是就它安住的處所而言，不是就它本身的大小而言。因為它以極微的大小來說是極其微細的。但它是在虱頭大小的處所運作。不僅是這個，所有處所的一切色法都在那裡運作。當它在那裡生起時，是充滿那個處所而生起的。它是以四十九種聚的方式同時運作，因為色法的壽命是十七心識剎那，而且在每一心識的三個剎那中，業生色法都在生起。

657.Suṇātīti sotanti ettha kiṃ sotaṃ suṇāti, udāhu viññāṇantiādinā heṭṭhā vuttanayena yathāsambhavaṃ yojetabbaṃ. Tanutambalomāciteti sasambhārasotabilassa anto sukhumehi tambavaṇṇalomehi sañcite. Aṅgulivedhakasaṇṭhāne padeseti aṅgulimuddikāsaṇṭhānamaṃsayutte padese. Vuttappakārāhīti sandhāraṇādikiccāhi. Āyunā paripāliyamānanti ettha vaṇṇādīhi parivāritanti sambandhitabbaṃ. Tiṭṭhatīti pubbe vuttanayena taṃ padesaṃ pūretvā tiṭṭhati. Sesaṃ vuttanayena veditabbaṃ. Ghāyatīti gandhopādānaṃ karoti. Sāyatīti rasaṃ vindati. Jīvitamavhāyatīti ettha rasaggahaṇamūlakattā ajjhoharaṇassa jīvitanimittaṃ ajjhoharaṇaraso jīvitaṃ, taṃ avhāyati tasmiṃ ninnatāya avhāyantamiva hoti. Uppaladalaggasaṇṭhāne padeseti majjhe chinnassa uppaladalassa aggabhāgasaṇṭhāne padese. Malānanti kilesādimalānañceva malavisayānañca sāsavadhammānaṃ anuttariyabhāvaṃ gacchantesu kāmarāganidānakammajanitesu kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesato sāsavapaccayattā soyeva tesaṃ āyoti vuccati. Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti. Atha vā kāyindriyavatthukā cattāro khandhā balavakāmarāgādihetubhāvato visesato malā, tesamayaṃ āyo hetūti kāyoti vutto. Imasmiṃ kāyeti imasmiṃ sasambhārakāye. Sopi hi kucchitānaṃ kesādimalānaṃ āyabhāvato kāyoti vuccati. Yāvatā upādinnakaṃ atthīti iminā kesagganakhaggādīsu kāyapasādassa abhāvamāha. Kappāsapaṭale sneho viyāti imināssa nirantarabhāvaṃ. Ime ca pana cakkhādayo rūpādigocaraninnatāya vammikaudakaākāsagāmasivathikāsaṅkhātagocaraninnatāya ahisuṃsumārapakkhikukkurasigālā viya daṭṭhabbā. Visamajjhāsayatāya hi cakkhu vammikacchiddābhiratasappo viya, bilajjhāsayatāya sotaṃ udakabilābhiratasuṃsumāro viya, ākāsajjhāsayatāya ghānaṃ ajaṭākāsābhiratapakkhi viya, gāmajjhāsayatāya jivhā gāmābhiratakukkuro viya, upādinnakajjhāsayatāya kāyo āmakasusānābhiratasigālo viyāti. Visamajjhāsayatāyāti cakkhussa visamajjhāsayaṃ viya hotīti katvā vuttā. Cakkhumato vā puggalassa ajjhāsayavasena cakkhu visamajjhāsayaṃ. Esa nayo sesesupi.

Daṭṭhu…pe… lakkhaṇanti ettha daṭṭhuṃ kāmetīti daṭṭhukāmo tassa bhāvo daṭṭhukāmatā, rūpataṇhāyetaṃ adhivacanaṃ. Sā pana anāgate cakkhādīsu ādīnavapaṭicchādikāvijjāmūlapatthanāsabhāvā pākaṭā apākaṭāti duvidhā. Tattha yā ayaṃ 『『īdisaṃ īdisañca sukhumatamavisayaggahaṇasamatthaṃ cakkhu hotū』』ti evaṃ kammāyūhanato pubbe, pacchā vā uppannā pākaṭā. Indriyavisesaṃ pana anāmasitvā avisesena paripuṇṇāyatanabhavasampattiṃ patthetvā, apatthetvā vā tattha avigatataṇhāvasena kammaṃ karontassa appahīnabhāvena anusayitā api kammasāmatthiyavicittahetubhūtā apākaṭā. Sā duvidhāpi nidānaṃ upanissayo yassa taṃ daṭṭhukāmatānidānaṃ, tadeva kammaṃ, taṃ samuṭṭhānametesanti daṭṭhukāmatānidānakammasamuṭṭhānāni, evaṃvidhānaṃ bhūtānaṃ pasādo daṭṭhukāmatā…pe… pasādo, taṃ lakkhaṇamassa, tathā hutvā lakkhīyatīti vā daṭṭhukāmatānidānakammasamuṭṭhānabhūtapasādalakkhaṇaṃ.

我來為您直譯這段巴利文： 關於"聽聞即耳根"，這裡是聽聞的是耳根還是識？等等這些問題應當按照前面所說的方法根據情況來理解。"遍佈淡紅色毛"是指在具備諸條件的耳孔內部佈滿細微的淡紅色毛。"如指環形狀的部位"是指形狀如指環的肉質部位。"具有所說的種種作用"是指具有支撐等作用。"被壽命所維持"這裡應當聯繫"被色等所圍繞"來理解。"安住"是指按照前面所說的方式充滿那個部位而安住。其餘的應依照前說的方式來理解。 "嗅"是獲取香。"嘗"是感受味。"召喚生命"，這裡因為吞嚥是以味覺為基礎，所以生命標誌是吞嚥的味道，它召喚生命，由於傾向於此而似乎在召喚。"在蓮花瓣尖形狀的部位"是指在形狀如切開的蓮花瓣尖端的部位。 對於"諸垢"，是指在趨向無上的煩惱等垢及垢境的有漏法中，在由欲貪因緣所生的，以及在鼻、舌、身這些欲貪的特殊緣中，因為身根特別是有漏緣，所以它被稱為這些的來源。因為眾生通過它享受觸覺的快樂而從事淫慾。或者說，以身根為所依的四蘊因為是強烈的欲貪等因，所以特別稱為垢，這是它們的來源因，故稱為身。"在這個身體中"是指在這個具備諸條件的身體中。因為它是污穢的毛髮等垢的來源，所以稱為身。 "所有執取之處"，這是說明在髮梢、指甲等處沒有身凈色。"如棉絮中的油"，這是形容它的連續性。這些眼等根，因為傾向於色等境，就像蛇、鱷魚、鳥、狗、豺狼傾向於蟻穴、水、空中、村莊、墳場等處所一樣。因為： 眼根因傾向不平之處，如喜歡蟻穴洞的蛇 耳根因傾向洞穴，如喜歡水洞的鱷魚 鼻根因傾向空中，如喜歡虛空的鳥 舌根因傾向村莊，如喜歡村莊的狗 身根因傾向執取，如喜歡新墳場的豺狼 "因傾向不平之處"是說眼根有如此的傾向。或者說是因具眼者的人的意向而說眼根傾向不平之處。對其他根也是同樣的道理。 關於"欲見等相"，這裡"欲見"即是想要看見，其性質是欲見性，這是對色愛的別名。它以未來的眼等根為基礎，以無明為根本，能遮蔽過患，具有希求的自性，分為明顯和不明顯兩種。其中，在造作業之前或之後生起的"愿得如是如是能取極細境界的眼根"的願望是明顯的。而不特別指向根的差別，只是一般地希求或不希求具足諸處的存在福報，由於未斷愛慾而造業，以未斷除的方式潛伏，也成為業力種種相的因，這是不明顯的。這兩種都是因緣和依止，所以稱為欲見因緣。那個業就是等起，以此為等起的是欲見因緣業等起。如是諸大種的凈色即是欲見等的凈色，這是它的相，或者說由此而被標識為相，故稱為欲見因緣業等起大種凈色相。

Ettha ca gabbhaseyyakānaṃ dinnapaṭisandhikaṃ, aññaṃ vā kammaṃ cakkhādīni nibbatteti. Opapātikānaṃ pana paṭisandhikkhaṇeva paripuṇṇāyatanānaṃ nibbattamānānaṃ paṭisandhijanakameva kammaṃ paripuṇṇasakalamattabhāvaṃ nibbattetīti gahetabbaṃ. Kathaṃ pana ekakammunā nibbattamānānaṃ cakkhādīnaṃ visesoti? Kāraṇassa bhinnattā. Taṃtaṃbhavapatthanābhūtā hi taṇhā taṃtaṃbhavapariyāpannāyatanābhilāsatāya sayaṃ vicittarūpā upanissayabhāvena taṃtaṃbhavanibbattakakammassapi vicittabhedataṃ vidahati. Yato tadāhitavisesaṃ tathāvidhasamatthatāyogena anekarūpāpannaṃ viya anekavisiṭṭhasabhāvaṃ phalaṃ nibbatteti, na cettha samatthatāsamatthatāsabhāvato aññā veditabbā. Kāraṇavisesena āhitavisesassa visiṭṭhaphalanipphādanasamatthatābhāvato ekasseva kammassa soḷasādivipākanibbattanahetubhāvena ca ayamattho sampaṭicchitabbo. Lokepi ekasseva sālibījassa paripuṇṇāparipuṇṇataṇḍulaphalanibbattihetutā dissateva. Kiṃ vā etāya yutticintāya, na cintitabbamevetaṃ. Yato kammaphalaṃ cakkhādīni, kammavipāko ca sabbaso buddhānaṃyeva ñāṇassa visayo, na aññesaṃ atakkāvacarattā. Teneva bhagavatā 『『kammavipāko acinteyyo, na cintetabbo, yo cinteyya, ummādassa vighātassa bhāgī assā』』tiādīnavaṃ (a. ni. 4.77) dassetvā paṭikkhittaṃ.

Rūpesu āviñchanarasanti āviñchanaṃ puggalassa, āvajjanādiviññāṇassa vā tanninnabhāvappattiyā hetubhāvo. Ādhārabhāvapaccupaṭṭhānanti nissayapaccayabhāvato. Ālokādisannissayena kadāci uppajjamānānampi hi cakkhuviññāṇaṃ uppajjanakāle cakkhuṃ nissāya eva uppajjatīti. Etthāha – cakkhuviññāṇuppattisamaye sambhavantesu mandāmandamajjhimāyukesu ekūnapaṇṇāsacakkhūsu katamaṃ cakkhuviññāṇassa ādhārabhāvaṃ paccanubhotīti? Vuccate –

『『Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyabhavaṅgaṃ uppajjati, tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyabhavaṅgaṃ uppajjati, iminā nayena yāvatāyukaṃ cittappavatti veditabbā』』ti (visuddhi.

我來為您直譯這段巴利文： 在這裡，對於胎生者，是由導致結生的業或其他業來產生眼等根。而對於化生者，在結生的剎那就具足諸根而生起，應當理解是由結生的業本身產生完整的全身。 那麼，如何由同一個業所產生的眼等根會有差別呢？這是因為因緣不同。即對各種存在的渴愛，因為希求屬於各種存在的諸根，自身呈現種種相，作為依止緣使產生各種存在的業也呈現種種差別。因此，由此而具有特殊性的業，通過與如是能力的結合，產生具有多種特殊自性的果報，就好像具有多種形態一樣。這裡不應理解為除了能力與不能力的自性之外還有其他。 應當接受這個道理：由於因緣的特殊性而具有特殊性的業具有產生殊勝果報的能力，同一個業能夠作為產生十六等種果報的因。在世間中也可以看到，同一粒稻種能夠作為產生完整或不完整稻米果實的因。或者說，何必思考這種道理呢？這是不應思考的。因為眼等根是業果，業報完全只是佛陀智慧的境界，不是其他人所能思議的，因為超越推理的範疇。因此世尊說："業報不可思議，不應思考，若思考者，將得發狂苦惱的果報"，顯示過患而加以制止。 "對色法有牽引的作用"是指作為引導人或引發等識趨向于彼的因。"以作為所依為現起"是因為是依止緣的緣故。因為雖然眼識有時依靠光明等緣而生起，但在生起時必定依靠眼根而生起。 這裡有一個問題：在眼識生起的時候，在具有短、中、長壽命的四十九種眼根中，哪一個作為眼識的所依？答： "在結生心的生起剎那，依靠已生起、已達位置、前生的所依，第二個有分心生起；依靠與此同時生起、已達位置、前生的所依，第三個有分心生起。應當知道，依此方法，心的活動持續到壽命盡。"

2.700) –

Maggāmaggañāṇaniddese vuttanayena ekacittakkhaṇātītaṃ cakkhu rūpe ghaṭṭitvā viññāṇassa nissayo hoti, tasmā dvīsu bhavaṅgacalanesu purimassa anantarapaccayabhūtena bhavaṅgacittena saha uppannanti ayamattho idha sīhaḷasaṃvaṇṇanāyaṃ, visuddhimaggassa sīhaḷasaṃvaṇṇanāyañca vutto.

Taḷākagāmamūlavāsidāṭhānāgattherena pana 『『āvajjanena, tassa anantarapaccayabhūtena bhavaṅgena vā saha uppannaṃ cakkhu』』nti vuttaṃ, taṃ duvuttaṃ. Evañhi sati aññasmiṃ ghaṭṭite aññaṃ cakkhuviññāṇassa nissayo hotīti vuttaṃ hoti, evañca bhavaṅgacalanato heṭṭhā tatiyacatutthehi yāva terasamacittena saha uppannampi nissayo hotīti āpajjeyya, na cetaṃ vattabbaṃ, tatiyacatutthacittato paṭṭhāya uppannaṃ kesañci vīthicittānaṃ dvārabhāvaṃ na gacchati niruddhattā , manodvārassa niruddhasseva dvārabhāvassa dassanato. Yadi siyā 『『paṭisandhicittassa uppādakkhaṇe uppannaṃ vatthuṃ nissāya dutiyabhavaṅgaṃ uppajjatī』』tiādivacanato 『『ekacittakkhaṇātītameva nissayoti adhippeta』』nti idampi ekacittakkhaṇātītaṃ nissayoti yujjatīti, evaṃ sati 『『tassa anantarapaccayabhūtena bhavaṅgena vā』』ti vacanaṃ yujjeyya, tena hi 『『cittakkhaṇadvayātītampi nissayo』』ti paṭiññātaṃ siyā, tasmā nāyaṃ therassa adhippāyoti dissati. 『『Ekacittakkhaṇātikkamo』』ti ca anatītekacittakkhaṇassa dubbalatāya ekacittakkhaṇātikkamena tassa balavabhāvadīpanatthaṃ vuccati, na pana dviticatucittakkhaṇātītānaṃ nissayabhāvābhāvato. Evañca katvā vuttaṃ ācariyadhammapālattherena 『『sampaṭicchanādīni cutiāsannāni taduddhaṃ kammajarūpassa anuppattito ekasmiṃyeva hadayavatthusmiṃ vattantī』』ti, tasmā taṃ therassa manorathamevāti na sārato paccetabbaṃ.

Sahajātesu bahūsu pasādesu kiṃ eko nissayo hoti, udāhu sabbeyevāti? Nanu vuttaṃ 『『pubbe ekampi cakkhu viññāṇassa paccayo hotī』』ti, katamaṃ pana tanti? Yaṃ tattha visadaṃ hutvā rūpābhighaṭṭanārahaṃ. Visuddhimaggasīhaḷasaṃvaṇṇanāyaṃ pana 『『sabbeyeva nissayā hontī』』ti vatvā 『『yadi evaṃ 『cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa』nti ettha 『rūpe cā』ti vacanaṃ viya 『cakkhūnī』tipi bahuvacanaṃ kattabbanti anuyogaṃ katvā taṃvisodhanatthaṃ 『sasambhāracakkhudvayanissitaṃ pasādadvayaṃ nissāya ekameva viññāṇaṃ uppajjatīti gaṇheyyu』nti imaṃ vippaṭipattiṃ nirākarontena bhagavatā bahuvacanamakatvā 『rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo』tiādīsu (paṭṭhā. 1.1.2) viya sāmaññavasena ekavacanaṃ kata』』nti vuttaṃ. Ācariyadhammapālattherena pana tadeva sīhaḷasaṃvaṇṇanāvacanaṃ anicchantena 『『ekampi cakkhu viññāṇassa paccayo hoti, rūpaṃ pana anekameva paccayabhāvavisesato』』ti vuttaṃ. Tathā ceva amhehipi heṭṭhā vibhāvitanti. Yesaṃ bhūtānamayaṃ pasādo, teyeva imassa āsannakāraṇanti vuttaṃ 『『daṭṭhu…pe… padaṭṭhāna』』nti. Sotapasādādīnampi lakkhaṇādiniddese vuttanayānusārena attho yojetabbo.

我來為您直譯這段巴利文： 如道非道智見清凈論中所說的方法，過去一心剎那的眼根觸及色法后成為識的所依。因此在兩個有分波動中，與作為前者的無間緣的有分心同時生起，這個意思在這裡的僧伽羅註釋和清凈道論的僧伽羅註釋中都有說明。 然而，住于池村根本寺的長老達他那迦說："與轉向心，或與作為它的無間緣的有分心同時生起的眼根"，這說法不妥當。因為如果這樣，就等於說在這個被觸及時，另一個成為眼識的所依，這樣的話，從有分波動之前的第三、第四心直到第十三心同時生起的也會成為所依，但這是不應該說的。因為從第三、第四心開始生起的某些心路過程不能成為門，因為已滅，就像意門已滅也顯示門的性質一樣。 如果說："依據'在結生心的生起剎那，依靠已生起的所依，第二個有分心生起'等說法，意指'只有過去一心剎那的才是所依'，這樣一心剎那過去的也是合理的"，如果這樣，那麼"或與作為它的無間緣的有分心"的說法就合理了，因為這樣就承認"過去兩個心剎那的也是所依"。因此可以看出這不是那位長老的意思。"經過一心剎那"是說明未經過一心剎那時力量薄弱，經過一心剎那后才有力量，而不是因為過去二、三、四心剎那的不能作所依。 因此阿阇黎法護長老說："領受等臨近死亡的心，因為在那之後業生色不生起，只在一個心所依處運作"。所以那只是這位長老的願望，不應該當作真實接受。 在眾多俱生凈色中，是一個作為所依，還是全部都作所依？難道不是說過"前面一個眼根也成為識的緣"嗎？那是哪一個呢？是其中清凈且適合接觸色法的。但在清凈道論的僧伽羅註釋中說："全部都成為所依"，然後提出質問說："如果這樣，就像'緣于眼與色而生眼識'中說'與色'那樣，也應該用複數說'諸眼根'"。爲了解決這個問題，說："爲了避免'依靠具備諸條件的兩個眼根中的兩個凈色而生起一個識'這種誤解，世尊沒有用複數，而是像'色處以所緣緣為緣，成為眼識界及其相應諸法的緣'等處那樣，從一般意義上用單數"。 但是阿阇黎法護長老不同意那個僧伽羅註釋的說法，說："一個眼根也成為識的緣，而色法則必定是多個，這是因為在作為緣的特性上有差別"。如我們前面所說明的那樣。這個凈色所依的大種就是它的近因，所以說"欲見等為近因"。對於耳凈色等的相等的解釋，也應當依照所說的方法來理解。

658.Kecīti mahāsaṅghiyesu ekacce. Cakkhādīsu tejādiadhikatā nāma tannissayabhūtānaṃ tadadhikatāyāti dassento 『『tejādhikāna』』ntiādimāha. Tattha tejādhikānanti pamāṇavasena catunnaṃ dhātūnaṃ samānabhāvepi kiccavasena tejodhātuadhikānaṃ. Evaṃ sesesupi. Ākāsa…pe… sesakāti ākāsādhikānaṃ bhūtānaṃ pasādo sotaṃ, vāyuadhikānaṃ ghānaṃ, toyādhikānaṃ jivhā, phoṭṭhabbasaṅkhātapathavādhikānaṃ kāyoti attho.

1. Evaṃ pana vadantānaṃ kiṃ uttaranti āha 『『te panā』』tiādi. Suttaṃ āharathāti na tumhākaṃ vacanamatteneva ayamattho sakkā saddhātuṃ, tassa pana paridīpakaṃ suttamāharatha. Sutte hi āhaṭe tassa neyyatthataṃ nītatthataṃ vicāretvā yadi tassa vasena ayamattho paññāyetha , gaṇheyyāma nanti adhippāyo. Suttameva…pe… kiñcipīti ito cito ca suttaṃ gavesamānāpi addhā ekantena kiñcipi ekagāthāpadamattampi tadatthaparidīpakaṃ suttaṃ na dakkhissanteva tepiṭake buddhavacane tādisasseva suttantassa abhāvato.

2. Kiñcāpi suttantavasena ayamattho na dissati, yuttito pana dissatīti ce, tampi natthīti dassento āha 『『visese satī』』tiādi. Bhūtānañhi visese sati pasādo kathaṃ bhave, neva bhaveyya, na ca bhaveyya, kiṃ kāraṇanti āha 『『samānānañhi bhūtānaṃ, pasādo paridīpito』』ti. Yasmā samānānameva bhūtānaṃ pasādo porāṇehi paridīpito, na visamānānaṃ. Pathavīdhātuadhikakalāpassa hi kakkhaḷattā, āpodhātuadhikakalāpassa vissandanato, tejodhātuadhikakalāpassa pariggayhamānattā, vāyodhātuadhikakalāpassa ca vissaraṇato na tesu pasādo patiṭṭhātuṃ sakkoti, tasmā tesaṃ kiccato samānānaṃyeva pasādo uppajjeyya, na visamānānanti.

661-2. Yadi evaṃ kathaṃ pasādānaṃ visesatāti āha 『『tasmā』』tiādi. Yasmā vuttappakārena pasādavatthukānaṃ bhūtānaṃ visesena na bhavitabbaṃ, tasmā etesaṃ pasādanissayabhūtānaṃ idamūnaṃ, idamadhikanti etaṃ visesaparikappanaṃ sabbaso sabbākārena pahāya ñeyyā kammavisesena pasādānaṃ visesatā. Yathā avisesepi bhūtānaṃ rūpānaṃ rasādayo aññamaññavisadisā honti, evaṃ cakkhādayopi bhūtavisesābhāvepi aññamaññavisadisā honti. So panāyaṃ visiṭṭhabhāvo kammavisesena viññātabbo. Ekampi hi kammaṃ pañcāyatanikattabhāvapatthanānipphannaṃ cakkhādivisesahetutāya aññamaññassa asādhāraṇavisiṭṭhaṃ sāmatthiyavisesato. Na hi yena visesena cakkhussa paccayo, teneva sotassa hoti indriyantarabhāvappattito. 『『Paṭisandhikkhaṇe mahaggatā cetanā kaṭattārūpānaṃ kammapaccayena paccayo』』ti vacanato paṭisandhikkhaṇe vijjamānānaṃ sabbesaṃyeva kaṭattārūpānaṃ ekā cetanā kammapaccayo hotīti viññāyati. Nānācetanāya hi tadā indriyuppattiyaṃ sati parittena ca mahaggatena ca kammena kaṭattārūpaṃ āpajjeyya, na cekā paṭisandhi anekakammanibbattā hotīti siddhamekena kammena anekindriyuppatti hotīti. 『『Na hi bhūtavisesena, hoti tesaṃ visesatā』』ti idaṃ nigamanavasena vuttaṃ.

我來為您直譯這段巴利文： "某些人"是指大眾部中的一些人。爲了顯示眼等根中火等元素的增勝性是由於它們所依的元素增勝，所以說"以火等為增勝"等。其中"以火為增勝"是指雖然四大種在量上相等，但在作用上是火界增勝。其他的也是如此。"虛空...等"是說：耳根是以虛空為增勝的諸大種的凈色，鼻根是以風為增勝的，舌根是以水為增勝的，身根是以所謂觸的地為增勝的，這是其意思。 對於這樣說的人有什麼反駁呢？說"他們..."等。"請引經"是說不能僅憑你們的話就相信這個道理，請引用能闡明這個道理的經文。因為如果引用了經文，考察它是應該解釋的意思還是已經解釋的意思，如果依據它能夠理解這個道理，我們就接受，這是其意思。"經文...都沒有"是說即使到處尋找經文，他們也絕對看不到任何，即使一個偈頌的句子，能闡明那個意思的經文，因為在三藏佛語中沒有這樣的經文。 雖然從經文的角度看不到這個道理，但從道理上可以看到，對此也不是這樣，爲了顯示這一點而說"若有差別"等。因為如果大種有差別，凈色如何能存在呢？絕不會存在。為什麼呢？說："因為已經說明凈色是屬於相同的大種"。因為古人說明凈色只屬於相同的大種，而不屬於不相同的。因為地界增勝的聚集有堅硬性，水界增勝的聚集有流動性，火界增勝的聚集有被攝取性，風界增勝的聚集有擴散性，所以凈色不能安立於它們之中，因此凈色只能在作用相同的大種中生起，而不在不相同的大種中生起。 如果這樣，那麼凈色們的差別是如何產生的呢？說"因此"等。因為如前所說，作為凈色所依的大種不應有差別，所以完全捨棄對這些凈色所依的大種"這個少，這個多"這樣的差別分別，應當知道凈色的差別是由業的差別而來。就像雖然大種無差別，但色法的味等是相互不同的，同樣地，雖然大種無差別，眼等根也是相互不同的。這種殊勝性應當從業的差別來理解。因為即使是一個業，由於希求五處的身體而成就，因為是眼等差別的因，從能力的特殊性來說，是相互不共的特殊性。因為使眼根成為緣的特殊性，不會同樣地使耳根成為緣，因為到達了另一根的狀態。 由於說"在結生剎那，廣大的思成為已作業色的業緣"，所以可以知道在結生剎那存在的所有已作業色都以一個思作為業緣。因為如果那時諸根的生起是由不同的思所致，那麼已作業色就會由小和大的業而成就，而一個結生不會由多個業產生，所以確定一個業能產生多個根。"不是由大種的差別，而有它們的差別"這是作為總結而說的。

1. Evaṃ kammavisesato visiṭṭhesu ca etesu ārammaṇaggahaṇepi ayaṃ visesoti dassetuṃ 『『evametesū』』tiādi vuttaṃ. Appattagāhakanti asampattaggāhakaṃ attano nissayena saha anallīyananissaye eva rūpādivisaye viññāṇuppattihetubhāvato. Keci pana tampi 『『sampattaggāhakamevā』』ti vadanti, taṃ na sundaraṃ sāntare adhike ca visaye viññāṇuppattihetubhāvato. Yadi hi cakkhusotāni sampattavisayameva gaṇhanti, cakkhupasādato vicchinnadese ṭhitesu tārakādīsu nissayavasena ca pamāṇato adhikesu candamaṇḍalādīsu rūpāyatanesu sotapasādato ca vicchinnadesasambhūtesu udaracammasandhicammādiantaritesu kucchisaddasandhisaddādīsu puthulesu ca samuddasaddādīsu saddāyatanesu viññāṇuppatti na siyā sampattaggāhakānaṃ kāyindriyādīnaṃ tathā adassanato.

Ettha ca vadeyya – adhiṭṭhānato bahindriyassa pavatti hotīti sampattavisayameva yattakaṃ visayaṃ, tattakaṃ visayaṃ gahaṇākāraṃ pharitvā gaṇhāti, tasmā asiddhametaṃ 『『sāntare adhike ca visaye viññāṇuppattihetubhāvato』』ti? Taṃ na, adhiṭṭhānato bahi indriyuppattiyā eva abhāvā. Adhiṭṭhānadese eva hi indriyaṃ pavattati tattha kiccādippayogadassanato. Sati ca etassa bahi pavattiyaṃ adhiṭṭhāne pihitepi visayaggahaṇaṃ siyā, tasmā adhiṭṭhānadese ṭhitānaṃyeva cakkhusotānaṃ asampattavisayasseva gahaṇato nāsiddhametaṃ 『『sāntare adhike ca viññāṇuppattihetubhāvato』』ti. Tenāhu porāṇā –

『『Sabbagocarayogepi, diṭṭhaṃ rūparavesu yaṃ;

Vicchinnaputhuviññāṇaṃ, sampattaggāhabādhaka』』nti.

Tassattho – sabbesaṃ cakkhādīnaṃ gocarena rūpādinā yoge ekakāriyasādhakattā sambandhe ghaṭṭane vā samāne sati rūparavesu rūpasaddāyatanesu visayabhūtesu cakkhādito dūrabhāvena ceva kenaci anantaritabhāvena ca vicchinnesu pamāṇato puthulesu ca visayesu uppajjamānaṃ yaṃ viññāṇaṃ, taṃ cakkhusotānaṃ sampattaggāhassa sampattaggahaṇassa bādhakanti.

Apica yadi cakkhu sampattaggāhakaṃ siyā, attano maṇḍale ṭhitaṃ vaṇṇampi passeyya. Tathā akkhipuṭe añjanaṃ pakhumamūle akkhivaṇṇaṃ pakhumamūle ghaṭṭiyamānaṃ añjanasalākampi passeyya, na ca panetaṃ dissati, tasmā tannissaye dese ṭhitameva visayaṃ gaṇhāti. Sotāyatanampi yadi sampattaggāhakaṃ abhavissa, cittasamuṭṭhānaṃ saddāyatanaṃ sotaviññāṇassa kadācipi ārammaṇapaccayo na siyā. Na hi bahiddhā cittasamuṭṭhānānaṃ uppatti atthi. Paṭṭhāne ca 『『saddāyatanaṃ sotaviññāṇadhātuyā ārammaṇapaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 這樣，爲了顯示在這些由業差別而特殊的根中，在所緣的把握上也有這種差別，所以說"對於這些..."等。"不到達而取"是指不接觸而取，因為它是通過自身的所依，對於沒有接觸所依的色等境，成為識生起的因。但有些人說它也是"到達而取"，這不妥當，因為它是對於有間隔和廣大的境成為識生起的因。因為如果眼耳二根只取到達的境，那麼對於離開眼凈色處所的星等，以及依所依而在量上廣大的月輪等色處，以及離開耳凈色處所而生起的、被腹皮、關節皮等遮蔽的腹聲、關節聲等，以及廣大的海聲等聲處，識就不會生起，因為不見身根等到達而取者有這樣的情況。 在這裡可能會說：根的活動是從依處向外進行的，所以它是遍滿所取的境而取，只取到達的境，因此"因為它是對於有間隔和廣大的境成為識生起的因"這個論證不成立？這不對，因為根根本不能在依處之外生起。因為根只在依處運作，因為在那裡看到作用等的運作。如果它能在外部運作，即使依處被遮蔽也能取境，因此，因為只在依處的眼耳二根取不到達的境，所以"因為它是對於有間隔和廣大的境成為識生起的因"這個論證是成立的。所以古人說： "雖與一切境相應， 在色與聲中所見， 間隔廣大生起識， 障礙到達而取義。" 其意思是：當一切眼等根與色等境相應，因為成就一個作用而有關聯或接觸時，對於作為境的色聲處，由於與眼等遠離以及被某物隔開而間隔，以及在量上廣大的境中生起的識，它障礙眼耳二根的到達而取、到達取境。 而且，如果眼根是到達而取，它應該能看見在自己圓盤中的顏色。同樣地，它應該能看見眼窩中的眼藥、眼睫毛根部的眼色，以及在眼睫毛根部接觸的眼藥棒，但這些都看不見，因此它只取在它的所依處所的境。耳處如果是到達而取，心所生的聲處就永遠不會成為耳識的所緣緣。因為外部沒有心所生法的生起。而在發趣論中說："聲處以所緣緣為緣，成為耳識界的緣"。

1.2) aviseseneva saddassa sotaviññāṇārammaṇabhāvo vutto . Kiñca yadi sotaṃ sampattaggāhakaṃ siyā, attano visayapadeseyeva gahetabbato gandhassa viya saddassāpi disādesavavatthānaṃ na siyā. Evañca saddānusārena kaṇḍaṃ pātentassa saddavedhino attano kaṇṇabileyeva sarapātanaṃ siyā, tasmā yattha uppanno saddo, tattheva ṭhito sotapathe āpāthamāgacchati.

Yadi evaṃ kathaṃ dūre ṭhitehi rajakādisaddā cirena suyyanti. Asampattaggāhakatte hi dūrāsannadesavattīnaṃ samakameva savanena bhavitabbanti? Nayidamevaṃ dūrāsannānaṃ yathāpākaṭe sadde gahaṇavisesato. Yathā hi dūrāsannānaṃ vacanasadde yathāpākaṭeva gahaṇavisesato akkharavisesanaṃ gahaṇaṃ, aggahaṇañca hoti, evaṃ rajakādisaddepi āsannassa ādito pabhuti yāva avasānā kamena pākaṭībhūte, dūrassa ca avasāne, majjhe vā piṇḍavasena pavattipākaṭībhūte yathāpākaṭaṃ nicchayaggāhakānaṃ sotaviññāṇavīthiyā parato pavattānaṃ manodvārikajavanānaṃ gahaṇavisesato lahukaṃ suto, cirena sutoti abhimāno hoti. Sotaviññāṇappavatti pana ubhayattha samānā saddassa uppannadese ṭhitassa attano vijjamānakkhaṇeyeva sotāpāthagamanato. Yadi saddassa bhūtaparamparāya samantato pavatti natthi, kathaṃ paṭighosuppattīti? Dūre ṭhitopi saddo aññattha paṭighosuppattiyā, bhājanādicalanassa ca paccayo hoti ayokanto viya ayocalanassāti daṭṭhabbaṃ.

Sesaṃ…pe… gāhakanti yaṃ pana avasesaṃ ghānajivhākāyasaṅkhātaṃ pasādattayaṃ, taṃ sampattaggāhakaṃ hoti nissayavasena ceva sayañca attano nissaye allīneyeva visaye viññāṇuppattihetubhāvato. Gandharasānaṃ nissayesu ghānajivhānissayehi saha allīnāyeva gandharasā viññāyanti . Phoṭṭhabbañca bhūtattayarūpaṃ kāyanissayena allīnameva viññāyatīti.

Vaṇṇavikāramāpajjamānanti dosādīhi kāraṇehi amanāpavaṇṇassa uppattivasena vaṇṇavikāraṃ āpajjamānaṃ. Hadayaṅgatabhāvanti cittagataṃ ajjhāsayaṃ. Pakāsetīti rūpamiva pakāsaṃ karoti, saviggahamiva dassetīti attho. Anekatthattā hi dhātūnaṃ pakāsanattho eva rūpa-saddo daṭṭhabbo. Taṃ pana rūpanti sambandho. Cakkhumhi, cakkhussa vā paṭihananaṃ lakkhaṇametassāti cakkhupaṭihananalakkhaṇaṃ. Evaṃ sotapaṭihananalakkhaṇantiādīsupi. Paṭihananañcettha visayavisayīnaṃ aññamaññābhimukhabhāvo yogyadesāvaṭṭhānaṃ paṭighāto viyāti katvā. Yathā paṭighāte sati dubbalassa calanaṃ hoti, evaṃ visayābhimukhabhāve sati visayino taṃsambandhassa ca vatthurūpassa, tannissitassa ca bhavaṅgassa calanaṃ hoti. So rūpassa cakkhumhi, cakkhussa vā rūpe hoti. Tenāha 『『yamhi cakkhumhi anidassanamhi sappaṭighamhi rūpaṃ sanidassanaṃ sappaṭighaṃ paṭihaññi vā, yaṃ cakkhu anidassanaṃ sappaṭighaṃ rūpamhi sanidassanamhi sappaṭighamhi paṭihaññi vā』』ti (dha. sa. 597) ca ādi. Visayabhāvo ārammaṇapaccayatā. Gocarabhāvapaccupaṭṭhānanti ettha anaññathābhāvo visayatā, tabbahulatā gocarabhāvoti ayaṃ visayagocarānaṃ viseso. Saddāyatīti udāharīyati, sakehi vā paccayehi sotaviññeyyabhāvaṃ upanīyatīti attho. Attānaṃ gandhayatīti sugandhaṃ, duggandhanti vā attānaṃ pakāseti. Tenāha 『『sūcayatī』』ti.

我來為您直譯這段巴利文： 在發趣論中一般地說聲是耳識的所緣。而且，如果耳根是到達而取，由於只能在自己的境處取，就像香一樣，聲音也就不會有方位的區別。這樣的話，隨聲射箭的射手就只能在自己耳孔中射箭了。因此，聲音在哪裡生起，就在那裡停留而進入耳道。 如果這樣，為什麼遠處的染工等的聲音要過很久才能聽到呢？因為如果是不到達而取，遠近處的應該同時聽到？這不是這樣的，因為對遠近的聲音是根據其明顯程度而有取的差別。就像對遠近的說話聲，根據其明顯程度而有音節的取與不取一樣，對染工等的聲音，近處的從開始到結束逐漸明顯，遠處的在結束時或中間整體運作明顯，根據決定取的意門速行心路過程的取的差別，而有快速聽到和過久才聽到的感覺。但耳識的生起在兩種情況下是相同的，因為聲音在生起處停留時，在它存在的剎那就進入耳道。如果聲音不是通過大種的相續而向四面八方執行，那麼回聲如何生起呢？應當理解：即使遠處的聲音也能成為他處回聲生起和器皿等震動的因，就像磁石是鐵移動的因一樣。 "其餘...取"，其餘的鼻、舌、身三種凈色是到達而取，因為它們通過所依，以及自身只對接觸自己所依的境成為識生起的因。香和味只有在接觸鼻舌所依時才被認知。觸作為三大種色也只有在接觸身所依時才被認知。 "呈現色的變化"是指由於貪等原因，通過不可意色的生起而呈現色的變化。"心意的狀態"是指心中的意向。"顯示"是指使之如色般顯現，意思是使之如有形體般顯示。因為語根有多義，所以"色"字應理解為顯示義。"那個色"是連線詞。"以對眼衝擊為相"是說以對眼或為眼所衝擊為相。對"以對耳衝擊為相"等也是如此。這裡的衝擊是指境與有境相互面對，處於適當位置，就像撞擊一樣。就像在撞擊時弱者會動搖，同樣在面對境時，境者、與之相關的所依色，以及依之的有分都會動搖。它是色對眼或眼對色的。所以說："或者色在不可見有對的眼中衝擊，或者不可見有對的眼在可見有對的色中衝擊"等。境性是所緣緣性。"以行境性為現起"，這裡不變異性是境性，多有性是行境性，這是境和行境的差別。"發聲"是被說出，或由自己的諸緣帶來能被耳識的狀態的意思。"顯示自己"是顯示自己為好香或臭香。所以說"表示"。

1. Itthiyā eva indriyaṃ itthindriyaṃ. Yathā cakkhādīni indriyāni purisassapi honti, nayidaṃ tathā. Idaṃ pana niyamena itthiyā eva hoti, tasmā 『『itthindriya』』nti vuccati. Evaṃ purisindriyepi. Itthiyā bhāvo, itthīti bhavati etena cittaṃ , abhidhānaṃ vāti itthibhāvo. Paṭisandhisamuṭṭhitoti paṭisandhiyaṃyeva samuṭṭhito, paṭisandhicittena saha ekakkhaṇe samuṭṭhito. Etena ṭhapetvā liṅgaparivattanaṃ cakkhundriyādīni viya imassa apātubhāvamāha. Yañcetaṃ itthiliṅgādīti yaṃ panetaṃ indriyaphalabhūtaṃ itthiliṅgādi. Ādi-ggahaṇena itthinimittaitthikuttaitthākappānaṃ saṅgaho. Tattha visadaavisadahatthapādāditā saṇṭhānaṃ itthiliṅgaṃ. Itthīnañhi hatthapādagīvāuraādisaṇṭhānaṃ na purisānaṃ viya hoti. Tathā hi tāsaṃ heṭṭhimakāyo visado, uparimakāyo avisado, hatthapādā khuddakā, mukhaṃ khuddakaṃ, thanamaṃsā avisadā, tā nimmassudāṭhikā. Kesabandhavatthaggahaṇañca itthinimittaṃ. Daharakālepi suppakamusalakādīhi kīḷā makacivākena suttakantananti ca evamādi itthikuttaṃ, itthikiriyāti attho. Avisadaṭṭhānagamanādiākāro itthākappo. Purisampi hi avisadaṃ disvā mātugāmo viya tiṭṭhati nipajjati nisīdati khādati bhuñjatīti vadanti. Idaṃ pana itthiliṅgādiparidīpanaṃ akusalanti vatvā aññathāpi vaṇṇenti ācariyā. Kathaṃ? Yonipadeso itthiliṅgaṃ, sarādhippāyā itthinimittaṃ, avisadaṭṭhānagamanādayo itthikuttaṃ, itthisaṇṭhānaṃ itthākappoti. Ettha ca adhippāyo nāma purisasmiṃ methunataṇhā. Sā hi tāsaṃ niccaṃ balavatarā pavattati, ato sāpi itthīti sañjānanassa nimittatāya 『『itthinimitta』』nti vuccati. Kiñcāpi itthīti saññāṇassa nimittatāya kuttākappānampi nimitteyeva antogadhatā, tathāpi tesaṃ visuṃ gahaṇato sarādhippāyā eva nimittabhāvena adhippetā.

2. Kiṃ panetaṃ itthiliṅgādi itthindriyaṃ viya paṭisandhisamuṭṭhitaṃ hotīti āha 『『itthindriyaṃ paṭiccevā』』tiādi. Kiñcāpi hi itthiliṅgādīni yathāsakaṃ kammādinā paccayena samuṭṭhahanti , yebhuyyena pana itthindriyasahiteyeva santāne taṃtadākārā hutvā sambhavanti, itarattha ca na bhavantīti tesaṃ tabbhāvabhāvitaṃ upādāya 『『itthindriyaṃ paṭicceva jāyantī』』ti vuttāni. Evañca katvā vakkhati 『『itthi…pe… kāraṇabhāvapaccupaṭṭhāna』』nti. Īdiseneva kāraṇabhāvasaṅkhātena adhipatibhāvena tassa indriyatā vuttā indriyasahite santāne itthiliṅgādiākārarūpapaccayānaṃ aññathā anuppādanato, na pana indriyādipaccayasambhavato. Tathā hetaṃ jīvitindriyaṃ viya ekakalāpagatānaṃ āhāro viya kalāpantararūpānaṃ upatthambhakamanupālakaṃ vā na hoti. Evañca katvā jīvitindriyaāhārānaṃ viya imassa indriyapaccayatā, atthiavigatapaccayatā ca pāḷiyaṃ na vuttā. Yasmā paccayantarādhīnāni itthiliṅgādīni, tasmā yatthassa ādhipaccaṃ, taṃsadisesu matacittakatarūpesupi taṃsaṇṭhānatā dissati. Yasmā panete itthindriyaṃ paṭicca jāyantāpi gabbhaseyyakānaṃ paṭisandhiyaṃ na samuṭṭhahanti, pavatteyeva samuṭṭhahanti, tasmā āha 『『pavatte…pe… paṭisandhiya』』nti.

666-

我來為您直譯這段巴利文： 女性的根即是女根。像眼等根也屬於男性，而這個不是這樣。這個專屬於女性，所以稱為"女根"。男根也是如此。女性之性，由此心或名稱成為女性，即是女性之性。"結生所生"是指在結生時就生起，與結生心在同一剎那生起。由此說明除了性別轉變外，這個不像眼根等那樣顯現。 "這個女相等"是指這個作為根的果報的女相等。"等"字包括女標誌、女態度、女舉止。其中，手腳等清晰不清晰的形狀是女相。因為女性的手、腳、頸、胸等形狀不像男性。即她們的下身清晰，上身不清晰，手腳小，面部小，乳房不清晰，她們無須無胡。結髮、著衣是女標誌。即使在幼年時期，用小鍋、杵等玩耍，用紡車紡線等，這些是女態度，即女性的行為。不清晰處的行走等姿態是女舉止。因為即使看到男性不清晰，也說他像女人一樣站、臥、坐、吃、飲。 然而說這個女相等的說明不善巧后，諸阿阇黎們又作另外的解釋。怎樣解釋？生殖器處是女相，情慾傾向是女標誌，不清晰處的行走等是女態度，女性形狀是女舉止。這裡"傾向"是指對男性的淫慾。因為這個在她們身上總是強烈地執行，所以也因為是識別為女性的標誌而稱為"女標誌"。雖然態度和舉止因為是識別為女性的標誌而也包含在標誌中，但因為它們被單獨提出，所以只有情慾傾向被意指為標誌性。 這個女相等是否像女根一樣是結生所生呢？說"只緣于女根"等。雖然女相等是由各自的業等緣所生起，但通常只在具有女根的相續中以各種形態生起，在其他處則不生起，所以依據它們的有無而說"只緣于女根而生"。這樣說后，將會說"女性...以作因性為現起"。正是通過這種所謂作因性的增上性而說它的根性，因為在具有根的相續中，女相等形態的諸色因不會以其他方式生起，而不是因為有根等緣的生起。 因為這個不像命根對於同一聚的諸色，或像食素對於其他聚的諸色那樣是支持者或維持者。這樣的話，經中沒有像命根和食素那樣說它的根緣性、有緣性和不離去緣性。因為女相等依賴其他緣，所以在它有增上力的地方，即使在死屍和畫像這樣的相似色中也可以看到那種形狀。因為這些雖然緣于女根而生，但對於胎生者在結生時不生起，只在轉起時生起，所以說"在轉起...結生"。

1. Saṃsedajaopapātikānaṃ pana kiñci itthindriyena saha paṭisandhiyameva nibbattati. Na cāti ca-kāro vacanīyantarasamuccaye. 『『Kiñcā』』ti imassa atthe daṭṭhabbo. Yasmā liṅgādiākāresu rūpesu rūpāyatanaṃ cakkhuviññeyyaṃ, tasmā āha 『『itthiliṅgādayo cakkhuviññeyyā hontī』』ti. Yasmā pana tato aññāni yathāyogaṃ sotaviññeyyāni ceva manoviññeyyāni ca, tasmā vuttaṃ 『『na vā』』ti. Yathāvutto papañco purisindriyepi yathāsambhavaṃ yojetabboti atidesaṃ karonto āha 『『esevā』』tiādi. Sesepīti ettakeyeva vutte ito sesesu sabbesupīti kadāci koci cinteyyāti āha 『『purisindriye』』ti . Paṭhamakappānanti paṭhamakappikanarānaṃ. Tesañhi ābhassaralokato cavitvā idhūpapannānaṃ dīghassa kālassa accayena oḷārikaṃ āhāraṃ āharataṃ muttakarīsesu sañjātesu tesaṃ nikkhamanatthāya vaṇamukhāni bhijjanti, purisassa purisabhāvo, itthiyā ca itthibhāvo pāturahosi. Tathā hi purimattabhāvesu pavattaupacārajhānānubhāvena yāva sattasantāne kāmarāgavikkhambhanavego na paṭipassambhati, na tāva balavakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya balavakāmarāgo laddhāvasaro ahosi, tadā tadūpanissayāni tāni sattānaṃ santāne sañjāyanti.

668.Paratoti paṭhamakappato aparabhāge. Pavatte…pe… parivattatīti yathā taṃ soreyyakaseṭṭhiputtassa viyāti adhippāyo. Api-saddena paṭhamapārājikāyaṃ vinītavatthupāḷiyaṃ āgatabhikkhussa, bhikkhuniyā viya ca paṭisandhiyaṃ samuṭṭhitassapi pavatte parivattanaṃ dīpeti. Yathāha –

『『Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hotī』』ti (pārā. 69).

Yassa pana paṭisandhiyaṃ dvīsu ekampi na samuṭṭhitaṃ, so abhāvako nāma, tassa pavattiyampi indriyuppatti na hotīti daṭṭhabbaṃ.

1. Kiṃ panetassa ubhayassapi nibbattiyā, vināsanassa ca kāraṇaṃ, yato idaṃ samuṭṭhāti, parivattatīti ca vuccatīti imaṃ anuyogaṃ manasi katvā āha 『『mahatā pāpakammenā』』tiādi. Tattha mahatāti paradārikakammādinā mahābalena. Pāpakammena upanissayabhūtena . Mahatā kusalenevāti idaṃ sugatiṃ sandhāya vuttaṃ. Duggatiyaṃ pana ubhayampi akusalakammeneva jāyati.

我來幫您翻譯這段巴利文： 7. 關於濕生及化生眾生，有些是與女根同時投生。此處"ca"(和)字是用來連線其他語句。"kiñca"(某些)一詞應理解其含義。由於色處中的性別等形態為眼識所識知，故說"女性特徵等為眼識所識"。又由於除此之外的其他[特徵]依情況為耳識與意識所識知，故說"或不[為眼識所識]"。說"同樣"等詞是爲了指示前述詳細解釋也應按實際情況類推適用於男根。說"男根"是因為若僅說"其餘等"，或有人會想"是否指其餘一切"。"最初劫眾生"指最初劫的人類。他們從光音天死後投生至此，經長時間后食用粗糙食物，大小便生起時，爲了排泄而開裂出孔道，男性顯現男相，女性顯現女相。如是，由於前世所修近行定的力量，只要眾生相續中抑制欲貪的力量未消退，就不會顯現以強烈欲貪為因緣的男女諸根。當[抑制力]斷絕而強烈欲貪得機現起時，以此為緣的諸根便在眾生相續中生起。 668. "其後"指最初劫之後的時期。"在生命過程中...轉變"意指如同梭羅耶(Soreyya)長者子的情況。以"api"(也)字表示，如第一波羅夷篇律例故事中所說的比丘和比丘尼那樣，不僅是結生時生起的[性別]在生命過程中會轉變。如說： "當時，有一比丘顯現女相。當時，有一比丘尼顯現男相。" 若在結生時男女根二者皆未生起者，稱為無性者，應知此人在生命過程中也不會生起諸根。 669. "此二者生起和消失的原因是什麼？為何說它會生起和轉變？"考慮到這樣的追問而說"由於重大惡業"等。其中，"重大"指如通姦等強大[的業]。"惡業"是指作為[性別轉變的]助緣。"由重大善業"是就善趣而言。在惡趣中，二者[的生起]都是由不善業所致。

1. Indriye vinaṭṭhe ekanteneva liṅgampi vinassatevāti āha 『『itthiliṅgaṃ vinassatī』』ti. Ayaṃ panettha adhippāyo daṭṭhabbo – imesu dvīsu purisindriyaṃ uttamaṃ, itthindriyaṃ hīnaṃ, purisindriyassa antaradhānaṃ mahantena akusalena kammena hoti, samuṭṭhānaṃ mahantena kusalakammena, itthindriyassa antaradhānaṃ dubbalākusalena, samuṭṭhānampi dubbalakusalena, duggatiyaṃ pana ubhayassāpi antaradhānaṃ, samuṭṭhānañca akusaleneva hotīti. Yadi sugatiyaṃ itthindriyampi kusaleneva nibbattati, kathañcarahi 『『paradārikakammaṃ katvā niraye paccitvā teneva pāpakammena pañcasatakkhattuṃ manussaloke itthī hutvā nibbattatī』』tiādivacananti? Nāyaṃ virodho nissandaphalavasena vuttattā. Tathā hi paṭisandhiyaṃ tāva purisindriyanibbattanārahampi kammaṃ kadāci paradārikādinā balavapāpakammena paṭibāhitasāmatthiyaṃ assa, tadā attano purisindriyanibbattane asamatthatāya itthindriyameva nibbatteti. Pavattiyaṃ pana attano balavabhāvena itthindriyūpanissayaṃ paradārikamakusalakammaṃ paṭibāhitvā paṭisandhito paṭṭhāya purisindriyaṃ samuṭṭhāpentaṃ kadāci laddhasāmaggitāsañjātabalavisesena paradārikādinā kammena paṭibāhitasāmatthiyaṃ bhaveyya, tadā attano dubbalatāya purisindriyaṃ na nibbatteti , itthindriyameva nibbatteti. Evaṃ paradārikādikammūpanissayena itthindriyassa nibbattanato taṃ tena nibbattitaṃ katvā vuccati.

671-2. Yadā pana taṃ kammaṃ puna sāmaggipaṭilābhato, parikkhīṇapāpakammatāya vā balavappattaṃ abhavissa, tadā dinnavedhaṃ viya rukkhaṃ tadapagame attano balānurūpaṃ purisindriyaṃ nibbatteti, itthindriyaṃ pana attano kāraṇābhāvato nuppajjati. Ubhayassa pana nibbattiyampi visadisindriyanibbattanato pure sattarasamacittassa ṭhitikālamupādāya taṃtaṃsamuṭṭhāpakakammaṃ taṃ taṃ indriyaṃ na janeti. Sattarasamacittena saha uppannaṃ visadisindriyuppattito purimacittena saha nirujjhati. Yadi hi sattarasamacittuppādato parampi uppajjeyya, itaraṃ nuppajjati ekasmiṃ santāne dvinnaṃ sahuppattiyā anicchitattā. Teneva hi 『『yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatī』』ti (yama. 3.indriyayamaka.188) imasmiṃ pañhe 『『no』』ti (yama.

讓我為您直譯這段巴利文： 670. 當諸根毀壞時，性別特徵必定也會消失，因此說"女性特徵消失"。這裡應當理解以下意思 - 在這兩種性別中，男根為勝，女根為劣。男根的消失是由強大的不善業所致，其生起是由強大的善業所致。女根的消失是由微弱的不善業所致，其生起也是由微弱的善業所致。然而在惡趣中，兩種性根的消失和生起都是由不善業所致。如果在善趣中女根也是由善業所生，那麼為什麼又說"造作通姦業后，在地獄受苦，由於那個惡業，在人間五百次轉生為女人"等語呢？這並不矛盾，因為這是就異熟果而言。即使在結生時，本應生起男根的業，有時會因通姦等強大惡業而失去其功能，這時由於無力生起男根，就只能生起女根。在轉生過程中，由於自身的強力，能夠抑制導致女根的通姦不善業，從結生開始就產生男根，有時因緣和合而產生特殊力量，會被通姦等業障礙其功能，這時由於自身力量微弱，不能生起男根，只能生起女根。如此，因為依靠通姦等業而生起女根，所以說是由此業所生。 671-2. 當那個業由於重新獲得諸緣，或因惡業已盡而變得強大時，就像樹木被砍傷後重新生長一樣，隨著那些（障礙）的消失，便依自身力量相應地生起男根，而女根因為缺乏其生起因緣就不會生起。即使在兩種根都可能生起時，由於會生起不同的根，從第十七心的住位開始，各自的能產生之業就不再產生各自的根。與第十七心同時生起的異類根，會與前一心同時滅去。因為如果在第十七心生起之後仍繼續生起，另一根就不會生起，這是因為不允許在同一相續中有兩種根同時生起。因此在"對於男根生起者，其女根是否生起？"這個問題中答"否"。

3.indriyayamaka.188) paṭikkhepo katoti. Evañca katvā vakkhati 『『ubhatobyañjanassāpī』』tiādi . Ekasmiñca niruddhe tappaṭibaddhāni liṅgādīni katipayadivasehi nirujjhanti, tesu niruddhesu itarāni anukkamena jāyantīti ācariyā. Itthinimittuppādakakammato, purisanimittuppādakakammato vāti ubhato duvidhaṃ byañjanamassāti ubhatobyañjano. Tassāpīti yassa duvidhaṃ byañjanamatthi, tassāpi ekameva indriyaṃ siyā, kiṃ pana itarassāti dasseti.

Nanu ca duvidhe byañjane sati indriyadvayenāpi bhavitabbaṃ, byañjanañhi taṃ taṃ indriyaṃ paṭicca jāyatīti? Saccaṃ jāyati, etthāpi itthiubhatobyañjanassa itthindriyaṃ paṭicca itthinimittameva yāvajīvaṃ pavattati, purisaubhatobyañjanassa purisindriyaṃ paṭicca purisanimittameva, itaraṃ pana na tassa itthindriyapurisindriyahetuto jāyati. Taṃ pana yena kāraṇena hoti, taṃ dassetuṃ 『『evaṃ sante』』ti anuyogaṃ katvā 『『na cābhāvo』』tiādinā sodhanaṃ tu vuttaṃ. Evaṃ santeti ekasmiṃyeva indriye sati. Abhāvo cāti yaṃ paṭicca jāyati, tassa abhāvato purisaubhatobyañjanassa itthibyañjanābhāvo, itthiubhatobyañjanassa purisabyañjanābhāvoti attho . Na cābhāvo siyāti neva dutiyabyañjanassa abhāvo siyā. Na taṃ byañjanakāraṇanti taṃ indriyaṃ dutiyabyañjanakāraṇaṃ na hoti. Kasmā? Sadā abhāvato. Itthiubhatobyañjanassa hi yadā itthiyā rāgacittaṃ uppajjati, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ guḷhaṃ hoti, tathā itarassa itaraṃ. Yadi ca tesaṃ indriyaṃ dutiyabyañjanakāraṇaṃ bhaveyya, sadāpi byañjanadvayaṃ tiṭṭheyya, na pana tiṭṭhati, tasmā veditabbametaṃ 『『na tassa taṃ byañjanakāraṇa』』nti. Kiñcarahi kāraṇanti ce? Āha 『『tassā…pe… kāraṇa』』nti. Tattha kammasahāyanti purimabhavasiddhassa indriyanibbattakakammassa sahāyaṃ. Rāgacittanti itthiyā purisasmiṃ, purisassa itthiyaṃ vā uppannaṃ methunarāgacittaṃ. Tasmiñhi uppanne taṃ pākaṭaṃ hoti, tasmiṃ paṭippassaddhe paṭicchannaṃ hoti. Yasmā panimassa ekameva indriyaṃ hoti, tasmā itthiubhatobyañjanako sayampi paraṃ uddissa gabbhaṃ gaṇhāti, attānaṃ uddissa parampi gaṇhāpeti. So hi itthindriyavantatāya sayaṃ gaṇhāti, paresu upakkamakaraṇato paraṃ gaṇhāpeti. Purisaubhatobyañjanako paresu upakkamakaraṇato paraṃ gabbhaṃ gaṇhāpeti, sayaṃ pana purisindriyavantatāya gabbhaṃ na gaṇhāti.

Yasmā itthindriye sati itthiliṅgādayo honti, tesu ca santesu itthīti pakāso hoti, tasmā taṃ tassa pakāsanakāraṇanti āha 『『itthīti pakāsanarasa』』nti. Duvidhampi panetaṃ indriyaṃ kāyapasādo viya sakalasarīrabyāpakameva, na cassa kāyapasādena saṅkaro lakkhaṇabhedato, nissayabhedato ca.

我來為您直譯這段巴利文： 因此作了否定的回答。基於此，後面將說"對於具雙性者"等等。當其中一種消失時，與之相關的性徵等會在幾天內消失，在這些消失後，其他特徵會依次生起，諸論師如是說。由於能產生女性特徵的業，或能產生男性特徵的業，這兩種特徵都具有，故稱為雙性者。"對彼者也"意為：對於具有兩種性徵者，也只會有一種根，更何況其他人呢，這是在說明這一點。 然而，當有兩種性徵時，難道不應該有兩種根嗎？因為性徵是依各自的根而生起的。確實會生起，在這裡，對於女性雙性者，依女根而有女性特徵終生相續，對於男性雙性者，依男根而有男性特徵，而另一種特徵並非由其女根或男根而生。爲了說明那是由什麼原因而有，提出"若是如此"的質問，並以"並非不存在"等作出解釋。"若是如此"指只有一種根的情況。"不存在"意味著由於缺乏所依之根，男性雙性者缺乏女性特徵，女性雙性者缺乏男性特徵。"並非不存在"意為第二性徵並非不存在。"那不是性徵之因"意為那個根不是第二性徵的原因。為什麼？因為不會一直存在。對於女性雙性者，當對女子生起慾念時，男性特徵變得明顯，女性特徵則隱藏不顯，對另一種情況也是如此。如果他們的根是第二性徵的原因，兩種性徵就會一直存在，但事實並非如此，因此應當瞭解"那不是其性徵之因"。 那麼什麼是原因呢？回答說："彼等......的原因"。其中，"業的助緣"是指與前世產生諸根之業相助隨的。"慾念"是指女子對男子，或男子對女子生起的淫慾之心。當此心生起時，那個特徵變得明顯，當此心平息時則變得隱藏。又因為此人只有一種根，所以女性雙性者既能自己受胎，也能使他人因自己而受胎。因為具有女根，所以能自己受胎，因為能對他人施為，所以能使他人受胎。男性雙性者因為能對他人施為而能使他人受胎，但因具有男根，所以自己不能受胎。 因為有女根時就有女性特徵等，有這些時就顯現為女性，所以說這是其顯現之因，因此說"以顯現為女性為味"。這兩種根都像身凈色一樣遍及全身，但與身凈色不相混淆，因為有特徵的差別和所依的差別。

673.Sahajarūpaparipālanalakkhaṇanti yathā attanā sahajātarūpāni tīsu khaṇesu pavattanti, evaṃ anupālanalakkhaṇaṃ. Jīvitindriyassa ekantakammajattā sahajaggahaṇeneva anupāletabbānampi kammajabhāvova siddhoti kammajaggahaṇaṃ na kataṃ. Yathāsakaṃ khaṇattayamattaṭṭhāyīnampi kammajarūpānaṃ pavattihetubhāveneva taṃ anupālakaṃ. Tenāha 『『tesaṃ pavattanarasa』』nti. Pavattanañcettha vuttanayena tesaṃ yāpanaṃ ṭhapanaṃ ṭhitihetukatā. Na hi kammajānaṃ kammameva ṭhitihetu bhavituṃ sakkoti āhārajādīnaṃ āhārādi viya. Kiṃ kāraṇaṃ? Taṅkhaṇābhāvato. Kammañhi niruddhaṃ rūpassa paccayo hoti, tato taṃsamuṭṭhānarūpāni matapitikā viya puttā cūḷapituādinissayena aññanissayeneva pavattanti, aññañca tesaṃ yāpanasamatthaṃ natthi aññatra jīvitindriyenāti tadeva tesaṃ pavattanarasaṃ. Āhārajādayo pana dharamānakapitikā viya puttā aññanirapekkhā sakasakapaccayavaseneva pavattanti. Āhārādayo hi attano atthikkhaṇeyeva rūpāni samuṭṭhāpetvā tesaṃ ṭhitipavattiyāva tiṭṭhanti, tato taṃsamuṭṭhānāni jīvitindriyanirapekkhāni. Sesānipi taṃtaṃpaccayavaseneva tiṭṭhantīti na aññaṃ ṭhapanakāraṇaṃ paccāsīsanti. Kammasamuṭṭhānampi cetaṃ uppādato paṭṭhāyeva anupālakaṃ. Yāpetabbāni pavattetabbāni sahajātabhūtāni padaṭṭhānametassāti yāpetabbabhūtapadaṭṭhānaṃ.

674.Manoviññāṇadhātūti ṭhapetvā arūpāvacaravipākamanoviññāṇadhātuṃ avasesā manoviññāṇadhātu. Tenāha 『『pañcavokāre』』ti. Pañcavokāre manodhātu, manoviññāṇadhātuyo ca yaṃ rūpaṃ nissāya pavattanti, taṃ 『『vatthū』』ti pavuccatīti sambandho. Pañcavokāreti ca visesanaṃ manoviññāṇadhātuvasena kataṃ, manodhātu pana catuvokārabhave nattheva. Pāḷiyaṃ anāgatassāpi hadayavatthuno āgamato, yuttito ca atthibhāvo viññātabbo. Tattha āgamo tāva –

『『Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca pavattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 673. "具有維護俱生色法為相"意為：如同與自身俱生的色法在三個剎那中執行，如是具有維護的特相。由於命根必定是業生的，僅以"俱生"一詞就已成立所要維護的也是業生性，所以沒有另外說明"業生"。雖然業生色法只住三個剎那，但它作為維持其執行的因。因此說"以使它們執行為味"。這裡的執行是指如前所說的維持、安立、作為住立因。因為對於業生色法，業本身不能像食生等色法的食等那樣作為住立因。為什麼？因為不在當下存在。業雖已滅卻作為色法的緣，由此所生的色法就像失去父母的子女一樣，依靠小父等其他依止而執行，除了命根之外沒有其他能維持它們的，所以說命根以維持它們執行為味。而食生等色法則像有生父在的子女一樣，不依賴其他，只依各自的緣而執行。因為食等只在自己存在的剎那產生色法，並維持其住立執行，所以由此所生的色法不依賴命根。其餘的也都依各自的緣而住，因此不期待其他維持因。這業生色法從生起開始就具有維護作用。應當維持、應當執行的俱生界是它的足處，故說"應維持諸界為足處"。 674. "意識界"指除了無色界異熟意識界之外的其餘意識界。因此說"在五蘊有中"。在五蘊有中，意界和意識界所依止而執行的色法，稱為"所依"，這是其關聯。"在五蘊有中"這個限定是就意識界而言，因為意界在四蘊有中根本不存在。應當從聖典和理證了知雖然在聖典中未提及的心所依處的存在。其中首先是聖典證據： "意界和意識界所依止而執行的色法，對於意界、意識界及其相應諸法，以依止緣的方式作為緣。"

1.8) –

Evamādi paṭṭhānavacanaṃ. Yutti pana evaṃ veditabbā – nipphannaupādāyarūpanissayaṃ dhātudvayaṃ pañcavokārabhave rūpapaṭibaddhavuttittā. Yaṃ yañhi rūpapaṭibaddhavutti, taṃ taṃ nipphannaupādāyarūpanissayaṃ dissati yathā cakkhuviññāṇadhātu. Tattha na tāva rūpāyatanādīnaṃ, ojāya ca tannissayatā yujjati indriyapaṭibaddhato bahipi tesaṃ pavattidassanato, nāpi itthindriyapurisindriyānaṃ tadubhayavirahite abhāvakasantānepi dhātudvayadassanato. Jīvitindriyassāpi sahajaparipālanalakkhaṇakiccantaraṃ vijjatīti na tannissayatā yujjati. Tañhi kiccantare pasutaṃ na imāsaṃ nissayo bhavituṃ sakkoti, tasmā pārisesato tesaṃ nissayo hadayavatthu nāma atthīti viññātabbaṃ. Hotu tāva dhātudvayanissayo vatthu, upādāyarūpañca, taṃ panetaṃ kammasamuṭṭhānaṃ paṭiniyatakiccaṃ hadayappadese ṭhitamekanti daṭṭhabbaṃ. Kathametaṃ viññāyatīti? Vuccate – vatthurūpabhāvato kammasamuṭṭhānaṃ cakkhu viya. Yañhi viññāṇassa vatthubhūtaṃ rūpaṃ, taṃ kammasamuṭṭhānaṃ yathā cakkhupasādo, tato eva paṭiniyatakiccaṃ aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā kiñci cintentassa hadayappadesassa khijjanato tatthedaṃ tiṭṭhatīti viññāyati. Yathāhu ācariyā –

『『Kammajaṃ vatthubhāvā taṃ, cakkhuṃva niyatakriyaṃ;

Cintāya ca urokhedā, tatra tiṭṭhanti vijāniya』』nti.

Yadi manodhātumanoviññāṇadhātūnaṃ nissayabhūtaṃ hadayavatthu nāma atthi, kasmā panetaṃ rūpakaṇḍe na vuttaṃ. Na hi labbhamānassa avacane kāraṇaṃ atthīti? No natthi kāraṇantarasambhavato. Kiṃ pana taṃ kāraṇaṃ? Desanābhedo. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissitaṃ pañcavokārabhaveyeva tannissayattā, ekantena nissitavaseneva ca vatthudesanā pavattā. 『『Atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ cakkhuviññāṇassa na vatthū』』tiādinā (dha. sa. 584) cakkhuviññāṇādīhi nissitehi visesitattā. Yampi ekantena hadayavatthunissayaṃ tassa vasena 『『atthi rūpaṃ manoviññāṇassa vatthū』』tiādinā dukādīsu vuccamānesu na tadanuguṇā ārammaṇadukādayo sambhavanti. Na hi 『『atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa』』nti sakkā vattunti vatthārammaṇadukā bhinnagatikā siyuṃ, na ekarasā desanā bhaveyya, ekarasañca desanaṃ desetuṃ tattha bhagavato ajjhāsayo, tasmā tattha hadayavatthu na vuttaṃ, na alabbhamānattā. Esā hi bhagavato pakati, yaṃ ekaraseneva desanaṃ desetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi nikkhepakaṇḍepi cittuppādavibhāgena avuccamānattā avitakkāvicārapadavisajjane vitakko vicāro cāti vattuṃ na sakkāti avitakkavicāramattapadavisajjane labbhamānopi vitakko na uddhaṭo, aññathā 『『vitakko cā』』ti vattabbaṃ siyāti. Nissayabhāvato upari āropetvā vahantaṃ viya paccupaṭṭhātīti ubbāhanapaccupaṭṭhānaṃ.

我來為您直譯這段巴利文： 這是《發趣論》中的話。理證應當如此理解 - 這兩種界在五蘊有中依賴色法而執行，故依止所造色和所造色。凡是依賴色法而執行的，都可見是依止所造色和所造色，如眼識界。其中，首先色處等和食素不適合作為依止，因為即使離開諸根也可見它們的執行；女根和男根也不適合，因為在缺少這兩者的無性相續中也可見這兩種界。命根也有維護俱生法為相的其他作用，所以不適合作為依止。因為它專注于其他作用，不能作為這些的依止，所以應當以剩餘法的方式了知有一個名為心所依處的依止。 且說這兩界的依止是心所依處，是所造色，而且它是業所生，有特定作用，位於心臟處，應當視為唯一。如何了知這點？說明如下 - 因為是所依色法，所以是業所生，如眼根。凡是識的所依色法，都是業所生，如眼凈色，正因為如此才有特定作用。從當某人集中全部心思深思時心臟部位會感到壓迫，由此可知它位於此處。如諸論師所說： "依止性故業所生，如眼有定業， 由思令胸苦，應知住彼處。" 如果有一個名為心所依處作為意界和意識界的所依，為什麼在色品中沒有說明？因為對於存在的事物，沒有不說明的理由。不是沒有理由，因為有其他原因。什麼是那個原因？是說法的差別。因為如同眼識等必定依止眼等，意識並非如此必定依止心所依處，因為只在五蘊有中才依止它，而且所依的說明只就必定依止的方式而進行。以"有色法是眼識的所依，有色法不是眼識的所依"等方式，由眼識等所依而作區分。即使是必定依止心所依處的，若依其方式在二法等中說"有色法是意識的所依"等時，與此相應的所緣二法等就不能成立。因為不能說"有色法是意識的所緣，有色法不是意識的所緣"，這樣所依和所緣二法就會有不同的進路，說法就不會統一，而世尊在那裡的意趣是要作統一的說法，所以那裡沒有說心所依處，不是因為不存在。這是世尊的慣例，即爲了作統一的說法，即使有些存在的事物也不提及。如在分別品中，因為不以心生起的分別來說明，所以在解釋無尋無伺之句時不能說"尋和伺"，因此在解釋有伺之句時雖然可得尋也未提出，否則就應該說"和尋"。以依止的方式呈現如同托舉而運載，故以托舉為現起。

1. Catūsu āhāresu idha rūpādhikārato kabaḷīkāro āhāro gahetabboti āha 『『āhāratāti kabaḷīkāro āhāro』』ti. Tattha kabaḷaṃ karīyatīti kabaḷīkāro. Āharīyatīti āhāro, kabaḷaṃ katvā ajjhoharīyatīti attho. Idañca savatthukaṃ katvā āhāraṃ dassetuṃ vuttaṃ. Kabaḷīkārāhārassa pana ojā idha āhāro nāma. Tenāha 『『yāya ojāyā』』tiādi. So ca rūpāharaṇasabhāvo upatthambhanabalakaro aṅgamaṅgānusārīrasāharaṇabhūto bhūtanissito eko viseso. Bāhirāhārapaccayaṃ paṭilabhitvā eva ajjhattikāhāro rūpaṃ uppādetīti ayaṃ ajjhattikāhārassa upanissayabhāvenāpi rūpaṃ āharatīti āha 『『ojaṭṭhamakaṃ rūpaṃ āharatī』』ti. Ojā aṭṭhamī yassa taṃ ojaṭṭhamakaṃ. Yāya ojāyāti attano udayānantaraṃ rūpajananato ojāsaṅkhātāya odanakummāsādivatthugatāya yāya pharaṇaojāya. Yattha yatthāti yamhi yamhi janapade, nagarādīsu ca. 『『Kabaḷīkāro āhāro』』ti pavuccati tabbatthukattāti adhippāyo.

2. Kiṃ pana vatthuno kiccaṃ, kiṃ ojāyāti ce? Parissayaharaṇaṃ vatthussa kiccaṃ, pālanaṃ ojāyāti dassento āha 『『annapānādika』』ntiādi. Aggiṃ harati kammajanti kammajatejaṃ gaṇhāti. Antokucchiyañhi odanādivatthusmiṃ asati kammajatejo uṭṭhahitvā udarapaṭalasaṅkhātamupādinnarūpaṃ gaṇhāti, 『『chātomhi, āhāraṃ me dethā』』ti vadāpeti, bhuttakāle udarapaṭalaṃ muñcitvā anupādinnakavatthuṃ gaṇhāti, atha satto ekaggo hoti. Yathā hi chāyārakkhaso chāyāpaviṭṭhaṃ disvā gahetvā devasaṅkhalikāya bandhitvā attano bhavane modanto chātakāle āgantvā sīse daṃsati, so daṭṭhattā viravati, taṃ viravaṃ sutvā sace aññepi manussā āgacchanti, so āgatāgate gahetvā khāditvā sakabhavane modati , evaṃ yaṃ yaṃ annapānādikaṃ vatthu, taṃ taṃ kammajatejo gahetvā jīrāpetvā puna udarapaṭalaṃ gaṇhāti, tasmā annapānādikaṃ vatthu attano udarapaṭalaṃ paviṭṭhakāle upādinnakāyaṃ gahetvā ṭhitaṃ tato mocetvā attānaṃ gaṇhāpanavasena taṃ attano santikaṃ harati. Kevalanti ojāviyuttaṃ vatthu jīvitaṃ kammajabhūtaṃ taṃ pāletuṃ na sakkoti.

我來為您直譯這段巴利文： 675. 在四種食中，由於這裡是關於色法的部分，應當取段食，因此說"食性即是段食"。其中，成為一團的是段食。能取來的是食，意思是做成一團后吞食。這是爲了說明具有物質基礎的食而說的。但在段食中，這裡所說的食是食素。因此說"以此食素"等。它具有取色的自性，能產生支援的力量，是遍及身體各肢分取取精華的一種依靠界的特性。外食得到助緣后，內食才能產生色法，這是內食以助緣的方式取色，因此說"取以食素為第八的色法"。以食素為第八的稱為食素八法。"以此食素"指由飯食等物質中具有的、在自己生起后立即能產生色法的、稱為食素的遍滿食素。"在各處"指在任何地方，在城市等處。意思是因為具有那個物質基礎，所以稱為"段食"。 676. 如果問：什麼是物質的作用，什麼是食素的作用？爲了說明去除危害是物質的作用，維持是食素的作用，說"飲食等"等。"取業生火"指取業生火界。因為在腹中如果沒有飯食等物質，業生火界會升起，取著所成色即所謂的胃壁，使人說"我餓了，給我食物"，在進食時放開胃壁，取非所成色的物質，這時有情就安定下來。就像影夜叉看見有人進入影子，就抓住他用天鎖鏈綁起來，在自己住處歡樂，餓時就來咬其頭，被咬者就呼喊，聽到呼喊聲如果其他人也來，他就抓住來者吃掉，在自己住處歡樂。同樣，任何飲食等物質，業生火界都會抓住消化，然後再取胃壁，因此飲食等物質在進入胃壁時，通過使已取著所成身的放開而取自己，這樣使它到自己這裡來。"單獨"指離開食素的物質不能維持業生的命。

677.Ojā…pe… pācakanti ojā jīvitaṃ pāletuṃ sakkoti, kammajaṃ tejaṃ harituṃ na sakkoti āmāsayassa apuṇṇatoti adhippāyo. Upatthambhanapaccupaṭṭhānoti ojaṭṭhamakarūpaharaṇavaseneva imassa kāyassa upatthambhanavasena paccupaṭṭhāti. Kāyenāti rūpakāyena. Attano bhāvanti attano adhippāyaṃ. Viññāpentānanti paresaṃ saññāpentānaṃ. Kāyaggahaṇānusārenāti phandamānakāyagatavaṇṇassa gahaṇabhūtānaṃ cakkhudvārikajavanānantarappavattānaṃ nicchayaggahaṇasaṅkhātānaṃ manodvārikajavanānaṃ anussaraṇena tesaṃ anantaranti attho. Pañcadvāre hi rūpādiārammaṇe āpāthagate yathāpaccayaṃ kusalākusalajavane uppajjitvā bhavaṅgaṃ otiṇṇe manodvārikajavanaṃ tadevārammaṇaṃ katvā bhavaṅgaṃ otarati, puna tasmiṃyeva dvāre visayaṃ vavatthāpetvā javanaṃ bhavaṅgaṃ otarati, tasmā cakkhudvārikajavanānantarappavattānaṃ dvinnaṃ javanavārānamanantaraṃ tatiyavāre pavattāya manodvārajavanavīthiyā eva gahitāya etāya karaṇabhūtāya catutthavāre manodvāre javaneneva bhāvo viññāyati. Etena viññatti-saddassa karaṇasādhanatā vuttā. Sayaṃ vātiādinā pana kammasādhanattamāha.

Evaṃ viññatti-saddassa kārakadvaye sambhavaṃ dassetvā idāni kāya-saddena saha kammadhārayasamāsaṃ dassetuṃ, 『『kāyo』』ti vohārassa viññattiyampi ca pavattiṃ dassento 『『kāyenasaṃvaro』』tiādisuttamāha. Kāyavipphandanena adhippāyaviññāpanahetuttāti vipphandamānakāyena karaṇabhūtena adhippāyaviññāpanahetubhāvato kāyena viññattītipi kāyaviññattīti sambandho. Ayaṃ panettha attho – viññattiyā kāyavipphandanassa hetubhāvato taṃhetukaṃ kāyavipphandanasaṅkhātaṃ kāyaṃ gahetvā adhippāyajānanato viññatti adhippāyaviññāpanassa kāraṇabhāvena gayhatīti kāyena adhippāyaṃ viññāpetīti. Tathā kāyavipphandanaṃ gahetvā tassa kāraṇamettha atthīti viññattiyā gayhamānattā sayañca kāyena viññāyati, tasmā kāyena viññattītipi kāyaviññattīti.

我來為您直譯這段巴利文： 677. "食素...消化"意思是：食素能維持命根，但不能取業生火，因為胃未滿。"以支援為現起"意思是：通過取食素八法色法的方式，以支援此身的方式呈現。"以身"指以色身。"自己的意圖"指自己的意向。"使知者"指使他人瞭解。"依身體把握的次序"意思是：依隨動搖身體所生色的把握，即眼門速行之後生起的決定把握所稱的意門速行的隨憶，是在其之後。因為在五門中，當色等所緣現起時，善不善速行依緣而生起后入有分，意門速行以那同一所緣而入有分，再在那同一門中確定境后速行入有分，所以在眼門速行之後生起的兩個速行后，是在第三次生起的意門速行路線被把握時，以此為工具，在第四次通過意門速行才了知意圖。這說明了"表"字是具格的語詞。以"自己或"等說明是對格的語詞。 如此顯示了"表"字在兩種作者中的可能后，現在爲了顯示與"身"字的依主釋複合詞，以及"身"這個名言也用於表，而引用"以身防護"等經文。"因為身體動搖是表達意圖的因"意思是：由於以動搖的身體作為工具是表達意圖的因，所以稱為"以身表"或"身表"。這裡的意思是：因為表是身體動搖的因，通過把握以此為因的稱為身體動搖的身而知道意圖，所以表被理解為意圖表達的原因，稱為"以身表達意圖"。同樣，把握身體動搖，由於表被理解為這裡有其因，而且自身也以身被了知，所以稱為"以身表"或"身表"。

678.Cittajāniladhātuyāti abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā. Ākāravikāratāti ākārabhūto vikāro. Kassa pana sā ākāravikāratāti? Sāmatthiyato vāyodhātuadhikānaṃ cittajamahābhūtānaṃ. Kiṃ taṃ sāmatthiyaṃ? Calanahetutā, cittajatā, upādāyarūpatā ca. Atha vā cittajāniladhātuyā ekā ākāravikāratāti sambandho. Na kevalañhi sāmivacanaṃ calanasambandhāpekkhāya eva, atha kho ākāravikārasambandhāpekkhāyapīti.

Yadi evaṃ, kathaṃ viññattiyā upādāyarūpattaṃ. 『『Cittajāniladhātuyā』』ti hi vacanena vāyodhātuyāva ākāravikāratā viññatti āpajjati, na ca ekabhūtanissitaṃ upādāyarūpaṃ nāma atthi 『『catunnaṃ mahābhūtānaṃ upādāyarūpa』』nti (dha. sa. 584) vacanatoti? Nāyaṃ doso, catunnaṃ vikāratā catūsu ekassapi hoti catusādhāraṇadhanaṃ viya. Aniladhātuadhikakalāpo vā idha 『『aniladhātū』』ti vuccati, tadadhike taṃvohārato yathā sambhāradhātuyā adhikabhāvena pathavīvohāro, tasmā vāyodhātuadhikānaṃ cittajamahābhūtānaṃ ekā ākāravikāratā kāyaviññattīti na koci virodho. Adhikatā cassā sāmatthiyato daṭṭhabbā, na pamāṇato. Itarathā hi tesaṃ avinibbhogavuttitā na yujjeyya. Adhikatā hi attano adhikavasena itarehi vinibbhogappavattito hoti. Sāmatthiyādhikañca kāraṇānukāritāya. Kāraṇañhi abhikkamādipavattakaṃ cittaṃ, taṃ calanādhippāyasabhāvaṃ tato samuṭṭhite kalāpe anukaronte vāyodhātuyā eva adhikattaṃ yuttanti. Keci pana 『『vāyodhātuyā eva ākāravikāratā』』ti gaṇhanti, tesaṃ matena upādārūpattaṃ durūpapannaṃ. Na hi ekassa vikāro catunnaṃ upādārūpanti sakkā vattuṃ.

Kīdisī panāyaṃ vikāratāti āha 『『sahajātassa rūpassa calane hetū』』ti. Tattha sahajātassāti attanā sahajātassa. Yasmā utucittāhārajānaṃ calanaṃ cittajarūpasambandheneva hoti, nadīsotacalanena tattha pakkhittasukkhagomayapiṇḍādīnaṃ viya. Viññattivasena pana cittajānameva calanaṃ, tasmā vuttaṃ 『『sahajātassā』』ti. Rūpassāti rūpakāyassa. Calaneti santhambhanasandhāraṇacalanasaṅkhāte calitabhāve. Santhambhanādikampi hi calanābhimukhatāya calananti yujjati. Hetūti hetubhūtā sahakārīkāraṇabhūtā. Ettāvatā ca kiṃ vuttaṃ hoti? Kāyaviññatti nāma neva phandamānarūpakāyo, na ca phandamānā vāyodhātu, atha kho mahantaṃ pāsāṇaṃ ukkhipantassa sabbathāmena gahaṇakāle sarīrassa ussāhanavikāro viya rūpakāyassa paripphandanapaccayabhāvena labbhamāno eko ākāravikāro kāyaviññatti nāmāti vuttaṃ hoti.

Nanu ca phandamānavaṇṇādivinimutto koci vikāro atthi, tassa vaṇṇaggahaṇānantaraṃ gahaṇaṃ hotīti kathametaṃ viññāyatīti? Adhippāyaggahaṇato. Na hi viññattivikārarahitesu rukkhacalanādīsu adhippāyaggahaṇaṃ diṭṭhaṃ, hatthacalanādīsu pana diṭṭhaṃ, tasmā phandamānavaṇṇādivinimutto koci vikāro atthi adhippāyassa viññāpakoti sampaṭicchitabbametaṃ ekantena. Ñāpako ca hetu sayaṃ gahitoyeva attano ñāpetabbamatthaṃ ñāpeti, na vijjamānamattenāti. Ñāpetabbavaṇṇaggahaṇānantaraṃ vikāraggahaṇampi anumānato siddhaṃ. Tathā hi vadanti –

『『Visayattamanāpannā,

Saddā nevatthabodhakā;

Na sattāmattato atthe,

Te aññātā pakāsakā』』ti.

我來為您直譯這段巴利文： 678. "心生風界"指引發前進等動作的心所生風界。"相貌的變化"指作為相貌的變化。這相貌的變化是什麼的呢？從作用來說，是風界為主的心生大種。什麼是這種作用？是運動的因性、心所生性和所造色性。或者說，是心生風界的一種相貌變化，這是其關聯。不僅是屬格與運動有關，也與相貌變化有關。 如果這樣，那麼身表如何是所造色呢？因為說"心生風界"，就成了風界的相貌變化是表，而沒有依一界的所造色，因為經說"四大種的所造色"。這不是過失，四界的變化可以是其中一界的，就像四人共有的財產。或者這裡說"風界"是指風界為主的聚，因主要而得此名，就像因地界為主而稱為地。所以風界為主的心生大種的一種相貌變化是身表，沒有任何矛盾。其主要性應從作用來看，不是從量來看。否則它們不可分離的執行就不合理了。因為主要性是由於自身的主導而與其他分離執行。作用的主要性是由於隨順因。因為引發前進等的心是因，它具有運動意圖的自性，在由此所生的聚中隨順時，風界的主要性是合理的。有些人認為"只是風界的相貌變化"，依他們的觀點，很難成立所造色性。因為不能說一界的變化是四界的所造色。 這是什麼樣的變化呢？說"是俱生色運動的因"。其中"俱生"指與自身俱生。因為溫生、心生、食生色的運動只有通過與心生色的關聯才有，如同河流的流動使其中投入的干牛糞團等運動。但就表而言，只有心生色的運動，所以說"俱生"。"色"指色身。"運動"指稱為僵直、支援、運動的動態。因為僵直等也因趨向運動而成為運動。"因"指作為因，作為助緣。這裡說的是什麼？所謂身表不是動搖的色身，也不是動搖的風界，而是像用盡全力舉起大石時身體的奮發變化一樣，是以作為色身運動的緣的方式而得的一種相貌變化，這就是所謂的身表。 難道除了動搖的顏色等之外沒有其他變化，在把握顏色之後把握它，這怎麼知道呢？從把握意圖而知。因為在沒有表的變化的樹木搖動等中未見有意圖的把握，而在手的搖動等中則可見，所以必定應當接受除了動搖的顏色等之外還有某種變化能表達意圖。表示因自身被把握就能表示所要表示的意義，不是僅僅因為存在。在把握所要表示的顏色之後把握變化也是由推理而成立的。如是說： "聲音未達義性， 不能表知義理； 不由單存在， 經知后能顯。"

Yadi vikāraggahaṇameva kāraṇamadhippāyaggahaṇassa, kasmā aggahitasaṅketānaṃ adhippāyaggahaṇaṃ na hotīti? Na kevalaṃ vikāraggahaṇameva adhippāyassa gahaṇassa kāraṇaṃ, atha kho purimasiddhasambandhaggahaṇañca imassa upanissayoti daṭṭhabbaṃ. Yathā hi araññe udakatitthe ussāpetvā ṭhapitagosīsādīni udakanimittāni disvā tadanantarappavattāya aviññāyamānantarāya manodvārajavanavīthiyā gosīsādīnaṃ udakasahacārīpakārasaññāṇākāraṃ gahetvā 『『udakamettha atthī』』ti jānanaṃ, evaṃ phandamānavaṇṇaṃ gahetvā tadanantappavattāya aviññāyamānantarāya manodvāravīthiyā purimaggahitasambandhūpanissayasahitāya sādhippāyavikāraggahaṇaṃ hotīti.

681-

我來為您直譯這段巴利文： 如果僅僅把握變化就是把握意圖的原因，為什麼對於未學習約定的人不能把握意圖呢？應當瞭解不僅僅是把握變化是把握意圖的原因，而且把握先前已成立的關聯也是它的助緣。就像在森林中的水邊看見豎立的牛頭等水標記，通過緊接其後生起的、其間不可知的意門速行路線，把握牛頭等與水共存的相狀的形態后，知道"這裡有水"。同樣，把握動搖的顏色后，通過緊接其後生起的、其間不可知的意門路線，伴隨著先前已把握的關聯的助緣，而有帶有意圖的變化的把握。 681-

1. Sahajarūpacalanassa viññattivikārasahitāya vāyodhātuyā hetubhāvo yutto, kiṃ sabbā eva vāyodhātu sahajarūpaṃ cāletīti imaṃ codanaṃ sodhetuṃ 『『labhitvā panupatthambha』』ntiādi vuttaṃ. Upatthambhetīti upatthambhaṃ, upatthambhakapaccayanti attho. Ekāvajjanavīthiyanti manodvārikajavanavīthiṃ sandhāyāha pañcadvārikavīthiyā viññattisamuṭṭhāpakattābhāvato. Heṭṭhāhi chahi ca cittehīti sattasu javanesu heṭṭhimehi chahi javanehi samuṭṭhitaṃ vāyodhātuṃ upatthambhaṃ labhitvāti sambandho. Keci pana potthakesu 『『vāyodhātusamuṭṭhita』』nti pāṭhaṃ disvā upatthambhanti bhāvasādhanavasena gahetvā heṭṭhā chahi cittehi uppannavāyodhātusamuṭṭhitaṃ upatthambhaṃ labhitvāti yojenti. Viññattisahitattanāti sayaṃ viññattisahitā attanā sahajātaṃ cittajarūpaṃ desantaruppattihetubhāvena calayati, na itarāti attho.

Ayaṃ panetthādhippāyo – yathā nāma sattahi yugehi ākaḍḍhitabbasakaṭe sattamayugayuttā eva goṇā heṭṭhā chasu yugesu yuttagoṇehi laddhupatthambhā sakaṭaṃ cālenti, paṭhamayugādiyuttā pana santhambhanasandhāraṇamattameva sādhentā tesaṃ upatthambhakā honti, evamevaṃ sattamajavanasamuṭṭhitā vāyodhātu heṭṭhā chahi javanehi samuṭṭhitavāyodhātuto laddhupatthambhā cittajarūpaṃ cāleti. Paṭhamajavanādisamuṭṭhitā pana santhambhanasandhāraṇamattaṃ sādhentā tassa upatthambhakā honti, desantaruppattiyeva cettha calanaṃ uppannadesato kesaggamattampi dhammānaṃ calanābhāvato, itarathā dhammānaṃ abyāpāratā, khaṇikatā ca na siyā. Kathaṃ panassa sahajarūpānaṃ desantaruppattiyā hetubhāvoti? Yathā attanā sahajarūpāni heṭṭhimajavanādisamuṭṭhitarūpehi patiṭṭhitaṭṭhānato aññattha uppajjanti, evaṃ tehi saha tattha uppattiyevassa desantaruppattihetubhāvoti daṭṭhabbaṃ.

Atha phandamānavaṇṇaggahaṇānantaraṃ viññattiggahaṇassa vuttattā viññattisahitāti sattamajavanasamuṭṭhitāya eva ca visesitattā calanākārasahitāyeva vāyodhātu vikārasahitāti? Nayidamevaṃ desantaruppattihetubhāvena calayitumasakkontiyopi santhambhanasandhāraṇamattakaraṇena paṭhamajavanādisamuṭṭhānavāyodhātuyopi viññattivikārasahitā eva. Yena disābhāgena gantvā abhikkamādīni pavattetukāmo tadabhimukhabhāvavikārasambhavato. Adhippāyasahabhāvinañhi vikāraṃ viññattimācikkhanti. Teneva hi bhagavatā 『『katamaṃ taṃ rūpaṃ kāyaviññatti? Yā kusalacittassa vā…pe… abyākatacittassa vā abhikkamantassa vā…pe… pasārentassa vā kāyassa thambhanā santhambhanā santhambhitattaṃ viññatti viññāpanā viññāpitattaṃ. Idaṃ taṃ rūpaṃ kāyaviññattī』』ti (dha. sa. 720) santhambhanasandhāraṇānampi paccayabhāvākāro kāyaviññattīti vutto. Evañca katvā manodvārāvajjanassāpi viññattisamuṭṭhāpakatāvacanaṃ suṭṭhu upapannaṃ hoti.

683-

我來為您直譯這段巴利文： 682. 爲了解答"具有表的變化的風界是俱生色運動的因是合理的，是否一切風界都能使俱生色運動"這個質問，說"得到助緣"等。支援是助緣，意思是支援的緣。"同一警覺路線"指意門速行路線，因為五門路線不能生起表。"通過前六心"的關聯是：在七個速行中，得到由前六速行所生的風界的支援。有些人看到一些抄本中有"風界所生"的讀法，就把支援理解為表示狀態，而解釋為得到由前六心所生風界所生的支援。"具有表"意思是：自身具有表的風界以作為生起於他處的因的方式使與自身俱生的心生色運動，其他的則不然。 這裡的意思是：就像由七對牛拉的車，第七對牛得到前六對牛的支援才能拉動車，而繫在第一對等的牛隻能僵直和支援而作為它們的助緣。同樣，第七速行所生的風界得到前六速行所生風界的支援才能使心生色運動。而第一速行等所生的只能完成僵直和支援而作為其助緣。這裡的運動只是生起於他處，因為諸法從生起處連頭髮尖那麼多都不移動，否則諸法就不會是無作用和剎那性的了。怎麼能作為其俱生色生起於他處的因呢？應當瞭解：就像與自身俱生的諸色從由前速行等所生諸色所安立處生起於他處，同樣它與它們一起在那裡生起就是它作為生起於他處的因。 那麼，由於說在把握動搖的顏色后把握表，而且只說第七速行所生的具有表，是否只有具有運動相的風界具有變化？不是這樣的。即使不能以生起於他處的因的方式使之運動，通過只作僵直和支援的第一速行等所生的風界也具有表的變化，因為朝向想要前進等的方向時會生起朝向性的變化。因為他們說表是與意圖同時的變化。正因為如此，世尊說："什麼是身表？當善心等...無記心生起時，對於前進者等...伸展者的身體的僵直、支援、已支援狀態，表、表示、已表示狀態，這是身表。"說明僵直和支援的緣的狀態也是身表。這樣的話，說意門警覺也能生起表就很合理了。 683-

1. Cittajātāya pathavīdhātuyā upādinnakaghaṭṭane paccayo yo ākāravikāro, ayaṃ vacīviññatti viññeyyāti sambandho. Tattha cittajātāyāti vacībhedappavattakacittasamuṭṭhānāya . Upādinnakaghaṭṭaneti upādinnakakalāpasaṅkhātassa akkharuppattiṭṭhānassa ghaṭṭanasaññite kicce ghaṭṭanassāti attho. Paccayoti tassa sahakārīkāraṇabhūto. Eko ākāravikāroti ghaṭṭiyamānaupādinnarūpato, ghaṭṭanti yā pathavīdhātuto ca vinivaṭṭo pathavīdhātuyā upādinnaghaṭṭanapaccayasabhāvarūpo eko ākāravikāravisesoti attho. Pathavidhātuyāti sāmivacanaṃ 『『ubhayasambandhāpekkha』』ntiādi kāyaviññattiyaṃ vuttanayena veditabbaṃ. Ayaṃ pana viseso – yathā tattha phandamānavaṇṇaggahaṇānantaraṃ gayhati, evamidha suyyamānasaddasavanānantaranti daṭṭhabbaṃ. Idañca santhambhanādīnaṃ abhāvena ghaṭṭanena saddhiṃyeva saddassa uppajjanato 『『labhitvā panupatthambha』』ntiādinayo na labbhati. Ghaṭṭanañhi paṭhamajavanādīsupi labbhateva. Tenāha 『『saddavasā』』ti. Atha ghaṭṭanacalanānaṃ ko visesoti? Ghaṭṭanaṃ paccayavisesena bhūtakalāpānaṃ aññamaññaṃ āsannataruppādatā, calanaṃ ekassāpi desantaruppādanaparamparatāti ayametesaṃ viseso. Gosīsādiupamāpettha yathāsambhavaṃ yojetabbā. Sāvāti sā eva sahasaddā viññatti. Sakyakulindunāti suparisuddhagaganatalassa sakkarājakulassa avabhāsakaṭṭhena tassa nisākarabhūtena. Atha vā indati paramissariyaṃ karotīti indu. Indu-saddassa uttamavācakattā sakkakuluttamenāti attho.

2. Atha viññatti tāva sahasaddāva, saddo pana cittajo aviññattiko atthīti ce? Natthīti dassento āha 『『saddo na cittajo』』tiādi. Viññattighaṭṭananti viññattipaccayaṃ pathavīdhātuyā ghaṭṭanaṃ. Dhātusaṅghaṭṭanenevātiādinā vuttamevatthaṃ samattheti. Yasmā dhātusaṅghaṭṭaneneva saddo jāyati, na tena vinā, tasmāti attho. Anena ca ye vadanti 『『vitakkavipphārasaddo na sotaviññeyyoti mahāaṭṭhakathāyaṃ vuttattā cittasamuṭṭhāno vitakkavipphārasaddo viññattiyā vināpi uppajjati. 『Yā tāya vācāya viññatti viññāpanā』ti (dha. sa. 636) hi vacanato asotaviññeyyena saddena saha viññatti na uppajjati, tatova cittajopi saddanavako atthī』』ti, tesaṃ vādaṃ paṭikkhipati. Mahāaṭṭhakathāvādopi hi saddova hoti, na sotaviññeyyoti viruddhametanti maññamānehi saṅgahakārehi paṭikkhittova. Ānandācariyo pana mahāaṭṭhakathāvādaṃ appaṭikkhipitvāva tattha adhippāyaṃ vaṇṇeti. Kathaṃ? 『『Jivhātālucalanādikaravitakkasamuṭṭhitaṃ viññattisahajameva sukhumasaddaṃ dibbasotena sutvā ādisatī』』ti sutte, paṭṭhāne ca oḷārikaṃ saddaṃ sandhāya sotaviññāṇassa ārammaṇapaccayabhāvo vuttoti iminā adhippāyena vitakkavipphārasaddassa asotaviññeyyatā vuttāti.

686-

我來為您直譯這段巴利文： 684. 關聯是：心生地界在擊觸所成色時的助緣的那種相貌變化，應當了知這就是語表。其中"心生的"指由引發語言的心所生。"擊觸所成色"意思是：在稱為擊觸所成色聚的發音處的擊觸所稱的作用中的擊觸。"助緣"是作為其協同因。"一種相貌變化"意思是：從被擊觸的所成色和進行擊觸的地界分離出來的、作為地界擊觸所成色的助緣自性的一種特殊相貌變化。"地界的"這個屬格應當按照在身表中說的"期待兩種關聯"等方式來理解。這裡的不同是：應當瞭解如同在那裡是在把握動搖的顏色后把握，這裡是在聽聞聲音后。由於這裡沒有僵直等，聲音與擊觸同時生起，所以不能適用"得到助緣"等方式。因為擊觸在第一速行等中也可得。因此說"由於聲音"。那麼擊觸和運動有什麼區別呢？擊觸是由於特殊緣使界聚相互更接近地生起，運動是即使一個也能產生一系列在他處生起，這是它們的區別。這裡牛頭等譬喻應當根據情況運用。"那個"指那個與聲音一起的表。"釋迦族月"指作為極清凈虛空般的釋迦王族的光明處的明月。或者"月"是作主權者的意思。因為月字表示最高，所以意思是釋迦族中最尊貴者。 685. 如果說表只是與聲音一起，那麼是否有不是表的心生聲音呢？爲了顯示沒有而說"聲音不是心生"等。"表的擊觸"指作為表的助緣的地界的擊觸。以"只由界的相擊"等證實已說的義。意思是：因為聲音只由界的相擊而生，不能離開它。這否定了那些說"因為大義疏中說尋的震動聲不為耳識所識，所以心所生的尋的震動聲即使沒有表也能生起。因為說'由那個語言的表示、表達'，所以表不與不為耳識所識的聲音一起生起，因此也有心生的九種聲音"的人的說法。因為認為大義疏的說法也是聲音，不為耳識所識是矛盾的攝論師們已經否定了。但阿難阿阇黎沒有否定大義疏的說法，而是解釋其中的意趣。怎樣解釋？由於在經和發趣論中說聽聞粗聲是耳識的所緣緣，所以說尋的震動聲不為耳識所識是基於這樣的意趣：經由舌頭和上顎的運動等所生的尋所生的、與表俱生的微細聲音，用天耳聽到后而預言。 686-

7.Viññāpanatoti vacīghosena adhippāyaviññāpanahetuttā. Sayaṃ viññeyyatoti gahaṇānusārena vacīghosena vā hetunā sayaṃ viññeyyattā. Tassāti viññattisaddassa. Sambhavo kārakadvayeti viññāpayatīti viññatti, viññāyatīti viññattīti evaṃ hetumhi, kammani vā tassa sambhavo nibbatti hotīti attho. Kiṃ panetaṃ viññattidvayaṃ cittasamuṭṭhānaṃ, udāhu kammādisamuṭṭhānanti āha 『『na viññattidvaya』』ntiādi. Aṭṭha rūpāni viyāti sakasakakalāpagataaṭṭharūpāni viya, viññattidvayassa ekato vuccamānattā kāyaviññattisahajakalāpe saddo na labbhatīti vacīviññattikalāpe labbhamānampi taṃ hitvā 『『aṭṭha』』icceva vuttaṃ.

Yathāvuttavikāraggahaṇamukhena 『『ayaṃ idaṃ nāma kātukāmo』』ti taṃsamaṅgino adhippāyo viññāyatīti āha 『『adhippāyappakāsanarasā』』ti. Kāyavipphandanahetubhūtāya vāyodhātuyā vikārattā tassā kāyavipphandanassa hetubhāvākārena paccupaṭṭhānanti vuttaṃ 『『kāya…pe… paccupaṭṭhānā』』ti. Vāyodhātuyā kiccādhikatāya āha 『『cittasamuṭṭhānavāyodhātupadaṭṭhānā』』ti. Vacīghosassa hetubhāvapaccupaṭṭhānāti vuttanayeneva vacīghosasaṅkhātassa cittajasaddassa hetubhāvapaccupaṭṭhānā.

Keci panettha 『『ghaṭṭane paccayoti vuttattā ghaṭṭanānantaraṃ saddassa uppatti hotīti gahetvā cittasamuṭṭhānapathavīdhātu upādinnaghaṭṭanamattaṃ karoti, ghaṭṭitakkhaṇe utusamuṭṭhānova saddo uppajjati, so pana cittapaccayattā pariyāyena cittasamuṭṭhānoti vuccatī』』ti vadanti. Tesaṃ matena cittajasaddoyeva na labbhati, tasmā evaṃ aggahetvā udakatāpanakāle antoudakeyeva uppajjanakasaddo viya upādinne ghaṭṭetvā uppajjamānacittasamuṭṭhānapathavīdhātuyā uppattisamakālameva tasmiṃ kalāpe navamaṃ hutvā antoyeva bhūtikasaddo uppajjatīti gahetabbaṃ, tasmā cittasamuṭṭhānasaddopi vacīviññattivaseneva uppajjati, accharāpaharaṇādisaddo pana vacīviññattiyā abhāvato cittapaccayautusamuṭṭhānoyevāti.

我來為您直譯這段巴利文： 687. "表示"是因為通過語音來表示意圖的因性。"自身可知"是因為通過把握的隨順或通過語音作為因而自身可知的性質。"那個"指表這個詞。"在兩種作者中的可能"意思是：表示故為表，被知故為表，如此在能作和所作中它的可能，即生起。這兩種表是心所生的，還是業等所生的呢？說"兩種表"等來回答。"如八種色"指如各自色聚中的八種色，因為兩種表一起說，在身表俱生聚中沒有聲音，所以即使在語表聚中可得到它，也略去而只說"八"。 因為通過把握如上所說的變化而知道"此人想要做這個"的具有它的人的意圖，所以說"以表明意圖為味"。由於作為身體動搖因的風界的變化，它以作為身體動搖的因的方式呈現，所以說"以身...為現起"。因為風界的作用主要，所以說"以心所生風界為近因"。"以作為語音因的現起"按已說的方式，是以作為稱為語音的心生聲音的因的現起。 有些人在這裡說："因為說'是擊觸的助緣'，所以認為聲音在擊觸之後生起，心所生地界只作擊觸所成色的擊觸，在擊觸剎那聲音是時節所生，但因為以心為緣，所以方便說是心所生。"依他們的觀點就得不到心生聲音，所以不應這樣理解，而應理解為：就像在加熱水時在水內生起的聲音一樣，當擊觸所成色時，與心所生地界生起同時，在那個聚中作為第九法，在內部生起物質性聲音。因此心所生聲音也只是通過語表而生起，而打響指等聲音因為沒有語表，只是以心為緣的時節所生。

1. Viggahābhāvato na kassati, kasituṃ chindituṃ na sakkotīti akāso, soyeva ākāsoti āha 『『na kassatīti ākāso』』ti, ko panesoti āha 『『rūpānaṃ vivaro』』ti, kaṇṇacchiddādirūpānaṃ antaranti attho. Anena ajaṭākāsamāha. Yo…pe… paricchedoti pana iminā idhādhippetamākāsaṃ, so pana ruḷhīvasena ākāsoti pavuccati.

Rūpāni paricchindati, sayaṃ vā tehi paricchijjati, tesaṃ vā paricchedamattanti rūpaparicchedo, taṃ lakkhaṇametassāti rūpaparicchedalakkhaṇo. Ayañhi taṃ taṃ rūpakalāpaṃ paricchindanto viya hoti. Tenāha 『『rūpapariyantappakāsanaraso』』ti. 『『Ayaṃ rūpānaṃ heṭṭhimo pariyanto, ayaṃ uparimo』』ti evaṃ vibhāvanakiccoti attho. Atthato pana yasmā rūpānaṃ paricchedamattaṃ hutvā gayhati, tasmā vuttaṃ 『『rūpamariyādapaccupaṭṭhāno』』ti. Etthāha – kiṃ panesa rūpe paricchindanto catusamuṭṭhānakalāpato paricchindati, atha ekasamuṭṭhānabahukalāpato, udāhu ekekasamuṭṭhānaekekakalāpato, ekekarūpato vāti? Ekekasamuṭṭhānaekekakalāpatoti daṭṭhabbaṃ.

Yadi hi catusamuṭṭhānakalāpato, ekasamuṭṭhānabahukalāpato vā paricchindati, evaṃ sati samphuṭṭhabhāvapaccupaṭṭhāno vā paricchindeyya, ekakalāpagatarūpānaṃ viya nānākalāpagatarūpānampi avinibbhogavuttitā vā āpajjeyya. Atha vā ekekarūpato paricchindati, evaṃ sati ekekakalāpagatarūpānampi nānākalāpagatarūpānaṃ viya aññamaññavinibbhogavuttitāpasaṅgo siyā, ubhayampi panetaṃ aniṭṭhaṃ, tasmā ekekasamuṭṭhānaekekakalāpato paricchindatīti daṭṭhabbaṃ.

Asamphuṭṭhabhāvachiddavivarabhāvapaccupaṭṭhāno vāti asamphuṭṭhabhāvapaccupaṭṭhāno vā chiddavivarabhāvapaccupaṭṭhāno vāti vuttaṃ hoti. Tattha yasmiṃ kalāpe bhūtānaṃ paricchedo, teheva asamphuṭṭhabhāvena paccupaṭṭhānato asamphuṭṭhabhāvapaccupaṭṭhāno. Kiñcāpi hi kalāpantarabhūtā kalāpantarabhūtehi samphuṭṭhāva ekaghanapiṇḍabhāvena pavattattā, tathāpi dhammato aññamaññaṃ vivittattā asaṃkiṇṇā eva. Tesaṃ yā vivittatā aññamaññaṃ asaṃkiṇṇatā, ayaṃ paricchedo. Bhūtantarehi viya tehi so asamphuṭṭhova, itarathā paricchinnatā na siyā tesaṃ bhūtānaṃ byāpibhāvāpattito. Abyāpibhāvo hi asamphuṭṭhatā. Tenāha bhagavā imassa niddese 『『asamphuṭṭhaṃ catūhi mahābhūtehī』』ti (dha. sa. 637).

Atha vā kalāpantarabhūtānaṃ aññamaññaṃ asaṃkiṇṇabhāvena paccupaṭṭhānato asamphuṭṭhatāpaccupaṭṭhānabhāvo vutto, kaṇṇacchiddamukhavivarādivasena chiddavivarabhāvassa paccupaṭṭhānato chiddavivarabhāvapaccupaṭṭhānatā vuttā. Rūpaparicchede hi sati chiddavivarabhāvo hoti. Yesaṃ rūpānaṃ paricchedo, tattheva tesaṃ paricchedabhāvena labbhatīti vuttaṃ 『『paricchinnarūpapadaṭṭhāno』』ti.

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我來為您直譯這段巴利文： 688. 因為沒有破壞，不能耕耘、切斷，所以稱為虛空，那就是空，因此說"不能耕耘故為空"。什麼是空呢？說"色的間隙"，意思是耳孔等色的中間。這說的是非限定虛空。而"那個...邊際"是說這裡所指的虛空，它由於習慣用法而稱為空。 劃分諸色，或自身被諸色劃分，或只是它們的邊際，為色的邊際，這是它的特相，故為以色的邊際為相。因為這好像是劃分那些色聚。因此說"以顯現色邊際為味"。意思是有顯示"這是色的下邊際，這是上邊際"等的作用。但就意義而言，因為它只作為色的邊際而被把握，所以說"以色的界限為現起"。這裡問：它在劃分色時，是從四因生聚劃分，還是從一因生多聚劃分，還是從各一因生各一聚劃分，或是從各一色劃分？應當視為從各一因生各一聚劃分。 因為如果從四因生聚或從一因生多聚劃分，這樣的話，要麼會以觸的狀態為現起而劃分，要麼會像一聚所攝諸色那樣，使不同聚所攝諸色也成為不可分離運作。或者如果從各一色劃分，這樣的話，就會導致同一聚所攝諸色也像不同聚所攝諸色那樣相互分離運作。這兩種情況都是不合理的，所以應當視為從各一因生各一聚劃分。 "以無觸狀態、孔隙狀態為現起"意思是以無觸狀態為現起或以孔隙狀態為現起。其中，在某聚中是界的邊際，因為以不被那些界觸碰的狀態而現起，所以以無觸狀態為現起。雖然不同聚的界相互接觸，因為以一個實質團塊的方式運作，但從法的角度來說，因為相互分離，所以是不混雜的。它們那種相互分離、不混雜的狀態，就是邊際。它像不被其他界觸碰那樣不被它們觸碰，否則那些界就會遍滿而不能有邊際。因為不遍滿就是不觸碰。因此世尊在它的解釋中說："不被四大種觸碰"。 或者說，因為以不同聚的界相互不混雜的狀態而現起，所以說是以無觸狀態為現起；因為以耳孔、口腔等的方式顯現孔隙狀態，所以說是以孔隙狀態為現起。因為有色的邊際就有孔隙狀態。因為在那些被劃分的色中，以它們的邊際狀態而得到，所以說"以被劃分的色為近因"。 689-

91.Rūpassalahutādittayaniddeseti rūpassalahutā rūpassamudutā rūpassakammaññatāti imassa rūpalahutādittayassa niddese sampatte idaṃ vuccatīti adhippāyo. Heṭṭhā vuttanayenevāti arūpassa lahutādīsu 『『kāyalahubhāvo kāyalahutā』』tiādinā vuttanayānusāreneva 『『rūpassa lahubhāvo lahutā』』tiādinā rūpasambandhībhāvena rūpavikārāpi viññātabbā. Rūpassa lahubhāvo lahutā, sā rūpassa garubhāvavūpasamalakkhaṇā, garubhāvanimmaddanarasā, adandhatāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Rūpassa mudubhāvo mudutā, sā rūpassa thaddhabhāvavūpasamalakkhaṇā, thaddhabhāvanimmaddanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Rūpassa kammaññabhāvo kammaññatā, sā rūpassa akammaññabhāvavūpasamalakkhaṇā, akammaññabhāvanimmaddanarasā, sarīrakiriyāsu anukūlabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānāti. Attho panettha tattha tattha amhehi vuttānusārena veditabbo. Imā pana tisso rūpānaṃ vikārabhāvato 『『rūpavikārā』』ti vuccantīti dassetuṃ 『『tisso…pe… vibhāvinā』』ti vuttaṃ.

Yathākkamaṃ panetā rūpassa dandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānā, thaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānā, rūpānaṃ sarīrakiriyāsu ananukūlabhāvakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānāti veditabbaṃ. Tattha dhātukkhobhoti vātapittasemhapakopo, rasādidhātūnaṃ vā vikārāvatthā, dvidhā vuttāpi atthato pathavīdhātuādīnaṃyeva vikāroti daṭṭhabbaṃ. Paṭipakkhapaccayā sappāyautuāhārāvikkhittacittatā, sā ca taṃtaṃvikārassa visesapaccayabhāvato vuttā, avisesena pana sabbesaṃ paccayā, tathā hi te kadācipi aññamaññaṃ na vijahanti. Tathā avijahantānaṃ pana dubbijānīyaṃ nānattanti taṃpakāsanatthaṃ 『『etāsa』』ntiādi vuttaṃ. Kamatova nidassananti sambandho. Lahutāya hi arogī nidassanaṃ, mudutāya madditacammaṃ, kammaññatāya sudhantasuvaṇṇaṃ.

Nanu cettha arogino tāva nidassanaṃ yuttaṃ tassa indriyabaddhasantānattā, suparimadditacammasudhantasuvaṇṇānaṃ pana kathaṃ. Na hi anindriyabaddharūpasantāne lahutādīni sambhavanti tathā dhātukkhobhapaṭipakkhapaccayābhāvato? Saccaṃ, mudukammaññasadisarūpanidassanamattametaṃ, na pana tattha idhādhippetamudutākammaññatāsabhāvato. Yadi evaṃ, kathaṃ tūlapicuādīsu lahubhāvādikanti? Na tattha paramatthato lahubhāvādikaṃ atthi, garubhāvādihetūnaṃ pana abhāvato tattha lahubhāvādivohāro.

我來為您直譯這段巴利文： 691. "在色輕快等三種解說中"意思是：在色輕快、色柔軟、色適業這三種色輕快等的解說到來時這樣說。"依照前面所說的方式"意思是：就像在非色的輕快等中以"身輕快狀態是身輕快"等方式說的，同樣地，應當瞭解色的變化也是以"色的輕快狀態是輕快"等方式通過與色的關聯。色的輕快狀態是輕快，它以止息色的沉重狀態為相，以壓制沉重狀態為味，以不遲緩為現起，以輕快色為近因。色的柔軟狀態是柔軟，它以止息色的僵硬狀態為相，以壓制僵硬狀態為味，以一切作業無障礙為現起，以柔軟色為近因。色的適業狀態是適業，它以止息色的不適業狀態為相，以壓制不適業狀態為味，以身體作業順適為現起，以適業色為近因。這裡的意義應當依照我們在各處所說的來了解。爲了顯示這三種因為是色的變化而稱為"色變化"，所以說"三種...解釋者"。 應當瞭解這些按次序是：由對治使色遲鈍的界動亂的緣所生，由對治使僵硬的界動亂的緣所生，由對治使色在身體作業中不順適的界動亂的緣所生。其中界動亂是風、膽、痰的擾動，或者味等界的變異狀態，雖然說兩種，但實際上只是地界等的變化。對治緣是適宜的時節、食物、不散亂心，它們是因為作為各個變化的特殊緣而說，但一般來說是一切的緣，因此它們從不相互舍離。但對於這樣不相離的，差異難以了知，所以爲了顯示這個而說"這些"等。"次第的譬喻"是關聯。因為輕快以健康者為譬喻，柔軟以揉制的皮革為譬喻，適業以精煉的黃金為譬喻。 在這裡，健康者的譬喻固然合適，因為他是有根相續，但對於精揉的皮革和精煉的黃金怎麼說呢？因為在無根色相續中不會有輕快等，因為沒有對治界動亂的緣？這是事實，這只是相似柔軟適業的色的譬喻，而不是具有這裡所說的柔軟適業的自性。如果這樣，那麼在棉絮等中的輕性等又如何？在那裡從勝義諦來說沒有輕性等，但因為沒有沉重性等的因，所以有輕性等的言說。

Kammaṃ kātuṃ na sakkoti ekantena tāsaṃ paccuppannapaccayāpekkhattā, itarathā sabbadābhāvinīhi lahutādīhi bhavitabbaṃ siyāti. Adandhatālakkhaṇāti agarubhāvalakkhaṇā. Garubhāvassa vinodanaṃ khipanaṃ apanayanaṃ kiccametissāti garubhāvavinodanarasā. Kiñcāpi hi ayaṃ rūpānaṃ garubhāvaṃ vinodetuṃ na sakkoti, garurūpapaṭipakkhānaṃ pana adandharūpānaṃ vikārattā 『『jāti naṃ uppādetī』』tiādīsu viya pariyāyena garubhāvaṃ vinodeti nāma. Tassañhi vijjamānāyaṃ uppannarūpānaṃ agarubhāvoyevāti. Esa nayo mudutākammaññatāsu. Cetasikalahutādayo pana attano attano paccanīkānaṃ taṃtaṃakusaladhammānaṃ viddhaṃsakabhāvena pavattantīti vikāramattabhāvato nippariyāyeneva tāsaṃ taṃkiccatā labbhatīti daṭṭhabbaṃ. Lahuparivattitapaccupaṭṭhānāti adandhassa arogīpurisassa aparāparaṃ saṅkanti parivattanaṃ viya adandhaparivattanaṃ hutvā paccupaṭṭhānāti attho. Yassa rūpassa lahutā, tattheva vikārabhāvena upalabbhanato lahurūpapadaṭṭhānā. Evamitarāsupi. Athaddhatāti akathinatā. Attano mudubhāveneva sabbakiriyāsu aviruddhā hutvā paccupaṭṭhātīti avirodhitāpaccupaṭṭhānā. Mudu hi katthaci na virujjhati. Tīsupi ṭhānesu paṭipakkhatthe a-kāro. Dandhatādihetūnaṃ paṭipakkhasamuṭṭhānattā lahutādīnanti keci. Apare pana sattāpaṭisedheti vadanti. Sarīrena kattabbakiriyānaṃ anukūlatāsaṅkhāto kammaññabhāvo lakkhaṇametissāti sarīrakiriyānukūlakammaññabhāvalakkhaṇā. Akammaññaṃ dubbalaṃ nāma hotīti kammaññatā adubbalabhāvapaccupaṭṭhānā vuttā.

692.Rūpānamācayo yotiādīsu yo nipphannarūpānaṃ ādito cayo, yathāpaccayaṃ tato tato āgatassa viya cayoti vā ācayasaṅkhāto rūpānaṃ paṭhamuppādo vaḍḍhi ca, so upacayoti uddese vutto 『『upaññattaṃ upasitta』』ntiādīsu viya upa-saddassa paṭhamūpariatthadassanato. Yā pana tesaṃyeva rūpānaṃ anuppabandhatā anuppabandhavasena pavatti, sā santatīti pavuccati. Paṭisandhikkhaṇe hi rūpuppattiādicayabhāvato ācayo nāma, tato paraṃ yāva sattarasamacittuppādā vaḍḍhibhāvato upacayo nāma. Tadā hi rūpassa kammacittautūhi cayoyeva, na hāni. Atha vā yāva āhārasamuṭṭhāna rūpuppādo, cakkhādiuppādo vā, tāva upacayo nāma, tato paraṃ pana cutipariyosānaṃ santati nāma. Evañca katvā –

『『Yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī』』ti (dha. sa. 641-642) –

Evaṃ upacayasantatīnaṃ atthato nānattābhāvadīpanatthaṃ vuttāya pāḷiyā aṭṭhakathāyaṃ –

『『Ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī』』ti vatvā 『『nadītīre khatakūpasmiñhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī』』ti (dha. sa. aṭṭha. 641; visuddhi. 2.444) –

Upamā vuttā. 『『Rūpānamācayo』』ti cettha bahuvacananiddesena uppādo nāma uppajjamānānaṃ vikāro. Vikāratte ca sati attano vikāravantadhammabhedabhinnattā ekakkhaṇepi uppajjamānānaṃ bahūnampi rūpānaṃ visuṃ visuṃyeva uppādavikārabhāvo, na piṇḍassevāti dīpitaṃ hoti. Na kevalañca rūpānameva uppatti īdisī, atha kho arūpadhammānampi uppādo rūpārūpadhammānaṃ jaratā, aniccatā, rūpassa lahumudukammaññatā cāti daṭṭhabbaṃ.

我來為您直譯這段巴利文： 不能作業，因為它們一定依賴目前的緣，否則輕快等就會永遠存在。"以不遲緩為相"指以不沉重為相。它的作用是消除、拋棄、去除沉重性，所以以消除沉重為味。雖然它不能消除色的沉重性，但因為是與重色相對的不遲鈍色的變化，就像"出生產生它"等那樣，方便說為消除沉重。因為當它存在時，生起的色就是不沉重的。這個方法在柔軟性和適業性中也是如此。但心所的輕快等是以破壞各自對立的那些不善法的方式運作，所以因為只是變化，應當瞭解它們的那些作用是無方便說的。"以輕快轉變為現起"意思是：像不遲鈍的健康人的往返移動轉變那樣，以不遲鈍的轉變而現起。因為在哪個色有輕快，就在那裡以變化的方式被獲得，所以以輕快色為近因。在其他兩個也是如此。"不僵硬"是不堅硬。以自身的柔軟性在一切作業中成為無障礙而現起，所以以無障礙為現起。因為柔軟不與任何事相違。在三處，a音表示對立義。有些人說因為輕快等是由對治遲鈍等因所生。其他人則說是否定有情。以身體所作作業的順適狀態為相，所以以身體作業順適適業狀態為相。因為不適業是軟弱的，所以說適業以非軟弱狀態為現起。 692. 在"色的積集是"等中，所謂完成色最初的積集，或者說是從各處根據緣而來的積集，稱為積集的色的最初生起和增長，在列舉中說為生起，如"上告、上灌"等，因為up-音表示最初和上升的意義。而那些色的相續性，以相續方式的運作，稱為相續。因為在結生剎那色生起等是積集，從那以後直到第十七心生起是增長。因為那時色只有業、心、時節的積集，沒有減少。或者說直到食所生色生起，或眼等生起為止是增長，從那以後直到死亡為止是相續。這樣的話： "凡是處的積集，那是色的增長。凡是色的增長，那是色的相續。" 這樣爲了顯示增長和相續在意義上沒有差異而說的聖典在義疏中： "積集是產生，增長是增大，相續是運作"，並且說"就像在河岸挖的井中，水升起的時候如積集即產生，充滿的時候如增長即增大，溢出流動的時候如相續即運作。" 這裡"色的積集"用複數表示，生起是正在生起的變化。當是變化時，因為以自身的變化而有法的差別，所以即使在同一剎那生起的多色也各自有生起變化的狀態，而不是整體的。不僅色的生起是這樣，應當瞭解非色法的生起，色非色法的老性、無常性，色的輕快、柔軟、適業性也是如此。

693.Jātirūpanti dīpitaṃ aṭṭhakathāsu ubhayassapi rūpuppādasabhāvattāti adhippāyo. Yadi evaṃ, kasmā vibhajja vuttaṃ? Bhagavatā tatheva desitattā. Bhagavatāpi kasmā tathā desitanti āha 『『vuttamākāranānattā』』tiādi. Ākāranānattaṃ heṭṭhā vibhāvitameva. Akkharassa paṭhamuppatti upacayo, punappunaṃ uppatti santati. Evaṃ tisamuṭṭhānarūpānampi daṭṭhabbanti evaṃ tesaṃ ākāranānattaṃ vaṇṇenti. Veneyyānaṃ vasena vāti tadā kira sotūnaṃ evaṃ cittaṃ uppannaṃ, ayaṃ jāti sabbesaṃ dhammānaṃ pabhavo, sayaṃ pana na kutoci jāyati, yathā taṃ 『『pakativādīnaṃ pakatī』』ti. Tesaṃ micchāgāhaṃ vidhamento 『『jāti nāma na aññā, upacayasantativasena ṭhitā rūpuppattiyeva pana tathā vuccati, sā ca yassa uppādo , tassa paccayeheva jātapariyāyaṃ labbhatī』』ti dassanatthaṃ upacayo santatīti dvidhā bhinditvā desetīti ācariyā.

Pubbantato pubbakoṭṭhāsato, anāgatabhāvatoti attho. Uppajjamāne rūpadhamme uppādo anāgatakkhaṇato ummujjāpento viya hotīti vuttaṃ 『『ummujjāpanaraso』』ti. 『『Ime rūpadhammā sampaṭicchatha ne』』ti niyyātento viya gayhatīti vuttaṃ 『『niyyātanapaccupaṭṭhāno』』ti. Paripuṇṇabhāvapaccupaṭṭhānatā upari cayo upacayoti imassa atthassa vasena veditabbā. Yathā uppādakkhaṇappattaṃ uppannaṃ nāma hoti ādikamme tappaccayavasena, evaṃ uppādakkhaṇagataṃ upacitaṃ nāma hotīti vuttaṃ 『『upacitarūpapadaṭṭhāno』』ti.

Pavattilakkhaṇāti anuppabandhato uppattivasena pavattamānarūpānaṃ pavattananti lakkhitabbā. Anuppabandhanarasāti pubbāparavasena anuppabandhanakiccā. Asati hi uppāde pubbāparavasena anuppabandho na siyā. Anuppabandharasattāyeva anupacchedavasena gahetabbato āha 『『anupacchedapaccupaṭṭhānā』』ti. Pubbāparavasena ghaṭitarūpesu upalabbhanato vuttaṃ 『『anuppabandharūpapadaṭṭhānā』』ti.

我來為您直譯這段巴利文： 693. 義疏中說明為生色，意思是因為兩者都是色生起的自性。如果這樣，為什麼要分開說呢？因為世尊就是這樣教導的。為什麼世尊要這樣教導呢？說"由於說的方式不同"等來回答。方式的不同在前面已經說明。字的最初生起是增長，一再生起是相續。三因生色也應當這樣看，這樣他們解釋它們方式的不同。或者是根據所化眾生，因為據說當時聽眾生起這樣的心："這個生是一切法的源頭，但它自身不從任何處生起，就像說'自性論者的自性'"。爲了破除他們的邪執，阿阇黎們說：爲了顯示"所謂生不是其他，而是以增長相續的方式住立的色生起這樣稱呼，而它對於有生起的法，從緣獲得生的意義"，所以分為增長和相續兩種來教導。 從前際，從前分，意思是從未來狀態。說"以出現為味"，因為在色法正在生起時，好像使它從未來剎那浮現出來。說"以交付為現起"，因為好像說"這些色法，你們接受它們"而被把握。以圓滿狀態為現起應當依據上升積集是增長這個意義來了解。就像在開始時依那個緣而到達生起剎那稱為已生，同樣到達生起剎那稱為已增長，所以說"以已增長色為近因"。 "以運作為相"應當標記為：以相續方式生起的諸色的運作。"以相續為味"是以前後方式相續的作用。因為如果沒有生起，就不會有前後方式的相續。正因為以相續為味，所以應當以不間斷的方式把握，因此說"以不間斷為現起"。因為在以前後方式連線的諸色中獲得，所以說"以相續色為近因"。

694.Jīraṇanti jiṇṇabhāvo, abhinavabhāvahānīti attho.

Pākaṭā rūpadhammesu khaṇḍiccādibhāvena dantādīsu vikāradassanato, itarā tadabhāvato apākaṭā. Kāmaṃ rūpadhammānampi khaṇikajarā paṭicchannā eva, yā 『『avīcijarā』』ti vā vuccati. Arūpadhammānaṃ pana jarāya suṭṭhu paṭicchannabhāvadassanatthaṃ 『『pākaṭā rūpadhammesū』』ti avisesena vuttaṃ. Khaṇḍiccādivikāro pana khaṇikajarāya natthi. Rūpaparipāko rūpadhammānaṃ jiṇṇatā, jaraṃ pattassa bhaṅgo avassaṃbhāvīti vuttaṃ 『『upanayanarasā』』ti, bhaṅgūpanayanakiccāti attho. Sabhāvānapagamepītikakkhaḷattādisabhāvānapagamepi, ṭhitikkhaṇe hi jarā nāma, na ca tadā dhammasabhāvaṃ vijahati. Navabhāvo uppādāvatthā, tassā apagamabhāvena gayhatīti āha 『『navabhāvāpagamapaccupaṭṭhānā』』ti. Vīhipurāṇabhāvo viyāti vīhibhāvānapagamepi abhinavabhāvāpagamanakaro vīhipurāṇabhāvo viya. Vīhipurāṇabhāvo sabbāvatthāni apaneti, ayaṃ pana kevalaṃ uppādāvatthameva apaneti. Parito sabbato bhijjananti lakkhitabbāti paribhedalakkhaṇā. Niccaṃ nāma dhuvaṃ, rūpaṃ pana khaṇabhaṅgitāya na niccanti aniccaṃ, tassa bhāvo aniccatā. Sā pana ṭhitippattarūpaṃ ṭhitiyameva vināsanabhāvena saṃsīdentī viya hotīti saṃsīdanarasā. Yasmā ca sā bhaṅgabhāvato khayavayākāreneva gayhati, tasmā vuttaṃ 『『khayavayabhāvapaccupaṭṭhānā』』ti. Anukkamena vināso khayo nāma, dīpavaṭṭikāya saha telassa viya saha nirodho vayoti vadanti.

696-7.Samodhānatoti rāsito. Kecīti abhayagirivāsino. Middharūpassa vadanasīlā, middhavādo vā etesanti middhavādino. Middharūpaṃ nāmāti utucittāhāravasena tisamuṭṭhānaṃ middhaṃ nāma rūpaṃ. Te paṭikkhipitabbāti sambandho. Kathaṃ paṭikkhipitabbāti āha 『『munīsī』』tiādi. Natthi nīvaraṇāti sotāpattimaggena vicikicchānīvaraṇassa, anāgāmimaggena kāmacchandabyāpādakukkuccanīvaraṇānaṃ, arahattamaggena thinamiddhanīvaraṇānañca pahīnattā. Ayañhettha adhippāyo – yadi middhaṃ rūpaṃ siyā, appahātabbaṃ bhaveyya. Rūpakkhandho abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. 『『Katame dhammā nevadassanenanabhāvanāyapahātabbā. Catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca nibbānañca, ime dhammā nevadassanenanabhāvanāyapahātabbā』』ti (dha. sa. 1407) vacanena rūpadhammānaṃ pahānābhāvato. Evañca sati tassa nīvaraṇabhāvo virujjheyya nīvaraṇānaṃ pahātabbattā. Na hi nīvaraṇānaṃ appahātabbatte –

『『Yā me kaṅkhā pure āsi, taṃ me akkhāsi cakkhumā;

Addhā munīsi sambuddho, natthi nīvaraṇā tavā』』ti. (su. ni. 546) –

Nīvaraṇappahānena bhagavato thomanaṃ yujjeyya. Yadi siyā, 『『rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahathātiādivacanato (ma. ni. 1.247; saṃ. ni.

我來為您直譯這段巴利文： 694. 衰老即老的狀態，意思是失去新鮮狀態。 在色法中明顯，因為在牙齒等中看到破損等的變化，其他的因為沒有這些而不明顯。雖然色法的剎那老也是隱藏的，稱為"無間老"。但爲了顯示非色法的老更加隱藏，所以一般地說"在色法中明顯"。但剎那老沒有破損等變化。色的成熟是色法的衰老，達到老的必然會壞滅，所以說"以引導為味"，意思是以引導壞滅為作用。即使本性不失去也是，即使壞硬等本性不失去，因為住時稱為老，而那時不捨棄法的本性。新的狀態是生起狀態，以失去那個狀態而把握，所以說"以失去新狀態為現起"。如稻穀的陳舊狀態，就像雖不失去稻穀性質但使失去新鮮狀態的稻穀陳舊狀態。稻穀陳舊狀態去除一切狀態，而這隻去除生起狀態。應當標記為：周遍、完全破壞，所以以破壞為相。所謂常是恒常，但色因剎那壞滅而非常，所以無常，那個狀態是無常性。它好像在住立時使已達到住立的色在住立中就沉沒于壞滅狀態中，所以以沉沒為味。因為它從壞滅狀態以損耗衰敗的方式被把握，所以說"以損耗衰敗狀態為現起"。他們說依次的壞滅稱為損耗，如燈芯與油一起滅盡稱為衰敗。 696-697. "總攝"是從積聚。"某些人"指住無畏山寺的人。有說昏沉色的習性，或者有昏沉之說的人稱為昏沉論者。所謂昏沉色是指由時節、心、食而有三種生因的昏沉色。應當否定他們。怎樣否定呢？說"你是牟尼"等。"沒有蓋"是因為以預流道斷除疑蓋，以不還道斷除欲貪、瞋恚、惡作蓋，以阿羅漢道斷除昏沉睡眠蓋。這裡的意思是：如果昏沉是色，就應當是不可斷的。色蘊是應當證知、遍知，不是應當斷、應當修、應當證。因為依"什麼法不是以見或修而斷？四地的善，四地的異熟，三地的唯作無記，色和涅槃，這些法不是以見或修而斷"的說法，色法沒有斷除。這樣的話，它的蓋性就會相矛盾，因為諸蓋是應當斷的。因為如果諸蓋是不可斷的，那麼： "我過去有的疑惑，具眼者為我說明； 確實你是牟尼正覺，你沒有諸蓋。" 以斷除諸蓋來讚歎世尊就不合適了。如果存在，那麼依"諸比丘，色不是你們的，你們應當斷除它"等說；

3.33-34) rūpassa pahātabbatāpi paññāyatīti? Taṃ na, tabbisayachandarāgappahānassa tattha adhippetattā. Tenāha bhagavā 『『yo, bhikkhave, rūpe chandarāgavinayo, taṃ tattha pahāna』』nti. Na ca panetaṃ na sakkā vattuṃ etthāpi 『『tabbisayachandarāgappahānavaseneva vutta』』nti sādhakavacanabhāvato, kāmacchandādīnaṃ tattha pahānassa anadhippetattā ca, tasmā 『『natthi nīvaraṇā tavā』』tiādivacanehi virujjhanato na middhaṃ rūpanti.

Yadi pana paro daḷhamūḷhaggāhitāya taṃvisayachandarāgappahānavaseneva nīvaraṇappahānaṃ adhippetanti sakavādaṃ oḍḍeyya, tassa tannisedhanatthaṃ puna thinamiddhanīvaraṇassa avijjānīvaraṇena saha sampayogavacanañca āharanto āha 『『thinamiddhanīvaraṇa』』ntiādi. Thinamiddhanīvaraṇañceva avijjānīvaraṇañca nīvaraṇena sampayuttanti sambandho. Idaṃ vuttaṃ hoti – 『『catūhi sampayogo』』ti (dhātu. 3) vacanato arūpadhammānameva aññamaññassa sampayogo labbhati, na rūpadhammānaṃ aññamaññaṃ arūpena vā, tasmā yadi middhaṃ rūpaṃ siyā, na taṃ sampayogavacanamarahatīti. Atha siyā – yathālābhavacanamettha sakkā viññātuṃ, 『『sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī』』tiādīsu (dī. ni. 1.249) viya. Yathā hi 『『sakkharakathalikaṃ macchagumbampi carantampi tiṭṭhantampī』』tiādīsu sakkharakathalikassa caraṇāyogato macchagumbāpekkhāya caraṇaṃ, ubhayāpekkhāya ṭhānanti evaṃ yathālābho yojīyati, evamidhāpi thināpekkhāya sampayogavacanaṃ, ubhayāpekkhāya nīvaraṇavacananti? Tampi na, rūpabhāvasseva asiddhattā. Siddhe hi rūpabhāve asambhavato yathālābhayojanā yujjeyyāti. Ettakeneva middhassa arūpabhāve siddhepi yathā dvikkhattuṃ bandhaṃ subandhaṃ hoti, evamanekasuttasādhitaṃ appadhaṃsiyaṃ hotīti paṭṭhānappakaraṇe 『『nīvaraṇaṃ dhammaṃ paṭicca…pe… paccayā』』ti (paṭṭhā. 3.8.8) imassa vibhaṅge 『『arūpe…pe… uppajjatī』』ti (paṭṭhā. 3.8.8) vuttaṃ arūpabhavuppattimpi āharanto āha 『『mahāpakaraṇapaṭṭhāne』』tiādi. Jhānanikantiādīnampi dhammato lobhādibhāvato kāmacchandanīvaraṇādīhi abhinnattā vuttaṃ 『『kāmacchandanīvaraṇa』』ntiādi.

Ettha siyā – 『『pañcime, bhikkhave, āvaraṇā nīvaraṇā』』tiādīsu (a. ni. 5.51) thinamiddhassa nīvaraṇabhāvena ekato āgatattā idhāpi 『『thinamiddhanīvaraṇa』』nti ekato vuttaṃ, thinameva ca pana arūpabhave uppajjati thinamiddhanti? Tayidamasāraṃ, kukkuccassa na gahitattā. Yadi hi ekato gahitamatteneva idhāpi ekato gahaṇaṃ siyā, kukkuccassapi tattha ekato vuttassa idha gahaṇaṃ sambhaveyya, na ca panevaṃ atthi uddhaccanīvaraṇantveva vuttattā, tasmā na tassa arūpabhavuppattiṃ sakkā paṭibāhitunti. Ādi-saddena 『『kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ pañca nīvaraṇā (a. ni.

我來為您直譯這段巴利文： 3.33-34) 色也顯示應當斷除？不是這樣，因為那裡指的是斷除對它的欲貪。因此世尊說："諸比丘，在色中斷除欲貪，那在那裡是斷。"而且這也不能說"這裡也是依斷除對它的欲貪而說"，因為沒有證明語句，也因為不是指在那裡斷除欲貪等，所以由於與"你沒有諸蓋"等語句相矛盾，昏沉不是色。 如果對方因為堅固的癡執而設定自說"只是依斷除對它的欲貪而指斷除諸蓋"，爲了否定那個，再次引用昏沉睡眠蓋與無明蓋相應的語句，說"昏沉睡眠蓋"等。昏沉睡眠蓋和無明蓋與蓋相應，是關聯。這是說：因為"與四相應"的說法，只有非色法才有相互相應，色法不能與其他色或非色相互相應，所以如果昏沉是色，它就不應該有相應的說法。如果說：這裡可以理解為隨得說法，如"砂石也、魚群也、行也、住也"等中。就像在"砂石也、魚群也、行也、住也"等中，因為砂石不能行走，所以行是依魚群說的，住是依兩者說的，這樣隨得而結合。這裡也一樣，相應說法是依昏沉說的，蓋說法是依兩者說的？那也不對，因為色性本身就不成立。因為在色性成立時，由於不可能，隨得的結合才合適。 雖然僅憑這些昏沉的非色性就已成立，但就像兩次綁繩更牢固一樣，由多經證成就不可破壞，所以在發趣論中"依止蓋法...為緣"的分別中說"在非色...生起"，引用非色有生起，說"在大論發趣"等。因為禪那欲求等從法上是貪等，與欲貪蓋等無異，所以說"欲貪蓋"等。 這裡可能有疑問：在"諸比丘，這五是障礙、蓋"等中昏沉睡眠作為蓋一起出現，這裡也說"昏沉睡眠蓋"是一起的，只有昏沉在非色有中生起為昏沉睡眠？這是無實質的，因為沒有取惡作。因為如果僅僅因為一起取而在這裡也一起取，那裡一起說的惡作在這裡也應該可能取，但事實不是這樣，因為只說掉舉蓋，所以不能阻止它在非色有中生起。以等字包含"諸比丘，這整個不善聚，即是五蓋"。

5.52), ime pañca nīvaraṇe pahāya, vigatathinamiddhoti tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā, tena vuccati vigatathinamiddhoti, idaṃ cittaṃ imamhā thinamiddhamhā sodheti visodheti parisodheti moceti vimoceti parimoceti vā』』ti (vibha. 551) evamādiṃ pāḷiṃ saṅgaṇhāti.

Yadipi siyā duvidhaṃ middhaṃ rūpaṃ, arūpañca. Tattha yaṃ arūpaṃ, taṃ nīvaraṇesu desitaṃ, na rūpanti? Tampi na, visesavacanābhāvato. Na hi visesetvā middhaṃ nīvaraṇesu desitaṃ 『『yadapi, bhikkhave, thinaṃ, tadapi nīvaraṇaṃ, yadapi middhaṃ, tadapi nīvaraṇaṃ, thinamiddhaṃ nīvaraṇanti iti hidaṃ uddesaṃ āgacchatī』』ti avisesena vuttattā, tasmā middhassa duvidhataṃ parikappetvāpi na sakkā nīvaraṇabhāvaṃ nivattetuṃ. Sakkā hi vattuṃ yaṃ taṃ arūpato aññaṃ middhaṃ parikappitaṃ, tampi nīvaraṇaṃ middhasabhāvattā itaraṃ nīvaraṇaṃ viyāti. Yadi middhassa rūpabhāvaṃ na sampaṭicchatha, kathaṃ bhagavato niddā hoti, nanu middhassa 『『niddā pacalāyikā』』tiādinā vibhaṅge vuttattā niddābhāvo siddhoti? Nayidamevaṃ, itthiliṅgādīsu viya niddāhetuno middhassa niddābhāvena vibhattattā. Evampi niddāhetuno middhassa abhāvato kathaṃ bhagavato niddāti ce? Sā bhagavato natthīti na sakkā vattuṃ 『『abhijānāmi kho panāhaṃ aggivessana…pe… divā supitā』』tiādivacanato (ma. ni. 1.387) na niddā bhagavato middhena, atha kho sarīragelaññena, tañca bhagavato natthīti na sakkā vattuṃ 『『piṭṭhi me āgilāyati, tamahaṃ āyamissāmī』』ti (ma. ni. 2.22; saṃ. ni. 4.243) vacanato. Na cettha evamavadhāraṇaṃ daṭṭhabbaṃ 『『middhameva niddāhetū』』ti, tasmā aññopi atthi niddāhetu. Ko pana soti? Sarīragelaññaṃ, tasmā na bhagavato niddā middhahetukāti daṭṭhabbaṃ.

698.Visuṃ visuṃ abhāvaṃ dassetvāti vāyodhātuādito visuṃ visuṃ natthibhāvaṃ dassetvā. Kathaṃ pana so dassitabboti āha 『『vāyodhātuyā』』tiādi. Tattha kāyabalaṃ nāma atthato vāyodhātuyā pavattiākāraviseso tassā vipphārabhāvato. Yato bālānaṃ balanti vadantīti vuttaṃ 『『vāyodhātuyā gahitāya balarūpaṃ gahitamevā』』ti. Sambhavo kāmadhātuyaṃ ekaccasattānaṃ indriyaparipākapaccayo āpodhātuyā pavattiākāravisesoti āha 『『āpodhātuyā sambhavarūpa』』nti. Gahitāya gahitamevāti sambandho. Upacayasantativinimutto rūpuppādo natthi, uppādāvatthāya ca aññā jāti nāma natthevāti vuttaṃ 『『upacayasantatīhi jātirūpa』』nti. Kammasamuṭṭhānassapi rogassa visabhāgapaccayasamuppanno dhātukkhobho āsannakāraṇaṃ , pageva itarassa. So atthato rūpadhammānaṃ pākāvatthā ṭhitibhaṅgakkhaṇesu eva siyāti vuttaṃ 『『jaratāaniccatādīhi rogarūpaṃ gahita』』nti.

699-

我來為您直譯這段巴利文： 5.52) "斷除這五蓋，離昏沉睡眠，因為那昏沉睡眠已舍、已吐、已離、已斷、已出離，所以說離昏沉睡眠，這心從這昏沉睡眠中清凈、遍凈、完全清凈、解脫、遍脫、完全解脫"等這樣的經文。 即使說昏沉有兩種：色和非色。其中非色的，在諸蓋中說，不是色？那也不對，因為沒有特殊說法。因為在諸蓋中說昏沉時沒有特別指出"諸比丘，凡是昏沉，那也是蓋，凡是睡眠，那也是蓋，昏沉睡眠蓋，這樣來到列舉中"，是無差別地說的，所以即使假設昏沉有兩種，也不能排除它的蓋性。因為可以說那個假設的與非色不同的昏沉，因為是昏沉自性，也像其他的是蓋那樣是蓋。如果你們不接受昏沉是色，那麼世尊怎麼會有睡眠？難道不是因為在分別中以"睡眠是打盹"等方式說而成立睡眠性嗎？不是這樣，因為像女性等那樣，以睡眠為昏沉的果而分別。即使這樣，因為沒有作為睡眠因的昏沉，世尊怎麼會有睡眠呢？不能說世尊沒有睡眠，因為有"火種，我憶念...日中睡眠"等說法。世尊的睡眠不是由昏沉，而是由身體疾病，那個也不能說世尊沒有，因為有"我背痛，我要伸展它"的說法。這裡不應該這樣確定"只有昏沉是睡眠因"，所以還有其他睡眠因。那是什麼呢？身體疾病，所以應當瞭解世尊的睡眠不是以昏沉為因。 698. "顯示各自的不存在"是顯示從風界等各自的不存在性。怎樣應當顯示它呢？說"風界"等。其中所謂身體力量實際上是風界運作方式的特殊狀態，因為它是擴充套件狀態。因為愚人說那是力量，所以說"取了風界就取了力色"。生起是在欲界某些有情的根成熟緣，是水界運作方式的特殊狀態，所以說"水界的生起色"。"取了就取了"是關聯。沒有離開增長相續的色生起，在生起狀態也沒有其他所謂生，所以說"以增長相續為生色"。即使是業生的病，異性緣生的界動亂也是近因，何況其他的。它實際上是色法的成熟狀態，只在住壞剎那中，所以說"以老性無常性等取了病色"。 699-

1. Rūpāni samuṭṭhahanti jāyanti etehīti rūpasamuṭṭhānāni. Kāni pana tānīti āha 『『utucittāhārakammānī』』ti.

Āhāro rūpahetuyoti ettha iti-saddo pakkhipitabbo, kammaṃ, utu ca cittañca āhāroti ime rūpahetuyoti. Rūpahetuyoti ca rūpassa janakapaccayāti attho. Tenāha 『『etehevā』』tiādi. Ekamekaṃyeva samuṭṭhānaṃ etesanti ekasamuṭṭhānā. Nanu ekato eva paccayato paccayuppannassa uppatti natthīti? Saccaṃ natthi, rūpajanakapaccayesu ekatoti ayamettha abhisandhi. Aṭṭhindriyānīti cakkhādīni pañca, itthipurisindriyadvayaṃ, jīvitañcāti aṭṭhindriyāni. Kāyavacīviññattivasena viññattidvayaṃ.

Dvīhīti koci cittena, koci utunā cāti evaṃ dvīhi. Na hi ekasseva dve ekakkhaṇe paccayā honti. Evaṃ sesesupi. Utuāhāra…pe… katanti ekekaṃ utunā, āhārena, cittena cāti tīhi kataṃ. Catasso cāpi dhātuyoti cattāri mahābhūtāni. Tāni hi nissattanijjīvaṭṭhena dhātūti vuccanti. Kammādīhi catūhi bhavantīti catubbhavā. Dveti jaratā aniccatā.

705-6. Idāni missakasamuṭṭhānānipi gahetvā taṃtaṃpaccayajātānaṃ gaṇanaparicchedaṃ dassetuṃ 『『kammenā』』tiādi vuttaṃ. Tattha aṭṭhindriyāni vatthu suddhaṭṭhakaṃ santatyūpacayākāsāti vīsati kammajā. Viññattidvayaṃ saddo lahutādittayaṃ suddhaṭṭhakādayo ekādasāti sattarasa cetasā jāyare, cittajāti attho. Saddo lahutādittayaṃ suddhaṭṭhakādayo ekādasāti dasapañceva pannarasa utunā jāyare. Lahutādittayaṃ suddhaṭṭhakādayo ekādasāti cuddasa āhārato. Jaratāaniccatāhi te aṭṭhasaṭṭhi ca hontevāti sambandho.

707-8. 『『Jaratā…pe… samuṭṭhitā』』ti vatvā puna tattha kāraṇaṃ dassetuṃ 『『jātassā』』tiādi vuttaṃ. Tattha jātassa pākabhedattāti jaratāya jātadhammassa pākattā, aniccatāya ca bhedattāti attho. Idaṃ vuttaṃ hoti – jaratāaniccatā nāma uppannadhammassa honti, no uppajjamānassa. Yadi hi uppajjamānassa siyuṃ, tadā tāsampi jāyamānattapariyāyo yujjeyya. Uppannadhammassa pana jātito paraṃ imāsaṃ sambhavato na jāyantīti vattuṃ vaṭṭatīti. Yadi pana koci tesampi jātabhāve ko virodhoti paṭipajjeyya, tassa taṃ duggāhaṃ vidhamento āha 『『jāyeyyu』』ntiādi. Hontu nāma tesampi pākabhedā, tadāpi ko virodhoti āha 『『na hī』』tiādi. Pāko na paripaccatīti sambandho, etena na bhijjatīti dīpitaṃ hoti. Pakkassa hi bhaṅgo niyato. Bhedo vā na ca bhijjatīti etthāpi pākabhāvopi vuttova. Na hi apakkaṃ bhijjatīti, aññathā uppādabhaṅgānaṃ anaññattappasaṅgato. Natthi tanti pākabhedānaṃ paccanaṃ bhijjanaṃ natthīti vuttamevatthaṃ saṅkhipitvā āha.

Ettāvatā ca kiṃ vuttaṃ hoti? Yadi jaratāaniccatā kenaci paccayena jāyeyyuṃ, tadā uppannassa nāma jarāya, bhaṅgena ca bhavitabbanti tesaṃ jaratāaniccatāpi siyuṃ, na ca panetā upalabbhanti. Kasmā? Yasmā na jaratā aññajarāya jīrati, bhijjati vā, na ca bhaṅgo aññena bhaṅgena bhijjati, jīrati vā, itarathā sāpi jarā aparāya jarāya, bhaṅgena ca jīrati, bhijjati, so ca bhaṅgo aññāya jarāya, aññena bhaṅgena jīrati, bhijjatīti anavaṭṭhānappasaṅgatoti vuttaṃ hoti.

709-

我來為您直譯這段巴利文： 704. 色由這些生起、產生，所以稱為色生因。那些是什麼呢？說"時節、心、食物、業"。 "食物是色因"這裡應加"等"字，業、時節、心和食物，這些是色因。色因是指色的能生緣的意思。所以說"只由這些"等。每一個只有一個生因的是一生因。難道不是沒有從單一緣而有緣生的生起嗎？確實沒有，這裡的意思是在色的能生緣中是單一的。八根是：眼等五種、女男根二種、命根，這八根。以身語表為表二種。 "以二"是有些由心，有些由時節，這樣以二。因為一個不會在同一剎那有兩個緣。在其餘的也是如此。"由時節、食物...作"是每一個由時節、食物、心，這三種作成。"四界"是四大種。它們因為無我無命的意義而稱為界。由業等四種而有稱為四生。"二"是老性、無常性。 705-706. 現在爲了顯示包括混合生因的各種緣生的數量界限而說"由業"等。其中八根、依處、純八法、相續、增長、虛空，這二十種是業生。表二種、聲音、輕快等三種、純八法等十一種，這十七種由心生，意思是心生。聲音、輕快等三種、純八法等十一種，這十五種由時節生。輕快等三種、純八法等十一種，這十四種由食物生。與老性、無常性，它們就是六十八，是關聯。 707-708. 說了"老性...生起"后，爲了再次顯示其中的原因而說"已生的"等。其中"因為已生的成熟破壞"是因為老性對已生法的成熟，無常性的破壞的意思。這是說：所謂老性、無常性是對已生法有，不是對正在生的。因為如果對正在生的有，那時它們也會有正在生的意義。但因為對已生法在生之後才有這些可能，所以適合說不生。如果有人認為它們也有生性有什麼矛盾，爲了破除他的那個邪執而說"會生"等。讓它們也有成熟破壞好了，那時有什麼矛盾呢？說"因為不"等。成熟不會再成熟是關聯，這表示不會破壞。因為成熟的必定會壞。或者"不會破壞"這裡也說了成熟性。因為未成熟不會破壞，否則會導致生滅無差別。"那不存在"是總結已說的意思：成熟破壞的成熟、破壞不存在。 這說了什麼呢？如果老性、無常性由某個緣而生，那時所謂已生就應當有老，有壞，所以它們的老性、無常性也會有，但這些不可得。為什麼？因為老性不會被其他老性變老或破壞，壞也不會被其他壞破壞或變老，否則那個老性也會被另一個老性和壞變老、破壞，那個壞也會被另一個老性和另一個壞變老、破壞，這樣說就會導致無止境。 709-

10.『『Jātassā』』tiādi nigamanaṃ. Atha vā uttari vattabbacodanāya phalaṭhapanaṃ. 『『Siyā katthacī』』tiādi paramatāsaṅkanaṃ. Etthāti etasmiṃ 『『jaratāaniccatādvayaṃ na paccati, na bhijjati vā』』ti adhikāre. Rūpassūpacayotīti iti-saddo ādiattho, tena 『『rūpassa upacayo santatī』』ti vacanenāti attho. Evaṃ pākopi paccatu, bhedopi paribhijjatūti sambandho. Ayaṃ panettha adhippāyo – yathā kammādīhi uppajjanakarūpaniddese 『『katamaṃ taṃ rūpaṃ upādinnaṃ? Cakkhāyatanaṃ…pe… kāyāyatanaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ, yaṃ vā panaññampi atthi rūpaṃ kammassa katattā rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ ākāsadhātu rūpassa upacayo rūpassa santati kabaḷīkāro āhāro』』tiādinā (dha. sa. 652) upacayasantatīnaṃ niddiṭṭhattā jāti jāyatīti dīpitaṃ hoti tassā aparajātiyā abhāvepi. Evaṃ jarābhaṅgānaṃ aparajarābhaṅgābhāvepi jīraṇaṃ, bhijjanañca sampaṭicchitabbaṃ, itarathā jātiyāpi bhedanā tadavatthāyevāti.

711.『『Nacevā』』tiādi yathāsaṅkitaparamatassa paṭikkhipanaṃ. Yadi jāyatīti na viññātabbaṃ, evañca sati niddese kasmā vuttanti āha 『『jāyamānassā』』tiādi. Idaṃ vuttaṃ hoti – asatipi jātiyā jāyamānatte jāyamānānaṃ dhammānaṃ abhinibbattibhāvato tassā tappaccayabhāvavohāro anumatoti tattha vuttā, na pana paramatthato jāyamānattā. Jāyamānassa hi abhinibbattimattaṃ jāti, tasmā asiddhena asiddhasādhanametanti.

712-7.『『Tatthā』』tiādinā punapi paramatāsaṅkaṃ katvā paṭikkhipati. Tattha yesaṃ dhammānaṃ yā jāti, sā tappaccayattavohāraṃ, abhinibbattisammutiñca labhatevāti sambandho. Tathāti yathā labhateva, tathā. Yaṃtaṃ-saddā hi abyabhicāritasambandhā. Tesaṃ dhammānaṃ paccayā etissāti tappaccayā, tassā bhāvo tappaccayattaṃ, tappaccayattena pavatto vohāro tappaccayattavohāro, taṃ kammapaccayabhāvādivohāranti attho. Abhinibbattisammutinti abhinibbattati jāyatīti evaṃ abhinibbattivasena pavattasammutiṃ. Kammādisambhavanti kammādicatupaccayasamuṭṭhānaṃ. Janakānaṃ paccayānaṃ ānubhāvakkhaṇuppāde abhāvatoti sambandho. Ayaṃ panettha attho – ye te rūpānaṃ janakapaccayā, tesaṃ taduppādanaṃ pati anuparatabyāpārānaṃ yo so paccayūpalakkhaṇiyo kiccānubhāvakkhaṇo, tadā jāyamānānaṃ dhammānaṃ vikārabhāvena labbhamānataṃ sandhāya vineyyapuggalavasena jātiyā paccayato jātattaṃ anuññātaṃ tato pure , pacchā ca anupalabbhamānattā, evañca katvā vuttaṃ 『『jātiyā pana labbhatī』』ti. Jarābhaṅgānaṃ pana paccayānubhāvakkhaṇato uttari ṭhitibhaṅgakkhaṇesu labbhamānattā na evaṃ anuññātuṃ sakkāti, jātiyā pana labbhati so vohāroti adhippāyo. Tappaccayattavohārantiādigāthādvayaṃ nigamanavasena vuttaṃ.

718-9. Atha kiṃ imāya gīvākaṇḍūyāya, nanu vuttaṃ bhagavatā suttante 『『jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna』』nti (saṃ. ni. 2.20), tasmā kathametaṃ vuccati, jaratā aniccatā ceva na kehici samuṭṭhitāti yo vadeyya, tassa vitakkaṃ dassetvā paṭikkhipituṃ 『『anicca』』ntiādi vuttaṃ. Kasmā na vattabbanti āha 『『sā hi pariyāyadesanā』』ti. Pariyāyadesanattameva vibhāvetuṃ 『『aniccāna』』ntiādi vuttaṃ. Tathā-saddena 『『saṅkhatāna』』nti saṅgaṇhāti.

720-

我來為您直譯這段巴利文： 709-710. "已生的"等是總結。或者是對進一步要說的質疑的結果確立。"或許在某處"等是對最高見的懷疑。"在這裡"是在"老性無常性二種不成熟，也不破壞"這個主題中。"色的增長等"中等字表示開始，意思是以"色的增長相續"的說法。這樣讓成熟也成熟，破壞也破壞是關聯。這裡的意思是：就像在由業等生起的色的說明中"什麼是那個已執受色？眼處...身處、女根、男根、命根，或者其他由業所作的色處...觸處、虛空界、色的增長、色的相續、段食"等這樣說明增長相續，即使沒有後生也顯示生生起。同樣，即使沒有後老后壞，也應當接受變老和破壞，否則生也會破壞，就在那個狀態。 711. "並且不"等是否定如所疑的最高見。如果不應瞭解為生起，這樣的話為什麼在說明中說呢？說"正在生的"等來回答。這是說：即使沒有生的正在生性，因為正在生的諸法有產生性，所以允許它的那個緣性的言說而在那裡說，但不是從究竟義上正在生。因為對正在生的來說，生只是產生而已，所以這是以未成立證成未成立。 712-717. 以"在那裡"等再次作最高見的懷疑后否定。其中對哪些法有哪個生，它獲得那個緣性言說和產生施設是關聯。"如是"是如同獲得那樣。因為凡是諸字都是不離關係的。這些法的緣是它的，所以是那個緣，那個的狀態是那個緣性，由那個緣性而起的言說是那個緣性言說，意思是那個業緣性等言說。"產生施設"是以"產生、生起"這樣以產生方式運作的施設。"由業等生起"是由業等四緣生起。因為在能生諸緣的功力剎那生起時不存在是關聯。這裡的意思是：那些色的能生緣，對它們來說在產生那個時未止息作用的那個以緣標記的作用功力剎那，那時對正在生的諸法，依所化眾生對以變化方式獲得的考慮，允許生由緣而生，因為在那之前和之後不可得。這樣說"但由生獲得"。但老壞在緣功力剎那之後的住壞剎那中可得，所以不能這樣允許。意思是：但由生獲得那個言說。"那個緣性言說"等兩個偈頌是以總結方式說的。 718-719. 那麼這種頸癢有什麼用呢？難道世尊不是在經中說"諸比丘，老死是無常、有為、緣起"嗎？所以怎麼說這個，老性無常性不從任何處生起呢？對於這樣說的人，爲了顯示他的想法后否定而說"無常"等。為什麼不應該說呢？說"因為那是方便說"。爲了顯明是方便說而說"對無常"等。以如是字包含"對有為"。 720-

3.Aniccaṃsaṅkhatañcāti ca-saddena 『『paṭiccasamuppanna』』nti saṅgaṇhāti. Ayañhettha adhippāyo – aniccasaṅkhatadhammānaṃ jarāmaraṇattā tesu santesu hoti, asantesu na hoti. Na hi ajātaṃ paripaccati, bhijjati vā, tasmā taṃ jātipaccayataṃ sandhāya 『『jarāmaraṇaṃ saṅkhataṃ paṭiccasamuppannaṃ, tatoyeva ca anicca』』nti pariyāyena sutte āgataṃ. Yathā viññattiādīnaṃ nippariyāyato cittasamuṭṭhānatābhāvepi cittajānaṃ vikārattā cittasamuṭṭhānabhāvoti. Viññattiyo viyāti ca nidassanamattaṃ daṭṭhabbaṃ lahutādīnampi cittajādibhāvassa pariyāyeneva icchitattā. Nippariyāyena aṭṭhāraseva nipphannarūpāni kammādisamuṭṭhānānīti. Tayanti jātijarābhaṅgasaṅkhātānaṃ lakkhaṇarūpattayaṃ.

Khaṃpupphaṃvāti ākāsakusumaṃ viya. Yathā ākāsakusumaṃ sabbaso ajātattā natthi, evamidampi natthīti attho. Niccaṃ vāsaṅkhataṃ viyāti yathā asaṅkhataṃ nibbānaṃ kenaci asaṅkhatattā niccaṃ dhuvaṃ, evamidampi kenaci asaṅkhatattā niccaṃ sassataṃ vāti attho. Nobhayaṃ panidanti idaṃ pana ubhayampi khaṃpupphaṃ viya no natthi, na ca nibbānaṃ viya asaṅkhataṃ vāti attho. Nissayāyattavuttitoti jāyamānaparipaccamānabhijjamānānaṃ jātiādimattabhāvena jāyamānādinissayapaṭibaddhavuttittā. Tameva nissayāyattavuttitaṃ samatthetuṃ 『『bhāve pathaviyādīna』』ntiādi vuttaṃ. Ayaṃ panettha saṅkhepattho – pathavīādīnaṃ nissayānaṃ bhāve jātiādittayaṃ paññāyati, tasmā no natthi, yasmā ca tesaṃ abhāve na paññāyati, tasmā na niccanti imameva ca abhinivesaṃ nisedhetuṃ bhagavatā jātiyā catujattaṃ, jarāmaraṇassa ca aniccādipariyāyo vuttoti daṭṭhabbaṃ.

724-5.Nipphannāni nāmāti 『『rūpassa paricchedo, rūpassa vikāro, rūpassa lakkhaṇa』』ntiādinā paricchedādibhāvaṃ atikkamitvā attano kakkhaḷattādinā sabhāvena paricchijja gahetabbattā, apariyāyeneva kammādipaccayehi nipphannattā vā nipphannāni nāma. Tabbiparītato anipphannā.

Sesakā anipphannāti sutvā paro aniṭṭhaṃ āpādento āha 『『yadi hontī』』tiādi. 『『Tesamevā』』tiādinā pana taṃ paṭikkhipati. Kāyavikāro kāyaviññatti nāma, vacīvikāro vacīviññatti nāma, chiddaṃ vivaraṃ ākāsadhātu nāma, lahubhāvo lahutā nāma, mudubhāvo mudutā nāma , kammaññabhāvo kammaññatā nāma, nibbatti upacayo nāma, pavatti santati nāma, jīraṇākāro jaratā nāma, hutvā abhāvākāro aniccatā nāmāti evaṃ tesaṃyeva aṭṭhārasannaṃ nipphannarūpānaṃ vikārabhūtattā nipphannā ceva saṅkhatā ca, tesaṃyeva ca rūpānaṃ vikārattā te asaṅkhatā nāma kathaṃ bhaveyyuṃ, nipphannā ceva saṅkhatāti sambandhaṃ katvā yadi anipphannarūpānaṃ nissayabhūtā nipphannarūpā saṅkhatā, tesaṃ pana vikārabhūtā kathaṃ asaṅkhatā nāma hontīti atthaṃ vaṇṇenti. Tesaṃ adhippāyena nipphannā cevāti va-kāro āgamasiddhoti daṭṭhabbaṃ.

726-7.Itthibhāvo…pe… vaṇṇitāti phalaṭhapanaṃ. 『『Evaṃ sante』』tiādi codanā. 『『Aññaṃ panā』』tiādi parihāro. Tattha cakkhukāyapasādānaṃ, ekattaṃ upapajjatīti cakkhupasāde kāyapasādabhāvassa, kāyapasāde cakkhupasādabhāvassa sabbhāvato purimassa phoṭṭhabbāvabhāsanaṃ, itarassa ca rūpāvabhāsanaṃ hotīti cakkhukāyapasādānaṃ ekībhāvo bhaveyyāti attho. Nidassanamattañcetaṃ. Sotakāyapasādādīnampi hi vuttanayena ekattaṃyevāti.

728-

我來直譯這段巴利文： 3 無常和有為，以"ca"(和)字包含"緣起"的意思。這裡的意思是 - 由於無常有為法有老死的性質，所以有它們時就有(老死)，沒有它們時就沒有(老死)。因為未生的不會成熟，也不會壞滅，所以經中說到"老死是有為、緣起的，因此也是無常的",是從緣生性的角度而說的。就像表色等雖然不是直接由心所生，但因為是心生變化的緣故，所以說是心所生的。"如表色"這樣的說法只是一個比喻，因為輕等(性質)也都是從緣生的角度來說是心生等。從究竟義來說，只有十八種真實色法是業等所生的。"這三個"指生、老、滅這三種相色。 "如空花"就像虛空中的花朵。如同虛空中的花從未生起故不存在，同樣此(三相)也是不存在的。"或如常與無為"，就如涅槃因為不被任何東西所造作故是常、恒，同樣此(三相)因為不被任何東西所造作故是常、恒的意思。"但這兩者都不是"，意思是這兩種情況都不是，既不像空花那樣不存在，也不像涅槃那樣是無為的。"依所依而轉起"是因為生起、成熟、壞滅只是生等的本質，所以依賴生起等的所依而轉起。爲了證明這種依所依而轉起的性質，所以說"在地等存在時"等。這裡的簡要意思是 - 在地等所依存在時，這三種(生等)相可見，所以不是不存在；又因為在它們不存在時就不可見，所以不是常的。世尊爲了破除這種執著，所以說生有四種，老死是無常等的意思。 724-5 所謂"真實"是指超越了"色的界限、色的變化、色的特相"等界限等性質，因為可以通過自身的堅硬性等本質來確定，或者因為是由業等因緣直接產生的緣故稱為真實。與此相反的是非真實。 聽到"其餘的是非真實"后，他人提出不合理的結論說"如果是"等。但以"正是它們的"等來否定這種說法。身體的變化叫做身表，語言的變化叫做語表，空隙空間叫做空界，輕的狀態叫做輕性，軟的狀態叫做柔軟性，適業的狀態叫做適業性，生起叫做積集，持續叫做相續，衰老的狀態叫做老性，有而後無的狀態叫做無常性。這樣，因為它們是那十八種真實色法的變化，所以既是真實又是有為的，因為它們是那些色法的變化，怎麼會是無為呢？將"既是真實又是有為"連線起來，如果非真實色法所依的真實色法是有為的，那麼作為它們變化的(非真實色法)怎麼會是無為呢？這是他們解釋的意思。根據他們的意思，"既是真實"中的"既"字是爲了語句通順而加的。 726-7 "女性等...已解釋"是結論。"如果這樣"等是質疑。"但另一個"等是解答。其中"眼、身凈色會成為一體"是指在眼凈色中有身凈色的性質，在身凈色中有眼凈色的性質，因此前者會顯現觸，後者會顯現色，所以眼、身凈色會成為一體的意思。這只是一個例子，因為聲、身凈色等依上述方式也是一體的。 728-

30.Aññaṃ pana aññasmiṃ na catthīti ṭhapetvā aññamaññāvinibbhogavasena pavattiṃ aññaṃ rūpaṃ aññasmiṃ rūpe paramatthato nevatthi bhinnanissayabhāvena kalāpantaragatattā. Cakkhupasādo hi daṭṭhukāmatānidānakammasamuṭṭhitabhūtanissito, kāyapasādo phusitukāmatānidānakammajabhūtanissito. Asaṅkaranti asaṃkiṇṇaṃ. Yadi evaṃ, na sabbattha kāyāyatanādikanti? Tampi natthi paramatthato. Vinibbhujitvā hi nesaṃ nānākaraṇaṃ paññāpetuṃ na sakkā, taṃ dassetuṃ 『『aññamaññāvinibbhogavasenā』』tiādi vuttaṃ. Aññamaññā…pe… pavattitoti aññamaññaṃ santānato avinibbhujjanavasena avisaṃsaṭṭhavasena pavattanato. Avinibbhogarūpavasenāti pana attho na hoti. Na hi cakkhukāyapasādānaṃ ekakalāpagataavinibbhogarūpā ṭhānantaraṃ vattuṃ sakkāti . Yathā rūparasādīnaṃ vivecetuṃ asakkuṇeyyatāya aññamaññabyāpitā vuccati, na ca paramatthato rūpe raso atthi. Yadi siyā, rūpaggahaṇeneva rasaggahaṇaṃ gaccheyya. Evaṃ kāyāyatanādīnampi paramatthato na sabbattha atthitā, 『『idaṃ ettha, idaṃ etthā』』ti ṭhānantaraṃ pana samayaññunā kenaci na sakkā vattunti. Atthi kāyapasādotīti itisaddo 『『tasmā』』ti imassa atthe. Tenāha 『『tasmā』』ti. Evamudīritanti sabbaṭṭhānikanti evamudīritaṃ.

731-2.Lakkhaṇādivasenāpīti yathāvuttalakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasenāpi. Dhajānaṃ…pe… gatāti pañcavaṇṇānaṃ nīlādipañcavaṇṇasuttamayānaṃ ekamekassa vā ekekavaṇṇavasena dhajānaṃ chāyā tesaṃ upamataṃ upamābhāvaṃ gatā sampattāti attho. Keci pana 『『chāyā upamā etesanti chāyāupamā, chāyāupamānaṃ bhāvo chāyāupamatā, taṃ gatā ete dhammā』』ti vadanti. Taṃ pana tehi 『『chāyāupamataṃ gatā』』ti ettha bahubbīhivaseneva rassattanti maññamānehi vuttaṃ bhaveyya. Gāthābandhatthaṃ pana rassattanti daṭṭhabbaṃ. 『『Catutthadū』』tiādīsu hi vibhattilopampi katvā dassento ācariyo na īdisesu ṭhānesu byañjane ādaraṃ janeti. Yaṃ pana 『『tesa』』nti heṭṭhāpadaṃ, 『『dhammāna』』nti uparipadaṃ vā sambandhituṃ anicchantehi vuccati tattha 『『nānattaṃ samupāgata』』nti. Taṃ ettha akāmāpi sambandhitabbameva. Na hi nānattaṃ samupāgataṃ tesanti nāpekkhatīti. Athāpi tattha 『『nānattaṃ samupāgatā』』ti pāṭhaṃ parikappeyyuṃ, hotu tāva potthakesu adissamānampi pāṭhaṃ parikappetvā tesaṃ tuṭṭhi. Ayaṃ panettha adhippāyo – yathā pañcavaṇṇānaṃ dhajānaṃ ekato katvā ussāpitānaṃ kiñcāpi chāyā ekābaddhā viya hoti, aññamaññaṃ pana asammissāva, evameva ime sabbaṭṭhānikarūpā kiñcāpi ekābaddhā viya honti, lakkhaṇato pana aññamaññaṃ bhinnasabhāvā asammissāyeva. Ekakalāpaṭṭhāpi hi lakkhaṇato bhinnasabhāvā, kiṃ pana nānākalāpaṭṭhāti.

我來直譯這段巴利文： 30 "另一個不在另一個中"是說，除了以相互不可分離的方式運作外，從究竟義來說，一個色法並不存在於另一個色法中，因為它們依所依不同而屬於不同的色聚。因為眼凈色是依于由欲見所引生的業所生四大，身凈色是依于由欲觸所引生的業所生四大。"不混雜"就是不混合。如果這樣，那麼身處等就不是遍在一切處了嗎？從究竟義來說也確實不是。因為無法將它們分開來說明差異，爲了顯示這點，所以說"以相互不可分離的方式"等。"以相互...運作"是因為在相續中以不可分離的方式、不混雜的方式運作。但不是以不可分離色的意思。因為不能說眼凈色和身凈色在同一色聚中作為不可分離色存在於不同處。就像因為無法分離色與味等而說它們相互遍滿，但從究竟義來說味並不存在於色中。如果存在的話，在取色時就應該同時取味了。同樣，身處等從究竟義來說也不是遍在一切處，但任何通達教法的人都無法說"這在這裡，那在那裡"等處所的差別。"有身凈色"中的"iti"(如此)字的意思是"因此"。所以說"因此"。"如是所說"即是"遍在一切處"的意思。 731-2 "通過相等"是指通過前面所說的相、味、現起、足處等方式。"諸旗...趣向"是指如藍等五色的、由五色線所成的，或者每一面旗分別以一種顏色為主的諸旗的影像，趣向、達到它們的譬喻性、比喻的意思。有些人說"以影像為譬喻故稱為影像譬喻，影像譬喻的狀態為影像譬喻性，這些法趣向那個"。但這應該是他們認為"趣向影像譬喻性"這裡是依複合詞方式而短音的說法。但應知這是爲了偈頌結構而短音。因為在"第四等"等處，阿阇黎(論師)即使省略語尾也這樣顯示，在這樣的地方他不重視字母(的完整性)。但那些不願連線下面的"它們的"或上面的"諸法的"的人說在那裡"達到差異性"。在這裡即使不願意也必須連線。因為"達到差異性,它們的"這樣(的句子)是不合理的。即使他們在那裡設想"達到差異性"的讀法，就讓他們以設想經典中看不到的讀法而滿意吧。這裡的意思是 - 就像五色旗一起豎立時，雖然影像似乎是連在一起的，但彼此實際上並不混雜，同樣這些遍在一切處的色法雖然似乎是連在一起的，但從特相來說彼此性質不同而不相混雜。即使是在同一色聚中的(諸法)從特相來說性質也是不同的，更何況在不同色聚中的(諸法)呢？

1. Attano paccayehi loke niyuttaṃ, viditanti vā lokikaṃ, tassa bhāvo lokikattaṃ. Hinoti patiṭṭhahati sampayuttadhammarāsi etenāti hetu, mūlaṭṭhena upakārako lobhādiko ca alobhādiko ca, tādiso hetu na hotīti nahetu. Attano paccayehi saṅkhataṃ abhisaṅkhatanti saṅkhataṃ. Ābhavaggā, āgotrabhu vā savantīti āsavā, saha āsavehīti sāsavaṃ, āsavehi ālambitabbanti attho. Paccayāyattavuttitoti attano attano paccayādhīnappavattitāya sappaccayattāti vuttaṃ hoti. Nidassanamattametaṃ. Kāmāvacarattā ahetukattā hetuvippayuttattā saṃyojaniyattā ganthaniyattā upādāniyattā oghaniyattā yoganiyattā nīvaraṇiyattā saṃkilesikattā parāmaṭṭhattā acetasikattā cittavippayuttattā na rūpāvacarattā na arūpāvacarattā na apariyāpannattā aniyyānikattā aniccattāti evamādināpi kāraṇena ekavidhamevāti.

734-

我來直譯這段巴利文： 733 被自己的諸緣安立於世間，或為所知，故稱為世間法，這種性質稱為世間性。因為它使相應諸法群安住，所以稱為因，以根本義而言是有助益的貪等和無貪等，不是這樣的因稱為非因。被自己的諸緣造作、形成，故稱為有為。從有頂天或從種姓以來流注，故稱為漏，與諸漏相應故稱為有漏，意思是可被諸漏所緣。"依緣而轉起"是說因為依賴各自的諸緣而運作，所以是有緣的意思。這只是一個例子。因為是欲界的、無因的、離因的、可結縛的、可繫縛的、可執取的、可淹沒的、可束縛的、可障礙的、能染污的、被執著的、非心所的、離心的、非色界的、非無色界的、非出世間的、非出離的、無常的等等原因，所以是一類的。 734-

1. Evaṃ ekavidhanayaṃ dassetvā idāni ādi-saddena saṅgahitaduvidhatādinayaṃ dassetuṃ 『『ajjhattikabahiddhā』』tiādinā ajjhattikadukādayo āraddhā. Tattha ajjhattikaduke tāva āhito ahaṃ māno etthāti attā, attabhāvo, taṃ attānaṃ adhikicca uddissa pavattattā ajjhattā, indriyabaddhadhammā, tesu bhavāni, attani vā bhavāni ajjhattikāni. Kāmaṃ aññepi ajjhattasambhūtā atthi, ruḷhīvasena pana cakkhādīneva 『『ajjhattikānī』』ti vuccanti. Atha vā 『『yadi mayaṃ na homa, tvaṃ kaṭṭhakaliṅgarūpamo bhavissasī』』ti vadantā viya attabhāvassa sātisayaṃ upakārakānīti tāneva visesato ajjhattikanāmaṃ labhanti. Indriyānindriyāti ādhipaccaṭṭhena indriyāni, sesaṃ tadabhāvato anindriyaṃ. Tattha cakkhādīnaṃ pañcannaṃ cakkhuviññāṇādīsu adhipateyyaṃ tesaṃ paṭumandabhāvādianuvattanato, itthindriyapurisindriyadvayassa itthiliṅgādihetubhāve, jīvitindriyassa ca sahajarūpānupālaneti daṭṭhabbaṃ. Visayavisayībhāvato ghaṭṭanavasena gahetabbattā oḷārikaṃ, tabbiparītattā sukhumaṃ. Upādinnanti kammunā gahitaṃ. Kammanibbattañhi 『『mametaṃ phala』』nti tena kammunā gahitaṃ viya hoti.

Ekādasa…pe… sappaṭighanti cakkhuviññāṇāviññeyyattā sanidassanattābhāvato anidassanaṃ, aññamaññaṃ patanavasena pana paṭighasabbhāvato sappaṭighaṃ, ubhayapaṭikkhepena anidassanaappaṭighaṃ. Kammato jātanti ettha yaṃ ekantato kammasamuṭṭhānaṃ aṭṭhindriyāni, vatthu cāti navavidhaṃ rūpaṃ. Yañca ekādasavidhe catusamuṭṭhāne kammasamuṭṭhānaṃ ekādasavidhameva rūpanti evaṃ vīsatividhampi kammato uppajjanato kammajaṃ. Yañhi jātaṃ, yañca jāyati, yañca jāyissati, taṃ sabbampi 『『kammaja』』nti vuccati yathā 『『duddha』』nti. Kammato aññaṃ akammaṃ, akammato jātaṃ akammajaṃ. Aññatthe hi ayaṃ a-kāro. Tenāha 『『tadaññapaccayājāta』』nti. Kammato aññapaccayato jātaṃ, utucittāhārajanti attho. Cittajattikādīni vuttānusārena yojetuṃ sakkāti na dassitāni.

Diṭṭhacatukke daṭṭhabbanti diṭṭhaṃ. Yaṃ rūpāyatanaṃ adakkhi, yañca dakkhissati, yañca dakkhati, yañca passeyya, taṃ sabbaṃ diṭṭhaṃ nāma taṃsabhāvānativattanato yathā 『『iṭṭha』』nti. Esa nayo sutādīsupi. Diṭṭhaṃ nāma rūpāyatanaṃ cakkhuviññāṇaviññeyyattā. Sutaṃ nāma saddāyatanaṃ sotaviññāṇaviññeyyattā. Mutaṃ nāma gandharasaphoṭṭhabbāyatanattayaṃ mutvā patvā gahetabbato , pasādena saha sambandhanato vā. Tathā hetaṃ sampattaggāhakavisayaṃ vuttaṃ. Viññātaṃ nāma avasesaṃ kevalaṃ manoviññāṇaviññeyyattā.

Dvārañcevavatthu cāti attanissitānaṃ cakkhuviññāṇādīnaṃ, aññanissitānaṃ sampaṭicchanādīnañca pavattimukhabhāvato dvārañceva attanissitānaṃ ādhārabhāvato vatthu ca. Dvārameva hutvā na vatthūti kevalaṃ kammadvārabhāvato dvārameva, tannissitassa cittuppādassa abhāvato na vatthu. Vatthumeva hutvā na dvāranti manodhātumanoviññāṇadhātūnaṃ nissayabhāvato vatthumeva, cakkhādayo viya saparanissitānaṃ pavattidvārābhāvato na dvāraṃ. Sesaṃ ekavīsatividhaṃ rūpaṃ vuttavipariyāyato neva dvāraṃ na vatthu ca. Catutthacatukketi vatthucatukke. Tatiyapadanti 『『vatthumeva hutvā nevindriya』』nti padaṃ.

739-

我來直譯這段巴利文： 8 如此顯示了一類的方法后，現在爲了顯示以"ādi"(等)字所包含的二類等方法，以"內外"等開始說明內等二法。其中首先在內二法中，因為在此有我慢故稱為我，即自體，因為依于、關於那個我而轉起故稱為內，即與根相應的諸法，存在於其中的，或存在於我中的稱為內的。雖然其他內生的(法)也有，但依慣用而只稱眼等為"內的"。或者就像說"如果我們不存在，你將如木塊和樹幹一樣"那樣，因為它們對自體特別有助益，所以它們特別獲得內的名稱。"根非根"是說，以增上義故稱為根，其餘因為沒有這種性質故為非根。其中應知眼等五根對眼識等有增上性是因為(識)隨順它們的利鈍等，女根男根二根是女相等的因，命根則是維持俱生色的。 因為從境與認識者的關係來說以相觸的方式可取，所以是粗的，與此相反故是細的。"所執取"是被業所取的。因為業所生的(法)如同被那個業所取為"這是我的果"一樣。 "十一...有對"是說因為不是眼識所識知故無顯現性，但因為以相互衝擊的方式而有對礙性故有對，以否定兩者故無顯現無對。"從業所生"，其中完全是業等起的八根和所依這九種色，以及在十一種四等起中業等起的十一種色，如此二十種色因為從業生起故稱為業生。因為凡已生的、正在生的、將要生的，這一切都稱為"業生"，如"已擠的(乳)"。不是業的稱為非業，從非業所生的稱為非業生。因為這個"a"(非)字表示別義。所以說"從其他因緣所生"。從業以外的因緣所生，即從溫度、心、食所生的意思。心生三法等依前面所說可以類推，所以不顯示。 在所見四法中，應被見到的稱為所見。凡是已見的色處、將要見的、正在見的、可能見的，這一切都稱為所見，因為不離開那種本性，如"可意"。在所聞等中也是這個方法。稱為所見是指色處，因為是眼識所識知。稱為所聞是指聲處，因為是耳識所識知。稱為所覺是指香、味、觸三處，因為需要感覺、接觸后才能取，或因為與凈色相連。因此說它們是近取境。稱為所識是指其餘的，因為僅是意識所識知。 "即是門也是所依"是說，因為是自所依的眼識等和他所依的領受等的活動入口，所以既是門；因為是自所依(識)的住處，所以也是所依。"是門而非所依"是說，因為僅是業門的緣故所以是門，因為沒有依它而生的心所以不是所依。"是所依而非門"是說，因為是意界、意識界的所依故是所依，因為沒有如眼等那樣作為自他所依(識)的活動門故不是門。其餘二十一種色依相反的方式既非門也非所依。"第四四法"是指所依四法。"第三句"是指"是所依而非根"這句。 739-

1. Puna pañcavidhanti sambandho. Catujanti pakāsitaṃ catūhiyeva samuṭṭhānato.

Cakkhuviññāṇaviññeyyaṃ rūpāyatanaṃ tena gahetabbato, na pana cakkhuviññāṇeneva viññeyyato. Tathā hetaṃ āvajjanādīhi ceva manodvārikajavanehi ca viññāyatīti. Esa nayo sotaviññeyyādīsupi. Manoviññāṇaviññeyyaṃ pana kevalaṃ manoviññāṇeneva viññātabbaṃ. Na hi rūpādito aññattha cakkhuviññāṇādīni pavattanti.

Chavatthuavatthubhedatoti channaṃ vatthūnaṃ, avatthussa ca bhedato. Manodhātuviññeyyaṃ rūpādipañcakaṃ.

Manāyatanassa arūpattā, dhammāyatanassa ca ekadesato rūpattā āha 『『āyatanabhedato ekādasavidha』』nti.

743-5. Arūpabhave rūpuppattiyā abhāvato, asaññībhavassa ca rūpabhavapariyāpannattā vuttaṃ 『『kāmarūpabhavadvaye』』ti. Bhummavajjesūti bhummadevānaṃ vajjanaṃ yonivibhāgaṃ patvā tesaṃ manussasadisattā. Purimā tissoti aṇḍajajalābujasaṃsedajayoniyo. Tā hi yathāvuttappabhedesu na labbhanti, tāsañca paṭikkhepena pacchimā opapātikayoni anuññātāti atthato āpannameva hotīti. Tattha nirayeti ussadānampi gahaṇato avīcimahāniraye kīṭapāṇakānampi sarīraṃ pacchā vaḍḍhanakaṃ hutvāva nibbattati, nijjhāmataṇhikapetānaṃ niccāturatāya kāmassa abhāvato gabbhaggahaṇaṃ na hoti, tasmā aṇḍajajalābujayoniyo tattha na santi, ādittattā kucchiyaṃ gabbhaṃ na patiṭṭhātīti keci. Nibbattamānānañca pāpakammānubhāvena mahādukkhassa pattabbatāya mahanteneva sarīrena bhavitabbanti saṃsedajayonipi tesaṃ na hoti, aggijālāya santappamānasarīrattā tesaṃ nibbattakāle allaṭṭhāne pupphādīsu sambhavābhāvato saṃsedajatā natthevātipi vadanti. Tena tesaṃ opapātikāva yonīti āha 『『nijjhāmataṇhike』』ti. Atha saṃsedajaopapātikayonīnaṃ ko visesoti? Saṃsedajo tāva khuddakasarīro hutvā padumagabbhādiṃ nissāya nibbatto kamena vaḍḍhati. Itaro pana yattha yattha nibbattati, tattha tattha paricchinnappamāṇasarīrova soḷasavassuddesiko viya paripuṇṇaṅgapaccaṅgo pāturahosi.

Sese gatittayeti ṭhapetvā devagatiṃ, nirayagatiñca avasesamanussapetatiracchānasaññite gatittaye. Manussesu hi keci aṇḍajāpi honti kuntaputtadvebhātikattherā viya, keci saṃsedajāpi honti padumagabbhe nibbattapokkharasātibrāhmaṇādayo viya, keci opapātikāpi honti ambapāligaṇikādayo viya. Nijjhāmataṇhikāvasesapetā pana sabbacatuppadapakkhijātidīghajātiādayo sabbepi tiracchānā ca catuyonikāvāti.

746-

我來直譯這段巴利文： 40 "再次五類"是連線語。"四生"是說明只由四種等起所生。 色處是眼識所識知的，因為要由它來取，但不是僅由眼識所識知。因為這也被作意等和意門速行所識知。在耳識所知等中也是這個方法。但意識所識知的只能由意識來了知。因為眼識等不在色等之外的其他處轉起。 "以六所依和非所依的差別"是指六種所依和非所依的差別。意界所識知的是色等五種。 因為意處是無色的，法處部分是色的，所以說"依處的差別有十一種"。 743-5 因為在無色有中沒有色法生起，而無想有屬於色有，所以說"在欲有和色有兩種中"。"除了地居天"是說除去地居天的生類差別，因為他們與人類相似。"前三種"是指卵生、胎生、濕生三種。因為它們在前述諸類中不存在，而通過否定它們，后一種化生就被認可了，這是必然的結論。其中"在地獄"是說，因為也包括附屬地獄，所以在阿鼻大地獄中，甚至蟲類的身體也是生起后才增長的，燒渴鬼因為常受苦惱故無慾樂，所以不能入胎，因此那裡沒有卵生和胎生，有些人說因為燃燒故胎不能住在腹中。對於正在生起的(有情)，因為由惡業力而必須承受大苦，所以必須有大身體，因此他們也沒有濕生，也有人說因為身體被火焰炙烤，在生起時沒有花等濕潤處所可以生起，所以沒有濕生性。因此說他們只有化生，所以說"在燒渴鬼中"。那麼濕生和化生有什麼區別呢？濕生先是以小身體依託蓮蕾等而生，然後逐漸增長。而化生則在任何生起之處都以確定大小的身體、如十六歲少年那樣具足諸根肢節而顯現。 "在其餘三趣中"是說除了天趣和地獄趣，在其餘人、鬼、畜生三趣中。因為在人中，有些是卵生的如軍達子兩兄弟長老，有些是濕生的如蓮蕾中生的護鉢婆羅門等，有些是化生的如庵婆波利妓女等。而除了燒渴鬼的其他鬼，以及所有四足、飛禽、長蟲等一切畜生都是四生的。 746-

1. Gabbhe mātukucchiyaṃ setīti gabbhaseyyako, soyeva rūpādīsu sattatāya gabbhaseyyakasatto. Tassa gabbhaseyyakasattassa. Tiṃsa rūpānīti kāyabhāvavatthudasakavasena samatiṃsa kammajarūpāniyeva. Tadā hi neva cittajarūpamatthi paṭisandhicittassa rūpasamuṭṭhāpakattābhāvato, nāpi utujaṃ purimuppannautuno abhāvā. Utu hi ṭhānappattaṃ rūpaṃ samuṭṭhāpeti, na ca āhārajaṃ tasmiṃ kāye ajjhohaṭassa abhāvato, tasmā kammasamuṭṭhānāniyeva tiṃsa rūpāni paṭisandhikkhaṇe nibbattanti, yānī 『『kalalarūpa』』nti pavuccanti, paripiṇḍitāni ca tāni jātiuṇṇāya ekassa aṃsuno pasannatilatele pakkhipitvā uddhaṭassa paggharitvā agge ṭhitabindumattāni acchāni vippasannāni pasannatelabindusamānāni honti. Yathāhu –

『『Tilatelassa yathā bindu,

Sappimaṇḍo anāvilo;

Evaṃ vaṇṇapaṭibhāgaṃ,

Kalalanti pavuccatī』』ti. (vibha. aṭṭha. 26);

Sabhāvassevāti avadhāraṇena abhāvakassa bhāvadasakābhāvato tiṃsarūpānaṃ asambhavaṃ dīpeti. Tenāha 『『abhāva…pe… kāyavatthuvasena tū』』ti. Abhāvagabbhaseyyānanti iminā abhāvaopapātikānaṃ na evanti dassetīti keci. Pubbe sabhāvakagabbhaseyyakassa pana vatvā tato nivattanatthaṃ 『『abhāvagabbhaseyyakasattāna』』nti vuttanti daṭṭhabbaṃ. Pubbe gabbhaseyyaka-ggahaṇena aṇḍajānampi gahaṇe idha visuṃ vacanaṃ gobalībaddañāyavasenāti daṭṭhabbaṃ, na pana tesaṃ abhāvakabhāvanivattanatthanti. Itarathā hi vīsatirūpānaṃ vacanaṃ virujjhati. Abhāvakabhāvo panettha aṇḍajānaṃ pakaraṇato daṭṭhabbo. Na hi gabbhaseyyaka-saddena samāsabhūtaṃ abhāva-saddaṃ idha ānetuṃ sakkāti.

748.Gahitāgahaṇenettha, ekādasa bhavanti teti ekasmiṃ kalāpe gahitarūpānaṃ aparakalāpe aggahaṇavasena suddhaṭṭhakaṃ, jīvitaṃ, kāyapasādo, vatthurūpanti abhāvakassa paṭisandhikkhaṇe ekādasa rūpāni bhavanti, sabhāvakassa pana dvīsu bhāvesu ekena saha dvādasa rūpāni honti. Eseva ca nayoti vuttesu, vakkhamānesu ca paṭisandhikkhaṇikakalāpesu aggahitaggahaṇena rūpaggahaṇe nayo eseva ñeyyo.

1. Nanu ca 『『sabbesu dasakesū』』ti vuttaṃ, kathaṃ pana te dasakā jānitabbāti āha 『『jīvitenā』』tiādi. Suddhakamaṭṭhakanti cattāri mahābhūtāni, tannissitā ca vaṇṇagandharasaojāti idaṃ jīvitādinā asammissaṃ suddhaṭṭhakaṃ. Imāniyeva hi aṭṭha katthaci avinibbhogavasenapi pavattito avinibbhogarūpāni avakaṃsato eko kalāpoti ca vuccati. Ācariyajotipālattherena pana 『『nipphannānipphannavasena dasa rūpāni avinibbhogavuttikāni eko kalāpo』』ti vatvā puna taṃsamatthanatthaṃ idaṃ vuttaṃ –

『『Avinibbhogavuttīni, catujānekalakkhaṇā;

Nipphannānaṭṭha vā tesu, hitvāna kāyalakkhaṇe』』ti.

750.Kāyadasakanti kāyo dasamo etthāti kāyadasakaṃ, asādhāraṇena vā kāyena lakkhitaṃ dasakaṃ kāyadasakaṃ. Esa nayo cakkhudasakādīsu. Pariyāpuṭaṃ ñātaṃ, kathitanti vā attho.

752-

我來直譯這段巴利文： 7 在胎中即母胎中住的稱為胎住者，正是他在色等中有情性故稱為胎住有情。"他的胎住有情的"。"三十種色"僅是依身、性、所依的十法而有三十種業生色。因為那時沒有心生色，因為結生心沒有產生色的能力，也沒有溫生色，因為沒有先前生起的溫度。因為溫度只能產生已到達(成熟)位置的色法，也沒有食生色，因為在那個身體中沒有所吞食的(食物)，所以在結生剎那隻生起三十種業生色，這些稱為"羯羅藍色"，它們聚集起來如同取羊毛中的一根絲放入清凈的芝麻油中提起時，滴落在末端的一滴清凈明亮，如同清凈的油滴。如說： "如同芝麻油之滴， 清凈無濁酥之精； 如是具有此色相， 名為羯羅藍"。 "只是有性別的"以限定詞說明沒有性別的(有情)因為沒有性十法故不可能有三十種色。所以說"無性...依身和所依"。有些人說"無性胎住者"這詞顯示化生者不是這樣。但應知前面說了有性別的胎住者后，爲了從那裡轉出而說"無性胎住有情的"。應知前面以胎住者也包含卵生者，這裡分別說明是依牛與公牛的方法，而不是爲了否定他們的無性狀態。否則說二十色就相矛盾了。這裡卵生者的無性狀態應從上下文來理解。因為這裡不能將作為複合詞一部分的"胎住"與"無性"連線起來。 748 "由取與未取，這些成為十一"是說在一個色聚中取的色法在另一色聚中不取的方式，純八法、命根、身凈色、所依色，如此無性者在結生剎那有十一種色，而有性者則與兩種性別之一一起有十二種色。"這就是方法"是說在已說和將說的結生剎那諸色聚中，以取未取的方式取色的方法就是這樣。 749 "難道不是說'在一切十法中'"，那麼這些十法如何能知道呢？為此說"以命根"等。"純八法"是指四大種及依於它們的色、香、味、食素，這是不與命根等混合的純八法。因為正是這八種在某些地方也以不可分離的方式運作，所以稱為不可分離色，也稱為最基本的一個色聚。但阿阇黎周提波羅長老說"依已成就和未成就而言，十種色法是不可分離運作的一個色聚"，然後爲了證明這點又說： "不可分離運作的，四生一相的； 或八種已成就的，除去身與相的。" 750 "身十法"是說身是其中第十的為身十法，或以不共的身標識的十法為身十法。在眼十法等中也是這個方法。"已學習"的意思是已知、已說。 752-

1. Kāmāvacaradevesu sabbakālaṃ paṭisandhipavattīsu sattatiyā rūpānaṃ labbhanato vuttaṃ 『『niccaṃ rūpāni sattatī』』ti. Na hi te kadācipi vikalindriyā, abhāvakā vā honti. 『『Manussesu opapātikasattāna』』nti avisesena vuttepi ādikappikānaṃ bhāvadasakassa paṭisandhikkhaṇe abhāvato tesaṃ saṭṭhi rūpānīti veditabbaṃ. Jīvitanavakampi opapātikānaṃ, saṃsedajānañca kāmāvacarasattānaṃ pavatteyeva hoti tassa pācakagginā sahavuttittā, tassa ca ajjhohaṭāhārasannissayena sambhavato. Saṃsedajānampi paripuṇṇaṅgapaccaṅgānaṃ nibbattanato opapātikehi viseso natthīti tesaṃ visuṃ aggahaṇaṃ. Vibhaṅgepi hi –

『『Kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni, kassaci aparāni dasāyatanāni, kassaci navāyatanāni, kassaci sattāyatanāni pātubhavantī』』ti (vibha. 1009) –

Imassa niddese 『『opapātikasattāna』』ntiādinā opapātika-ggahaṇameva kataṃ, na saṃsedaja-ggahaṇaṃ. Tañca paripuṇṇāyatanānaṃ saṃsedajānaṃ opapātikesu saṅgaṇhanato. Tathā hi vuttaṃ aṭṭhakathāyaṃ 『『saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā』』ti. Padhānāya vā yoniyā sabbaparipuṇṇāyatanayoniṃ dassetuṃ 『『opapātikasattāna』』nti vuttaṃ.

754-5.Cakkhusotavatthuvasāti cakkhudasakasotadasakavatthudasakavasā. Ānandācariyo panettha 『『rūpadhātuyaṃ paṭisandhiviññāṇena saha cakkhusotavatthusattakānaṃ jīvitachakkassāti catunnaṃ kalāpānaṃ vasena sattavīsati rūpāni uppajjanti, tattha gandharasāhārānaṃ paṭikkhittattā』』ti vatvā puna taṃ samatthento 『『pāḷiyañhi 『rūpadhātuyā upapattikkhaṇe ṭhapetvā asaññasattānaṃ devānaṃ pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavantī』ti (vibha. 1015) vuttaṃ. Tathā 『rūpadhātuyā cha āyatanāni nava dhātuyo』ti (vibha. 994) sabbasaṅgāhakavasena tattha vijjamānāyatanadhātuyo dassetuṃ vuttaṃ. Kathāvatthumhi ca ghānāyatanādīnaṃ viya gandhāyatanādīnañca tattha bhāvo paṭikkhitto 『atthi tattha ghānāyatananti? Āmantā. Atthi tattha gandhāyatananti? Na hevaṃ vattabbe』tiādinā (kathā. 520). Na ca aphoṭṭhabbāyatanānaṃ pathavīdhātuādīnaṃ viya agandharasāyatanānaṃ gandharasānaṃ tattha bhāvo sakkā vattuṃ phusituṃ sakkuṇeyyatāvinimuttassa pathavīādisabhāvassa viya gandharasāyatanabhāvavinimuttassa gandharasabhāvassa abhāvā. Yadi ca ghānasamphassādīnaṃ kāraṇabhāvo natthīti tāni āyatanānīti na vucceyyuṃ, dhātusaddo pana nissattanijjīvavibhāvakoti gandhadhāturasadhātūti avacane kāraṇaṃ natthi. Dhammasabhāvo ca nesaṃ ekantena icchitabbo sabhāvadhāraṇādilakkhaṇato aññassa abhāvā. Dhammānañca āyatanabhāvo ekantato yamake vutto 『dhammo āyatananti? Āmantā』ti (yama.

我來直譯這段巴利文： 3 說"常有七十色"是因為在欲界天神的一切時候，在結生和轉起中都有七十種色法。因為他們從不缺根，也不會無性別。雖然泛說"在人中的化生有情"，但應知因為最初劫人在結生剎那沒有性十法，所以他們有六十色法。命根九法對化生者和濕生的欲界有情只在轉起時才有，因為它與消化火同時運作，而消化火依賴所吞食的食物而生起。因為濕生者也是以具足諸根肢節而生起的，所以與化生者沒有區別，因此不單獨提及他們。在《分別論》中也說： "在欲界結生剎那，對某些(有情)顯現十一處，對某些顯現十處，對某些顯現另外十處，對某些顯現九處，對某些顯現七處。" 在其解釋中只說"化生有情"等，而不提濕生。這是因為具足諸處的濕生者包含在化生者中。因此註釋中說："濕生者以具足諸處的狀態而被包含在化生中說。"或者爲了顯示以主要的生類來說明一切具足諸處的生類，所以說"化生有情"。 754-5 "依眼耳所依"是依眼十法、耳十法、所依十法。但阿難阿阇黎在此說："在色界，與結生識一起生起的眼耳所依七法和命根六法等四種色聚，總共二十七種色法生起，這是因為香味食素在那裡被否定。"然後爲了證明這點又說："因為在經中說'在色界結生剎那，除了無想天神，有五處顯現，五界顯現'。同樣，說'在色界有六處九界'是爲了依總括的方式顯示那裡存在的處界。在《論事》中也像否定鼻處等那樣否定香處等在那裡存在：'那裡有鼻處嗎？是的。那裡有香處嗎？不應這樣說'等。而且不能說像無可觸處的地界等那樣，無香味處的香味在那裡存在，因為沒有離開可觸性的地等性質，如同沒有離開香味處性的香味性質。如果說因為沒有鼻觸等的因性而不稱它們為處，但因為界字顯示無我無命，所以在不說香界味界時沒有理由。而且必須承認它們的法性，因為除了持自性等相外沒有其他(相)。在《雙論》中也明確說法是處：'法是處嗎？是的。'"

1.āyatanayamaka.13), tasmā tesaṃ gandharasāyatanabhāvābhāvepi koci āyatanabhāvo vattabbo. Yadi ca phoṭṭhabbabhāvato añño pathavīādibhāvo viya gandharasabhāvato añño tesaṃ koci sabhāvo siyā, tesaṃ dhammāyatanasaṅgaho. Gandharasabhāve, pana āyatanabhāve ca sati gandho ca so āyatanañca gandhāyatanaṃ, raso ca so āyatanañca rasāyatananti idamāpannamevāti gandharasāyatanabhāvo ca na sakkā nivāretuṃ, 『tayo āhārā』ti (vibha. 1015) vacanato kabaḷīkārāhārassa tattha abhāvo viññāyati, tasmā yathā pāḷiyā avirodho hoti, tathā gandharasojā hitvā rūpagaṇanā kātabbā. Evañhi dhammatā na vilomatā hotī』』ti vadati.

Ācariyajotipāladhammapālattherā pana taṃ paṭikkhipanti. Tathā ca vuttaṃ tehi 『『rūpāvacarasattānaṃ ghānajivhāyatanābhāvato vijjamānāpi gandharasā āyatanakiccaṃ na karontī』』ti, te anāmasitvā pāḷiyaṃ 『『pañcāyatanāni pātubhavantī』』ti 『『cha āyatanānī』』ti (vibha. 993-994) ca ādi vuttaṃ. 『『Tayo āhārā』』ti ca ajjhoharitabbassa āhārassa abhāvena ojaṭṭhamakarūpasamuṭṭhāpanasaṅkhātassa āhārakiccassa akaraṇato, na sabbena sabbaṃ gandharasānaṃ, ojāya ca abhāvato. Iti visayino kiccassa abhāvena visayo kiccabhāvadhammo na vutto. Yasmiñhi bhave visayī natthi, tasmiṃ taṃhetuko nippariyāyena visayassa āyatanabhāvo natthīti vijjamānassāpi avacanaṃ, yathā tattheva rūpabhave pathavītejovāyodhātūnaṃ phoṭṭhabbāyatanabhāvena. Yassa pana yattha vacanaṃ, tassa tattha visayīsabbhāvahetuko nippariyāyena āyatanabhāvo vutto, yathā tattheva rūpāyatanassa. Yadi visayīsabbhāvahetuko visayassa nippariyāyena āyatanabhāvo, kathamasaññasattānaṃ dve āyatanāni pātubhavanti. Asaññasattānañhi cakkhāyatanaṃ natthi. Atha tadabhāvena rūpāyatanaṃ aññesaṃ avisayoti? Nāyaṃ virodho. Yena adhippāyena rūpadhātuyaṃ saññīnaṃ gandhāyatanādīnaṃ avacanaṃ, tena na rūpāyatanassāpi avacananti asaññīnaṃ ekaṃ āyatanaṃ na vattabbaṃ. Yathāsakañhi indriyagocarabhāvāpekkhāya yesaṃ nippariyāyena āyatanabhāvo atthi, tesu niddisiyamānesu tadabhāvato rūpadhātuyaṃ saññīnaṃ gandhādike visuṃ āyatanabhāvena avatvā dhammasabhāvānativattanato, manoviññāṇassa ca visayabhāvūpagamanato dhammāyatanantogadhe katvā 『『pañcāyatanānī』』ti pāḷiyaṃ vuttaṃ. Etadatthañhi dhammāyatananti sāmaññato nāmakaraṇaṃ piṭṭhivaṭṭakāni vā tāni katvā 『『pañcāyatanānī』』ti vuttaṃ. Yena ca pana adhippāyena asaññīnaṃ rūpāyatanaṃ vuttaṃ, tena saññīnaṃ, asaññīnampi gandhāyatanādīnaṃ visuṃ gahaṇaṃ kātabbanti imassa nayassa dassanatthaṃ 『『asaññasattānaṃ devānaṃ dve āyatanāni pātubhavantī』』ti (vibha. 1017) vuttaṃ.

我來直譯這段巴利文： 1 "處雙論"。因此，即使它們沒有香味處的性質，也必須說它們有某種處性。如果像可觸性之外還有地等性質那樣，在香味性質之外還有它們的某種性質，那它們就歸屬法處。但若有香味性質和處性，那麼香且是處即是香處，味且是處即是味處，這就必然成立，所以不能否定它們的香味處性。從說"三食"可知在那裡沒有段食，所以爲了不違背經文，應該除去香味食素來計算色法。這樣就不違反法性。阿阇黎周提波羅和法護長老則否定這點。他們說："色界有情因為沒有鼻舌處，所以雖有香味但不作為處的作用"，經中不觸及這些而說"五處顯現"和"六處"等。說"三食"是因為沒有可吞食的食物，所以不能執行產生以食素為第八的色法這種食的作用，而不是完全沒有香味和食素。如此，因為能境沒有作用，所以不說境是有作用的法。因為在哪一有中沒有能境，在那裡就沒有以它為因的境的無比處性，所以雖然存在也不說，就像在那個色有中地、火、風界作為觸處那樣。而在某處說某法，就是說那裡由於有能境的存在而有無比處性，就像在那裡的色處那樣。如果境的無比處性是由能境的存在而有，那麼無想有情如何顯現兩處？因為無想有情沒有眼處。那麼由於沒有它，色處就不是其他(有情)的境嗎？這不是矛盾。因為依那個意趣在色界對有想者不說香處等，所以也不是不說色處，因此不應說無想者有一處。因為依各自根境關係來說，在說明那些有無比處性的法時，因為在色界有想者中沒有那個(關係)，所以不單獨說香等為處，而是因為不離開法性且成為意識的境而包含在法處中，所以經中說"五處"。因為這個意義而用普通名稱"法處"，或把它們作為附屬而說"五處"。而依那個說無想者有色處的意趣，對有想者和無想者都應該單獨取香處等，爲了顯示這個方法，所以說"無想天神顯現兩處"。

Asatipi hi tattha attano indriyesu rūpassa vaṇṇāyatanasabhāvātikkamo natthevāti taṃ rūpāyatanantveva vuccati. Iminā ca nayadassanena gandhādīni tīṇi pakkhipitvā saññīnaṃ aṭṭha āyatanāni, asaññīnaṃ pañcāti ayamattho dassito hoti. Evañcetaṃ sampaṭicchitabbaṃ, aññathā rūpaloke phusituṃ asakkuṇeyyatāya pathavīādīnaṃ brahmūnaṃ vacīghoso eva ca na siyā. Na hi paṭighaṭṭananighaṃsanamantarena saddappavatti atthi, na ca phusanasabhāvānaṃ katthaci aphusanasabhāvatā sakkā viññātuṃ, phoṭṭhabbāyatanassa ca bhūtattayassa abhāve rūpabhave rūpāyatanādīnampi sambhavo eva na siyā, tasmā phusituṃ sakkuṇeyyatāyapi pathavīādīnaṃ tattha kāyindriyābhāvena tesaṃ phoṭṭhabbabhāvo na vutto. Evañca katvā rūpadhātuyaṃ tesaṃ sappaṭighatāvacanañca samatthitaṃ hoti. Vuttañhi 『『asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūtaṃ paṭicca…pe… dve mahābhūtā』』tiādi.

Paṭigho ca nāma bhūtattayassa kāyapasādaṃ pati tannissayabhūtaghaṭṭanaṃ dvārena abhimukhabhāvo, idha pana taṃsabhāvatā, so ca phusituṃ asakkuṇeyyabhāvo ghaṭṭanāya abhāvato natthi. Yadi tattha asatipi visayimhi rūpāyatanampi gahetvā 『『dve āyatanānī』』ti vuttaṃ, atha kasmā gandhāyatanādīni gahetvā 『『pañcāyatanānī』』ti na vuttanti? Nayadassanavasena desanā pavattāti vuttovāyamattho. Atha vā tattha rūpāyatanasseva vacanaṃ kadāci aññabhūmikānaṃ pasādassa visayabhāvaṃ sandhāya, na pana itaresaṃ abhāvato, nāpi pariyāyena gandhāyatanādīnaṃ āyatanabhāvābhāvato.

Asaññīnañhi rūpāyatanaṃ samānatalavāsīnaṃ vehapphalānaṃ, uparibhūmikānañca suddhāvāsānaṃ pasādassa visayabhāvaṃ gacchati, na pana gandharasāti tesaṃyeva tattha avacanaṃ yuttaṃ. Kathāvatthumhi ca nippariyāyena gandhāyatanādīnaṃ atthibhāvaṃ parijānantaṃ sandhāya paṭisedho kato. Yadipi cetaṃ vacanaṃ tattha gandhāyatanādīnaṃ abhāvavibhāvanaṃ na hoti, atthibhāvadīpanampi pana aññavacanaṃ natthevāti? Nayidamevaṃ aṭṭhakathāsu tattha tesaṃ atthibhāvassa niddhāretvā vuttattā. Yañhi aṭṭhakathāvacanaṃ pāḷiyā na virujjhati, taṃ pāḷi viya pamāṇabhūtaṃ avigarahitāya ācariyaparamparāya yāvajjatanā āgatattā. Tattha siyā 『『yaṃ pāḷiyā na virujjhati aṭṭhakathāvacanaṃ, taṃ pamāṇaṃ, idaṃ pana virujjhatī』』ti? Nayidamevaṃ, yathā na virujjhati, tathā paṭipāditattā. Cakkhādīnaṃ āyatanānaṃ, tannissayānañca viññāṇānaṃ sattasuññatāsandassanatthaṃ bhagavato dhātudesanāti āyatanabhāvena vuttānaṃyeva dhātubhāvadīpanato dhātubhāvassāpi tesaṃ avacanaṃ yujjati eva, tasmā yathā pāḷiyā avirodho hoti, tathā cakkhudasakādivasena idha rūpagaṇanā katāti na ettha dhammatāvilomanāsaṅkāya okāsoti veditabbanti.

我來直譯這段巴利文： 雖然在那裡沒有自己的諸根，但色的顏色處性質並未改變，所以它仍然稱為色處。通過顯示這個方法，把香等三種加進來，顯示有想者有八處，無想者有五處的意思。這應當這樣接受，否則在色界因為不能觸知地等，婆羅門們就不會有語音。因為沒有相互碰撞摩擦就不會有聲音的產生，而且不能理解本性是可觸的(法)在某處變成不可觸的性質，如果沒有作為觸處的三界，在色界也就不可能有色處等的生起，所以雖然地等是可以觸知的，但因為那裡沒有身根，所以不說它們是觸處。這樣做也證實了在色界說它們是有對的。因為說"依無想有情的無顯現有對的一大種...乃至...二大種"等。 對礙是指三界對身凈色的相依性碰觸而成為面對的狀態，但這裡是指那種性質，而且因為沒有碰觸所以不能觸知。如果在那裡雖然沒有能境卻取色處而說"二處"，那為什麼不取香處等而說"五處"呢？已經說明這是依顯示方法而有的教說。或者在那裡只說色處是考慮到它有時是其他地界凈色的境，而不是因為其他的不存在，也不是因為香處等沒有比喻義的處性。 因為無想者的色處成為同層住的廣果天和上層住的凈居天的凈色的境，但香味不是，所以只說那些(色處)是合理的。在《論事》中否定是針對完全承認香處等存在的(觀點)。雖然這句話不能顯示那裡香處等的不存在，但難道沒有其他話顯示它們的存在嗎？不是這樣，因為在註釋中已經確定說明它們在那裡存在。因為凡是不違背經的註釋語，都如經一樣是權威，因為經由無可訶責的阿阇黎傳承直到今日。這裡可能會問："不違背經的註釋語是權威，但這個違背了嗎？"不是這樣，因為已經說明了如何不違背。因為世尊說界是爲了顯示眼等處和依它們的識是空無我，所以只對已說為處的(法)說明界性，因此不說它們的界性也是合理的，所以應知這裡依眼十法等計算色法是爲了不違背經，這裡沒有違背法性的疑慮。

756.Jaccandhabadhirāti chandānurakkhaṇatthaṃ dīghakaraṇaṃ. Na hi jaccandhabadhiraaghānarahite napuṃsake vatthukāyajivhādasakavasena idha tiṃsāti yujjati, idañca 『『opapātikassa jaccandhabadhiraghānarahite napuṃsake jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjantī』』ti aṭṭhakathāvādaṃ gahetvā vuttaṃ. Ānandācariyo pana taṃ 『『pāḷiyā na sametī』』ti vatvā paṭikkhipati. Tathā cāha 『『netaṃ pāḷiyā sametī』』ti. Na hi pāḷiyaṃ kāmāvacarānaṃ saṃsedajopapātikānaṃ aghānakānaṃ uppatti vuttā.

Dhammahadayavibhaṅge hi –

『『Kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni, kassaci aparāni dasāyatanāni, kassaci navāyatanāni, kassaci sattāyatanāni pātubhavantī』』ti (vibha. 1009) –

Vuttaṃ, na vuttaṃ 『『aṭṭhāyatanāni pātubhavantī』』ti. Yadi hi aghānakassāpi upapatti siyā, tikkhattuṃ 『『dasāyatanāni pātubhavantī』』ti vattabbaṃ siyā, tikkhattuñca 『『navāyatanāni pātubhavantī』』ti, na cetaṃ vuttaṃ. Yamake ca ghānajivhānaṃ sahappavatti vuttāti taṃ upaparikkhitvā gahetabbanti. Ayañhettha ācariyassa adhippāyo – dhammahadayavibhaṅgapāḷiyañhi 『『ekādasā』』ti paripuṇṇāyatanassa saddāyatanavajjāni ekādasāyatanāni vuttāni, 『『kassaci dasāyatanānī』』ti andhassa cakkhāyatanavajjāni, 『『aparāni dasāyatanānī』』ti badhirassa sotāyatanavajjāni, 『『navāyatanānī』』ti andhabadhirassa cakkhusotavajjāni, 『『sattāyatanānī』』ti gabbhaseyyakassa rūpagandharasakāyaphoṭṭhabbamanadhammāyatanavasena vuttaṃ. Yadi cakkhusotaghānavikalopi uppajjeyya, tassa aṭṭhevāyatanāni vattabbāni siyuṃ, na ca vuttaṃ 『『aṭṭhāyatanāni pātubhavantī』』ti, tasmā nattheva cakkhusotaghānavikalo. Sati aghānakaupapattiyaṃ punapi 『『kassaci aparāni dasāyatanāni pātubhavantī』』ti vattabbaṃ siyā. Tathā ca sati yathā andhabadhirassa vasena 『『kassaci navāyatanāni pātubhavantī』』ti ekavāraṃ vuttaṃ, evaṃ andhāghānakassa, badhirāghānakassa ca vasena 『『kassaci aparāni navāyatanāni, kassaci aparāni navāyatanānī』』ti vattabbaṃ siyā. Kāmabhave ajivhassa sattassābhāvato, ghānajivhāyatanānaṃ sahappavattivacanato ca tattheva kāmadhātuyaṃ aghānakassāsambhavoti.

Jotipālattherādayo pana 『『saṃsedajassa jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsarūpāni uppajjantīti vuttaṃ, na opapātikassa. Dhammahadayavibhaṅgapāḷiyañca 『upapattikkhaṇe』ti vuttattā opapātikasseva vasena nayo nīto. Yamakaṭṭhakathāyañca vuttaṃ 『kāmadhātuyaṃ aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanāni pātubhavantīti vadeyyā』ti, yampi dhammahadayavibhaṅge 『kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī』tiādīnaṃ niddese 『opapātikānaṃ petāna』ntiādinā opapātika-ggahaṇameva kataṃ, na pana saṃsedaja-ggahaṇaṃ, taṃ paripuṇṇāyatanānaṃyeva saṃsedajānaṃ opapātikesu saṅgahavasena vuttanti veditabbaṃ. Tathā hi vuttaṃ aṭṭhakathāyaṃ 『saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā』ti, padhānāya vā yoniyā sabbaṃ paripuṇṇāyatanaṃ yoniṃ saṅgahetvā dassetuṃ 『opapātikāna』nti vuttanti ca, tasmā na koci pāḷivirodho』』ti vadanti.

我來直譯這段巴利文： 756 "生盲生聾"是爲了維持韻律而加長。因為對於生盲生聾無鼻的無性者，依所依、身、舌十法而有三十(色)是不合理的，這是依據註釋所說"對於化生的生盲生聾無鼻的無性者，依舌、身、所依十法而有三十色生起"而說的。但阿難阿阇黎說這"與經不符"而否定。因此他說"這不符合經"。因為經中沒有說欲界的濕生和化生者有無鼻者生起。 因為在法心分別中說： "在欲界結生剎那，對某些(有情)顯現十一處，對某些顯現十處，對某些顯現另外十處，對某些顯現九處，對某些顯現七處。" 沒有說"顯現八處"。因為如果有無鼻者的生起，應該說三次"顯現十處"和三次"顯現九處"，但沒有這樣說。在《雙論》中說鼻舌同時生起，所以應該考察后再接受。這裡阿阇黎的意趣是：在法心分別經中，"十一"是指除聲處外的十一處說完整的處，"某些十處"是指盲者除眼處外的，"另外十處"是指聾者除耳處外的，"九處"是指盲聾者除眼耳外的，"七處"是指胎生者依色、香、味、身、觸、意、法處而說。如果也有缺眼耳鼻者生起，應該說他有八處，但沒有說"顯現八處"，所以完全沒有缺眼耳鼻者。如果有無鼻者生起，應該再說"對某些顯現另外十處"。如此，如同依盲聾者而說一次"對某些顯現九處"，也應該依盲無鼻者和聾無鼻者而說"對某些顯現另外九處，對某些顯現另外九處"。因為在欲有中沒有無舌的有情，又因為說鼻舌處同時生起，所以在那欲界中不可能有無鼻者。 但周提波羅長老等說："說濕生的生盲生聾無鼻無性者依舌、身、所依十法而有三十色生起，不是說化生者。而在法心分別經中因為說'在結生剎那'，所以只依化生者引導方法。在《雙論注》中也說'在欲界沒有無鼻的化生者。如果有，應該說對某些顯現八處'。而在法心分別中對'在欲界結生剎那，對某些顯現十一處'等的解釋中只說'化生的鬼'等，而不提濕生者，這應知是依把具足諸處的濕生者包含在化生者中而說的。因此註釋中說'濕生者以具足諸處的狀態而被包含在化生中說'，或爲了以主要的生類來包含顯示一切具足諸處的生類而說'化生者'。所以沒有任何違背經文。"

Apare panāhu – 『『kāmadhātuyaṃ aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanāni pātubhavantīti vadeyyāti idaṃ manussesu saṃsedajopapātikānaṃ vasena vuttaṃ, te paripuṇṇāyatanāva . Kesañci pana aghānakakīṭānaṃ atthibhāvato apāyesu saṃsedajopapātike sandhāyetaṃ vutta』』nti vadanti. Taṃ ānandācariyādīnaṃ matena paṭikkhepārahamevāti.

757-8.Ukkaṃsassāvakaṃsassa antareti 『『sattatī』』ti vuttaukkaṃsaparicchedassa, 『『tiṃsā』』ti vuttaavakaṃsaparicchedassa ca majjhe. Anurūpato…pe… vibhāvināti jātiandhassa saṭṭhi rūpāni cakkhudasakābhāvato, tathā badhirassa sotadasakābhāvato, andhabadhirassa pana paṇṇāsa cakkhusotadasakābhāvatotiādinā nayena aññamaññāpekkhāya paripuṇṇā paripuṇṇānaṃ rūpānaṃ pāṇīnaṃ vasena rūpānaṃ samuppatti viññātabbāti attho. Yaṃ panettha vattabbaṃ, taṃ vuttamevāti.

759-60. Evaṃ tīsu bhavesu paṭisandhiyaṃ rūpappavattiṃ dassetvā idāni pavattiyaṃ dassetuṃ 『『sattavīsati rūpānī』』tiādi vuttaṃ. Kāmāvacarasattassa hi paripuṇṇāyatanassa asati andhabadhirādipasādavighāte yāva maraṇacittassa heṭṭhā sattarasamacittaṃ, tāva sattavīsati rūpāni pavattanti. Aparipuṇṇāyatanassa pana jaccandhādikassa heṭṭhā vuttanayena rūpānaṃ hāyanavaḍḍhanāni veditabbāni. Nanu aṭṭhavīsatiyeva rūpāni kāmabhave pavattantīti āha 『『appavattanato』』tiādi.

Ghānaṃ…pe… na vijjareti kāmavirāgabhāvanāvasena gandhādiggāhakesu pasādesu virattā hontīti ghānādittayaṃ natthi. Cakkhusotesu pana anuttaradassanādiatthaṃ virattā na hontīti tāni tesaṃ uppajjanti. Bhāvadvayaṃ kāmarāgūpanissayattā na uppajjati. Keci pana 『『lahutādittayampi rūpabhave natthi dandhattakarādidhātukkhobhābhāvato. Sati hi tādise dhātukkhobhe tappaṭipakkhehi lahutādīhi bhavitabba』』nti vadanti, taṃ akāraṇaṃ. Na hi vūpasametabbapaccanīkāpekkho tabbirodhidhammuppādo. Tathā sati sahetukakiriyacittuppādesu kāyalahutādīnaṃ abhāvo eva siyā, tasmā pañceva rūpāni saññībrahmānaṃ na uppajjanti, avasesāni tevīsati rūpāni uppajjanti. Asaññībrahmānaṃ pana pañca pasādarūpāni, bhāvadvayaṃ, hadayavatthu, viññattidvayaṃ, lahutādittayanti terasa rūpāni vajjetvā avasesāni pannarasa uppajjanti.

761.Catusantatīti catunnaṃ paccayānaṃ vasena catusantatirūpāni. Rūpe honti tisantatīti brahmānaṃ anāhārabhāvena āhārajarūpānaṃ abhāvato tisso santatiyo. Dvisantatīti cittajāhārajānaṃ abhāvato dve santatiyo. Bahiddhā ekasantatīti kammajādīnaṃ tissannampi abhāvato utujasantatiyeva.

762-

我來直譯這段巴利文： 但其他人說："在欲界沒有無鼻的化生者。如果有，應該說對某些顯現八處"這是依人中的濕生和化生者而說的，他們是具足諸處的。但因為某些無鼻蟲類存在，所以這是針對惡趣的濕生和化生者而說的。這依阿難阿阇黎等的觀點應該被否定。 757-8 "在最高和最低之間"是在說"七十"的最高限度和說"三十"的最低限度之中。"依相應...了知"的意思是：生盲者因為沒有眼十法故有六十色，同樣聾者因為沒有耳十法，而盲聾者則因為沒有眼耳十法故有五十等方式，應依相互關係了知具足諸色的眾生的色法生起。這裡應該說的已經說了。 759-60 這樣顯示了三有中結生的色法生起后，現在爲了顯示轉起而說"二十七色"等。因為對於欲界具足諸處的有情，如果沒有盲聾等凈色的損壞，直到死心之前的第十七心為止，二十七色法轉起。而對於不具足諸處的生盲者等，應依前述方法了知色法的減少和增加。難道不是在欲有中只有二十八色轉起嗎？為此說"因為不轉起"等。 "鼻...不存在"是說因為依厭離欲的修習而厭離對香等的取著，所以沒有鼻等三種。但對眼耳則因為爲了見無上等目的而不厭離，所以它們生起。兩種性因為是欲貪的所依故不生起。有些人說"輕等三種在色界也沒有，因為沒有能造成遲鈍等的界的擾動。因為如果有這樣的界擾動，就必須有與之對立的輕等。"這是沒有理由的。因為法的生起不是依待所要平息的對立面。如果是這樣，在有因唯作心生起時就不會有身輕等。所以有想梵天只有五種色法不生起，其餘二十三種色法生起。而無想梵天則除去五種凈色、兩種性、心所依、二表、輕等三種共十三種色法，其餘十五種生起。 761 "四相續"是依四種緣而有四種相續色法。"在色界有三相續"是因為梵天無食故沒有食生色，所以有三種相續。"二相續"是因為沒有心生和食生故有兩種相續。"外在一相續"是因為沒有業生等三種，所以只有溫生相續。 762-

1. Evaṃ paṭisandhipavattīsu rūpānaṃ gaṇanaparicchedaṃ vatvā idāni tattha nesaṃ uppattikkamaṃ dassetuṃ 『『rūpaṃ nibbattamāna』』ntiādi vuttaṃ. Sabbesanti kāmarūpabhavikānaṃ sabbasattānaṃ. Paṭisandhikkhaṇe panāti ettha dasakattayaṃ hotīti pāṭhaseso. Tenāha 『『yathevā』』tiādi. Paṭisandhikkhaṇe dasakattayaṃ heṭṭhā vuttampi 『『tañca kho sandhicittassā』』tiādikaṃ visesaṃ dassetuṃ puna vuttaṃ. Cittassa tīsu khaṇesu kammajarūpānaṃ samuppattito āha 『『tathevā』』tiādi. Tiṃsa tiṃsevāti tiṃsa tiṃseva kammajarūpāni.

Ānandācariyo pana 『『cittassa ṭhitikkhaṇameva natthi, bhaṅgakkhaṇe ca rūpuppādo natthīti catusamuṭṭhānikānipi rūpāni cittassa uppādakkhaṇeyeva hontī』』ti āha. Vuttañhi tena – yo cettha cittassa ṭhitikkhaṇo vutto, so ca atthi natthīti vicāretabbo. Cittayamake hi 『『uppannaṃ uppajjamāna』』nti (yama. 2.cittayamaka.81) etassa vibhaṅge 『『bhaṅgakkhaṇe uppannaṃ no ca uppajjamāna』』nti (yama. 2.cittayamaka.81) ettakameva vuttaṃ, na vuttaṃ 『『ṭhitikkhaṇe bhaṅgakkhaṇe cā』』ti. Tathā』』na uppajjamānaṃ na uppanna』』nti ettha 『『bhaṅgakkhaṇe na uppajjamānaṃ no ca na uppanna』』nti ettakameva vuttaṃ, na vuttaṃ 『『ṭhitikkhaṇe bhaṅgakkhaṇe cā』』ti. Evaṃ 『『na niruddhaṃ na nirujjhamāna』』nti etesaṃ paripuṇṇavissajjane 『『uppādakkhaṇe anāgatañcā』』ti vatvā 『『ṭhitikkhaṇe』』ti avacanaṃ, atikkantakālavāre ca 『『bhaṅgakkhaṇe cittaṃ uppādakkhaṇaṃ vītikkanta』』nti (yama. 2.cittayamaka.83) vatvā 『『ṭhitikkhaṇe』』ti avacanaṃ ṭhitikkhaṇābhāvaṃ cittassa dīpeti. Suttepi hi 『『ṭhitassa aññathattaṃ paññāyatī』』ti (a. ni. 3.47) tasseva ekassa aññathattābhāvato yassā aññathattaṃ paññāyati, sā santatiṭṭhitīti na na sakkā vattuṃ. Vijjamānaṃ taṃkhaṇadvayasamaṅgī ṭhitanti. Yo cettha cittassa nirodhakkhaṇe rūpuppādo vutto, so ca vicāretabbo. Kasmā? 『『Yassa vā pana samudayasaccaṃ nirujjhati, tassa dukkhasaccaṃ uppajjatīti? No』』ti (yama.

我來直譯這段巴利文： 4 這樣說了結生和轉起中色法的數量界限后，現在爲了顯示它們在其中的生起次序而說"色法生起時"等。"一切"是指欲界和色界的一切有情。"在結生剎那"這裡應補充"有三個十法"。所以說"如同"等。雖然前面已經說了結生剎那有三個十法，但爲了顯示"那也是結生心的"等特殊性而再次說。因為在心的三個剎那中有業生色的生起，所以說"同樣"等。"三十三十"是說三十三十正是業生色。 但阿難阿阇黎說："心的住剎那完全沒有，而在壞剎那也沒有色法生起，所以四種等起的色法只在心的生剎那生起。"因為他說：這裡所說的心的住剎那,應該考察是否存在。因為在《心雙論》中對"已生是正在生"的分別只說"在壞剎那是已生非正在生"，沒有說"在住剎那和壞剎那"。同樣,對"非正在生是未生"只說"在壞剎那是非正在生非未生",沒有說"在住剎那和壞剎那"。如此在"未滅非正在滅"的完整解答中說了"在生剎那和未來"后沒有說"在住剎那",在經過時分中說"在壞剎那心已經超過生剎那"后沒有說"在住剎那",這顯示心沒有住剎那。因為在經中說"住的變異可知",因為同一個沒有變異,所以不能說其變異可知的是相續住。有這兩個剎那的是住。這裡所說的心的滅剎那有色法生起也應該考察。為什麼？因為說"對那個集諦滅的,苦諦生起嗎？不是。"

1.saccayamaka.136) vuttanti, na ca cittasamuṭṭhānarūpameva sandhāya paṭikkhepo katoti sakkā viññātuṃ cittasamuṭṭhānarūpādhikārassa abhāvāti.

Ācariyassa hi ayamadhippāyo – uppannauppajjamānavārādīsu 『『ṭhitikkhaṇe』』ti avacanaṃ 『『cittassa ṭhitikkhaṇaṃ nāma natthī』』ti imamatthaṃ dīpeti. Na hi yathādhammasāsane abhidhamme labbhamānassa avacane kāraṇaṃ dissati. Na kevalaṃ abhidhamme avacanameva cittassa ṭhitikkhaṇabhāvajotakaṃ, apica kho 『『ṭhitassa aññathattaṃ paññāyatī』』ti evamāgatā suttantapāḷipi. Aññathattaṃ nāma pubbāparaviseso. Apica yathā bhūto dhammo uppajjati, kiṃ tathā bhūtova bhijjati, udāhu aññathā bhūto. Yadi tathā bhūtova bhijjati, na jaratāya sambhavo. Aññathā bhūto, añño eva soti sabbathāpi ṭhitikkhaṇassa abhāvoyeva. Yadi ca cittassa bhaṅgakkhaṇe rūpaṃ uppajjeyya, taṃ dukkhasaccanti katvā 『『no』』ti vattuṃ na sakkā, vuttañca, tasmā viññāyati 『『cittassa nirodhakkhaṇe rūpuppādo natthī』』ti.

Ācariyajotipāladhammapālattherānaṃ panetaṃ nakkhamati. Tehi 『『ekadhammādhārabhāvepi uppādanirodhānaṃ añño uppādakkhaṇo, añño nirodhakkhaṇo. Uppādāvatthañhi upādāya uppādakkhaṇo, nirodhāvatthaṃ upādāya nirodhakkhaṇo. Uppādāvatthāya ca bhinnā nirodhāvatthāti ekasmiṃyeva ca sabhāvadhamme yathā icchitabbā, aññathā aññoyeva dhammo uppajjati, añño nirujjhatīti āpajjeyya, evaṃ nirodhāvatthāya viya nirodhābhimukhāvatthāyapi bhavitabbaṃ, sā ṭhiti jaratā cā』』ti sampaṭicchitabbametaṃ.

Yadi evaṃ, kasmā pāḷiyaṃ ṭhitikkhaṇo na vuttoti? Vineyyajjhāsayānurodhena nayadassanavasena pāḷigatīti veditabbāti. Abhidhammadesanāpi hi kadāci vineyyajjhāsayānurodhena pavattati, yathā rūpassa uppādo 『『upacayo santatī』』ti bhinditvā desito. Hetusampayuttadukādidesanā cettha nidassitabbā. 『『Yassa vā panā』』tiādipucchāya vissajjane ca arūpalokaṃ cittasamuṭṭhānarūpaṃ vā sandhāya 『『no』』ti sakkā vattuṃ. Ayañhi yamakadesanāya pakati, yadidaṃ yathāsambhavayojanāti. Atha vā paccāsattiñāyena yaṃ samudayasaccaṃ nirujjhati, tena yaṃ dukkhasaccaṃ uppādetabbaṃ cittacetasikatappaṭibaddharūpasaṅkhātaṃ, tassa tadā uppatti natthīti 『『no』』ti vissajjanaṃ, na sabbassa vacanato, tasmā na sakkā cittassa ṭhitikkhaṇe, bhaṅgakkhaṇe ca rūpuppādanaṃ paṭikkhipitunti vadanti.

我來直譯這段巴利文： 1 諦雙論中說這個，而不能理解否定只是針對心等起色，因為沒有心等起色的主題。 因為阿阇黎的意趣是：在已生正在生等分中沒有說"在住剎那"，這顯示"沒有所謂心的住剎那"的道理。因為在法教中對阿毗達磨所得的不說沒有看到理由。不僅是阿毗達磨中不說顯示心有住剎那，而且如"住的變異可知"這樣的經文也是。變異即是前後差別。而且，法如何生起，是如此而滅還是成為另一種而滅？如果如此而滅，就沒有衰老的可能。如果成為另一種而滅，就成為另一個，所以無論如何都是沒有住剎那。如果在心的壞剎那色法生起，把它當作苦諦就不能說"不是"，但已經說了，所以可知"在心的滅剎那沒有色法生起"。 但阿阇黎周提波羅和法護長老不接受這個。他們說："即使是一法的持續，生和滅也有不同的生剎那和滅剎那。因為依生狀態而有生剎那，依滅狀態而有滅剎那。生狀態與滅狀態不同，應該在一個實法中承認，否則就會成為一個法生起另一個法滅。如此就像有滅狀態一樣也應該有趨向滅的狀態，那就是住和老。"這應該接受。 如果這樣，為什麼經中沒有說住剎那呢？應知這是依隨順所化眾生的意樂而顯示方法的經文。因為阿毗達磨的教說有時也隨順所化眾生的意樂而進行，就像把色的生起分開說成"積集相續"。這裡應該舉示因相應二法等

Utujarūpāni pana paṭisandhicittassa ṭhitikkhaṇato paṭṭhāya aṭṭhakanavakavasena uppajjanti. Paṭisandhikkhaṇe hi uppannānaṃ kammajarūpānaṃ abbhantare sahuppādaekanirodhatejodhātu ṭhānaṃ patvā tassa ṭhitikkhaṇe aṭṭha rūpāni samuṭṭhāpeti, tattha uppannā tejodhātu paṭisandhicittassa bhaṅgakkhaṇe, tattha uppannā paṭhamabhavaṅgassa uppādakkhaṇeti evamādinā aṭṭhakaṃ, kadāci saddapātubhāvakāle tena saha saddanavakañca uppajjati. Cittajarūpāni ca paṭisandhito anantaraṃ paṭhamabhavaṅgato paṭṭhāya rūpajanakacittānaṃ uppādakkhaṇe aṭṭhakavasena, saddapātubhāvādikāle saddanavakādivasena ca pavattanti. Āhārajāni pana ekassa, dvinnaṃ vā sattāhānaṃ atikkamena nibbattanti. Nanu ca ajjhohaṭāhārapaccayena āhāro rūpaṃ samuṭṭhāpeti, gabbhe sayantassa ca kuto ajjhoharaṇāhāroti? Samātito. Mātarā hi bhuttaṃ kucchigatassa sarīre abbhañjanaṃ viya āhārakiccaṃ karoti. Tenāhu porāṇā –

『『Yañcassa bhuñjatī mātā,

Annaṃ pānañca bhojanaṃ;

Tena so tattha yāpeti,

Mātukucchigato naro』』ti. (saṃ. ni. 1.235);

Tasmā mātarā ajjhohaṭāhārena anuggahite sarīre abbhantarikā ojā laddhappaccayā rūpaṃ samuṭṭhāpeti, cakkhusotaghānajivhādasakā pana pañcapasādāvatthaṃ atikkamma pacchā sattame sattāhe uppajjanti, 『『ekādasame sattāhe』』ti (yama. mūlaṭī. āyatanayamaka 22-254) ānandācariyo avoca. Ayamettha gabbhaseyyakānaṃ rūpappavattinayo.

Opapātikānampi paṭisandhicittassa uppādakkhaṇe kammasamuṭṭhānāni sattati rūpāni uppajjanti, tathevassa ṭhitikkhaṇe, bhaṅgakkhaṇe ca sattati sattatītiādinā vuttanayena ukkaṃsāvakaṃsato kāmabhavikasattānaṃ, rūpībrahmānañca yathāvuttanayeneva yathānurūpaṃ kammasamuṭṭhānānaṃ, utusamuṭṭhānānañca pavatti veditabbā. Āhārajarūpaṃ pana kāmāvacarānaṃ sabbapaṭhamaṃ attano mukhagatakheḷaṃ ajjhoharaṇakāle uppajjati. Saññībrahmānaṃ taṃ sabbena sabbaṃ natthi. Asaññīnañca cittajāhārajāni natthevāti ayaṃ viseso. Evaṃ uppajjamānesu ca panetesu rūpesu yaṃ cittassa uppādakkhaṇe uppannaṃ, taṃ attanā sahuppannacittaṃ ādiṃ katvā sattarasamacittassa nirodhakkhaṇe nirujjhati, ṭhitikkhaṇe uppannaṃ aṭṭhārasamassa uppādakkhaṇe nirujjhati, bhaṅgakkhaṇe uppannaṃ imassa ṭhitikkhaṇe nirujjhatīti evaṃ uppajjantaṃ, nirujjhantañca yāva maraṇacittassa heṭṭhā sattarasamacittaṃ, tāva yathārahaṃ catusantatiādivasena pavattatīti. Āsannamaraṇassa pana cutito sattarasamacittassa ṭhitikkhaṇamādiṃ katvā kammajarūpaṃ na samuṭṭhāti. Yadi samuṭṭhāti, maraṇaṃ na siyā anupacchinnattā kammajarūpānaṃ. Kammajarūpasamucchede hi 『『mato』』ti vuccati. Vuttañhi –

『『Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

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

Sattarasamena saha uppannañca taṃ cuticittena saha nirujjhati, aparañca na uppajjati. Āyukkhayā, kammakkhayā, ubhayakkhayā, upakkamena vā kassacīti evaṃ kammajarūpasseva hi maraṇaṃ hoti satipi āhāraje, aṭṭhakathāmatena cittaje ca. Tampi apagatajīvassa na uppajjati. Utujarūpaṃ pana pavattati eva. Tathā saṃsedajānaṃ, opapātikānaṃ pana sarīranikkhepābhāvato tampi na pavattati.

765-

我來直譯這段巴利文： 溫生色法從結生心的住剎那開始，依八法和九法而生起。因為在結生剎那生起的業生色中，同生同滅的火界到達住位時，在其住剎那產生八種色法，其中生起的火界在結生心的壞剎那，其中生起的在第一有分心的生剎那，如此依八法，有時在聲音出現時與之一起依聲九法而生起。而心生色法從結生之後，從第一有分開始，在能生色的心的生剎那依八法，在聲音出現等時依聲九法等而轉起。食生色則經過一或兩個七日後生起。難道不是依所吞食物為緣而食產生色法，那在胎中的(有情)從何處得吞食？從母親。因為母親所食的如同塗油一樣在胎中(有情)的身上作食的作用。所以古人說： "母親所食的， 飯食飲料等， 胎中的人類， 依此而維持。" 所以當母親吞食的食物攝護身體時，內在的食素得到助緣而產生色法。而眼耳鼻舌十法超過五凈色位后在第七個七日生起，阿難阿阇黎說"在第十一個七日"。這是這裡胎生者的色法轉起方法。 對化生者也是在結生心的生剎那七十種業生色法生起，同樣在其住剎那和壞剎那各七十種，如此依所說方法從最高到最低，應知欲有有情和色梵天依適宜而有業生和溫生(色法)的轉起。而食生色法對欲界有情最初在吞嚥自己口中唾液時生起。有想梵天完全沒有它。而無想者沒有心生和食生(色法)，這是差別。在這樣生起的色法中，在心的生剎那生起的，從與它同生的心開始到第十七心的滅剎那而滅，在住剎那生起的在第十八心的生剎那滅，在壞剎那生起的在這個的住剎那滅，如此生起和滅去直到死心之前的第十七心，依四種相續等而轉起。而對臨近死亡者，從死前第十七心的住剎那開始不產生業生色。如果產生，因為業生色未斷絕就不會死亡。因為在業生色斷絕時稱為"死亡"。因為說： "當壽暖及識， 舍離此身時， 棄置即躺臥， 如無用木塊。" 與第十七(心)同生的(業生色)與死心一起滅去，其他的不生起。由於壽盡、業盡、兩者俱盡，或由於某人的加害，如此只是業生色的死亡，即使有食生(色)，依註釋說也有心生(色)。那也在離去生命后不生起。但溫生色仍然轉起。同樣對濕生者，但對化生者因為沒有身體的放置所以那也不轉起。 765-

1. Uppādavayavantatāya nicco dhuvo na hotīti anicco, niccakhaṇikatāya vā na icco sassatādivasena anupagantabboti anicco. Ayañhi vināso janakapaccayato aññahetunirapekkhatāya niccakhaṇikova hoti. Dhuvasāravirahitattā addhuvo. Avasavattanaṭṭhena anattā. Udayavayapaṭipīḷanena, dukkhavatthutāya ca dukkhānaṃ khandho samūhoti dukkhakkhandho. Evaṃvidho pana sukhehi asammissoyevāti āha 『『kevalo』』ti. Kassacipi vā rūpassa sukhasabhāvassa abhāvato sakalopi dukkhakkhandhoti vuttaṃ 『『dukkhakkhandho ca kevalo』』ti. Paccayayāpaniyatāya ca rogamūlatāya ca rogato. So hi yathārahaṃ paccayehi yāpetabbatāya yāpyarogo viyāti rogato daṭṭhabbo. Yāpyabyādhi hi rogo, itaro ābādho, mūlabyādhi viya cesa anubaddhabyādhīnaṃ kilesarogādīnaṃ mūlabhāvato rogato daṭṭhabbo. Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya , uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. So hi dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatāti tividhadukkhatāsaṅkhātena rujjanena yuttatāya, yathārahamārammaṇavasena ca samannāgamavasena ca rāgādikilesāsucivissandanato, ahutvā sambhavanato, uppattiyā uddhumātattā jarābhaṅgehi ca yathākkamaṃ paripakkapabhinnabhāvato gaṇḍasadisoti gaṇḍato daṭṭhabbo. Avasavattanatāya, avidheyyatāya ca parato. Yathā hi paro patanto parassa vasaṃ na gacchati, evametaṃ subhasukhādibhāvena vase vattetuṃ asakkuṇeyyatāya avasavattanato 『『mā jīratha, mā marathā』』tiādinā vidhātuṃ asakkuṇeyyatāya avidheyyabhāvato parato daṭṭhabbaṃ. Byādhijarāmaraṇehi palujjanato, ābyāsanato ca palokato. Idaṃ byādhiādīhi pakārehi bhijjanato, vinassanato, etehi eva vā ābyāsanato byasanatthassa loka-saddassa pavisiṭṭhassa ābyāsanatthatāya palokato daṭṭhabbaṃ. Chandanti rajjanavasena pavattaṃ chandaṃ.

767.Dhammasenāpatināti dhammasenāya pati nāyakoti dhammasenāpati, sāriputtatthero, tena. Hitasaṅkhāto attho etassāti hitatthi, tena. Sakkaccāti uggahaṇadhāraṇādīsu atandito hutvā.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Rūpavibhāgavaṇṇanā niṭṭhitā.

1. Ekādasamo paricchedo

Nibbānaniddesavaṇṇanā

768-9. Ādito rūpānantaramuddiṭṭhaṃ yaṃ nibbānanti sambandho. Tassa vibhāvanaṃ yathābalaṃ pavakkhāmīti sambandho.

Bhavābhavanti bhavato bhavaṃ, khuddakaṃ, mahantaṃ vā bhavaṃ. Vinanatoti saṃsibbanato. Taṇhā hi saṃsāranāyikabhāvena bhavato bhavaṃ, sugatiduggativasena khuddakamahantaṃ bhavaṃ vā aparāparabhāvāya saṃsibbati, tunnakaraṇaṃ viya karoti. Nikkhantattāti visaṃyogavasena nissaṭattā. Maraṇapaṭipakkhatāya, amatasadisatāya vā amataṃ. Sabbadukkhanissaṭattā paramaṃ sukhaṃ. Sabbepi saṅkhārā samanti upasamanti anuppattidhammataṃ āpajjanti etenāti sabbasaṅkhārasamatho. Khandhūpadhiādayo sabbepi upadhī upaddavā paṭinissajjīyanti etenāti sabbūpadhipaṭinissaggo. Yasmā taṃ āgamma kāmataṇhādibhedā taṇhā sabbaso khayaṃ gacchati, virajjati, nirujjhati ca, tasmā taṇhākkhayo virāgo nirodhoti ca vuccati. Apica rujjhanti ettha sattā kilesanigaḷabandhāti rodho, saṃsārassetaṃ adhivacanaṃ, tato nikkhantoti nirodho.

我來直譯這段巴利文： 6 因為有生滅性質所以不是常、堅固的為無常，或因為不是常一剎那性質，不能以常恒等方式趣入為無常。因為這滅壞不依賴於生因以外的其他因,所以是常一剎那的。因為缺乏堅固實質故非堅固。以不自在義為無我。以生滅逼迫和為苦的基礎而成為苦蘊之聚為苦蘊。而這樣的(苦蘊)是不與樂混雜的,所以說"純粹"。或因為任何色法都沒有樂的自性,所以整個都是苦蘊,因此說"純粹的苦蘊"。因為依賴緣維持和作為病根所以是病。因為它適當地依諸緣維持,如同可維持的病,所以應視為病。因為可維持的疾病是病,其他的是痛,而這如同根本病作為相續病的煩惱病等的根本,所以應視為病。因為與苦性的刺相應,流出煩惱不凈,以生老壞而成為腫脹、成熟、破裂,所以是瘡。因為它以苦苦、行苦、壞苦三種苦性的損惱相應,以適當的所緣和具足而流出貪等煩惱不凈,從無而有,以生起而腫脹,以老壞而次第成熟破裂,如同瘡,所以應視為瘡。因為不自在,不可控制,所以是他。如同他人墮落不受他人控制,如是這不能以凈樂等方式控制,不能自在,不能以"勿老,勿死"等方式指使,不能控制,所以應視為他。因為被病老死破壞,遭遇災難,所以是毀壞。這應視為以病等方式破壞,消失,或以這些遭遇災難,以災難義的loka-詞入字首成為遭遇災難義,所以是毀壞。欲是以染著方式轉起的欲。 767 "法軍統帥"是法軍的主、導師為法軍統帥,即舍利弗長老,由他。"求利"是以利益為目的者,由他。"恭敬"是在學習受持等方面不懈怠。 如是《阿毗達摩義顯》 《阿毗達摩入門注》中 色分別註釋完成。 第十一品 涅槃解說註釋 768-9 從開始在色之後所說的涅槃,這是關聯。我將隨力說明它的顯示,這是關聯。 "有有"是從有到有,或小有、大有。"縫合"是縫綴。因為渴愛以輪迴導引性而從有到有,或依善趣惡趣而縫綴小大諸有以至後有,如作縫補。"出離"是以離系方式出離。因為是死的對立,或如甘露,所以是甘露。因為出離一切苦,所以是最上樂。因為以此一切行寂止,平息,達到不生法性,所以是一切行止息。因為以此舍離蘊依等一切依、災患,所以是捨棄一切依。因為依此欲愛等種種愛完全滅盡、離貪、滅,所以說是愛盡、離貪、滅。而且因為眾生被煩惱束縛繫縛於此為縛,這是輪迴的代名,從彼出離為滅。

770.Adhigamāti tadanurūpāya paṭipattiyā ariyamaggena paṭivijjhanena.

Rāgakkhayādibhāvena sabbadukkhasantiyā paccayatāya, kilesasantāpābhāvena ca santilakkhaṇaṃ. Accutirasanti sabhāvāpariccajanato acavanasampattikaṃ. Assāsakaraṇarasanti assāsakaraṇakiccaṃ. Tañhi pānabhojanādisuññe sabhayakantāre paribbhamanena parissantassa addhikapurisassa assāsajanakabhāvena upaṭṭhitaṃ vanantodakaṃ viya sabbaññubuddhānampi vacanapathātikkantamahādukkhabherave saṃsārakantāre paribbhamanena parissantassa yathānurūpaṃ paṭipattimaggaṃ paṭipannassa yogāvacarassa anādimati saṃsāre supinantenapi adiṭṭhapubbatāya dassanasamakālameva paramassāsaṃ janeti. Khandhanimittavicittatāya aviggahaṃ hutvā gayhatīti animittapaccupaṭṭhānaṃ. Sabbasaṅkhatanissaraṇupāyabhāvato nissaraṇaṃ paccupaṭṭhāpetīti nissaraṇapaccupaṭṭhānaṃ.

Evaṃ nibbānassa lakkhaṇādikaṃ dassetvā idāni vitaṇḍavādipakkhaṃ dassetvā pariharanto āha 『『etthāhā』』tiādi, na paramatthato atthi aññatra paññattimattatoti adhippāyo. Kuto panāyamabhinivesoti āha 『『titthiyānaṃ…pe… nīyato』』ti. Yathānurūpāya paṭipattiyāti sīlasamādhipaññāsaṅkhātaṃ sammāpaṭipattiyā. Yathā hi cetoñāṇalābhino eva ariyā paresaṃ lokuttaracittaṃ jānanti, tatthāpi ca arahā eva sabbesaṃ cittaṃ jānāti, evaṃ nibbānampi sīlādisammāpaṭipattibhūtena upāyeneva upalabbhatīti 『『natthī』』ti na vattabbaṃ ariyehi upalabbhanīyato. Yathā hi jaccandhatemirikādīnaṃ adassanena 『『sūriyādayo natthī』』ti na vattabbā cakkhumantānaṃ gocarabhāvena atthevāti siddhattā, evametampi bālaputhujjanassa adassanamattena 『『natthī』』ti na vattabbaṃ. Ariyānaṃ pana paññācakkhuno padeseneva upaṭṭhānato ekantena sampaṭicchitabbaṃ 『『atthi nibbāna』』nti. Ayamettha adhippāyo. Atha rāgādīnaṃ khayamattameva nibbānanti ceti sambandho. Āyasmatā…pe… therena dassitoti sambandho. Rāgakkhayādidīpakaṃ suttaṃ neyyatthanti adhippāyena 『『taṃ na』』iti paṭikkhepaṃ katvā ekaṃsena cetaṃ sampaṭicchitabbaṃ, itarathā yathārutavasena pāḷiyā atthe gayhamāne bahudosā āpajjantīti te dassetuṃ 『『arahattassāpī』』tiādi vuttaṃ. Arahattaṃ puṭṭhena tenevāyasmatā sāriputtattherenāti adhippāyo. Tava matenāti sāsanayuttiṃ avicāretvā pāḷidassanamatteneva vippalapato tavajjhāsayena. Na ca panetaṃ yuttaṃ, tathāpīti adhippāyo. Lokuttaraphalacittassa rāgādīnaṃ khayamattatāpajjanaṃ na yuttaṃ tassa aggaphalassa catukkhandhabhāvena pāḷiyaṃ āgatattā. Tasmāti yuttiṃ avicāretvā pāḷidassanamatteneva voharantassa aniṭṭhappasaṅgato. Byañjanacchāyāyāti vimaddāsahabhūtāya saddatthamattacchāyāya. Ubhinnanti nibbānavasena, arahattavasena ca āgatānaṃ ubhinnaṃ suttānaṃ. Atthoti adhippāyattho.

我來直譯這段巴利文： 770 "證得"是以相應的修行通過聖道而通達。 以貪盡等方式為一切苦寂止的緣,以及沒有煩惱熱惱而有寂靜相。"不死味"是由於不捨棄自性而具有不退失的成就。"安慰作用"是令安慰的作用。如同在無食無飲的可怕曠野中游蕩疲憊的旅人,以生起安慰而現起的林中水一樣,對於在諸佛言語道路超越的大苦可怕的輪迴曠野中游蕩疲憊的,隨順修行之道的瑜伽行者來說,因為在無始輪迴中連夢中都未曾見過,所以在見到的同時即生起最上安慰。因為以蘊相的種種而無相地被取,所以有無相現起。因為是一切有為的出離方法,所以顯現出離,因此有出離現起。 如此顯示了涅槃的相等后,現在爲了顯示詭辯論者的觀點而避免,所以說"這裡說"等,意思是除了假名外沒有勝義諦。這執著從何而來?為此說"依外道...導向"。"以相應的修行"是以戒定慧的正修行。如同只有得心通的聖者才知道他人的出世間心,其中又只有阿羅漢才知道一切人的心,如此涅槃也只能通過戒等正修行的方法而獲得,所以因為是聖者所獲得的,不能說"沒有"。如同因為生盲、眼病等人不見而不能說"沒有太陽等",因為對有眼者是境界所以確實存在,如此也不能因為凡夫不見而說"沒有"。而因為對聖者的慧眼是部分顯現的,所以一定要接受"有涅槃"。這是這裡的意思。那麼說僅僅是貪等的滅盡是涅槃,這是關聯。由尊者...長老所顯示,這是關聯。以"貪盡等顯示的經是不了義"的意趣而說"那不"來否定,應該一向接受這個,否則如果依文字而取經義會產生很多過失,爲了顯示這些所以說"對阿羅漢等"等。由那位尊者舍利弗長老所問阿羅漢,這是意趣。"依你的觀點"是不考察教理而僅依見經文而胡言的你的意樂。這是不合理的,雖然如此,這是意趣。出世間果心成為僅僅是貪等的滅盡是不合理的,因為那最上果在經中說是四蘊。"所以"是因為不考察道理而僅依見經文而說會導致不欲的結果。"文字影"是不耐摩擦的僅僅文字義的影子。"兩者"是依涅槃和阿羅漢而來的兩經。"義"是意趣義。

Ko pana so atthoti āha 『『yassa panā』』tiādi. Rāgādīnaṃ khayoti rāgādīnaṃ anuppādanirodho. So dhammo akkhayopi samāno rāgādīnaṃ khayassa upanissayattā khayopacārena 『『rāgādīnaṃ khayo nibbāna』』nti vutto 『『tipusaṃ jaro, guḷo semho』』tiādīsu phalūpacārena vuttaṃ viyāti sambandho. Kilesānaṃ anuppattinirodhakkhayassa maggassa ārammaṇabhūtaṃ nibbānaṃ atthato 『『khayassa upanissayo』』ti vattabbataṃ labbhatīti āha 『『khayassa upanissayattā』』ti. Khayopacārenāti attano kāriyabhūtassa khayassa attani upacārena tassa nāmavasenāti vuttaṃ hoti. Jarakāraṇaṃ tipusaṃ jaroti vutto, semhakāraṇaṃ guḷo semhoti vutto. Khayanteti rāgādīnaṃ parikkhayāvasāne. Khayoti vā maggo vuccati 『『khaye ñāṇa』』ntiādīsu (dha. sa. dukamātikā 142) viya, tassa ante nirodhāvasāne uppannattā khayoti vuttaṃ phalūpacārena, samīpūpacārena vā.

Sabbe bālaputhujjanāpīti soṇasigālādayo sabbepi bālaputhujjanā samadhigata…pe… bhaveyyuṃ khaṇavasena rāgādīnaṃ khayassa tesampi atthitāya. Tathā ca sati paṭipattiyā niratthakabhāvo āpajjeyyāti adhippāyo. Rāgādikkhayānaṃ bahubhāvatoti rāgādīnaṃ viya tesaṃ khayānampi tabbikārabhāvena bahubhāvato. Evañhi sati rāgassa khayo rāgakkhayo, na dosādīnaṃ, tathā dosakkhayopīti añño rāgakkhayo, añño dosakkhayo, añño mohakkhayoti tiṇṇaṃ akusalamūlānaṃ khayabhūtāni tīṇi nibbānāni, catunnaṃ upādānānaṃ khayabhūtāni cattārītiādinā bahūni nibbānāni nāma honti. Idāni ādi-saddasaṅgahite dose dassetuṃ 『『saṅkhatalakkhaṇa』』ntiādi vuttaṃ. 『『Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī』』ti (a. ni. 3.47) vacanato vayasaṅkhāto khayo saṅkhatalakkhaṇaṃ hotīti vuttaṃ 『『saṅkhatalakkhaṇañca nibbānaṃ bhaveyyā』』ti. 『『Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna』』nti (saṃ. ni. 2.20) vacanato āha 『『saṅkhatapariyāpanna』』nti . Yaṃ pana saṅkhatapariyāpannaṃ, taṃ itarasaṅkhatadhammo viya aniccaṃ hoti paccayādhīnavuttitoti āha 『『saṅkhatapariyāpannattā anicca』』nti. 『『Aniccā vata saṅkhārā』』ti (dī. ni.

我來直譯這段巴利文： "那義是什麼?"為此說"但那個"等。"貪等的滅盡"是貪等的不生滅。那法雖然是不滅盡的,因為是貪等滅盡的近緣,以滅盡的假說說"貪等的滅盡是涅槃",如同在"錫是熱,糖是痰"等中以果的假說而說,這是關聯。煩惱的不生滅盡之道的所緣涅槃,從義上應該說是"滅盡的近緣",所以說"因為是滅盡的近緣"。"以滅盡的假說"即說是以自己的果即滅盡在自己上的假說,以它的名字。使熱的因錫說為熱,生痰的因糖說為痰。"在滅盡時"即在貪等完全滅盡時。或"滅盡"說的是道,如在"滅盡智"等中,因為在它的終了滅盡時生起而以果的假說或以鄰近的假說說為滅盡。 "一切愚凡夫也"即狗、豺等一切愚凡夫也應該證得...因為他們也有剎那的貪等滅盡。那樣的話修行就成為無意義,這是意趣。"因為貪等滅盡的多性"即因為如同貪等,它們的滅盡也因為是它們的變異而有多性。因為如此,貪的滅盡是貪滅盡,不是瞋等的,如此瞋滅盡也是,所以貪滅盡是一個,瞋滅盡是一個,癡滅盡是一個,如此三不善根的滅盡成為三個涅槃,四取的滅盡成為四個等,這樣就有許多涅槃。現在爲了顯示等字所攝的過失而說"有為相"等。因為說"諸比丘,這是有為的三個有為相,生起可知,滅去可知,住的變異可知",所以滅去稱為滅盡是有為相,因此說"涅槃將成為有為相"。因為說"諸比丘,老死是無常、有為、緣生",所以說"攝入有為"。而凡是攝入有為的,那就像其他有為法一樣因為依緣而住所以是無常,因此說"因為攝入有為故無常"。"無常實是諸行";

2.221) hi vuttaṃ. Ettāvatā ca kiṃ vuttaṃ hoti? Yadi bhavato manorathaparipūraṇatthaṃ khayaṃ nibbānanti vadāma, asaṅkhatassa saṅkhatalakkhaṇattā, saṅkhatapaṭipakkhassa saṅkhatapariyāpannattā sabbakālikabhāvena niccassa aniccatā, tato ca paramasukhassa dukkhatā ca āpajjeyyāti vuttaṃ hoti.

Ettāvatā bhaṅgakkhayassa nibbānadosaṃ dassetvā idāni anuppādakkhayassa tabbhāvaṃ nisedhetuṃ 『『yadi khayo nibbānaṃ bhaveyyā』』tiādi vuttaṃ. Paṭhamamaggassa anantarapaccayabhūtaṃ ñāṇaṃ gotrabhu nāma. Sesamaggapurecaraṃ vodānaṃ nāma. Phalasamāpattipurecaraṃ anulomaṃ nāma. Taṃ pana saṅkhārārammaṇamevāti idha na gahitaṃ. Bhadramukhāti parassa anunayavacanaṃ. 『『Khīyantī』』ti vattamānaniddesena idāni khīyamānataṃ pucchati. Esa nayo sesesupi. Upadhāretvāti upaparikkhitvā. 『『Gotrabhu…pe… mukhā』』ti pucchāya 『『rāgādīnaṃ khayameva vadāmī』』ti tayā dinnapaṭivacanassa avirujjhanavasena satipurekkhāraṃ kathehīti adhippāyo. Gotrabhucittādīnaṃ gotrabhuvodānamaggānaṃ. Gotrabhukkhaṇe kilesānaṃ anuppādanirodhassa abhāvato āha 『『rāgādayo khīyissantī』』ti. Phalamevāti kilesānaṃ khīṇakāle uppajjamānaṃ phalacittameva. Ārammaṇaṃ apassantoti gotrabhuādīnaṃ vattabbārammaṇaṃ apassanto. Atha vā itaresaṃ ārammaṇabhāve sati gahetabbapaccayaṃ apassanto.

『『Apicā』』tiādi pariyāyantarenapi anuppādanirodhassa nibbānabhāvanisedhanaṃ. 『『Uppādīyatīti attho』』ti pana maggassa uppattiyā kilesakkhayopi uppādito nāma hotīti katvā vuttaṃ. Na hi itarathā khayassa uppādo nāma atthi. Atha vā 『『addhā so…pe… niruttaro bhavissatī』』ti ettakena ganthena khaṇanirodhassa ceva anuppādanirodhassa ca nibbānabhāve dosaṃ dassetvā idāni 『『khaye ñāṇa』』ntiādīsu (dha. sa. dukamātikā 142) viya maggassāpi khayapariyāyattā 『『rāgakkhayo』』tiādivacanamatteyeva samānabhāvena gahite maggassāpi nibbānabhāvappasaṅgaṃ, tathā ca sati aniṭṭhāpattiṃ sambhāvento āha 『『apicā』』tiādi. Evañhi sati 『『uppādīyatī』』ti maggameva sandhāya tiṭṭhati. Yadi maggassa nibbānabhāvappasaṅgo idha sambhāvito, evaṃ sati gotrabhussa maggārammaṇatādidosā vattabbāti? Saccaṃ vattabbā, ettakenāpi pana parassa vacanapaṭibāhanaṃ sakkā kātunti parihārantaradassane byāpāro katoti. Yathānurūpāya paṭipattiyāti chavisuddhiparamparāsaṅkhātāya yathānulomapaṭipattiyā.

771.Assaddhoti pabuddhasaddho, maggāgatāya acalasaddhāya samannāgato, maggāgatasaddhāya hi samannāgato ākāse buddhavesaṃ māpetvāpi 『『niccaṃ sukhaṃ attā』』ti vadantassa na saddahati seyyathāpi sūrambaṭṭhoti (a. ni.

我來直譯這段巴利文： 2.221.因為這樣說。這樣說了什麼呢？如果爲了滿足你的願望而說滅盡是涅槃,因為無為有有為相,因為與有為相對的攝入有為,因為永恒的以一切時性而無常,由此最上樂成為苦,這就是所說的。 如此顯示了壞滅盡的涅槃過失后,現在爲了否定不生滅盡是它而說"如果滅盡是涅槃"等。第一道的無間緣之智名為種姓。其餘道的前導名為清凈。果定的前導名為隨順。但那隻緣諸行所以這裡不取。"賢面"是對他人的親善語。以"正在滅"的現在時說明問現在正在滅的狀態。其餘也是這個方法。"考察"即考查。對"種姓...面"的問題,"我說正是貪等的滅盡"你的回答不相違地以正念為前提而說,這是意趣。種姓心等是種姓清凈道。因為在種姓剎那沒有煩惱的不生滅,所以說"貪等將滅"。"只是果"即在煩惱滅時生起的果心。"不見所緣"即不見種姓等應說的所緣。或者在其他的是所緣時不見應取的緣。 "而且"等是以另一方式否定不生滅是涅槃。說"被生起的意思"是因為以道的生起煩惱滅也名為被生起。因為其他情況下滅沒有所謂生起。或者以"確實他...無上"等文顯示剎那滅和不生滅作為涅槃的過失后,現在因為如"滅盡智"等中道也有滅盡的同義,如果僅以"貪滅"等語而取為相同,道也會成為涅槃,那樣的話預料到不欲的結果而說"而且"等。因為如此,"被生起"只是關於道而成立。如果這裡預料到道成為涅槃的過失,那樣的話應該說種姓以道為所緣等的過失?是的,應該說,但以這樣也能做到否定他人的語言,所以顯示另一種回答的作用。"以相應的修行"即以稱為六清凈相續的隨順修行。 771 "無信"是已生信,具足道得的不動信,因為具足道得信者即使在虛空中化現佛形而說"常樂我"也不信,如勇健者;

1.255). Akataññūti akataṃ nibbānaṃ jānātīti akataññū. Sandhicchedoti bhavasandhānakarassa taṇhāpāpassa chindanena puna bhavapaṭisandhiyāpi chinnatāya paṭisandhiṃ khepetvā ṭhito. Hatāvakāsoti khīṇapaṭisandhikattāyeva āyatiṃ katthaci okāsaloke adissamānattā vihatāvakāso. Vantāsoti katthaci abhisaṅgābhāvato chaḍḍitataṇhoti attho. Uttamaporisoti sadevaloke aggadakkhiṇeyyatāya visiṭṭho poriso.

Duppaṭividdhāti paṭivijjhituṃ, paṭilabhituñca dukkarā. Kāmādīnaṃ nissaraṇīyatāya nissaraṇīyā, yadidaṃ nekkhammaṃ, etaṃ kāmānaṃ nissaraṇanti sambandho. Tattha kāmānaṃ nissaraṇanti kāmehi niggamanaṃ, atha vā nissaranti niggacchanti ettha etenāti vā nissaraṇaṃ, kāmānaṃ nissaraṇaṭṭhānaṃ, nissaraṇupāyanti attho. Nekkhammanti paṭhamajjhānaṃ. Tañhi kāmehi nikkhantanti 『『nekkhamma』』nti idha gahitaṃ, aññattha pana pabbajjādayopi 『『nekkhamma』』nti pavuccanti. Vuttañhi –

『『Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, 『nekkhamma』nti pavuccare』』ti. (itivu. aṭṭha. 109; dī. ni. ṭī. 2.360; a. ni. ṭī. 2.3.66; visuddhi. mahā.

我來直譯這段巴利文： 1.255 "知無作"即知無作的涅槃為知無作。"斷續"即因斷除能連續有的愛惡,以及未來再有相續也斷除,滅盡相續而住立。"已毀機會"即因為正是滅盡相續,所以在未來任何機會處都不可見而已毀機會。"已吐希望"即因為對任何處都無執著,所以已捨棄渴愛的意思。"最上人"即因為在天人世界中是最上應供而殊勝的人。 "難通達"即難以通達和獲得。因為是欲等的出離而為出離,即是出離,這是欲的出離,這是關聯。其中"欲的出離"是從欲出去,或者由此從此出去為出離,即欲的出離處、出離方法的意思。"出離"是初禪。因為它出離於欲所以這裡取為"出離",而在其他處出家等也稱為"出離"。因為說： "出家與初禪, 涅槃及觀慧, 一切善諸法, 皆說為出離。"

1.56; netti. ṭī. 76 missakahārasampātavaṇṇanā);

Arūpaṃ ākāsānañcāyatanaṃ. Bhūtanti vijjamānaṃ, khandhapañcakanti attho. 『『Bhūtamidanti, sāriputta, samanupassāmī』』tiādīsu khandhapañcakaṃ 『『bhūta』』nti vuccati. Attano kāraṇaṃ paṭicca samaṃ, sammā ca uppannanti paṭiccasamuppannaṃ. Paṭhama…pe… bhaveyyāti saṅkhatanissaraṇabhāvena vuttassa nibbānassa abhāvappattiyā ca tadekayoganiddiṭṭhānaṃ yathākkamaṃ kāmarūpanissaraṇānaṃ paṭhamajjhānākāsānañcāyatanānampi abhāvoyeva āpajjeyya. Idāni yathādhippetamatthaṃ āgamena dassetuṃ 『『na tu khayo』』tiādi vuttaṃ.

『『Atthi…pe… suphusitanti cā』』ti natthi nissaraṇaṃ loke, kiṃ vivekena kāmāpīti evaṃ mārena paṭibāhite. 『『Atthi…pe… suphusita』』nti nibbānaṃ patiṭṭhapentena āḷavakattherena vuttaṃ. Suphusitanti suṭṭhu phusitaṃ, sacchikatanti vuttaṃ hoti. Ajātantiādīni cattāri padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā sayameva ca na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā abhūtattā yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatabhāvo ca nāma rūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatasabhāvassa nibbānassāti dassanatthaṃ asaṅkhatanti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, na tathā saṅkhataṃ, saṅkhatalakkhaṇarahitanti ca asaṅkhatanti. Evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe pakativādīnaṃ pakati viya siyā nu kho, ekeneva kāraṇena etaṃ katanti āsaṅkāya na kenaci katanti dassanatthaṃ 『『akata』』nti vuttaṃ. Evaṃ apaccayampi samānaṃ sayameva nu kho idaṃ bhūtaṃ pātubhūtanti āsaṅkāya tannivattanatthaṃ 『『abhūta』』nti vuttaṃ. Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātadhammattāti dassetuṃ 『『ajāta』』nti vuttaṃ.

Asaṅkhatantīti iti-saddo ādiattho. Tena –

『『No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī』』ti (udā. 73) –

Evamādisuttapadaṃ saṅgaṇhāti. Tenāha 『『anekesu suttantesū』』ti. Dhammena sadevakassa lokassa sāmī, dhammassa vā yathicchitaṃ desanato sāmī issaroti dhammasāmī. Tathāgata-saddassa attho heṭṭhā kathitova. Sammā sāmaṃ sabbadhamme abhisambuddho, sammā sayameva sammohaniddāvigamena paṭibuddho, buddhiyā vikasitavāti vā sammāsambuddho.

Parittattiketi 『『parittā dhammā, mahaggatā dhammā, appamāṇā dhammā』』ti (dha. sa. tikamātikā 12) evaṃ parittādidhammavasena āgate parittattike.

我來直譯這段巴利文： 1.56; 無色是空無邊處。"有"是存在,意思是五蘊。在"舍利弗,我觀察這是有"等中,五蘊稱為"有"。依自己的因而平等、正確地生起為緣生。"初...應成"即因為說為有為的出離的涅槃成為無,以及與之同類所說的依次為欲色出離的初禪和空無邊處也會成為無。現在爲了以聖教顯示如所欲義而說"但非滅盡"等。 "有...善觸"等是當魔王否定說"世間沒有出離,為何以離欲"時,阿羅越長老確立涅槃而說"有...善觸"。"善觸"即善好地觸證,意思是說已作證。"不生"等四詞是互為同義語。或者如同受等不是由因緣和合稱為因緣聚集而生、而現起為不生。不依因緣而自己不有、不現起、不生起為不有。如此因為不生不有而不被任何因所作為無作。而生、有、作的狀態是色等有為法的,不是無為自性的涅槃,爲了顯示這個而說"無為"。或者從反面說,和合聚集由諸緣所作為有為,不如此有為,離有為相為無為。如此否定由多種因而生起后,恐怕如同數論師的自性,是否由一個因而作成?爲了顯示不被任何所作而說"無作"。如此雖然無因,恐怕它是否自己有、現起?爲了遣除那個而說"不有"。而它這個無為、無作、不有的狀態是因為完全是不生法,爲了顯示這個而說"不生"。 "無為"的"如是"詞有等義。以此攝: "諸比丘,如果沒有這不生、不有、無作、無為,這裡就不會顯現生、有、所作、有為的出離。諸比丘,因為有不生、不有、無作、無為,所以顯現生、有、所作、有為的出離。" 如此等經文。所以說"在許多經中"。以法為天人世界的主,或因為如意說法而為法主、自在為法主。如來詞的義已在前說。正自遍覺一切法,正自以去除癡眠而覺醒,或以覺慧開顯為正等覺。 "小三法"即"小法、廣大法、無量法"如此依小等法而來的小三法。

Navattabbārammaṇattāti navattabbārammaṇattappasaṅgato. Tenāha 『『navattabbārammaṇapakkhaṃ bhajeyyu』』nti. Rūpāvacarattikacatukkajjhānāti catukkanayena tikajjhānā, pañcakanayena catukkajjhānā. Kusalakiriyānaṃ abhiññābhāvappattiyā parittādikepi ārabbha pavattanato 『『catutthassa jhānassa vipāko』』ti āha. Tasmāti yathāvuttayuttito ceva pāḷito ca. Kiñca bhiyyo – saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ, apica anulomabhāvappattaṃ kilese tadaṅgavasena pajahati, samucchedavasena pajahituṃ na sakkoti, tathā sammutisaccārammaṇaṃ paṭhamajjhānādikusalañāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa, sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītabhāvena ārammaṇena bhavitabbaṃ, tañca nibbānameva. Tenāhu porāṇā –

『『Ñāṇaṃ yaṃ saṅkhatālambaṃ, paññattālambameva vā;

Pāpe hanti na taṃ vatthuṃ, tadaññaṃ sampaṭicchiya』』nti.

Rūpasabhāvābhāvatoti etena yathā rūpadhammānaṃ ruppanasabhāvo, paṭighātavantatā kalāpato vuttiyā padesasambandho sabhāvo, evaṃ nibbānassa katthaci paṭighāto, sappadesatā ca natthīti dasseti. Na hi nibbānaṃ 『『asukadisāya, asukapadese』』ti vā niddisīyati. Papañcābhāvatoti taṇhāmānadiṭṭhipapañcehi saha avaṭṭhānavasena abhāvato, tesaṃ abhāvapaccayatāya ca. Taṇhādiṭṭhimānā hi saṃsāre satte papañcentīti papañcā nāma.

772-

我來直譯這段巴利文： "因為是不可說所緣"即因為導致不可說所緣的結果。所以說"將屬於不可說所緣品"。"色界三四禪"即四禪法中的三禪,五禪法中的四禪。因為善作業達到神通狀態而緣取小等而轉起,所以說"第四禪的異熟"。"所以"即從如上所說的道理和經文。而且更進一步 - 緣取有為法的觀智,而且達到隨順狀態時以彼分而斷煩惱,不能以斷除方式斷,如此緣取世俗諦的初禪等善智只能以鎮伏方式斷煩惱,不能以斷除方式。如此因為緣取有為法和緣取世俗諦的智不能斷除煩惱,所以能斷除它們的聖道智的所緣必須與那兩者相反,那就是涅槃。所以古德說: "任何緣取有為, 或緣取概念的智, 不能滅惡為事, 應接受與此異者。" "因為沒有色自性"即以此顯示如同色法有變壞自性,有牴觸性以聚而住有處所關聯的自性,如此涅槃沒有任何牴觸、有處所性。因為涅槃不能指示說"在某方向、某處所"。"因為沒有戲論"即因為不與愛慢見戲論共住,也因為是它們的不存在之緣。因為愛見慢使眾生在輪迴中戲論,所以稱為戲論。 772-

1. Evaṃ nibbānaṃ yuttito, suttato ca sādhetvā idāni tassa pariyāyasandassanatthaṃ 『『accantamananta』』ntiādi vuttaṃ. Tattha saṃsārappavattiyā pariyosānabhūtattā antaṃ. Iminā anupādisesanibbānadhātu kathitāti vadanti, sopādisesanibbānadhātupi vaṭṭati, akatantipi paṭhanti. So heṭṭhā vuttatthova. Sauppādavayantābhāvena anantaṃ. Kilesapariḷāhābhāvena, kilesakkhobhābhāvena ca santaṃ. Palokitābhāvena apalokitaṃ. Atittikarabhāvena paṇītaṃ. Sabbadukkhahananato saraṇaṃ. Kilesacorehi anupaddutattā nibbhayatāya khemaṃ. Sabbupaddavanivāraṇato tāṇaṃ. Jātiādidukkhehi anubandhassa allīyituṃ yuttaṭṭhānatāya leṇaṃ. Yathāpaṭipannassa santidāyakattena paraṃ patiṭṭhābhāvato parāyaṇaṃ.

Sabbapīḷāvimuttatāya sivaṃ. Upanissayahīnānaṃ sabbaññumukhato sutvāpi ṭhapetvā guṇavasena sabhāvato paṭivijjhituṃ dukkaratāya nipuṇaṃ. Aviparītatāya saccaṃ. Sabbadukkhaparikkhayakarattā dukkhakkhayaṃ. Tejussadatāya santattaayoguḷe makkhikāhi viya catūhi āsavehi ārammaṇakaraṇavasena pavattituṃ asakkuṇeyyatāya anāsavaṃ. Mahākāruṇikassāpi dhammadesanāya appossukkabhāvāpādanena paṭivijjhituṃ dukkaratāya sududdasaṃ. Lokuttaradhammesupi asaṅkhataguṇena visiṭṭhatāya paraṃ. Saṃsāramahāsamuddassa tīrabhūtattā pāraṃ. Maṃsacakkhuno, dibbacakkhuno vā agocaratāya anidassanaṃ. Nidassanasaṅkhātāya upamāya abhāvato vā anidassanaṃ.

Avipariṇāmadhammattā dhuvaṃ. Tatoyeva paramapatiṭṭhābhāvato dīpaṃ. Rogādipīḷābhāvato abyāpajjhaṃ. Tatoyeva anītikaṃ. Taṇhālayābhāvato anālayaṃ. Saṅkhatāsaṅkhatesu asaṅkhatakoṭṭhāsabhūtattā, paramapatiṭṭhābhāvato vā padaṃ. Avināsabhāvena accutaṃ. Akkharaṇato avinassanato akkharaṃ.

Saṅkhatanissaṭattā vimutti. Bhavabandhanavimuttihetutāya mokkhaṃ.

776-7.Evanti yathāvuttanayena. Viññāyāti uggahaparipucchāvasena jānitvā. Adhigamūpāyoti paṭivijjhanūpāyabhūtā tisso sikkhā. Kātabboti paṭipajjitabbo.

Saddhaṃ, buddhiñca karoti vaḍḍhetīti saddhābuddhikaraṃ. Tathāgatamateti tipiṭakabuddhavacane, catūsu saccesu vā. Paññāya sambhūtaṃ, paññāya vā sambhavo etassāti paññāsambhavaṃ, tadeva sampasādanaṃ buddhādīsu adhimuccanaṃ, taṃ karotīti paññāsambhavasampasādanakaraṃ. Atthabyañjanasālinanti atimadhurehi atthabyañjanehi samannāgataṃ, atthabyañjanasāravantanti vā attho ra-kārassa la-kāraṃ katvā. Sāraṃ jānantīti sāraññū, te vimhāpetīti sāraññuvimhāpanaṃ. Niṭṭhanti pariyosānaṃ, sutamayamūlakaṃ anupādāparinibbānanti adhippāyo.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Nibbānaniddesavaṇṇanā niṭṭhitā.

我來直譯這段巴利文： 5 如此以道理和經證成立涅槃后,現在爲了顯示它的同義詞而說"究竟無邊"等。其中因為是輪迴流轉的終極為"終"。以此說的是無餘涅槃界,他們說也適合有餘涅槃界,也讀作"無作"。它的義如前所說。因為沒有生滅邊際為"無邊"。因為沒有煩惱熱惱和煩惱動搖為"寂靜"。因為沒有毀壞為"不毀"。因為令人無厭足為"勝妙"。因為滅除一切苦為"歸依"。因為不被煩惱賊擾亂而無畏為"安穩"。因為防護一切災禍為"護"。因為對被生等苦追隨者是應該依止的處所為"洞"。因為對如理行者是寂靜的施與者而無更上依止為"究竟依止"。 因為解脫一切逼迫為"吉祥"。因為對缺乏資具者即使從一切智者口聽聞,除了功德也難以從自性通達為"微妙"。因為無顛倒為"真實"。因為能令一切苦滅盡為"苦盡"。因為如同熱鐵丸對蒼蠅一樣,因大威力而四漏不能以所緣方式轉起為"無漏"。因為即使大悲者的法教也令成為不熱心而難以通達為"極難見"。因為在出世間法中也以無為功德而殊勝為"最上"。因為是輪迴大海的彼岸為"彼岸"。因為不是肉眼或天眼的境界為"無相"。或因為沒有稱為顯示的譬喻為"無相"。 因為是不變異法為"堅固"。因此正是最上依止為"洲"。因為沒有病等逼迫為"無惱"。因此正是無災。因為沒有愛著為"無著"。因為在有為無為中是無為部分,或因為是最上依止為"處"。因為是不壞滅性為"不死"。因為不流散不壞滅為"常"。 因為出離有為為"解脫"。因為是離有結縛之因為"解脫"。 776-7 "如此"即以如所說方法。"了知"即以受持詢問而知。"證得方法"即通達方法的三學。"應作"即應修習。 令增長信和慧為"生信慧"。"如來教"即三藏佛語或四諦。由慧而生,或是慧的生起為"慧生",那就是凈信即對佛等勝解,令它生起為"令生慧生凈信"。"具義文"即具足極甜美的義文,或意思是具足義文精華,以羅字代替拉字。"知精華者"即知精華者,令他們驚異為"令知精華者驚異"。"究竟"即終了,意思是聞慧為根的無取般涅槃。 如是《顯揚阿毗達摩義》 《入阿毗達摩注》中 涅槃義釋註釋完。

1. Dvādasamo paricchedo

Paññattiniddesavaṇṇanā

Etthāti yathāuddiṭṭhadhammānaṃ niddesapariyosāne. Ettakamevāti cittacetasikarūpanibbānamattameva. Paññāpetabbatoti paramatthadhammā viya sakasakasabhāvavasena apaññāyamānā hutvā lokasaṅketavasena paññāpiyamānattā. Paññāpanatoti paramatthavasena vijjamānāvijjamānadhammānaṃ pakāsanavasena paññāpanato. Tattha 『『paññāpetabbato』』ti iminā paññāpīyati pakārena ñāpīyatīti paññattīti evaṃ kammasādhanavasena atthapaññattibhūtā upādāpaññatti vuttā. 『『Paññāpanato』』ti iminā paññāpeti pakārena ñāpetīti paññattīti evaṃ kattusādhanavasena tassā abhidhāyakabhūtā nāmapaññattīti veditabbaṃ. Paṇṇattidukaniddese 『『saṅkhā…pe… vohāro』』ti (dha. sa. 1313-1314) catūhi padehi upādāpaññatti vuttā. 『『Nāmaṃ…pe… abhilāpo』』ti (dha. sa. 1313-1314) chahi padehi nāmapaññatti kathitāti ācariyānaṃ icchitattā vuttaṃ 『『tenevāhā』』tiādi. Tesaṃ tesaṃ dhammānanti heṭṭhā abhidhammamātikāya vuttānaṃ kusalākusalādidhammānaṃ. Saṅkhāti 『『ahaṃ mamā』』tiādinā saṅkhāyamānatā. Samaññāti saṅketavasena ñāyamānatā. Paññattīti asaṅkaravasena anekadhā vibhajitvā paññāpiyamānatā. Vohāroti pākaṭaṃ katvā vuccamānatā, kathanavasena upayujjamānatā vā. Atthābhimukhaṃ namatīti nāmaṃ. Taṃ pana anvattharuḷhīvasena duvidhaṃ, sāmaññaguṇakittimaopapātikanāmavasena catubbidhaṃ. Nāmakammanti nāmakaraṇaṃ. Nāmadheyyanti nāmaṭhapanaṃ, nāmadheyyanti vā seṭṭhānaṃ nāmaṃ. Akkharadvārena atthaṃ nīharitvā utti kathanaṃ nirutti. Byañjananti pākaṭakaraṇaṃ. Abhilāpoti abhilāpanaṃ.

Ahanti rūpādivinimuttaṃ ahaṃkārabuddhivisayabhūtaṃ attano khandhasamūhasantānamupādāya paññattaṃ tadaññānaññabhāvena anibbacanīyaṃ upādāpaññattiṃ vadati. Tenāha 『『ahanti hī』』tiādi. 『『Ahanti…pe… katvā』』ti upādāpaññattiyā uppattiṃ dassetvā yathātiādinā taṃ pakāseti.

Yasmā 『『samaññā paññatti vohāro』』ti 『『evaṃ saṅkhā』』ti imasseva vevacanaṃ, tasmā vuttaṃ 『『idāni paññāpanato paññatti』』ntiādi.

Tadanurūpā jātāti tajjā, avijjamānapaññatti viya kevalaṃ lokasaṅketavaseneva ahutvā dhammasabhāvassa anurūpavasena pavattā paññattīti attho. Nāmapaññattipi vacanatthasaṅkhātakāraṇaṃ upādāya paṭicca pavattanato upādāpaññattivohāraṃ labhatīti tassāpi upādāpaññattipariyāyo vutto. Gaṇṭhipadakārenāpi hi imināva adhippāyena upādāpaññattīti upādānavatī paññatti kāraṇavatiṃ kāraṇabhūtamatthamupādāya gahetvā tannissayena paññāpīyati, sabbopi paññattibhedo anena lakkhaṇena upādāpaññattimeva bhajati. Anupādāya hi paññatti natthīti vuttaṃ. Upanidhāpaññattīti paṭipakkhabhūtaṃ ekapaññattiṃ upanidhāya apekkhitvā pavattā paññatti. Cakkhusota-ggahaṇena ajjhattikāyatanāni dasseti, rūpasadda-ggahaṇena bāhirāyatanāni. Pathavītejovāyu-ggahaṇena phoṭṭhabbāyatanaṃ pabhedato dasseti. Eteneva dhammāyatanepi labbhamānabhedo dassitoti daṭṭhabbaṃ.

我來直譯這段巴利文： 12.第十二章 施設義釋注 "在此"即在如已宣說諸法的釋義終了。"僅此"即僅有心心所色涅槃。"應施設"即因為不像勝義法以自性而了知,而是以世間共許而施設。"施設"即以勝義方式顯示有無諸法的施設。其中以"應施設"說明被施設、以種種方式令了知為施設,如此依作用義成就為義施設的假立施設。以"施設"說明施設、以種種方式令了知為施設,如此依能作義成就為表述它的名施設,應當了知。在施設二法釋義中,"想...言說"四詞說明假立施設。"名...言辭"六詞說明名施設,因為諸師所欲故說"所以說"等。"彼彼諸法"即在下阿毗達摩論母說的善不善等諸法。"想"即以"我、我所"等想度。"共許"即以約定而了知。"施設"即不混雜地以多種方式分別施設。"言說"即明瞭地稱說,或以說方式應用。 "趣義為名"。它依義和習用二種,依普通、功德、假立、生起名四種。"名業"即命名。"名稱"即立名,或名稱即殊勝者的名。"釋"即經由字門將義引出而說。"文"即令明瞭。"言辭"即言說。 "我"說的是離開色等、成為我執見慧境界、依取自己蘊聚相續而施設、不可說是彼此同異的假立施設。所以說"因為我"等。以"我...作"顯示假立施設的生起后,以"如"等顯示它。 因為"共許、施設、言說"是"如此想"的同義語,所以說"現在從施設的施設"等。 "相應生"即相應,意思是不像無施設僅由世間約定,而是依法自性相應方式轉起的施設。名施設也因為依取稱為語義的因而轉起,所以獲得假立施設的言說,因此也說它是假立施設的同義語。因為註釋者也以此意趣說假立施設即有所取的施設,依取作為因的義而施設,一切施設分類以此相都從屬假立施設。因為說沒有不依取而施設。"對比施設"即依對比、觀待對立的一施設而轉起的施設。以眼耳攝取顯示內處,以色聲攝取顯示外處。以地火風攝取顯示觸處的差別。應當了知由此也顯示法處中所得的差別。

Yasmā pathavādikā paññatti sasambhārapathaviyaṃ ekassa nāmaṃ gahetvā samūhamevopādāya paññāpīyati, ghaṭādikā ca paññatti dhammasamūhesu sabbesameva nāmaṃ gahetvā samūhamevopādāya paññāpīyati, tasmā vuttaṃ 『『ekassa vā』』tiādi . Tattha ekassa nāmaṃ gahetvā samūhamupādāya paññāpiyamānāya pathavādivasena pākaṭabhāvato taṃ ṭhapetvā itaraṃ dassetuṃ 『『katha』』ntiādi vuttaṃ. Ayaṃ samūhapaññatti nāma samūhassa paññāpanato. Disākāsādīsu disā-ggahaṇena candasūriyāvattanamupādāya paññāpiyamānaṃ puratthimādidisāpaññattiṃ dasseti. Ākāsa-ggahaṇena asamphuṭṭhadhamme upādāya paññāpiyamānaṃ kūpaguhādiākāsapaññattiṃ dasseti. Kāla-ggahaṇena candāvattanādikamupādāya paññāpiyamānaṃ pubbaṇhādikālapaññattiṃ dasseti. Nimitta-ggahaṇena bahiddhā pathavīmaṇḍalādikaṃ, ajjhattikañca bhāvanāvisesaṃ upādāya paññāpiyamānaṃ kasiṇanimittādikaṃ dasseti. Abhāva-ggahaṇena bhāvanābalena appavattanasabhāvaṃ ākāsānañcāyatanajhānaṃ upādāya pavattaṃ ākiñcaññāyatanajhānārammaṇaṃ abhāvapaññattiṃ dasseti. Nirodha-ggahaṇena bhāvanābalena niruddhaṃ nevasaññānāsaññāyatanaṃ nissāya paññattaṃ nirodhapaññattiṃ dasseti. Ādi-ggahaṇena khayādisabhāvaṃ taṃ taṃ dhammamupādāya paññāpiyamānaṃ aniccalakkhaṇādikaṃ saṅgaṇhāti. Sāpi hi disākāsādikā viya dhammasamūhamupādāya apaññattabhāvato asamūhapaññattiyevāti.

Sāti ayaṃ dvidhā upādāpaññatti. Tajjāpaññatti vacanatthaṃ amuñcitvā pavattito upādāpaññattiyaṃyeva saṅgayhatīti vuttaṃ 『『vijjamānaṃ paramatthaṃ jotayatī』』ti. Evañca katvā upari 『『cha paññattiyopi ettheva saṅgahaṃ gacchantī』』ti vuttaṃ. Vijjamānanti sabhāvena upalabbhamānaṃ. Avijjamānanti ṭhapetvā lokasaṅketaṃ sabhāvavasena anupalabbhamānaṃ. Nāmamattanti nāmamattavantaṃ. Sotadvārajavanānantaranti paccuppannasaddārammaṇāya sotadvārajavanavīthiyā, tadanusārappavattāya atītasaddārammaṇāya manodvārajavanavīthiyā ca anantarappavattena . Manodvārajavanavīthipi hi sotadvārajavanānantarappavattā taggahaṇeneva idha gahitā. Gahitapubbasaṅketenāti 『『ayaṃ imassa attho, idamimassa vācaka』』nti evaṃ vacanavacanatthasambandhaggahaṇavasena gahitapubbabhāvasaṅketena. Yāyāti yāya nāmapaññattiyā karaṇabhūtāya. Manodvārajavanaviññāṇena kattubhūtena. Manodvārajavanaviññāṇena vā karaṇabhūtena, yāya nāmapaññattiyā kattubhūtāyāti attho. Paññāpīyatīti sammutiparamatthavasena pana duvidhaṃ atthajātaṃ paññāpīyati viññāpīyatīti vuttaṃ hoti. Tenāhu porāṇā –

『『Atthā yassānusārena, viññāyanti tato paraṃ;

Sāyaṃ paññatti viññeyyā, lokasaṅketanimmitā』』ti.

Katarajavanavīthiyaṃ panāyaṃ viññāyatīti? 『『Ghaṭo』』tiādisaddaṃ suṇantassa ekamekaṃ saddaṃ ārabbha paccuppannātītārammaṇavasena dve dve javanavārā honti, tato saddasamudāyamārabbha eko, tato nāmapaññattimārabbha ekoti evaṃ saddasamudāyārammaṇāya javanavīthiyā anantaraṃ nāmapaññatti pākaṭā hoti, tato paraṃ atthāvabodhoti ācariyā.

我來直譯這段巴利文： 因為地等施設取一個名于具資具的地而依集合施設,瓶等施設取法集合中一切名而依集合施設,所以說"一個或"等。其中以取一個名而依集合施設以地等方式明顯,爲了除此顯示其他而說"如何"等。這稱為集合施設,因為是集合的施設。在方位虛空等中,以方位攝取顯示依日月執行而施設的東等方位施設。以虛空攝取顯示依無觸法而施設的井洞等虛空施設。以時攝取顯示依月運等而施設的上午等時施設。以相攝取顯示依外在地輪等和內在修習特殊而施設的遍相等。以無有攝取顯示依修習力無轉起自性的空無邊處定而轉起的無所有處定所緣無有施設。以滅攝取顯示依修習力已滅的非想非非想處而施設的滅施設。以等攝取攝集依滅等自性的彼彼法而施設的無常相等。因為那也如同方位虛空等,因為依法集合而施設無施設性,正是非集合施設。 這二種假立施設。相應施設不離語義而轉起,所以攝入假立施設中,因此說"顯示有勝義"。如此而說上面"六施設也攝入此中"。"有"即以自性可得。"無"即除世間約定以自性不可得。"只是名"即具只是名。"耳門速行之後"即以現在聲所緣耳門速行路,以及依此轉起的過去聲所緣意門速行路之後轉起。因為意門速行路也是耳門速行之後轉起,以彼攝取而此中攝取。"已取前約定"即以"此是彼義,此是彼語言"如此語言與語義關係攝取方式已取前約定。"以何"即以何名施設為工具。以意門速行識為作者。或以意門速行識為工具,以何名施設為作者的意思。"被施設"即說明世俗勝義二種義類被施設、被了知。所以古德說： "依此轉的諸義， 其後被了知， 此施設應知， 由世間約定造。" 但在何速行路中了知此?聽到"瓶"等聲時,緣每一聲以現在過去所緣方式有兩個速行輪,然後緣聲集合有一個,然後緣名施設有一個,如此聲集合所緣速行路之後名施設明顯,其後義了知,諸師說。

Yaṃ sandhāya chakkanayo vuttoti sambandho. Tathā avijjamānānanti paramatthato avijjamānānaṃ. Kenaci ākārenāti paramatthato, lokasaṅketato vā kenaci pakārena. Anupalabbhamānānaṃ pañcamasaccādīnanti ākāsādipañcamasaccādīnaṃ. Ādi-ggahaṇena aṭṭhamabojjhaṅgādike saṅgaṇhāti. Pakatipurisādīnanti satvarajatamānaṃ samānāvatthā pakatiaṅguṭṭhādiparimāṇo kārako vedako attā purisotiādinā parikappitānaṃ pakatipurisādīnaṃ. Ādi-ggahaṇena ākāsakusumādiṃ saṅgaṇhāti. Vijjamānena avijjamānapaññatti paramatthato vijjamānāhi vijjādīhi avijjamānassa puggalassa paññattattā. Sesesupi imināva nayānusārena attho veditabbo. Etthevāti upādāpaññattiyameva.

『『Kusaggenudakamādāya, samudde udakaṃ mine;

Evaṃ mānusakā kāmā, dibbakāmāna santike』』ti. (jā. 2.21.389) –

Vacanato manussaloke cakkavattisampattidibbasampattiṃ upanidhāya nihīnāyevāti vuttaṃ 『『kapaṇaṃ…pe… nidhāyā』』ti. Mānusakanti manussaloke bhavaṃ. Paramattho ca vijjatīti pāṭhaseso.

778.Tatiyā koṭi na vijjati anupalabbhamānattā. Vuttañhetaṃ mahāaṭṭhakathāyaṃ –

『『Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nopalabbhatī』』ti. (dī. ni. aṭṭha. 1.439-443);

Paravādesu na kampatīti pakatipurisantarādivādīnaṃ paresaṃ titthiyānaṃ vādesu sampattesu, nimittabhūtesu vā na kampati na pavedhati na calatīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Paññattiniddesavaṇṇanā niṭṭhitā.

我來幫您直譯這段巴利文： 這是關於六種方法所說的連線。同樣，對於"不存在的"，從勝義諦來說是不存在的。"以某種形式"是指從勝義諦或世俗約定的某種方式。"無法獲得的第五諦等"是指虛空等第五諦等。"等"字包含了第八覺支等。"本性人等"是指以相同狀態的本性、拇指等度量的作者、感受者、自我、人等被設想的本性人等。"等"字包含了空中花等。"以存在顯示不存在的概念"是因為從勝義諦存在的明等來表示不存在的補特伽羅的概念。其餘的也應以此方法類推理解。"就在這裡"即僅在依止概念中。 "如以草尖取水， 欲測量海水； 如是人間欲樂， 對比天界快樂"（本生經2.21.389） 因此經文說，與人間轉輪聖王的成就相比，天界的成就是低劣的，所以說"貧乏...等...比較"。"人間的"是指存在於人世間的。"勝義諦確實存在"是省略的經文。 778. 第三邊際不存在是因為無法獲得。正如在大註釋書中所說： "正等覺者說法中最勝， 宣說二諦法， 世俗與勝義， 第三不可得。"（長部註釋1.439-443） "在他說中不動搖"的意思是：當遇到或成為因緣時，對於主張本性、神我等的其他外道們的論說不會震動、不會恐懼、不會動搖。 如是《阿毗達摩義顯》 《入阿毗達摩註釋》中 概念闡釋註釋完畢。

1. Terasamo paricchedo

Kārakapaṭivedhavaṇṇanā

Niddiṭṭhāti uddesaniddesādivasena dassitā. Kusalādayoti kusalākusalā. Etesaṃ pana na niddiṭṭhoti sambandho . Pubbe 『『kārako』』ti vacanaṃ viya 『『vedako』』ti avuttepi 『『attā kārako vedako』』ti attano laddhitāya 『『tassa hi kārakassa vedakassā』』ti vuttaṃ. Kusalākusalānamabhāvopi siyā, itarathā ahetukadosāpattitoti adhippāyo. Tesaṃ kusalākusalānaṃ āyattā vutti etesanti tadāyattavuttino. Tesanti kusalākusalādīnaṃ. Tasmāti kārakābhāve kusalākusalānaṃ, tabbipākānañca abhāvato. Niratthikāti desetvāpi bodhetabbābhāvato niratthikā. 『『Nāyaṃ niratthikā』』ti vatvāpi 『『sātthikā』』ti vacanaṃ pana parassa daḷhaggāhatthaṃ. Lokepi hi evaṃ vohāraṃ voharanti, evameva bhavati, nāññathātiādi. Tatthāti kārakābhāvepi attā atthīti gahaṇe. Anurodhoti anukūlapakkhapātoti attho. Idhāti kārakābhāvepi kusalādayo atthīti gahaṇe. Virodhoti paṭigho.

Evaṃ kārakābhāvepi kusalādīnaṃ sabbhāvaṃ yuttito sādhetvā idāni lokasiddhena nidassanena sādhetuṃ 『『athāpī』』tiādi vuttaṃ. Athāpīti kārakābhāvepi. Pathavi-ggahaṇena pathavojaṃ dasseti. Tathā āpa-ggahaṇena āpojaṃ. Tejoti sītuṇhavasena duvidhā tejodhātu. Utūti hemantādiutu. Ādi-ggahaṇena bījādike saṅgaṇhāti. Janakapaccayo hetu, anupālanakapaccayo paccayo nāmāti āha 『『hetupaccayasāmaggiyā』』ti. 『『Phalanibbattako hetu, paccayo anupālanako』』ti hi vuttaṃ.

Evaṃ kārakābhāvepi kusalākusalappavattiṃ sādhetvā idāni paraparikappitaṃ attānameva tāva paṭikkhipituṃ 『『athāpi cetthā』』tiādi āraddhaṃ. Kāmaṃ paññāparibāhiradiṭṭhiyā eva attā parikappīyati, paro pana 『『paññāya parikappemī』』ti maññatīti tassa laddhivasena 『『paññāya parikappito』』ti vuttaṃ. Taṃ upaparikkhissāma tāvāti tiṭṭhatu tāva cesā kārakābhāvepi kusalādīnaṃ bhāvābhāvavicāraṇā paṭhamaṃ tameva attānaṃ upaparikkhissāmāti attho. Dosamettha vattukāmo pucchatīti adhippāyena paṭiññaṃ adatvāva pucchanto āha 『『kiñcetthā』』ti. Sacetano vā udāhu acetano vāti ettha ko dosoti attho. Itaro ubhayathāpi dosoyeva. Yañhi acetanaṃ attānaṃ, na taṃ kārakaṃ, vedakañca, yathā taṃ pākārataruādayo. 『『Acetanovāyaṃ attā』』ti anumānena kārakavedakattābhāvasiddhitoti dassetuṃ 『『yadi acetano』』tiādi vuttaṃ. Anaññoti avinibbhogavasena anañño. Itarathā 『『sacetano』』ti vacanameva na upapajjeyya. Sahabhāvī nāma añño na hotīti. Attanopi nāso siyāti avinibbhogavuttirūpesu ekassa nāse itarassāpi vināso viya. Cetanāyapi nāso na bhavati avinibbhogarūpesu ekassa avināse itarassāpi avināso viyāti adhippāyo.

我來 協助您直譯這段巴利文： 13. 第十三品 作者通達釋 "已說明"是指通過列舉、解釋等方式已經顯示。"善等"是指善與不善。而"對於這些未說明"是相連的。如前"作者"之語，雖未說"感受者"，但由於"自我是作者與感受者"的自己之見，所以說"對於那個作者與感受者"。善與不善也可能不存在，否則將導致無因的過失，這是其意趣。"依彼而活"是指這些依賴那些善與不善而運作。"彼等"是指善、不善等。"因此"是指由於沒有作者則善與不善及其果報都不存在。"無意義"是指即使宣說也無可使人覺悟，故無意義。說了"此非無意義"之後又說"有意義"，是爲了令他人堅固執持。世間也這樣言說："就是這樣，不會有別的"等。"其中"是指即使無作者而執取有自我。"隨順"是指傾向贊同之義。"此中"是指即使無作者而執取有善等。"違逆"是指對立。 如是即使無作者也以理證成善等的存在，現在為以世間成就的例證來證成而說"複次"等。"複次"是指即使無作者。以"地"字顯示地界。同樣以"水"字顯示水界。"火"是指冷熱兩種火界。"時節"是指冬季等時節。"等"字包含種子等。生起因緣稱為因，維持因緣稱為緣，故說"因緣和合"。因為說"因是果的生起者，緣是維持者"。 如是證成即使無作者也有善不善的運作之後，現在爲了首先否定他人所執的自我而開始說"複次此中"等。雖然自我是由離開智慧的見解所設想，但他人認為"我以智慧設想"，故隨順他的主張而說"以智慧設想"。"我們且觀察它"是指且擱置這個即使無作者也有善等存在與否的考察，我們首先觀察那個自我的意思。爲了說過失而帶著意趣不給予承認就直接發問說"此中何"。"是有識還是無識"在此中有何過失的意思。另一方兩種都有過失。若自我無識，它就不是作者和感受者，如墻壁樹木等。爲了顯示"此自我無識"以推理而成立非作者感受者性，故說"若無識"等。"無異"是指以不相離而無異。否則"有識"之說就不成立。共存者即非他物。"自我也會壞滅"是指如不相離之物其一壞滅則另一也壞滅。意趣是識也不會壞滅，如不相離之物其一不壞滅則另一也不壞滅。

『『Cetanāya anaññattā』』ti kāraṇaṃ vatvā tameva samatthetuṃ 『『cetanattāna』』ntiādi vuttaṃ. 『『Attano anāse sati cetanāyapi vināso na bhavatī』』ti sutvāpi parassa niruttarabhāvo, cetanāya nāse visesakāraṇābhāvatoti adhippāyenāha 『『atha cetanāyayevā』』tiādi. Attāva nassatu, tiṭṭhatu cetanā. Ko hi visesakāraṇābhāve attani anurodho, cetanāya virodhoti adhippāyo. Paṭiññā hīnāti pubbe dinnapaṭiññā parihīnā. Atha na bhavati, 『『paṭiññā hīnā』』ti yadi attano vināse cetanāya avināso na bhavati. Cetanattānaṃ anaññabhāvena cetanāya nāse attanopi vināsappasaṅgato attā na nassatīti tava paṭiññā hīnā. Vuttappakārato viparītaṃ vāti yathāvuttappakārato viparītaṃ. Cetanāya vināsepi attā na nassati, attano pana avināsepi cetanā nassatīti evaṃ vā tava adhippāyo siyāti attho. Attā nassatu, cetanā tiṭṭhatu aññabhāve ubhinnaṃ samānayogakkhamatāya bhavitabbatoti adhippāyo. Paṭiññāhīno bhavasīti cetanāyeva nassati, attā na nassati paṭiññāya hīno bhavasi.

Idhāti aññattha pakkhe. Lakkhaṇakatanti aññamaññavisadisehi bhinnalakkhaṇehi kataṃ. Desantarakatanti bhinnadesakataṃ. Jāto vedīyati ñāyatīti jātavedo, aggissetaṃ adhivacanaṃ. Ḍayhamāneti uddhane pakkhipitvā paccamāne. Eko pavattipadeso imesanti ekadesā, tesaṃ bhāvoti ekadesattaṃ.

Avinibbhogatoti lakkhaṇato bhedepi ṭhānavasena avinibbhujjanato avisaṃsaṭṭhattā 『『ekadesatte』』tiimasseva vevacanavasena 『『avinibbhogabhāvepī』』ti vuttaṃ. Taṃ ayuttanti taṃ 『『ubhinnaṃ ekadesatā natthī』』ti iminā saha na yujjati. Paṭiññā hīnāti yadi pubbapaṭiññā pamāṇaṃ, ayaṃ paṭiññā hīnā. Yadi vā pana ayaṃ pamāṇaṃ, itarā hīnāti attho. Atha vā cetanāya attano padesavasena nānatte attano acetanattabhāvappattito 『『sacetano attā』』ti heṭṭhā tayā dinnapaṭiññā parihīnāti evamettha attho daṭṭhabbo.

Acetano attāti attā acetanoti katvā. Pubbe vuttadosatoti 『『yadi acetano siyā』』tiādinā ādito vuttadosato. Tasmāti yasmā evaṃ upaparikkhiyamāne vimaddanasaho hoti, tasmā.

779.Yadievanti yadi paramatthato kusalākusalānaṃ kārako, tabbipākānañca vedako natthi, evaṃ sante atha kasmā bhagavatā vuttanti sambandho.

Sandhāvatīti saṃsarati. Attanā katakusalākusalakammapaccayattā vipākabhūtaṃ sukhadukkhampi attanā katameva nāma hotīti vuttaṃ 『『sukhadukkhaṃ sayaṃkata』』nti.

780.Saṃsāramāpannoti –

『『Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, 『saṃsāro』ti pavuccatī』』ti. (dha. sa. aṭṭha. nidānakathā; visuddhi. 2.619) –

Evaṃ vuttakhandhapaṭipāṭiādivasappavattaṃ saṃsāraṃ punappunaṃ pavattivasena paṭipanno. Dukkhamassa mahabbhayanti assa saṃsārāpannassa sattassa jātiādidukkhaṃ mahabbhayaṃ mahābhayasaṃvattanakanti attho. Opapātikoti uppajjamāno.

781.Bhārā have pañcakkhandhāti rūpādayo pañcakkhandhā bhārabhūtā, sīse nikkhittabhārasadisāti vuttaṃ hoti. Bhārahāro ca puggalo tassa pañcakkhandhabhārassa hārako. Bhārādānanti paṭisandhivasena pañcakkhandhabhāraggahaṇaṃ. Bhāranikkhepananti puna aggahetabbatāpādanena anupādāparinibbānavasena bhārassa nikkhipanaṃ.

782.Yanti kusalākusalakammaṃ. Sakanti āyattaṃ.

我來 助您直譯這段巴利文： 說了"與識無異"的原因后，爲了證成它而說"識與我"等。聽到"當自我不滅時識也不滅"后，對方無以迴應，因為識滅時無特殊原因，帶著這樣的意趣而說"那麼若只有識"等。讓自我滅去，讓識存在。因為在無特殊原因時，何須隨順於我而違逆于識，這是其意趣。"違背承諾"是指違背先前所作的承諾。若在自我滅時識不滅，則"違背承諾"。因識我無異性，識滅時自我也會滅的過失，所以自我不滅，你的承諾已違背。"或與所說相反"是指與如上所說相反。或者你的意趣是：即使識滅自我不滅，而即使自我不滅識卻會滅，這樣的意思。讓自我滅，讓識存在，因為若是異物二者應有相同的適應性，這是其意趣。"你違背承諾"是指只有識滅而自我不滅，你違背了承諾。 "此中"是指在另一方面。"由特相所作"是指由相互不同的各種特相所作。"由處所所作"是指由不同處所所作。"生知"是指被生起、被感受、被了知，這是火的別名。"被燒時"是指放入灶中被烹煮時。"一分"是指這些的一個運作處所，其狀態為一分性。 "不相離"是指雖在特相上有別，但由於處所上不能分開而不混雜，故說"一分性"的同義語是"不相離性"。"此不應理"是指此與"二者無一分性"不相應。"違背承諾"是指若先前承諾為量，則此承諾已違背。或者若此為量，則另一已違背的意思。或者由於識與我以部分而有差別，則我成為無識性，因此你先前所作"我有識"的承諾已違背，如是應當理解此中的意思。 "無識之我"是說我無識。"先前所說過失"是指由"若是無識"等最初所說的過失。"因此"是指因為如是觀察時不能承受破斥，所以。 779. "若是如此"是指若勝義諦中無善不善的作者及其果報的感受者，如是則為何世尊所說，這是相連的。 "流轉"是指輪迴。因為由自作善不善業為緣，所以果報性的苦樂也名為自作，因此說"苦樂是自作"。 780. "入于輪迴"是指： "諸蘊的相續， 及界處等， 無間而運轉， 名為'輪迴'"。 如是所說蘊相續等力而轉的輪迴，以一再運轉的方式而趣入。"彼之大怖苦"是指對於此入輪迴的有情，生等苦是大怖畏，是導致大恐怖的意思。"化生"是指正在生起。 781. "五蘊實為擔"是指色等五蘊是重擔，如頭頂所負之擔的意思。"補特伽羅是擔者"是指那五蘊重擔的擔負者。"擔之取"是指以結生的方式取五蘊重擔。"擔之舍"是指以不再取得而達到無取般涅槃的方式捨棄重擔。 782. "彼"是指善不善業。"自己的"是指所屬的。

1. Ekassa puggalassāti sambandho. Ekena kappenāti ekasmiṃ kappe.

784.Assaddhotiādi heṭṭhā vuttatthaṃ.

『『Tañca kho sammutivasena, na paramatthato』』ti vatvā tadeva patiṭṭhāpetuṃ 『『nanu bhagavatā』』tiādi vuttaṃ. 『『Kiṃ nu satto』』ti gāthā vajirāya theriyā vuttāpi bhagavato adhippāyavaseneva vuttattā bhagavatā vuttā nāma hotīti katvā vuttaṃ 『『bhagavatā idampi vutta』』nti.

785.Kiṃ nu sattoti paccesīti rūpavedanādīsu kiṃ nāma satto puggaloti gaṇhāsi.

786.Aṅgasambhārāti cakkādiavayavasambhāresu, cakkādiavayavānaṃ samodhānevāti attho. Saddoti vohāro.

Tasmāti yasmā evaṃ paramatthato sattassa abhāvo bhagavatā vutto, tasmā. Na vacanamattameva ālambitabbaṃ adhippāyaṃ pahāyāti attho. Daḷhamūḷhova hutvā gaṇhātīti daḷhamūḷhaggāhī, kāraṇe dassitepi apariccajanavasena gahaṇaṃ daḷhaggahaṇaṃ. Kāraṇasseva daṭṭhumasamatthatāvasena gahaṇaṃ mūḷhaggahaṇaṃ. Tādisena na bhavitabbanti āha 『『na ca…pe… bhavitabba』』nti. Suttapadānanti neyyatthanītatthavasena ubhayathā ṭhitānaṃ suttantānaṃ.

Dve saccāni vuttāni tathā tathā vinetabbānaṃ puggalānaṃ vasenāti adhippāyo. Yesañhi sammutidesanāya visesādhigamo hoti, tesaṃ sammutisaccavasena deseti. Yesañca paramatthadesanāya, tesaṃ paramatthavasena deseti. Desabhāsākusalo viya ācariyo taṃtaṃdesavāsimāṇavānaṃ tāya tāya bhāsāya. Sammutisaccaṃ paramatthasaccañcāti ettha 『『puggalo satto itthī puriso khattiyo brāhmaṇo devo』』tievamādi paramatthato avijjamānampi loke katasaṅketavasena tathattā sammutisaccaṃ . Khandhadhātuāyatanāni satipaṭṭhānātievamādi paramatthavaseneva tathatthā paramatthasaccaṃ. Tenāhu aṭṭhakathācariyā –

『『Saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ;

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇaṃ. (dī. ni. aṭṭha. 1.439-443);

『『Tasmā vohārakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī』』ti.

787-8. Yo so imaṃ ganthaṃ accantaṃ satatampi cinteti, tassa tato siddhā paramā paññā vepullabhāvaṃ gacchati. Adhiṃ cittasantāpaṃ nīharati apanetīti adhinīharaṃ. Vimatiyā vicikicchāya, mohassa vā vināsaṃ karoti upanissayabhāvatoti vimativināsakaraṃ. Atthabyañjanasampadāya manavaḍḍhanato piyakaraṃ. Vikasatīti dibbati. Idhāti imasmiṃ sāsane, abhidhamme vā.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Kārakapaṭivedhavaṇṇanā niṭṭhitā.

1. Cuddasamo paricchedo

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā

1. Evaṃ paramatthasammutivasena ubhayathāpi sabbadhamme saṅkhepato dassetvā idāni yasmā tesu uggahaṇaparicchedādivasena kataparicayena atthakāmena kulaputtena ekaṃsato bhāvanāya abhiyogo kātabbo, tasmā bhāvanānayaṃ saṅkhepato dassetumārabhanto āha 『『bhāvanānaya』』ntiādi. Tattha bhāvanānayanti lokiyalokuttarabhāvanānayaṃ, kusaladhammānaṃ vaḍḍhanakkamanti attho. Diṭṭhadhammikasamparāyikaṃ hitaṃ ānayati upanetīti hitānayo, taṃ hitānayaṃ. Mānayanti mānento. Diṭṭhadhammikasamparāyikatthehi anusāsanato sattānaṃ sukhaṃ ānetīti sukhānayo, taṃ sukhānayaṃ. Paramaṃ byākaromi, paramaṃ bhāvanānayanti vā yojanā.

我來 助您直譯這段巴利文： 783. "一個補特伽羅"是相連的。"一劫"是指在一個劫中。 784. "無信"等的意義如前所述。 說了"那只是世俗諦，不是勝義諦"之後，爲了確立它而說"難道世尊"等。"何為有情"偈雖是長老尼金剛所說，但因是隨順世尊意趣而說，故稱為世尊所說，因此說"世尊也說此"。 785. "你認為何為有情"是指在色受等中，你執取什麼為有情、補特伽羅？ 786. "諸支聚合"是指在輪等部分的聚合中，即輪等部分的組合的意思。"名稱"是指言說。 "因此"是指因為如是世尊說了勝義諦中無有情，所以。意思是不應捨棄意趣而僅執著語言。"堅固愚執"是指堅持且愚昧地執取，即使顯示了理由也不放棄的執取是堅固執取。由於不能理解理由而執取是愚昧執取。不應如此，故說"不應...等...成為"。"諸經句"是指依應解釋義和確定義而雙重安立的諸經。 說二諦是依隨應調伏的諸補特伽羅的意趣。對於以世俗諦教說能獲得殊勝證悟的人，則以世俗諦教說。對於以勝義諦教說能獲得的人，則以勝義諦教說。如善巧于地方語言的老師對各地學生用其各自的語言。關於"世俗諦與勝義諦"，此中"補特伽羅、有情、女人、男人、剎帝利、婆羅門、天神"等雖在勝義諦中不存在，但由世間約定故如是為世俗諦。蘊、界、處、念住等依勝義如是為勝義諦。故註釋師們說： "約定言語為諦， 因世間共許； 勝義言語為諦， 因諸法實性。"（長部註釋1.439-443） "是故善世間言， 導師說世俗， 不生虛妄語。" 787-8. 若有人常常深入思惟此論，則由此成就的最上智慧趨向廣大。"除煩惱"是指去除、消除心的熱惱。"破除疑惑"是指因為成為近依，故能破壞疑惑或愚癡。因意義和文句圓滿而增長心意，故"可愛"。"光輝"是指照耀。"此中"是指在此教法中，或在阿毗達摩中。 如是《阿毗達摩義顯》 《入阿毗達摩註釋》中 作者通達釋完畢。 14. 第十四品 色界定修習釋 789. 如是簡要顯示了依勝義諦和世俗諦兩種的一切法之後，現在因為對它們以受持、抉擇等方式修習的欲求義利的良家子弟，必須確實地致力於修習，所以爲了簡要顯示修習方法而開始說"修習方法"等。其中"修習方法"是指世間出世間修習方法，是善法增長的次第的意思。引導現世與來世的利益故為利益引導，即彼利益引導。"尊重"是指尊敬。引導眾生現世與來世義利的教導故為安樂引導，即彼安樂引導。或者與"我宣說最上，最上修習方法"相連。

1. Manussānaṃ dhammato uttaraṃ ñāṇadassananti sambandho. Tattha manussānaṃ dhammā nāma manussānaṃ pakatidhammabhūtā dasa kusalakammapathā, tato uttaraṃ ñāṇadassanaṃ nāma mahaggatalokuttaradhammā. Te hi jānanaṭṭhena ñāṇaṃ, paccakkhato viya dassanaṭṭhena ca dassananti adhippetā. 『『Uttarimanussāna』』nti vā yathāṭhitavaseneva sambandho. Bālamanussādito uttarimanussānaṃ jhāyīnañceva ariyānañcāti attho.

791.Saṅkassarasamācāretiādīhi sīlavisuddhiyā payojanadassanaṃ. Tattha saṅkāya saritabbo samācāro assāti saṅkassarasamācāro. Yaṃ kiñci lāmakakammaṃ disvā 『『idaṃ asukena kataṃ bhavissatī』』ti evaṃ pavattetabbāya saṅkāya attano vā pare yaṃkiñci mantente disvā 『『mama idañcidañca asāruppaṃ jānitvā mantetī』』ti evaṃ pavattasaṅkāya upagantabbasamācāroti attho. Dussīleti etadeva vibhāvetuṃ 『『sīlavajjite』』ti vuttaṃ. Dussīleti vā dūsitasīle khaṇḍādibhāvaṃ upagatasīle. Sīlavajjiteti sabbena sabbaṃ sīlavirahite. Natthi jhānanti lokiyajjhānampi tāva natthi. Kuto maggoti lokuttaramaggo kuto, kena kāraṇena lokuttaradhammānaṃ hetuyeva vijjatīti attho.

1. Caranti tasmiṃ sīle paripūrakāritāya pavattantīti cārittaṃ. Vāritaṃ tāyanti rakkhanti tena, vāritato vā attānaṃ tāyatīti vārittaṃ. Yaṃ bhagavatā 『『idaṃ kātabba』』nti paññattisikkhāpadapūraṇaṃ, idaṃ cārittaṃ nāma. Yaṃ 『『na kātabba』』nti paṭikkhittaṃ, tassa akaraṇaṃ vārittaṃ nāma. Acchiddantiādīsu yassa sattasu āpattikkhandhesu majjhe sikkhāpadaṃ bhinnaṃ, tassa sīlaṃ chiddasāṭako viya chiddaṃ nāma hoti, tabbiparītaṃ acchiddaṃ. Yassa ādimhi vā ante vā bhinnaṃ, tassa pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti, tadaññaṃ akkhaṇḍaṃ. Kamassa ādarakaraṇavasena akkhaṇḍanti, kamavilaṅghanavasena 『『akkhaṇḍamacchidda』』nti vā pāṭho. Akammāsa-ggahaṇena asabalattampi vuttaṃ, sabalakammāsānaṃ bhedassa appamattakabhāvato. Ettako hi tesaṃ viseso. Yassa paṭipāṭiyā dve tīṇi sikkhāpadāni bhinnāni, tassa piṭṭhiyā, kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarena sabalavaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinducitragāvī viya kammāsaṃ nāma hoti. Yaṃ pana tathāvidhaṃ na hoti, taṃ 『『asabalaṃ akammāsa』』nti vuccati. Aninditanti iminā bhujissaviññuppasatthaaparāmaṭṭhasamādhisaṃvattanikabhāve saṅgaṇhāti. Tattha 『『imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā』』ti evaṃ taṇhāya aparāmaṭṭhaṃ taṇhādāsabyato mocitattā bhujissaṃ nāma. Adāsañhi loke bhujissoti vadanti. Yathāvuttaguṇapāripūriyā buddhādīhi viññūhi pasaṃsitabbanti viññuppasatthaṃ. Taṇhādiṭṭhīhi aparāmaṭṭhaṃ ṭhitibhāgiyaṃ aparāmaṭṭhaṃ nāma. Jhānādīnaṃ paccayo bhavituṃ samatthaṃ visesabhāgiyaṃ samādhisaṃvattanikaṃ nāma.

793-

我來幫您直譯這段巴利文： 790. "人類的法之上的智見"是相連的。其中"人類的法"是指作為人類本性法的十善業道，"其上的智見"是指廣大和出世間法。因為它們以了知義為智，以如親見義為見，這是其意趣。或者"勝過人類"就按原文相連。意思是勝過凡夫等的禪修者和聖者們。 791. 以"行為可疑"等顯示戒清凈的作用。其中"行為可疑"是指其行為應被懷疑。見到某些卑劣行為后而想"這必是某人所做"如此可起懷疑，或見到他人私下交談而想"知道我這樣那樣不適當而談論"，如此生起懷疑而可歸咎的行為，這是其意思。"惡戒者"爲了說明這個而說"離戒者"。或"惡戒者"是指污染了戒，達到破損等狀態的戒。"離戒者"是指完全沒有戒。"無禪那"是指連世間禪那都沒有。"何況道"是指出世間道從何而來，以何因緣有出世間法的因的意思。 792. 以圓滿實行而轉起于彼戒中為"行持"。以此守護禁止的，或以此守護自己免於禁止的為"止持"。世尊所制定"應當做這個"的學處的圓滿，這稱為行持。所制止"不應做"的，不做那個稱為止持。在"無破漏"等中，若在七種罪聚中間破壞學處，其戒如破漏的衣服稱為破漏，與此相反為無破漏。若在開始或末尾破壞，其戒如邊緣破損的衣服稱為破損，與此不同為無破損。由於尊重次第故無破損，或由於違越次第故"無破損無破漏"為經文。以"無雜染"包含了無斑點性，因為斑點雜染的差別很小。這就是它們的差別。若連續破壞兩三條學處，其戒如背部或腹部生起異色的黑色紅色等任一色的斑紋牛稱為斑紋。若間隔破壞，如間隔有異色斑點的花紋牛稱為雜染。若非如此，則稱為"無斑紋無雜染"。以"無可責"包含了自在、智者所贊、無執著、引生定的狀態。其中"我以此戒或禁行或梵行將成為天神或某類天神"如此不被渴愛執著，因解脫渴愛奴役故稱為自在。世間稱非奴為自在。因具足如上所說功德故為智者所讚歎為智者所贊。不被渴愛見執著的是住分無執著。能作為禪那等因的是勝分引生定。 793-

7.Vivekasukhanti kāyacittūpadhivivekasukhaṃ. Kāyavivekasukhampi hi sampannasīlasseva dussīlassa suññāgārādīsu vasatopi bheravārammaṇādiāpāthagamanena dukkhasseva visesato sampajjanato. Alaṅkāro anuttaroti devabrahmarājarājamahāmattādīnaṃ majjhe anaññasādhāraṇasobhāpaṭilābhahetutāya niruttaro alaṅkāraviseso. Ratananti cakkavattīnaṃ cakkaratanāditopi savisesaṃ ratijananato anuttaraṃ ratanaṃ. Cakkaratanādikañhi vaṭṭanissitameva ratiṃ janeti, idaṃ pana vivaṭṭanissitampi janetīti visesato ratijanakaṃ hoti. Icchiticchitassa sampattivisesassa nipphādanato cintāmaṇisamanti cintāmaṇi. Yānanti saṃsārakantārataraṇe yānaṃ. Sītalanti cittasītibhāvakaraṇena sītalaṃ. Kilesamaladhovananti gaṅgāyamunādīhipi dubbisodhanīyassa kilesakālusiyassa dhovanaṃ. Guṇānaṃ mūlabhūtanti sabbesampi lokiyalokuttaraguṇānaṃ mūlabhūtaṃ. 『『Sīle patiṭṭhāya (saṃ. ni. 1.23), ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha』』nti (saṃ. ni. 5.369) ca ādivacanañhettha nidassanaṃ. Dosānaṃ vītikkamavatthubhūtassa balassa vināsanato dosānaṃ balaghāti.

Tasmāti yasmā evaṃvidhānisaṃsasampannaṃ sīlaṃ, tasmā. Duvidhalakkhaṇanti okkhittacakkhuappasaddādivasena kāyakammādīnaṃ avippakiṇṇatāsādhanato samādhānalakkhaṇaṃ, kusaladhammānaṃ mūlabhāvato patiṭṭhānalakkhaṇanti evaṃ duvidhalakkhaṇaṃ, cārittavārittavasena vā duvidhasabhāvanti attho. Atthānaṃ kāmeti tassa hitāsīsanavasenāti atthakāmo. Piyaṃ sīlamassāti piyasīlo.

798-9. Kātabbo palibodhassupacchedoti sambandho. Katividho panāyaṃ palibodho, kiṃ sarūpo cāti āha 『『palibodhādasā』』tiādi, 『『āha mahāaṭṭhakathāya』』nti adhippāyo. Tattha āvāsoti ekampi ovarakaṃ ādiṃ katvā yāva sakalopi saṅghārāmo, so tattha paṭibaddhacittassa palibodho, na itarassa. Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā, taṃ tehi saṃsaṭṭhaviharatova palibodho. Lābhoti cattāro paccayā, tepi tattha sāpekkhasseva palibodhā. Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā. So uddesaparipucchādānena samaṇadhammassa okāsālābhino palibodho. Kammanti navakammaṃ, taṃ karontena vaḍḍhakiādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbathāpi palibodho. Addhānanti maggagamanacittassa dubbinodanīyatāya taṃ samaṇadhammassa palibodho. Ñātīti ettha kula-ggahaṇena ñātikulassapi gahitattā ekekā ñāti idha gahitāti daṭṭhabbā. Ye pana vihāre ācariyupajjhāyādayo, ghare mātādayo, te gilānā palibodhā. Ābādhoti yo koci rogo, so bādhayamāno palibodho. Ganthoti pariyattipariharaṇaṃ, taṃ sajjhāyādīhi niccabyāvaṭasseva palibodho. Iddhīti pothujjanikaiddhi. Sā hi dupparihārā appamattakeneva bhijjati, ayaṃ pana vipassanāya palibodho, na samādhissa samādhiṃ patvā paṭilabhitabbattā. Teti te palibodhā.

800-

我來幫您直譯這段巴利文： 797. "離欲樂"是指身、心、依處的離欲樂。因為即使是身離欲樂，也只有具足戒者才能獲得，對於惡戒者，即使住在空閑處，也會因恐怖所緣等的現前而特別生起苦。"無上莊嚴"是指因為在天神、梵天、國王、大臣等中間獲得無與倫比的莊嚴，故為無上莊嚴殊勝。"寶"是指因為能生起殊勝于轉輪王的輪寶等的喜悅，故為無上寶。因為輪寶等只能生起世間的喜悅，而此能生起出世間的喜悅，故特別能生起喜悅。因能成就所欲求的殊勝成就，故如如意寶。"車乘"是指渡越輪迴曠野的車乘。"清涼"是指因能使心清涼而成為清涼。"洗滌煩惱垢"是指洗滌連恒河雅姆納河等都難以清洗的煩惱污濁。"諸功德之根本"是指一切世間出世間功德的根本。這裡"立足於戒"和"什麼是諸善法的開始？戒很清凈"等語是例證。因為破壞違犯事物的力量，故為"破除過失的力量"。 "因此"是指因為戒具有如是功德，所以。"二種相"是指因為通過垂視、輕聲等使身業等不散亂而成就定相，因為是善法的根本而成為住立相，如是為二種相，或以行持、止持為二種自性的意思。"欲求義利"是指因為希望他的利益。"愛戒"是指戒為他所愛。 798-9. "應斷除障礙"是相連的。"這障礙有幾種，其性質如何"而說"障礙有十"等，意思是"在大註釋書中說"。其中"住所"是指從一個房間開始乃至整個僧園，對於心繫縛於此的人是障礙，對其他人則不是。"俗家"是指親戚家或護持家，對於與他們共住相處的人是障礙。"利養"是指四資具，對於對此有期待的人才是障礙。"眾"是指經典眾或論典眾。對於因授受誦問等而無暇修沙門法的人是障礙。"事業"是指新建造，對於從事此的人必須知道工匠等的得失，必須關心已作未作，故一切都成為障礙。"旅行"是指因難以去除旅途之心，故對沙門法成為障礙。在"親戚"中，因以"俗家"已攝取親戚家，故這裡應理解為指個別親戚。在寺院中的師長等，在家中的母親等，若生病則成為障礙。"病"是指任何疾病，在困擾時成為障礙。"書本"是指維持經典，對於經常忙於誦習等的人才是障礙。"神通"是指凡夫神通。因為它難以維持，稍有不慎就會破壞，這是觀的障礙，不是定的障礙，因為要得定后才能獲得。"彼等"是指那些障礙。 800-

2.Palibodhassupacchedaṃ katvāti ettha paṭhamo tattha nirapekkhacittatāya, dutiyo asaṃsaggena, tatiyo lābhasakkāruppattiṭṭhānaṃ pahāya aññattha gamanena, catuttho yathāraddhaganthasamāpanena , aññassa saṅgāhaṇena vā, pañcamo yathāraddhakammassa niṭṭhāpanena, saṅghādīnaṃ niyyātanena vā, chaṭṭho gantvā kiccatīraṇena, sattamo upaṭṭhahitvā ñātīnaṃ pākatikakaraṇena, aṭṭhamo bhesajjakaraṇena, vīriyādhiṭṭhānena vā, navamadasamā tattha abyāvaṭatāya upacchinditabbā. Upasaṅkamitabboti yattha so vasati, tattha upasaṅkamanavidhiñceva upasaṅkamantena paṭipajjitabbavidhānañca visuddhimagge vuttanayena veditabbaṃ. Ito parañhi ganthavitthārapariharaṇatthaṃ visuddhimagge āgatavitthāraṃ pahāya padatthavaṇṇanamattaṃ karissāma. Kammaṭṭhānassāti ettha yogakammassa pavattiṭṭhānatāya, uparūparibhāvanākammassa kāraṇabhāvato ca kammaṭṭhānaṃ. Taṃ pana sabbatthakapārihāriyavasena duvidhaṃ. Tattha mettā, maraṇassati, asubhasaññā ca sabbattha atthayitabbato icchitabbato sabbatthakakammaṭṭhānaṃ nāma. Cariyānukūlaṃ pana yaṃ kiñci kammaṭṭhānaṃ niccaṃ pariharitabbattā pārihāriyakammaṭṭhānaṃ nāma. Imaṃ duvidhaṃ kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānassa dāyako, sopi īdiso pariyesitabboti dassetuṃ 『『piyo garū』』tiādi vuttaṃ. Piyoti sīlasampadādīhi sattānaṃ piyāyitabbo. Garūti tatoyeva garukātabbo pāsāṇacchattaṃ viya garuṃ katvā daṭṭhabbo. Bhāvanīyoti sambhāvanīyo. Vattāti kiñci ālasiyampi disvā codetvā ovādavasena vadanasīlo. Vacanakkhamoti paṭipucchakkhamo, paṭipucchito asaṃhīro hutvā sambhāsanakkhamoti vuttaṃ hoti. Gambhīrañca kathaṃ kattāti tiracchānakathaṃ akathetvā dasakathāvatthupaṭisaṃyuttaṃ gambhīrameva kathaṃ kattā. No caṭṭhāne niyojakoti appavattitabbaṭṭhānabhūte ahite na niyojako. Evamādiguṇopetanti ādi-saddena saddhāsampadādiguṇayogaṃ dasseti. Kālenāti attano, ācariyassa ca sappāyakālena.

803.Vattaṃ katvāti ācariyassa navakamahallakabhāvānurūpena khandhake āgataṃ ācariyavattaṃ katvā. Idāni ācariyena paṭipajjitabbavidhiṃ dassetuṃ 『『tenāpī』』tiādi vuttaṃ. Tenāpīti kammaṭṭhānadāyakenapi. Caritaṃ ñatvā dātabbanti cetopariyañāṇalābhinā tassa cittācāraṃ, hadayalohitaṃ vā passitvā itarena 『『tvaṃ kiṃcaritosi, ke vā pana te dhammā bahulaṃ samudācarantī』』tiādinā paṭipucchitvā tassa caritaṃ jānitvā tadanurūpena dātabbaṃ.

1. Iriyāpathāditopi kesañci caritaṃ jānituṃ sakkā, taṃ pana na ekantikaṃ, 『『caritaṃ ñatvā』』ti vuttaṃ, katamaṃ pana taṃ, katividhā vāti āha 『『caritaṃ panidaṃ rāgadosamohavasenā』』tiādi . Ussannabhāvena santāne caratīti caritaṃ, asati paṭipakkhabhāvanāyaṃ santāne pavattanārahā rāgādayo.

我來幫您直譯這段巴利文： 802. 關於"斷除障礙"，此中第一通過心無繫著，第二通過不相交往，第三通過捨棄利養恭敬生起之處而去他處，第四通過完成已開始的典籍，或照料他人，第五通過完成已開始的工作，或託付給僧團等，第六通過前往解決事務，第七通過照顧使親戚恢復正常，第八通過藥物治療或確立精進，第九第十通過不忙於其事而應斷除。"應親近"是指他所住之處的親近方法及親近者應遵行的規則，應依清凈道論所說的方法了知。從此以後，為避免文章過於冗長，我們將省略清凈道論中的詳細內容，只作詞義解釋。此中"業處"是因為是修習業的發生處，也因為是更上層修習業的因。它依一切處和隨持分為兩種。其中慈心、死念、不凈想因為在一切處都需要、都想要，故名一切處業處。隨順性行而需要經常受持的任何業處名為隨持業處。爲了顯示應尋求能給予這兩種業處的人，故說"可愛、尊重"等。"可愛"是指因戒等圓滿而為眾生所愛。"尊重"是指因此而應當尊重，應如重石傘般視為重要。"可敬"是指值得尊敬。"說者"是指見到任何懈怠就以訓誡方式來勸導的習性。"堪受質問"是指能堪受詢問，意思是被問時不萎縮而能對答。"能說甚深之語"是指不說畜生論而說與十論事相應的甚深之語。"不導向非處"是指不引導趣向不應行處的無益之事。"具足如是等功德"以"等"字顯示具足信仰圓滿等功德。"適時"是指于自己和老師的適宜時間。 803. "作禮儀"是指依老師新舊程度而作律藏所說的師長禮儀。現在為顯示老師應行的方法而說"彼亦"等。"彼亦"是指業處授予者亦。"知性行后應給予"是指具他心智者應觀察他的心行或心臟血液，其他人則應問"你是什麼性行？什麼法多現行於你？"等而知其性行，然後隨順給予。 804. 從威儀等也能知道某些人的性行，但那不是決定性的，說"知性行"，但那是什麼，有幾種？故說"此性行依貪、瞋、癡"等。以增盛而在相續中執行為性行，即在無對治修習時堪能在相續中執行的貪等。

805.Vomissakanayāti sampayogavasena, ekasantatipariyāpannatāvasena ca nesaṃ saṃsaggabhedā. Catusaṭṭhi bhavantīti –

『『Rāgādike tike satta, satta saddhādike tike;

Ekadvitikamūlamhi, missato sattasattaka』』nti –

Evaṃ vuttehi navahi sattakehi yathārahaṃ vibhajiyamānā tesaṭṭhi diṭṭhiyā saddhiṃ catusaṭṭhi bhavanti. Tathā hi vuttaṃ upanandattherena –

『『Rāgo doso ca moho ca, rāgena paṭighopi ca;

Saddhiṃ rāgena moho ca, mohopi paṭighena ca.

『『Rāgādittayamekanti, satta rāgādike tike;

Saddhā buddhi ca takko ca, saddhiṃ saddhāya buddhi ca.

『『Saddhāya takkanañceva, buddhiyā takkanampi ca;

Saddhādittayamekanti, satta saddhādike tike.

『『Rāgādikaṃ tikañceka-mekadvitikabhedato;

Saddhābuddhivitakkehi, yathāyogaṃ vimissiya.

『『Ekamūle dvimūle ca, paccekaṃ sattakattayaṃ;

Timūle sattakañcekaṃ, ñeyyaṃ taṃ sattasattakaṃ.

『『Saddhiṃ rāgena saddhā ca, saddhiṃ teneva buddhi ca;

Teneva takkanaṃ tena, saddhābuddhi ca tena ca.

『『Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca;

Vimissetvāna teneva, saddhābuddhivitakkanaṃ.

『『Rāgamūlanaye ceva-mekaṃ sattakamuddise;

Saddhiṃ dosena saddhā ca, saddhiṃ teneva buddhi ca.

『『Teneva takkanaṃ tena, saddhābuddhi ca tena ca;

Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca.

『『Vimissetvāna teneva, saddhābuddhivitakkanaṃ;

Dosamūlanaye ceva-mekaṃ sattakamuddise.

『『Saddhiṃ mohena saddhā ca, saddhiṃ teneva buddhi ca;

Teneva takkanaṃ tena, saddhābuddhi ca tena ca.

『『Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca;

Vimissetvāna teneva, saddhābuddhivitakkanaṃ.

『『Mohamūlanaye ceva-mekaṃ sattakamuddise;

Ekamūle naye cevaṃ, ñeyyaṃ taṃ sattakattayaṃ.

『『Missetvā rāgadosehi, saddhā teheva buddhi ca;

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

『『Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ.

『『Rāgadosanaye ceva-mekaṃ sattakamuddise;

Missetvā rāgamohehi, saddhā teheva buddhi ca.

『『Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca;

Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca.

『『Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ;

Rāgamohanaye ceva-mekaṃ sattakamuddise.

『『Missetvā dosamohehi, saddhā teheva buddhi ca;

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

『『Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ.

『『Dosamohanaye ceva-mekaṃ sattakamuddise;

Dvimūlamhi naye cevaṃ, ñeyyaṃ taṃ sattakattayaṃ.

『『Rāgappaṭighamohehi, saddhā teheva buddhi ca;

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

『『Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

Tehi tīheva missetvā, saddhābuddhivitakkanaṃ.

『『Timūlamhi naye ceva-mekaṃ sattakamuddise;

Evaṃ tesaṭṭhi hotīti, viññeyyaṃ navasattakaṃ;

Diṭṭhiyāpi ca hoteva, catusaṭṭhīti kecanā』』ti.

806-

我來幫您直譯這段巴利文： 805. "混合方法"是指依相應和同一相續所攝的混合差別。"成為六十四"是： "貪等三種七， 信等三種七， 一二三根中， 混合各七七。" 如是所說九個七種，隨宜分別而與見合成六十四。如優波難陀長老所說： "貪瞋癡，及貪與恚， 與貪俱癡，及癡與恚。 貪等三為一，貪等三七種； 信慧及思，與信俱慧， 信與思惟，慧與思惟， 信等三為一，信等三七種。 貪等三種與，一二三根別， 信慧及思惟，隨應而混雜。 一根二根中，各有三個七， 三根有一七，應知此七七。 與貪俱信，與彼俱慧， 與彼思惟，彼信慧俱， 與彼信思，及慧思俱， 與彼混合，信慧思惟。 貪根方法中，如是說一七； 與瞋俱信，與彼俱慧， 與彼思惟，彼信慧俱， 與彼信思，及慧思俱， 與彼混合，信慧思惟。 瞋根方法中，如是說一七； 與癡俱信，與彼俱慧， 與彼思惟，彼信慧俱， 與彼信思，及慧思俱， 與彼混合，信慧思惟。 癡根方法中，如是說一七； 一根方法中，如是知三七。 與貪瞋合，信與彼俱， 與彼思惟，彼信慧俱， 與彼信思，及慧思俱， 與彼二者，信慧思惟。 貪瞋方法中，如是說一七； 與貪癡合，信與彼俱， 與彼思惟，彼信慧俱， 與彼信思，及慧思俱， 與彼二者，信慧思惟。 貪癡方法中，如是說一七； 與瞋癡合，信與彼俱， 與彼思惟，彼信慧俱， 與彼信思，及慧思俱， 與彼二者，信慧思惟。 瞋癡方法中，如是說一七； 二根方法中，如是知三七。 貪瞋與癡，信與彼俱， 與彼思惟，彼信慧俱， 與彼信思，及慧思俱， 與彼三者，信慧思惟。 三根方法中，如是說一七； 如是成六十，應知九個七； 有些說還有，見成六十四。" 806-

1. Nanu ca 『『caritaṃ ñatvā dātabba』』nti vuttaṃ, kiṃcaritassa pana kiṃ kammaṭṭhānaṃ anukūlanti imaṃ anuyogaṃ sandhāya taṃtaṃcaritānukūlakammaṭṭhānaṃ dassetvā puna tassa gaṇanato appanāvahato jhānappabhedato samatikkamato vaḍḍhanāvaḍḍhanato ārammaṇato bhūmito gahaṇato paccayato bhedaṃ dassetuṃ 『『asubhā cā』』tiādi āraddhaṃ. Tattha dasa asubhāti uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikanti ime dasa. Tathā kāyagatāsati cāti ime ekādasa rāgavikkhambhanassa upāyabhāvato rāgacaritassa anukūlā. Asubha-ggahaṇena cettha tadārammaṇasamādhipubbaṅgamaṃ kammaṭṭhānaṃ gahitaṃ. Evaṃ sesesupi yathārahaṃ daṭṭhabbaṃ. Appamāṇasattārammaṇattā appamaññā, mettā karuṇā muditā upekkhāti catunnaṃ brahmavihārānametaṃ adhivacanaṃ. Te pana savaṇṇakasiṇā nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇanti imehi catūhi vaṇṇakasiṇehi sahitā aṭṭha dosavikkhambhanupāyabhāvato, appaṭighātavisayattā ca dosacaritassa anukūlā.

808.Taṃ…pe… panekakanti ettha ekakanti idaṃ anussatiapekkhaṃ, anussatīsu ekanti attho, na mohacaritavitakkacaritāpekkhaṃ tesaṃ aññassāpi anukūlassa labbhanato. Taṃ pana mohacaritassa, vitakkacaritassa ca gaṇanabalena cittassa patiṭṭhānato anukūlaṃ.

809-11.Purimā…pe… dehinoti 『『buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussatī』』ti idaṃ pāḷikkamena purimaṃ anussatichakkaṃ saddhācaritassa atisappāyavasena anukūlaṃ. Maraṇūpasamāyuttā satīti maraṇe, upasame ca yuttā sati, maraṇānussati, upasamānussati cāti vuttaṃ hoti. Āhāranissitā saññāti āhāre paṭikkūlasaññā. Dhātuvavatthānanti catudhātuvavatthānaṃ. Buddhippakatijantunoti buddhicaritassa sattassa. Sesāni kasiṇānīti dosacaritassa anukūlesu vuttehi catūhi vaṇṇakasiṇehi avasesāni pathavīāpotejovāyoālokākāsakasiṇāni, evaṃ purimāni cattāri, imāni chāti dasa imasseva ujuvipaccanīkā, imassa asappāyanti gahetabbavisesassa abhāvato rāgādisabbacaritānaṃ anukūlāti vaṇṇitā.

812.Ekantavipaccanīkabhāvatoti rāgacaritādīnaṃ asubhādikammaṭṭhānassa ujuvipaccanīkatāya. Atisappāyatoti saddhācaritādīnaṃ buddhānussatiādikammaṭṭhānassa atisappāyato. Evaṃ ujuvipaccanīkavasena, atisappāyavasena ca idaṃ sabbaṃ visuṃ visuṃ tesaṃ anukūlanti vuttaṃ, na pana itarassa ananukūlabhāvato. Na hi rāgādīnaṃ avikkhambhikā, saddhādīnaṃ vā anupakārikā kusalabhāvanā nāma atthi. Tathā hi meghiyasutte –

『『Cattāro dhammā uttari bhāvetabbā, asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāyā』』ti (a. ni. 9.3; udā. 31) –

Ekasseva cattāro dhammā bhāvetabbāti vuttā. Tathā rāhulovādasuttepi 『『mettaṃ, rāhula, bhāvanaṃ bhāvehī』』tiādinā (ma. ni. 2.120) satta kammaṭṭhānāni vuttāni, na cāyasmato meghiyassa cattāripi caritāni santi, nāpi rāhulattherassa sabbacaritāni, tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti vuttaṃ hoti.

813-

我來幫您直譯這段巴利文： 807. 雖然說了"知性行后應給予"，但對於什麼性行什麼業處適合的這個問題，爲了顯示適合各種性行的業處，又爲了顯示它們在數目、導定、禪那差別、超越、增減、所緣、地、取得、緣等方面的差別，而開始說"不凈等"。其中"十不凈"是指脹尸、青瘀尸、膿爛尸、斷壞尸、食殘尸、散亂尸、斬斫散亂尸、血污尸、蟲啖尸、骸骨，這是十種。同樣"身至念"，這十一種因為是制伏貪慾的方法，所以適合貪行者。此中以"不凈"所攝是以彼所緣定為先導的業處。其餘也應如是隨宜了知。因為所緣是無量有情故為無量，這是慈、悲、喜、舍四梵住的別名。這些與四種色遍：青遍、黃遍、赤遍、白遍合為八種，因為是制伏瞋恚的方法，且是無對礙境，故適合瞋行者。 808. "彼...一種"中的"一種"是關於隨念，意為隨念中的一種，不是關於癡行者和尋行者，因為他們還有其他適合的。但因通過數數而使心安住，故適合癡行者和尋行者。 809-11. "前...者"是指"佛隨念、法隨念、僧隨念、戒隨念、舍隨念、天隨念"，這依經典次第的前六種隨念，因為特別適宜故適合信行者。"與死及寂止相應的念"是指與死和寂止相應的念，即死隨念和寂止隨念。"依食的想"是指食厭想。"界差別"是指四界差別。"慧根性的人"是指慧行的有情。"其餘遍"是指除了適合瞋行者所說的四種色遍外，其餘的地、水、火、風、光、空遍，如是前四種和這六種共成十種。因為對這個沒有要取的特殊性，所以說適合貪等一切性行。 812. "因為完全相違"是指因為不凈等業處與貪行者等完全相違。"因為特別適宜"是指因為佛隨念等業處對信行者等特別適宜。如是依完全相違和特別適宜，說這一切各別適合他們，不是因為不適合其他的。因為沒有不能制伏貪等的，或不能幫助信等的善修習。如是在彌祇經中： "應更修習四法：應修習不凈以斷除貪慾，應修習慈心以斷除瞋恚，應修習入出息念以斷除尋伺，應修習無常想以斷除我慢。"（增支部9.3; 自說經31） 說一個人應修習四法。同樣在教誡羅睺羅經中也說："羅睺羅，你應修習慈心"等七種業處，而具壽彌祇並非具有四種性行，長老羅睺羅也非具有一切性行，所以說不應執著于言語，應在一切處尋求意趣。 813-

1. Kiñcāpi vuttanayena kammaṭṭhānānaṃ gaṇanaparicchedopi sakkā ñātuṃ, saṅkarattā pana sukhena viññātuṃ na sakkāti tesaṃ sāmaññato, visuṃ visuṃ jātito ca gaṇanaparicchedaṃ dassetuṃ 『『kammaṭṭhānāni sabbānī』』tiādi vuttaṃ. Cattālīsāti niddiseti pāḷito, aṭṭhakathāto ca samodhānetvā 『『samacattālīsā』』ti niddiseyya. Kathaṃ? Kasiṇāni dasa…pe… saññā cāhāratā iti. Asubhānussatī dasāti dasa-saddo paccekaṃ yojetabbo 『『dasa asubhā , dasa anussatī』』ti. Dasa asubhā heṭṭhā kathitāva. 『『Purimānussatichakka』』nti ettha vuttā cha, maraṇānussati kāyagatāsati ānāpānassati upasamānussatīti imā dasa anussatiyo. Catudhātuvavatthānanti pathavādīnaṃ catunnaṃ dhātūnaṃ vavatthānaṃ. Saññā cāhāratāti gāthābandhavasena ga-kārassa lopaṃ katvā āhāragatā saññā 『『āhāratā saññā』』ti vuttā. Āhāroyeva vā āhāratā, taggatā ca saññā upacārato 『『āhāratā』』ti vuttā, āhāre paṭikkūlasaññāti attho.

815-6. Kiṃ imesu sabbesuyeva kammaṭṭhānesu jhānaṃ nibbattatīti? Āma, nibbattati sabbesveva upacārajjhānaṃ, appanājhānaṃ pana kesuci na nibbattati, tasmā kānici upacārameva nibbattenti, kānici appanampi. Kathaṃ panetaṃ daṭṭhabbanti āha 『『etesū』』tiādi. Upacārameva āvahantīti upacārāvahā 『『apekkho』』tiādīsu viya hettha avadhāraṇaṃ daṭṭhabbaṃ. Tattha ānāpānassatiṃ, kāyagatāsatiñca hitvā sesā buddhānussatiādayo aṭṭha anussatiyo, saññā, vavatthānañcāti ete dasa nānappakārakattā, gambhīrattā, sabhāvadhammattā ca asati bhāvanāvisese upacārāvahā vuttā.

817-8. Evaṃ upacārappanāvahato dassetvā idāni jhānappabhedato dassetuṃ 『『appanāyāvahesū』』tiādi vuttaṃ. Catukkajjhānikāti catukkanayavasena catubbidharūpāvacarajjhānavanto, tesaṃ ekekasseva ārammaṇabhūtāti attho. Pañcakanayavasena pana 『『pañcakajjhānikā』』ti veditabbā. Paṭhamajjhānikāti paṭhamajjhānasseva ārammaṇabhūtā, paṭikkūlabhāvato pana itaresaṃ ārammaṇāni na honti. Paṭikkūlepi hi visaye vitakkabalena paṭhamajjhānaṃ appeti caṇḍasotanadiyaṃ arittabalena nāvā viya. Sesāni pana tadabhāvato na tesu appenti.

819.Tikajjhānavahāti catukkanayena tikajjhānavahā, pañcakanayena pana catukkajjhānavahā, mettākaruṇāmuditā hi mettādīnaṃ somanassasahagatānameva ārammaṇattā pañcamajjhānikā na honti. Appanappattā hi mettādayo somanassena vinā nappavattanti. Catutthopi brahmavihāroti sambandho. Brahmānaṃ uttamānaṃ vihāro, brahmabhūto vā vihāroti brahmavihāro, so upekkhābhāvanāvasena catutthajjhāniko. Tatthāpi mettādivasena paṭiladdhajjhānacatukkassevetaṃ appeti, netarassa. Kasmā? Mettādīnaṃ nissandattā. Yathā hi kasiṇānaṃ nissandā āruppā, yathā ca samathavipassanānissandā nirodhasamāpatti, evaṃ mettādinissandā upekkhā. Āruppā catutthajjhānikāti aṅgasamatāvasena āruppāpi catutthajjhānasseva pabhedāti katvā vuttaṃ.

我來幫您直譯這段巴利文： 814. 雖然依前說方法也能知道業處的數目確定，但因混雜而不易瞭解，所以爲了顯示它們總體和各別種類的數目確定而說"一切業處"等。"四十"是依經典和註釋合併而說"正四十"。如何？十遍...等...食想。"不凈隨念十"中的"十"字應分別相應為"十不凈，十隨念"。十不凈如前所說。在"前六隨念"中所說的六種，死隨念、身至念、入出息念、寂止隨念，這是十隨念。"四界差別"是指地等四界的差別。"想及食性"是依偈頌方式省略ga音，說食所攝想為"食性想"。或者食即食性，而攝於彼的想以轉義說為"食性"，意思是食厭想。 815-6. 在這一切業處中都能生起禪那嗎？是的，近行禪那在一切中都能生起，但安止禪那在某些中不生起，所以有些只生起近行，有些也生起安止。如何了知這點？說"在這些"等。"只引生近行"應如"帶期待"等中見到限定。其中除了入出息念和身至念外，其餘佛隨念等八隨念、想和差別這十種，因為種類不同、甚深和是自性法，若無殊勝修習則說只引生近行。 817-8. 如是顯示了引生近行和安止后，現在爲了顯示禪那差別而說"在引生安止"等。"具四禪"是指依四分法有四種色界禪那，意思是各自成為它們的所緣。依五分法則應知為"具五禪"。"具初禪"是指只成為初禪的所緣，因為厭惡性故不成為其他的所緣。因為即使在厭惡境，依尋的力量也能安止初禪，如依槳的力量船能行於急流。其餘則因無彼而不能在其中安止。 819. "引生三禪"是依四分法引生三禪，但依五分法則引生四禪，因為慈悲喜只是慈等喜俱的所緣，所以不成為第五禪。因為已達安止的慈等離開喜就不能轉起。"第四梵住"是相連的。梵即殊勝者的住處，或成為梵的住處為梵住，它依舍修習而成為第四禪。在那裡也只是依慈等所得的四禪而安止，不是其他的。為什麼？因為是慈等的流出。如同無色是遍的流出，滅盡定是止觀的流出，如是舍是慈等的流出。說"無色是第四禪"是因為無色依支分平等性也是第四禪的差別。

1. Evaṃ jhānabhedato dassetvā puna samatikkamato dassetuṃ 『『vasenārammaṇaṅgāna』』ntiādi vuttaṃ. Ārammaṇasamatikkamo aṅgasamatikkamoti atikkamitabbānaṃ ārammaṇānaṃ, aṅgānañca vasena samatikkamo duvidho. Kiṃ sabbesveva duvidho labbhati, noti āha 『『gocarā…pe… tikkamo』』ti. Catūsu hi āruppesu ārammaṇasamatikkamova hoti ākāsakasiṇavajjitesu navasu ārammaṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanassa, ākāsānañcāyatanādīni ca samatikkamitvā viññāṇañcāyatanādīnaṃ pattabbattā, aṅgātikkamo pana arūpe natthi catunnañcāpi aṅgānaṃ vasena samānattā. Rūpe jhānaṅgatikkamoti rūpāvacarikakammaṭṭhānesu vitakkādīnaṃ jhānaṅgānaṃ atikkamo, idañca labbhamānakavasena vuttaṃ. Paṭhamajjhānikesu duvidhopi samatikkamo natthi, nīvaraṇasamatikkamo idha aṭṭhannampi samāpattīnaṃ sādhāraṇattā na gahito.

2. Evaṃ samatikkamavasena dassetvā puna vaḍḍhanāvaḍḍhanavasena dassetuṃ 『『daseva kasiṇānī』』tiādimāha. Imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. Na ca…pe… asubhādayoti sesā asubhādayo pana neva vaḍḍhetabbā. Kasmā? Paricchinnākāreneva upaṭṭhānato, ānisaṃsābhāvato ca. Tathā hi dasa asubhāni, kāyagatāsati ca attano ṭhitokāsena paricchinnattā paricchinnākāreneva upaṭṭhahanti. Vaḍḍhitesupi kuṇaparāsi eva upaṭṭhātīti na koci ānisaṃso atthi. Avaḍḍhitesupi hi tesu kāmarāgavikkhambhanā hotiyeva. Yadi evaṃ, asubhajjhānānaṃ appamāṇārammaṇatāvacanaṃ virujjhatīti? Na virujjhati. Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti, ekacco appaketi iminā pariyāyena ekaccassa parittārammaṇajjhānaṃ hoti, ekaccassa appamāṇārammaṇaṃ. Yo vā etaṃ ānisaṃsābhāvaṃ apassanto vaḍḍheyya, tassa vasena appamāṇārammaṇatā vuttā. Ānāpānanimittampi nāsikaggamukhanimittādiparicchinnaṃ upaṭṭhāti, vaḍḍhayatopi ca vātarāsiyeva vaḍḍhati. Picupiṇḍādivasena upaṭṭhahantampi hi nimittaṃ vātasaṅghāṭamattameva, tathā brahmavihāranimittampi vaḍḍhentassa sattarāsiyeva vaḍḍheyya, na ca tena koci attho hoti, tasmā tadubhayampi na vaḍḍhetabbaṃ. Yaṃ pana vuttaṃ 『『mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī』』tiādi (vibha. 663), tampi pariggahavasena vuttaṃ, na nimittavaḍḍhanavasena. Kiñci brahmavihāre paṭibhāganimittameva natthi, kimayaṃ vaḍḍheyya, appamāṇārammaṇatā panettha pariggahitamattavasena veditabbā. Āruppārammaṇesu ākāsaṃ kasiṇugghāṭamattattā kasiṇāpagamavaseneva manasi kātabbaṃ, tato paraṃ vaḍḍhayato na kiñci hoti, viññāṇaṃ sabhāvadhammattā na sakkā vaḍḍhetuṃ, parikammameva hi vaḍḍhetuṃ sakkā, viññāṇāpagamo tassa abhāvamattattā, nevasaññānāsaññāyatanārammaṇampi sabhāvadhammattāyeva na sakkā vaḍḍhetuṃ, tasmā tānipi na vaḍḍhetabbāni. Appamāṇārammaṇatā āruppānaṃ vipulakasiṇugghāṭimākāse pavattiyā veditabbā. Buddhānussatiādayo ca animittattā na vaḍḍhetabbā . Paṭibhāganimittañhi ayaṃ vaḍḍheyya, tañca nesaṃ natthi, tasmā ime asubhādayo tiṃsa kammaṭṭhānāni paricchinnokāsattā, payojanābhāvato, avaḍḍhanato ca na vaḍḍhetabbāni.

822-

我來 志譯這段巴利文： 820. 如是顯示了禪那差別后，現在爲了顯示超越而說"依所緣支的"等。依所緣超越和支超越，即應超越的所緣和支的力量，超越有兩種。是否在一切中都有兩種？不是，故說"境...超越"。因為在四無色中只有所緣超越，因為通過超越除去空遍的九種所緣中的任一個而得空無邊處，及通過超越空無邊處等而得識無邊處等，但在無色中沒有支超越，因為四種都是以同樣的支。"色中禪支超越"是指在色界業處中超越尋等禪支，這是依所得而說。在具初禪者中兩種超越都沒有，因為超越蓋是八種等至共有，所以這裡不取。 821. 如是依超越顯示后，現在爲了依增長不增長而顯示而說"十遍"等。在這四十種業處中只有十遍應增長。"非...不凈等"是指其餘不凈等都不應增長。為什麼？因為以限定相而現起，且無功德。如是十不凈和身至念因限定於自己所住處而以限定相現起。即使增長也只顯現尸堆而已，所以沒有任何功德。即使不增長它們也能制伏欲貪。如果這樣，不凈禪具無量所緣的說法不是相違嗎？不相違。因為有些人在脹尸或骨骸中取大相，有些取小相，依此方式有些人的禪那是有限所緣，有些是無量所緣。或者對不見此無功德而增長者，依他的情況說無量所緣性。入出息相也以鼻埠相等限定而現起，即使增長也只是增長風聚。因為即使依棉團等方式現起的相也只是風聚而已，同樣增長梵住相者也只增長有情聚，而這沒有任何用處，所以這兩種都不應增長。所說"以慈心遍滿一方而住"等，那是依攝受而說，不是依相增長。況且在梵住中根本沒有似相，增長什麼呢？這裡應依所攝受而了知無量所緣性。在無色所緣中，空因只是遍除去，所以只應依遍去除而作意，此後增長也無所得，識因是自性法不能增長，因為只能增長預備，識的去除只是它的無性，非想非非想處所緣也因是自性法而不能增長，所以它們也不應增長。無色的無量所緣性應依廣大遍除去的空中轉起而了知。佛隨念等因為無相所以不應增長。因為這隻能增長似相，而它們沒有似相，所以這些不凈等三十種業處因為限定處所、無用處、不增長故不應增長。 822-;

1. Evaṃ vaḍḍhanāvaḍḍhanato dassetvā puna ārammaṇato dassetuṃ 『『daseva kasiṇānī』』tiādi āraddhaṃ. Paṭibhāganimittāni honti ārammaṇānīti imāni dvāvīsa paṭibhāganimittabhūtāni ārammaṇāni honti. Sesāti avasesā aṭṭhārasa neva paṭibhāganimittārammaṇā siyuṃ.

824-5. Idāni bhūmito dassetuṃ 『『asubhānī』』tiādi vuttaṃ. Devesu nappavattanti tattha asubhānaṃ, paṭikkūlassa ca āhārassa abhāvato. Tacapañcakampi hi tattha pavattamānaṃ dibbānubhāvena paṭikkūlākārena nopaṭṭhāti. Assāsapassāsānaṃ brahmaloke abhāvato 『『ānāpānassati cā』』tiādi vuttaṃ. Jhānānubhāvanibbattānañhi atthassa abhāvato natthi brahmaloke assāsapassāsā.

1. Idāni gahaṇato dassetuṃ 『『catuttha』』ntiādi vuttaṃ. Tattha catutthaṃ…pe… diṭṭheneva gahetabbāti vāyokasiṇaṃ vajjetvā sesā nava kasiṇā, dasa asubhānīti imāni ekūnavīsati diṭṭheneva vatthunā karaṇabhūtena gahetabbāni uggahetabbāni. Tathā ca vuttaṃ aṭṭhakathāyaṃ 『『diṭṭhena gahetabbāni, pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho』』ti (visuddhi. 1.47).

828-31.Satiyampi ca kāyamhīti kāyagatāsatiyampi. Diṭṭhena tacapañcakanti tacapañcakamattameva diṭṭhena gahetabbaṃ. Sesamettha sutenevāti ettha kāyagatāsatiyaṃ sesaṃ vakkapañcakādi suteneva gahetabbaṃ. Iti kāyagatāsati diṭṭhasutena gahetabbā. Uttaroṭṭhanāsikaggesu phuṭṭhassa assāsapassāsassa gahetabbato vuttaṃ 『『ānāpānassati ettha, phuṭṭhena paridīpitā』』ti. Ucchusassādīnaṃ pattesu calamānavaṇṇaggahaṇamukhena, sarīrasamphassavasena ca vātassa gahetabbattā vuttaṃ 『『vāyokasiṇamevettha, diṭṭhaphuṭṭhena gayhatī』』ti. Āditova gahetabbā na hontītiādikammikena bhāvanārambhavasena na paṭṭhapetabbāni, heṭṭhime tayo brahmavihāre, kasiṇesu rūpāvacaracatutthajjhānañca anadhigantvā sampādetuṃ asakkuṇeyyattā.

832-5. Evaṃ gahaṇavasena dassetvā idāni paccayato dassetuṃ 『『kammaṭṭhānesu hetesū』』tiādi vuttaṃ. Tattha etesu kammaṭṭhānesūti ettha yathārahaṃ ārammaṇānaṃ, jhānānañca gahaṇaṃ veditabbaṃ. Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ 『『ākāsakasiṇaṃ vinā』』ti. Mettādiekekasmiṃ brahmavihāre tīṇi tīṇi jhānāni paṭilabhitvā ṭhitasseva upekkhābrahmavihāravasena pañcamajjhānaṃ uppajjatīti vuttaṃ 『『tayo brahmavihārā』』tiādi. Dvinnaṃ nevasaññānāsaññāyatanajavanānaṃ samanantarā nirodhaṃ phusatīti katvā vuttaṃ 『『catutthamāruppa』』ntiādi. Vipassanābhavasampattisukhānaṃpaccayāti vipassanāya, bhavasampattiyā, diṭṭhadhammasukhavihārassa ca paccayā hontīti attho.

836-

1. Evaṃ vaḍḍhanāvaḍḍhanato dassetvā puna ārammaṇato dassetuṃ 『『daseva kasiṇānī』』tiādi āraddhaṃ. Paṭibhāganimittāni honti ārammaṇānīti imāni dvāvīsa paṭibhāganimittabhūtāni ārammaṇāni honti. Sesāti avasesā aṭṭhārasa neva paṭibhāganimittārammaṇā siyuṃ.

824-5. Idāni bhūmito dassetuṃ 『『asubhānī』』tiādi vuttaṃ. Devesu nappavattanti tattha asubhānaṃ, paṭikkūlassa ca āhārassa abhāvato. Tacapañcakampi hi tattha pavattamānaṃ dibbānubhāvena paṭikkūlākārena nopaṭṭhāti. Assāsapassāsānaṃ brahmaloke abhāvato 『『ānāpānassati cā』』tiādi vuttaṃ. Jhānānubhāvanibbattānañhi atthassa abhāvato natthi brahmaloke assāsapassāsā.

1. Idāni gahaṇato dassetuṃ 『『catuttha』』ntiādi vuttaṃ. Tattha catutthaṃ…pe… diṭṭheneva gahetabbāti vāyokasiṇaṃ vajjetvā sesā nava kasiṇā, dasa asubhānīti imāni ekūnavīsati diṭṭheneva vatthunā karaṇabhūtena gahetabbāni uggahetabbāni. Tathā ca vuttaṃ aṭṭhakathāyaṃ 『『diṭṭhena gahetabbāni, pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho』』ti (visuddhi. 1.47).

828-31.Satiyampi ca kāyamhīti kāyagatāsatiyampi. Diṭṭhena tacapañcakanti tacapañcakamattameva diṭṭhena gahetabbaṃ. Sesamettha sutenevāti ettha kāyagatāsatiyaṃ sesaṃ vakkapañcakādi suteneva gahetabbaṃ. Iti kāyagatāsati diṭṭhasutena gahetabbā. Uttaroṭṭhanāsikaggesu phuṭṭhassa assāsapassāsassa gahetabbato vuttaṃ 『『ānāpānassati ettha, phuṭṭhena paridīpitā』』ti. Ucchusassādīnaṃ pattesu calamānavaṇṇaggahaṇamukhena, sarīrasamphassavasena ca vātassa gahetabbattā vuttaṃ 『『vāyokasiṇamevettha, diṭṭhaphuṭṭhena gayhatī』』ti. Āditova gahetabbā na hontītiādikammikena bhāvanārambhavasena na paṭṭhapetabbāni, heṭṭhime tayo brahmavihāre, kasiṇesu rūpāvacaracatutthajjhānañca anadhigantvā sampādetuṃ asakkuṇeyyattā.

832-5. Evaṃ gahaṇavasena dassetvā idāni paccayato dassetuṃ 『『kammaṭṭhānesu hetesū』』tiādi vuttaṃ. Tattha etesu kammaṭṭhānesūti ettha yathārahaṃ ārammaṇānaṃ, jhānānañca gahaṇaṃ veditabbaṃ. Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ 『『ākāsakasiṇaṃ vinā』』ti. Mettādiekekasmiṃ brahmavihāre tīṇi tīṇi jhānāni paṭilabhitvā ṭhitasseva upekkhābrahmavihāravasena pañcamajjhānaṃ uppajjatīti vuttaṃ 『『tayo brahmavihārā』』tiādi. Dvinnaṃ nevasaññānāsaññāyatanajavanānaṃ samanantarā nirodhaṃ phusatīti katvā vuttaṃ 『『catutthamāruppa』』ntiādi. Vipassanābhavasampattisukhānaṃpaccayāti vipassanāya, bhavasampattiyā, diṭṭhadhammasukhavihārassa ca paccayā hontīti attho.

836-

我將按照要求將巴利文直譯成簡體中文: 3. 這樣通過增長與不增長顯示之後，爲了從所緣再次顯示而開始說"十種遍"等。成為似相所緣，即這二十二個成為似相的所緣。其餘的，即剩餘的十八個不會成為似相所緣。 824-5. 現在爲了從地界顯示而說"不凈"等。在天界中不凈觀和厭惡食物不會生起，因為那裡沒有不凈和令人厭惡的食物。即使是面板五法在那裡生起，也因天界威力而不會以厭惡相呈現。因為在梵天界沒有入出息，所以說"入出息念等"。因為由禪定威力所生的事物不存在，所以在梵天界沒有入出息。 827. 現在爲了從獲得顯示而說"第四"等。其中，除了風遍之外的其餘九種遍和十種不凈，這十九種應當以所見的事物作為工具來獲得和修習。如註釋書中所說："應以所見獲得，即在前分應以眼睛觀察而取得它們的相"。 828-31. "即使在身念中"是指在身念處。"以所見的面板五法"即只有面板五法應以所見獲得。"這裡其餘的只由所聞"即在這身念處中，其餘的腎臟五法等應由所聞獲得。如是身念處應由所見所聞獲得。由於應在上唇和鼻尖接觸處獲得入出息，所以說"入出息念在此，以觸而顯示"。由於通過觀察甘蔗等葉子的動態和身體觸覺來獲得風，所以說"唯有風遍在此，由見觸而獲得"。"從開始就不應獲得"是指初學者不應以修習開始來建立，因為在未證得下面三種梵住和色界第四禪之前無法成就。 832-5. 這樣通過獲得方式顯示之後，現在爲了從緣顯示而說"在這些業處中"等。其中"在這些業處中"，這裡應當理解為根據情況獲得所緣和禪那。因為虛空遍無法除去，所以說"除了虛空遍"。在慈等每一種梵住中獲得三種禪那后住立者，才能生起舍梵住的第五禪，所以說"三種梵住"等。因為在兩個非想非非想處速行之後接觸滅盡，所以說"第四無色"等。"是觀、有的成就和樂的緣"即是觀慧、有的成就和現法樂住的緣。

1. Evaṃ pasaṅgena āgataṃ kammaṭṭhānavibhāgaṃ dassetvā puna ācariyena paṭipajjitabbavidhiṃ dassetuṃ 『『kammaṭṭhānaṃ gahetvā』』tiādi vuttaṃ. Santike vasantassāti ācariyena saddhiṃ ekagehe, ekavihāre vā vasantassa. Kathetabbanti pavattiṃ sutvā sutvā kathetabbaṃ. Āgatassāgatakkhaṇeti sa-kāro padasandhimattakaro, āgatāgatakkhaṇeti attho. Atha vā āgatassa āgatakkhaṇe kathetabbaṃ. Īdisesu hi ṭhānesu āmeḍitasāmatthiyatova labbhati. Na hi ekavārameva āgatassa tasmiṃ khaṇe kathetabbaṃ, tato paraṃ na kathetabbanti yujjati.

Nātisaṅkhepavitthāranti atisaṃkhittaṃ, ativitthārañca akatvā tassa sukhena uggaṇhanappamāṇaṃ kathetabbaṃ. Sace pana so pakatiyāva uggahitakammaṭṭhāno hoti, sajjhāyavasena vā manasikāravasena vā kataparicayo, tassa ekaṃ, dve vā nisajjā attano sammukhāva sajjhāyaṃ kāretvā dātabbaṃ. Evaṃ ācariyena paṭipajjitabbavidhiṃ dassetvā puna gahitakammaṭṭhānena tena yoginā uttari kātabbavidhānaṃ dassento āha 『『tenapī』』tiādi. Sammaṭṭhānanti yattha pahaṭo samati, taṃ sammaṭṭhānaṃ, idaṃ sammaṭṭhānaṃ viyāti sammaṭṭhānaṃ. Yathā hi sammaṭṭhāne gahite puggalaṃ attano verī abhibhavituṃ na sakkoti, evaṃ kammaṭṭhāne gahite manobhusaṅkhāto kāmarāgo taṃsamaṅgipuggalaṃ abhibhavitvā attano vase kātuṃ na sakkoti . Tena vuttaṃ 『『sammaṭṭhānaṃ viyāti sammaṭṭhāna』』nti. Mano abhibhavatīti manobhū, tassa manobhuno. Aṭṭhārasahi…pe… vivajjiteti –

『『Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

『『Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

『『Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā』』ti. (visuddhi.

我來將這段巴利文直譯成簡體中文: 9. 這樣顯示了因關聯而來的業處分別之後,爲了再次顯示阿阇黎應當實行的方法而說"獲得業處"等。"住在近處者"是指與阿阇黎同住一屋或同住一寺者。"應當說"是指聽聞其行為后應當一再地說。"來時來的剎那"中的"sa"音節只是爲了詞的連線,意思是"每次來的剎那"。或者是在來者來的剎那應當說。因為在這樣的場合,從重複的意義就可以獲得。因為不合理只對來一次者在那剎那說,之後就不說了。 "不過於簡略廣述"是指不作過於簡略和過於廣述,應當說到他能夠容易理解的程度。如果他本來就已經獲得業處,或者通過誦讀或作意而已經熟練,應當讓他在自己面前做一兩次誦讀後給予。這樣顯示了阿阇黎應當實行的方法之後,爲了顯示獲得業處的瑜伽行者接下來應當做的規定而說"他也"等。"武器之處"是指打擊時能制服的地方叫做武器之處,這如同武器之處故稱為武器之處。就像獲得了武器之處后,敵人就不能制服此人,同樣地,獲得了業處后,稱為意生的欲貪就不能制服具有此業處的人而使他隨自己的意願。因此說"如同武器之處故稱為武器之處"。"克服意"是意生者,即是意生者的。"避開十八種"等 - "大住處新住處,及老舊住處路邊住處; 酒家葉市花市,以及有人追求的果市。 城市木材之處田地,與異性所住的港口; 邊地邊界不適合,以及找不到善知識之處。 智者了知這十八處, 應當遠遠地避開,如同避開危險的道路。"

1.52) –

Evaṃ vuttehi aṭṭhārasahi vihāradosehi sabbakālaviyutte. Anurūpeti imesu aṭṭhārasasu dosesu aññatarenapi samannāgato ananurūpo nāma, tadabhāvena attano yogakammassa anukūle. Mahāvihārādayo hi yogakammassa anukūlā na honti, tasmā mahāvihāre tāva vattakaraṇādinā palibodho hoti. Yattha pana sabbaṃ katameva, avasesāpi saṅghaṭṭanā natthi, evarūpo mahāvihāropi anurūpova. Navavihāre bahuṃ navakammaṃ kātabbaṃ hoti, tasmā so asati aññasmiṃ anukūle kāraṇe ananurūpo hoti. Tathā jiṇṇavihāropi bahupaṭijaggitabbatāya kammaṭṭhānantarāyiko. Panthanissitako āgantukehi rattindivaṃ samokiṇṇatāya. Yattha soṇḍī nāma pāsāṇapokkharaṇī hoti, so soṇḍivihāro. Tattha bahū pānīyatthāya samosaranti, tathā paṇṇapupphaphalavati vihāre taṃtadatthāya. Patthanīye lokasammate vihāre viharantaṃ 『『arahā』』ti sambhāventā bahū āgacchanti. Nagarasannissitepi vihāre visabhāgārammaṇāpāthagamanādīni honti. Dārusannissite kaṭṭhahārikādīhi aphāsu hoti. Khettasannissite vihāramajjheyeva khalamaṇḍalakaraṇādinā aphāsu hoti. Visabhāgapuggalādhivutthepi kalahanivāraṇādīsu te upavadanti. Paṭṭanasannissite abhiṇhaṃ nāvāsatthehi āgatamanussehi aphāsu hoti. Paccantanissite manussā buddhādīsu appasannā honti. Rajjasīmasannissite dvinnaṃ rājūnaṃ kalahe sati dvinnaṃ vijitesu piṇḍāya vicarantaṃ bhikkhuṃ 『『ayaṃ carapuriso』』ti gahetvā bandhanādikaṃ pāpeyyuṃ, asappāye amanussādiupaddavā honti. Kalyāṇamittānadhivutthe uppannakaṅkhāya vinodake asati mahādosoyevāti etepi vihārā ananurūpā, tasmā tādise vihāre parivajjetvā vuttadosavirahite anurūpe vihāre vihātabbaṃ.

Tassa pana vihārassa anurūpabhāvo evaṃ veditabboti dassetuṃ 『『gāmato』』tiādi vuttaṃ. Gāmatoti gocaragāmato. Nātidūreti gocaragāmassa aḍḍhagāvutato orabhāgatāya na atidūre. Naccāsanneti pacchimena pamāṇena gocaragāmato pañcadhanusatikatāya na atisanne. Iminā gamanāgamanasampannataṃ dasseti. Gocaragāmassa pana uttaradisāya vā dakkhiṇadisāya vā nātidūraṃ naccāsannaṃ senāsanaṃ visesena gamanāgamanasampannaṃ hoti, nātidūranaccāsannatā cettha nidassanamattaṃ. Pañcaṅgasaṃyuteti pana vuttattā nātidūranaccāsannatāya saha divā appakiṇṇatādīni cattāri samodhānetvā pañcaṅgasaṃyuttatā veditabbā. Vuttañhetaṃ bhagavatā –

『『Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ divā appakiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā, tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati pañhaṃ 『idaṃ, bhante, kathaṃ; imassa ko atthoti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī』』ti (a. ni.

1.52) –

我來為您翻譯這段巴利文： 1.52) 這樣說的是要遠離十八種精舍的過患。"適宜"是指，如果具有這十八種過患中的任何一種就稱為"不適宜"，沒有這些過患則適合自己的修行。大精舍等對修行是不適宜的，因此首先在大精舍中會有履行職責等障礙。但是如果一切都已經完成，也沒有其他干擾，這樣的大精舍也是適宜的。新精舍需要做很多建設工作，因此若無其他適宜因素，它就是不適宜的。同樣，破舊的精舍因需要大量修繕而妨礙禪修。位於大路旁的精舍晝夜都有來往行人。有深水池的精舍稱為"水池精舍"。那裡很多人為取水而聚集，同樣在有葉、花、果的精舍也有人為此聚集。在受人敬仰的著名精舍中居住時，許多人會來拜訪並尊稱為"阿羅漢"。靠近城市的精舍會遇到不適宜的感官對像等。靠近樹林的精舍會受到砍柴人等打擾。靠近農田的精舍會因打穀場等設施而不安寧。住有不相宜人群的精舍中，他們會在止息爭吵等事上指責。靠近港口的精舍會經常受到乘船商旅等來往者打擾。邊境地區的精舍中的人們對佛陀等不具信心。靠近王國邊界的精舍，當兩國發生爭端時，在兩國境內托缽的比丘可能被抓獲並認為是"間諜"而遭受監禁等，還會有不適宜的非人等危害。沒有善知識住持的精舍中若生起疑惑無人開導是很大的過患。這些精舍都是不適宜的，因此應避開這樣的精舍，應住在遠離上述過患的適宜精舍中。 關於這個精舍的適宜性應如何了知，爲了說明這點而說"距離村莊"等。"村莊"是指托缽村。"不太遠"是指距托缽村半由旬以內不算太遠。"不太近"是指至少要距托缽村五百弓長不算太近。這表明往返便利。特別是在托缽村的北方或南方不太遠不太近的住處往返特別便利，這裡的不太遠不太近只是一個示例。由於說到"具足五支"，應當知道不太遠不太近加上白天人少等其他四支，合成具足五支。這是世尊所說： "諸比丘，什麼是具足五支的住處？在此，諸比丘，住處不太遠不太近，往返便利，白天人少，夜晚寂靜無噪音，少有虻、蚊、風、熱、爬蟲的接觸。在那住處居住的人容易獲得衣服、飲食、住所、病人所需醫藥等資具。在那住處有多聞、通達聖典、持法、持律、持論母等長老比丘居住，他時常前往請教：'尊者，這是什麼？這個什麼意思？'那些尊者為他開顯未開顯的，闡明未闡明的，併爲他消除種種疑惑之處的疑慮。諸比丘，這就是具足五支的住處。"

10.11).

Ettha ca nātidūranaccāsannabhāvena gamanāgamanasampannatā paṭhamaṃ aṅgaṃ, divā mahājanasaṃkiṇṇatābhāvena, rattiyaṃ janālāpasaddābhāvena, sabbadāpi janasannipātanigghosābhāvena appakiṇṇaappasaddaappanigghosabhāvo dutiyaṃ, ḍaṃsamakasādiparissayābhāvo tatiyaṃ, appakasirena cīvarapiṇḍapātādipaccayalābho catutthaṃ, bahussutatādiguṇasamannāgatānaṃ therānaṃ vasanabhāvo pañcamanti imehi pañcahi aṅgehi saṃyutte samannāgate vihārasmiṃ vihātabbaṃ.

840-1. Paṭhamaṃ vuttaāvāsādimahāpalibodhe upādāya khuddakapalibodho, idāni taṃ palibodhaṃ sarūpato dassetvā tassa upacchindanākāraṃ āvi kātuṃ 『『dīghā kesā』』tiādi vuttaṃ. So patto suṭṭhu pacitabboti yojanā.

842-5.Pavivitteti janavivitte okāse. Vajjetvā…pe… lohitanti ime cattāro kasiṇadosā, tasmā evarūpā mattikā vajjetvā. Saṇhāyāti apanītatiṇamūlasakkharavālukāya sumadditāya sukhumāya. Aruṇavaṇṇāyāti aruṇanibhāya, aruṇavaṇṇappabhāyāti attho. Bahiddhā vāpi tādiseti bahiddhāpi vihārapaccante paṭicchannaṭṭhāne. Saṃhārimanti saṃharitabbaṃ gahetvā caraṇayogyaṃ. Tatraṭṭhakanti yattha kataṃ, tattheva tiṭṭhanakaṃ.

847-50.Pamāṇatoti vakkhamānappamāṇato. Vaṭṭaṃ ākoṭetvāti parimaṇḍalaṃ katvā ākoṭetvā. Tanti taṃ cammaṃ vā kaṭasāraṃ vā dussapaṭṭaṃ vā. Kaṇṇikanti kaṇṇikāsadisaṃ, parimaṇḍalato padumakaṇṇikākāranti vuttaṃ hoti. Tenāha 『『sama』』nti. 『『Kaṇṇikāsama』』nti vā pāṭho. Vidatthicaturaṅgulanti caturaṅgulādhikavidatthippamāṇaṃ. Etadeva hi pamāṇaṃ sandhāya aṭṭhakathāyaṃ 『『suppamatte vā sarāvamatte vā』』ti (visuddhi. 1.55) vuttaṃ. Vivaṭṭanti nibbānaṃ. Kasiṇaparikammaṃ karontopi hi ettakeyeva aṭṭhatvā nibbānatthāyeva vāyamati. Bherītalasamaṃ katvāti pāṇikāya ghaṃsetvā ninnatunnataṭṭhānābhāvena bherītalaṃ viya samaṃ katvā. Sammajjitvāna taṃ ṭhānanti yasmiṃ ṭhāne nisīditvā taṃ kasiṇaṃ oloketi, taṃ ṭhānaṃ sace uklāpaṃ hoti, sammajjitvā. Nhatvāti sarīradarathavinodanatthaṃ nhatvā.

851-

我來為您翻譯這段巴利文： 10.11) 在這裡，由於不太遠不太近而往返便利是第一支，由於白天沒有大眾擁擠，夜晚沒有人聲喧鬧，任何時候都沒有人群聚集的嘈雜，因此少人少聲少噪音是第二支，沒有虻蚊等危害是第三支，容易獲得衣服、飲食等資具是第四支，具足多聞等功德的長老居住是第五支，應當住在具足這五支的精舍中。 840-1) 首先說到住所等大障礙，接著是小障礙，現在爲了顯示這障礙的真實性及其斷除方法而說"長髮"等。應當好好煮那個缽，這是句子的組合。 842-5) "空閑處"是指遠離人群的地方。"應避免...紅色"這是四種遍處的過患，因此應避免這樣的泥土。"細軟"是指已除去草根砂石，經充分揉捏而細膩。"曙光色"是指如同曙光，意思是具有曙光般的光澤。"外部相似處"是指精舍外圍隱蔽處。"可攜帶"是指可以拿起攜帶的。"固定"是指在製作處固定不動的。 847-50) "尺寸"是指將要說明的尺寸。"畫圓"是指畫成圓形並壓實。"那個"是指那皮革或硬布或布片。"輪形"是指像輪子一樣，意思是說做成圓形如蓮花輪的形狀。因此說"平等"。或者讀作"如輪平等"。"一掌手加四指"是指一掌手加四指的尺寸。正是指這個尺寸，註釋書中說"如簸箕大或如碗大"。"出離"是指涅槃。即使做遍處準備工作的人也不只是停留在這裡，而是爲了涅槃而精進。"如鼓面般平坦"是指用手抹平，使沒有凹凸不平處，如鼓面般平坦。"打掃那處"是指如果坐下觀察遍處的地方不乾淨，就要打掃。"沐浴"是指爲了除去身體的疲倦而沐浴。 851-

2.Tamhā kasiṇamaṇḍalā hatthapāsappamāṇasmiṃ padeseti tamhā kasiṇamaṇḍalassa, ṭhapitaṭṭhānamhā aḍḍhateyyahatthantare padese, kasiṇamaṇḍalassa, pīṭhassa ca majjhaṃ hatthapāsappamāṇaṃ katvā paññatteti vuttaṃ hoti. Vidatthicaturaṅgule ucceti vidatthicaturaṅgulaṃ hutvā ucce, vidatthicaturaṅgulapādaketi vuttaṃ hoti. Dūre nisinnassa hi kasiṇaṃ na upaṭṭhāti, āsannatare nisinnassa hatthapāṇikāpadādayo kasiṇadosā paññāyanti. Uccatare nisinnena ca gīvaṃ paṇāmetvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujjanti, tasmā hatthapāsappamāṇe padese vidatthicaturaṅgulapādake pīṭhe nisīditabbaṃ. Yasmā catūsu iriyāpathesu sayanaṃ kosajjapakkhiyaṃ, ṭhānacaṅkamanāni uddhaccapakkhiyāni, nisajjā pana alīnuddhaccapakkhiyā, santo iriyāpatho, tasmā vuttaṃ 『『nisīditvā』』ti, samantato ūrubaddhāsanaṃ pallaṅkaṃ ābhujitvāti attho. Yenākārena nisīdantassa nisajjā sukhā hoti, taṃ dassetuṃ vuttaṃ 『『ujuṃ kāyaṃ paṇidhāyā』』ti. Uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvāti attho. Evañhi nisinnassa cammamaṃsanahārūni na oṇamanti, athassa yā tesaṃ oṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppannāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati. Tato ca pubbenāparaṃ visesappattiyā vuddhiṃ phātiṃ upagacchati. Idāni ārammaṇapariggahupāyaṃ dassento āha 『『katvā parimukhaṃ sati』』nti, kammaṭṭhānābhimukhaṃ satiṃ ṭhapetvāti attho. Abhi-saddena hi samānattho idha pari-saddo, atha vā samīpatthena pari-saddena mukhassa samīpe satiṃ katvāti attho. Yathāha – 『『ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā』』ti (vibha. 537). Atha vā 『『parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho. Tena vuccati 『parimukhaṃ sati』』nti (paṭi. ma. 1.164) vacanato 『『pariṇāyikā』』tiādīsu viya pari-saddo pariggahaṭṭho, 『『suññatavimokkhamukha』』ntiādīsu viya mukha-saddo niyyānaṭṭhoti katvā pariggahitaniyyānasatiṃ katvā sabbathā gahitāsammosaṃ pariccattasammosaṃ satinepakkaṃ upaṭṭhapetvāti vuttaṃ hoti.

853-

我來為您翻譯這段巴利文： 2) "從那遍處輪一臂距離的地方"是說，從那遍處輪放置處兩臂半的距離處，使遍處輪和座位的中心保持一臂的距離。"高一掌手加四指"是說高度為一掌手加四指，意思是說具有一掌手加四指高的支腳。因為坐得太遠時遍處不夠清晰，坐得太近時手掌腳等遍處的缺陷會顯現。坐得太高時需要伸頸觀看，坐得太低時膝蓋會疼痛，因此應該在一臂距離處坐在一掌手加四指高的座位上。由於四種威儀中，臥具有懈怠的傾向，站立和經行具有掉舉的傾向，而坐姿既不會懈怠也不會掉舉，是寂靜的威儀，因此說"坐下"，意思是結跏趺坐，四面約束雙腿。爲了說明以什麼姿勢坐著會舒適，所以說"端正其身"。意思是使上半身正直，使十八脊椎骨首尾相接。這樣坐著時皮肉筋脈就不會彎曲，因此那些由於彎曲而每時每刻產生的痛感就不會生起。當這些痛感不生起時，心就能專一，禪修業處就不會失壞。然後漸次證得殊勝，增長廣大。現在爲了顯示把握所緣的方法而說"念住于面前"，意思是將念住立於業處之前。這裡的"pari"(遍)字與"abhi"(向)字意思相同，或者"pari"字表示"接近"的意思，意思是將念住立於面前附近。如說："此念應當確立，善確立于鼻端或口相。因此稱為'將念住立於面前'"。或者根據"pari是遍持義，mukha是出離義，sati是現起義。因此稱為'面前正念'"的說法，如"引導者"等中的"pari"字表示遍持義，如"空解脫門"等中的"mukha"字表示出離義，因此意思是說建立遍持出離之念，即建立完全把握而不忘失、斷除忘失的正念與正知。 853-

5.Kāmesvādīnavaṃ disvāti 『『kāmā nāmete aṭṭhikaṅkhalikūpamā nirassādaṭṭhenā』』tiādinā vatthukāmakilesakāmesu ādīnavaṃ paccavekkhitvā. Nekkhammaṃ daṭṭhu khematoti nekkhammaṃ khemato disvā kāmanissaraṇaṃ sabbadukkhasamatikkamassa upāyabhūtaṃ nekkhammanti evaṃ nekkhammasaṅkhātaṃ saupacārajjhānaṃ, nibbānaṃ, vipassanaṃ, sabbepi vā kusaladhamme khemato nibbhayato disvā, tattha jātābhilāso hutvāti vuttaṃ hoti. Paramaṃ…pe… ratanattayeti buddhādiratanattaye ratanattayaguṇānussaraṇena balavapītipāmojjaṃ janayitvā. Bhāgī…pe… muttamanti 『『ahaṃ imāya sabbabuddhapaccekabuddhaariyasāvakehi paṭipannāya nekkhammapaṭipattiyā cittavivekādippavivekajassa sukhassa addhā ekantena bhāgī assaṃ, lābhī bhaveyya』』nti evaṃ paṭipattiyaṃ ānisaṃsadassanena tabbisayaṃ uttamaṃ mahantaṃ ussāhaṃ katvā. Ākārena samenevāti atiummīlitaatimandālocanāni vajjetvā nātiummīlitanātimandālocanasaṅkhātena samena ālocanākārena. Atiummīlayato hi atisukhumaṃ, avibhūtañca rūpagataṃ upanijjhāyato viya cakkhu kilamati, attano sabhāvavibhāvanato ca maṇḍalaṃ ativibhūtaṃ hoti, tathā vaṇṇato, lakkhaṇato vā upatiṭṭheyya, tenassa nimittaṃ nuppajjati. Atimandaṃ ummīlayato ca gajanimīlakena pekkhantassa viya rūpagataṃ maṇḍalaṃ avibhūtaṃ hoti. Dassane mandabyāpāratāya kosajjapātato cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati, tasmā yathā nāma ādāsatale mukhanimittaṃ gaṇhanto na tattha atigāḷhaṃ ummīlati, na atimandaṃ, atha kho samena ākārena gaṇhāti, evameva nātiummīlanādinā samena ākārena gaṇhantena bhāvetabbanti. Nimittaṃ gaṇhatāti pathavīkasiṇe cakkhunā gahitaṃ nimittaṃ manasā gaṇhantena.

856-7. Idāni nimittaggahaṇopāyaṃ dassetuṃ 『『na vaṇṇo pekkhitabbo』』tiādi vuttaṃ. Na vaṇṇo pekkhitabbo soti yo tattha pathavīkasiṇe aruṇavaṇṇo, so na cintetabbo vaṇṇavasena manasikaroto vaṇṇakasiṇabhāvūpagamanato. Cakkhuviññāṇena pana gahitaggahaṇaṃ na sakkā vāretuṃ, tenevettha 『『na oloketabbo』』ti avatvā 『『manasānupekkhitā hotī』』tiādīsu viya manasā cintanavasena pekkhanaggahaṇaṃ kataṃ. Daṭṭhabbaṃ na ca lakkhaṇanti yaṃ tattha pathavīdhātuyā thaddhalakkhaṇaṃ na manasikātabbaṃ tassa manasikāre dhātukammaṭṭhānassa gahitattā. Vaṇṇaṃ pana amuñcitvāti disvā gahetabbattā pana vaṇṇaṃ amuñcitvā. Ussadassa vasena hi cittaṃ paṇṇattidhammasminti pathavīdhātuyā sattito adhikabhāvena sasambhārapathaviyā 『『pathavī』』ti vohāro, tasmiṃ sasambhārapathaviṃ upādāya paññatte paṇṇattidhamme ādāsatalagatamukhanimitte viya cittaṃ ṭhapetvā. Ekaggamānasoti puna nānārammaṇe cittaṃ avisāretvā ekaggamānaso hutvā. Pathavī pathaviccevaṃ vatvāti ettha paṭhamasamannāhāre kassaci vacībhedopi siyāti vuttanti ācariyadhammapālatthero āha.

我來為您翻譯這段巴利文： 5) "見欲過患"是指通過"欲如骨鏈，無有樂味"等方式，觀察對像欲和煩惱欲的過患。"見出離安穩"是指將出離視為安穩，即將出離視為超越一切苦的方法，這樣將被稱為出離的近行禪、涅槃、觀智，或一切善法視為安穩無畏，意思是說對此生起意樂。"對最勝...三寶"是指通過憶念三寶功德而生起強烈的喜悅。"成為...最上"是指"我必定一定能獲得一切佛、辟支佛、聖弟子所修習的出離行道所生的遠離之樂"，這樣通過見到修行的功德而對此生起最上廣大的精進。"以平等相"是指避免太張大和太微弱的視覺，以不太張大不太微弱的平等觀察方式。因為太張大時，就像觀察極細微不清晰的色法一樣使眼疲勞，而且輪相由於顯現自身本質而變得太過清晰，這樣可能會從顏色或相上顯現，因此不能生起相。太微弱時，就像瞇著眼看一樣，輪相變得不清晰。由於觀察太微弱而陷入懈怠，心也變得沉沒，這樣也不能生起相。因此，就像在鏡面取相時不會過分張大也不會過分微弱，而是以平等方式取相一樣，應當以不太張大等平等方式修習。"取相"是指以意識取得用眼識所取的地遍相。 856-7) 現在爲了顯示取相的方法而說"不應觀察顏色"等。"不應觀察顏色"是說不應思考那地遍中的曙光色，因為作意顏色的人會轉成顏色遍。但是不能阻止眼識的所取，因此這裡沒有說"不應看"，而是如"意不觀察"等中那樣，採用意識思維方式的觀察。"應見而不見相"是說不應作意那裡地界的堅硬相，因為作意那個就成了界業處。"不捨顏色"是因為必須看見而取。"心住于概念法中"是說由於地界的過量狀態，對有諸部分的地稱為"地"，將心安住于依有諸部分的地而施設的概念法中，如鏡面中的面相。"心一境性"是說不再使心散亂于各種所緣而成為心一境性。對於"地地"如此說時，阿阇黎法護長老說在最初作意時有些人也可能發出聲音。

1. Yadi vohāramatte cittaṃ ṭhapetabbaṃ, nāmantaravasena pathavī manasikātabbā bhaveyyāti hotu, ko dosoti dassento āha 『『pathavī medanī』』tiādi. Atha vā kiṃ pathavīnāmeyeva vutte bhāvanā hoti, udāhu aññasmimpīti āha 『『pathavī medanī』』tiādi. Ekaṃ vattumpi vaṭṭatīti etesu yaṃ icchati, taṃ attano paguṇatāya vā pacuratāya vā āgacchantaṃ ekaṃ vattuṃ vaṭṭati. Kiñcāpi evaṃ vaṭṭati, apica 『『pathavī』』ti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva 『『pathavī pathavī』』ti bhāvetabbanti ācariyā.

859-60.Ummīlitvā…pe… tāva soti yāva vakkhamānākārena uggahanimittaṃ nuppajjati, tāva kiñci kālaṃ cakkhuṃ ummīlitvā nimittaggahaṇavasena pathavīmaṇḍalaṃ oloketvā puna kiñci kālaṃ cakkhūni nimīlitvāti evaṃ vārasatampi vārasahassampi tato bhiyyopi ummīlitvā so yogī āvajjeyya, yenākārena oloketvā gahitaṃ, tenākārena taṃ samannāhareyyāti attho.

861-3.Āpāthaṃ tu yāti ceti yadi manodvārikajavanānaṃ gocarabhāvaṃ upagacchati, taṃ uggahanimittaṃ tadā uppannanti pavuccatīti yojanā. Yadi uggahanimittepi pathavīmaṇḍalaṃ oloketvā bhāveti, paṭibhāganimittuppatti na siyā. Samīpaṭṭhena ca na sakkā anoloketunti vuttaṃ 『『nisīditabbaṃ no ceva』』ntiādi. Yathāsukhaṃ nisinnena, yathāsukhaṃ vā bhāvetabbanti sambandho.

864-5.Papañca…pe… dhovaneti passāvādinā kenaci karaṇīyena nisinnaṭṭhānato aññattha gantvā puna āgamma nisīdantena pādā dhovitabbā honti. Adhotapādena hi senāsanaṃ akkamato āpatti hoti, khaṇe khaṇe pādadhovane ca papañco hoti, tasmā tassa parihāratthaṃ dve upāhanāyeva icchitabbā. Tāva bahutalikā saddampi janeyyuṃ, saddo ca jhānakaṇṭako, tasmā vuttaṃ 『『ekatalikā』』ti. Tathā 『『parissayavinodanatthaṃ kattaradaṇḍo ca icchitabbo』』ti (visuddhi. 1.57) aṭṭhakathāyaṃ vuttaṃ. Asappāyena kenacīti vakkhamānena āvāsādiasappāyesu kenacideva asappāyena . Taṃ ṭhānanti kasiṇamaṇḍalassa ṭhitaṭṭhānaṃ. Ādāya taṃ punāti yathājātaṃ uggahanimittaṃ puna gahetvā, puna uppādetvāti vuttaṃ hoti.

866-7.Pīṭhe sukhanisinnenāti puna vasanaṭṭhānaṃ āgantvā vuttaniyāmena pīṭhe sukhanisinnena. Bhāvetabbanti taṃ nimittaṃ manasikāravasena vaḍḍhetabbaṃ. Samannāharitabbanti sammā āvajjitabbaṃ, sammā vā anu āharitabbaṃ. Takkāhatanti 『『takkanato takko』』ti evaṃ laddhanāmena bhāvanācittasampayuttena sammāsaṅkappena āhananapariyāhananakiccena aparāparaṃ pavattanena kammaṭṭhānaṃ āhataṃ, pariyāhatañca kātabbaṃ, balappattavitakko manasikāro bahulaṃ pavattetabboti attho.

868-

我來為您翻譯這段巴利文： 858) 爲了說明如果心只安住在名稱上，是否應該用其他名稱來作意地，有什麼過失，所以說"地、土"等。或者是說，究竟只說"地"這個名字就能修習，還是其他名字也可以，所以說"地、土"等。"說一個也可以"是說在這些中，隨自己熟悉或常用而容易生起的，說一個都可以。雖然這樣可以，但是"地"這個名稱最為明顯，因此諸阿阇黎說應當依最明顯的而修習"地地"。 859-60) "睜眼...他"是說，只要按將要說明的方式還未生起取相，就應該有時睜眼以取相方式觀察地輪，有時閉眼，這樣反覆百次千次乃至更多次那位瑜伽行者應當作意，以什麼方式看見而獲得，就以那種方式作意，這是其意思。 861-3) "若現起"是說，如果到達意門速行的所緣境界，那時就說是生起了取相，這是句子的組合。如果在取相時也觀察地輪而修習，就不會生起似相。因為在近處也不能不看見，所以說"應坐但不"等。隨意而坐，或隨意而修習，這是相連的意思。 864-5) "瑣事...洗"是說因小便等某些事而從坐處到別處后再回來坐時，需要洗腳。因為用未洗的腳踩踏住處會犯戒，而每次洗腳又有瑣碎，因此爲了避免這個，應當準備兩雙拖鞋。太多層的會發出聲音，而聲音是禪定的刺，因此說"單層的"。同樣，註釋書中說"爲了除去危險應當準備手杖"。"某些不適"是指將要說明的住所等不適中的任何一種不適。"那處"是指遍處輪所在之處。"取得它再"是說再次取得如實生起的取相，意思是說再次使它生起。 866-7) "安坐于座"是說回到住處后按所說方式安坐于座位上。"應修習"是說應當以作意方式增長那個相。"應作意"是說應當正確地轉向，或者說應當正確地反覆運作。"尋所擊"是說應當使業處被稱為"由思考而得名為尋"的、與修習心相應的正思惟的擊打和遍擊打作用、反覆運作所擊打、遍擊打，意思是說應當多多運作已得力的尋作意。 868-

70.Taṃ icchatīti taṃ nimittaṃ manasikātuṃ icchati. Evaṃ karontassāti evaṃ kammaṭṭhānaṃ takkāhataṃ karontassa. Yathā bhāvanā pubbenāparaṃ visesaṃ āvahati, evaṃ anuyuñjantassa, evaṃ karoto pana yadā saddhādīni indriyāni suvisadāni tikkhāni pavattanti , tadā assaddhiyādīnaṃ dūrībhāvena sātisayaṃ thāmappattehi sattahi balehi laddhupatthambhāni vitakkādīni kāmāvacarāneva jhānaṅgāni bahūni hutvā pātubhavanti. Tato ca tesaṃ ujuvipaccanīkabhūtā kāmacchandādayo saddhiṃ tadekaṭṭhehi pāpadhammehi dūrībhavanti. Tena vuttaṃ 『『vikkhambhanti…pe… pañca nīvaraṇānipī』』ti. Samādhiyati…pe… yoginoti tassa yogino paṭibhāganimittaṃ ārabbha uppannaupacārasamādhinā upacārajjhānena cittampi samādhiyati, paṭibhāganimittampi uppajjati upacārajjhānassa tena vinā abhāvato.

871-4.Imassāti paṭibhāganimittassa. Purimassāti uggahanimittassa. Thavikāti ādāsathavikato. Balākāviyatoyadeti meghasamīpe balākā viya. Sā hi meghassa nīlattā sayaṃ atiparisuddhā upaṭṭhāti, tadā taṃ upaṭṭhātīti sambandho. Evaṃ ādāsamaṇḍalūpamādīhi uggahanimittato paṭibhāganimittassa suvisuddhataṃ, saṇhasukhumatañca dasseti. Tenāha 『『tatodhikatara』』nti. Uggahanimitte aṅgulipadapāṇikāpadādayo kasiṇadosā paññāyanti, idaṃ pana vuttanayena tatopi sataguṇaṃ sahassaguṇaṃ suvisuddhaṃ hutvā upaṭṭhātīti attho. Tanusaṇṭhānavantantiādi aparamatthasabhāvattā vuttaṃ. Yadi hi taṃ edisaṃ bhaveyya, cakkhuviññeyyaṃ siyā, oḷārikaṃ sammasanūpagaṃ tilakkhaṇāhaṭaṃ, na panetaṃ tādisanti. Yadi panetaṃ na saṇṭhānādivantaṃ, kathaṃ jhānassa ārammaṇabhāvoti āha 『『upaṭṭhā…pe… maya』』nti. Tattha paññajanti bhāvanāmayaṃ paññājanitaṃ, bhāvanāpaññāya sañjānanamattanti vuttaṃ hoti. Na hi asabhāvadhammassa kutocisamuṭṭhānaṃ atthi. Tenāha 『『bhāvanāmayaṃ upaṭṭhānākāramatta』』nti, kevalaṃ samādhilābhino bhāvanāvisesajanitaṃ tammayaṃ upaṭṭhānākāramattameva bhāvanāvisesānubhāvena upaṭṭhātīti attho.

875-8. Vikkhambhitāneva sannisinnāneva na puna tadatthaṃ ussāho kātabboti adhippāyo. Paṭibhāganimitte hi uppajjamāneyeva taṃvisayaṃ upacārajjhānaṃ nīvaraṇe vikkhambhentameva uppajjati. Kilesā sannisinnāvāti avasesā tadekaṭṭhakilesā ca sammadeva nisinnā, upasantāti attho. 『『Upacārasamādhinā』』ti vutte itaropi samādhi atthīti atthato āpannanti tampi dassetuṃ 『『ākārehi pana dvīhī』』tiādi vuttaṃ. Dvīhi ākārehīti jhānadhammānaṃ paṭipakkhadūrībhāvo, thirabhāvappatti cāti imehi dvīhi kāraṇehi. Idāni tāni kāraṇāni samādhiavatthāmukhena dassetuṃ 『『upacārakkhaṇe』』tiādi vuttaṃ. Upacārakkhaṇeti upacārabhūmiyaṃ upacārāvatthāyaṃ . Tassa paṭilābheti yadatthāya ayaṃ paṭipanno, tassa appanāsamādhissa paṭilābhe adhigamāvatthāyaṃ. Kathaṃ upacārabhūmiyaṃ samādhiyati, kathañca appanābhūmiyanti āha 『『nīvāraṇappahānenā』』tiādi. Upacārakkhaṇe yadipi jhānaṅgāni paṭutarāni mahaggatabhāvappattāni na honti, tesaṃ paṭipakkhadhammānaṃ vikkhambhanena cittaṃ samādhiyati, paṭilābhabhūmiyampi appanāpattānaṃ jhānaṅgānaṃ pātubhāvena samādhiyatīti attho.

879-

我來為您翻譯這段巴利文： 70) "希望它"是說希望作意那個相。"如是作時"是說如此使業處被尋所擊時。當這樣修習帶來前後的殊勝，這樣精勤，如是作時，當信等諸根變得清凈銳利運轉時，由於不信等遠離，而得到特別有力的七力支援，尋等欲界禪支多起顯現。因此它們的直接對立物慾貪等連同相應的惡法遠離。因此說"鎮伏...五蓋"。"定住...瑜伽者"是說那個瑜伽者以緣取似相而生起的近行定，即近行禪而心得定，似相也生起，因為沒有它就不會有近行禪。 871-4) "這個"是指似相。"先前的"是指取相。"皮袋"是指鏡子皮袋。"如白鷺於水中"是如雲邊的白鷺。因為云是黑色的，它顯現得特別潔凈，那時它顯現，這是相連的意思。如此以鏡面等譬喻顯示似相比取相更加清凈、細膩。因此說"更加"。在取相中能見到指印、手印等遍處的過患，但這個如前所說比那個百倍千倍更加清凈而顯現，這是其意思。說"具有薄形狀"等是因為它不是勝義諦的自性。因為如果它是那樣的話，就會成為眼識所識知的、粗顯的、可觀察的、被三相所擊的，但它不是那樣的。那麼如果它不具有形狀等，如何成為禪那的所緣？因此說"顯現...所成"。其中"慧生"是修習所生，由修習慧所生起的認知而已，這是所說的意思。因為非實在法沒有任何生起之處。因此說"修習所成的顯現相而已"，意思是說僅僅是得定者由修習特勝所生的、具有那種性質的顯現相而已，由修習特勝的威力而顯現。 875-8) 意思是說已鎮伏已靜息就不用再為此目的而精進。因為在似相生起時，以此為所緣的近行禪就在鎮伏諸蓋中生起。"諸煩惱已靜息"是說其餘相應的煩惱也完全靜息，即平息的意思。當說"以近行定"時，從意義上得知還有其他定，爲了顯示這點而說"以二種行相"等。"以二種行相"是以禪支對治的遠離和穩固的獲得這兩種原因。現在爲了通過定的狀態來顯示這些原因而說"近行時"等。"近行時"是在近行地、近行狀態。"獲得它"是在獲得狀態，即爲了獲得他所追求的安止定。如何在近行地得定，如何在安止地得定？爲了說明這點而說"以舍離諸蓋"等。在近行時雖然禪支還未變得銳利達到廣大性，但通過鎮伏它們的對治法而心得定，在獲得地也由於達到安止的禪支顯現而得定，這是其意思。 879-;

80.Aṅgāni…pe… na cāti upacārakkhaṇe aṅgāni na ca thāmajātāni neva bhāvanābalappattāni hontīti attho. Appanāyāti appanakkhaṇe. Tasmāti yasmā aṅgāni thāmajātāni jāyare, tasmā. Appanācittaṃ divasampi pavattatīti yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evamevaṃ appanāsamādhimhi uppanne jhānacittaṃ sakiṃ bhavaṅgavāraṃ chinditvā uppannaṃ kevalaṃ rattimpi divasampi kusalajavanapaṭipāṭivaseneva pavattatīti attho. 『『Appanāpattaṃ divasampi pavattatī』』ti vadatā upacārakkhaṇe na tathāti dassitaṃ hoti. Tattha hi aṅgānaṃ athāmajātattā yathā nāma daharo kumāro ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evamevaṃ cittaṃ kālena nimittaṃ ārammaṇaṃ karoti, kālena bhavaṅgaṃ otarati.

881-4.Teneva pallaṅkenāti yasmiṃ nisinno paṭibhāganimittaṃ adhigacchi, teneva pallaṅkena karaṇabhūtena, hetubhūtena vā taṃ nimittaṃ vaḍḍhetvā. Upacārabhūmiyañhi nimittavaḍḍhanaṃ yuttaṃ. Cakkavattiyagabbhovāti cakkavatti bhavituṃ puññavā gabbho viya. Parihāni na vijjatīti laddhūpacārajjhānassa parihāni na vijjati. Nimitte hi aparihīne tadārammaṇaṃ jhānaṃ aparihīnameva hoti, nimitte pana ārakkhābhāvena vinaṭṭhe laddhajjhānampi vinassati tadāyattavuttittā. Tenāha 『『ārakkhaṇe』』tiādi.

885.Āvāsoti yasmiṃ āvāse vasantassa anuppannaṃ nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo āvāso, tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekekasmiṃ tīṇi tīṇi divasāni vasitvā yattha cittaṃ ekaggaṃ na hoti, taṃ pahāya tabbiparīte vasitabbaṃ. Gocaroti gocaragāmo, so senāsanato atidūre accāsanne pubbadisāya vā pacchimadisāya vā asulabhabhikkho asappāyo. Bhassanti dvattiṃsatiracchānakathāpariyāpannā asappāyakathā. Sā hissa nimittantaradhānāya saṃvattati. Puggaloti tiracchānakathiko, sīlādiguṇavirahito puggalo, yaṃ nissāya asamāhitaṃ vā cittaṃ na samādhiyati, samāhitaṃ vā thiraṃ na hoti, evarūpo. So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti. Bhojanaṃ pana kassaci ambilaṃ, kassaci madhuraṃ asappāyaṃ hoti. Utupi kassaci sīto, kassaci uṇho. Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu na hoti, taṃ bhojanaṃ so ca utu asappāyo. Iriyāpathoti ṭhānacaṅkamanādīsu yo imassa asamāhitacittassa samādhānāya, samāhitacittassa ca thirabhāvāya na hoti, ayaṃ asappāyo iriyāpatho, tasmā tampi āvāsaṃ viya tīṇi divasāni upaparikkhitvā vajjetabbaṃ.

886.Sappāye satta seveyyāti vuttaviparītavasena sappāye āvāsādike satta seveyya. Tattha bhassasappāyaṃ nāma dasakathāvatthusannissitaṃ, tampi mattāya bhāsitabbaṃ. Evañhi paṭipajjatoti evaṃ vuttappakārena satta asappāye vajjetvā satta sappāye sevanavasena paṭipajjantassa nimittāsevanabahulassa.

888-9. Yena vinā appanāya kusalo na hoti, so dasavidho vidhi, appanākosallaṃ, tannibbattaṃ vā ñāṇaṃ ganthavitthārabhayena idha na dassitaṃ, atthikena pana visuddhimaggato (visuddhi. 1.60) gahetabbanti adhippāyo. Paṭiladdhe nimittasmiṃ, evañhi sampādayato appanākosallaṃ appanā sampavattatīti sambandho.

890-

我來為您翻譯這段巴利文： 80) "諸支...不"是說在近行時諸支不得力，即未達到修習的力量，這是其意思。"安止"是在安止時。"因此"是因為諸支變得有力，所以。"安止心甚至整天運轉"是說就像強壯的人從座位起來可以站立一整天一樣，當安止定生起時，禪心一次切斷有分之後生起，僅僅依善速行的次序甚至整夜整天運轉，這是其意思。說"達到安止甚至整天運轉"是表明在近行時不是這樣。因為在那裡諸支未得力，就像幼童被抱起放下時一次又一次跌倒地上一樣，心有時以相為所緣，有時墮入有分。 881-4) "以同一跏趺"是說以作為工具或因緣的、坐著獲得似相時的同一跏趺坐而增長那個相。因為在近行地增長相是適宜的。"如轉輪王胎"是如具福德將成為轉輪王的胎兒。"不見退失"是說獲得近行禪者不見退失。因為相不退失時，以此為所緣的禪那就不會退失，但是當相因為缺乏守護而消失時，所得禪那也會消失，因為依賴於它而存續。因此說"在守護"等。 885) "住所"是說在某個住所居住時未生起的相不生起，或已生起的消失，未建立的念不建立，未定的心不得定，這是不適宜的住所，因此在有很多住所的精舍中，在每一處住三天，若心不能專一，應當捨棄那裡而住在相反的地方。"行處"是指托缽村，若離住處太遠或太近，或在東方或西方，難以獲得飲食是不適宜的。"談論"是指屬於三十二種畜生論的不適宜談話。這會導致他的相消失。"人"是指說畜生論的、缺乏戒等功德的人，依止他未定的心不得定，已定的心不穩固，這樣的人。因為他會像泥水污染清水一樣污染他。"食物"對某些人酸味不適宜，對某些人甜味不適宜。"氣候"對某些人冷不適宜，對某些人熱不適宜。因此受用某種食物或氣候時不舒適，那種食物和氣候就是不適宜的。"威儀"是指站立、經行等中，哪個對這未定心不能令得定，對已定心不能令穩固，這是不適宜的威儀，因此也應該像住所一樣觀察三天後避免。 886) "應行七適宜"是說應當依與上述相反的方式行持適宜的住所等七種。其中適宜談論是指依十種論事，這也應適量而說。"如是行道者"是說如此按所說方式避免七種不適宜而行持七種適宜，多修習于相的人。 888-9) 沒有它就不能善巧安止的是十種方法，安止善巧，或由此產生的智，因為怕文字太長而這裡沒有顯示，有需要者應當從清凈道論中獲取，這是其意思。在獲得相時，如此圓滿安止善巧，安止就會圓滿運轉，這是相連的意思。 890-

2.Sāti appanā. Evañhīti hi-saddo hetuattho, yasmā ṭhānametaṃ na vijjati, tasmā cittappavattiākāraṃ bhāvanācittassa līnuddhatādivasena pavattiākāraṃ sallakkhayaṃ upadhārento samataṃ vīriyasseva vīriyassa samādhinā samataṃyeva yojayetha, kathaṃ pana yojayethāti āha 『『īsakampī』』tiādi. Tattha layanti līnabhāvaṃ, saṅkocanti attho. Yantanti gacchantaṃ, paggaṇhetheva samabhāvāyāti adhippāyo. Tenāha 『『accāraddhaṃ nisedhetvā samameva pavattaye』』ti. Taṃ mānasanti sambandho.

894-9.Evanti vuttappakārena vīriyasamatāyojanavasena, paṭipannabhāvanāmānasaṃ paṭibhāganimitteyeva ṭhapanavasena nimittābhimukhaṃ paṭipādayato tassa yogino. Samijjhissatīti uppajjissati . Pathavīkasiṇanti pathavīti bhāvanāvasena upaṭṭhitaṃ tadeva paṭibhāganimittaṃ. Javanānīti kāmarūpāvacarajavanāni. Tenāha 『『ekaṃ tu rūpāvacarikaṃ bhave』』ti. Aññehīti pākatikehi kāmāvacaracittehi. Balavatarāti bhāvanābalena paṭutarabhāvappattiyā accantabalavanto. Parikammopacāratoti parikammattā, upacārattā ca. Tattha parikammattāti paṭisaṅkharaṇattā. Upacārattāti yathā gāmādīnaṃ āsannadeso 『『gāmūpacāro, nagarūpacāro』』ti vuccati, evaṃ appanāya āsannattā samīpacārittā. Upacārāni appanaṃ upecca carantīti katvā. Appanāyānulomattāti nānāvajjanavīthiyaṃ parikammatopi lahukaṃ appanānipphādakavasena, guṇavasena vā appanāya anukūlattā. Etthāti etesu parikammopacārānulomasaññitesu. Sabbantimaṃ tatiyaṃ, catutthaṃ vā gotrabhūti pavuccati parittagottassa abhibhavanato, mahaggatagottassa bhāvanato ca.

900-3. Avisesena sabbesaṃ sabbā samaññāti paṭhame naye gahitāgahaṇaṃ hotīti āha 『『gahitāgahaṇenā』』tiādi. Ekekassa gahitanāmaṃ itaresaṃ aggahaṇato, ekekanāmavasena gahitassa itaranāmavasena aggahaṇato vā nānāvajjanaparikammameva parikammanti adhippāyena 『『paṭhamaṃ upacāraṃ vā』』tiādi vuttaṃ. Catutthaṃ pañcamaṃ vāti vā-saddo aniyamo, so pana khippābhiññadandhābhiññavasena veditabbo. Khippābhiññassa hi catutthaṃ appeti, dandhābhiññassa pañcamaṃ. Tato paranti pañcamato paraṃ. Tenāha 『『chaṭṭhe vā』』tiādi. Kasmā na jāyatīti āha 『『āsannattā bhavaṅgassā』』ti. Cittaniyāmavasena hi uppajjitabbesu sattasu javanesu chaṭṭhasattamajavanavāragaḷanaṭṭhānabhūtattā bhavaṅgassa āsannaṃ javanaṃ patati. Tāvadeti tāvadeva. Chaṭṭhaṃ, sattamaṃ vā javanaṃ patantaṃ viya hoti parikkhīṇajavanattāti adhippāyo.

904-6. Atha kimetaṃ vuccati 『『chaṭṭhe sattame vāpi appanā na jāyatī』』ti? Ābhidhammikagodattatthero hi 『『purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo』』ti (paṭṭhā. 1.1.12)

我來為您翻譯這段巴利文： 2) 那就是安止。"如此"中的"hi"字表示原因，因為這種情況是不存在的，所以觀察心的運轉方式、修習心由於昏沉掉舉等的運轉方式而住意，應當使精進與定配合平等，但如何配合呢？爲了說明這點而說"稍微"等。其中"沉沒"是指昏沉狀態，意思是收縮。"進行"是指進行，意思是說爲了平等而提起。因此說"制止過分精進，應當平等運轉"。"那個心"是相連的意思。 894-9) "如此"是說以所說方式配合精進平等，對於那個瑜伽行者通過使修習心安住于似相而導向相。"將成就"是將生起。"地遍"是指以修習方式顯現的那個似相。"速行"是指欲界和色界速行。因此說"但一個是屬於色界"。"其他"是指普通的欲界心。"更有力"是因為以修習力達到銳利狀態而極為有力。"遍作近行"是因為是遍作和近行。其中"遍作"是因為是準備。"近行"是如村落等的鄰近處被稱為"村近行、城近行"一樣，因為接近安止而成為鄰近行。因為近行趨向安止而行。"隨順於安止"是在不同轉向路徑中比遍作更為輕快，依能產生安止或依功德而隨順於安止。"在此"是在這些被稱為遍作、近行、隨順中。最後第三或第四被稱為種姓，因為超越小種姓，生起大種姓。 900-3) "一般而言對一切都有共同名稱"是說在第一方法中有取和不取，因此說"以取不取"等。因為對每一個取的名稱其他不取，或對以每一名稱所取的以其他名稱不取，所以僅僅以不同轉向的遍作為遍作的意思而說"第一或近行"等。"第四或第五"中的"或"字表示不確定，但這應當依速通達者和遲通達者來理解。因為對速通達者在第四安止，對遲通達者在第五安止。"此後"是在第五之後。因此說"在第六"等。為什麼不生起？爲了說明這點而說"因為接近有分"。因為依心的規則在應當生起的七個速行中，因為是第六第七速行路過之處而成為有分的鄰近，速行落入。"僅此"是僅此而已。第六或第七速行好像落下，意思是說因為速行已盡。 904-6) 那麼為什麼說"在第六或第七不生安止"呢？因為阿毗達摩論師瞿達多長老說："前前善法對後後善法以習行緣為緣"

imaṃ suttaṃ vatvā yathā aladdhāsevanaṃ paṭhamajavanaṃ gotrabhuṃ na uppādeti, laddhāsevanaṃ pana balavabhāvato dutiyaṃ, tatiyaṃ vā gotrabhuṃ uppādeti, evaṃ laddhāsevanatāya balavabhāvato chaṭṭhaṃ, sattamampi vā appetīti chaṭṭhaṃ, sattamampi vā appanā hotīti vadatī』』ti imaṃ codanaṃ manasi nidhāya therassa taṃ mataṃ paṭikkhipitvā yathāvuttamatameva patiṭṭhāpetuṃ 『『purimehī』』tiādi vuttaṃ.

Pariyanteṭhātuṃ neva sakkotīti papāte eva patatīti adhippāyo. Appetuṃ na sakkotīti patiṭṭhātuṃ appanāvasena uppajjituṃ na sakkoti. Na cettha 『『purimā purimā』』tiādisuttapadaṃ sādhakaṃ āsevanapaccayalābhassa balavabhāve anekantikattā. Tathā hi aladdhāsevanāpi paṭhamacetanā diṭṭhadhammavedanīyā hoti, laddhāsevanā dutiyacetanā yāva chaṭṭhacetanā aparāpariyavedanīyā, tasmā laddhāsevanepi chaṭṭhasattame appanā na hoti āsannabhavaṅgatāya dubbalattāti adhippāyo. Yadi evaṃ kathaṃ sattamajavanacetanā upapajjavedanīyā ānantariyā hoti? Nāyaṃ viseso, āsevanapaccayalābhena balavappattiyā, kiñcarahi kiriyāvatthāvisesato. Kiriyāvatthā hi ārambhamajjhapariyosānavasena tividhā. Tattha pariyosānāvatthāya sanniṭṭhāpakacetanābhāvena upapajjavedanīyāditā hoti, na balavabhāvenāti ācariyā.

907.Eka…pe… panāti ayaṃ appanā ekacittakkhaṇāyeva ekavārameva uppajjitvā nirujjhati, na samāpattivīthiyaṃ viya yathicchakaṃ pavattati. Sattasu hi ṭhānesu kālaparicchedo nāma natthi, paṭhamappanāyaṃ, lokiyābhiññāsu, catūsu maggesu, maggānantare phale, rūpārūpabhavesu bhavaṅgaṭṭhāne nirodhassa paccaye nevasaññānāsaññāyatane nirodhā vuṭṭhahantassa phalasamāpattiyanti. Etesu hi katthaci atiittarā, katthaci appamāṇā cittakkhaṇā honti, katthaci sampuṇṇajavanavīthi addhā labbhati. Tathā hi maggānantaraṃ phalaṃ tiṇṇaṃ upari na hoti, nirodhassa paccayo nevasaññānāsaññāyatanaṃ dvinnaṃ upari na hoti, rūpārūpabhavesu bhavaṅgassa parimāṇaṃ natthi, sesesu pana catūsu ṭhānesu ekameva cittanti tasmā ekacittakkhaṇikāyeva appanā hotīti veditabbā.

908.Paccavekkhaṇahetukanti paccavekkhaṇahetuṃ katvā. Nanu ca paccavekkhaṇaṃ āvajjanādīhi, na pana tena āvajjanādi, tasmā kathaṃ paccavekkhaṇahetukaṃ hotīti yujjati? Nāyaṃ doso bhavanakiriyāya paccavekkhaṇahetukattā. Na hi asati paccavekkhaṇe sā hoti nirodhassa paccayabhūtajhānantaramiva, sati pana paccavekkhaṇe sā hoti, tasmā anvayabyatirekavasena labbhati. Tassā paccavekkhaṇahetukatāti na na yujjati 『『paccavekkhaṇahetuka』』nti vacanaṃ. Paccavekkhaṇahetukaṃ āvajjananti vā sambandho. Āvajjanañhi paccavekkhaṇañāṇānaṃ anantarapaccayabhāvena kāraṇaṃ hoti.

911-3. Nānāvisayaluddhassa , ito cito ca bhamantassa cetasoti sambandho. Samādhānevāti samādhānā eva, samādhānakaraṇatoti attho. Pāmojjabhāvatoti pāmojjena samānayogakkhamatāya tassā tabbhāvavuttittā. Atha vā byāpādena ghaṭṭiyamānassa cittassa pamuditabhāvakaraṇato pītiyeva 『『pāmojja』』nti vuccati, tassa bhāvo, tasmā pāmojjasabhāvattāti attho. Sītalattasabhāvatoti byāpādagginā santāpiyamānassa cittassa nibbāpanavasena sītalattasabhāvattā.

914-

我將為您直譯這段巴利文: "說完這部經后,如同未得修習的第一速行心不能生起姓種心,而已得修習由於力量增強則能生起第二或第三姓種心,同樣地由於已得修習的力量增強而入定於第六或第七速行心"—爲了迴應這個質疑,記住這個論點后否定長老的見解,爲了確立前述的觀點而說"由前前"等等。 不能在邊緣處住立的意思是必定會墮入深淵。不能入定的意思是不能以安止定的方式生起和安住。這裡"前前"等經文並不能證成,因為修習緣獲得的力量並非一定。同樣地,未得修習的第一思也是現法受(報),已得修習的第二思乃至第六思是後後受(報),因此即使已得修習,第六第七也不能入定,因為接近有分而力弱,這是其意趣。如果這樣,那麼第七速行思如何成為次生受報和無間業?這個差別不是由於獲得修習緣而力量增強,而是由於作業階段的差別。作業階段分為開始、中間、終了三種。其中在終了階段由於決定思的緣故而成為次生受報等,不是由於力量,這是諸阿阇黎的說法。 907.節 "一…乃至…"的意思是,這個安止定只在一個心識剎那中一次生起后滅去,不像等至路心那樣隨意運轉。在七處是沒有時間限制的:初次安止、世間神通、四道、道后的果、色無色有中的有分位、滅盡定緣的非想非非想處、從滅盡定出定時的果定。在這些情況中,有些極其短暫,有些無量心識剎那,有些得完整的速行路心時分。即道后的果不超過三個(心識剎那),滅盡定緣的非想非非想處不超過兩個,色無色有中的有分無量限,其餘四處都是一個心識剎那,因此應當知道安止定只是一心識剎那。 908.節 "觀察為因"是指以觀察為因。然而觀察是由轉向等(引生),而不是由觀察引生轉向等,那麼怎麼合理說是以觀察為因呢?這不是過失,因為修習作業是以觀察為因。確實,若無觀察則修習作業不會生起,如同滅盡定緣的禪那后位;但有觀察時則會生起,因此依隨順和排除的方式而得。它以觀察為因是合理的,所以說"觀察為因"沒有不當。或者說"以觀察為因的轉向"。因為轉向成為觀察智的無間緣因。 911-913.節 "貪著種種境界,從這裡那裡徘徊的心"是句子連貫。"由於等持"即是等持,意思是由於造作等持。"由於喜悅性"是因為與喜悅相應平等,由於它以那個性質而存在。或者說被嗔恚所擾的心由於造作歡喜性而稱為"喜悅",那是它的性質,所以意思是由於喜悅自性。"由於清涼性質"是因為對被嗔恚之火所熱惱的心以息滅的方式而有清涼性質。 914.節 (此節開頭標記但未給出內容) (注:我已儘量保持直譯,保留了專有名詞和術語的原貌。對於重複出現的詞句也都完整翻譯,沒有省略。)

6.Savipphārikabhāvenāti yoniso saṅkappavasena kāmavitakkādiṃ madditvā pavattanato savipphārikasabhāvena. Nekkhammādipavattitoti ettha nekkhamma-ggahaṇena brahmavihāravajjaṃ paṭhamajjhānaṃ gahitaṃ. Ādi-saddena tīsu brahmavihāresu paṭhamajjhānaṃ gahitanti vadanti. Avūpasantabhāvassāti uddhaccassa sarūpakathanena taṃsahavattino anutāpasabhāvassa kukkuccassāpi sarūpaṃ kathitamevāti daṭṭhabbaṃ. Tathā sayañcevātisantatoti uddhaccapaṭipakkhasabhāvavacanena kukkuccapaṭipakkho pītibhāvopi. Tenāha 『『sukhaṃ uddhaccakukkuccadvayassā』』ti. Matiyā anurūpattāti paññāya anurūpattā. Tathā ca vuttaṃ ācariyadhammapālattherena 『『vicāro vicikicchāya paṭipakkho ārammaṇe anumajjanavasena paññāpatirūpakasabhāvattā』』ti. Potthakesu pana 『『pītiyā anurūpattā』』ti pāṭho dissati, tassa ca vicāro anumajjanasabhāvavantatāya pīti viya ārammaṇe anivattanto ogāhetvā pavattatīti pītiyā anurūpattā sandehasabhāvattā ārammaṇaṃ anajjhogāhetvā pavattamānāya vicikicchāya paṭipakkhoti atthaṃ vadanti.

917.Tividhakalyāṇanti ādimajjhapariyosānakalyāṇatāsaṅkhātāhi paṭipadāvisuddhiādīhi tividhakalyāṇatāhi yuttaṃ. Yathāha 『『paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosāna』』nti (paṭi. ma. 1.158). Tattha pubbabhāgapaṭipadāvasena jhānassa paripanthato visujjhanaṃ paṭipadāvisuddhi nāma, sā pana yasmā jhānassa uppādakkhaṇe labbhati, tasmā vuttaṃ 『『paṭipadāvisuddhi ādī』』ti. Visodhetabbatādīnaṃ abhāvato jhānapariyāpannāya tatramajjhattupekkhāya kiccanipphattiyā anubrūhanā upekkhānubrūhanā nāma. Sā panāyaṃ visesato jhānassa ṭhitikkhaṇe labbhati. Tena vuttaṃ 『『upekkhānubrūhanā majjhe』』ti. Tattha dhammānaṃ anativattanādisādhakassa ñāṇassa kiccanipphattivasena pariyodapanā sampahaṃsanā nāma. Sā jhānassa osānakkhaṇe pākaṭā hotīti vuttaṃ 『『sampahaṃsanā pariyosāna』』nti.

Abhayagirivāsino 『『paṭipadāvisuddhi nāma sasambhāriko upacāro, upekkhānubrūhanā nāma appanā, sampahaṃsanā nāma paccavekkhaṇā』』ti (visuddhi. 1.75) evaṃ paṭipadāvisuddhiādike vaṇṇenti, taṃ ayuttaṃ. Evañhi sati ajhānadhammehi jhānadhammassa guṇasaṃkittanaṃ nāma kataṃ hoti. Na hi bhūmantaraṃ bhūmantarapariyāpannaṃ hoti, antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccanipphattiādīhi upekkhānubrūhanādayo ca veditabbā. Evañca katvā vuttaṃ bhagavatā 『『ekattagataṃ cittaṃ paṭipadāvisuddhipakkhantarañceva hoti upekkhānubrūhitañca ñāṇena sampahaṃsita』』nti (paṭi. ma.

我來為您直譯這段巴利文： 6.節 "由遍滿性"是指通過如理思惟、鎮伏欲尋等而運轉的遍滿自性。"由出離等運轉"中,以"出離"一詞攝取除去梵住的初禪。以"等"字攝取三梵住中的初禪,這是諸師所說。"不寂靜性"是指以掉舉的自性說明時,應當理解也同時說明了與之相應的追悔自性的惡作。同樣,"自身極寂靜"以說明掉舉的對治自性時,也說明了惡作的對治即喜的性質。因此說"樂是掉舉惡作二者的(對治)"。"與慧相應"是指與智慧相應。因此阿阇黎法護長老說:"尋是疑的對治,因為以在所緣中推度的方式而有類似智慧的自性。"然而在典籍中可見"與喜相應"的讀法,對此他們解釋說:尋因具有推度自性,如同喜那樣不退卻而深入所緣而轉起,因此與喜相應;而疑則不深入所緣而轉起,所以尋是疑的對治,這是其義。 917.節 "三種善"是指具足所謂初中后善性的清凈道等三種善性。如說:"初禪的道清凈為初,增長舍為中,歡喜為后。"其中,依前分道的方式從禪那的障礙中清凈稱為道清凈,這是在禪那生起剎那中獲得的,所以說"道清凈為初"。由於沒有需要清凈等,通過禪那所攝的舍的作用成就而增長稱為增長舍。這特別是在禪那住位剎那中獲得的。因此說"增長舍為中"。其中通過成就不超越諸法等的智的作用而明凈稱為歡喜。這在禪那最後剎那中明顯,所以說"歡喜為后"。 無畏山住者們這樣解釋道清凈等:"道清凈是指具資糧的近行定,增長舍是指安止定,歡喜是指省察。"這是不合理的。因為如此便成為以非禪那法來稱讚禪那法的功德。確實,一地不會成為另一地所攝,應當知道道清凈是在安止定之內以趣入的方式,增長舍等是以舍的作用成就等(而得)。因此世尊說:"心達到專一性時即具足道清凈分,增長舍,為智所歡喜。"

1.158). Ettha hi ekattagataṃ cittanti indriyānaṃ ekarasabhāvena, ekaggatāya ca sikhappattiyā tadanuguṇaekattagataṃ sasampayuttamappanācittaṃ, tasseva paṭipadāvisuddhipakkhandanādi pakkhantaraṃ vuccati.

Dasalakkhaṇasaṃyutanti 『『ādimhi tīṇi lakkhaṇāni, majjhe tīṇi, pariyosāne cattārī』』ti evaṃ dasaparimāṇehi appanāya lakkhitabbabhāvena lakkhaṇasaṅkhātehi paripanthato visuddhijhānādīhi saṃyuttaṃ. Vuttañhetaṃ –

『『Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho, tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati, yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati, paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca.

『『Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati , ekattupaṭṭhānaṃ ajjhupekkhati, yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati, paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca.

『『Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā, paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañcā』』ti (paṭi. ma.

我來為您直譯這段巴利文： 1.158.節 這裡"心達到專一性"是指由諸根一味性和一境性達到頂點而隨順於此的專一性的俱生安止心,說它具足道清凈趣入等分。 "具足十相"是指具足以"初有三相,中有三相,後有四相"如是十種數量應當標誌的安止定之相,即從障礙中清凈的禪那等。確實這樣說： "初禪的道清凈為初。初有幾相？初有三相。從其障礙中心得清凈,因清凈故心趣向中間止相,因趣向故心投入其中。心從障礙中得清凈,心因清凈故趣向中間止相,心因趣向故投入其中,這是初禪道清凈為初的三相。因此說初禪是初善且具足相。 初禪的增長舍為中。中有幾相？中有三相。觀察清凈心,觀察趣向止,觀察專一現起。觀察清凈心,觀察趣向止,觀察專一現起,這是初禪增長舍為中的三相。因此說初禪是中善且具足相。 初禪的歡喜為后。後有幾相？後有四相。以不超越其中所生諸法義而歡喜,以諸根一味義而歡喜,以引導趣向彼的精進義而歡喜,以習行義而歡喜,這是初禪歡喜為后的四相。因此說初禪是后善且具足相。"

1.158).

Ettha ca gotrabhucittassa nānāvajjanavīthiyaṃ uppajjanārahaparipanthato visujjhanato tadāgamanavasena jhānacittassa visujjhanākāraṃ sandhāya 『『yo tassa paripantho, tato cittaṃ visujjhatī』』ti vuttaṃ. Gotrabhucittasseva tathā visuddhattā āvaraṇavirahitaṃ hutvā ekattanayena majjhimasamathanimittasaṅkhātaṃ samappavattaṃ appanāsamādhipaṭipajjanaṃ sandhāya 『『visuddhattā cittaṃ majjhimasamathanimittaṃ paṭipajjatī』』ti vuttaṃ. Tathā hi khīrasseva dadhibhāvābhāvepi tadeva khīraṃ dadhisampannantiādīsu viya gotrabhucittassa appanābhāvābhāvepi ekasantatipariṇāmūpagamanavasena taṃ majjhimaṃ samathanimittaṃ līnuddhaccasaṅkhātaantadvayānupagamanena majjhimaṃ paccanīkavūpasamanato yathā samathasaṅkhātaṃ yogino sukhavisesānaṃ kāraṇabhāvato nimittabhūtaṃ appanāsamādhiṃ paṭipajjati nāma, tathā paṭipannattā pana samāhitabhāvūpagamanena ekattanayavaseneva tattha pakkhandanaṃ sandhāya 『『paṭipannattā tattha cittaṃ pakkhandatī』』ti vuttaṃ. Ekattanayañhi vinā gotrabhussa appanāpakkhandanaṃ natthi. Evaṃ tāva purimacitte vijjamānākārassa idha nibbattiyā jhānaṃ uppādakkhaṇe tividhalakkhaṇasampannaṃ nāma. Yathā hi lokiyavipassanāya kiccanipphattiyā lokuttaramaggo 『『vipassanā』』ti vuccati, evaṃ visuddhassa pana tassa puna visodhane byāpārākaraṇato tatramajjhattupekkhākiccavasena puggalassa ajjhupekkhanato vuttaṃ 『『visuddhaṃ cittaṃ ajjhupekkhatī』』ti. Appanāsamādhibhāvūpagamanena samathavippaṭipannassa puna samādhāne byāpārākaraṇato vuttaṃ 『『samathapaṭipannaṃ cittaṃ ajjhupekkhatī』』ti.

Evaṃ samathapaṭipannabhāvatoyeva pubbe 『『kathaṃ nu kho kilesasaṃsaggaṃ pajaheyya』』nti paṭipannassa idāni samathapaṭipattiyā tassa pahīnattā pāpamittasaṃsaggaṃ pahāya ekassa viharato sappurisassa viya ekattena upaṭṭhitassa jhānacittassa puna ekattupaṭṭhāne byāpārākaraṇaṃ sandhāya 『『ekattupaṭṭhānaṃ ajjhupekkhatī』』ti vuttaṃ. Evaṃ tatramajjhattupekkhāya kiccavasena jhānaṃ majjhe tividhalakkhaṇasampannaṃ nāma hoti. Pubbabhāgappavattapārihāriyañāṇena cittassa saṃkilesavodānakaradhammesu ādīnavānisaṃsaṃ disvā yathā tattha jātānaṃ dhammānaṃ aññamaññānativattanaṃ hoti, tathā bhāvanāya sampahaṃsitattā visodhitattā tatramajjhattupekkhāya vasena anubrūhite citte samādhipaññāsaṅkhātayuganaddhadhammānaṃ aññamaññānativattiyā pavattanaṃ sandhāya vuttaṃ 『『tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā』』ti. Saddhāpañcamakānaṃ indriyānaṃ nānākilesehi vimuttattā vimuttivasena ekarasataṃ sandhāya vuttaṃ 『『indriyānaṃ ekarasaṭṭhena sampahaṃsanā』』ti. Tesaṃ anativattanasampahaṃsanānaṃ anurūpavasena alīnaṃ anuddhataṃ hutvā vīriyassa pavattiṃ sandhāya 『『tadupagavīriyavāhanaṭṭhena sampahaṃsanā』』ti vuttaṃ. Yā panassa tasmiṃ khaṇe pavattā āsevanā, uppādato paṭṭhāya ṭhitipariyosānānaṃ āsevanapaccayabhāvavasena pavattākāro, taṃ sandhāya 『『āsevanaṭṭhena sampahaṃsanā』』ti vuttaṃ. Evaṃ dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccavasena jhānapariyosāne catūhi lakkhaṇehi sampannaṃ nāmāti veditabbaṃ.

919-

我來為您直譯這段巴利文： 1.158.節 在此,由於種姓心在不同的轉向路心中從應生的障礙中清凈,所以關於禪那心以那種方式而清凈的行相,說"從其障礙中心得清凈"。正是因為種姓心如此清凈,成為無障礙而以專一方式趣向所謂中間止相的平等運轉安止定,關於這點說"因清凈故心趣向中間止相"。如是,雖然如同牛乳不成為酪那樣種姓心不成為安止,但通過一相續轉變趣向的方式,由於不趣向昏沉掉舉所謂兩邊而為中間,因為止息對治故稱為止,因為是瑜伽者殊勝安樂的因相故,說它趣向稱為相的安止定。因趣向而以達到等持性的方式唯依專一方式投入其中,關於這點說"因趣向故心投入其中"。確實離開專一方式種姓不會投入安止。如是首先由於前心的存在行相在此生起,禪那在生起剎那稱為具足三相。如同世間觀以作用成就而稱世出世道為"觀",同樣清凈已成就而在再清凈中無作用,依舍的作用而有人觀察,故說"觀察清凈心"。因為到達安止定性而在止的違逆中再等持無作用,故說"觀察趣向止"。 如是由於趣向止性,對於先前"如何才能捨棄煩惱結合"的修習者,現在由於止的修習而已斷除它,如同舍離惡友結合而獨住的善人那樣以專一而現起的禪那心,關於在專一現起中再無作用說"觀察專一現起"。如是依舍的作用,禪那在中間稱為具足三相。由前分轉起的防護智見到心在染污清凈諸法中的過患功德后,如其中所生諸法不相互超越那樣,由於以修習而歡喜、清凈,依舍的力量而增長心時,關於定慧所謂雙運諸法相互不超越而轉起說"以不超越其中所生諸法義而歡喜"。關於以解脫力而一味的信等五根從種種煩惱解脫說"以諸根一味義而歡喜"。關於以不超越和歡喜的隨順力而精進不懈怠不掉舉地運轉說"以引導趣向彼的精進義而歡喜"。關於在那剎那所轉起的習行,從生起開始乃至住位終了以習行緣的方式而轉起的行相說"以習行義而歡喜"。如是應當知道依諸法不超越等性成就而明凈的智的作用,禪那在終了稱為具足四相。 919.節 (此節開頭標記但未給出內容)

20.Visodhetvāna pāpaketi pāripanthike dhamme visesena sodhetvā sayaṃ pahānamatte aṭṭhatvā atisayappahānavasena puna sodhetvāti vuttaṃ hoti. Cittabhāvanavepullanti samādhibhāvanāya vipulabhāvaṃ. Yathā hi bhāvanāvasena nimittassa uppatti, evamassa bhāvanāvasena vaḍḍhanampi, tasmā ekaṅgulādivasena nimittaṃ vaḍḍhayantassa punappunaṃ bahulīkārena jhānabhāvanāpi vuḍḍhiṃ viruḷhiṃ, abhiññāvasena ca vepullaṃ āpajjati. Tena vuttaṃ 『『cittabhāvanavepullaṃ…pe… vaḍḍhetabba』』nti.

921-3.Vaḍḍhanābhūmiyo dvevāti vaḍḍhanaṭṭhānāni dveyeva. Dvīsu ṭhānesu avassaṃ ekattaṃ vaḍḍhetabbanti ācariyā. Tatrāti sāmiatthe bhummavacanaṃ, tassāti attho. Tatrāti vā dvīsu bhūmīsu. Kasitabbaṃ…pe… yathicchakanti yathā nāma kassako kasitabbaṭṭhānaṃ naṅgalena paricchinditvā paricchedabbhantaraṃ kasituṃ taṃ ṭhānaṃ paricchindati, evamevaṃ ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ. Tato vidatthiratanappamukhapariveṇavihārasīmānaṃ, gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedaṃ katvā vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ. Tena vuttaṃ 『『yathicchakaṃ vaḍḍhetabba』』nti. Aparicchinditvā pana na vaḍḍhetabbaṃ. Na hi aparicchede bhāvanā pavattati. Tathā ca vuttaṃ 『『santake no anantake』』ti. Evaṃ vaḍḍhitañca taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesu saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti.

924-

我來為您直譯這段巴利文： 20.節 "清凈諸惡"是指特別清凈障礙諸法，不僅僅停留在自己斷除的程度，而是以殊勝斷除的方式再次清凈，這是其所說。"心修廣大"是指定修習的廣大性。如同依修習而相生起，如是依修習而增長，因此以一指等方式增長相者，由於一再多作而禪修也達到增長、成長和依神通而廣大。因此說"心修廣大...乃至...應增長"。 921-923.節 "增長地只有二種"是指增長處只有兩種。諸阿阇黎說在兩處必定要增長專一性。其中"彼"是主格的處格用法，意思是"它的"。或者"其中"是指在兩地中。"當耕...乃至...隨意"就如同農夫以犁界定當耕之處，在界限之內耕作那處地，如是以心界定一指、二指、三指、四指量，如所界定而增長。從此以張手、腕尺等為首的精舍、寺院、界限，以及村、鎮、地方、國土、海洋界限的界定方式增長，或者作輪圍界定后更往上界定而增長。因此說"隨意增長"。但不界定則不應增長。確實，在無界定中修習不能進行。如是說"在有限而非無限"。如是所增長的彼相在已增長處，如同在地上的高地、低地、河流、險難、山嶽不平之處被百釘所擊打的公牛皮。 924.節 (此節開頭標記但未給出內容)

1. Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena idāneva dutiyajjhānādiadhigamāya ussāhaṃ akatvā tasmiṃyeva paṭhamajjhāne pañcahākārehi suciṇṇavasinā bhavitabbanti dassetuṃ 『『pattepī』』tiādi vuttaṃ. Suciṇṇo vaso vasibhāvo etenāti suciṇṇavasinā, suṭṭhu āsevitavasināti attho. Katamā tā vasiyo, yāsaṃ vasenāyaṃ pañcahākārehi suciṇṇavasīti āha 『『āvajjana』』ntiādi. Tattha āvajjananti na āvajjanamattameva adhippetaṃ āvajjanavasitāya adhippetattā. Āvajjanāya pana uppannāya javanehipi bhavitabbaṃ. Tāni ca kho āvajjanakapparatāya cittābhinīhārassa yathāvajjitavasena honti. Adhigamena samaṃ, sasampayuttassa jhānassa sammā āpajjanaṃ paṭipajjanaṃ samāpatti. Abhibhuyya ṭhapanaṃ, adhiṭṭhānaṃ viyāti vā adhiṭṭhānaṃ. Vasitāti etesu āvajjanādīsu yathāruci pavattiyo , yatthicchakaṃ, yadicchakaṃ, yāvaticchakaṃ pavattituṃ samatthabhāvo.

Tattha paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri, pañca vā javanāni javanti, tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ vuttanayeneva javanānīti evaṃ pañcasu jhānaṅgesu paṭipāṭiyā nirantaraṃ cittaṃ pesetuṃ samatthabhāvo, tattha adandhāyitattaṃ āvajjanavasitā nāma. Samāpajjitukāmatānantaraṃ dvīsu bhavaṅgesu uppannesu bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ samāpajjituṃ samatthatā samāpajjanavasitā nāma. Ayañca matthakappattā āvajjanasamāpajjanā satthu yamakapāṭihāriyakāladhammadesanādīsu labbhati. Dhammasenāpatissa yakkhena sīse pahāradānasamaye, mahāmoggallānattherassa nandopanandadamanasamaye vā labbhati, aññattha pana tato dandhāyeva, setu viya sīghasotāya nadiyā oghaṃ bhavaṅgavegaṃ upacchinditvā yathāparicchinnakālaṃ jhānaṃ ṭhapetuṃ samatthatā, bhavaṅgapātato rakkhaṇayogyatā adhiṭṭhānavasitā nāma. Yathāparicchinnakālaṃ atikkamituṃ adatvā jhānato vuṭṭhānasamatthatā vuṭṭhānavasitā nāma.

Atha vā yathāparicchinnakālato upari gantuṃ adatvā ṭhapanasamatthatā adhiṭṭhānavasitā nāma. Paricchinnakālato anto avuṭṭhahitvā yathākālavaseneva vuṭṭhānasamatthatā vuṭṭhānavasitā nāma. Atha vā vuttanayeneva paricchinnakālato anūnaṃ katvā samāpattiṃ ṭhapetuṃ samatthatāva adhiṭṭhānavasitā nāma. Kālaparicchedaṃ atikkamitvā vuṭṭhitassapi niddālukassa paṭibujjhitvā punappunaṃ niddokkamanaṃ viya vuṭṭhitasamāpattimeva punappunaṃ asamāpajjitvā vuṭṭhānasamatthatā, tattha ālayākaraṇayogyatā ca vuṭṭhānavasitā nāma.

我來為您直譯這段巴利文： 6.節 爲了顯示在那相中得初禪的初學者現在不應為證得第二禪等而努力，而應在那初禪中以五種行相成為善修習自在，所以說"即使已得"等。由此善修習自在為自在性，意思是善修習自在。什麼是這些自在，依此說他以五種行相善修習自在？說"轉向"等。其中"轉向"不僅僅是指轉向而已，因為是指轉向自在。當轉向生起時也應有速行。而那些是依轉向適應性而心的引導如所轉向而有。與證得同時，正確趣入、修習俱生禪那為等至。超越而住立，或如決意為決意。"自在"是指在這些轉向等中能隨欲而轉起，隨處、隨意、隨時能轉起的狀態。 其中，從初禪出定後首先轉向尋時，斷有分後生起轉向，隨後是以尋為所緣的四或五個速行，然後兩個有分，然後再以伺為所緣的轉向，如前所說的速行，如是在五禪支中次第不間斷地能送心，其中的不遲鈍性稱為轉向自在。在欲等至后兩個有分生起時，斷有分後生起轉向隨後能等至稱為等至自在。這種達到頂點的轉向等至在世尊的雙神變時、說法等時得到。在法將被夜叉擊頭時，或大目犍連調伏難陀優波難陀龍王時得到，而在其他時候則比那遲鈍，如同在急流河中阻斷水流那樣能斷有分勢力而如所界定時間安立禪那，能保護不墮入有分稱為決意自在。能如所界定時間不超過而從禪那出定稱為出定自在。 或者說，能不讓超過所界定時間而安立稱為決意自在。不在界定時間之內出定而依時間而出定的能力稱為出定自在。或者說，如前所說，能使等至不少於界定時間而安立即稱為決意自在。即使超過時限而出定，如同睡著的人醒來后再三入睡那樣，能不再三入已出定的等至而出定，以及其中能不作執著稱為出定自在。

Paccavekkhaṇavasitā pana āvajjanavasitāya eva saṅgahitā. Paccavekkhaṇajavanāneva hi tesaṃ tesaṃ jhānaṅgānaṃ āvajjanānantaraṃ pavattāni, tasmā yadaggena āvajjanavasiyā siddhi, tadaggena paccavekkhaṇavasitā siddhāti veditabbaṃ. Keci pana jhānaṅgānaṃ apākaṭabhāvepi tesu nirantaraṃ āvajjanāya pavattanasamatthatā āvajjanavasitā nāma, tesaṃ yathāsabhāvapaccavekkhaṇavasena javanappavattanasamatthatā paccavekkhaṇavasitā nāma. Atha vā satipi sattannaṃ javanānaṃ pavattiyaṃ nirantaraṃ āvajjanasamatthatā āvajjanavasitā nāma, vasitābalena sattamajavanaṃ appatvā catupañcajavaneheva paccavekkhaṇasamatthatā paccavekkhaṇavasitā nāma. Atha vā ñāṇavippayuttacittehi paccavekkhituṃ asamatthabhāvepi 『『paccavekkhissāmī』』ti uppannaāvajjanānantarameva bhavaṅgesu kālaṃ avītināmetvā sīghameva āvajjituṃ samatthatā āvajjanavasitā nāma, vasitābalena, paccavekkhaṇabalena ñāṇavippayuttacittehipi paccavekkhituṃ samatthatā paccavekkhaṇavasitā nāmāti vadanti. Yasmā panetā yathāvuttaniyāmena punappunaṃ āvajjanādinā sādhetabbā, tasmā vuttaṃ 『『āvajjitvā』』tiādi.

1. Imesu pana ādikammikena samāpajjanabahuleneva bhavitabbaṃ, na paccavekkhaṇabahulena. Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti, athassa tāni eva upaṭṭhitattā upari ussukkanāya paccayataṃ nāpajjanti, so appaguṇe jhāne ussukkamāno paṭhamajjhānāva parihāyati, na ca sakkoti dutiyaṃ adhigantuṃ. Tena vuttaṃ 『『paṭhameavasippatte』』tiādi. Ubhato bhaṭṭhoti puna paṭhamajjhānaṃ samāpajjituṃ na sakkotīti adhippāyo. Vuttañhetaṃ bhagavatā –

『『Idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, so taṃ nimittaṃ nāsevati, na bhāveti, na bahuliṃ karoti, na svādhiṭṭhitaṃ adhiṭṭhāti. Tassa evaṃ hoti 『yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya』nti, so na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassa evaṃ hoti 『yaṃnūnāhaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya』nti, so na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ, ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno』』ti (a. ni. 9.35).

928-

我來為您直譯這段巴利文： 觀察自在則包含在轉向自在中。因為觀察速行即是在轉向后對各禪支的轉起,所以應當知道轉向自在成就時觀察自在也就成就。有些人說即使在禪支不明顯時能在其中不間斷轉向運轉稱為轉向自在,能依其自性觀察而轉起速行稱為觀察自在。或者說雖有七速行轉起,能不間斷轉向稱為轉向自在,由自在力不到第七速行而以四五速行能觀察稱為觀察自在。或者說即使不能以離智心觀察,在"我將觀察"的轉向生起后不讓有分經過時間而能迅速轉向稱為轉向自在,由自在力和觀察力即使以離智心也能觀察稱為觀察自在,這是他們所說。因為這些如所說方式應當以一再轉向等成就,所以說"轉向"等。 927.節 在這些中初學者應多作等至,不應多作觀察。因為多作觀察者的禪支顯得粗重衰弱,那時由於它們如此顯現而不成為向上努力的緣,他在未熟練的禪那中努力而從初禪退失,不能證得第二禪。因此說"在初(禪)自在成就"等。"兩邊退失"意思是不能再入初禪。確實這是世尊所說： "在此,有一位比丘愚癡無能,不知田地,不善巧,離諸欲,離不善法,有尋有伺,具足住于由離生喜樂的初禪。他不修習彼相,不修習,不多作,不善決意而決意。他這樣想:'我今應由尋伺寂止...乃至...具足住于第二禪。'他不能由尋伺寂止...乃至...具足住于第二禪。他這樣想:'我今應離諸欲...乃至...具足住于初禪。'他不能離諸欲...乃至...具足住于初禪。諸比丘,這稱為比丘兩邊退失,兩邊衰退。" 928.節(此節開頭標記但未給出內容)

31.Kāmassahagatā…pe… carantīti ārammaṇavasena kāmasahagatā hutvā saññā ceva manasikārā ca samudācaranti. Saññāsīsena cettha taṃsahagato cittuppādo gahito, manakkāra-ggahaṇena āvajjananti daṭṭhabbaṃ. Kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena hānaṃ parihāniṃ bhajatīti hānabhāgiyaṃ. Keci pana 『『saṃkilesanti hānabhāgiyo dhammo』ti (vibha. 828) vacanato hānabhāgiyā kāmasaññādikāti tehi parihāpiyamānaṃ jhānampi kāraṇūpacārena hānabhāgiyaṃ nāmā』』ti vadanti. Tadanudhammatā satīti tasseva jhānassa anudhammatā ārammaṇavasena tadanugatā satipatirūpakā nikanti. Atakkasahitāti avitakkaṃ dutiyajjhānaṃ pattukāmassa taṃ santato, manasi karoto ārammaṇavasena taṃsahagatā. Visesabhāgiyanti visesabhūtassa dutiyajjhānassa padaṭṭhānatāya taṃ bhajatīti visesabhāgiyaṃ. Nibbidāsaṃyutāti vipassanārammaṇā.

932-5.Paguṇatoti vasitappattato. Āsannākusalārikāti nīvaraṇappahānassa taṃpaṭhamatāya āsannanīvaraṇapaccatthikā. Thūlaṃ nāma vipulampi pheggu viya sukhabhañjanīyanti āha 『『thūlattā…pe… dubbalā』』ti. Tatoti dutiyajjhānato. Dubbalāni aṅgāni imissāti aṅgadubbalā. Santato cintayitvāti paṭhamajjhāne viya oḷārikaṅgānaṃ abhāvato, santadhammasamaṅgitāya ca santanti evaṃ santavasena manasi katvā. Kiñcāpi hi ye dhammā dutiyajjhāne pītisukhādayo, te paṭhamajjhānepi santi, tehi pana te santatarā, paṇītatarā ca honti. Nikantinti nikāmanaṃ apekkhanti attho. Pariyādāyāti khepetvā, vikkhambhetvāti attho.

943-4.Sampasādananti sampasādanasaṅkhātāya saddhāya yogato jhānampi sampasādanaṃ nīlavaṇṇayogato nīlavatthaṃ viya. Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, kasmā idameva 『『sampasādana』』nti vuttanti? Vuccate – paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satipi saddhāya taṃ sampasādananti na vuttaṃ. Imasmiṃ pana vitakkavicārakkhobhābhāvena laddhokāsā balavatī saddhā, tasmā balavasaddhāya samannāgatattā idameva 『『sampasādana』』nti vuttaṃ. Ajjhattanti niyakajjhattaṃ, attani jātaṃ, attano santāne nibbattanti attho. Tīṇi aṅgāni imassāti tivaṅgikaṃ. Sesanti pītiādīnaṃ aññehi balavabhāvo, tiṇṇaṃ catunnaṃ vā javanānaṃ parikammopacārānulomagotrabhubhāvo, chaṭṭhe sattame vā appanāyānuppatti ekacittakkhaṇatā, tato bhavaṅgapāto, puna bhavaṅgaṃ vicchinditvā paccavekkhaṇatthāya āvajjanaṃ, tato jhānapaccavekkhaṇanti idaṃ sabbaṃ vuttāvasesaṃ heṭṭhā paṭhamajjhāne vuttanayeneva samupalakkhitabbaṃ.

948-9.Piyatoti kāmayato. Uppilāpananti kāmañcāyaṃ pariggahesu apariccattapemassa anādīnavadassino taṇhāsahagatāya pītiyā pavattiākāro, idha ca dutiyajjhānapīti adhippetā, tathāpi sabbaso pītiyaṃ avirattassāpi anubandheyyāti uppilāpanaṃ idha ādīnavavasena vuttaṃ. Atha vā dutiyajjhānasseva tatiyajjhānaṃ viya ahutvā uppilāpanākārena pavatti uppilāpanaṃ viyāti uppilāpananti vuttaṃ. Tatiyaṃ santato disvāti sambandho.

957-

我來為您直譯這段巴利文： 31.節 "伴隨欲...乃至...轉起"是指以所緣方式成為伴隨欲而想和作意轉起。這裡以想為首攝取與之俱生的心生起,應當知道以作意的攝取為轉向。由於趣向欲的想和作意的力量而趨向衰退稱為退分。有些人則說:"由於說'退分法即是染污'故欲想等是退分,而被它們令衰退的禪那以因的假說而稱為退分。" "有隨法念"是指隨順那禪那的隨隨順所緣的類似唸的欲求。"伴隨無尋"是指欲證得無尋的第二禪者,以彼為寂靜而作意時以所緣方式與彼俱行。"勝分"是指因為是殊勝的第二禪的近因而趨向彼故稱為勝分。"相應厭離"是指以觀為所緣。 932-935.節 "熟練"是指已得自在。"近不善敵"是指因為是障礙斷除的最初故為近障礙對敵。說"因粗重...乃至...羸弱"是因為粗大即使廣大也如樹皮般易破壞。"從彼"是指從第二禪。"支分羸弱"是指此(禪那)的諸支羸弱。"以寂靜思惟"是指因為如初禪般沒有粗重支,且具足寂靜法性而如是以寂靜方式作意。雖然第二禪中的喜樂等法在初禪中也有,但比它們更寂靜更殊勝。"欲求"意思是希求執著。"遍知"意思是滅盡、鎮伏。 943-944.節 "等凈"是指由於與稱為等凈的信相應,禪那也稱為等凈,如同因具藍色而稱為藍衣。難道此信不也存在於初禪中嗎,為什麼只說此(禪那)為"等凈"呢？回答說 - 初禪因尋伺攪動如波浪混亂的水般不甚清凈,所以雖有信仍不說它為等凈。但在此(禪那)中因無尋伺攪動而得機會的信力強大,所以因具足強信而只說此為"等凈"。"內"是指自內,生於自身,意思是在自相續中生起。"此有三支"故稱為三支。"其餘"即喜等與其他更有力,三或四速行為遍作近行隨順種姓,在第六或第七(速行)生起安止為一心剎那,此後墮入有分,再斷有分為觀察而轉向,然後觀察禪那,這一切余說都應如前初禪所說方式理解。 948-949.節 "喜愛"是指貪愛。"浮舉"雖然這是對所攝受未舍愛著、未見過患者的與貪俱行喜的運轉行相,這裡是指第二禪喜,但即使對一切喜未離染者也會隨逐,所以這裡依過患而說浮舉。或者說由於第二禪不像第三禪般存在而以浮舉行相運轉如浮舉,所以說為浮舉。"見第三(禪)為寂靜"是相連的。 957.節 (此節開頭標記但未給出內容)

8.Satiyā sampajaññena sampannanti saraṇalakkhaṇāya satiyā, asammohalakkhaṇena sampajaññena ca sampannaṃ. Kāmaṃ purimajjhānesupi satisampajaññaṃ atthi, na hi muṭṭhassatissa, asampajānato ca upacāramattampi sampajjati, pageva appanā, yebhuyyena pana avippayogībhāvena pavattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahāne sukhumatāya idha sātisayo satisampajaññabyāpāroti idheva satisampajaññasampannatā vuttāti veditabbā. Ekaṅgahīnanti pītiyā pahīnabhāvena ekaṅgavippahīnaṃ. Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati. Tenassa sā 『『pahānaṅga』』nti vuccati.

1. Somanassassa pahīnattā āha 『『ekaṅgavippahīna』』nti. Tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati.

2. Purimajjhānesu parikammādivasena pavattānaṃ kāmāvacarajavanānaṃ ekasadisattā idha labbhamānaṃ kañci visesaṃ dassetuṃ 『『yasmā』』tiādi vuttaṃ. Āsevanaṃ na hotīti āsevanapaccayena paccayo na hoti. Ayañhettha adhippāyo – yasmā padantarasaṅgahitassa attano sabhāvaggāhāpanasaṅkhātaāsevanapaccayattābhāvato sukhavedanā upekkhāvedanāya āsevanapaccayena paccayo na hoti, catutthajjhāneva upekkhāvedanāya bhavitabbaṃ sātisayaṃ sukhavirāgabhāvanattā, tasmā idha appanāvīthiyaṃ upekkhāsampayuttajavaneheva bhavitabbanti.

3. Evaṃ catukkanayavasena jhānappabhedaṃ dassetvā idāni pañcakanayampi dassetuṃ 『『yaṃ catukkanaye』』tiādi vuttaṃ. Dvidhā pana katvānāti vitakkavicārānaṃ visuṃ visuṃ pahānaṅgavasena gaṇanato dvidhā katvā. Dutiyaṃ tatiyaṃ katanti avitakkavicāramattaṃ avitakkaavicāranti evaṃ dutiyajjhānañceva tatiyajjhānañca kataṃ abhidhammeti adhippāyo. Suttantesu hi pañcakanayo sarūpato na gahito, kasmā pana abhidhamme gahitoti? Puggalajjhāsayato, sannisinnadevaparisāya hi yesaṃ paṭhamajjhāne vitakko eva oḷārikato upaṭṭhāti, itare santato, tesaṃ caturaṅgikaṃ avitakkavicāramattaṃ dutiyajjhānaṃ katvā pañcakanayena desesi. Yesaṃ vitakkavicārā oḷārikato upaṭṭhitā, tato tesaṃ avitakkaavicāraṃ tivaṅgikaṃ katvā catukkanayena desesi. Yesaṃ vitakkova oḷārikato upaṭṭhāti, tehi taṃ atikkamitvā caturaṅgikaṃ dutiyajjhānaṃ uppādetuṃ sakkā. Yesaṃ vitakkavicārā, tehi dvepi ekato atikkamitvā tivaṅgikaṃ dutiyajjhānaṃ uppādetuṃ sakkā.

4. Atthabyañjanavasena suṭṭhu madhuraṃ, tatoyeva varataraṃ vacanaṃ yassa soyaṃ sumadhuravarataravacano. Kaṃ nu janaṃ neva rañjayati, na hi ekampi na rañjayati. Atinisita…pe… nīyoyanti atitikhiṇabuddhippasādehi janehi vedanīyo ayaṃ gantho, paricchedoti vā adhippāyo.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

1. Pannarasamo paricchedo

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā

1. Evaṃ pathavīkasiṇavasena catukkapañcakajjhānāni dassetvā yasmā sesakasiṇavasena niddisiyamāne ganthagāravo hoti, tasmā taṃ sabbaṃ ṭhapetvā arūpāvacaraṃ vibhāvetuṃ 『『rūpārūpa』』ntiādi āraddhaṃ. Rūpārūpamatītenāti rūpārūpabhavaṃ atikkantena, punānūpapattivasena rūpārūpabhavaṃ atikkantena, pageva kāmāvacarabhavaṃ. Rūpārūpādivedināti rūpārūpādibhūmantaravedinā.

982-

我來為您直譯這段巴利文： 8.節 "具足念與正知"是指具足以憶念為相的念和以不迷惑為相的正知。雖然在前面諸禪中也有念和正知,因為失念者和無正知者連近行也不能成就,何況安止,但主要是由於在通常不離的喜樂中,在捨棄稱為喜的粗重支時因微細性而此處念和正知的作用殊勝,所以應當知道只在此處說具足念和正知。"減一支"是指由於喜的捨棄而減少一支。而彼(喜)如同第二禪的尋伺一樣只在安止剎那捨棄。因此說它為"舍支"。 972.節 由於樂已捨棄故說"減一支"。而那樂在同一路心的前速行中就捨棄。 974.節 爲了顯示在此可得的某些殊勝,因為前諸禪中依遍作等方式轉起的欲界速行相同,所以說"因為"等。"無習行"是指不以習行緣為緣。這裡的意思是 - 因為對攝於其他分中的自性把握所謂習行緣性的缺乏,樂受不以習行緣為緣于舍受,在第四禪中必定有舍受因為是殊勝的離樂修習,所以在此安止路心中必定有與舍相應的速行。 976.節 如是依四分法顯示禪那的區分后,現在爲了顯示五分法也說"於四分法中"等。"分為兩種"是指依尋伺個別的舍支計數而分為兩種。"成第二第三"意思是指在阿毗達磨中無尋有伺和無尋無伺如是成為第二禪和第三禪。因為在諸經中未明顯攝取五分法,為什麼在阿毗達磨中攝取呢？由於人的傾向,對於在所集會的天眾中那些在初禪中只以尋顯現為粗重而其他顯現為寂靜的人,為他們說以四支的無尋唯伺為第二禪的五分法。對於那些尋伺顯現為粗重的人,為他們說以無尋無伺為三支的四分法。對於那些只以尋顯現為粗重的人,他們能超越它而生起四支的第二禪。對於那些(顯現)尋伺的人,他們能同時超越兩者而生起三支的第二禪。 979.節 依義和文善妙,因此更勝妙言語者,此即善妙勝妙言語者。何人不能令喜悅呢？確實沒有一人不能令喜悅。"極銳...乃至...導引"意思是此論應當為極銳智信的人們所知,或者說是限定。 如是在名為阿毗達摩義顯的阿毗達摩入門註釋中色界定修習的解說完畢。 第十五品 無色界定修習的解說 980.節 如是依地遍顯示四分五分禪后,因為依余遍所說將成為文繁,所以舍置它一切而為顯示無色界而開始說"色無色"等。"超越色無色"是指超越色無色有,由不再生起方式超越色無色有,何況欲界有。"知色無色等"是指知色無色等諸地。 982.節 (此節開頭標記但未給出內容);

1. Yasmā ayaṃ arūpāvacarasamādhi nāma rūpavirāgabhāvanā rūpavirāgavaseneva abhinipphādetabbāva, tasmā taṃ uppādetukāmassa rūpe virajjanākāraṃ, virattamānasena ca tadatthāya paṭipajjanavidhiṃ dassetuṃ 『『rūpe kho』』tiādi āraddhaṃ. Daṇḍanaṭṭhena daṇḍo, muggarādi, parapīḷanādhippāyena tassa ādānaṃ daṇḍādānaṃ. Ādi-saddena satthādānakalahaviggahavivādatuvaṃtuvaṃpesuññādīnaṃ, adinnādānādīnañca gahaṇaṃ. Cakkhurogādayoti ādi-saddena sotarogādīnaṃ. Rūpe ādīnavaṃ disvāti karajarūpādioḷārikarūpe tannidānaṃ dosaṃ disvā. Nibbindamānasoti virattamānaso. Arūpanti arūpāvacarabhāvanaṃ. Tamhā kasiṇarūpāti tamhā paṭibhāganimittasaṅkhātā kasiṇarūpā. Nanu cāyaṃ rūpe ādīnavaṃ disvā taṃ samatikkamatthāya paṭipajjati , paṭibhāganimittañca arūpaṃ paṇṇattimattattāti kathaṃ tasmā nibbijjatīti anuyogaṃ sandhāya opammavasena tamatthaṃ dassento āha 『『sūkarābhihatova sā』』ti. Yathā hi vane sūkarena pahatamatto sunakho tato bhīto rūpadassanavelāyaṃ bhattapacanaukkhaliṃ dūrato disvā sūkarapaṭibhāgatāya tassaṃ sūkarāsaṅkaṃ uppādetvā utrasto palāyateva, evameva rūpe nibbindamānaso taṃ atikkamitukāmo tappaṭibhāge kasiṇarūpepi nibbijjati, samatikkamitukāmoti adhippāyo.

985-6.Catutthe pana jhānasminti ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ paṭiladdhacatutthajjhāne. Keci pana ālokakasiṇampi ṭhapetvā aṭṭhasūti vadanti. Tassa pana ṭhapane kāraṇaṃ na dissati. Suṭṭhu ciṇṇo carito atippaguṇikato āvajjanādilakkhaṇo vasībhāvo etenāti suciṇṇavasī. Karoti…pe… yatoti yasmā idaṃ catutthajjhānacittaṃ mayā nibbindakasiṇarūpaṃ ārammaṇaṃ karoti. Āsannasomanassañcāti yato tatiyajjhānassa āsannatāya āsannasomanassapaccatthikañca. Thūlasantavimokkhatoti santavimokkhasaṅkhātaarūpajjhānato etaṃ yato thūlaṃ oḷārikaṃ. Arūpajjhānañhi ye te santā vimokkhā atikkamma rūpe āruppantiādīsu 『『santavimokkha』』nti vuccati, santatāsiddhi cassa anussatito daṭṭhabbā.

987-91.Catuttheti catutthajjhāne. Paṭhamāruppañca santato disvāti sambandho, santavasena manasi karitvāti attho. Santato manasikaraṇeneva cettha paṇītato, sukhumato ca manasikāro siddhova hotīti na te visuṃ gahitā. Pattharitvānāti pageva vaḍḍhitaṃ, tadā vaḍḍhanavasena vā pattharitvā. Pubbakālavasena cetaṃ vuttaṃ. Tena naṃ ugghāṭetvā pacchā na vaḍḍhitabbanti dasseti. Na hi taṃ pacchā vaḍḍhanatthāya vāyamiyamānampi vaḍḍhatīti. Tenāti kasiṇarūpena.

Idānissa ugghāṭanākāraṃ dassetuṃ 『『ākāso iti vā』』tiādiṃ vatvā puna taṃ samatthetuṃ 『『ugghāṭento hī』』tiādi vuttaṃ. Udayavasena, paricchedapharaṇavasena ca antābhāvato ananto. Na saṃvelletīti kaṭasārakakilañjādayo viya na paṭisaṃharati. Nāvajjanto na pekkhantoti anāvajjanto anapekkhanto. Aññadatthu tena phuṭṭhokāsaṃ vuttanayena manasikarontoyevāti adhippāyo . Idañhi vuttaṃ hoti – rūpāvacaracatutthajjhānassa ārammaṇabhūtaṃ kasiṇarūpaṃ sabbena sabbaṃ amanasikaroto, tena ca phuṭṭhokāsaṃ 『『ākāso ākāso』』ti manasikaroto yadā taṃ bhāvanānubhāvena ākāsaṃ hutvā upaṭṭhāti, tadā so kasiṇaṃ ugghāṭeti nāmāti.

992-

我來為您直譯這段巴利文： 4.節 因為這稱為無色界定是離色修習而必須依離色方式成就,所以爲了顯示欲生起它者對色離染的行相,以及已離染心者為此目的的修習方法而開始說"於色"等。以懲罰義為杖,如木槌等,以害他意圖而取它為取杖。"等"字攝取取刀等、爭論、鬥爭、諍論、口角、離間語等,以及不與取等。"眼病等"中"等"字攝取耳病等。"見色過患"是指見粗重的所造色等色和以它為因的過失。"厭離心"是指離染心。"無色"是指無色界修習。"從彼遍色"是指從彼稱為似相的遍色。難道他見色過患而為超越它而修習,而似相是無色僅是概念而已,為什麼從彼厭離呢？關於此質問以譬喻方式顯示其義說"如被豬所擊"。如同林中被豬擊打的狗因恐懼,在見色之時從遠處見煮飯鍋而以為似豬而生起豬想,驚恐而逃跑,如是厭離色者欲超越它而在似彼的遍色中也厭離,意思是欲超越。 985-986.節 "于第四禪中"是指除了限定虛空遍外,在九地遍等中任一所證得的第四禪。有些人說除了光明遍也是八(遍)。但不見除彼的理由。"善修習自在"是指由此善修習、修行、極熟練而具足轉向等相的自在。"作...乃至...因"是因為此第四禪心作我所厭離的遍色為所緣。"近樂"是因為因第三禪的鄰近性而為近樂對敵。"從粗寂靜解脫"是因為從稱為寂靜解脫的無色禪這是粗重。因為在"超越諸色成無色"等中,那些稱為寂靜解脫的無色禪,其寂靜性的成就應從隨念見。 987-991.節 "于第四"是指于第四禪。"見第一無色為寂靜"是相連的,意思是以寂靜方式作意。在此僅以寂靜作意就成就了殊勝和微細作意,所以它們不另外攝取。"遍滿"是指預先增長,或者當時依增長方式而遍滿。這是依前時方式而說。由此顯示不應除去它后再增長。因為它雖然後來為增長而努力也不增長。"由彼"是指由遍色。 現在為顯示其除去的行相而說"虛空等",再為證實它而說"除去者"等。因為生起方式和遍滿界限方式而無邊故為無邊。"不捲起"是指不如草蓆蘆蓆般收卷。"不作意不看"是指不作意不觀察。意思是隻是如前所說方式作意被彼遍滿處。這裡所說即是 - 對色界第四禪的所緣遍色完全不作意,而對被彼遍滿處作意"虛空虛空",當它依修習力而成為虛空而現起時,那時他稱為除去遍。 992.節 (此節開頭標記但未給出內容);

1. Evaṃ kasiṇugghāṭanavasena paṭiladdhe ākāsanimitte puna paṭipajjanavidhiṃ, yassatthāya yesaṃ paṭipajjati, tadatthasiddhañca dassetuṃ 『『kasiṇugghāṭimākāsaṃ nimitta』』ntiādi vuttaṃ. Ākāsassa animittabhāvepi nimittena phuṭṭhokāsabhāvato 『『nimitta』』nti vuttaṃ. Pañca…pe… vikkhambhantīti nanu rūpāvacarapaṭhamajjhānassa upacārakkhaṇeyeva nīvaraṇāni vikkhambhitāni, tato paṭṭhāya ca na tesaṃ pariyuṭṭhānaṃ atthi. Yadi siyā, jhānato parihāyeyyāti? Saccametaṃ, imassa pana jhānassa vaṇṇabhaṇanavasenetaṃ vuttaṃ yathā aññatthāpi heṭṭhā pahīnānaṃ upari pahānavacananti. Ye pana 『『sabbe kusalā dhammā sabbesaṃ akusalānaṃ paṭipakkhāti katvā evaṃ vutta』』nti vadanti, tehi dutiyajjhānūpacārādīsu nīvaraṇavikkhambhanāvacanassa kāraṇaṃ vattabbaṃ hoti. Yampi ceke vadanti 『『santeva sukhumāni rūpāvacaraavikkhambhanīyāni, tāni sandhāyetaṃ vutta』』nti, taṃ tesaṃ matimattaṃ. Na hi mahaggatakusalesu lokuttarakusalaṃ viya odhiso pahānaṃ nāma atthi. Yo pana rūpāvacarehi arūpānaṃ uḷāraphalatādiviseso, so bhāvanāvisesena santatarappaṇītatarabhāvena tesuyeva purimapurimehi pacchimapacchimānaṃ viyāti daṭṭhabbaṃ. Idhāpīti na kevalaṃ rūpāvacaracatutthajjhāne, 『『sesāni kāmāvacarānī』』tiādīsu pana idha yaṃ vattabbaṃ avuttaṃ, taṃ rūpāvacarajjhānaniddese vuttanayānusārena veditabbaṃ.

997-1001. 『『Puna bhāvetukāmenā』』ti vutte paṭhamameva paṭhamāruppassa bhāvitattā kiṃ bhāvetukāmenāti anuyoge 『『dutiyāruppamānasa』』nti vuttaṃ, na pana 『『dutiyāruppamānasaṃ bhāvetukāmenā』』ti iminā ajjhāsayena. Na hi paṭhamaṃ dutiyāruppaṃ bhāvitanti. Rūpāvacarajjhānaṃ anatikkamitvā anadhigantabbato taṃ manasikārasamudācārassa hānabhāgiyabhāvāvahanato rūpāvacarajjhānametassa paccatthikanti katvā vuttaṃ 『『āsanna…pe… paccatthikanti cā』』ti. Vīthipaṭipannāya bhāvanāya uparūparivisesāvahabhāvato, paṇītabhāvasiddhito ca paṭhamāruppato dutiyāruppaṃ santatarasabhāvanti āha 『『dutiyāruppa…pe… panā』』ti. Vakkhati hi 『『supaṇītatarā honti, pacchimā pacchimā idhā』』ti (abhidha. 1040). Viññāṇamiccevaṃ manasā kātabbanti viññāṇaṃ viññāṇaṃ iccevaṃ manasā kātabbaṃ, kevalaṃ anantaṃ anantanti na manasi kātabbaṃ. Tenāha 『『anantanti…pe… manasā nidhā』』ti. Anantaṃ viññāṇaṃ anantaṃ viññāṇanti pana manasi kātuṃ vaṭṭati.

1002-

我來為您直譯這段巴利文： 5.節 如是爲了顯示依除遍方式所得虛空相中再修習的方法、為何目的而為誰們修習、以及其目的成就,所以說"除遍虛空相"等。雖然虛空無相,但因為是被相遍滿處故說"相"。"五...乃至...鎮伏"難道不是在色界初禪的近行剎那已鎮伏諸蓋,從此以後也沒有它們的纏縛。如果有,應從禪那退失？這是真的,但這是依贊嘆此禪那的方式而說,如同在其他處也說在上面舍斷已在下面舍斷的。有些人說"一切善法是一切不善法的對治故如是說",他們應當說在第二禪近行等說鎮伏諸蓋的理由。有些人說"確實有色界不能鎮伏的微細(煩惱),是針對它們而說",這只是他們的想法。因為在廣大善中沒有像出世間善那樣限定舍斷。但無色比色界的殊勝果等差別,應當知道是由修習差別而更寂靜更殊勝,如同在它們中後後比前前一樣。"在此也"不僅在色界第四禪,"餘者是欲界"等中這裡應說而未說的,應依色界禪那解說中所說方式了知。 997-1001.節 當說"再欲修習"時,因為最初已修習第一無色,對"欲修習什麼"的質問而說"第二無色心",而不是以"欲修習第二無色心"此意趣。因為不是先修習第二無色。說"近...乃至...對敵"是因為不超越色界禪那就不能證得,它令作意現行成為退分性故色界禪那是它的對敵。因為在已入路的修習中能引生上上殊勝,以及成就殊勝性,所以說"第二無色...乃至...然"。因為將說"此後后更殊勝"。"應以心作意識"是指應以心作意"識識"如是,不應只作意"無邊無邊"。所以說"無邊...乃至...心置"。但可以作意"無邊識無邊識"。 1002.節 (此節開頭標記但未給出內容);

6.Tasmiṃpana nimittasminti tasmiṃ paṭhamāruppaviññāṇasaṅkhāte viññāṇanimitte. Vicārentassa mānasanti bhāvanācittaṃ pavattentassa. Ākāsaphuṭaviññāṇeti kasiṇugghāṭimākāsaṃ pharitvā pavatte paṭhamāruppaviññāṇe ārammaṇabhūte. Appetīti appanāvasena pavattati. Sabhāvadhammepi ārammaṇasamatikkamabhāvanāvisesabhāvato idaṃ appanāpattaṃ hoti catutthāruppaṃ viya. Appanā…pe… nayovāti dutiyāruppajjhāne purimabhāge tīṇi, cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. Catutthaṃ, pañcamaṃ vā āruppamānasantiādinā appanānayo paṭhamāruppajjhāne vuttanayova. Pharitvā pavattaviññāṇanti paṭhamāruppaviññāṇaṃ viññāṇañcanti vuccatīti ruḷhīsaddavasena vuttabhāvameva pakāsetuṃ 『『viññāṇā…pe… siyā』』ti vuttaṃ. Pubbe anantassa ākāsassa ārammaṇakaraṇavasena anantatāya 『『viññāṇañca』』nti vuttanti. Puna manasikāravasena vā anantatāya tathā vuttanti dassetuṃ 『『manakkāravasenāpī』』tiādi vuttaṃ. Dutiyāruppaṃ bhāvento hi paṭhamāruppaṃ anantato anavasesato manasi karonto anantanti manasi karoti.

1010.Paṭhamāruppaviññāṇābhāvoti kasiṇaṃ ugghāṭetvā ākāso viya ākāsānañcāyatanaṃ pahāya tassa abhāvo manasi kātabbo. Kasmā panettha dutiyāruppaviññāṇābhāvaṃ amanasikatvā paṭhamāruppaviññāṇābhāvo manasi kātabboti? Vuccate – tayidaṃ ārammaṇātikkamanavasena pattabbaṃ, na pana aṅgātikkamanavasena. Tathā ca sati ārammaṇeyeva sātisayaṃ dosadassanena taṃ samatikkamitabbaṃ, ārammaṇañca dutiyāruppassa paṭhamāruppameva, tasmā kasiṇe ādīnavaṃ disvā taṃ ugghāṭetvā tabbivittākāsassa viya paṭhamāruppaviññāṇe ādīnavaṃ disvā taṃ pahāya tadabhāvasseva manasikaraṇaṃ yuttanti. Abhayagirivāsino pana 『『viññāṇañcāyatanābhāvoyeva manasi kātabbo』』ti vadanti, te pana imesaṃ ārammaṇātikkamanavasena pattabbabhāvaṃ asallakkhetvā kathenti. Yadi sallakkhenti, aññattha dosaṃ disvā aññassa samatikkame atippasaṅgadosato na muccanti.

Athāpi vadeyyuṃ – 『『viññāṇañcāyatanaṃ sato samāpajjati, sato samāpajjitvā sato vuṭṭhāti, sato vuṭṭhahitvā taññeva viññāṇaṃ bhāvetī』ti vacanato viññāṇañcāyatanābhāvoyeva manasi kātabbo』』ti, tayidaṃ pāḷiatthaṃ virujjhitvā gahaṇavasena cintitaṃ. Na hettha taññeva viññāṇanti viññāṇañcāyatanaṃ adhippetaṃ. Yadi hi taṃ adhippetaṃ siyā, viññāṇañcāyatananti tassa padhānabhāvena niddiṭṭhattā taññevāti vacaneneva pariyattaṃ, kiṃ viññāṇanti vacanena. Atha sarūpaniddesatthaṃ viññāṇavacanaṃ, evaṃ sati taññeva viññāṇañcāyatananti vuttaṃ siyā, tasmā viññāṇanti vacanena yaṃ ārabbha viññāṇañcāyatanaṃ pavattaṃ, tasseva ākāsānañcāyatanassa gahaṇaṃ, na itarassāti suṭṭhu vuttaṃ.

1011-

我來為您直譯這段巴利文： 6. "在那所緣"意為在第一無色識為名的識所緣。"運心者"意為使修習心轉起。"遍滿虛空的識"意為遍滿遣除遍處后的虛空而轉起的第一無色識成為所緣。"入定"意為以安止定方式轉起。由於這是超越所緣的特殊修習狀態,即使是自性法也能達到安止,如同第四無色定。"安止...等...方法"意為在第二無色禪定之前,三或四個欲界速行心都與舍受相應。第四或第五無色心等的安止方法如同第一無色禪定所說的方法。"遍滿轉起的識"意為第一無色識稱為"識無邊處",為說明這是依慣用語而說,故說"識...等...應知"。先前依緣取無邊虛空而說"識無邊",或是為顯示依作意方式而無邊故如此說,因此說"依作意等"。修習第二無色定者,完全作意第一無色定為無邊,作意為"無邊"。 1010. "第一無色識的無"意為如同遣除遍處后的虛空一樣,舍離虛空無邊處后,應作意其無。為何在此不作意第二無色識的無而應作意第一無色識的無?答:這是依超越所緣而證得,而不是依超越禪支。如是,由於在所緣中見到殊勝過患而應超越它,第二無色定的所緣正是第一無色定,因此如同見到遍處過患而遣除它,而作意離開它的虛空一樣,見到第一無色識的過患而舍離它,作意其無是合理的。但無畏山住者說"應作意識無邊處的無",他們不瞭解這些是依超越所緣而證得而如此說。如果他們瞭解,就不會犯見到此處過患而超越彼處的過失。 即使他們說:"依經文'具念入識無邊處定,具念入定已,具念出定,具念出定已,修習彼識',故應作意識無邊處的無",這是違背經文義理的理解。因為此處"彼識"不是指識無邊處。若是指它,由於識無邊處已被標示為主要,僅說"彼"就足夠,何必再說"識"?若說"識"字是爲了明確指示自性,如此應說"彼識無邊處"。因此,"識"字是指緣取虛空無邊處而轉起識無邊處,而不是指後者,這樣說是正確的。 [以上是我的直譯。我保留了原文的語法結構和專業術語,並儘量保持嚴謹準確。由於這是佛教哲學文獻,其中有些專門術語我都按照傳統譯法處理。]

1. Paṭhamāruppaviññāṇābhāvomanasikātabboti vatvā manasikāravidhiṃ dassetuṃ 『『taṃ panā』』tiādi vuttaṃ. Akatvā manasāti manasā ārammaṇaṃ akatvā sabbena sabbaṃ taṃ acintetvā. 『『Ākāsaṃ ākāsa』』nti manasi karontassa kasiṇavivittākāsaṃ viya 『『natthi natthī』』ti, 『『suññaṃ suñña』』nti vā manasi karontassa viññāṇavivittaṃ abhāvamattameva upaṭṭhātīti āha 『『natthī』』tiādi. Vā-saddo aniyamattho, tena dvīsu pakāresu ekenapi atthasiddhi hotīti dasseti. Avuttavikappanattho vā vā-saddo, tena 『『vivittaṃ vivitta』』nti imassapi saṅgaho daṭṭhabbo. Aniyamo panettha tiṇṇampi visuṃ visuṃ pariyāyabhāvatova siddho. Pariyāyasaddā hi visuṃ visuṃyeva atthaṃ sādhentā pariyāyāti loke niruḷhā. Yathāhu –

『『Pariyāyeneva te yasmā, vadantatthaṃ na saṃhatā;

Pariyāyatthaṃ tato sabbaṃ, pariyāyesu vavatthita』』nti.

1013-6.Tasmiṃ nimitteti paṭhamāruppaviññāṇassa abhāvasaṅkhāte jhānuppattikāraṇabhūte nimitte. Sati santiṭṭhatīti abhāvanimittārammaṇā sati sammā suppatiṭṭhitā hutvā tiṭṭhati. Satisīsena cettha upacārajjhānānuguṇānaṃ saddhāpañcamānaṃ indriyānaṃ sakiccayogaṃ dasseti. Upacārajjhānaṃ pana 『『bhiyyopi samādhiyati mānasa』』nti iminā vuttanti daṭṭhabbaṃ. Kasiṇugghāṭimā…pe… abhāvaketi evaṃ pavattaviññāṇassa natthibhāvasaṅkhāte vināsābhāvake na pure abhāvādike. Appanānayo panettha pathavīkasiṇe vuttanayānusārena veditabboti āha 『『appanāya nayo』』tiādi.

1017-9. Evaṃ yaṃ tattha avasiṭṭhaṃ, taṃ atidisitvā idāni visesaṃ dassetuṃ 『『ākāsagataviññāṇa』』ntiādi vuttaṃ. Parikammamanakkāre tasmiṃ antarahiteti 『『natthi natthī』』ti pavattaparikammamanasikāre amanasikaraṇena asmiṃ paṭhamāruppaviññāṇe antarahite, na pana khaṇabhaṅgavasena, jhānaparihānivasena vā antarahite. Khaṇabhaṅgavasena hi antaradhānaṃ khaṇe khaṇe upalabbhati. Parihānivasena ca antaradhāne puna taṃ anuppādetvā uttari ñāṇādhigamoyeva natthīti. Tassāpagamamattaṃva passanto vasatīti tassa paṭhamāruppassa abhāvamattaṃ passanto so yogāvacaro viharati. Yathā kathaṃ viyāti āha 『『sannipāta』』ntiādi. Idaṃ vuttaṃ hoti – yathā nāma koci puriso maṇḍalamāḷādīsu katthaci kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāne uṭṭhāya pakkantesu bhikkhūsu puna taṃ ṭhānaṃ gantvā olokento suññameva passati, evaṃsampadamidaṃ daṭṭhabbanti. Tatridaṃ opammasaṃsandanaṃ – yathā so puriso sannipatitaṃ bhikkhusaṅghaṃ disvā gato, tato sabbesu bhikkhūsu apagatesu taṃ ṭhānaṃ tehi suññameva passati, na pana tesaṃ kutoci apagatakāraṇaṃ, evamayaṃ yogāvacaro pubbe viññāṇañcāyatanajjhānacakkhunā paṭhamāruppaviññāṇaṃ disvā natthīti manasikārena tasmiṃ apagate tatiyāruppacakkhunā tassa natthibhāvameva passati, na tassa apagatakāraṇaṃ vīmaṃsati jhānassa tādisābhogābhāvatoti.

1020-

我來為您直譯這段巴利文： 2. 說"應作意第一無色識的無"后,為顯示作意方法而說"然而彼"等。"意不作"意為不以意作為所緣,完全不思惟它。如同對遍處離開的虛空作意"虛空,虛空"一樣,對離開識的單純無而作意"無,無"或"空,空",故說"無"等。"或"字表示不確定義,顯示二種方式中任一種都能成就義理。或者"或"字表示未說的選擇,由此應知也包含"離,離"。這裡不確定性是由三者都各自為同義詞而成就。因為同義詞在世間確立為各自表達義理的同義詞。如說： "由於彼等以同義詞, 而非合集表達義理; 是故一切同義義, 確立于諸同義中。" 1013-6. "于彼相"意為于名為第一無色識之無的禪定生起因相。"念安住"意為緣取無相的正念善立而住。此處以念為首顯示隨順近行定的信等五根的功能相應。而近行定應知由"心更加等持"所說。"遣除遍處...等...無"意為如是轉起識的無有名為滅無,而非前面的無等。此中安止方法應依地遍所說方法了知,故說"安止的方法"等。 1017-9. 如是指出其中餘下之後,現在為顯示差別而說"虛空所生識"等。"作意消失"意為"無,無"的預備作意因不作意而於此第一無色識消失,不是依剎那壞滅或禪定退失而消失。因為依剎那壞滅的消失在每一剎那都可得。若依退失而消失,則不再生起它而無法證得更上智。"唯見其離去"意為彼修行者唯見第一無色定的無。"如何?"故說"集會"等。這是說：譬如有人在圓形講堂等處因某事見到集會的比丘僧團,去到某處,當集會事畢,比丘們起身離去後,再去到彼處觀看時只見空無,應知此亦如是。這是譬喻的對應：如彼人見到集會的比丘僧團后離去,之後所有比丘離去時,見彼處為彼等所空,而不尋求他們從何處離去的原因;如是此修行者先以識無邊處禪定眼見到第一無色識,以"無"的作意而彼離去時,以第三無色定眼只見其無,不尋求其離去原因,因為禪定無此類省察。 1020- [我已按照您的要求直譯文字,保持了專業術語和語法結構的完整性,數字後加了反斜槓,也儘量保持了偈頌的對仗形式。]

4.Catutthā…pe… na ca santanti yathā nevasaññānāsaññāyatanacittaṃ saṅkhārāvasesasukhumabhāvappattiyā savisesaṃ santaṃ, evamayaṃ ākiñcaññāyatanasamāpatti na ca santā tadabhāvatoti adhippāyo. Ca-saddo panettha avuttasamuccayattho. Tena 『『saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ, yadidaṃ nevasaññānāsaññāyatana』』nti imassapi saṅgaho veditabbo. Catutthaṃ santatoti saṅkhārāvasesasukhumabhāveneva savisesaṃ santatāya, asantabhāvakararogādisarikkhakasaññāvirahato ca santato disvā. 『『Santaṃ santamidaṃ citta』』nti iminā bhāvanākāraṃ dasseti. Vibhaṅgepi hi taṃyeva ākiñcaññāyatanaṃ santato manasi karotīti ayameva bhāvanākāro gahito. Apare pana 『『pāḷiyaṃ imassa bhāvanākāro na gahito』』ti vatvā tattha kāraṇaṃ vadanti, tattha vattabbaṃ visuddhimaggasaṃvaṇṇanādito gahetabbaṃ.

1. Tatiyāruppasaṅkhātakkhandhesu ca catūsupi ārammaṇabhūtesūti adhippāyo.

1029-31.Abhāvamattampīti suññatamattampi evaṃ sukhumampīti adhippāyo. Santārammaṇatāyāti santaṃ ārammaṇaṃ etassāti santārammaṇā, tabbhāvo santārammaṇatā, tāya, na jhānasantatāya. Na hi tatiyāruppasamāpatti catutthāruppato santatarā. Codako yaṃ santato manasi karoti, na tattha ādīnavadassanaṃ bhaveyya. Asati ca ādīnavadassane na samatikkamo eva siyāti 『『santato ce manakkāro kathañca samatikkamo』』ti āha. Itaro 『『anāpajjitukāmattā』』tiādinā parihāramāha. Tena ādīnavadassanampi atthevāti dasseti. Yasmiñhi jhāne abhirati, tattha āvajjanasamāpajjanādipaṭipattiyā bhavitabbaṃ. Sā panassa tatiyāruppe sabbasova natthi, kevalaṃ suññabhāvato ārammaṇakaraṇamattameva. Tathā hesa kiñcāpi taṃ santato manasi karoti, atha khvassa 『『ahametaṃ āvajjissāmi, samāpajjissāmī』』ti ābhogo samannāhāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanasamāpattiyā paṇītataratāya. Yathā hi rājā mahatā rājānubhāvena nagaravīthiyaṃ caranto dantakārādayo kammakāre cheke anekāni dantavikatiādīni sippāni karonte disvā 『『aho vata re chekā ācariyā, īdisāni sippāni karissantī』』ti evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti 『『aho vatāhampi rajjaṃ pahāya evarūpo sippiko bhaveyya』』nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya, so tesaṃ jīvitaṃ tiṇāyapi amaññamāno te samatikkamitvā gacchati, evaṃsampadamidaṃ daṭṭhabbaṃ.

1032.Sukhumaṃ paranti ukkaṃsato sukhumaṃ, paṭhamajjhānūpacārato paṭṭhāya hi tacchentiyā viya pavattamānāya bhāvanāya anukkamena saṅkhārā tattha antimakoṭṭhāsataṃ pāpitāti. Yadi evaṃ kathaṃ bhāvanā attano kiccaṃ sādheti, nanu cesā tadavatthaṃ pāpitā ārammaṇaṃ na sammā upanijjhāyatīti? Nayidameva daṭṭhabbaṃ. Bhāvanābalena sukhumabhāvaṃ pāpitāpi cesā attano kicce dubbalattaṃ na pāpitā, atha kho vipphārikatābhāvaṃ gamitā, tena tathā sukhumāpi attano kicce na dubbalā evāti na tattha tassā asāmatthiyaṃ hoti.

1033-

我來為您直譯這段巴利文： 4. "第四...等...不寂靜"意為如同非想非非想處心由於達到行的殘餘微細性而特別寂靜,如是此無所有處定則不寂靜,因為彼無的緣故。此處"及"字有含攝未說之義。由此應知也包含"想是病,想是瘡,想是箭,此是寂靜,此是勝妙,即是非想非非想處"。"見第四寂靜"意為由於行的殘餘微細性而特別寂靜,也因為離開如病等不寂靜性的想而見為寂靜。以"此心寂靜,寂靜"顯示修習行相。因為在《分別論》中也取"作意無所有處為寂靜"這一修習行相。但其他人說"經中未取此修習行相",並說其中的原因,對此應從《清凈道論注》等中獲取。 1027. 意為在名為第三無色的四蘊中作為所緣。 1029-31. "即使無"意為即使空性如是微細。"因為所緣寂靜"意為以寂靜為所緣名為寂靜所緣,其性為寂靜所緣性,由於此,而非禪定寂靜性。因為第三無色定不比第四無色更寂靜。質問者說若作意為寂靜,則不應見過患,若不見過患則不應有超越,故說"若作意為寂靜,如何有超越?"另一人以"因不欲入定"等作答。由此顯示也有見過患。因為于所愛樂的禪定中,應有轉向、入定等修習。但他對第三無色完全沒有這些,只是因空性而作為所緣而已。因為雖然他作意彼為寂靜,但他沒有"我將轉向它,將入定"的省察、作意。為什麼?因為非想非非想處定比無所有處更勝妙。譬如國王以大威嚴巡行城中街道,見到象牙工等工匠巧妙地製作各種象牙製品等工藝品時,心想"啊,真是巧妙的師傅,能製作如此工藝品",如是歡喜他們的巧妙,但他不會想"啊,我願捨棄王位成為這樣的工匠"。這是什麼原因?因為王位榮耀利益甚大,他不把他們的生活當一草,超越他們而行。應知此亦如是。 1032. "微細他"意為最極微細,因為從初禪近行開始,修習如削物般進行,諸行逐漸達到最終微細狀態。若如是,修習如何成就自己的作用,當達到如此狀態時,豈不是不能正觀所緣?不應如是見。雖由修習力達到微細性,但它在自己的作用上並未變弱,而是達到不粗顯狀態,因此雖如是微細,在自己的作用上並不軟弱,所以在那裡它並非無能。 1033-

4.Yāya saññāyāti yādisāya saññāya saddappavattihetubhūtāya. So nevasaññānāsaññāyatanasamaṅgī puggalo. Nevasaññī ca nāsaññī hoti nevasaññānāsaññāsamaṅgī hoti. Na kevalaṃ tu saññāva edisī sukhumā nevasaññānāsaññā hoti, atha kho pana vedanādayopi sukhumā, vedanāpi nevavedanānāvedanā, cittampi nevacittaṃnācittaṃ, phassopi nevaphassonāphasso . Esa nayo sesasampayuttadhammesu. Saññāsīsena pana 『『nevasaññānāsaññāyatana』』nti vuttaṃ 『『nānattakāyā nānattasaññino』』tiādīsu (dī. ni. 3.332, 341, 357, 359; a. ni. 7.44; 9.24) viya. Nanu cettha yadi saññā atthi, kathaṃ nevasaññāti vattuṃ vaṭṭati. Yadi natthi, kathaṃ nāsaññāti anuyogaṃ sandhāya imamatthaṃ upamāhi sādhetuṃ 『『pattamakkhanatelenā』』tiādi vuttaṃ. Tattha pattamakkhaṇatelenāti antovutthatāya yāguyā saddhiṃ akappiyaṭṭhena telaṃ atthīti, nāḷipūrādīnaṃ vasena natthīti ca vattabbena patte makkhitatelena. Maggasmiṃ udakena cāti upāhanatemanamattaṭṭhena udakaṃ atthīti, nahānavasena natthīti ca vattabbena maggasmiṃ udakena.

1035-7.Ayaṃ atthoti kiñci visesaṃ upādāya sabhāvato atthīti vattabbasseva dhammassa kiñci visesaṃ upādāya natthīti vattabbatāsaṅkhāto ayamattho. Paṭusaññākiccaṃ kātuṃ asamatthatāya hi nevasaññatā, saṅkhārāvasesasukhumabhāvena nāsaññatā ca hoti. Tenāha 『『paṭusaññāya kiccassā』』tiādi. Ārammaṇasañjānanañceva vipassanāya visayabhāvaṃ upagantvā nibbidājananañca paṭusaññākiccaṃ kathamayaṃ saññāva samānā saññākiccaṃ kātuṃ na sakkotīti āha 『『yathā dahanakicca』』ntiādi. Nhātukāmassa uṇhasītabhāvaṃ akatvā sukhajananatāya sukhodakaṃ, tasmiṃ. Tejodhātu yathā dahanakiccaṃ kātuṃ na sakkoti, evamesā atisantārammaṇe pavattattā ārammaṇasañjānanaṃ kātuṃ na sakkoti, paramasukhumattaṃ gatāva. Teneva hesā akatābhinivesassa vipassanāñāṇena sukhaggayhā na hotīti sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti, aññesu hi khandhesu akatavipassanābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi, api āyasmā sāriputto. Pakativipassako pana sāriputtasadiso bhikkhu khandhādimukhena vipassanaṃ abhinivisitvā dvārārammaṇehi saddhiṃ dvārappavattadhammānaṃ vipassanaṃ ārabhitvā ṭhito sakkuṇeyya tabbisayaṃ udayabbayañāṇaṃ uppādetuṃ, sopi kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Na hi sāriputtasadiso bhikkhu catutthāruppapariyāpannesu phassādidhammesu vinibbhujitvā visuṃ visuṃ sarūpato gahetvā aniccādivasena sammasituṃ sakkoti. Kevalaṃ pana avinibbhujja ekato gahetvā kalāpato samūhatoyeva sammasituṃ samattho hoti, evaṃ sukhumattenesā vijjati.

1038-

我來為您直譯這段巴利文： 4. "以何等想"意為以作為聲音生起因的如是想。"彼"指具足非想非非想處的人。成為非想非非想具足者,既非有想亦非無想。不僅想如是微細成為非想非非想,而且受等也微細,受成為非受非非受,心成為非心非非心,觸成為非觸非非觸。對其餘相應法也是此理。但以想為首而說"非想非非想處",如"異身異想"等中一樣。若有問難:"若此中有想,如何可說非想?若無,如何可說非非想?"針對此質問,為以譬喻成立此義而說"以油涂缽"等。其中"以油涂缽"意為以塗在缽中的油,因與在內的粥一起成為不適宜故說有油,依充滿量等說無油。"道上之水"意為以能濕鞋的程度說有水,依洗浴說無水。 1035-7. "此義"意為就某種差別而言應說實有的法,就某種差別而言應說為無的意思。因為由於不能作粗想的作用而成為非想,由於行的殘餘微細性而成為非非想。故說"粗想的作用"等。"如何此想本身不能作想的作用"即不能作所緣了別及成為觀的對象而生厭離的粗想作用,故說"如火的作用"等。"暖水"意為對欲洗浴者不造成冷熱而生樂的水,于彼中。如火界不能作燃燒作用,如是此想因在極寂靜所緣中轉起而不能作所緣了別,已達最極微細。因此,對未作觀照的人而言,不易為觀智所把握,故不能如其他定中的想那樣成為觀的對象而生厭離。因為對其他蘊未作觀照的比丘,沒有能夠觀察非想非非想處諸蘊而達到厭離的,即使如舍利弗尊者也不能。但如舍利弗那樣的純觀行者比丘,經由蘊等門而入觀,對門及所緣等諸法開始觀察,能夠生起緣彼為境的生滅智,但那也只是依聚合觀察,不是依逐一法觀察。因為即使如舍利弗那樣的比丘也不能在第四無色所攝的觸等諸法中分別,各別取其自性而觀察無常等。只能不分別而一起取,能夠以聚合、總體而觀察,如是由於微細性而此有。 1038-

40.Rūpanti kasiṇarūpasaṅkhātaṃ paṭibhāganimittaṃ. Ākāsanti kasiṇugghāṭimākāsaṃ. Viññāṇanti ākāse pavattaviññāṇaṃ . Tadabhāvakanti tassa ākāse pavattaviññāṇassa abhāvakaṃ. Kamatoti paṭhamāruppaṃ samatikkamitvā hotītiādinā anukkamato. Attanā vuttamatthaṃ aṭṭhakathāvacanaṃ āharitvā sādhento 『『āha cā』』tiādimāha. Idhāti imāsu catūsu arūpasamāpattīsu. Pacchimā pacchimā samāpattiyo hi purimāpurimāhi samāpattīhi supaṇītatarā suṭṭhu paṇītatarā, sundarapaṇītatarāti vā attho. Pāsādatalasāṭikāti catubhūmakapāsādassa heṭṭhimaheṭṭhimato uparūpari savisesā pañca kāmaguṇā, cattāro pāsādatalā ca thūlasaṇhasaṇhatarasaṇhatamasuttehi vihitā āyāmavitthārato samappamāṇā sāṭikā ca.

1. Rūpārūpabhavaṃ abhibhuyya nibbānaṃ yāti, atha vā nīvaraṇe abhibhuyya rūpārūpabhavaṃ yātīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

1. Soḷasamo paricchedo

Abhiññāniddesavaṇṇanā

1043-7.Paranti visiṭṭhaṃ katvā, visesatoti attho. Catutthajjhānamattepīti rūpāvacaracatutthajjhānamattepi, nāvassaṃ arūpajjhānehīti adhippāyo. Arūpāvacarajjhānaṃ appaṭiladdhopi hi katādhikāro bhikkhu abhiññā sampādetuṃ samattho hoti. Ettha catutthajjhānaggahaṇeneva heṭṭhā tīṇi jhānāni gahitāni. Tesu hi aciṇṇavasī catutthajjhānaṃ uppādetumpi na sakkoti. Abhiññāsu anuyogaṃ kātuṃ vaṭṭatīti vatvā tattha payojanaṃ dassetuṃ 『『abhiññānāmā』』tiādi vuttaṃ. Niṭṭhaṅgatāti adhigatānisaṃsatāya ceva bhāvanāsukhatāya ca niṭṭhaṃ nipphattiṃ gatā. Samādhibhāvanāya hi lokiyābhiññā udayaphalabhāvena pākaṭā. So abhiññāya ca samādhinā ca samannāgato sukheneva paññābhāvanaṃ sampādessati.

1048-

我來為您直譯這段巴利文： 40. "色"意為名為遍處色的似相。"虛空"意為遣除遍處后的虛空。"識"意為在虛空中轉起的識。"彼無"意為彼在虛空中轉起識之無。"次第"意為超越第一無色等的次第。為證成自己所說之義而引用註釋書文句,故說"又說"等。"此中"意為在這四種無色定中。後後諸定比前前諸定更殊勝、更加殊勝,或意為更善妙殊勝。"樓閣布"意為四層樓閣從最下層往上的殊勝五欲功德,及四樓層,以及用粗、細、更細、最細線織成長寬相等的布。 1042. 超越色無色有而趣向涅槃,或者意為超越諸蓋而趣向色無色有。 如是名為《阿毗達摩義顯明》 《阿毗達摩入門》註釋 無色界定修習解說註釋完畢。 第十六章 神通解說註釋 1043-7. "他"意為作為殊勝,意為特別。"僅于第四禪"意為僅於色界第四禪,意為不必定要無色禪。因為即使未得無色禪的已作根基的比丘也能成就神通。此中以取第四禪而攝取下面三禪。因為在彼等中未熟練者連生起第四禪都不能。說"應修習神通"后,為顯示其中的目的而說"名為神通"等。"已達究竟"意為因已得利益及修習之樂而達到究竟成就。因為在定修習中,世間神通顯現為增長的果報。他具足神通及定而容易成就慧修習。 1048-

9.Dibbānītiādi lokiyābhiññānaṃ sarūpato uddisanaṃ. Dibbāni cakkhusotānīti dibbacakkhuñāṇaṃ, dibbasotañāṇañcāti dasseti. Iddhīti iddhividhañāṇaṃ. Imā pana abhiññāyo pattukāmena ādikammikena yoginā yasmā odātakasiṇapariyantesu aṭṭhasu kasiṇesu catutthajjhānaṃ, tabbasena ca arūpasamāpattiyo nibbattetvā vā na vā kasiṇānulomatādīhi cuddasahi ākārehi cittaṃ dametabbaṃ. Na hi evaṃ adametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro pañca abhiññāyo nipphādessatīti tasmā taṃ cittaparidamanaṃ avassaṃ kātabbanti dassetuṃ 『『kasiṇānulomatādīhī』』tiādi vuttaṃ. Kasiṇānulomatādīhīti kasiṇānulomatā kasiṇapaṭilomatā kasiṇānulomapaṭilomatā jhānānulomatā jhānapaṭilomatā jhānānulomapaṭilomatā jhānukkantikatā kasiṇukkantikatā jhānakasiṇukkantikatā aṅgasaṅkantikatā ārammaṇasaṅkantikatā aṅgārammaṇasaṅkantikatā aṅgavavatthāpanatā ārammaṇavavatthāpanatāti imehi cuddasahi ākārehi.

Tattha aṭṭhasu kasiṇesu paṭipāṭiyā satakkhattuṃ sahassakkhattumpi samāpajjanaṃ, tatheva uppaṭipāṭiyā, paṭipāṭiuppaṭipāṭivasena ca samāpajjananti imesaṃ tiṇṇaṃ ākārānaṃ vasena kasiṇānulomatādayo vuttā. Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, ayaṃ jhānānulomatā nāma. Tesaṃ paṭilomato jhānapaṭilomatā nāma. Anulomapaṭilomato jhānaanulomapaṭilomatā nāma.

Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anokkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikatā nāma. Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikatā nāma. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā, tejokasiṇe tatiyaṃ , nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikatā nāma.

Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikatā nāma. Sabbakasiṇesu ekekasseva samāpajjanaṃ ārammaṇasaṅkantikatā nāma. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā, āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ aṅgānaṃ, ārammaṇānañca samatikkamanaṃ aṅgārammaṇasaṅkantikatā nāma.

Paṭhamajjhānaṃ nāma pañcaṅgikanti vavatthapetvā dutiyaṃ caturaṅgikaṃ, tatiyaṃ tivaṅgikaṃ, catutthaṃ duvaṅgikaṃ, ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma. Tathā 『『idaṃ pathavīkasiṇaṃ, idaṃ āpokasiṇa』』ntiādinā ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma. Aṅgārammaṇavavatthāpanampi eke icchantīti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāsukhaṃ na hoti. Imehi pana cuddasahi ākārehi cittaparidamanaṃ kātuṃ aṭṭhasamāpattilābhīnaṃ satesu, sahassesu vā ekova sakkoti.

1050-

我來為您直譯這段巴利文： 9. "天"等是從自性上列舉世間神通。"天眼天耳"意為顯示天眼智和天耳智。"神變"意為神變智。欲證得這些神通的初學瑜伽行者,因為應在白遍為最後的八遍處中得第四禪,以及依此生起或不生起無色定后,以遍隨順等十四種行相調伏心。因為若不如是調伏,先前未修習的初學瑜伽行者不能成就五神通,故為顯示必須作此心的調伏而說"以遍隨順等"。"以遍隨順等"意為以這十四種行相:遍隨順、遍逆順、遍隨順逆順、禪隨順、禪逆順、禪隨順逆順、禪跳躍、遍跳躍、禪遍跳躍、支跳躍、所緣跳躍、支所緣跳躍、支確定、所緣確定。 其中在八遍處中依次第入定百次乃至千次,如是逆次第,以及依順逆次第入定,依這三種行相而說遍隨順等。從初禪開始直到非想非非想處,名為禪隨順。彼等逆行名為禪逆順。隨順逆順名為禪隨順逆順。 入地遍初禪后即于其中入第三禪,然後遣除彼而入虛空無邊處,之後入無所有處,如是不越過遍而只以禪間隔上升名為禪跳躍。如是也應以水遍等為基礎作解釋。入地遍初禪后,再於火遍入彼,之後于青遍,之後于赤遍,如是不越過禪而只以遍間隔上升名為遍跳躍。入地遍初禪,於火遍入第三禪,遣除青遍而入虛空無邊處,從赤遍入無所有處,依此方式越過禪及遍名為禪遍跳躍。 入地遍初禪后即于其中入其他禪名為支跳躍。於一切遍中入各個禪名為所緣跳躍。入地遍初禪,於水遍入第二禪,於火遍入第三禪,于風遍入第四禪,遣除青遍而入虛空無邊處,從黃遍入識無邊處,從赤遍入無所有處,從白遍入非想非非想處,如是超越諸支及所緣名為支所緣跳躍。 確定"初禪是五支"后,第二禪四支,第三禪三支,第四禪二支,虛空無邊處...乃至...非想非非想處,如是隻確定禪支名為支確定。如是"此是地遍,此是水遍"等,只確定所緣名為所緣確定。有些人也主張支所緣確定。但因在諸註釋書中未出現,必定它不是修習之樂。以這十四種行相調伏心,在得八定的百人、千人中只有一人能做到。 1050-;

1.Danteti cuddasahi ākārehi dante. Samāhiteti catutthajjhānasamādhinā samāhite. Suddheti nīvaraṇadūrībhāvena, paccanīkasamanepi abyāvaṭāya tatramajjhattupekkhāya sampāditasatipārisuddhiyā sabbhāvena vā suparisuddhe. Pariyodāteti sudhantasuvaṇṇassa nighaṃsanena viya parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Atha vā vitakkavicārakkhobhavirahavasena pariyodāteti vuttaṃ hoti. Anaṅgaṇeti 『『mādisassa samādhisampannassa īdisena bhavitabba』』nti evaṃ jhānapaṭilābhapaccayānaṃ 『『aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā』』tiādinayappavattānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Anupakkileseti upagantvā kilissanaṭṭhena upakkilesasaṅkhātānaṃ rāgādīnaṃ, 『『abhijjhā cittassa upakkileso, byāpādo, kodho』』tiādinā āgatānaṃ cittupakkilesānaṃ vā vigatattā vigatupakkilese. Mudubhūteti paguṇabhāvāpādanena subhāvitattā mudubhūte, vasibhāvappatteti vuttaṃ hoti. Vasibhāvappattañhi cittaṃ suparimadditaṃ viya cammaṃ suparikammakatā viya ca lākhā mudūti vuccati. Kammanīyeti muduttāyeva iddhipādabhāvūpagamanena kammakkhame, vikubbanādiiddhikammayogyeti vuttaṃ hoti. Mudujātañhi cittaṃ kammakkhamaṃ hoti, sudhantamiva suvaṇṇaṃ, ubhayampi cetaṃ subhāvitattāyeva hoti. Yathāha – 『『nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta』』nti (a. ni. 1.47). Ṭhiteti etesu parisuddhabhāvādīsu niccalaṃ avaṭṭhite, bhāvanāpāripūriyā vā paṇītabhāvaṃ sammasitvā ṭhite. Acaleti ṭhitattāyeva akampe, āneñjappatteti vuttaṃ hoti. Mudukammaññabhāvehi vā attano vase ṭhitattā ṭhite, saddhādīhi pariggahitattā assaddhiyādīhi akampanato acale.

Aṭṭhaṅgasampanneti ṭhitiacalatānaṃ visuṃ visuṃ aggahaṇena samāhiteti visuṃ ekaṅgaṃ katvā. Tāsaṃ pana visuṃ visuṃ gahaṇe suvisuddhatādīnaṃ samāhitacittassa aṅgabhūtattā samāhiteti imaṃ aṅgabhāvena aggahetvā suvisuddhatādīhi aṭṭhahi aṅgehi sampannatā veditabbā. Iddhividhāyāti iddhikoṭṭhāsatthāya, iddhippabhedāya vā. Atthato pana iddhividhā nāma ekassa bahubhāvādianekavidhānapaccayabhūtaṃ abhiññāñāṇaṃ. Abhinīharatīti abhiññādhigamatthāya parikammacittaṃ kasiṇārammaṇato apanetvā abhiññābhimukhaṃ peseti. Iddhivikubbananti ettha ijjhatīti iddhi, nipphajjati paṭilabbhatīti vuttaṃ hoti. Yañhi nipphajjati, paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha –

『『Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī』』tiādi; (Su. ni. 772; mahāni. 1; netti. 5,44);

Iddhiyeva vikubbanaṃ pakativaṇṇavijahanakiriyanti iddhivikubbanaṃ, idaṃ iddhīsu vikubbaniddhiyā padhānabhāvato vuttaṃ, iddhi ca vikubbanañcāti vā iddhivikubbanaṃ. Visuṃ gahaṇampi vuttakāraṇeneva daṭṭhabbaṃ.

1052-

我來為您直譯這段巴利文： 1. "調御"意為以十四種行相調御。"等持"意為以第四禪定等持。"清凈"意為由遠離諸蓋,或由於對治平息時不染著而成就念的遍凈的舍心而住之故,或由具足而極清凈。"遍凈"意為如同精練的黃金被磨光一樣由清凈而遍凈,即是說光明。或者說由於離開尋伺的動搖而遍凈。"無垢"意為由於無有"像我這樣具足定的人應當如此"等由得禪而生起的,"啊,愿我的導師一再詢問后為諸比丘說法"等惡欲行的垢穢。"離隨煩惱"意為由於離開接近而污染義的名為隨煩惱的貪等,或如"貪是心的隨煩惱,嗔,忿"等所說的心隨煩惱。"柔軟"意為由於善修而達到熟練故成為柔軟,即是說達到自在。因為達到自在的心如同善揉的皮革,如同善加工的漆,稱為柔軟。"適業"意為由於柔軟而達到神足性故適合作業,即是說適合神變等神通作業。因為柔軟的心適合作業,如同精練的黃金,這兩者都是由於善修而成。如說："諸比丘,我不見其他任何一法,若如是修習多作而柔軟適業,如此心。""住立"意為在這些清凈性等中不動而安住,或由修習圓滿而審察殊勝性而住立。"不動"意為由於住立故不動搖,即是說達到不動。或者由柔軟適業性而住于自在中為住立,由信等所攝而不為不信等所動搖為不動。 "具足八支"意為不各別取住立不動而以等持為一支。但若各別取彼等時,由於清凈性等是等持心的支分,不取等持為支分,應知具足清凈性等八支。"神變"意為爲了神變分,或神變差別。但就義而言,名為神變智即是使一成多等種種變化的因的神通智。"引發"意為為證得神通而從遍處所緣移轉預備心趣向神通。"神變變化"中,"神變"意為成就,即是說成就獲得。因為凡成就獲得者,稱為成就。如說： "欲求所欲者, 彼得此成就"等。 神變即變化即舍離本色的作用為神變變化,此由於在諸神變中變化神變為主要而說,或神變及變化為神變變化。各別取應由所說原因而見。 1052-

1. Yathā pana taṃ nipphādetabbaṃ, taṃ vidhiṃ dassetuṃ 『『abhiññāpādakajjhāna』』ntiādi vuttaṃ. Ettha ca 『『anupubbena cattāri jhānāni samāpajjitvā catutthajjhānato vuṭṭhāyā』』ti keci, taṃ ayuttaṃ. Yadicchakaṃ samāpajjanatthañhi cittaparidamanaṃ, catutthajjhānameva ca abhiññāpādakaṃ, na itarāni. Sataṃ…pe… mānasanti sace sataṃ icchati, 『『sataṃ homi, sataṃ homī』』ti, sace sahassaṃ icchati, 『『sahassaṃ homi, sahassaṃ homī』』ti evaṃ parikammamānasaṃ katvā. 『『Parikammamānasa』』nti ca pādakajjhānato vuṭṭhāya 『『sataṃ homī』』tiādinā pavattitakāmāvacaracittaṃ, pādakajjhānañca. Abhi…pe… punāti ettha pubbe abhiññāpādakajjhānasamāpajjanaṃ parikammacittassa samādhānatthaṃ, puna samāpajjanaṃ adhiṭṭhānacittassa balaggāhatthaṃ. Adhiṭṭhātīti sataṃ āvajjetvā tato paraṃ pavattānaṃ tiṇṇaṃ, catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena abhiññāñāṇena sanniṭṭhānaṃ karoti, sataṃ nipphādetīti attho. 『『Adhiṭṭhāna』』nti hi sabbattha abhiññāñāṇaṃ vuccati.

1055-7.Nimittārammaṇanti paṭibhāganimittārammaṇaṃ. Parikammamanānettha satārammaṇikānīti ettha etesu parikammādhiṭṭhānesu parikammamānasāni 『『sataṃ homī』』ti pavattāni kāmāvacaramānasāni satārammaṇikāni ekekassa cittassa vasena satārammaṇikāni honti paccekaṃ 『『sataṃ homī』』ti pavattanato. Sahassārammaṇādīsupi eseva nayo. Tadādhiṭṭhānacittampīti tassa satādikassa adhiṭṭhānacittampi. Satārammaṇikatā ca pana nesaṃ vaṇṇavasena, no sattapaññattivasena. Rūpañhi sataṃ vā sahassaṃ vā katvā dassetabbaṃ, na paññatti. Ettha ca yadi nīlavaṇṇameva sataṃ abhinipphādeti, vaṇṇassa taṃtaṃsantānavasena nānattepi nīlavasena ekattā ekamekaṃ parikammacittaṃ sabbaṃ nīlajātaṃ ālambati.

Yadi pana nānāvaṇṇanānākiriyaparikammacittānampi bahubhāvo hoti, ekamekaṃ ekekavaṇṇaṃ, ekekavaṇṇesu ca nānākiriyaṃ ārammaṇaṃ karoti. Adhiṭṭhānacittaṃ pana vaṇṇasāmaññaṃ gahetvāpi parikammārammaṇaṃ nānāvaṇṇavantaṃ abhinipphādeti acinteyyānubhāvattā iddhivisayassa. Appanācittaṃ viyāti viya-ggahaṇaṃ abhiññācittassa, jhānacittassa ca paṭhamuppattiyaṃ sadisabhāvato vuttaṃ, na tassa appanābhāvato. Teneva hi pubbe vuttaggahaṇena visesitanti. Catutthajjhānikanti rūpāvacaracatutthajjhānavantaṃ, tena sampayuttaṃ. Yadi evaṃ catutthajjhānassa, imassa ca ko visesoti āha 『『parikammavisesovā』』ti. Na hettha parikammavisesaṃ vinā añño viseso atthi. Appanāya pubbabhāgappavattānipi tīṇi cattāri javanāni gahitaggahaṇena, aggahitaggahaṇena vā parikammopacārānulomāni sabbapacchimaṃ gotrabhunāmakantiādi sesaṃ samānameva. Tenāha 『『sesaṃ pubbasamaṃ idhā』』ti. Iddhividhañāṇavaṇṇanā.

1058.Dibbasotanti devatānaṃ pittasemhādīhi apalibuddhehi dūrepi ārammaṇaggahaṇasamatthehi dibbasotapasādehi samānattā, dibbavihāravasena paṭiladdhattā, attanā ca dibbavihārasannissitattā dibbaṃ, savanaṭṭhena sotakiccakaraṇato, taṃsadisatāya ca sotaṃ. Idanti yaṃ uddese 『『dibbāni cakkhusotānī』』ti (abhidha. 1048) dibbasotaṃ uddiṭṭhaṃ, taṃ idanti attho.

1059-

我來為您直譯這段巴利文： 4. 為顯示如何成就彼的方法而說"神通基礎禪"等。此中有些人說"次第入四禪后從第四禪出",這是不對的。因為調心是爲了隨意入定,而且只有第四禪是神通的基礎,不是其他。"百...等...意"意為若欲百,作"我成百,我成百"的預備意,若欲千,作"我成千,我成千"如是預備意。"預備意"意為從基礎禪出定后以"我成百"等方式轉起的欲界心,及基礎禪。"神通...等...再"此中先前入神通基礎禪是爲了預備心的等持,再入是爲了決意心的增強。"決意"意為轉向百后,在此之後生起的三或四個前分心之後,以得名為決意的神通智作決定,即是說成就百。因為在一切處"決意"即是說神通智。 1055-7. "相所緣"意為似相所緣。"此中預備意緣百"意為在這些預備決意中,預備意即以"我成百"而轉起的欲界意,緣百是由於各個心以"我成百"而個別轉起。對千所緣等也是此理。"彼決意心也"意為決意彼百等的心也。而它們緣百是依色,不是依有情施設。應顯示百或千色,不是施設。此中若成就藍色的百,雖因彼彼相續而色有差別,由藍而一性故,每一預備心緣取一切藍類。 若有種種色種種作用的多預備心,則每一緣取每一色,于每一色中緣取種種作用。但決意心即使取色的共相,也能成就具有預備所緣的種種色,因為神通境界有不可思議的威力。"如安止心"中"如"字是由於神通心與禪心最初生起相似而說,不是由於它是安止。因此以前面所說而特別指出。"具第四禪"意為具足色界第四禪,與彼相應。若如是,第四禪與此有何差別?故說"或預備差別"。因為此中除了預備差別外沒有其他差別。安止前分轉起的三或四速行,由所取未取而為預備近行隨順,最後名為種姓等其餘都相同。故說"此中余如前"。神變智解說。 1058. "天耳"意為由於與諸天不被膽汁痰等所障礙而能取遠所緣的天耳凈相同,由於依天住而獲得,由於依止天住,故為天;由於作聞的作用,由於與彼相似,故為耳。"此"意為在列舉中說"天眼天耳"而列舉的天耳,此即是彼的意思。 1059-

1. Paṭhamaṃ oḷārikasaddaṃ āvajjetvā pacchā sukhumasaddassa āvajjitabbato āha 『『mahanto sukhumopi cā』』ti. Paricayakaraṇatthañhi paṭhamaṃ araññe sīhādīnaṃ sadde ādiṃ katvā sabbe oḷārikato paṭṭhāya yathānukkamena sukhumasaddā āvajjitabbā, tathā puratthimādīsu disāsu oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasi kātabbaṃ. Tassa te saddā pakaticittassapi pākaṭā honti, parikammacittassa pana ativiya pākaṭā. Tassāti tassa yogino. Saddassa nimittanti oḷārikassa, sukhumassa vā saddassa yathāvuttaṃ upādāyupādāya labbhamānaoḷārikasukhumākāraṃ. Manasi kubbatoti 『『imissā disāya ayaṃ saddo oḷāriko, sukhumo vā』』ti evaṃ parikammacittena manasi karontassa. Saddesūti ye parikammacittassa visayabhūtā oḷārikā, sukhumā vā saddā, tesu. Aññataranti yattha parikammakaraṇavasena abhiṇhaṃ manasikāro pavatto, taṃ ekaṃ saddaṃ. Yadi abhiññācittampi parikammena gahitameva ārammaṇaṃ karoti, ko pana tassa, imassa vā visesoti? Vuccate – parikammacittaṃ asutassa gahaṇato saddamattaṃ gaṇhāti, abhiññācittaṃ pana asutampi gaṇhantaṃ savanākārena gahaṇato atthāvabodhassa paccayabhāveneva gaṇhātīti ayametesaṃ viseso. Sutakovidāti pariyattiyaṃ chekā.

1065-6.Thāmajātanti jātathāmaṃ, daḷhabhāvappattanti attho. Vaḍḍhetabbaṃ pādakajjhānārammaṇaṃ kittakanti āha 『『etthantaragata』』ntiādi. Pādakajjhānassa hi ārammaṇabhūtaṃ kasiṇanimittaṃ 『『ettakaṃ ṭhānaṃ pharatū』』ti manasi karitvā pādakajjhānaṃ samāpajjantassa kasiṇanimittaṃ tattakaṃ ṭhānaṃ pharitvā tiṭṭhati. So samāpattito vuṭṭhāya puna pādakajjhānaṃ asamāpajjitvāpi anekappabhedepi sadde āvajjati subhāvitabhāvanattā. Tattha aññataraṃ saddaṃ ārabbha uppannāvajjanānantaraṃ cattāri, pañca vā javanāni uppajjanti, tesu pacchimaṃ iddhicittaṃ hoti. Evaṃ yattakaṃ saddaṃ icchati, tattakaṃ tattha gataṃ āvajjitvā abhiññāñāṇena jānāti. Yena pana evaṃ kasiṇanimittaṃ avaḍḍhitaṃ, tena punapi pādakajjhānaṃ samāpajjitabbameva. So hi taṃ ṭhānagatasaddaṃ pādakajjhānaṃ samāpajjitvāva tato vuṭṭhāya abhiññācittena suṇāti. Tato eva hi 『『pādakārammaṇena…pe… suṇātīti sāsaṅkaṃ vadatī』』ti (visuddhi. mahā. 2.400) vuttaṃ. Iddhividhalābhī pana sesābhiññalābhino viya vijjamānasaddādiārammaṇamattameva akatvā āgantukarūpanimmāpanato sabbathāpi dvikkhattuṃ pādakajjhānaṃ samāpajjitvāva taṃ nipphādeti. Ekaṅguladvaṅgula-ggahaṇañcettha sukhumasaddāpekkhāya kataṃ.

1068.Suṇantoti evaṃ paricchinditvā paricchinditvā savanena vasikatābhiñño hutvā yathāvajjite suṇanto. Pāṭiyekkampīti ekajjhaṃ pavattamānepi yāva brahmalokā ekakolāhalaṃ katvā uṭṭhite saṅkhabherīpaṇavādisadde paccekaṃ vatthubhedena vavatthāpetukāmatāya sati 『『ayaṃ saṅkhasaddo, ayaṃ bherīsaddo, ayaṃ paṇavasaddo』』tiādinā paccekaṃyeva vavatthāpetuṃ sakkotiyevāti. Dibbasotañāṇavaṇṇanā.

1069-

我來為您直譯這段巴利文： 64. 由於應先轉向粗聲音後轉向細聲音,故說"大及細"。因為爲了熟習,應先從森林中獅子等的聲音開始,從一切粗聲開始依次第轉向細聲,如是在東方等諸方應作意粗細聲音的聲相。對他那些聲音即使對普通心也明顯,對預備心則更加明顯。"彼"意為彼瑜伽者。"聲相"意為如所說依粗聲或細聲而得的粗細行相。"作意"意為以"在此方此聲是粗或細"如是以預備心作意。"諸聲中"意為在作為預備心對象的粗細諸聲中。"某一"意為由於依預備作用而屢作意,彼一聲。若神通心也緣取預備所取的所緣,那麼它與此有何差別?答:預備心由於取未聞而取聲音而已,但神通心雖取未聞,由於以聞的行相取故,只以成爲了知義的緣而取,這是它們的差別。"通曉聞"意為在教理中熟練。 1065-6. "生力"意為已生力,即是說達到堅固。說"于中間所至"等為說應增長基礎禪所緣多少。因為基礎禪的所緣遍處相,作意"遍滿如是處"而入基礎禪時,遍處相遍滿彼處而住。他從定出后,即使不再入基礎禪也能轉向種種聲音,因為修習已熟練。取彼中某一聲,在轉向後生起四或五速行,其中最後是神通心。如是欲知多少聲音,即轉向所至處彼等而以神通智知。但對未如是增長遍處相者,必須再入基礎禪。因為他入基礎禪后從彼出定,才以神通心聞彼處所至聲。因此說"說以基礎所緣...等...聞是有疑"。但得神變者不像得其他神通者只緣現有聲等所緣,由於變化外來色故,必定二次入基礎禪而成就彼。此中取一指二指是就細聲而說。 1068. "聞"意為如是一再限定而聞,成為自在神通者而聞所轉向者。"各別"意為即使同時生起,乃至梵世界作一片喧譁而起的螺貝鼓等聲音,若欲依事物差別而確定,能夠以"此是螺貝聲,此是鼓聲,此是小鼓聲"等方式各別確定。天耳智解說。 1069-

73.Cetopariyamānasanti pariyātīti pariyaṃ, sarāgādivasena paricchijja jānātīti attho. Yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho hotīti. Cetaso pariyaṃ cetopariyaṃ, manasi bhavanti mānasaṃ, ñāṇaṃ, cetopariyañca taṃ mānasañcāti cetopariyamānasaṃ. Dibbacakkhuvasenevāti dibbacakkhuupanissayeneva. Tañhi etassa uppādane parikammaṃ. Tasmāti yasmā idaṃ dibbacakkhuvaseneva pavattati, tasmā. Dibbena cakkhunāti dibbasadisatādīhi 『『dibbacakkhū』』ti laddhavohārena dibbacakkhuñāṇena disvāti sambandho. Hadayanti na hadayavatthu, atha kho hadayamaṃsapesi. Yaṃ bahi kamalamakuḷasaṇṭhānaṃ anto kosātakīphalasadisanti vuccati. Tañhi nissāya idāni vuccamānaṃ lohitaṃ tiṭṭhati. Hadayavatthu pana imaṃ lohitaṃ nissāya pavattati. Lohitaṃ disvāti lohitassa vaṇṇaṃ disvā. Dibbacakkhunopi hi vaṇṇameva dissati. Teneva hi taṃ cakkhusadisattā 『『cakkhū』』ti vuccati. Parassāti aññassa. Yathā hi yo paro na hoti, so attā, evaṃ yo attā na hoti, so paro. Kathaṃ pana dibbacakkhunā lohitassa vaṇṇadassanena paracittaṃ viññeyyanti āha 『『somanassayute』』tiādi. Lohitanti rattaṃ nigrodhaphalasamānavaṇṇaṃ. Kāḷakanti jambusadisavaṇṇaṃ. Tilatelūpamanti anena pasannabhāvamāha.

Kathaṃ pana citte somanassa sahagatādimhi sati kammajassa lohitassa vividhavaṇṇabhāvāpattīti? Kiñcāpi hadayavatthusannissitabhūtāni kammajāneva, taṃ pana lohitaṃ kammajamevāti natthi catusantatirūpassapi tattha labbhamānattā. Teneva hi aṭṭhakathāyaṃ 『『idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhānanti parassa hadayalohitavaṇṇaṃ passitvā』』ti (visuddhi.

我來為您直譯這段巴利文： 73. "他心意"中,"遍知"意為遍,即是說依有貪等而限定了知。因為對那些以行為義的元素,智也是它們的義。心的遍知為他心遍知,在意中生起為意,即智,他心遍知和彼意為他心意。"僅依天眼"意為僅依天眼為近依。因為彼是此生起的預備。"故"意為因為此僅依天眼轉起,所以。"以天眼"意為以由與天相似等而得名為天眼的天眼智而見,如是相關。"心"不是心所依處,而是心臟肉團。說它外形如蓮花蕾,內如絲瓜果。依彼而現在所說的血住立。但心所依處依此血而轉起。"見血"意為見血的顏色。因為天眼也只見顏色。因此由於與眼相似而稱為"眼"。"他"意為他人。因為如不是他的即是自己,如是不是自己的即是他。但如何以天眼見血的顏色而知他心?故說"喜俱"等。"血"意為如榕樹果同色的紅。"黑"意為如蒲桃同色。"如胡麻油"以此說其清凈性。 但如何在心與喜俱等時,業生的血成為種種色?雖然依心所依處的諸大種是業生的,但彼血不必是業生的,因為四種相續色在彼中可得。因此在註釋書中說"見他人心血色而知此色是喜根所生,此是憂根所生,此是舍根所生"。

2.401) vuttaṃ. Evampi yaṃ tattha acittajaṃ, tassa yathāvuttavaṇṇabhedena na bhavitabbanti? Bhavitabbaṃ sesasantatirūpānaṃ tadanuvattanato. Yathā hi gamanādīsu cittajarūpāni utujakammajāhārajarūpehi anuvattīyanti, aññathā kāyassa desantarappattiyeva na siyāti, evamidhāpi cittajarūpaṃ sesasantatirūpehi anuvattīyati, pasādakodhavelāsu ca cakkhussa vaṇṇabhedāpattiyeva tassatthassa nidassanaṃ daṭṭhabbaṃ, tasmā somanassādiyuttacittānurūpaṃ uppannacittasamuṭṭhānarūpavasena sesatisamuṭṭhānarūpānampi nānāvaṇṇatā hotiyevāti suṭṭhu vuttaṃ 『『lohitaṃ lohitaṃ siyā』』tiādi. Disvā hadayalohitanti paṭhamaṃ tāva anumānañāṇena lohitaṃ disvā. Kātabbaṃ thāmataṃ gatanti uppādetvā thāmabhāvaṃ gataṃ kātabbaṃ.

Cetopariyañāṇañhi uppādetukāmena yoginā dibbacakkhulābhinā eva satā heṭṭhā vuttanayena rūpāvacaracatutthajjhānaṃ aṭṭhaṅgasamannāgataṃ abhinīhārakkhamaṃ katvā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayamaṃsapesiṃ nissāya vattamānassa lohitassa vaṇṇadassanena idāni imassa cittaṃ 『『somanassasahagata』』nti vā 『『domanassasahagata』』nti vā 『『upekkhāsahagata』』nti vā nayaggāhavasena vavatthāpetvā pādakajjhānaṃ samāpajjitvā vuṭṭhāya 『『imassa cittaṃ jānāmī』』ti parikammaṃ kātabbaṃ. Kālasatampi kālasahassampi punappunaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya tatheva paṭipajjitabbaṃ. Tassevaṃ dibbena cakkhunā hadayalohitavaṇṇadassanādividhinā paṭipajjantassa 『『idāni cetopariyañāṇaṃ uppajjissatī』』ti yaṃ tadā pavattatīti vavatthāpitaṃ cittaṃ, taṃ ārammaṇaṃ katvā manodvārāvajjanaṃ tīṇi cattāri vā javanāni kāmāvacarāni javanti. Catutthaṃ, pañcamaṃ vā abhiññācittaṃ rūpāvacaracatutthajjhānikaṃ . Tattha yaṃ tena appanācittena sampayuttaṃ ñāṇaṃ, idaṃ cetopariyañāṇaṃ. Tañhi yattha anena parikammaṃ kataṃ, taṃ parassa cittaṃ paccakkhato paṭivijjhantaṃ vibhāventameva hutvā pavattati, rūpaṃ viya ca dibbacakkhuñāṇaṃ, saddaṃ viya ca dibbasotañāṇaṃ. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthāpanaṃ hoti nīlādivavatthāpanaṃ viya.

1074-5. Evamadhigatassa pana cetopariyañāṇassa thāmagamanavidhānampi adhigamavidhānasadisameva, tadevettha ācariyena dassitaṃ. Evaṃ thāmagatetiādi thāmagamanānisaṃsadassanaṃ. Sabbamevāti idaṃ 『『kāmāvacaracittaṃ, rūpārūpesu mānasa』』nti ubhayapadenapi sambandhitabbaṃ, catupaṇṇāsavidhaṃ kāmāvacaracittaṃ, pañcadasarūpāvacaracittaṃ, dvādasaarūpāvacaracittanti sabbameva, paccekaṃ sarāgādippabhedakaṃ vijānātīti attho. Puthujjanassa vasenāyaṃ abhiññākathāti lokuttaracittaṃ idha anuddhaṭaṃ. Tampi hi uparimo, sadiso vā ariyo heṭṭhimassa, sadisassa ca cittaṃ jānāti, heṭṭhimo pana uparimassa cittaṃ na jānāti. Yathā cetaṃ, evaṃ arūpāvacarajjhāne akatābhiniveso puthujjano, sekhopi vā arūpāvacaracittaṃ na jānāti. Aṭṭhasamāpattikassa pana vasena idhārūpāvacaracittassāpi jānanaṃ vuttaṃ. Arahā pana āruppe akatābhinivesopi tappaṭicchādakaavijjāya vihatattā tampi jānātiyeva. Cetopariyañāṇavaṇṇanā.

1076-

我來為您直譯這段巴利文： 2.401. 如是也應問:"彼中非心生者,不應有如所說的顏色差別?"應有,因為其餘相續色隨順彼。因為如在行走等時心生色被時節生、業生、食生色隨順,否則身體就不能到達他處,如是此中也心生色被其餘相續色隨順,而在清凈與忿怒時眼的顏色差別即是此義的例證,所以與喜等相應心相應而生起的心所生色力,其餘三等起色也有種種顏色,故善說"血即是血"等。"見心血"意為先以推理智見血。"應作已得力"意為已生起而得力應作。 因為欲生起他心智的瑜伽者,必須是得天眼者,如前所說方法使具足八支的色界第四禪適於引發,增長光明后以天眼見依他人心肉團而轉起的血的顏色,現在以理趣把握確定此心是"喜俱"或"憂俱"或"舍俱",入基礎禪出定后應作"我知此心"的預備。百次千次再三入基礎禪出定后應如是修習。如是以天眼見心血顏色等方法修習時,"現在他心智將生起"時,以所確定的當時轉起的心為所緣,意門轉向后三四速行是欲界的。第四或第五是色界第四禪的神通心。其中與彼安止心相應的智,此是他心智。因為彼在此作預備的他心,成為直接通達顯現而轉起,如天眼智對色,如天耳智對聲。此後以欲界心確定有貪等如確定藍等。 1074-5. 如是已證得的他心智的得力方法也與證得方法相同,阿阇黎在此即顯示彼。"如是得力"等是顯示得力的功德。"一切"此應與"欲界心,色無色意"兩句相關,即五十四種欲界心、十五種色界心、十二種無色界心之一切,各別了知有貪等差別的意思。此神通之說是就凡夫而說,故未舉出出世間心。因為上位或同等的聖者知下位或同等者之心,但下位者不知上位者之心。如是,未修習無色界禪的凡夫或有學也不知無色界心。但此中依得八定者而說知無色界心。但阿羅漢雖未修習無色,由於已破遮蔽彼的無明故也能知彼。他心智解說。 1076-

1. Pubbe atītajātīsu nivāsā nivutthā attano santāne pavattā, saparaviññāṇehi gocarāsevanāya āsevitā ca khandhā pubbenivāsā. Paraviññāṇaviññātāpi hi pubbe nivasiṃsu etthāti pubbenivāsāti vuccanti, te pana chinnavaṭumakānussaraṇādīsu buddhānaṃyeva visayā, pubbe nivāsesu sarūpavibhāvakaṃ ñāṇaṃ pubbenivāsañāṇaṃ. Tena. Tadanussatīti tesaṃ pubbenivāsānaṃ anussati. Heṭṭhā tīsu jhānesu yathārahaṃ pītisukhehi kāyacittānaṃ sampīṇanāya cattāri jhānāni samāpajjitabbānīti āha 『『jhānāni panā』』tiādi. Aññathā pādakajjhānaṃ samāpajjitvāyevāti vuttaṃ siyā. Yāya nisajjāya nisinnassa anussaraṇārambho, sā idha sabbapacchimā nisajjā.

1078-80.Tato pabhuti…pe… kkamāti tasmiṃ bhave purimabhavādīsu kataṃ sabbampi saṅgahetvā sabbamāvajjitabbantiādinā visuṃ visuṃ rattindivādivasena dasseti. Divaserattiyaṃ katanti sabbapacchimanisajjāto paṭṭhāya āsanapaññāpanaṃ senāsanappavesananti paṭilomena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. Katamāvajjitabbanti yaṃ etthantare katakiccaṃ, sabbaṃ taṃ paṭilomakkameneva āvajjitabbanti attho. Ettakaṃ pana pakaticittassapi pākaṭaṃ, parikammacittassa pana atipākaṭameva. Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ, ettakena dīpe jalite viya pākaṭaṃ hoti. Pādakajjhānasamāpajjanañhi satthakassa viya nisānasilā satipaññānaṃ nisitabhāvāvahaṃ, tasmā tā taṃsamāpajjanena paramanepakkappattā honti. Purimasmiṃ bhaveti imamhā bhavā anantare purimasmiṃ bhave.

1081.Nibbattaṃ nāmarūpañcāti attano paccayehi nibbattanāmarūpaṃ. Sādhukanti suṭṭhu aparihāpetvā āvajjitabbaṃ. Pahoti hi imissā abhiññāya katādhikāro bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpaṃ ārammaṇaṃ kātuṃ, tathā asakkontenāpi dhuranikkhepaṃ akatvā pādakajjhānameva punappunaṃ samāpajjitabbaṃ, tato ca vuṭṭhāya punappunaṃ āvajjitabbaṃ. Āvajjantena ca pana paṭhamaṃ rūpaṃ āvajjitvā pacchā nāmaṃ āvajjitabbanti ācariyā. Apare pana vipariyāyena vadanti.

Tattha pacchimanisajjāto pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattañāṇaṃ atītajātīsu nivutthadhammārammaṇābhāvato pubbenivāsānussatiñāṇaṃ nāma na hoti, taṃ pana parikammañāṇameva. Yadā panassa paṭisandhiṃ atikkamma cutikkhaṇe uppannaṃ nāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe vuttanayena appanācittaṃ uppajjati, tena sampayuttaṃ ñāṇaṃ pubbenivāsānussatiñāṇaṃ nāma. Tenāha 『『yadā panā』』tiādi.

Etthāha – kiṃ ekeneva abhiññācittena cutikkhaṇe pavattanāmarūpaṃ sabbampi ārammaṇaṃ karoti, udāhu aññena aññenāti. Kiñcettha yadi ekeneva, dūrato cittapaṭaṃ pekkhantassa viya anirūpitarūpena vavatthānaṃ hoti. Yadi ca aññena aññena, visuṃ visuṃ pādakajjhānasamāpajjanādinā bhavitabbanti? Ubhayathāpi na doso. Iddhivisayassa hi acinteyyattā ekenapi abhiññācittena nāmarūpe passanto nirūpitarūpeneva passati, na anirūpitarūpeneva passati, aññenapi vā paṭhamameva pādakajjhānaṃ samāpajjitvā vuṭṭhāya samāhitacittena kataparikammassa pavattitattā puna samāpajjanaṃ vinā āvajjitvā ārammaṇaṃ karotiyevāti. Pubbenivāsānussatiñāṇavaṇṇanā.

1086-

我來為您直譯這段巴利文： 7. 前世宿住是在過去諸生中居住,在自相續中轉起,被自他諸識以所緣領受而領受的諸蘊。因為即使被他識所識知的也稱為前世宿住,因為前世住於此故。但那些在斷輪迴隨念等中唯是諸佛的境界。在前世宿住中顯示自性的智為宿住隨念智。以彼。"彼隨念"意為隨念彼等前世宿住。由於在下面三禪中以喜樂隨宜滋潤身心故應入四禪,因此說"諸禪等"。否則應說"只入基礎禪"。開始隨念時所坐的,彼為此中最後坐。 1078-80. "從彼起...等...次第"意為攝取在彼有及前諸有中所作一切而應轉向一切,如是分別以日夜等方式顯示。"日中夜作"意為從最後坐起,始於設座入住處,應以逆序轉向整日夜所作事。"所作應轉向"意為在此期間所作事,一切應以逆序轉向的意思。但這麼多對普通心也明顯,對預備心則更明顯。若此中有何不明顯,應再入基礎禪出定後轉向,如是如燈照明般明顯。因為入基礎禪如磨刀石使念慧銳利,故彼等由入彼而達最極熟練。"前有"意為從此有的無間前有。 1081. "所生名色"意為由自己諸緣所生的名色。"善巧"意為應善巧不失地轉向。因為對此神通已修習的比丘能在第一次就超越結生,以死亡剎那的名色為所緣,不能如是者也不應放棄,應再再入基礎禪,從彼出定后應再再轉向。諸阿阇黎說轉向時應先轉向色後轉向名。但其他人說相反。 此中從最後坐起乃至結生以為所緣而轉起的智,因為不是以前世宿住法為所緣故不名為宿住隨念智,彼只是預備智。但當他超越結生,以死亡剎那生起的名色為所緣而生起意門轉向時,彼滅已如說方式生起安止心,與彼相應的智名為宿住隨念智。故說"但當"等。 此中問:是以一個神通心以死亡剎那轉起的名色一切為所緣,還是以別別?此中若以一個,則如從遠處看畫一樣不能確定形相而住立。若以別別,則應以各別入基礎禪等?兩種都無過失。因為神通境界不可思議故,以一個神通心見名色時也以確定形相而見,不以不確定形相而見,或以別的也因為先已入基礎禪出定以等持心作預備而轉起故,不用再入而轉向即作所緣。宿住隨念智解說。 1086-

8.Dibbacakkhunāti dibbasadisattā, dibbavihāravasena paṭilabhitabbattā, attanā ca dibbavihārasannissitattā mahājutikatādīhi vā dibbaṃ, rūpadassanaṭṭhena cakkhumivāti cakkhu. Yathā hi maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, idaṃ pana tato sātisayaṃ cakkhukiccakārīti dibbañca taṃ cakkhu cāti dibbacakkhu, tena dibbacakkhunā. Kasiṇārammaṇanti aṭṭhannampi kasiṇānaṃ vasena kasiṇārammaṇaṃ. Abhinīhārakkhamaṃ katvāti cuddasavidhena cittaparidamanena aṭṭhaṅgasampannatākaraṇena abhinīhārakkhamaṃ dibbacakkhuñāṇābhimukhaṃ pesanārahaṃ pesanayogyaṃ katvā. 『『Tejo…pe… kasiṇampi vā āsannaṃ kātabba』』nti pāṭhaseso. Āsannaṃ kātabbanti dibbacakkhuñāṇuppattiyā samīpabhūtaṃ kāraṇabhūtaṃ kātabbaṃ, tattha upacārajjhānaṃ paguṇataraṃ katvā taṃ vaḍḍhetvā icchitakkhaṇe upaṭṭhānayogyaṃ katvā ṭhapetabbanti vuttaṃ hoti. Etthāti imasmiṃ dibbacakkhunā rūpadassanavisaye. Seṭṭhanti paridīpitanti ālokakasiṇasseva pabhāvissajjanasabhāvena ālokakaraṇena itarehi visiṭṭhattā visiṭṭhanti paridīpitaṃ.

1089-90.Uppādetvāti paṭhamajjhānaniddese vuttanayena upacārajjhānuppādanena uppādetvā. Upacārajjhānuppattiyā hi saddhiṃ paṭibhāganimittuppatti. Yasmā pādakajjhānaṃ vijjamāneyeva āloke appanāvasena pavattimattaṃ vinā attano balena ālokaṃ pharituṃ na sakkoti, nāpi yathāpatthaṭaṃ thāvaraṃ kātuṃ, parikammaṃ pana tadubhayampi kātuṃ samatthaṃ, tasmā upacārabhūmiyaṃyeva taṃ vaḍḍhetabbanti āha 『『upacārabhūmiya』』ntiādi. Upacārabhūmīti cettha ālokassa thāvarakaraṇavasappavattaṃ parikammacittamevāti daṭṭhabbaṃ. Appananti jhānavasena appanaṃ. Na hi akataparikammassa abhiññāvasena appanā sijjhati. Tenāha 『『pādakajjhānanissita』』nti. Pādakajjhānanissitanti pādakajjhānārammaṇaṃ hoti, na dibbacakkhussa parikammanissitaṃ parikammārammaṇaṃ hoti, tathā ca sati ālokavaḍḍhanābhāvato rūpadassanaṃ na siyāti adhippāyo.

1091-3.Anto…pe… bhaveti antogatameva rūpagataṃ passitabbaṃ bhave, na bahiddhā vikkhepuppattihetubhāvato passitabbaṃ dibbacakkhunāti adhippāyo. Na hi āloke pharitepi maṃsacakkhussa āpāthaṃ hoti. Parikammassa vāro hi atikkamati tāvadeti idha parikammaṃ nāma yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, taṃ rūpagataṃ passato na pavattati, kasiṇālokavasena ca rūpagatadassanaṃ kasiṇāloko ca parikammavasenāti tadubhayampi parikammassa appavattiyā na hoti. Tenāha 『『ālokopī』』tiādi. Tasmiṃ antarahite rūpagatampi na ca dissati, rūpagataṃ passato parikammassa vāro atikkamati, parikammapasutassa kasiṇārammaṇañāṇaṃ hotīti rūpagataṃ dissati, kathaṃ paṭipajjitabbanti āha 『『tenā』』tiādi.

1094-

我來為您直譯這段巴利文： 8. "天眼"意為由於與天相似,由於依天住而應獲得,由於依止天住,或由於大光明等為天,由於見色義如眼為眼。因為如肉眼為識所住立而似乎指示平坦不平,但此比彼更勝為作眼的作用,故天且彼眼為天眼,以彼天眼。"遍處所緣"意為依八遍處的遍處所緣。"使適於引發"意為以十四種調心及具足八支而使適於引發,即使適合趣向天眼智,使適合引導。"火...等...遍處也應使接近"為文句余義。"應使接近"意為應使成為天眼智生起的近因,即使上分禪更熟練而增長彼,使成適合在所欲剎那現起而安置的意思。"此中"意為在此以天眼見色的境界中。"說最勝"意為由於光明遍處以放射光明本性而作光明,故比其他殊勝而說為殊勝。 1089-90. "生起"意為如初禪解說中所說方式以生起近行禪而生起。因為與近行禪生起一起有似相生起。因為基礎禪即使在現有光明中除了以安止方式轉起外,不能以自力遍滿光明,也不能使如所鋪展的穩固,但預備能作彼兩者,故說"在近行地"等。此中"近行地"應知只是依使光明穩固而轉起的預備心。"安止"意為依禪的安止。因為未作預備者不能成就依神通的安止。故說"依基礎禪"。"依基礎禪"意為以基礎禪為所緣,不是依天眼的預備而以預備為所緣,若如是則因無增長光明故不能見色的意思。 1091-3. "內...等...有"意為應以天眼見內入的色,不應見外色因為是散亂生起的因的意思。因為即使光明遍滿也不入肉眼的境界。"預備的機會經過那麼久"意為此中預備即如所說遍處所緣的近行禪,見色者不轉起彼,依遍光明而見色及遍光明是依預備,故彼二者由預備不轉起而不存在。故說"光明也"等。彼消失時色也不見,見色者的預備機會經過,專注預備者有遍處所緣智故見色,應如何修習?故說"故"等。 1094-

9.Evaṃ anukkamenāti punappunaṃ pādakajjhānaṃ samāpajjitvā tato vuṭṭhāya abhiṇhaṃ ālokapharaṇena. Āloko thāmavāti ālokagato ciraṭṭhāyī siyā, tathā ca sati tattha sucirampi rūpagataṃ passateva. Tena vuttaṃ 『『āloko etthā』』tiādi. Svāyamattho tiṇukkūpamāya vibhāvetabboti dassento āha 『『tiṇukkāyā』』tiādi. Eko kira rattiyaṃ tiṇukkāya maggaṃ paṭipajji, tassa sā tiṇukkā vijjhāyi, athassa samavisamāni na paññāyiṃsu, so taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā puna ujjālesi, sā pajjalitvā purimālokato mahantaramālokaṃ akāsi, evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi, sūriye uṭṭhite 『『ukkāya kammaṃ natthī』』ti taṃ chaḍḍetvā divasampi agamāsi. Tattha ukkāloko viya parikammakāle kasiṇāloko, ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ, ukkāya ghaṃsanaṃ viya punappunaṃ pādakajjhānasamāpajjanaṃ, ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ, sūriyuṭṭhānaṃ viya thāmagatālokassa yathāvaḍḍhitaparicchedaṃ pharitvā avaṭṭhānaṃ, tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya padittālokaṃ vaḍḍhetvā thāmagatenālokena divasampi rūpadassanaṃ. Ettāvatā ca dibbacakkhussa nānāvajjanaparikammañceva dibbacakkhuñāṇañca dassitaṃ, na tassa uppattikkamoti taṃ dassetuṃ 『『uppādanakkamopī』』tiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā suviññeyyameva. Tāni cattāri pañca vāti potthakesu likhanti. 『『Tīṇi cattāri vā panā』』ti pāṭho.

1. Tattha atthasādhakacittanti yadatthāyesa paṭipanno, tassa tadatthasādhanato atthasādhakabhūtaṃ cittaṃ. Tasmiñhi uppanne maṃsacakkhussa anāpāthayogyaṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti. Tadeva cettha rūpaṃ sarūpato vibhāvanasamatthaṃ cakkhuviññāṇaṃ viya. Na pana āvajjanaparikammavasena pavattāni pubbabhāgacittāni. Tāni hi ārammaṇaṃ karontānipi na yāthāvato taṃ vibhāvetvā pavattanti āvajjanasampaṭicchanādicittāni viyāti.

1101-

我來為您直譯這段巴利文： 9. "如是次第"意為再再入基礎禪后從彼出定而屢遍滿光明。"光明有力"意為所至光明應長住,如是則在彼中雖長時也見色。故說"此中光明"等。為顯示此義應以火炬譬喻而說"以火炬"等。據說有人夜間以火炬行道,彼火炬熄滅,於是平坦不平都不顯現,他在地上磨擦彼火炬再點燃,彼燃燒時比前光明作更大光明,如是再再熄滅點燃時漸次日出,日出時說"火炬無用"而捨棄它走了一整天。此中如火炬光明是預備時的遍光明,如火炬熄滅時不見平坦不平是見色者由於預備機會經過而光明消失時不見諸色,如磨擦火炬是再再入基礎禪,如火炬作比前更大光明是再作預備者遍滿更強光明,如日出是已得力光明遍滿如所增長的界限而住立,如舍火炬行一日是增長已生光明后以已得力光明見色一日。如是已顯示天眼的種種轉向預備及天眼智,未顯示它的生起次第,為顯示彼故說"生起次第也"等。彼因已說如前方法故很容易理解。"彼等四或五"在諸書中書寫。"三或四"是誦本。 1100. 此中"成就義的心"意為由於成就彼為此所修習的義,故為成為成就義的心。因為彼生起時,對肉眼不入境界的內腹所生、依心所依處、依下地界、在墻山壁內所生、在他輪圍所生的此色來入境界,如為肉眼所見。此中只有彼色能夠如實顯現,如眼識。但不是依轉向預備方式轉起的前分諸心。因為彼等雖作所緣,但不如實顯現彼而轉起,如轉向領受等諸心。 1101-

1. Nanu ca anāgataṃsañāṇaṃ yathākammūpagañāṇanti dve abhiññāñāṇāni atthi, kasmā tāni idha na dassitānīti āha 『『anāgataṃsañāṇassā』』tiādi. Ijjhanti dibbacakkhunāti visuṃ parikammassa abhāvato dibbacakkhuñāṇapaṭilābheneva tassa parivārāni hutvā paṭiladdhāni honti. Tatoyeva hi tāni tassa paribhaṇḍañāṇānīti vuccanti. Yathā hi sinerussa parivāraṭṭhāniyāni taṃsiddhiyā siddhāni mekhalaṭṭhānāni paribhaṇḍānīti vuccanti, evaṃ imānipi dibbacakkhusiddhiyā siddhāni tassa paribhaṇḍānīti veditabbāni.

Hotu tāva evametaṃ, cutūpapātañāṇaṃ pana kiṃ na dassitanti āha 『『cutūpapātañāṇampī』』tiādi. Dibbacakkhuñāṇameva hi cutiyaṃ, upapattiyañca rūpaṃ vibhāventaṃ cutūpapāte pavattattā 『『cutūpapātañāṇa』』nti vuccati, avasesarūpavibhāvanakāle 『『dibbacakkhū』』ti vuccati, tasmā paramatthato nāmadvayena āgataṃ ekameva ñāṇaṃ, dibbacakkhuñāṇaṃ cutūpapātañāṇanti pana byañjanatoyeva nānanti. Katthaci manomayañāṇantipi visuṃ abhiññāñāṇaṃ āgataṃ, taṃ atthato iddhividhañāṇameva. Dibbacakkhuñāṇavaṇṇanā.

1103.Idhāti imasmiṃ sāsane. Anena tarenāti anena abhidhammāvatāranāmakena tarena.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Abhiññāniddesavaṇṇanā niṭṭhitā.

1. Sattarasamo paricchedo

Abhiññārammaṇaniddesavaṇṇanā

1104-5.Pañcaiddhividhādīnīti –

『『Iddhividhaṃ dibbasotaṃ, paracittavijānanā;

Pubbenivāsānussati, dibbacakkhūti pañcadhā』』ti. –

Evamāgatā pañca. Sattābhiññā imā panāti atītaṃsañāṇassa pubbenivāsānussatiñāṇe, manomayañāṇassa ca iddhividhañāṇe antogadhattā vuttaṃ. Atītaṃsañāṇaṃ nāma paresaṃ paccuppannabhave yāva paṭisandhipariyosānaṃ pavattacittārammaṇaṃ ñāṇaṃ. Manomayañāṇampi nāma manomayakāyābhinimmānādivasappavattaṃ iddhividhañāṇaṃ.

1. Idāni imesaṃ abhiññāñāṇānaṃ ārammaṇavinicchaye asammohatthaṃ taṃ dassetumārabhanto āha 『『sattanna』』ntiādi . Cattāro ārammaṇattikāti parittārammaṇattiko maggārammaṇattiko atītārammaṇattiko ajjhattārammaṇattikoti ime cattāro ārammaṇattikā. Etthāti idaṃ paccāmasanaṃ kiṃ tikānaṃ, udāhu ārammaṇānanti, kiñcettha – yadi tikānaṃ, tadayuttaṃ. Na hi tikesu abhiññāñāṇāni pavattanti. Atha ārammaṇānaṃ, tampi ayuttaṃ. Na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yuttanti. Yathā icchasi, tathā hotu. Bhavatu tāva tikānaṃ, nanu vuttaṃ 『『tikesu abhiññāñāṇāni nappavattantī』』ti? Nāyaṃ virodho tikavohārena ārammaṇānaṃyeva gayhamānattā. Atha vā pana hotu ārammaṇānaṃ, nanu vuttaṃ 『『aññaṃ uddisitvā aññassa paccāmasanaṃ ayutta』』nti. Ayampi na doso yathāvuttakāraṇenevāti.

1107-

我來為您直譯這段巴利文： 2. 但未來分智與隨業趣智這兩種神通智存在,為何此中不顯示它們?故說"未來分智"等。"成就依天眼"意為由於無別預備故由獲得天眼智而成為彼的眷屬而獲得。因此彼等稱為彼的邊際智。如須彌山的眷屬處以彼成就而成就的帶狀處稱為邊際,如是此等也應知以天眼成就而成就為彼的邊際。 且讓其如是,但為何不顯示死生智?故說"死生智也"等。因為天眼智在死及生中顯現色而轉起于死生中故稱為"死生智",在顯現其餘色時稱為"天眼",故依勝義以二名而來是一智,但天眼智與死生智只是文句不同。某處意生智也作為別的神通智而來,彼依義即是神變智。天眼智解說。 1103."此"意為在此教法中。"以此渡"意為以此名為入阿毗達摩的渡。 如是名為阿毗達摩義顯的 阿毗達摩入門註釋的 神通解說已終。 第十七章 神通所緣解說 1104-5."五種神變等"意為: "神變天耳與,了知他人心; 宿住隨念及,天眼為五種。" 如是而來的五種。"此等七神通"意為由於過去分智攝入宿住隨念智中,意生智攝入神變智中故說。過去分智即是緣他人現有乃至結生終了轉起心的智。意生智即是依意生身變化等方式轉起的神變智。 1106. 現在爲了在此等神通智的所緣抉擇中無癡而開始顯示彼故說"七"等。"四所緣三法"意為小所緣三法、道所緣三法、過去所緣三法、內所緣三法,此等四所緣三法。"此中"此回指是對三法的,還是對所緣的?此中若是對三法的,彼不合理,因為神通智不在三法中轉起。若是對所緣的,彼也不合理,因為舉一而回指他不合理。隨汝所欲,如是應是。且讓是對三法的,不是說"神通智不在三法中轉起"嗎?此無矛盾因為以三法言說而取所緣。或者且讓是對所緣的,不是說"舉一而回指他不合理"嗎?此也無過失因為如所說的理由。 1107-;

10.Parittādīsu sattasūti asatipi vatthubhede bhūmikālasantānabhedavasena bhinnesu parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu parittādiārammaṇavibhāgesu. Iddhividhañāṇassa maggārammaṇatāya abhāvato idha maggārammaṇattiko na labbhati. Kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmoti sambandho. Cittasannissitakaraṇañca taṃ viya kāyassa adissamānasīghagatikatāvasena taggatikatāpādanaṃ. Yathā cittaṃ na dissati sīghagamanañca, evaṃ kāyampi adissamānaṃ, sīghagamanañca katvā yathicchitaṭṭhānaṃ gantukāmoti ayañhettha attho. Cittavasenāti mahaggatacittavasena pariṇāmetīti pāṭhaseso. Tenāha 『『taṃ mahaggate ca cittasmiṃ samāropetī』』ti. Pādakajjhānañhi samāpajjitvā vuṭṭhāya 『『ayaṃ kāyo idaṃ cittaṃ viya adissamāno, sīghagamano ca hotū』』ti parikammaṃ karoti, parikammaṃ pana katvā puna samāpajjitvā vuṭṭhāya tatheva parikammaṃ karonto kāyaṃ gahetvā mahaggate pādakacitte samāropeti, taggatikaṃ karoti viya, adissamānaṃ, sīghagamanañca karoti. Taṃ pana sīghagamanatthaṃ abhāvitiddhipādānaṃ viya dandhaṃ appavattitvā katipayacittavāreheva icchitaṭṭhānappattivasena daṭṭhabbaṃ, na ekacittakkhaṇeneva. 『『Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ, bhikkhave, citta』』nti (a. ni. 1.48) hi ettha añña-ggahaṇeneva rūpadhammānaṃ gahitattā cittakkhaṇavasena rūpappavatti na yuttā. Yattha yattha ca dhammā uppajjanti, tattha tattheva bhijjanti ca, na ca iddhibalena dhammānaṃ kenaci lakkhaṇaññathattaṃ sakkā kātunti. Cittavasena rūpakāyaṃ pādakajjhāne samāropentassa kāyameva ārammaṇanti āha 『『kāyārammaṇato』』ti, kāye vaṇṇārammaṇatoti vuttaṃ hoti. Kāyasannissitaṃ katvā cittanti ettha na cittaṃ kāyaṃ viya dandhaṃ dissamānaṃ karoti, kintu dandhadissamānagatikaraṇamattamevāti daṭṭhabbaṃ.

1112-3.Anāgatamatītañca karoti visayaṃ yadāti mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgataṃ ārammaṇaṃ karoti, kāyavasena cittapariṇāmanakāle tadeva ciraniruddhaṃ pādakajjhānaṃ ārammaṇaṃ karontānaṃ atītaṃ ārammaṇaṃ karoti, tadā atītārammaṇaṃ, anāgatagocarañca hoti, paccuppanno gocaro paccuppannassa rūpakāyassa ārammaṇakaraṇato. Hatthiādayo abhinimminantassāpi hi kiñcāpi parikammaṃ anāgatārammaṇaṃ hoti, adhiṭṭhānacittaṃ pana paccuppannārammaṇameva. Upacārārammaṇaṃ viya hi paṭibhāganimittaṃ tena saha pātubhūtameva tassārammaṇaṃ hoti.

1114-5.Kāyaṃ…pe…siyāti attano kāyaṃ cittavasena pariṇāmanakāle ajjhattassa kāyassa ārammaṇakaraṇato, attano cittaṃ kāyavasena pariṇāmanakāle cittassa ārammaṇakaraṇato. Vā-saddena avuttasamuccayatthena gahite attano kumāravaṇṇādiabhinimmānakāle kāyassa ārammaṇakaraṇato ca ajjhattārammaṇaṃ siyā. Bahiddhā rūpadassaneti bahiddhā hatthiassādirūpadassanakāle.

1116-

我來為您直譯這段巴利文： 10. "在小等七中"意為雖無事物差別,但依地、時、相續差別而分別為小、大、過去、未來、現在、內、外所緣的七種小等所緣差別。因為神變智無道所緣性故此中不得道所緣三法。"欲以不可見身而行時使身依止心"為相關。依止心即是使身如彼一樣以不可見快速行進方式而成為彼行進。因為如心不可見且快速行進,如是使身也不可見且快速行進而欲去所欲之處,此中此是義。"依心"意為依大心而轉變為文句余義。故說"使彼升起于大心中"。因為入基礎禪出定後作"此身如此心般不可見且快速行進"的預備,作預備后再入定出定后如是作預備時攝取身使升起于大基礎心中,如使成為彼行進,使不可見且快速行進。但彼快速行進應視為不像未修神足者那樣遲緩而不轉起,而是以幾心剎那即到達所欲之處,不是以一心剎那。因為在"諸比丘,我不見有任何一法如此輕快轉變,即是此心"中由於以"其他"之語攝取色法故不合理依心剎那而有色轉起。而且法在何處生起即在何處滅壞,且不能以神通力使法的相有任何變異。依心使色身升起于基礎禪者只以身為所緣故說"由身所緣",即是說以身中色為所緣。"使心依止身"此中不是使心如身般遲緩可見,而應知只是使成為遲緩可見行進而已。 1112-3. "當作未來過去為境"意為如在大界藏中大迦葉長老等住持未來時以未來為所緣,在依身而轉變心時以彼已久滅的基礎禪為所緣者以過去為所緣,爾時成為過去所緣與未來境,現在境是由於以現在色身為所緣。因為即使變化象等者雖然預備是未來所緣,但住持心只是現在所緣。因為如近行所緣般,似相與彼一起顯現即成為彼所緣。 1114-5. "身...等...應"意為在依心轉變自身時由於以內身為所緣,在依身轉變自心時由於以心為所緣。以"或"字以未說的集合義所攝取的在變化自身為童子相等時由於以身為所緣故應是內所緣。"在見外色"意為在見外象馬等色時。 1116-;

8.Paccuppanne paritte cāti sarūpavibhāvanametaṃ. Dibbasotassa hi paccuppannova saddo ārammaṇaṃ hoti, so ca sabhāvato parittova. Kucchisaddassāti kucchiyaṃ vātasaddassa. Tattha pāṇakasaddassa pana savane bahiddhārammaṇameva. Vasitāpattassa attano vitakkavipphārasaddasavanepi ajjhattārammaṇanti vadanti, taṃ pana ekādasabhavaṅgacittato upari bhavaṅgaṃ pavattitumadatvā bhavaṅgato vuṭṭhāya āvajjanasamatthatāvasena vasitāpattasseva yujjati. 『『Parassa ca saddassā』』ti sambandhitabbaṃ. Na hi parassa kucchisaddasavaneyeva bahiddhārammaṇaṃ hoti, atha kho parassa cittasamuṭṭhānasaddasavanepīti.

1119-22.Parittādīsūti parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇesu. Parittānanti kāmāvacaracittānaṃ. Majjhimānanti parittaappamāṇānaṃ majjhe bhavattā majjhimasaṅkhātānaṃ rūpārūpāvacaracittānaṃ. Majjhebhavatā ca desanāvasena, na sabhāvavasena. Cetopariyañāṇaṃ parassa cittameva jānāti, avasesakkhandhattayaṃ pana na jānātīti imaṃ mahāaṭṭhakathāvādaṃ sandhāyāha 『『maggacittassa jānane』』tiādi. Ayañhettha adhippāyo – yasmā cetopariyañāṇaṃ cittameva jānāti, tasmā taṃ maggārammaṇaṃ na hoti , maggasampayuttacittajānanato pana pariyāyena maggārammaṇatā aṭṭhakathāyaṃ anuññātāti. Paṭṭhāne pana –

『『Kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo』』ti (paṭṭhā. 1.1.404) –

Vuttattā cattāropi khandhā cetopariyañāṇassa ārammaṇaṃ honti, tasmā nippariyāyeneva maggārammaṇatā labbhatīti idamettha saṅgahakārānaṃ sanniṭṭhānaṃ.

1123-5. Atītasattadivasabbhantare, anāgatasattadivasabbhantareyeva ca pavattaṃ paracittaṃ cetopariyañāṇaṃ jānāti, tato paṭṭhāya pana paṭisandhipariyosānaṃ, cutipariyosānañca pavattaṃ atītaṃsañāṇassa, anāgataṃsañāṇassa ca gocaranti adhippāyenāha 『『atīte』』tiādi. Atītassa, anāgatassa ca paracittassa jānanaṃ sambhavati, paccuppannassa pana na sambhavatīti pucchati 『『kathañca panā』』tiādi. Itaro yattha sambhavati, taṃ dassetuṃ paccuppannaṃ tāva vibhajitvā dassento 『『paccuppannaṃ tidhā vutta』』ntiādimāha. Khaṇasantatiaddhatoti khaṇapaccuppannaṃ santatipaccuppannaṃ addhāpaccuppannanti evaṃ khaṇasantatiaddhāvasena tidhā vuttaṃ.

1126.Tikkhaṇasampattanti uppādaṭṭhitibhaṅgavasena khaṇattayapariyāpannaṃ. Paccuppannakhaṇādikanti khaṇa-saddādikaṃ paccuppannaṃ khaṇapaccuppannanti vuttaṃ hoti. Ekadvesantativārapariyāpannanti ettha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na ca tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati, arūpasantati vā 『『ekadvesantativārā』』ti veditabbā. 『『Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva taṃ pākaṭaṃ hoti, pubbeva tattha nisinnassa viya etthantare ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakādīnaṃ hatthavikāraṃ, ghaṇṭibherīādiākoṭanahatthavikārañca disvā na pana tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etthantare ekadvesantativārā veditabbā』』ti (visuddhi.

我來為您直譯這段巴利文： 8. "在現在小"意為這是自性顯示。因為天耳只以現在聲為所緣,而且彼依自性只是小。"腹聲"意為腹中風聲。但在彼中聽聞蟲聲時只是外所緣。說已得自在者聽聞自己尋伺的擴散聲時也是內所緣,但彼只適合於已得自在者依不讓十一有分心以上的有分轉起,從有分出起而有能力轉向。應與"及他人聲"相連。因為不僅在聽聞他人腹聲時是外所緣,而且在聽聞他人心等起聲時也是。 1119-22. "在小等"意為在小、大、無量、道、過去、未來、現在、外所緣。"小"意為欲界諸心。"中"意為因在小無量中間而稱為中的色無色界諸心。而中間性是依說法,不是依自性。他心智只知他人心,而不知其餘三蘊,關於此大義注說故說"在知道心"等。因為此中此是意趣 - 因為他心智只知心,故彼不是道所緣,但由於知道所緣心故在義注中允許以方便說為道所緣。但在發趣論中說: "善蘊以所緣緣為緣對神變智、他心智、宿住隨念智、隨業趣智、未來分智。" 由於如是說故四蘊都是他心智的所緣,所以無方便說即得道所緣,此是此中諸攝論師的定論。 1123-5. 他心智知過去七日之內及未來七日之內轉起的他心,但從彼以後轉起至結生終了及死亡終了的是過去分智及未來分智的境界,以此意趣故說"過去"等。問知過去未來的他心是可能的,但現在的不可能嗎?說"如何"等。他為顯示何處可能,首先分別顯示現在而說"現在說三種"等。"剎那相續時"意為如是依剎那現在、相續現在、時分現在而說三種。 1126. "具足三剎那"意為依生住壞而攝入三剎那。"現在剎那等"意為剎那等詞的現在說為剎那現在。"攝入一二相續轉"此中坐在暗處去光明處時,所緣尚未明顯,直到彼明顯,此期間轉起的色相續或非色相續應知為"一二相續轉"。"在光明處行走後入室者也不立即明顯色,直到彼明顯,如同先坐在彼處般,此期間應知一二相續轉。又從遠處見染工等的手勢及敲鐘鼓等的手勢,但尚未聞聲,直到聞彼,此期間應知一二相續轉。"

2.416) evaṃ tāva majjhimabhāṇakattherā vadanti.

Saṃyuttabhāṇakā pana 『『rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasikatvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmā』』ti (visuddhi. 2.416) evaṃ ekameva santativāraṃ vadanti. Tattha majjhimabhāṇakavāde ekaccassa sīghampi pākaṭaṃ hotīti ekadvesantativārāti eka-ggahaṇampi kataṃ. Ācariyadhammapālatthero pana 『『atiparittasabhāvautuādisamuṭṭhānā vā ekadvesantativārā veditabbā』』tipi (visuddhi. mahā. 2.416) āha.

1127-8.Ekabbhavaparicchinnanti ekasmiṃ bhave paṭisandhicutivasena paricchinnaṃ ekabhavapariyāpannaṃ dhammajātaṃ. Yaṃ sandhāya vuttaṃ 『『yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇa』』ntiādi, santatipaccuppannañcettha abhidhammaṭṭhakathāsu āgataṃ, addhāpaccuppannaṃ sutte. Kecīti abhayagirivāsino.

1129-30.Yathācātiādi ettha tesaṃ opammadassanaṃ. Ekapupphaṃ attano vaṇṭena ekassa vaṇṭaṃ vijjhatīti sambandho. Mahājanassāpi…pe… vijjhatīti 『『atītaṃ cittaṃ, anāgataṃ cittaṃ, imassa cittaṃ, asukassa citta』』nti evaṃ vibhāgaṃ akatvā parassa cittaṃ jānāmicceva rāsivasena mahājanassa citte āvajjite ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā ekantena paṭivijjhatīti attho.

1131-2. Taṃ pana tesaṃ vacanaṃ ayuttanti dassetuṃ 『『yenāvajjatī』』tiādi vuttaṃ. Vassasahassampi hi evaṃ āvajjayato āvajjanajavanānaṃ ekasmiṃ ārammaṇe ṭhānaṃ natthi, abhiññācittañca sace khaṇapaccuppannaṃ jānāti, āvajjanena saha ekārammaṇe vattamānameva jānāti, no aññathā, tasmā tesaṃ āvajjanajavanānaṃ dvinnaṃ saha ekasmiṃ ārammaṇe aṭṭhānābhāvato taṃ na yujjati. Bhavatu tāva ko ettha dosoti ce āha 『『āvajjanajavanāna』』ntiādi. Tattha maggaphalavīthito aññaṃ aniṭṭhaṭṭhānaṃ. Maggaphalavīthiyañhi āvajjanādīnaṃ saṅkhārārammaṇattā, gotrabhuādīnañca nibbānārammaṇattā nānārammaṇatā iṭṭhā, aññattha pana aniṭṭhā, tasmā aniṭṭhe ṭhāne javanāvajjanānaṃ nānārammaṇatāpattidoso ayuttoti taṃ tesaṃ vacanaṃ ayuttanti pakāsitaṃ aṭṭhakathāsūti adhippāyo.

1133-4. Yadi evaṃ, kathaṃ cetopariyañāṇaṃ paccuppannārammaṇaṃ hotīti āha 『『tasmā』』tiādi. Yasmā evaṃ ayuttanti pakāsitaṃ, tasmā. Javanavāratoti ekajavanavāravasena . Idaṃ pana khaṇapaccuppannānantaraṃ lahukaṃ katvā paccuppannadassanatthaṃ vuttaṃ, yaṃ pana vattamānajavanavīthito atītānāgatavasena dvitijavanavīthiparimāṇakāle pavattaṃ paracittaṃ , taṃ sabbampi 『『santatipaccuppannaṃ nāmā』』ti aṭṭhakathāyaṃ (visuddhi.

我來為您直譯這段巴利文： 2. 如是首先中部誦者長老們說。 但相應部誦者說:"說'色相續非色相續'二相續後,踏水而行者直到岸邊所踏水痕未消,從遠處來者直到身上熱氣未息,從陽光處入室者直到暗處未去,在室內作意業處後日間開窗看時直到眼睛閃動未息,此名色相續。二三速行轉名非色相續",如是說彼二者也名相續現在(清凈道論2.416),如是隻說一相續轉。此中依中部誦者說,因為某些人也快速明顯故說'一二相續轉'而作一之語。但阿阇黎法護長老也說"或應知極微小自性的界等等起為一二相續轉"(清凈道大疏2.416)。 1127-8. "一有所限"意為在一有中依結生死亡而限定的攝入一有的法。關於此說"諸友,凡是意與諸法,此二者是現在,若在彼現在中識為欲貪所繫"等,此中相續現在來於阿毗達摩諸義注,時分現在來於經。"某些人"意為無畏山住者。 1129-30. "如及"等此中是顯示彼等的譬喻。一花以自莖刺他莖為相關。"大眾也...等...刺"意為不作"過去心、未來心、此人心、某人心"如是分別,而只是"知他人心"如是以總體方式轉向大眾心時,必定以一心在生剎那或住剎那或滅剎那刺知一心的意思。 1131-2. 為顯示彼等所說不合理故說"以何轉向"等。因為即使如是轉向千年,轉向速行也無住於一所緣,而若神通心知剎那現在,則只知與轉向共同轉起於一所緣,不能其他,所以由於彼等轉向速行二者無共住於一所緣故彼不合理。若說且讓如此有何過失?故說"轉向速行"等。此中除道果路以外是不欲處。因為在道果路中轉向等以行為所緣,種姓等以涅槃為所緣故欲有不同所緣,但在其他處不欲,所以在不欲處速行轉向有不同所緣過失不合理,故顯示彼等所說不合理于義注中的意趣。 1133-4. 若如是,他心智如何是現在所緣?故說"所以"等。因為如是顯示不合理,所以。"速行轉"意為依一速行轉。但此是為顯示剎那現在之後輕快而說現在,但在現在速行路之前後依過去未來而轉起二三速行路量時間的他心,一切也在義注中"名相續現在"。

2.416) vuttaṃ, tasmā javanavāratoti dvitijavanavāravasena dīpetabbaṃ, na sakalena paccuppannaddhunāti adhippāyo. Niddiṭṭhaṃ saṃyuttaṭṭhakathāyaṃ. Tatrāyaṃ dīpanātiādi javanavārassa addhāpaccuppannabhāvadīpanamukhena iddhicittassa pavattiākāradīpanaṃ.

1139-41. Santatipaccuppannampi addhāpaccuppanneneva saṅgahetvā āha 『『addhāvasā…pe… panā』』ti. Ānandācariyo panettha abhidhammamātikāya āgatassa paccuppannapadassa addhāsantatipaccuppannapadatthatā na katthaci pāḷiyaṃ vuttā, tasmā cittasāmaññena cittaṃ āvajjayamānaṃ abhimukhībhūtaṃ vijjamānacittaṃ āvajjeti, parikammāni ca taṃ taṃ vijjamānacittaṃ cittasāmaññeneva ārammaṇaṃ katvā cittajānanaparikammāni hutvā pavattanti. Cetopariyañāṇaṃ pana vijjamānacittaṃ paṭivijjhantaṃ tena saha ekakkhaṇe uppajjati. Tattha yasmā santānaggahaṇato ekattavasena āvajjanādīni cittanteva pavattāni, tañca cittameva, yaṃ cetopariyañāṇena vibhāvitaṃ, tasmā samānākārappavattito na aniṭṭhe ṭhāne nānārammaṇatā hotīti khaṇapaccuppannavaseneva imassa paccuppannārammaṇataṃ icchati. Itarānīti āvajjanaparikammacittāni. Cakkhudvāre viññāṇanti cakkhuviññāṇaṃ.

1143-7.Parittādīsu aṭṭhasūti cetopariyañāṇassa vuttesu paccuppannārammaṇaṃ hitvā navattabbārammaṇañca pakkhipitvā aṭṭhasu parittādīsu. Atīte…pe… phalampi vāti ettha attanāti nidassanamattaṃ. Parehipi bhāvitamaggaṃ, sacchikataphalañca pubbenivāsānussatiñāṇena samanussarati. Vā-saddena vā avuttasamuccayatthena attanā bhāvitaṃ maggaṃ, phalampi vā parehi bhāvitaṃ maggaṃ, phalampi vāti evamattho gahetabbo. Tathā ca vuttaṃ aṭṭhakathāyaṃ 『『attanā, parehi bhāvitamaggaṃ, sacchikataphalañca anussaraṇakāle』』ti (visuddhi. 2.417). Eva-kāraṃ pana padapūraṇamattameva. Phalampi vāti ettha 『『bhāvita』』nti na sambandhitabbaṃ. Na hi phalaṃ bhāvetabbaṃ hoti, atha kho sacchikātabbamevāti. Samanussarato magganti etthāpi 『『attanā, parehi vā bhāvita』』nti sambandhitabbaṃ. Ekantatoti niyamato.

1148-50. Nanu ca cetopariyañāṇayathākammūpagañāṇānipi atītārammaṇāneva, kiṃ pana tesaṃ, imassa ca ārammaṇe nānākaraṇanti āha 『『cetopariyañāṇampī』』tiādi. Kiñcāpīti ayaṃ nipātasamudāyo, eko vā nipāto visesānabhidhānanimitte upagamane daṭṭhabbo. Atha khoti visesābhidhānasamārambhe. Cittamevāti idaṃ pubbe vicāritameva. Atīte cetanāmattanti idampi pubbe viya mahāaṭṭhakathāvādaṃ sandhāyeva vuttaṃ. Tattha hi yathākammūpagañāṇassa cetanāmattameva ārammaṇaṃ hoti, na cittaṃ, nāpi itare dhammā, yato taṃ yathākammūpaganti vuccatīti iminā adhippāyena yathākammūpagañāṇaṃ atītacetanāmattameva ārammaṇaṃ karotīti vuttaṃ, heṭṭhā dassitapāḷivasena sabbe cattāropi khandhā yathākammūpagañāṇassa ārammaṇanti saṅgahakārānaṃ sanniṭṭhānaṃ. Natthi kiñci agocaranti kiñci khandhaṃ vā khandhapaṭibaddhaṃ nāmagottādiṃ vā agocaraṃ nāma natthi. Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇasamānagatikamevāti adhippāyo.

1151-

我來為您直譯這段巴利文： 2. 416)故說"速行轉"應依二三速行轉而顯示,不是依整個現在時分的意趣。在相應部義注中說。此中"此顯示"等是依顯示速行轉的時分現在性而顯示神通心的轉起方式。 1139-41. 也攝取相續現在於時分現在而說"依時分...等...但"。然而阿難阿阇黎在此說,在阿毗達摩論母中所來現在句的時分相續現在句義沒有在任何聖典中說,所以以心總相而轉向心時轉向面前的現有心,而預備也以心總相作彼彼現有心為所緣而成為知心預備而轉起。但他心智通達現有心而與彼同一剎那生起。此中因為由攝取相續以一性方式轉向等轉起為心,而彼心即是為他心智所顯現的,所以由於轉起相同行相故在不欲處無不同所緣性,故欲此依剎那現在而有現在所緣性。"其他"意為轉向預備諸心。"眼門識"意為眼識。 1143-7. "在小等八中"意為在他心智所說中除現在所緣加入不可說所緣的八種小等中。"過去...等...果也"此中"自己"只是顯示。也以宿住隨念智隨念他人所修之道所證之果。以"或"字以未說的集合義應取義為自己所修之道或果,或他人所修之道或果。如是在義注中說"在隨念自己他人所修之道所證之果時"(清凈道論2.417)。但"只是"字只是填句而已。"或果"此中不應連線"所修"。因為果不應修,而只應證。"隨念道"此中也應連線"自己或他人所修"。"必定"意為決定。 1148-50. 但他心智與隨業趣智也是過去所緣,為何彼等與此在所緣有差別?故說"他心智也"等。"雖然"此複合詞或一詞應視為在無表示差別因時的接受。"但是"在開始表示差別。"只是心"此已前考察。"過去只是思"此也如前只是關係大義注說而說。因為在彼中隨業趣智只以思為所緣,不是心,也不是其他法,由此說彼為隨業趣,以此意趣說隨業趣智只以過去思為所緣,依前所示聖典所有四蘊都是隨業趣智的所緣是諸攝論師的定論。"無任何非境界"意為沒有任何蘊或蘊相屬的名姓等是非境界。因為彼在過去蘊及蘊相屬法中與一切知智是同趣的意趣。 1151-;

2.Attakkhandhānussaraṇeti attano khandhānussaraṇakāle. Saraṇe…pe… gocaranti 『『atīte vipassī bhagavā ahosi, tassa mātā bandhumatī, pitā bandhumā』』tiādinā nayena nāmagottādiṃ, pathavīnimittādiñca anussaraṇakāle navattabbārammaṇaṃ hoti. Navattabbagocaranti hi parittārammaṇaatītārammaṇattikavasena vuttaṃ, ajjhattārammaṇattikavasena pana ākiñcaññāyatanajjhānassa ārammaṇabhūtadhammārammaṇakāle navattabbārammaṇaṃ hoti, avasesapaññattārammaṇakāle bahiddhārammaṇaṃ hoti. Nāmagottanti cettha khandhapaṭibaddho sammutisiddho byañjanattho, na byañjanaṃ. Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. Yathāha 『『niruttipaṭisambhidā parittārammaṇā』』ti (vibha. 749).

1154.Dibbasotasamanti yasmā paccuppannaṃ, parittañca rūpaṃ ārammaṇaṃ karoti, tasmā paccuppannārammaṇaṃ, parittārammaṇañca hoti, attano kucchigatarūpadassane, parassa hadayanissitalohitadassanādīsu ca ajjhattārammaṇaṃ, bahiddhārammaṇañca hoti.

1155-6.Parittādīsu aṭṭhasūti pubbenivāsānussatiñāṇassa vuttesu atītārammaṇaṃ vajjetvā anāgatārammaṇaṃ pakkhipitvā aṭṭhasu. Nibbattissati…pe… pajānatoti iminā nibbattakkhandhajānanamāha . Anāgataṃsañāṇassa anāgatamagocaraṃ natthi. Tampi hi anāgatakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇasamānagatikameva.

1163.Jānane nāmagottassāti 『『anāgate metteyyo nāma sammāsambuddho uppajjissati, tassa subrahmā nāma pitā bhavissati, brahmavatī nāma mātā』』tiādinā nayena nāmagottādijānanakāle.

1164-5.Parittādīsu pañcasūti parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu. Kāmakammassāti kāmāvacarakammassa.

1169.Vividhatthavaṇṇapadanti nānappakāraatthapadehi, byañjanapadehi ca sampannaṃ. Madhuratthamatinīharanti madhuratthaṃ atinīharañcāti padacchedo.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Abhiññārammaṇaniddesavaṇṇanā niṭṭhitā.

1. Aṭṭhārasamo paricchedo

Diṭṭhivisuddhiniddesavaṇṇanā

1170-2. Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā paññā bhāvetabbā hoti. Evañhi sā sabbākārena thiratarā sikhappattā ca hoti, tasmā tassā bhāvanānayavibhāvanatthamārabhanto āha 『『samādhiṃ panā』』tiādi . Kā paññāti sarūpapucchā. Ko catthoti imissā ko attho. Paññāti padaṃ kaṃ abhidheyyatthaṃ nissāya vattatīti adhippāyo.

1173-4.Paññā vipassanāpaññāti idhādhippetameva paññaṃ dasseti, aññattha pana bahuvidho paññāpabhedo hoti. Puññacittasamāyutāti kusalacittasampayuttā. Ettha ca puñña-ggahaṇena duvidhampi abyākataṃ nivatteti, tathā 『『atthi saṃkiliṭṭhā』』ti evaṃ pavattaṃ micchāvādaṃ paṭisedheti. Vipassanā-ggahaṇena kammassakatādivasappavattaṃ sesakusalapaññaṃ. Jānanā vā pakāratoti vutte 『『kimidaṃ pakārato jānanaṃ nāmā』』ti anuyogaṃ manasi nidhāya sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānananti dassetuṃ 『『saññāviññāṇapaññānaṃ, ko viseso kimantara』』nti kathetukamyatāpucchaṃ katvā vissajjanamāha 『『saññāviññāṇapaññāna』』ntiādinā. Jānanatte samepi cāti visayavijānanākāre samānepi.

我來為您直譯這段巴利文： 2. "在隨念自蘊"意為在隨念自己諸蘊時。"隨念...等...境界"意為依"過去毗婆尸世尊,他的母親是槃荼摩帝,父親是槃荼摩"等方式隨念名姓等及地遍相等時是不可說所緣。因為"不可說境界"是依小所緣過去所緣三法而說,但依內所緣三法在以無所有處禪的所緣法為所緣時是不可說所緣,在其餘施設為所緣時是外所緣。此中"名姓"是依蘊而成立的世俗義,不是文字。因為文字由於攝入聲處故是小。如說"詞解無礙解是小所緣"。 1154."天耳同"意為因為以現在小色為所緣,所以是現在所緣和小所緣,在見自己腹內色及見他人依心所依的血等時是內所緣及外所緣。 1155-6."在小等八中"意為在宿住隨念智所說中除去過去所緣加入未來所緣的八種。"將生...等...知"以此說知將生蘊。未來分智沒有未來非境界。因為彼在未來蘊及蘊相屬法中也與一切知智同趣。 1163."在知名姓"意為以"未來彌勒世尊將生起,他的父親將是善梵,母親將是梵婆提"等方式在知名姓等時。 1164-5."在小等五中"意為依小大過去內外所緣的五種。"欲界業"意為欲界業。 1169."種種義句"意為具備種種義句及文句。"甜美義殊勝"應分為"甜美義"及"殊勝"。 如是名為阿毗達摩義顯的 阿毗達摩入門註釋的 神通所緣解說已終。 第十八章 見清凈解說 1170-2. 現在因為如是具備依神通而得利益的更堅固禪修的比丘應修慧。因為如是彼能以一切行相更堅固至頂點,所以為顯示彼修習方法而開始說"但定"等。"何慧"是自性問。"何義"意為此有何義。意趣是慧字依何所詮義而轉。 1173-4."慧是觀慧"顯示此中所期望的慧,但在他處有多種慧差別。"相應福心"意為相應善心。此中以"福"語遮止二種無記,如是遮止"有染污"如是轉起的邪說。以"觀"語遮止依業所有等方式轉起的其餘善慧。在說"或種種了知"時考慮"什麼是依種種了知"的追尋而作"想識慧,何種差異何間別"的欲說問題而以"想識慧"等解答。"雖在了知相同"意為即使在境了知相同。

1175.Sañjānanamattaṃvāti 『『nīlapīta』』ntiādikaṃ ārammaṇe vijjamānaṃ, avijjamānaṃ vā saññānimittaṃ katvā jānanaṃ. Tathā hesā puna sañjānanapaccayakaraṇarasā. Matta-saddena visesanivattiatthena vijānanappajānanākāre nivatteti, eva-kārena kadācipi imissā te visesā na santiyevāti avadhāreti. Tenāha 『『lakkhaṇappaṭivedha』』ntiādi. 『『Aniccaṃ dukkhamanattā』』ti lakkhaṇapaṭivedhaṃ kātuṃ neva sakkoti, viññāṇakiccampi kātuṃ na sakkoti, saññā kuto paññākiccaṃ kareyyāti lakkhaṇapaṭivedhaṃ kātuṃ na sakkoticceva vuttaṃ, na vuttaṃ 『『maggaṃ pāpetuṃ na sakkotī』』ti.

1. Viññāṇaṃ pana ārammaṇe pavattamānaṃ na tattha saññā viya nīlapītādikassa sañjānanavaseneva pavattati, atha kho taṃ tattha aniccatādivisesaṃ, aññañca tādisaṃ visesaṃ jānantameva pavattatīti āha 『『viññāṇaṃ panā』』tiādi. Kathaṃ pana viññāṇaṃ lakkhaṇapaṭivedhaṃ karotīti? Paññāya dassitamaggena. Lakkhaṇārammaṇikavipassanāya hi anekavāraṃ lakkhaṇāni paṭivijjhitvā pavattamānāya paguṇabhāvato paricayavasena ñāṇavippayuttacittenapi vipassanā sambhavati, yathā taṃ paguṇassa ganthassa sajjhāyane ñāyāgatāpi vārā na viññāyanti. Lakkhaṇaṃ paṭivijjhitunti ca lakkhaṇānaṃ ārammaṇakaraṇaṃ sandhāya vuttaṃ, na paṭivijjhanaṃ.

1177.Ussakkitvāti 220 udayabbayādiñāṇapaṭipāṭiyā ārabhitvā maggaṃ pāpetumeva taṃ viññāṇaṃ na sakkoti asambodhasabhāvattā. Vuttanayanti viññāṇe vuttanayaṃ. Sā hi ārammaṇañca jānāti, lakkhaṇañca paṭivijjhati. Attano pana anaññasādhāraṇena ānubhāvena maggaṃ pāpetuñca sakkoti. Bālagāmikaheraññikānaṃ kahāpaṇajānanamiva ca nesaṃ ārammaṇajānanaṃ veditabbaṃ. Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko asañjātavohārabuddhi bāladārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu bāladārako kahāpaṇānaṃ cittavicittadīgharassacaturassaparimaṇḍalabhāvamattameva jānāti, 『『idaṃ manussānaṃ upabhogaparibhogāvahaṃ ratanasammata』』nti na jānāti. Gāmikapuriso tadubhayaṃ jānāti, 『『ayaṃ cheko mahāsāro, ayaṃ kūṭo, ayaṃ aḍḍhasāro, ayaṃ pādasāro』』tiādikaṃ pana vibhāgaṃ na jānāti. Heraññiko sabbepi te pakāre jānāti, jānanto ca oloketvāpi jānāti, ākoṭitasaddaṃ sutvāpi jānāti, gandhaṃ ghāyitvāpi rasaṃ sāyitvāpi hatthena dhārayitvāpi 『『asukasmiṃ gāme vā nigame vā nagare vā pabbate vā nadītīre vā kato』』tipi 『『asukaācariyena kato』』tipi jānāti. Tattha saññā asañjātavohārabuddhino bāladārakassa kahāpaṇadassanaṃ viya vibhāgaṃ akatvā piṇḍavaseneva ārammaṇaṃ gaṇhāti nīlādivasena ārammaṇassa upaṭṭhānākāraggahaṇato, viññāṇaṃ gāmikapurisassa kahāpaṇadassanamiva ekaccavisesaggahaṇasamatthatāya, paññā anavasesaggahaṇasamatthatāya heraññikassa kahāpaṇadassanamiva daṭṭhabbāti.

1178-

我來為您直譯這段巴利文： 1175. "只是想知"意為作"青黃"等在所緣中存在或不存在的想相而知。因為如是彼再有想知因緣作用。以"只是"字以遮止差別義而遮止了知與通知相,以"只"字確定此等差別從不存在於此。故說"通達相"等。"無常苦無我"不能作相通達,也不能作識作用,想如何能作慧作用?即是說不能作相通達,不說"不能達到道"。 1176. 但識在所緣中轉起時不像想那樣只依青黃等想知方式轉起,而是在彼中知道無常性等差別及其他如是差別而轉起,故說"但識"等。但識如何作相通達?依慧所示之道。因為以相為所緣的觀多次通達諸相而轉起,由於熟習故依練習力以無智相應心也能生起觀,如熟練者誦經時即使義理來處也不了知。"通達相"是關於作相為所緣而說,不是通達。 1177. "上升"意為從生滅等智次第開始也不能使彼識達到道,因為是非覺悟自性。"如所說方式"意為如識中所說方式。因為彼知所緣且通達相。但以自己不共的威力也能達到道。而彼等的所緣了知應知如童生村俗錢識者的錢幣了知。因為如放在錢識者板上的錢幣,為未生交易智的童子、村人、錢識者三人所見時,童子只知錢幣的種種長短方圓性,不知"此是人們受用享用的珍寶認可"。村人知道二者,但不知"此是善巧大實、此是假、此是半實、此是四分之一實"等分別。錢識者知道一切這些方式,而且看了也知,聞敲擊聲也知,嗅香也知,嘗味也知,手拿也知,也知"在某村或鎮或城或山或河邊作"及"某阿阇黎作"。此中想如未生交易智的童子見錢幣般不作分別而只總括取所緣,因為只取青等方式所緣的現起相。識如村人見錢幣般有能力取某些差別。慧應視如錢識者見錢幣般有能力取無餘。 1178-;;

80.Sabhāvapaṭivedhananti sako bhāvo, samāno vā bhāvo sabhāvo, tassa paṭivedhanaṃ ñātapariññātīraṇapariññāvasena sabhāvasāmaññalakkhaṇapaṭivedhanaṃ. Ghaṭapaṭādipaṭicchādakassa bāhirandhakārassa dīpāloko viya yathāvuttadhammasabhāvapaṭicchādakassa viddhaṃsanarasā. Uppajjamānoyeva hi ñāṇāloko hadayandhakāraṃ vidhamento uppajjatīti āha 『『sammohanandhakārassa, viddhaṃsanarasā matā』』ti. Tatoyeva sabbadhammesu asammuyhanākārena paccupatiṭṭhati, kāraṇabhūtā vā sayaṃ phalabhūtaṃ asammohaṃ paccupatiṭṭhāpetīti āha 『『asammohapaccupaṭṭhānā』』ti. Vipassanāpaññāya idhādhippetattā samādhi tassā padaṭṭhānaṃ. Tathā hi 『『samāhito yathābhūtaṃ pajānātī』』ti (saṃ. ni. 3.5; 4.99; 5.1071; a. ni. 11.2) suttapadanti āha 『『samādhāsannakāraṇā』』ti.

1181-2. Dhammasabhāvapaṭivedho nāma paññāya āveṇiko sabhāvo, na tenassā koci vibhāgo labbhatīti āha 『『lakkhaṇenekadhā vuttā』』ti. Lujjanapalujjanaṭṭhena loko vuccati vaṭṭaṃ, tappariyāpannatāya loke niyuttā, tattha vā viditāti lokikā. Tattha apariyāpannattā alokikā. Katamā panettha lokiyā, katamā lokuttarā cāti āha 『『lokiyenā』』tiādi. Lokiyakusalacittuppādesu maggasampayuttā lokiyena maggena yuttā. Visesato pana diṭṭhivisuddhiādivisuddhicatukkasaṅgahitamaggasaṃyuttā samudāye pavattā paññā tadekadesesupi pavattatīti magga-ggahaṇaṃ kataṃ, paccekampi vā sammādiṭṭhiādīnaṃ maggasamaññāti katvā. Lokato uttarā uttiṇṇāti lokuttarā. Lokuttarāpi hi maggasampayuttā bhāvetabbā, vipassanāpariyosāne labbhatevāti lokuttara-ggahaṇaṃ na virujjhati. Tenāha 『『lokuttarenā』』tiādi. Sutamayāditotiādiggahaṇena bhāvanāmayaṃ saṅgaṇhāti.

1183-5.Attanova cintāyāti tassa tassa anavajjassa atthassa sādhane paropadesena vinā attano upāyacintāvaseneva . Bhūripaññenāti mahāpaññena, patthaṭatāya pathavīsamānapaññena vāti attho. Parato pana sutvānāti parato upadesaṃ sutvā. Suteneva ca nipphannāti antogatahetvatthamidaṃ visesanaṃ, suteneva nipphannattāti attho. 『『Nipphannattā sutena vā』』ti vā pāṭho. Yathā vāpi tathā vāti parato sutvā vā asutvā vā. Appanāpattāti idaṃ sikhāpattaṃ bhāvanāmayaṃ dassetuṃ vuttaṃ, na pana appanāpattāva bhāvanāmayāti. Tissopi panetā paññā pāḷivasena evaṃ veditabbā –

『『Tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā, vedanā, saññā, saṅkhārā, viññāṇaṃ aniccanti vā, yaṃ evarūpaṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato asutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā. Tattha katamā sutamayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā』』ti (vibha. 768).

Ettha ca kiñcāpi kammāyatanādivasena cintāmayasutamayapaññā mahaggatalokuttaravasena bhāvanāmayapaññā ca vuttā, idha pana antimabhavikānaṃ dvinnaṃ bodhisattānameva labbhamānā cintāmayabhūtā saccānulomikā paññā, pūritapāramīnaṃ avasesamahāpaññānaṃ labbhamānā sutamayā saccānulomikā paññā, lokuttarappanāpattāpi bhāvanāmayapaññāva adhippetā.

我來為您直譯這段巴利文： 80."通達自性"意為自己的性質,或共同的性質是自性,通達彼即是依所知遍知判斷遍知而通達自性共相。如燈光對瓶布等外覆的黑暗般,是對如上所說法自性覆蓋的破壞作用。因為生起時智光即破除心的黑暗而生起,故說"慧為癡暗破除性,此說作用如是知"。由此即以不迷惑相對一切法而現起,或自己作為因令果性的不迷惑現起,故說"不迷惑現起"。因為此處意指觀慧故定是彼的近因。如是"得定者如實知"經句,故說"定為近因"。 1181-2. 所謂通達法自性是慧的特性,不依此得彼的差別,故說"依相說多種"。以毀壞破壞義說輪迴為世間,由攝屬於彼故在世間相應,或在彼知故為世間。由不攝屬於彼故為出世間。此中何者是世間,何者是出世間?故說"以世間"等。在世間善心生起中與道相應者以世間道相應。但特別是攝屬於見清凈等四清凈相應之道的總集轉起的慧也在彼部分轉起故作道語,或也因為正見等各別有道共名。超越世間而出故為出世間。因為出世間也是與道相應應修的,在觀終了必得故不相違出世間語。故說"以出世間"等。"聞所成等"以等語攝取修所成。 1183-5."自己思擇"意為在成就彼彼無過義時不依他人教導而只依自己方便的思擇。"廣慧"意為大慧,或因遍佈故等同大地的慧的意思。"從他聞后"意為從他聞教導。"以聞成就"此形容包含因含義,意為因聞而成就。或讀作"成就或以聞"。"如或如是"意為從他聞或不聞。"得安止"此是為顯示到達頂點的修所成而說,不是隻有得安止才是修所成。此等三慧依聖典應如是了知： "此中何者是思所成慧?在結合業處或結合工巧處或結合明處,不從他聞而得隨順忍見喜意欲諦觀忍是'業所有'或'隨順諦'或'色無常'或'受想行識無常',如是種類,此說為思所成慧。此中何者是聞所成慧...等...從聞而得,此說為聞所成慧。一切得定者的慧是修所成慧。" 此中雖然說思所成聞所成慧依業處等,修所成慧依廣大出世間,但此處意指只有最後有的二菩薩獲得的思所成隨順諦慧,已圓滿波羅蜜的其餘大慧者獲得的聞所成隨順諦慧,以及得出世間安止的修所成慧。

1186.Paṭisambhidācatukkassāti atthadhammaniruttipaṭibhānasaṅkhātassa paṭisambhidācatukkassa vasena. Nanu cettha vipassanāpaññā adhippetā, kasmā paṭisambhidā āhaṭāti? Vipassakānaṃ ñāṇapāṭavatthaṃ paññāppabhede niddisiyamāne paṭisambhidāpaññāpi vattukāmatāya, paṭisambhidāpaññāya vā vipassanāphalabhūtattā lokiyalokuttarapaññādhikāre vā lokuttarapaññāya saha pāpuṇitabbaṃ paṭisambhidāpaññampi vattukāmatāya idheva vuttāti. Atthadhammaniruttīsu ñāṇanti 『『atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā』』ti (vibha. 718) evamāgataṃ atthādīsu tīsu pabhedagataṃ ñāṇattayaṃ. Tīsupīti yathāvuttesu tīsupi paṭisambhidāñāṇesu gocarakiccalakkhaṇarasapaccupaṭṭhānapadaṭṭhānabhūmiādivasena te ārammaṇaṃ katvā paccavekkhantassa imāni ñāṇāni idamatthajotakānīti evaṃ pabhedagataṃ ñāṇaṃ, parittamahaggataappamāṇavasena vā tīsu ñāṇesu ñāṇaṃ. Paṭisambhidārammaṇampi hi paṭibhānapaṭisambhidā hoti. Teneva ca suttantabhājanīyapāḷiyaṃ 『『ñāṇesu ñāṇa』』nti, aṭṭhakathāya ca 『『sabbatthakañāṇaṃ ārammaṇaṃ katvā ñāṇaṃ paccavekkhantassa pabhedagataṃ ñāṇa』』nti (vibha. aṭṭha. 718) avisesena vuttaṃ. Evañca katvā mahaggatapaṭisambhidāñāṇassa abhāvepi niruttipaṭisambhidā parittārammaṇā, tisso paṭisambhidā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇāti paṭibhānapaṭisambhidāya mahaggatārammaṇatāpi pañhāpucchakapāḷiyaṃ vuttā.

Abhidhammabhājanīye pana –

『『Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā, yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ye vā pana tasmiṃ samaye aññepi atthi arūpino dhammā, ime dhammā kusalā. Tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā. Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti 『imāni ñāṇāni idamatthajotakānī』ti, tesu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā』』ti (vibha. 725) –

Cittuppādakkamena desanāya pavattattā sāvaseso pāṭho kato. Cittuppādasaṅgahite atthe asesetvā desanā hi abhidhammabhājanīye pavattā, na sabbañeyyeti yathādassitavisayavacanavasena 『『yena ñāṇena tāni ñāṇāni jānātī』』ti vuttaṃ, na taṃ aññārammaṇataṃ paṭisedheti desanāya atapparabhāvato. Evañca katvā tattha nibbāne, anāgatepi atthapaṭisambhidā siyā na vattabbā atītārammaṇātipi anāgatārammaṇātipi paccuppannārammaṇātipīti atthapaṭisambhidāya nibbānārammaṇatā vuttā. Ettha ca atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ. Hetuphalañhi yasmā hetuanusārena arīyati adhigamīyati sampāpuṇīyati, tasmā atthoti vuccati. Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ. So hi yasmā taṃ taṃ dahati pavatteti, sampāpuṇituṃ vā dhāreti, tasmā dhammoti vuccati. Niruttīti sattānaṃ mūlabhāsābhūtā māgadhikabhāsā, yāya buddhānaṃ desanā hoti. Paṭibhānanti heṭṭhā vuttaṃ ñāṇattayameva. Vuttañhetaṃ abhidhamme 『『dukkhe ñāṇaṃ…pe… tassa vipāke ñāṇaṃ atthapaṭisambhidā』』tiādi.

我來為您直譯這段巴利文： 1186."四無礙解"意為依所謂義法詞辯四無礙解。但此中意指觀慧,為何說無礙解?爲了顯示觀行者智的銳利,在說慧差別時想說無礙解慧,或因無礙解慧是觀的果性,或在世間出世間慧行中想說與出世間慧一起應得的無礙解慧故在此說。"于義法詞的智"意為如"于義的智是義無礙解,於法的智是法無礙解,于彼法詞言說的智是詞無礙解"如是所來的于義等三種差別的三智。"於三"意為對如上所說三無礙解智,以境界、作用、相、作用、現起、近因、地等方式作為所緣而觀察時"此等智顯示此義"如是差別的智,或依小、大、無量於三智中的智。因為緣無礙解的也是辯無礙解。所以在經分別聖典中說"于諸智的智",在義注中也無差別地說"以一切處智為所緣而觀察智的差別智"。如是雖無廣大無礙解智,詞無礙解是小所緣,三無礙解或是小所緣、或是廣大所緣、或是無量所緣,辯無礙解是廣大所緣也在問分聖典中說。 但在阿毗達摩分別中： "何時生起欲界善心與樂俱行相應智緣色所緣...等...法所緣,或緣任何,彼時有觸...等...不散亂。或彼時有其他無色法,此等法是善。於此等法的智是法無礙解。于彼等果的智是義無礙解。以何詞顯示彼等法,于彼法詞言說的智是詞無礙解。以何智知此等智'此等智顯示此義',于彼等智的智是辯無礙解。" 因為依心生起次第而轉起教說故作有餘讀誦。因為在阿毗達摩分別中教說不遺余攝在心生起的義,不是一切所知,故依所示境界說方式說"以何智知彼等智",不遮止彼有他所緣性因為教說不是以彼為主。如是于彼涅槃及未來也有義無礙解,不應說是過去所緣或未來所緣或現在所緣,如是說義無礙解以涅槃為所緣。此中"義"略說是因果的此增上語。因為因果隨因而得到達到,所以說為義。"法"也略說是緣的此增上語。因為彼持使彼彼轉起或到達,所以說為法。"詞"是眾生的根本語摩揭陀語(古印度摩揭陀國的語言),諸佛以彼語教說。"辯"即如上所說三智。因為在阿毗達摩中說此"于苦智...等...于彼果智是義無礙解"等。

1. Yasmā panāyaṃ saṅkhepatthova, pabhedavasena ca vuccamāno pākaṭo hoti, tasmā taṃ saṅgahetvā pabhedatova atthādike dassetuṃ 『『yaṃ kiñci paccayuppanna』』ntiādi āraddhaṃ. Yaṃ kiñci paccayuppannanti yaṃ kiñci hetādipaccayato samuppannaṃ. Taṃ pana 『『idaṃ ito nibbatta』』nti evaṃ hetuanusārena viññāyamānameva idha adhippetaṃ, tathā kusalākusalaphalabhūtā vipākā abyāpārasantivasena viññāyamānā, sesā abyāpārabhūtā kiriyā dhammā avipākasantivasena, asaṅkhataṃ nissaraṇabhūto nirodho nibbutisantivasena, buddhavacanatthabhūto khandhādiparamatthadhammo imāya ayaṃ dīpitoti evaṃ pāḷianusārena viññāyamānova atthasamaññaṃ labhatīti āha 『『yaṃ kiñci paccayuppanna』』ntiādi. Tattha hetuphalaṃ, bhāsitattho ca sakasakahetupaṭibaddho, bhāsitapaṭibaddho ca viññāyatīti pariyāyato, sesaṃ sakasakabhāvavaseneva viññāyatīti nippariyāyatova attho nāma. Tattha pariyāyattho suttantabhājanīyavasena vutto, nippariyāyattho abhidhammabhājanīyavasenāti daṭṭhabbaṃ. Bhāsitanti pāḷidhammamāha. Sesaṃ atthapañcakesu vuttanayena yathārahaṃ yojetvā veditabbaṃ.

Ettha ca nibbānaṃ pattabbo attho, bhāsitattho ñāpetabbo attho, itaro nibbattetabbo atthoti tividho hoti attho. Maggo sampāpako hetu, bhāsitaṃ ñāpako hetu, itaraṃ nibbattako hetūti evaṃ tividho hotīti daṭṭhabbaṃ. Kiriyādhammānañcettha avipākatāya dhammabhāvo na vutto. Yadi evaṃ vipākā na hontīti atthabhāvo na vattabbo? Na, paccayuppannabhāvato. Evaṃ sati kusalākusalānampi paccayuppannattā atthabhāvo āpajjati? Nāyaṃ doso appaṭisiddhattā. Vipākassa pana padhānahetutāya pākaṭabhāvato dhammabhāvo eva tesaṃ vutto, kiriyānaṃ paccayabhāvā dhammabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā. Kammaphalasambandhassa pana hetubhāvābhāvato dhammabhāvo na yuttoti. Apica 『『ayaṃ imassa paccayo, ayaṃ paccayuppanno』』ti evaṃ bhedamakatvā kevalaṃ kusalākusale vipākakiriyadhamme ca paccavekkhantassa dhammatthapaṭisambhidā na hontīti tesaṃ atthadhammatā vuttāti daṭṭhabbaṃ.

我來為您直譯這段巴利文： 1187. 但因為此是略義，而依差別方式說時明顯，所以攝取彼從差別顯示義等，而開始說"任何緣生"等。"任何緣生"意為任何從因等緣而生。但此中意指如是"此從此生"如是隨因而了知的，如是善不善果性的異熟依無功用寂靜而了知，其餘無功用性的唯作法依非異熟寂靜，無為出離性的滅依涅槃寂靜，佛說義性的蘊等勝義法依"以此顯示此"如是隨聖典而了知才得義共名，故說"任何緣生"等。此中因果與所說義依各自因系屬，依所說系屬而了知是方便，其餘只依各自性而了知是無方便故名義。此中方便義依經分別方式說，無方便義依阿毗達摩分別方式說應知。"所說"意指聖典法。其餘應依五義中所說方式適當相應而知。 此中涅槃是應得義，所說義是應知義，其他是應生義，如是義有三種。道是令達因，所說是令知因，其他是令生因，如是因有三種應知。此中不說唯作法的法性是因為非異熟性。若如是不成異熟故不應說義性？不，因為是緣生性。若如是，善不善也因為緣生故成為義性？此過無不遮止故。但異熟因為是主要因性明顯故只說彼等的法性，唯作成為緣性的法性？此過無不遮止故。但因為無業果關係的因性故法性不合理。或者應知，"此是彼緣，此是緣生"如是不作差別而只觀察善不善及異熟唯作法者沒有法義無礙解，故說彼等的義法性。

1189.Sabhāvaniruttīti aviparītanirutti, aviparītaniruttīti tassa tassa atthassa bodhane sabbakālaṃ paṭiniyatasambandho abyabhicāravohāro māgadhabhāsāti vuttaṃ hoti. Sā hi sabbakālaṃ paṭiniyatasambandho, itarā bhāsā pana kālantarena parivattanti. Atthato panesā nāmapaññattīti ācariyā. Yathāhu –

『『Nirutti māgadhā bhāsā, atthato nāmasammutī』』ti.

Apare pana – yadi sabhāvanirutti paññattisabhāvā, evaṃ sati paññatti abhilapitabbā, na vacananti āpajjati, evañca sati 『『tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā』』ti idaṃ na sakkā vattuṃ, abhilapitabboti abhilāpo. Na hi vacanato aññaṃ abhilapitabbaṃ uccāretabbaṃ atthi, atha phassādivacanehi bodhetabbaṃ abhilapitabbaṃ, evañca sati atthadhammānampi bodhetabbattā tesampi niruttibhāvo āpajjati, apica aṭṭhakathāyaṃ 『『phassoti ca sabhāvanirutti, phassā phassanti na sabhāvaniruttī』』ti (vibha. aṭṭha. 718) vacanato viññattivikārasahito saddo niruttīti dassitameva, 『『taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā, evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā』』ti ca aṭṭhakathāyaṃ (vibha. aṭṭha. 718) vuttattā niruttisaddārammaṇāya sotaviññāṇavīthiyā parato manodvāre niruttipaṭisambhidā pavattati, evañca katvā 『『niruttipaṭisambhidā parittārammaṇā』』ti vacanaṃ upapannaṃ hotīti vadanti. Ācariyajotipālattherādayo panāhu – 『『niruttipaṭisambhidā paccuppannārammaṇā』』ti vacanaṃ paccuppannaṃ saddaṃ gahetvā pacchājānanaṃ sandhāya vuttaṃ, evañca sati aññasmiṃ paccuppannārammaṇe aññaṃ paccuppannārammaṇanti vuttanti āpajjati, yathā pana dibbasotañāṇaṃ manussādisaddabhedanicchayassa paccayabhūtaṃ taṃtaṃsaddavibhāvakaṃ, evaṃ sabhāvāsabhāvaniruttinicchayassa paccayabhūtaṃ paccuppannasabhāvaniruttisaddārammaṇaṃ taṃvibhāvakaṃ ñāṇaṃ niruttipaṭisambhidāti vuccamāne na koci pāḷivirodho, taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassāti ca paccuppannasaddārammaṇapaccavekkhaṇaṃ pavattentassāti na na sakkā vattuṃ. Tampi hi ñāṇaṃ sabhāvaniruttiṃ vibhāventameva taṃtaṃsaddapaccavekkhaṇānantaraṃ taṃtaṃpabhedanicchayassa hetubhāvato niruttiṃ bhindantaṃ paṭivijjhantameva uppajjatīti ca pabhedagatampi hotīti.

我來為您直譯這段巴利文： 1189."自性詞"意為不顛倒詞,說"不顛倒詞"意為在顯示彼彼義時一切時固定關係的無錯亂言說摩揭陀語。因為彼一切時固定關係,但其他語言隨時轉變。但依義此是名施設,如諸阿阇黎所說： "詞是摩揭陀語,依義是名假立。" 但其他人說 - 若自性詞是施設自性,如是則成為施設應說而非言說,如是則不能說"于彼法詞言說的智是詞無礙解",因為應說是言說。因為除了言說外沒有其他應說應發的,那麼以觸等語表示應說,如是則因為義法也是應表示故彼等也成為詞性。而且在義注中說"'觸'是自性詞,'諸觸'、'觸們'非自性詞"的語句已顯示伴有表示變異的聲音是詞。又在義注中說"以彼自性詞聲為所緣而觀察時,于彼自性詞言說的差別智是詞無礙解,如是此詞無礙解成為以聲為所緣,不是以施設為所緣"故,以詞聲為所緣的耳識路之後在意門中轉起詞無礙解,如是則"詞無礙解是小所緣"的語句成立。但阿阇黎周底波羅長老等說："詞無礙解是現在所緣"的語句是關係取現在聲音後知而說,如是則成為說在其他現在所緣是其他現在所緣。但如天耳智是彼彼人等聲差別決定的緣性而顯示彼彼聲音,如是說是自性非自性詞決定的緣性而以現在自性詞聲為所緣顯示彼的智是詞無礙解時,不與任何聖典相違。"以彼自性詞聲為所緣而觀察"也能說是令現在聲所緣的觀察轉起。因為彼智只是顯示自性詞,因為在彼彼聲觀察之後成為彼彼差別決定的因性故,破詞而通達而生起也是差別性。

1190.Tividhanti idaṃ heṭṭhā vibhāvitanayamevāti. Paccavekkhatoti imāni ñāṇāni idamatthajotakānīti asammohavasena paccavekkhantassa. Nanu ca tīṇi ñāṇānipi atthadhammasabhāvaṃ nātivattantīti ñāṇesu ñāṇaṃ atthapaṭisambhidā, dhammapaṭisambhidā ca hoti, kasmā pana 『『tesu…pe… mata』』nti visuṃ vuttanti? Sārammaṇesu tīsu ñāṇesu pavattañāṇassa adhippetattā. Yañhi ñāṇārammaṇaṃ ñāṇaṃ tassa ārammaṇampi asammohavasena paṭivijjhantameva pavattati, taṃ idha paṭibhānapaṭisambhidā nāma. Evañca katvā vuttaṃ 『『imāni ñāṇāni idamatthajotakānī』』ti. Ñāṇamattārammaṇaṃ pana ñāṇaṃ atthapaṭisambhidāyeva. Ettha ca kiñcāpi ayaṃ paṭisambhidā sārammaṇesu ñāṇesu pavattati, ārammaṇānaṃ pana pabhedaṃ heṭṭhā ñāṇattayameva vibhāveti. Yathā kiṃ? Yathā dhammadesanāya asamattho bahussuto kiñcāpi dhammakathikena kathetabbaṃ dhammaṃ jānāti, desanā pana dhammakathikasseva visayoti, evaṃsampadamidaṃ daṭṭhabbaṃ. Imāsu pana pacchimānaṃ tissannaṃ sekhāsekhamaggakkhaṇe asammohavasena paṭivedho hoti, atthapaṭisambhidāya ārammaṇakaraṇavasenapi. Tathā hi sā maggaphalasabhāvāpi hoti. Evañca katvā sā lokiyalokuttarā, sesā tisso lokiyāva. Tenāhu porāṇā –

『『Lābho tāsamasammohā, sekhāsekhapathakkhaṇe;

Atthapaññā yathālambā, sā dvidhāññā tu sāsavā』』ti.

1. Imā pana catasso paṭisambhidā pañcahi ākārehi visadabhāvaṃ gacchantīti dassetuṃ 『『pariyattī』』tiādi āraddhaṃ. Tattha pariyatti nāma buddhavacanassa pariyāpuṇanaṃ, pāḷiaṭṭhakathāsu gaṇṭhipadaatthapadavinicchayakathā paripucchā parito sabbato ñātuṃ pucchāti katvā. Savanaṃ sakkaccaṃ aṭṭhiṃ katvā sotaviññāṇavasena gahaṇaṃ, adhigamo magguppatti. Aṭṭhakathāyaṃ pana 『『adhigamo nāma arahattamagguppattī』』ti (vibha. aṭṭha. 718) vuttaṃ. Taṃ sekhabhūmiyaṃ pabhedagamanaṃ appavisayaṃ, asekhabhūmiyaṃ bahuvisayanti katvā vuttaṃ. Sātisayaṃ vā adhigamanaṃ sandhāyeva vuttaṃ. Sekhena pattānampi hi imāsaṃ arahattappattiyā visadabhāvādhigamoti. Pubbayogo viya pana arahattappatti arahatopi paṭisambhidāvisadatāya paccayo na na hotīti pañcannampi yathāyogaṃ sekkhāsekkhapaṭisambhidāvisadatāya kāraṇatā yojetabbā. Pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomagotrabhusamīpaṃ, tāva vipassanābhiyogo. Adhigamapubbayogā cettha anuppannaṃ uppādenti, uppannañca visadaṃ karonti, sesāni pana suvisadabhāvasseva paccayāti daṭṭhabbaṃ.

1192-

我來為您直譯這段巴利文： 1190."三種"此即如上已顯示的方式。"觀察"意為以不迷惑方式觀察"此等智顯示此義"。但三智也不超越義法自性,故於諸智的智是義無礙解和法無礙解,為何別說"于彼...等...知"?因為意指于有所緣三智中轉起的智。因為緣智的智其所緣也以不迷惑方式通達而轉起,此中此名為辯無礙解。如是故說"此等智顯示此義"。但只以智為所緣的智即是義無礙解。此中雖然此無礙解于有所緣諸智中轉起,但所緣的差別只有下面三智顯示。如何?如多聞者不能說法雖知法師應說的法,但說法是法師的境界,此應知是如是成就。但此中后三種在有學無學道剎那以不迷惑方式通達,義無礙解也以作所緣方式。如是彼也成為道果自性。如是故彼是世間出世間,其餘三種只是世間。故古人說： "得彼等不迷,有學無學道剎那中; 義慧如所緣,彼二種余有漏。" 1191. 但此四無礙解以五行相得清凈性,為顯示此而開始說"誦習"等。此中"誦習"即是學習佛語,"遍問"因為遍即一切處欲知而問即在聖典義注中結節句義句決定說。"聽聞"是恭敬作意依耳識方式取。"證得"是道生起。但在義注中說"證得即是阿羅漢道生起"。彼說是因為在有學地差別行少境界,在無學地多境界。或說是關係殊勝證得。因為雖有學已得此等,以得阿羅漢果而得清凈性。但如宿習,阿羅漢果對阿羅漢也不是非無礙解清凈性的緣。應適當配合五者對有學無學無礙解清凈性的原因性。"宿習"即是在前諸佛教中以往來行相直至近順種姓的觀修習。此中證得和宿習令未生生起,已生清凈,但其餘應知只是極清凈性的緣。 1192-;

1. Evaṃ ekavidhādivasena paññāya pabhedaṃ dassetvā idāni bhāvanāvidhānaṃ vibhāvetuṃ 『『kathaṃ bhāvetabbā』』tiādi āraddhaṃ. Tattha yasmā imāya paññāya khandhādayo dhammā bhūmi, sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ, diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ, tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbāti dassetuṃ 『『khandhādīsū』』tiādi āraddhaṃ. Khandhādīsūti khandhāyatanadhātuindriyapaṭiccasamuppādādibhedesu. Bhūmibhūtesu cāti lakkhaṇādiggahaṇavasena ñāṇassa pavattiṭṭhānabhūtesu. Sīlaṃ cittavisuddhinti mūlabhūtaṃ sīlavisuddhiṃ, cittavisuddhiñca. Sati hi sīlavisuddhiyaṃ, cittavisuddhiyañca ayaṃ paññā mūlajātā nāma hoti, nāsatīti. Diṭṭhivisuddhādayo pañcāti upabrūhetabbattā sarīrabhūtā diṭṭhivisuddhiādayo pañca. Imissā hi paññāya santānavasena pavattamānāya pādapāṇisīsaṭṭhāniyā diṭṭhivisuddhiādayo imā pañca visuddhiyo avayavena samudāyūpalakkhaṇanayena sarīranti veditabbā. Tāya paññāyāti uggahaparipucchādivasena khandhādīsu dhammesu pavattapaññāya. Jananāditoti jātijarāmaraṇādīhi.

1195-6. 『『Bhāvetabbā』』ti vatvā idāni yasmā khandhādibhūmīsu sīlavisuddhicittavisuddhisaṅkhātehi mūlehi suppatiṭṭhitena pañcavisuddhisaṅkhātasarīrassa vaḍḍhaneneva paññāvaḍḍhanā nāma hoti, tasmā vipassanāpaññāya bhūmibhūtesu khandhādīsu ekadesadassanatthaṃ 『『rūpañcā』』tiādi vuttaṃ. Tatthāti tesu pañcasu khandhesu. Yaṃ kiñcīti anavasesapariyādānaṃ. Atītānāgatādikantiādinā pana tadeva ekādasasu okāsesu pakkhipitvā dasseti. Ādi-ggahaṇena paccuppannassa gahaṇaṃ.

1197-1200.Hīnantiādīsu akusalakammasamuṭṭhānatāya hīnaṃ, kusalakammasamuṭṭhānatāya paṇītaṃ. Akusalavipākuppattihetubhūtatāya vā hīnaṃ, vipariyāyena paṇītaṃ. Duppariggahabhūtasukhumarūpādivasena dūraṃ, itaravasena santikantiādinā attho veditabbo. Sabbaṃ taṃ ekato katvāti atītādivibhāgabhinnaṃ sabbaṃ taṃ rūparāsivasena buddhiyā ekajjhaṃ gahetvā 『『mahāudakakkhandho』』tiādīsu viya 『『rāsaṭṭhena rūpakkhandho』』ti vuccati. Suttepi hi vuttaṃ 『『tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā』』ti. Vedanākkhandhotiādīsupi eseva nayo. Ekekesu pana vedanādīsu 『『samuddo mayā diṭṭho』』tiādīsu viya samudāyavohārassa avayavepi dissanato khandha-saddo ruḷhīvasena pavattatīti daṭṭhabbaṃ. Yaṃ taṃ kiñci vedayitalakkhaṇanti sambandho. Vedanākkhandhoyeva vedanākkhandhatā. Vedanāya atītādivibhāge vitthārakathā visuddhimaggato (visuddhi. 2.497 ādayo) gahetabbā. Abhisaṅkhāralakkhaṇanti saṅkhārakkhandhassa cetanāpadhānatāya evaṃ vuttaṃ, sampayuttadhamme ārammaṇe rāsikaraṇalakkhaṇaṃ sampiṇḍanalakkhaṇanti vuttaṃ hoti. Atha vā 『『saṅkhatamabhisaṅkharontī』』ti (saṃ. ni. 3.79) vuttattā yathā attano phalasaṅkhataṃ sammadeva nipphannaṃ hoti, evaṃ abhisaṅkharaṇasabhāvanti attho. Ayaṃ pana kusalākusalacetanāya vasena vaṭṭati.

1202-

我來為您直譯這段巴利文： 4. 如是顯示了依一種等方式的慧的差別后,現在為顯示修習方法而開始說"如何修習"等。此中因為此慧以蘊等法為地,以戒清凈和心清凈二清凈為根,以見清凈、度疑清凈、道非道智見清凈、行道智見清凈、智見清凈五清凈為身,所以顯示在彼等作地的法中以受持詢問方式作智熟習,成就作根的二清凈,成就作身的五清凈而修習,故開始說"于蘊等"等。"于蘊等"意為于蘊處界根緣起等差別。"作地"意為依取相等方式作為智轉起處。"戒心清凈"意為作根的戒清凈和心清凈。因為有戒清凈和心清凈時此慧名為有根,無則不然。"見清凈等五"意為應增長作身的見清凈等五。因為此慧依相續方式轉起,見清凈等此五清凈以支分總體表征方式應知如足手頭處作身。"以彼慧"意為依受持詢問等方式于蘊等法中轉起的慧。"生等"意為以生老死等。 1195-6. 說了"應修習"后,現在因為于蘊等地中以戒清凈心清凈名為根善立者以增長名為五清凈的身而名為慧增長,所以為顯示觀慧的地蘊等一分而說"色等"。"此中"意為彼等五蘊中。"任何"意為無餘遍盡。以"等"攝入現在的取。但以"過去未來等"等顯示彼即在十一處中安置。 1197-1200."劣"等中,因不善業等起故劣,因善業等起故勝。或因作不善異熟生起因故劣,相反故勝。依難取得的細色等方式遠,依其他方式近等的意義應知。"彼一切合一"意為以過去等分別分開的彼一切以色蘊方式以智一起取,如"大水蘊"等說為"以聚義為色蘊"。因為在經中也說"彼合集攝略"。于受蘊等中也是此方式。但于各各受等中,因在支分中也見總體言說如"我見海"等,應知蘊字依慣用方式轉起。"任何受相"是關係語。受蘊即是受蘊性。受的過去等分別廣說應從清凈道論取。說"行相"是因為行蘊以思為主,意為使相應法在所緣中作聚相為積集相。或因說"行有為"故,如自己的果有為完全成就,如是是行為自性的意思。但此依善不善思轉起。 1202-;;

1. Evaṃ vipassanāpaññāya bhūmibhūte dhamme ekadesato dassetvā idāni sīlacittavisuddhīnaṃ heṭṭhā vuttattā tā avatvā idaṃ paññābhāvanāya ādibhūtaṃ diṭṭhivisuddhiṃ dassetuṃ 『『cattāro ca mahābhūtā』』tiādi āraddhaṃ. Taṃ sampādetukāmena ca yogāvacarena catudhātuvavatthānavasena vā dvādasāyatanavasena vā pañcakkhandhavasena vā ubhinnaṃ saṅkhepakoṭṭhāsānaṃ vasena vā paṭiladdhajjhānavasena vā nāmarūpassa vavatthāpetabbabhāvepi tena tena mukhena vavatthānappakāsanassa atipapañcāvahattā yathādhigatakkhandhavaseneva idha vavatthānaṃ dassitaṃ. Ekāsītiyā cittenāti ekāsītiyā lokiyacittena. Lokuttaracittāni pana neva sukkhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattā. Cattārorūpino khandheti cattāro arūpino khandhe. Sītuṇhādivirodhipaccayasamavāye vikārāpajjanato rūpaṃ ruppanalakkhaṇaṃ. Ārammaṇābhimukhaṃ namanato nāmaṃ namanalakkhaṇaṃ. Parigaṇhatīti paricchedakārikāya paññāya paricchinditvā gaṇhāti.

1206-9.Tālassa kandaṃ tu yamakanti dvīhi bījehi nibbattitaṃ ekībhūtaṃ yamakatālakandaṃ. Tañhi yamakaṃ bhinnasantānampi abhinnaṃ viya upaṭṭhāti, evaṃ rūpārūpadhammāti. Nāmañca rūpañcāti eteneva tassa duvidhabhāve siddhe 『『dvidhā vavatthapetī』』ti idaṃ nāmarūpavinimuttassa aññassa abhāvadassanatthaṃ. Tenevāha 『『nāmato rūpato』』tiādi. Nāmarūpamattatāya avinicchitattā, santānādighanabhedassa ca akatattā abhinivesena vinā samūhekattaggahaṇavasena 『『satto』』ti pavatto sammoho sattasammoho, tassa ghātatthaṃ vikkhambhanatthaṃ. Bahusuttavasenāti 『『yathā hī』』tiādinā idha dassitānaṃ, aññesañca 『『rūpañca hidaṃ, mahāli, attā abhavissa , nayidaṃ rūpaṃ ābādhāya saṃvatteyyā』』ti (mahāva. 20; saṃ. ni. 3.59) evamādīnaṃ sambahulānaṃ suttantānaṃ vasena. Tanti taṃ nāmarūpaṃ.

1210-

我來為您直譯這段巴利文： 5. 如是顯示了觀慧的地法一分后,現在因為已說戒心清凈故不說彼等,為顯示此慧修習的初始見清凈而開始說"四大種"等。雖然欲成就彼的瑜伽行者應以四界差別方式或十二處方式或五蘊方式或二略分方式或已得禪方式確定名色,因為依彼彼門顯示確定方式會引起太多擴充套件,所以此中只依已證蘊方式顯示確定。"以八十一心"意為以八十一世間心。但出世間心不被幹觀行者和止行者所攝因為未證得。"四無色蘊"意為四非色蘊。因為在冷熱等相違緣和合時得變異故色以變壞為相。因向所緣而傾故名以傾向為相。"攝取"意為以遍知作用的慧遍知而取。 1206-9."棕櫚樹的雙生芽"意為從二種子生起合一的雙生棕櫚芽。因為彼雙生雖是異相續而顯現如不異,如是色無色法。"名與色"即以此成就彼二分性后,"確定為二"此為顯示無離名色的其他。所以說"從名從色"等。因為未決定只是名色性,未破相續等密集,所以不依執著而依總體一性取方式轉起的"有情"的迷惑名為有情迷惑,為破彼鎮伏彼。"依多經"意為依此中所示的"如"等和其他"摩訶離,如果色是我,此色不會導向病惱"等眾多經典。"彼"即彼名色。 1210-

2.Aṅgasambhārāti aṅgasambhārahetu tannimittaṃ amuñcitvā sati eva tasminti attho. Saddoti vohāro. Khandhesūti pañcasu upādānakkhandhesu santesu te amuñcitvāva sattoti sammuti vohāro. Idaṃ vuttaṃ hoti – yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena ekajjhaṃ rāsi hutvā saṇṭhitesu 『『ratho』』ti vohāramattaṃ hoti, paramatthato pana ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi, evameva upādānakkhandhasaṅkhātesu rūpārūpadhammesu santānavasena pavattamānesu 『『satto』』ti vā 『『puggalo』』ti vā 『『jīvo』』ti vā vohāramattaṃ, paramatthato pana ekekasmiṃ dhamme upaparikkhiyamāne 『『asmī』』ti vā 『『aha』』nti vā gāhassa vatthubhūto satto nāma natthi, kevalaṃ nāmarūpamattameva atthīti. Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti, yaṃ diṭṭhivisuddhīti vuccati. Sace koci satto nāma natthi, kathañcarahi nāmarūpamatte gamanādiatthakiccasiddhatā hotīti anuyogaṃ sandhāyāha 『『yathāpī』』tiādi. Ayaṃ panettha saṅkhepattho – yathā dārumayaṃ yantaṃ nijjīvaṃ jīvavirahitaṃ abbhantare vattamānassa jīvassa abhāvato tatoyeva nirīhakaṃ nibyāpāraṃ, atha ca pana dārurajjusamāyoge paccayavisesavasena taṃ dāruyantaṃ gacchatipi tiṭṭhatipi, sajīvaṃ sabyāpāraṃ viya gamanādikiccaṃ sādhentamiva khāyati, tathā idaṃ nāmarūpampi kiñcāpi nijjīvaṃ nirīhakañca, atha ca pana aññamaññasaṅkhatapaccayavisesassa samāyoge sajīvaṃ sabyāpāraṃ gacchantaṃ tiṭṭhantañca khāyatīti.

1213.Saccatoti bhūtato, paramatthatoti vuttaṃ hoti. Idaṃ nāmarūpaṃ abhisaṅkhataṃ yantamiva suññaṃ jīvādinā. Paccayehi abhisaṅkhataṃ idaṃ nāmarūpaṃ yantamiva suññanti vā sambandho. Dukkhassa puñjoti niccāturatāya dukkhassa rāsi. Tiṇakaṭṭhasādisoti attasuññatāya tiṇakaṭṭhasamo.

1215.Yamakanti yugaḷaṃ. So ca yamakabhāvo aññamaññanissitabhāvenāti āha 『『ubho aññoññanissitā』』ti. Tato eva ekasmiṃ bhijjamānasmiṃ ubho bhijjanti. Na hi kadāci pañcavokārabhave maraṇavasena rūpe nirujjhante arūpaṃ anirujjhantaṃ, arūpe vā nirujjhante rūpaṃ anirujjhantaṃ atthi. Ekavokārabhavacatuvokārabhavesu pana tesaṃ aññamaññaṃ anissāya pavattiyā kāraṇaṃ heṭṭhā vuttamevāti. So panāyaṃ bhaṅgo paccayavaseneva, paccayanirodheneva nāmarūpanirodhoti attho. Paccayāti paccayabhūtā, aññamaññassa paccayā hontāpi ekasmiṃ bhijjamānasmiṃ ubho bhijjantiyevāti attho.

1216-9.Nittejanti tejahīnaṃ ānubhāvavirahitaṃ. Yattha pana taṃ nittejaṃ, taṃ dassetuṃ 『『na byāharatī』』tiādi vuttaṃ. Na hi aññathā saddahanussāhanādīsu nāmaṃ nittejanti sakkā vattuṃ, nāpi rūpaṃ sandhāraṇābandhanādīsu. Teneva hi 『『tathā rūpampi nitteja』』nti vatvā 『『bhuñjāmīti…pe… na vijjatī』』ti vuttaṃ.

1220-

我來為您直譯這段巴利文： 2."支分具"意為因支分具,不離彼因緣而有彼之義。"語言"意為言說。"于諸蘊"意為有五取蘊時不離彼等而有"有情"的假立言說。此說 - 如在軸輪框軛等支分具時以一形狀一起聚合安立時只有"車"的言說,但就勝義而觀察每一支分時沒有名為車,如是在名為取蘊的色無色法依相續方式轉起時只有"有情"或"人"或"命"的言說,但就勝義而觀察每一法時沒有名為作"我是"或"我"執著所依的有情,只有名色而已。如是見者的見名為如實見,即說為見清凈。若有人說若無任何名為有情,如何于只是名色成就行走等義作用?為答此問而說"如"等。此中略義是 - 如木製機關是無活物離活物的,因為內部無轉起的活物故即是無造作無功用的,然而在木繩和合時依特殊緣方式彼木製機關也行走也住立,似有活物有功用,似成就行走等作用,如是此名色雖是無活物無造作的,然而在相互作緣特殊和合時顯現似有活物有功用行走住立。 1213."依諦"意為說依真實依勝義。此名色如被緣造作的機關空無活物等。或者關係是此名色被諸緣造作如空機關。"苦聚"意為因常病故為苦的積聚。"如草木"意為因空無我故如草木。 1215."雙"意為一對。彼雙性是依相互依止性故說"兩者相互依止"。即從彼故一個壞時兩者俱壞。因為在五蘊有時沒有色依死而滅而無色不滅,或無色滅而色不滅。但在一蘊有四蘊有中彼等不相互依止而轉起的原因如前已說。但此壞只是依緣,依緣滅而名色滅的意思。"緣"意為成為緣,雖是相互緣,當一個壞時兩者都壞的意思。 1216-9."無力"意為離威力缺乏威力。但在何處彼無力,為顯示此說"不言說"等。因為不然不能說名于信勝解等無力,色也不于支援結縛等。所以說"如是色也無力"后說"我食...等...不存在"。 1220-;

1.Nāmaṃ nissāyātiādinā byatirekavasenapi nāmarūpānaṃ nittejataṃyeva vibhāveti . Rūpañhi gamanādikiriyāsu nāmaṃ nissāya pavattati, nāmaṃ dassanādikiriyāsu rūpaṃ nissāya. Aññamaññaṃ sannissāya cassa attakiccasiddhipi paccekaṃ asamatthataṃ vibhāveti. Tathā hi nāmarūpassa attasuññatā, nibyāpāratā ca suṭṭhutaraṃ pākaṭā hontīti. Kathaṃ pana paccekaṃ asamatthānaṃ samuditabhāve sati samatthatā hoti asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetukabhāvāpattito. Na hi paccekaṃ daṭṭhuṃ asakkontānaṃ satampi sahassampi samuditaṃ daṭṭhuṃ sakkotīti codanaṃ hadaye katvā āha 『『imassa panā』』tiādi. Upamāyapi hi asiddho attho sādhetabbo. Tenevāha 『『upamaṃ te karissāmi, upamāyapi idhekacce viññū purisā bhāsitassa atthaṃ jānantī』』ti (ma. ni. 1.258; a. ni. 8.8; 10.95; jā. 2.19.24). Ayaṃ panettha jaccandhapīṭhasappīnaṃ upamā – yathā jaccandho ca pīṭhasappī ca disā pakkamitukāmā assu. Jaccandho pīṭhasappiṃ evamāha 『『ahaṃ kho, bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni, yehi samaṃ visamaṃ passeyya』』nti. Pīṭhasappī jaccandhaṃ evamāha 『『ahaṃ kho, bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādā, yehi abhikkameyyaṃ paṭikkameyyaṃ vā』』ti. So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi, pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha 『『vāmaṃ muñca, dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca, vāmaṃ gaṇhā』』ti. Tattha jaccandhopi nittejo dubbalo na sakena balena gacchati, tatheva pīṭhasappī na sakena balena gacchati, na ca tesaṃ aññamaññaṃ nissāya gamanaṃ na pavattati, evameva nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hotīti. Tenāhu porāṇā –

『『Na sakena balena jāyare,

Nopi sakena balena tiṭṭhare;

Paradhammavasānuvattino,

Jāyare saṅkhatā attadubbalā.

『『Parapaccayato ca jāyare, paraārammaṇato samuṭṭhitā;

Ārammaṇapaccayehi ca, paradhammehi cime pabhāvitā』』ti. (visuddhi. 2.677);

1222-3. Idāni nāvāyantikūpamāyapi nāmarūpānaṃ avasavattitaṃ vibhāvetuṃ 『『yathā hī』』tiādigāthādvayaṃ vuttaṃ. Tattha nissāyāti patiṭṭhāya. Yantīti gacchanti. Manusse nissāyāti netubhūte niyāmakakammakarādimanusse apassāya. Na hi tesaṃ araṇaggahaṇalaṅkārasaṇṭhāpanaudakasiñcanādikiriyāya vinā nāvā icchitadesaṃ pāpuṇāti, yathā pana ubhopi aññamaññaṃ nissāya aṇṇave gacchanti, evaṃ nāmañca rūpañca ubho aññamaññaṃ nissitā pavattantīti adhippāyo.

我來為您直譯這段巴利文： 1. 以"依于名"等也依差別方式顯示名色的無力性。因為色在行走等作用中依名而轉起,名在見等作用中依色。而相互依止也顯示彼自作用成就各自無能。如是名色的空無我和無功用性更加明顯。但如何各自無能者在集合時有能力,因為在不和合時無因在和合時也成為無因。因為各自不能見者即使百或千集合也不能見的責難牢記在心而說"但此"等。因為以譬喻也應成就未成就的義。所以說"我將為你作譬喻,因為以譬喻此處某些智者了知所說的義"。此中這是生盲和跛者的譬喻 - 如生盲和跛者欲往方向。生盲對跛者如是說："喂,我能以足作足所作,但我無眼,以此能見平不平"。跛者對生盲如是說："喂,我能以眼作眼所作,但我無足,以此能往來"。彼歡喜快樂的生盲舉跛者上肩峰,跛者坐于生盲肩峰如是說："放左取右,放右取左"。此中生盲也無力弱不以自力行,如是跛者不以自力行,而彼等相互依止的行走不是不轉起,如是名也無力不以自威力生,不在彼彼作用中轉起,色也無力不以自威力生,不在彼彼作用中轉起,而彼等相互依止的生起或轉起不是不有。所以古人說： "不以自力生, 亦不以自力住; 隨他法力轉, 有為生自弱。 依他緣而生,他所緣而起; 以所緣諸緣,他法所長養。" 1222-3. 現在以船舵譬喻顯示名色的無自在性而說"如"等兩偈。此中"依止"意為立足。"去"意為行。"依人"意為依止作導的舵手工人等人。因為無彼等取櫓裝飾安立注水等作用船不到達所欲之處,但如兩者相互依止行於海中,如是名和色兩者相互依止轉起的意思。

1224.Sattasaññaṃ vinodetvāti yathāvuttanayehi anādikālabhāvitaṃ khandhapañcake sattaggāhaṃ vikkhambhetvā. Nāma…pe… vuccatīti 『『idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo. Idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo』』ti ca evaṃ sabbākārena tesaṃ lakkhaṇasallakkhaṇamukhena tamatthabhāvadassanaṃ etaṃ attadiṭṭhimalavisodhanato diṭṭhivisuddhīti vuccati buddhādīhīti attho. Na kevalañcetaṃ diṭṭhivisuddhiyeva vuccati, nāmarūpavavatthāpanantipi etasseva adhivacananti veditabbaṃ. Jātiāditoti jātijarābyādhiādito dukkhato. Yathāha 『『jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā』』ti (mahāva. 14; saṃ. ni. 5.1081; paṭi. ma. 2.30). Antadvayanti sassatucchedasaṅkhātaṃ antadvayaṃ. Atha vā sattassa accantaṃ atthibhāvasaṅkhātaṃ, tassa natthibhāvasaṅkhātañca antadvayaṃ. Paramatthato anupalabbhanato hi satto atthīti vajjitabbameva, lokasaṅketatova upalabbhanato natthītipi vajjitabbamevāti. Suṭṭhutaraṃ parisuddhaṃ karotīti sambandho. Diṭṭhigatāni malānīti diṭṭhigatasaṅkhātāni malāni. Asesaṃ nissesato nāsaṃ vināsaṃ vikkhambhanaṃ upenti. Tathā hetaṃ diṭṭhimalavisodhanato diṭṭhivisuddhīti vuccati.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Diṭṭhivisuddhiniddesavaṇṇanā niṭṭhitā.

1. Ekūnavīsatimo paricchedo

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā

1. Anantaraṃ niddiṭṭhāya diṭṭhivisuddhiyā visayabhāvena dassitattā 『『etassā』』ti vuttaṃ, na tadaññato visesanatthaṃ tadaññassa ca abhāvato. Ajjhattaṃ vā hi vipassanābhiniveso hotu bahiddhā vā, atthasiddhiyaṃ pana lakkhaṇato sabbampi nāmarūpaṃ anavasesato pariggahitameva hotīti. Jānitvā hetupaccayeti hetupaccaye pariggaṇhitvā, hetupaccaye pariggaṇhanahetūti vuttaṃ hoti. Paccayapariggahaṇahetu hissa addhattaye kaṅkhāvitaraṇaṃ hotīti. Vitaritvāti atikkamitvā, vikkhambhetvāti attho. Taṃ pana ñāṇaṃ tathāvigataṃ vasibhāvappattaṃ jhānaṃ viya yogino santāne pabandhavasena pavattatīti katvā vuttaṃ 『『ṭhita』』nti.

1229-

我來為您直譯這段巴利文： 1224."驅除有情想"意為以如上所說方式鎮伏無始時所修習的五蘊中有情執。"名...等...說"意為"此是名,如是多名,不過此。此是色,如是多色,不過此"如是以一切行相依相特徵觀察方式見彼義性,此因清凈我見垢染故諸佛等說為見清凈的意思。不僅此說為見清凈,應知此也名為確定名色。"從生等"意為從生老病等苦。如說"生是苦,老是苦,病是苦,死是苦,所欲不得也是苦,略說五取蘊是苦"。"二邊"意為名為常斷的二邊。或者有情極有的所說和彼極無的所說二邊。因為就勝義不可得故應避免說"有情有",因為依世間施設可得故也應避免說"有情無"。關係是"使極清凈"。"諸見垢"意為名為見的諸垢。完全無餘地趨向滅沒毀滅鎮伏。如是因為此清凈見垢故說為見清凈。 如是阿毗達摩義顯明 阿毗達摩入門註釋中 見清凈義釋註釋竟。 第十九章 度疑清凈義釋註釋 1227. 因為顯示作為緊接所說見清凈的境界故說"彼",不是為區別于其他因為無其他。因為或是內觀修習或是外,但在義成就時從相而言一切名色無餘都已攝取。"知諸因緣"意為攝取諸因緣,說是以攝取因緣為因。因為彼以攝取緣故有三世度疑。"度"意為超越,意為鎮伏。但彼智如是遠離已得自在的禪那在瑜伽者相續中依相續方式轉起故說"住"。 1229-;

30.Nāmarūpassa…pe… āvajjitvāti yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati, yathā vā pana anukampako puriso kumāraṃ uttānaseyyaṃ rathikāya nipannaṃ disvā 『『kassa nu kho ayaṃ puttako』』ti tassa mātāpitaro āvajjati, evamevaṃ nāmarūpassa ko hetu, ko vā paccayo bhave. Na tāvetaṃ ahetukaṃ sabbattha, sabbadā, sabbesañca ekasadisabhāvāpattito, na issarādihetukaṃ nāmarūpato uddhaṃ issarādīnaṃ abhāvato. Yepi nāmarūpamattameva issarādayoti vadanti tesaṃ issarādisaṅkhātanāmarūpassa ahetubhāvāpattito, tasmā bhavitabbamassa hetupaccayehi, 『『ko nu kho』』ti nāmarūpassa hetupaccaye āvajjitvāti attho. Evaṃ tāva katvā imassa nāmarūpassa hetupaccaye pariggaṇhantena oḷārikattā, supākaṭattā ca rūpassa paccayapariggaho sukaroti paṭhamaṃ tassa paccayapariggaho kātabboti dassento āha 『『rūpakāyassā』』tiādi. Tattha yathā nāmarūpassa paccayapariggaho ahetuvisamahetuvādanivattiyā hoti, evaṃ nibbidāvirāgāvahabhāvena tattha tattha abhiratinivattiyāpi icchitabboti taṃ dvattiṃsākāravasena dassetuṃ 『『kesā lomā』』tiādi vuttaṃ.

1232-3.Avijjā…pe… matoti avijjā taṇhā upādānaṃ kammanti idaṃ catubbidhaṃ dhammajātaṃ etassa yathāvuttassa rūpakāyassa hetu, catubbidho āhāro paccayoti attho. Kasmā pana purimaṃ hetu, itaro paccayoti codanaṃ sandhāya 『『janako』』tiādiṃ vatvā taṃ lokavasena samatthetuṃ 『『hetvaṅkurassā』』tiādi vuttaṃ. Tattha janakoti, anupālakoti ca antogatahetvatthamidaṃ visesanaṃ, janakattā, anupālakattāti vuttaṃ hoti. Tattha janakattāti nibbattakattā. Iminā bījaṃ viya aṅkurassa avijjādayo rūpakāyassa asādhāraṇakāraṇatāya hetūti dassitaṃ. Anupālakattāti upatthambhakattā. Iminā pana aṅkurassa pathavīsalilādayo viya āhāro sādhāraṇakāraṇatāya paccayoti dassitanti veditabbaṃ.

1234-

我來為您直譯這段巴利文： 30."名色...等...思惟"意為如善巧醫生見病尋求其起因,或如慈悲人見嬰兒仰臥于路上思惟"此是誰的孩子"而尋其父母,如是名色有何因有何緣。此不是無因的,因為如是則一切處一切時一切皆成一樣,不是以自在天等為因因為無有高於名色的自在天等。即使說只是名色是自在天等者,彼等名為自在天等的名色也成為無因,所以應有因緣,"是什麼"意為思惟名色的因緣的意思。如是首先為攝取此名色的因緣,因為色粗顯而明顯故攝取緣容易,故首先應作彼攝取緣而說"對色身"等。此中如名色的攝取緣是爲了止息無因邪因論,如是也應以引生厭離離欲方式止息彼彼愛樂,所以以三十二行相顯示而說"發毛"等。 1232-3."無明...等...知"意為無明愛取業此四種法類是彼如上所說色身的因,四種食是緣的意思。但為何前者是因後者是緣的責難而說"能生"等,為依世間方式成立彼而說"對因芽"等。此中"能生"和"能護"此修飾語包含因義,意為說因為能生、能護。此中"能生"意為能生起。以此顯示如種子對芽般無明等對色身是不共因故為因。"能護"意為能支援。但以此應知顯示如地水等對芽般食以共因故為緣。 1234-

7.Itime…pe… gatāti evamete avijjādayo pañca dhammā yathārahaṃ hetubhāvaṃ, paccayabhāvañca gatā. Mātāva upanissayāti avijjā bhavesu vijjamānadosapaṭicchādanabhāvena, taṇhā patthanābhāvena, upādānaṃ daḷhaggāhabhāvenāti evaṃ saṅkhārabhavānaṃ hetubhūtā janakasahāyatāya bhavanikantitaṃsahajātaāsannakāraṇattā abhisaṅkhārikā, apassayabhūtā vāti mātā viya upanissayā honti. Yathā pitujanitasukke puttassa uppattīti pitā janako, evaṃ kammaṃ sattassa uppādakattā janakanti āha. Yathā dhātī jātassa kumārassa vaḍḍhitā sandhārikā, evaṃ āhāro uppannassa kāyassa brūhetā, sandhārako cāti vuttaṃ 『『dhātī…pe… bhave』』ti. Kāmañcettha avijjādayo nāmakāyassāpi paccayo, pakārantarena pana tassa pākaṭaṃ paccayapariggahavidhiṃ dassetuṃ 『『cakkhuñcā』』tiādi vuttaṃ. Tattha cakkhuñcāti ca-saddo samuccayattho, tena cakkhuviññāṇassa āvajjanādiṃ ajjhattaṃ sabbaṃ paccayajātaṃ saṅgaṇhāti. Rūpamālokameva cāti pana ca-saddena yathā bāhirarūpaṃ cakkhuviññāṇassa ārammaṇapaccayo, yathā ca āloko upanissayapaccayo, evaṃ aññampi bāhiraṃ paccayajātaṃ saṅgaṇhāti. Paṭiccāti paccayabhūtaṃ laddhāti attho. Tena cakkhussa nissayapurejātaindriyavippayuttaatthiavigatavasena, rūpālokānañca yathāsambhavaṃ ārammaṇaupanissayapurejātaatthiavigatavasena, itaresañca saddasaṅgahitānaṃ anantarādisahajātādivasena paccayabhāvaṃ dasseti. Ādi-saddena phassādīnaṃ viya saha paccayehi sotaviññāṇādīnaṃ saṅgaho veditabbo. Evaṃ sammasanūpagaṃ sabbaṃ nāmaṃ saha paccayena saṅgahitaṃ hoti. Tenāha 『『nāmakāyassa paccayaṃ parigaṇhatī』』ti.

1238-40.Disvānāti etarahi pavattiṃ disvā. Tathevidanti iminā na kevalaṃ sappaccayatāmattameva paccāmaṭṭhaṃ, atha kho yādisehi etarahi pavattati, tādisehi avijjādipaccayeheva atītepi pavattitthāti paccayasahitatāpi paccāmaṭṭhāti daṭṭhabbaṃ. Pubbanteti atītakhandhappabandhakoṭṭhāse. Pañcadhāgatāti –

『『Ahosiṃ nu kho ahamatītamaddhānaṃ, na nu kho ahosiṃ ahamatītamaddhānaṃ, kiṃ nu kho ahosiṃ ahamatītamaddhānaṃ, kathaṃ nu kho ahosiṃ ahamatītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahamatītamaddhāna』』nti (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) –

Pañcahi ākārehi āgatā, pavattā vā. Aparanteti anāgate khandhappabandhakoṭṭhāse. Pañcadhā samudīritāti –

『『Bhavissāmi nu kho ahamanāgatamaddhānaṃ, na nu kho bhavissāmi ahamanāgatamaddhānaṃ, kiṃ nu kho bhavissāmi ahamanāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi ahamanāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahamanāgatamaddhāna』』nti (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) –

Evaṃ pañcadhā kathitā.

1241.Paccuppannepi addhāneti etarahi paṭisandhiṃ ādiṃ katvā cutipariyante addhānepi. Addhāna-ggahaṇena cettha paccuppannakhandhakoṭṭhāsameva vadati. Na hi tabbinimutto añño koci kālo nāma atthīti. Chabbidhā parikittitāti –

『『Ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī ca bhavissatī』』ti (ma. ni. 1.18; saṃ. ni.

我來為您直譯這段巴利文： 7."此等...等...成"意為如是此等無明等五法如其所應成為因性和緣性。"如母依止"意為無明以覆蓋有中存在的過失性,愛以希求性,取以堅固執著性,如是作為行有的因,因為作為生者助伴、有中愛樂、俱生、近因故是造作者,或作為支持者,如母成為依止。如父生精子而生子故父是生者,如是業作為有情的生起者故生者而說。如乳母對已生嬰兒是養育者維持者,如是食對已生身體是增長者和維持者故說"乳母...等...有"。雖然此中無明等也是名身的緣,但為顯示以另一方式彼明顯的攝取緣方法而說"眼等"。此中"眼等"的等字是總攝義,以彼總攝眼識的轉向等內一切緣類。而"色光等"的等字如外色是眼識的所緣緣,如光是親依止緣,如是總攝其他外緣類。"緣"意為得到作為緣的意思。以彼顯示眼以所依、前生、根、不相應、有、不離方式,色光以適宜的所緣、親依止、前生、有、不離方式,其他以聲音總攝的以無間等、俱生等方式的緣性。以等字應知如觸等與諸緣一起總攝耳識等。如是攝取一切可觀察的名與諸緣。所以說"攝取名身的緣"。 1238-40."見"意為見現在轉起。"如是"以此應知不僅回顧只是有緣性而已,而且如現在由無明等緣轉起,如是過去也由同樣諸緣轉起,也回顧伴隨緣性。"前際"意為過去蘊相續分。"五種來"意為： "我在過去時存在嗎?我在過去時不存在嗎?我在過去時是什麼?我在過去時如何?我在過去時是什麼而成為什麼?" 以五種行相而來,或轉起。"后際"意為未來蘊相續分。"五種說"意為： "我在未來時將存在嗎?我在未來時將不存在嗎?我在未來時將是什麼?我在未來時將如何?我在未來時將是什麼而成為什麼?" 如是說為五種。 1241."現在時"意為以現在結生為始乃至死為終的時也。以時的取說此唯是現在蘊分。因為離彼無有任何其他名為時的。"六種說"意為： "我是嗎?我不是嗎?我是什麼?我如何?此有情從何來?彼將往何處?"

2.20; mahāni. 174) –

Evaṃ chabbidhā vuttā. 『『Sabbe tasanti daṇḍassā』』tiādīsu (dha. pa. 129-130) viya padesepi sabba-saddassa pavattanato 『『sabbā』』ti vatvāpi 『『anavasesā』』ti vuttaṃ. Natthi etissā avaseso avasiṭṭhoti anavasesā, soḷasavidhāpi cesā ekakaṅkhāvasenāpi anavasiṭṭhā hutvāti vuttaṃ hoti. Pahiyyatīti vikkhambhanavasena pahiyyati. Kāmaṃ nāmarūpamattaṃ vinā sattassa adassanena diṭṭhivisuddhiyāva paccuppanne kaṅkhā pahīnā, atītānāgate kaṅkhānaṃ pahānena pana paccuppanne kaṅkhāya atisayappahānaṃ dassetuṃ idheva sā vuttā. Atha vā paccuppanne nissattanāmarūpassa paccayesu pavattakaṅkhāya idheva tīraṇato sā idha vuttā. Vaṇṇabhaṇanaṃ vā etaṃ idha paccuppannakaṅkhāya pahānavacanaṃ yathā taṃ sotāpattimaggādīsu pahīnānampi ca pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānātiādinā anāgāmimaggādīsu vacananti.

1242.Kammavipākānaṃ vasenāpīti purimakammabhavasmiṃ moho avijjā, āyūhanaṃ saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā, idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā iti ime pañca dhammā idhūpapattibhavasmiṃ pure katassa kammassa paccayā, idha paripakkattā āyatanānaṃ moho avijjā…pe… cetanā bhavo iti ime pañca dhammā kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayāti evaṃ vuttānaṃ kammavaṭṭavipākavaṭṭānaṃ vasena. Kilesavaṭṭopi cettha kammasahāyatāya kammavaṭṭeneva saṅgahitoti daṭṭhabbaṃ.

1243.Diṭṭhadhammavedanīyanti ettha diṭṭhadhammo vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Upapajjāparāpariyāhosikammavasā panāti upapajjavedanīyaaparāpariyavedanīyaahosikammavasena. Uttarapadalopavasena hi 『『upapajjāparāpariya』』nti vuttaṃ. Tattha paccuppannabhavato anantaraṃ upapajjitvā veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Apare apare diṭṭhadhammato aññasmiṃ aññasmiṃ yatthakatthaci attabhāve veditabbaphalaṃ kammaṃ aparāpariyavedanīyaṃ. Ahosi eva kammaṃ, na tassa vipāko ahosi, atthi, bhavissati cāti evaṃ vattabbakammaṃ ahosikammaṃ.

Paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyā nāma. Sā hi vuttākārena balavati javanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā, āsevanālābhena appavipākatāya ca itaradvayaṃ viya pavattasantānuparamāpekkhaṃ, okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ ahetukaphalaṃ deti, sahetukaphaladāne pana paṭisandhiākaḍḍhanampi āpajjeyya. Tathā asakkontanti kammassa vipākadānaṃ nāma upadhippayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Ahosikammaṃ…pe… vipākoti ettha 『『ahosi kamma』』nti padaṃ visuṃ visuṃ yojetabbaṃ 『『ahosi kammaṃ nāhosi kammavipāko, ahosi kammaṃ na bhavissati kammavipāko, ahosi kammaṃ natthi kammavipāko』』ti (paṭi. ma.

我來為您直譯這段巴利文： 2.20; 大義釋 174) - 如是說為六種。如在"一切因杖而畏"等中即使在一處也有"一切"字的轉起,所以說"一切"后也說"無餘"。此無餘遺即是無餘,意為說此十六種也以一疑方式成為無遺。"斷"意為以鎮伏方式斷。雖然以見清凈見無離名色的有情故已在現在斷疑,但為顯示以斷過去未來的疑而現在斷疑更勝故在此說彼。或者因為在此決定現在無有情名色的諸緣中轉起的疑故在此說彼。或者此是讚歎,此中說現在斷疑如在阿那含道等中說斷已於預流道等斷的五下分結等。 1242."依業異熟"意為在前業有中癡是無明,造作是行,愛樂是愛,趨近是取,思是有,如是此五法在前業有中是此處結生的緣,此處結生是識,入胎是名色,凈是處,觸是觸,受是受,如是此五法在此生有中是前所作業的緣,此處因諸處成熟故癡是無明...等...思是有,如是此五法在業有中是未來結生的緣,如是所說業輪異熟輪的方式。應知此中煩惱輪因為與業相伴故攝在業輪中。 1243."現法受"者,此中現法說為現前的現在自體,應在彼受果的業名為現法受。"生后時後所作業"意為依生受後後受所作業方式。因為后詞省略故說"生后時後"。此中應在現有之後立即生起受果的業名為生受。應在其他其他現法之外的任何自體受果的業名為後後受。只是有業,無有彼異熟,有,將有,如是應說的業名為所作業。 因為不被對敵所勝,以特殊緣得特殊性故成為有力,依如是殊勝前行的方式而以殊勝方式轉起的初速行思在彼自體中施果名為現法受。因為彼如所說以有力的速行相續有功德特殊隨順利益無利益的方式轉起,因為不得習行故少異熟性,如其他二種不觀待轉起相續停止和獲得機會的業,所以只在此處如花一樣只給轉起異熟無因果,但在給有因果時也會引結生。"如是不能"意為業的異熟給予只依資具加行等其他緣和合而有,因為無彼故不能在彼自體中給異熟。"所作業...等...異熟"者,此中"有業"詞應各別配合"有業無業異熟,有業將無業異熟,有業無有業異熟"。

1.234). Tattha sakasakakālātikkantassa upapajjavedanīyassa, diṭṭhadhammavedanīyassa ca vasena purimaṃ vuttaṃ. Tañhi kammassa , vipākakālassa ca atītattā tathā vattabbattaṃ labhati, dutiyaṃ anāgate arahattaṃ pāpuṇantassa purimabhavesu kataṃ adinnavipākaṃ aparāpariyavedanīyaṃ sandhāya vuttaṃ, tatiyaṃ pana anantarabhave kataṃ upapajjavedanīyaṃ, arahato atītabhavesu kataṃ aparāpariyavedanīyañca sandhāya vuttaṃ. Apare pana 『『ekameva atītaṃ kammaṃ addhattaye vipākābhāvaṃ sandhāya tidhā vibhajitvā vutta』』nti vadanti.

Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha 『『sattamajavanacetanā』』ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā, paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena vā tathā abhisaṅkhatā samānā anantarattabhāve vipākadāyinī upapajjavedanīyaṃ nāma. Yebhuyyavuttiyā cettha 『『sattamajavanacetanā』』ti vuttaṃ. Paccavekkhaṇavasitādipavattiyaṃ pana pañcamādikāpi hoti. Vipākaṃ detīti paṭisandhiṃ datvā pavattivipākaṃ deti, adinnapaṭisandhikaṃ pana pavattivipākaṃ detīti natthi. Cutianantarañhi upapajjavedanīyassa okāsoti ācariyā. Paṭisandhiyā pana dinnāya jātisatepi pavattivipākaṃ deti. Tenāha bhagavā 『『tiracchānagate dānaṃ datvā sataguṇā pāṭikaṅkhitabbā』』ti (ma. ni. 3.379). Ubhinna…pe… detīti yathāvuttakāraṇavirahato diṭṭhadhammūpapajjavedanīyabhāvaṃ asampattā pañca cetanā vipākadānasabhāvassa anupacchinnattā yadā okāsaṃ labhati, tadā paṭisandhivipākaṃ, pavattivipākaṃ vā deti. Sati saṃsārappavattiyāti iminā asati saṃsārappavattiyaṃ ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti dīpeti.

1. Evaṃ tāva vipākadānakālavasena catubbidhaṃ dassetvā idāni vipākadānapariyāyato, kiccato ca catubbidhataṃ dassetuṃ 『『garuka』』ntiādi vuttaṃ. Tattha garukanti mahāsāvajjaṃ, mahānubhāvañca aññena kammena paṭibāhituṃ asakkuṇeyyakammaṃ. Bahulanti abhiṇhaso kataṃ, ekavāraṃ katvāpi abhiṇhasamāsevitañca. Āsannanti maraṇāsannakāle anussaritaṃ, tadā katañca. Kaṭattākammanti garukādibhāvaṃ asampattaṃ katamattatoyeva kammanti vattabbakammaṃ. Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ mātughātakādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tathā bahulābahulesu yaṃ bahulaṃ susīlyaṃ dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. Dūrāsannesu yaṃ āsannaṃ maraṇakāle anussaritaṃ, teneva upapajjati. Āsannakāle kate ca vattabbameva natthīti. Kaṭattā pana kammaṃ punappunaṃ laddhāsevanaṃ purimānaṃ abhāve paṭisandhiṃ ākaḍḍhati. Iti garukaṃ sabbapaṭhamaṃ vipaccati. Tathā hi taṃ 『『garuka』』nti vuttaṃ. Garuke asati bahulīkataṃ, tasmimpi asati āsannaṃ, tasmimpi asati kaṭattākammanti vuttaṃ 『『purimajātīsu katakammaṃ vipaccatī』』ti.

我來為您直譯這段巴利文： 1.234. 此中依各自時間已過的生受和現法受方式說前者。因為業和異熟時已過故得如是應說性,第二依後後受說對未來得阿羅漢者在前諸有所作未給異熟,第三依在次有所作的生受和阿羅漢在過去諸有所作的後後受而說。但其他人說"只是一個過去業依三時無異熟而分三種說"。 "成就義"意為成就佈施等和殺生等的義。但是什麼?說"第七速行思"。因為彼決定思如所說得特殊性,或以作為結生的無間緣異熟相續的無間緣方式如是造作,成為在次自體中施異熟的名為生受。此中依多分轉起故說"第七速行思"。但在觀察自在等轉起時也是第五等。"給異熟"意為給結生后給轉起異熟,但無給未給結生的轉起異熟。因為諸阿阇黎說死後即是生受的機會。但已給結生者即使百生也給轉起異熟。所以世尊說"施給畜生應期待百倍"。"兩...等...給"意為因為離如上所說因故未得現法生受性的五思因為施異熟性未斷故當得機會時給結生異熟或轉起異熟。"當有輪迴轉起"以此顯示當無輪迴轉起時住于所作業分因為無成熟機會。 1244. 如是首先顯示依施異熟時的四種后,現在為顯示依施異熟方式和作用的四種性而說"重"等。此中"重"意為大罪和大威力不能被其他業阻礙的業。"多"意為數數所作,即使作一次也數數習行。"近"意為臨死時憶念,以及彼時所作。"作業"意為未得重等性只由已作故應說為業。此中或善或不善,在重非重中若是殺母等業或廣大業的重,彼首先成熟。如是在多非多中若是多善戒惡戒,彼首先成熟。在遠近中若是死時憶念的近,即以彼生起。而在近時所作無須說。但作業數數得習行在無前者時牽引結生。如是重業首先成熟。所以說彼為"重"。無重時多作,無彼時近,無彼時作業故說"前生所作業成熟"。

1. Paṭisandhidānādivasena vipākasantānassa nibbattakaṃ janakaṃ. Sukhadukkhasantānassa, nāmarūpappabandhassa vā ciratarappattihetubhūtaṃ upatthambhakaṃ. Tenāha 『『sukhadukkhaṃ upatthambheti, addhānaṃ pavattetī』』ti. Sukhadukkhe pavattamāne bavhābādhatādipaccayūpanipātanena saṇikaṃ saṇikaṃ tassa vibādhakaṃ upapīḷakaṃ. Tenāha 『『sukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na detī』』ti. Tathā paṭipakkhakammavipākassa appavattikaraṇavasena upacchedakaṃ paṭibāhakaṃ upaghātakaṃ. Tenāha 『『tassa vipākaṃ paṭibāhitvā』』ti.

Rūpañca arūpavipākakkhandho cāti rūpārūpavipākakkhandho, kammajarūpassāpi vipākapariyāyo atthīti 『『rūpārūpavipākakkhandhe』』ti vuttaṃ. Aññena kammenāti kusalena vā akusalena vā aññena kammena kattubhūtena dinnāya paṭisandhiyā vipāke janite. Tenāha 『『janite vipāke』』ti. Pavattivipākaṃ sandhāya 『『janite vipāke』』ti vadanti. Uppajjanakasukhadukkhaṃupatthambhetīti upatthambhakakammaṃ kusalaṃ samānaṃ aññenapi kusalakammena uppajjamānakaṃ sukhaṃ tassa paṭipakkhavibādhanavasena upatthambheti. Akusalaṃ aññena akusalakammena upapajjamānaṃ dukkhaṃ tatheva upatthambheti. Evañca upatthambhentaṃ taṃ dīghakālaṃ pavatteti nāmāti āha 『『addhānaṃ pavattetī』』ti. Uppajjanakasukhadukkhaṃ pīḷetīti upapīḷakaṃ akusalaṃ samānaṃ sukhitassa rogādiantarāyakāraṇasampādakabhāvena sukhasantānaṃ upacchindantaṃ pīḷeti, kusalañca rogādinā dukkhitassa bhesajjādisukhādikāraṇasampādakabhāvena dukkhasantānaṃ vicchindantaṃ pīḷeti. Keci pana 『『sukhadukkhassa kāraṇaṃ asampādentampi paṭisandhidāyakakammassa pavattivipākaṃ paṭibāhitvā sayaṃ vipākadāyakakammaṃ upapīḷakakamma』』nti vadanti. Evaṃ sante pana paṭisandhidāyakameva janakakammanti vuttaṃ siyā.

Apica upaghātakena saha imassa visesabhāvo āpajjati, taṃ paṭisandhivipākassa paṭibāhakanti ce? Taṃ na, avisesena vuttattāti. 『『Dubbalaṃ kammaṃ ghātetvā』』ti vutte 『『nanu tassa pubbeyeva siddhattā, niruddhattā ca kathamidaṃ tadupaghātakaṃ hotī』』ti āpannaṃ codanaṃ sandhāya kammassa ghātanaṃ nāma tassa vipākapaṭibāhanamevāti dassento āha 『『tassa vipākaṃ paṭibāhitvā』』ti. Taṃpaṭibāhanañca attano vipākuppattiyā okāsakaraṇanti vuttaṃ 『『attano vipākassa okāsaṃ karotī』』ti. Vipaccanāya katokāsaṃ kammaṃ vipakkameva nāma hotīti āha 『『evaṃ…pe… uppannaṃ nāma hotī』』ti.

我來為您直譯這段巴利文： 1245. 依給結生等方式生起異熟相續的是能生。作為久遠到達因的支援樂苦相續或名色相續的是支援。所以說"支援樂苦,令長時轉起"。以導致多病等緣的現起而漸漸違害樂苦轉起的是壓迫。所以說"壓迫妨害樂苦,不令長時轉起"。如是以令對抗業異熟不轉起方式斷絕阻礙損害的是斷絕。所以說"阻止彼異熟"。 色和無色異熟蘊即是色無色異熟蘊,因為業生色也有異熟的方式故說"色無色異熟蘊"。"以其他業"意為以善或不善其他業作為作者給予結生而生異熟。所以說"已生異熟"。說"已生異熟"是指轉起異熟。"支援所生樂苦"意為支援業若是善則依阻止對抗方式支援由其他善業所生的樂。若是不善則如是支援由其他不善業所生的苦。如是支援彼即名為令長時轉起故說"令長時轉起"。"壓迫所生樂苦"意為壓迫若是不善則以成就病等障礙因方式斷絕樂相續而壓迫,若是善則以成就藥等樂等因方式斷絕病等苦相續而壓迫。但有些人說"即使不成就樂苦的因也阻止給結生業的轉起異熟而自己給異熟的業是壓迫業"。但如是則應說只是給結生的是能生業。 又與斷絕一起此成為差別性,若說彼是結生異熟的阻止?不是,因為無差別說。對"殺弱業"說時爲了"豈非因為彼先已成就,已滅故如何此成為彼斷絕"的責難而顯示業的殺只是阻止彼異熟而說"阻止彼異熟"。而彼阻止是為自己異熟生起作機會故說"為自己異熟作機會"。為成熟作機會的業即名為已熟故說"如是...等...即名已生"。

Upapīḷakaṃ aññassa vipākaṃ upacchindati, na sayaṃ attano vipākaṃ deti, upaghātakaṃ pana dubbalakammaṃ upacchinditvā attano vipākaṃ uppādetīti ayametesaṃ viseso. Keci pana ācariyā aparenāpi nayena janakādikammaṃ icchanti. Kathaṃ? Yasmiṃ kamme kate paṭisandhiyaṃ, pavatte ca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhakavicchedakapaccayānuppattiyā, upabrūhakapaccayuppattiyā ca janakānubhāvānurūpaṃ pariposakaciratarappabandhā honti, taṃ upatthambhakaṃ. Janakena nibbattitaṃ kusalaphalaṃ, akusalaphalaṃ vā yena paccanīkabhūtena rogadhātuvisamatādinimittatāya bādhīyati, taṃ upapīḷakaṃ. Yena pana kammunā janakasāmatthiyavasena ciratarappabandhārahampi samānaṃ phalavicchedakapaccayuppattiyā upahaññati vicchijjati, taṃ upaghātakanti.

Ettha ca keci appābādhadīghāyukatāsaṃvattanavasena dutiyassa kusalabhāvaṃ, bavhābādhaappāyukatāsaṃvattanavasena pacchimānaṃ dvinnaṃ akusalabhāvañca vaṇṇenti, bhūridattādīnaṃ pana nāgādīnaṃ, ito anuppadinnayāpanakapetānañca apāyesu akusalavipākassa upatthambhanūpapīḷanūpaghātakāni kammāni santīti catunnampi kusalākusalabhāvo na virujjhati. Kiñcāpi kammānaṃ kammantarañceva vipākantarañca buddhānaṃ kammavipākañāṇasseva yāthāvasarasato pākaṭaṃ hoti. Buddhāveṇikañhetaṃ asādhāraṇaṃ sāvakehi, vipassakena pana ekadesato jānitabbaṃ. Na hi sabbena sabbaṃ ajānantassa paccayapariggaho paripūrati, tasmā tādisaṃ pariggahaṃ sandhāya 『『iti ima』』ntiādi vuttaṃ. Yādisehi paccayehi paccuppanne addhāne nāmarūpassa pavatti, tādiseheva itarasmimpi addhadvayeti evaṃ yathā atītānāgate nayaṃ neti, taṃ dassetuṃ 『『yathā ida』』ntiādi vuttaṃ. Addhattayepi kiriyākiriyāphalamattatādassanaparattā codanāya. Itī kammañcevātiādinā vuttassevatthassa nigamanavasena vuttaṃ. Tassevaṃ…pe… pahiyyatīti tassevaṃ samanupassato yā sā pubbantādayo ārabbha 『『ahosiṃ nu kho aha』』ntiādinā nayena pavattā vicikicchā pahiyyati.

1246-8. Pahīnāya pana tāya sabbabhavayonigatiṭhitisattāvāsesu hetuphalasambandhavaseneva pavattanāmarūpamattameva khāyati. Tenevāha 『『hetuphalassa sambandhavasenevā』』tiādi. Kāraṇasāmaggiyaṃ dānādīhi sādhitakiriyāya pavattamānāya kāraṇamatte kattuvohāroti āha 『『kāraṇato uddhaṃ kāraṇaṃ na ca passatī』』ti. Pāka…pe… paṭivedakaṃ na passatīti sambandho. Pākapaṭivedakanti vipākavindakaṃ. Evaṃ apassanto pana kāraṇe sati kārakoti, vipākappavattiyā sati paṭisaṃvedakoti samaññāmatteneva paṇḍitā voharanti. Iccevaṃ sammappaññāya passati. Suddhadhammāti kenaci sattena vā puggalena vā amissadhammā. Evetanti evaṃvidhaṃ etaṃ dassanaṃ sammadassanaṃ, aviparītadassananti attho.

1249.Bījarukkhādikānaṃ vāti yathā bījato rukkho, rukkhato bījanti evaṃ kāraṇaparamparagavesane anādikālikattā bījarukkhasantānassa pubbā koṭi natthi, evaṃ kammapaccayā vipāko, vipākapaccayā kammanti pariyesane anādikālikattā kammavipākasantānassa pubbā koṭi na paññāyati. Ādi-saddena 『『kukkuṭiyā aṇḍaṃ, aṇḍato kukkuṭī, punapi kukkuṭiyā aṇḍa』』nti evamādiṃ saṅgaṇhāti.

1250-

我來為您直譯這段巴利文： 壓迫斷絕其他異熟,不自己給自己異熟,但斷絕能斷弱業後生起自己異熟,此是它們的差別。但有些阿阇黎以另一方式認為能生等業。如何?作何業時在結生和轉起中生起異熟和業生色,彼是能生。但作何業時由於不生起違害斷絕對方已生可愛或不可愛果的緣,生起增長緣而依能生威力適宜成為養育長時相續,彼是支援。由何相違的業通過病界不調等因而妨害能生所生的善果或不善果,彼是壓迫。但由何業雖然依能生力應有長時相續而由於生起斷絕果的緣而損害斷絕,彼是斷絕。 此中有些人敘述第二依導致少病長壽方式是善性,后二依導致多病短壽方式是不善性,但因為布利達塔等龍等和從此無施活命的餓鬼在惡趣有支援壓迫斷絕不善異熟的業故四者的善不善性不相違。雖然業的他業和他異熟只有依真實力明顯于佛的業異熟智。因為此是佛不共的不共于聲聞,但觀行者應知一分。因為不遍知一切者不圓滿攝取緣,所以依如是攝取而說"如是此"等。如以何等緣在現在時名色轉起,如是以同樣緣在其他二時也,如是如何引導過去未來的理趣,為顯示彼而說"如此"等。因為質問是為見三時中只是作不作果性。以"如是業等"說前義的結論方式而說。"彼如是...等...斷"意為彼如是觀察時彼關於前際等以"我過去是否存在"等方式轉起的疑斷。 1246-8. 但彼已斷時,在一切有生趣住有情居只以因果關係方式轉起唯名色而現。所以說"只依因果關係"等。在因和合中由佈施等成就作用轉起時只在因中施設作者故說"不見超過因的因"。關係是"不見...等...受者"。"受者"意為受異熟者。但如是不見時,諸智者只以施設說當有因時為作者,當有異熟轉起時為受者。如是以正慧見。"純法"意為不混任何有情或補特伽羅的法。"如是"意為如是類的此見是正見,意為不顛倒見。 1249."種樹等的"意為如從種子有樹,從樹有種子,如是在尋求因相續時因為無始故種樹相續無前際,如是從業緣有異熟,從異熟緣有業,在尋求時因為無始故業異熟相續不顯前際。以等字總攝"從雞有蛋,從蛋有雞,又從雞有蛋"等。 1250-;

3.Anāgatepisaṃsāreti yathā atīte, evaṃ anāgatepi addhāne khandhānaṃ paṭipāṭītiādinā vuttasaṃsāre sati. Appavatti na dissatīti kammato vipāko bhavissati, vipākato kammanti anāgate kāriyaparamparāya gavesiyamānāya aparikkhīṇasaṃyojanassa kammavipākānaṃ appavattanaṃ na dissati, pavattati evāti attho. Hetuphalasambandhavasena pavattamāne saṃsāre 『『pubbā koṭi na paññāyatī』』ti vacanena kāraṇe ādissa abhāvo vutto, 『『appavatti na dissatī』』ti vacanena phalassa avasānābhāvo vuttoti. Etamatthanti 『『kammassa kārako natthī』』tiādinā vuttamatthaṃ. Asayaṃvasīti na sayaṃvasino, micchābhinivesaparavasāti attho. Aññamaññavirodhinoti itarītaraviruddhā diṭṭhiyo vā diṭṭhiyā vā aññamaññena saha virodhino. Gambhīrañāṇagocaratāya gambhīraṃ. Tathā nipuṇaṃ. Sattasuññatāya, aññamaññasabhāvasuññatāya ca suññaṃ. Paccayanti nāmarūpassa paccayaṃ, tappaccayapaṭivedheneva ca sabbaṃ paṭividdhaṃ hotīti.

1254-6.Kammaṃ natthi vipākamhīti kuṭṭādīsu rajādi viya vipāke santiṭṭhamānaṃ kammaṃ natthi. Pāko kamme na vijjatīti tathā kamme santiṭṭhamāno vipāko natthi. Yathāvuttamevatthaṃ upamāya vibhāvetuṃ 『『yathā na sūriye』』tiādi vuttaṃ. Maṇimhīti sūriyakantamaṇimhi. Na tesaṃ bahi so atthīti te muñcitvā tehi bahi so aggi natthi. Sambhārehīti samaṅgībhūtehi ātapādīhi tīhi kāraṇehi. Na anto kammassātiādi atthato heṭṭhā vuttampi upamānigamanatthaṃ punapi vuttanti daṭṭhabbaṃ.

1257-8. Yadi hetu, phalañca aññamaññarahitaṃ, kathaṃ hetuto phalaṃ nibbattatīti āha 『『kammañca kho upādāyā』』ti. Na kevalaṃ kammaphalameva suññaṃ katturahitaṃ, sabbampi dhammajātaṃ kārakarahitanti dassetuṃ 『『na hettha devo』』tiādigāthā vuttā. Hetusambhārapaccayāti ekena hetunā ekassa, anekassa vā phalassa anibbattito hetusamūhanimittaṃ, sambhāroti vā paccayādhivacananti hetupaccayanimittanti attho.

1259.Addhāsu taritvā kaṅkhanti tīsu addhāsu soḷasavidhaṃ kaṅkhaṃ vitaritvā. Na kevalametaṃ soḷasavidhameva kaṅkhaṃ vitarati, atha kho 『『satthari kaṅkhatī』』tiādinayappavattaṃ (dha. sa. 1123; vibha. 915) aṭṭhavidhaṃ kaṅkhampi pajahati. Tathā hettha buddho dhammo saṅgho sikkhāti kaṅkhāya gocarabhūtā lokiyā dhammā adhippetā. Na hi lokuttaradhamme ārabbha kilesā pavattituṃ sakkonti. Pubbantoti atītā khandhāyatanadhātuyo, aparantoti anāgatā, pubbantāparantoti tadubhayaṃ, addhāpaccuppannaṃ vā tadubhayabhāgayuttattā. Paṭiccasamuppannadhammaggahaṇena gahito aṭṭhamo kaṅkhāvisayo nāmarūpamattaṃ, idappaccayatā-ggahaṇena pana tassa paccayo gahito, tasmā soḷasavatthukāya pahīnāya aṭṭhavatthukā kaṅkhā appatiṭṭhāva hotīti. Etāsañca pahānena dvāsaṭṭhidiṭṭhigatānipi vikkhambhanti diṭṭhekaṭṭhattā vicikicchāya. Yathā hi diṭṭhi samucchijjamānā vicikicchāya saddhiṃyeva samucchijjati, evaṃ vicikicchā vikkhambhiyamānā diṭṭhiyā saddhiṃyeva vikkhambhīyati. Attābhinivesūpanissayā hi 『『ahosiṃ nu kho aha』』ntiādinayappavattā (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) soḷasavatthukā kaṅkhā, sā eva ca pubbantādivatthubhāvena vuttā, attābhinivesavatthukāni dvāsaṭṭhi diṭṭhigatāni, buddhādivatthukā ca tadekaṭṭhāti. Uṭṭhitanti uppajjitvā ṭhitaṃ.

1260-

我來為您直譯這段巴利文： 3."在未來輪迴"意為如過去,如是在未來時以諸蘊相續等所說輪迴中。"不見不轉起"意為從業將有異熟,從異熟有業,如是在未來尋求作用相續時,未盡結者的業異熟不轉起不可見,即是轉起的意思。在依因果關係轉起的輪迴中,以"前際不顯"之說說因的開始無有,以"不見不轉起"之說說果的終盡無有。"此義"意為以"業的作者無"等所說的義。"非自在"意為不自在,意為邪執所制。"互相相違"意為互相違背的見或與見互相違背。因為是深智行境故深。如是細。因為空無有情,和互相自性空故空。"緣"意為名色的緣,以通達彼緣即通達一切。 1254-6."業不在異熟"意為如墻等中的塵等,在異熟中住立的業無有。"異熟不在業"意為如是在業中住立的異熟無有。為以譬喻顯示如上所說義而說"如不在日"等。"在珠"意為在日光珠。"彼不在彼等外"意為離彼等在彼等外彼火無有。"諸資具"意為具足的日光等三因。"不在業內"等應知雖在義上已說但為譬喻結論而再說。 1257-8. 若因和果互相離,如何從因生果?故說"但依業"。不只業果空無作者,為顯示一切法類無作者故說"此中無天"等偈。"因資具緣"意為因為不由一因生一果或多果故依因聚,或資具是緣的同義語故意為依因緣。 1259."度諸時疑"意為在三時中度十六種疑。不只度此十六種疑而已,而且也斷以"疑師"等方式轉起的八種疑。如是此中佛法僧學等疑的行境是指世間法。因為煩惱不能緣出世間法轉起。"前際"意為過去蘊處界,"后際"意為未來,"前際后際"意為彼二者,或中際因結合彼二部分。以緣起法攝取所攝的第八疑處是唯名色,但以此緣攝取彼緣,所以斷十六事疑時八事疑即無住立。以斷此等而六十二見也鎮伏因為見與疑一處。如見斷時與疑一起斷,如是疑鎮伏時與見一起鎮伏。因為依我執而以"我過去是否存在"等方式轉起十六事疑,而彼即依前際等事說,六十二見以我執為事,以及以佛等為事而一處。"已起"意為已生而住。 1260-;

2.Kaṅkhāvitaraṇaṃnāmāti yathāvuttakaṅkhāvitaraṇato kaṅkhāvitaraṇaṃ nāma. Na kevalaṃ kaṅkhāvitaraṇaṃ nāma, dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi idaṃ samudīritaṃ. Ettha ca dharīyanti attano paccayehīti dhammā, tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhiti, dhammānaṃ ṭhiti dhammaṭṭhiti, paccayadhammā. Atha vā dhammoti kāraṇaṃ 『『dhammapaṭisambhidā』』tiādīsu (vibha. 718-721) viya, dhammassa ṭhitisabhāvo, dhammato ca añño sabhāvo natthīti paccayadhammānaṃ paccayabhāvo, dhammaṭṭhitiyaṃ ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Saṅkhārānaṃ yathābhūtaṃ aniccatādi yathābhūtaṃ, tattha ñāṇanti yathābhūtañāṇaṃ. Sammā passatīti sammādassanaṃ. Laddhappatiṭṭhoti sāsane patiṭṭhā nāma ariyamaggo. Ayaṃ pana taṃ anadhigatopi tadadhigamupāyapaṭipattiyaṃ ṭhitattā laddhappatiṭṭho viya hotīti 『『laddhappatiṭṭho』』ti vutto. Tatoyeva cūḷako sotāpanno, lokiyāhi sīlasamādhipaññāhi samannāgatattā uttari appaṭivijjhanto sotāpanno viya niyato, sugatiparāyaṇo ca hotīti cūḷasotāpanno. Sotāpanno hi khīṇāpāyaduggativinipātoti. Atha vā laddhappatiṭṭho kaṅkhāvitaraṇavisuddhisamadhigamena. Sappaccayanāmarūpadassanena hi sammadditadiṭṭhikaṇṭako viniddhutaahetukavisamahetuvādo yathāsakapaccayeheva dhammappavattiṃ ñatvā sāsane patiṭṭhitasaddho laddhappatiṭṭho nāma hotīti. Nāmarūpavavatthānena dukkhasaccaṃ, dhammaṭṭhitiñāṇena samudayasaccaṃ, tasseva aparabhāge aniccato manasikārādividhinā maggasaccañca abhiññāya pavattiyā dukkhabhāvaṃ disvā tassa appavatte nirodhe ekaṃseneva ninnajjhāsayatāya lokiyeneva ñāṇena catunnaṃ ariyasaccānaṃ adhigatattā apāyesu abhabbuppattiko, sotāpannabhūmiyañca bhabbuppattiko hotīti cūḷasotāpanno nāmāti vuttaṃ 『『sotāpannohi cūḷako』』ti. Tasmāti yasmā evaṃ mahānisaṃsametaṃ ñāṇaṃ, tasmā sapañño attano hitānupekkhanapaññāya samannāgato. Tenāha 『『atthakāmo』』ti.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā niṭṭhitā.

1. Vīsatimo paricchedo

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā

我來為您直譯這段巴利文： 2"度疑名"意為因如上所說度疑故名度疑。不只名度疑,此也說為法住智、如實智、正見。此中以自緣而持故為法,因依彼而果住故為住,法的住為法住,即緣法。或者法即是因如在"法無礙解"等中,法的住性,而無離法的其他性故緣法的緣性,於法住的智為法住智。諸行如實的無常等為如實,于彼的智為如實智。正見故為正見。"得住"者于教中住名為聖道。但此雖未證得彼,因住于能證得彼的方便行故如得住而說"得住"。即由彼故為小預流,因具世間戒定慧而不通達上位故如預流決定而趣善趣故名小預流。因為預流者是已盡惡趣墮處。或者得住是以證得度疑清凈。因為以見有緣名色而正碾邪見刺,除無因邪因論,知依各自諸緣而法轉起,于教得信住者名為得住。以名色確立知苦諦,以法住智知集諦,以彼之後以無常作意等方式智道諦,見轉起是苦性后對彼不轉起的滅一向傾心性,以世間智證四聖諦故不可能生惡趣,而可能得預流地故名小預流,所以說"即小預流"。"所以"意為因為如是此智有大功德,所以具慧者具觀察自利的慧。所以說"欲義"。 如是阿毗達摩義顯明 阿毗達摩入門註釋中 度疑清凈義釋註釋竟。 第二十章 道非道智見清凈義釋註釋

1. Idāni kaṅkhāvitaraṇavisuddhiyā anantaraṃ uddiṭṭhāya maggāmaggañāṇadassanavisuddhiyā niddesakkamo anuppatto, sā pana yasmā obhāsādiupakkilesasambhave sati hoti, obhāsādayo ca udayabbayañāṇe sambhavanti, udayabbayañāṇañca tilakkhaṇavipassanāya sati uppajjati, tassa ca kalāpasammasanaṃ ādi. Tañhi atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena pavattanato ādikammikassa sukarasammasanaṃ, tasmā paṭhamaṃ tattheva abhiyogaṃ karontena kamato taṃ sampādetabbanti dassetuṃ 『『kalāpasammasanenevā』』tiādi āraddhaṃ. Atha vā dvinnaṃ visuddhīnamantare kalāpasammasanaṃ hoti, tañca kho dvīsu ekāya visuddhiyā saṅgahetabbaṃ, maggāmaggañāṇassa ca ādibhūtattā tatthevassa saṅgaho yuttoti ettheva naṃ saṅgahitukāmatāya vuttaṃ 『『kalāpasammasanenevā』』tiādi. Keci pana kalāpasammasanaṃ nāma ekavisuddhiyampi na antogadhanti taṃ anāmasitvāva vipassanācāraṃ vaṇṇenti. Kalāpasammasanenevāti atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena kalāpato, kalāpānaṃ vā sammasanena maggāmaggañāṇadassanavipassanāya yogo karaṇīyo. Atha vā bhummatthe karaṇaniddesavasena kalāpasammasane yogo karaṇīyoti attho. 『『Kalāpasammasaneneva yogo karaṇīyo』』ti vatvāpi taṃ pana visuddhimaggato (visuddhi. 2.692) gahetabbanti ganthavitthāraparihāratthaṃ idha na dassitanti.

1264.Paccuppannassa dhammassāti santatipaccuppannassa, khaṇapaccuppannassa vā. Ādito pana khaṇapaccuppannassa udayavayaṃ duppariggahaṃ, tasmā santatipaccuppannavasena paṭhamaṃ udayabbayānupassanaṃ kātabbaṃ. Nibbattīti dvinnaṃ paccuppannānaṃ vasena paṭhamābhinibbatti ca khaṇanibbatti ca. Vipariṇāmoti vināso.

1265.Anupassanāpi ñāṇanti yā udayassa ca vayassa ca anupassanā, sā ñāṇanti varañāṇena sammāsambuddhena desitaṃ. Tatrāyaṃ pāḷi –

『『Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo. Vipariṇāmalakkhaṇaṃ vayo. Anupassanā ñāṇaṃ. Jātā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhuṃ…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo. Vipariṇāmalakkhaṇaṃ vayo. Anupassanā ñāṇa』』nti (paṭi. ma. 1.49).

Ettha pana udayadassanaṃ yāvadeva khayadassananti vayadassanassa padhānataṃ dassetuṃ 『『vipariṇāmānupassane paññā』』ti vatvā taṃ pana vayadassanaṃ udayadassanapubbakanti vuttaṃ 『『udayabbayānupassane ñāṇa』』nti.

1266-8.Pubbeuppattitoti jananato pubbe anuppannassāti vuttaṃ hoti. Nicayo rāsi vā natthi, yato āgaccheyya uppajjamānaṃ aladdhattabhāvassa sabbena sabbaṃ avijjamānattā. Tenāha 『『tathā uppajjato』』tiādi. Yathā anāgate addhāne ime dhammā sabbena sabbaṃ natthi, evaṃ atītepi addhānanti dassento 『『tathā nirujjhamānassā』』tiādiṃ vatvā avijjamānānaṃyeva rūpārūpadhammānaṃ hetupaccayasamavāye uppādo, uppajjitvā ca sabbaso abhāvūpagamoti imamatthaṃ samudāyagataṃ tadekadesabhūtāya upamāya vibhāvetuṃ imasmiṃ ṭhāne aṭṭhakathāya (visuddhi.

我來為您直譯這段巴利文： 1263. 現在在度疑清凈之後所說的道非道智見清凈的解釋次第已到,但彼因為在有光明等隨煩惱生起時有,而光明等在生滅智中生起,生滅智在三相觀時生起,而彼以聚思維為始。因為彼以總括過去等差別諸法的確立方式轉起故是初業者易作的思維,所以首先在彼中作努力者應次第成就彼,為顯示此而開始說"以聚思維"等。或者在二清凈之間有聚思維,而彼應攝入二清凈之一,因為是道非道智的開始故攝入彼是適當的,因為欲在此攝入彼故說"以聚思維"等。但有些人說聚思維不攝入一清凈中而不涉及彼而敘述觀行。"以聚思維"意為以總括過去等差別諸法的確立方式從聚,或以思維諸聚而應作道非道智見觀的修習。或者依處格的作格說故意為在聚思維應作修習。雖說"應以聚思維作修習",但彼應從清凈道取,為避免文長故此中不顯示。 1264."現在法"意為相續現在或剎那現在。但最初難把握剎那現在的生滅,所以首先應依相續現在作生滅隨觀。"生起"意為依二現在的最初生起和剎那生起。"變異"意為壞滅。 1265."隨觀亦是智"意為生和滅的隨觀,彼是智,如是被最正等覺以殊勝智所說。此中這是聖典- "如何以隨觀現在諸法的變異是生滅隨觀智?已生色是現在,彼生起相是生,變異相是滅。隨觀是智。已生受...等...想...行...識...已生眼...等...已生有是現在,彼生起相是生,變異相是滅。隨觀是智。" 此中為顯示見滅是主要而說"以隨觀變異的慧",但彼見滅以見生為先故說"生滅隨觀智"。 1266-8."前生起"意為在生之前未生起即是所說。無積集或聚,因為正生起者完全不存在未得自體故從何處來?所以說"如是生起"等。為顯示如在未來時此諸法完全無有,如是在過去時也,而說"如是滅時"等,為以總集中此未存在的色無色法在因緣和合時生起,生起后完全趣向無有的義,以屬於彼一分的譬喻在此處從註釋;

2.723) vīṇūpamā āgatā. Sā idhāpi āharitvā vattabbāti adhippāyena 『『ettha vīṇūpamā』』tiādimāha. Etassatthassāti avijjamānānaṃyeva uppādo, uppannānañca parato abhāvoti imassa atthassa pakāsane. Vīṇūpamāti vīṇāvasena āgatā upamā. Sā panevaṃ daṭṭhabbā – yathā vīṇāya vādiyamānāya uppannassa saddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato. Na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca vīṇavādanañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti, evaṃ sabbepi rūpārūpadhammā ahutvā sambhonti, hutvā paṭiventīti.

1269-70. Evaṃ saṅkhepato udayabbayamanasikāravidhiṃ dassetvā puna yāni etasseva udayabbayañāṇassa vibhaṅge 『『avijjāsamudayā rūpasamudayo』』ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati, 『『taṇhāsamudayā…pe… kammasamudayā…pe… āhārasamudayā rūpasamudayo』』ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati, rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. 『『Avijjānirodhā rūpanirodho』』ti (paṭi. ma. 1.50) paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati, 『『taṇhānirodhā…pe… kammanirodhā…pe… āhāranirodhā rūpanirodho』』ti (paṭi. ma. 1.50) paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati, rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Tathā 『『avijjāsamudayā vedanāsamudayo』』ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, 『『taṇhāsamudayā…pe… kammasamudayā…pe… phassasamudayā vedanāsamudayo』』ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passanto vedanākkhandhassa udayaṃ passati, vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. 『『Avijjānirodhā…pe… taṇhānirodhā…pe… kammanirodhā…pe… phassanirodhā vedanānirodho』』ti (paṭi. ma.

我來為您直譯這段巴利文： 2.723)來琴喻。認為彼在此也應引來說故說"此中琴喻"等。"此義"意為只是未存在者的生起,已生者之後無有,此義的顯示中。"琴喻"意為依琴而來的譬喻。而彼應如是見—如琴被奏時所生聲音在生起之前無積集,正生起時不從積集處來。滅時無去到方向各方,已滅時不積集住于某處,而是依琴和奏琴和人的適當精進,不曾有而生起,已有而消失,如是一切色無色法不曾有而生起,已有而消失。 1269-70. 如是略顯生滅作意方法后,再者在此生滅智的分別中"以無明生故色生"以緣生義見色蘊的生起,"以愛生...等...業生...等...食生故色生"以緣生義見色蘊的生起,見生起相時也見色蘊的生起,見色蘊的生起時見此五相。"以無明滅故色滅"以緣滅義見色蘊的滅,"以愛滅...等...業滅...等...食滅故色滅"以緣滅義見色蘊的滅,見變異相時也見色蘊的滅,見色蘊的滅時見此五相。如是"以無明生故受生"以緣生義見受蘊的生起,"以愛生...等...業生...等...觸生故受生"以緣生義見受蘊的生起,見生起相時見受蘊的生起,見受蘊的生起時見此五相。"以無明滅...等...愛滅...等...業滅...等...觸滅故受滅"(中略)

1.50) paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati, vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati, vedanākkhandhassa viya saññāsaṅkhāraviññāṇakkhandhānaṃ . Ayaṃ pana viseso – viññāṇakkhandhassa phassaṭṭhāne 『『nāmarūpasamudayā nāmarūpanirodhā』』ti.

Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā samapaññāsa lakkhaṇāni vuttāni, tesaṃ vasenapi 『『evampi rūpasamudayo, evampi rūpavayo, evampi rūpaṃ udeti, evampi rūpaṃ vetī』』ti paccayato ceva khaṇato ca vitthārena ca manasikāravidhiṃ dassetuṃ 『『tasseva ñāṇassā』』tiādi āraddhaṃ. Tattha avijjāsamudayāti avijjāya uppādā , atthibhāvāti attho. Nirodhaviruddho hi uppādo atthibhāvo hoti, tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpasamudayo rūpassa uppādo hotīti attho. Ādi-saddasaṅgahitesu 『『taṇhāsamudayā rūpasamudayo, kammasamudayā rūpasamudayo, āhārasamudayā rūpasamudayo』』ti ca, tathā vayadassane 『『avijjānirodhā rūpanirodho, taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodho』』ti ca ādīsu avijjādīhi tīhi atītakālikāni tesaṃ sahakārīkāraṇabhūtāni upādānādīnipi gahitānevāti veditabbaṃ.

Pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito 『『āhārasamudayā』』ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittānipi gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. Avijjātaṇhūpanissayasahiteneva kammunā rūpakāyassa nibbatti, asati ca avijjūpanissayāya bhavanikantiyā jātiyā asambhavoyevāti. Yathā rūpassa avijjātaṇhūpanissayatā, evaṃ vedanādīnampi daṭṭhabbā. Āhāro pana uppannassa rūpassa posako kabaḷīkārāhārassa adhippetattā, kāmaṃ yathādhiṭṭhānattā vā desanāya. Ukkaṭṭhaniddesena vā āhāraggahaṇaṃ. Avijjānirodhāti aggamaggañāṇena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. 『『Taṇhānirodhā kammanirodho』』ti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāve. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hotīti. Sesaṃ heṭṭhā vuttanayānusārena veditabbaṃ . Ayaṃ pana viseso – 『『phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetīti (saṃ. ni. 4.93), phassapaccayā vedanā, cakkhusamphassajā vedanā, saññā cetanā』』ti vacanato phasso vedanāsaññāsaṅkhārakkhandhānaṃ pavattipaccayo, tannirodhā ca tesaṃ nirodho, mahāpadānamahānidānasuttesu , abhidhamme ca aññamaññapaccayavāre 『『nāmarūpapaccayā viññāṇa』』nti (dī. ni. 2.57, 97; kathā. 719) vacanato nāmarūpaṃ viññāṇassa pavattipaccayo, tannirodhā ca tassa nirodhoti vuttaṃ 『『phassasamudayā vedanāsamudayo』』tiādi.

我來為您直譯這段巴利文： 1.50)以緣滅義見受蘊的滅,見變異相時也見受蘊的滅,見受蘊的滅時見此五相,如受蘊一樣對想行識蘊。但此差別—識蘊中觸的地方是"以名色生故名色滅故"。 如是在見每一蘊的生滅時說各十為五十相,依彼等也為顯示"如是色生,如是色滅,如是色生起,如是色消失"以緣和剎那和廣說的作意方法而開始說"彼智"等。其中"以無明生"意為以無明的生起,有性的意思。因為滅的相反是生起即是有性,所以有前有成就的無明時在此有有色生即色的生起的意思。在等字所攝的"以愛生故色生,以業生故色生,以食生故色生",如是在見滅時"以無明滅故色滅,以愛滅...業滅...食滅故色滅"等中,應知由無明等三過去時的,以及作為彼等助緣的取等也都已攝。 在轉起緣中因段食有力故只攝彼說"以食生"。但攝彼時由轉起緣的共性而溫和心也都已攝,應知已顯示四因生色依緣見生。只由無明愛所依的業生色身,無有無明所依的有愛則生不可能。如色有無明愛所依性,如是應見受等也。但食是已生色的養育因意在段食,或依所住立或依說示。或以殊勝說而攝食。"以無明滅"意為以上道智滅無明的不生滅故,未來色成為不生滅因為無緣則無有。"以愛滅業滅"此中也是此理。"以食滅"意為在無有轉起緣的段食時。"色滅"意為無有彼所生色。其餘應依前說理趣了知。但此差別—因說"觸者感受,觸者想,觸者思","緣觸有受,眼觸生受想思"故觸是受想行蘊的轉起緣,以彼滅故彼等滅,在大因緣大本經和阿毗達摩中相互緣品說"緣名色有識"故名色是識的轉起緣,以彼滅故彼滅,所以說"以觸生故受生"等。

1271.Dasa dasāti rūpakkhandhassa udayadassane avijjā taṇhā kammaṃ āhāroti imesaṃ paccayānaṃ atthitāsaṅkhatalakkhaṇāni ceva rūpassa nibbattilakkhaṇañcāti imāni pañca lakkhaṇāni, vayadassane avijjādīnaṃ catunnaṃ paccayānaṃ anuppādanirodho, rūpassa khaṇanirodho cāti imāni pañca lakkhaṇānīti rūpakkhandhassa dasa lakkhaṇāni, tathā vedanākkhandhādīnaṃ catunnaṃ cattālīsa lakkhaṇānīti evaṃ samapaññāsa lakkhaṇāni honti. Tenāha 『『paññāsa lakkhaṇānī』』ti. Lakkhaṇaṭṭho pana tesaṃ catunnaṃ paccayānaṃ atthitā, anuppādanirodho cāti aṭṭha lakkhīyati etehi rūpādīnaṃ udayo ca vayo cāti lakkhaṇāni. Catunnañhi paccayānaṃ atthitāhi rūpādiudayo lakkhīyati, anuppādanirodhaaccantanirodhehi vayo, nibbattivipariṇāmāni pana saṅkhatalakkhaṇānevāti. Dhamme samanupassatīti rūpādike dhamme udayabbayavante samanupassati. Ettha ca keci tāva āhu 『『arūpakkhandhānaṃ udayabbayadassanaṃ addhāsantativasena, na khaṇavasenā』』ti, tesaṃ matena khaṇato udayabbayadassanameva na siyā. Apare panāhu 『『paccayato udayabbayadassanena atītādivibhāgaṃ anāmasitvā sabbasādhāraṇato avijjādipaccayā vedanāya sambhavaṃ labbhamānataṃ passati, na uppādaṃ. Avijjādiabhāve ca tassā asambhavaṃ alabbhamānataṃ passati, na bhaṅgakkhaṇato. Udayabbayassa dassane paccuppannānaṃ uppādaṃ, bhaṅgañca passatī』』ti, taṃ ayuttaṃ. Santativasena hi rūpārūpadhamme udayabbayato manasi karontassa anukkamena bhāvanāya balappattakāle ñāṇassa tikkhavisadabhāvappattiyā khaṇato udayabbayā upaṭṭhahantīti.

1272-

我來為您直譯這段巴利文： 1271."十十"意為在見色蘊生時無明、愛、業、食等此等緣的有性相和色的生起相此五相,在見滅時無明等四緣的不生滅和色的剎那滅此五相,如是色蘊十相,如是受蘊等四四十相,如是共五十相。所以說"五十相"。但相義是彼四緣的有性和不生滅八種,以此表示色等的生和滅故為相。因為以四緣的有性表示色等生,以不生滅和究竟滅表示滅,但生起變異即是有為相。"觀諸法"意為觀色等諸法有生滅。此中有些人先說"無色蘊的生滅見是依時分相續方式,不依剎那方式",依彼等見則不應有從剎那見生滅。但其他人說"以從緣見生滅而不涉及過去等差別,從普遍見由無明等緣有受的生起可得性,不見生起。在無明等無有時見彼不生起不可得性,不從壞滅剎那。在見生滅時見現在的生起和壞滅",彼不適當。因為依相續方式作意色無色法的生滅時,次第修習得力時由智達銳利明凈性而現起剎那生滅。 1272-;;

1. Ayañhi paṭhamaṃ paccayato udayabbayaṃ manasi karonto pacchā avijjādike paccayadhamme vissajjetvā udayabbayavante khandhe gahetvā tesaṃ paccayato udayabbayadassanamukhena khaṇatopi udayabbayaṃ manasi karoti. Tassa yadā ñāṇaṃ tikkhaṃ visadaṃ hutvā pavattati, tadā rūpārūpadhammā khaṇe khaṇe uppajjantā, bhijjantā ca hutvā upaṭṭhahanti. Tena vuttaṃ 『『evaṃ rūpudayo hotī』』tiādi. Tattha evaṃ rūpudayoti evaṃ vuttanayena avijjāsamudayā…pe… taṇhāsamudayā…pe… kamma…pe… āhārasamudayāpi rūpassa sambhavo . Evamassa vayoti evaṃ vuttanayeneva avijjānirodhā…pe… taṇhānirodhā…pe… kamma…pe… āhāranirodhā rūpassa vayo anuppādoti ayaṃ paccayato vitthārena manasikāro. Udeti evaṃ rūpampīti evaṃ samudayato kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi udeti uppajjati nibbattati. Evaṃ rūpaṃ tu vetīti kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi evaṃ veti nirujjhatīti ayaṃ khaṇato vitthārena manasikāro. Tena vuttaṃ 『『evaṃ paccayatopettha khaṇato udayabbaya』』nti. Sabbadhammā pākaṭā hontīti iti ime dhammā ahutvā sambhonti, hutvā paṭiventi. Yathā paccuppanne, evaṃ atītānāgatepīti nayavasena atītādidhammānaṃ dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti. Tassevaṃ pākaṭībhūtasabbadhammasabhāvassa 『『evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī』』ti niccanavāva hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavāva, udake daṇḍakena katalekhā viya, āragge ṭhapitasāsapo viya, vijjusañcāro viya ca parittakālaṭṭhāyino upaṭṭhahanti. Tenāha 『『udake daṇḍarājīvā』』tiādi. Udake daṇḍarājiādayova kiñcāpi uttaruttari atiparittaṭṭhāyibhāvanidassanatthaṃ dassitā, tathāpi dandhanirodhā eva nidassitā, tatopi lahutaranirodhattā saṅkhārānaṃ. Tathā hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyena parimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsannipātatopi sīghataro rūpanirodho vutto, pageva arūpadhammānaṃ. Na kevalaṃ parittatarakālaṭṭhāyinova upaṭṭhahanti, atha kho asārāpi khāyantīti āha 『『kadalī』』tiādi. Tattha maṇḍalākārena āvijjhiyamānaṃ alātameva alātacakkaṃ. Mantosadhappabhāvitā indajālādikā māyā.

1276-7.Ettāvatāti yvāyaṃ kalāpasammasananiyojanato paṭṭhāya yāva udayabbayapaṭivedhāya bhāvanā vidhi āraddho, ettāvatā bhāvanāvidhānena kalāpasammasanampi udayabbayañāṇuppādasseva parikammanti. Udayabbayadassanaṃ ñāṇanti sambandho. Lakkhaṇāni ca…pe… ṭhitanti vayadhammameva uppajjati, uppannañca vayaṃ upetīti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ. Adhunā uppannaṃ na tāva balappattanti āha 『『taruṇa』』nti. Kalāpasammasanādivasena pavattasammasanaṃ nippariyāyena vipassanāsamaññaṃ labhati. Udayabbayānupassanādivasena pavattameva labhatīti āha 『『yassa cā』』tiādi.

1278-

我來為您直譯這段巴利文： 5. 此人最初作意從緣的生滅,后舍無明等緣法而取有生滅的諸蘊,以從緣見生滅為門而也從剎那作意生滅。當他的智變得銳利明凈而轉起時,色無色法在每一剎那生起、壞滅而現起。所以說"如是色生"等。其中"如是色生"意為如是說的方式由無明生...等...愛生...等...業...等...食生也是色的生起。"如是彼滅"意為如是說的方式由無明滅...等...愛滅...等...業...等...食滅是色的滅、不生,這是從緣廣說的作意。"如是色生起"意為如是從生起業所生色也食溫心所生色也生起、產生、出現。"如是色卻滅"意為業所生色也食溫心所生色也如是滅、消失,這是從剎那廣說的作意。所以說"如是此中從緣也從剎那生滅"。"諸法明顯"意為如是此等法不曾有而生起,已有而消失。如現在,如是過去未來也,依理趣見過去等法兩種生滅時諦、緣起、理趣、相等差別明顯。如是對他明顯一切法自性者"原來如是此等法未曾生而生起,已生而滅去"諸行現為常新。不只是常新,如水中杖痕,如置芥子于針尖,如閃電現為短時住立。所以說"如水中杖線"等。雖然水中杖線等為顯示更上更短暫住立而顯示,但是隻顯示緩慢滅,諸行比彼更快滅。如是說比飛行快樂天神上下迎面奔跑時頭腳綁剃刀相遇更快的色滅,何況無色法。不只現為更短暫住立,而且顯為無實故說"芭蕉"等。其中轉動成輪形的火把即火輪。咒藥所成的幻術等幻。 1276-7."至此"意為從安立聚思維直到為通達生滅的修習方法開始,以至此修習方式聚思維也是生滅智生起的準備。"生滅見是智"為關聯。"諸相...等...住"意為只有滅法生起,已生趣向滅,以此行相通達五十相而住。因為剛生未得力故說"幼"。依聚思維等方式轉起的思維無譬喻得觀之名。只有依生滅隨觀等方式轉起才得,所以說"若者"等。 1278- ;

1. Athassa imāya taruṇavipassanāya vipassantassa dasa vipassanupakkilesā uppajjantīti dassento āha 『『vipassanāyā』』tiādi. Etāyāti udayabbayānupassanāsaṅkhātāya taruṇavipassanāya, na bhaṅgānupassanādisaṅkhātāya taruṇavipassanāya, nāpi nibbidānupassanādisaṅkhātāya balavavipassanāyāti attho. Na hi tadā vipassanupakkilesā uppajjantīti. Vipassakassāti ca vipassakassevāti eva-kāro luttaniddiṭṭho. Teneva vakkhati 『『sampattapaṭivedhassā』』tiādi. Diṭṭhiggāhādivatthubhāvena vipassanaṃ upakkilesantīti upakkilesā. Sampatto catusaccaphalapaṭivedho yena so sampattapaṭivedho, so ca sotāpannādīnaṃ aññataro hotīti āha 『『sotāpannādino』』ti. Apicāti ayaṃ vakkhamānasamuccayattho. Idañca ukkaṭṭhaniddesavasena vuttaṃ balavavipassanāpattassāpi anuppajjanato. Sampattapaṭivedhassāti vā balavipassanāpattaṃ sandhāya vuttaṃ. Sopi hi paṭivedhappattiyā āsannārahadese ṭhitattā sampattapaṭivedho nāma hoti. Evañca sati apicāti vuttasamuccayattho hoti. Atha vā api-saddo vuttasamuccayattho. Ca-saddo avuttasamuccayattho. Tena nikkhittakammaṭṭhānaṃ saṅgaṇhāti. Vipassanaṃ ārabhitvā antarā vosānaṃ āpannassāpi vipassanupakkilesā na uppajjanti. Vippaṭipannassāti sīlavipattiādivasena yathā tathā vippaṭipannakassa, garahitabbapaṭipannassāti attho. Atha vā vippaṭipannassāti vipassanābhāvanāsaṅkhātāya sammāpaṭipattiyā abhāvena virahitapaṭipattikassa.

2. Vipassanāpaṭipattiyeva hi sasambhārā pubbabhāge sammāpaṭipatti, tadaññā vippaṭipatti, tenevassa visuddhipakkhe 『『sammāva paṭipannassā』』ti vuttaṃ. Sā ca nikkhittadhurassāpi hotīti imasmiṃ pakkhe nikkhittakammaṭṭhānopi imināva saṅgahito hotīti. Sammāva paṭipannassāti heṭṭhā vuttavidhānena sammā eva paṭipannassa, na vippaṭipannassa vā nikkhittadhurassa vā. Yuttayogassāti yuttena yogena, ñāṇena vā bhāvanamanuyuñjanasīlassa. Sā pana yuttayogitā samathavasenāpi hotīti tannivattanatthamāha 『『sadā vipassakassevā』』ti. Uppajjantīti etthāpi eva-kāro sambandhitabbo, tena na nuppajjantīti attho. Aññathā maggāmaggañāṇasseva asambhavato. Kirāti anussutiyaṃ. Sā panesā anussuti pāḷivaseneva āgatāti daṭṭhabbaṃ. Yathāha –

『『Kathaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati , obhāso dhammoti obhāsaṃ āvajjeti, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tathā aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikanti uppajjati, nikanti dhammoti nikantiṃ āvajjeti, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī』』ti (paṭi. ma. 2.6).

我來為您直譯這段巴利文： 1280. 然後顯示當他以此幼觀而觀時生起十種觀隨煩惱而說"觀的"等。"以此"意為以稱為生滅隨觀的幼觀,不是以稱為壞隨觀等的幼觀,也不是以稱為厭隨觀等的強觀的意思。因為那時觀隨煩惱不生起。"觀者"的"者"字是省略說的。所以後說"已到通達"等。以見取等事而染污觀故為隨煩惱。已到四諦果通達者為已到通達,彼是預流等之一故說"預流等"。"又"是要說的集合義。此依最勝說因對已得強觀者也不生。或"已到通達"是就已得強觀說。因為彼也住于近阿羅漢通達處故名已到通達。如是則"又"是說集合義。或者"又"字是說集合義。"和"字是未說集合義。以彼攝舍業處。對開始觀后中途停止者觀隨煩惱也不生。"邪行者"意為依戒缺失等如是邪行者,即應呵責行者的意思。或者"邪行者"意為以無稱為觀修的正行而缺乏行者。 1281. 因為觀行即是具資糧的前分正行,除彼外是邪行,所以在清凈品說"正行者"。彼也屬於舍軛者故在此品舍業處者也以此攝。"正行者"意為如前說方式正行者,不是邪行者或舍軛者。"勤修者"意為以適合的修習,或以智常習修行者。但彼勤修也依止故為避彼說"常觀者"。"生起"此中也應關聯"者"字,意為不是不生起。否則道非道智不可能。"據說"是依傳聞。但彼傳聞應知唯依聖典而來。如說： "如何是法掉舉所執持的心?對無常作意時生起光明,思惟'光明是法',由此散亂掉舉,以彼掉舉執持的心不如實知無常的現起。苦...等...無我的現起不如實知。如是對無常作意時生起智...等...喜、輕安、樂、勝解、精進、住立、舍、欲求,思惟'欲求是法',由此散亂掉舉,以彼掉舉執持的心不如實知無常的現起。苦...等...無我的現起不如實知。"

1. Idāni tesaṃ obhāsādīnaṃ sarūpavibhāvanatthaṃ tesu uppannesu vipassanāya upakkilissanākārañca dassetuṃ 『『vipassanāyā』』tiādi vuttaṃ. Vipassanāya obhāsoti vipassanācittasamuṭṭhitaṃ, sasantatipatitautusamuṭṭhānañca bhāsuraṃ rūpaṃ. Tattha vipassanācittasamuṭṭhānaṃ yogino sarīraṭṭhameva pabhassaraṃ hutvā tiṭṭhati, itaraṃ sarīraṃ muñcitvā ñāṇānubhāvānurūpaṃ samantato pharati, taṃ tasseva paññāyati, tena phuṭṭhokāse rūpagatampi passati. Passanto ca cakkhuviññāṇena passati, udāhu manoviññāṇenāti vīmaṃsitabbametanti vadanti. Ācariyadhammapālattherena pana 『『dibbacakkhulābhino viya taṃ manoviññāṇaviññeyyamevāti yuttaṃ viya dissatī』』ti (visuddhi. mahā. 2.733) vuttaṃ.

1283-4.Maggappatto phalappatto, ahamasmīti gaṇhatīti 『『na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā ariyamaggaṃ pattosmi, phalaṃ sacchākāsi』』nti amaggaṃyeva 『『maggo』』ti gaṇhāti. Tassevaṃ pana gaṇhatoti tassa amaggaṃyeva 『『maggo』』ti gaṇhantassa. Vipassanāvīthīti paṭipāṭiyā pavattamānā vipassanāva ukkantā nāma hoti, yogino 『『maggaṃ pattosmī』』ti adhimānena vissaṭṭhattā. Vipassanāvīthintipi pāṭho, tassevaṃ gaṇhato vipassanā tatoyeva vīthiṃ ukkantā nāma hotīti attho. Obhāsameva so bhikkhu, assādento nisīdatīti so bhikkhu attanā āraddhaṃ vipassanaṃ vissajjetvā obhāsameva lobhavasena vā diṭṭhivasena vā assādento nisīdati. So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati, kassaci antogabbhaṃ, kassaci bahigabbhaṃ, kassaci sakalavihāraṃ gāvutaṃ aḍḍhayojanaṃ yojanaṃ dviyojanaṃ tiyojanaṃ, kassaci pathavītalato paṭṭhāya yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno, yathā samuddamhi yojanamatte macchakacchapā paññāyanti, evaṃ uppajjanti. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi.

1285.Vipassanāpītīti vipassanācittasampayuttā pīti. Khuddikādikā heṭṭhā vaṇṇitāyeva, ayañca pañcavidhā pīti udayabbayānupassanāya vīthipaṭipannāya anukkamena uppajjati. Matthakappattena pana udayabbayañāṇena saddhiṃ pharaṇāpītiyeva hoti. Upacārappanakkhaṇato aññadāpi hi pharaṇāpīti hotiyevāti. Tena vuttaṃ aṭṭhakathāyaṃ 『『sakalasarīraṃ pūrayamānā uppajjatī』』ti (visuddhi. 2.734; dha. sa. aṭṭha. 1.dhammuddesavāra jhānaṅgarāsivaṇṇanā).

1286-7.Yogino…pe… honti hīti yassāyaṃ passaddhi uppannā, tassa yogino rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittāni passaddhāneva honti, neva daratho hotīti attho. Passaddhiādīni cha yugaḷāni aññamaññayogīnīti passaddhiyā uppannāya itarāpi uppannāyeva hontīti kiccadassanamukhena tā sabbāpi dassento 『『lahūni cā』』tiādimāha. Ettha ca kāya-ggahaṇena rūpakāyassāpi gahaṇaṃ veditabbaṃ, na vedanādikkhandhattayasseva. Kāyapassaddhiādayo hi rūpakāyassāpi darathādinimmaddakāti. Kammaññāneva hontīti na kevalaṃ kammaññāneva suvisadāni ujukāniyeva honti, avinābhāvitāya pana tadubhayaṃ visuṃ na vuttaṃ. Kāyacittānaṃ passaddhādibhāvo ca tesaṃ apassaddhādihetubhūtānaṃ uddhaccādithinamiddhādidiṭṭhimānādisesanīvaraṇādiassaddhiyādimāyāsāṭheyyādisaṃkilesadhammānaṃ viddhaṃsanavaseneva tadā vipassanācittuppādassa pavattanato.

1288-

我來為您直譯這段巴利文： 1282. 現在為顯示彼等光明等的自性和在彼等生起時觀的染污行相而說"觀的"等。"觀的光明"意為觀心所生和落入自相續溫所生的光輝色。其中觀心所生者只住于修習者身體而成光明,其他者捨身而隨智威力遍滿四方,彼只對他顯現,在彼觸處也見色。有人說應觀察見時是以眼識見還是以意識見。但阿阇黎法護長老說"如得天眼者彼似乎只是意識所知為適當"。 1283-4."執取'我是已得道已得果'"意為"我以前從未有如此光明生起,必定我已得聖道,已證果"而執取非道為"道"。"他如是執取"意為他執取非道為"道"。"出離觀路"意為次第轉起的觀即名出離,因瑜伽行者以"我已得道"的增上慢而舍。也讀作"觀路",意為他如是執取時觀即名從彼出離路。"彼比丘只是享受光明而坐"意為彼比丘舍自己已開始的觀而只是以貪或以見享受光明而坐。而此光明對某些比丘只照亮結跏趺坐處而生,對某些照內室,對某些照室外,對某些照全寺一伽浮多半由旬一由旬二由旬三由旬,對某些從地面直至色究竟梵天界作一光明而生,如大海一由旬處魚龜顯現一樣。但對世尊生起照亮一萬世界。 1285."觀喜"意為與觀心相應的喜。小喜等已在前說明,而此五種喜在生滅隨觀進入路時次第生起。但與達頂點的生滅智俱只有遍滿喜。因為在近行定等時也有遍滿喜。所以在註釋中說"生起充滿全身"。 1286-7."修習者...等...因為"意為對此輕安生起的修習者,在夜住處或日住處坐時身心只有輕安,即無熱惱的意思。"輕安等六對是相互伴隨"意為輕安生起時其他也已生起,以作用之門顯示彼等一切而說"輕快等"。此中以"身"攝取色身也應知,不只是受等三蘊。因為身輕安等也鎮伏色身的熱惱等。"適業"意為不只是適業而且清凈正直,但因不相離故不別說彼二。而身心成為輕安等是由於那時觀心生起以破除掉舉等、昏沉睡眠等、見慢等、余蓋等、不信等、誑詐等染污法而轉起,彼等是不輕安等的因。 1288-

1. Manussānaṃ ayanti mānusī, manussayogyakāmasukharati. Tādisehi manussavisesehi anubhavitabbatānativattanato dibbaratipi saṅgahitā, mānusīsadisatāya, kāmasukhabhāvena dibbā rati vā mānusī, tassā atikkantatāya na mānusīti amānusī, taṃ amānusiṃ. Suññāgāranti yaṃ kiñci vivittaṃ senāsanaṃ, vipassanaṃ eva vā, sāpi hi niccabhāvādisuññatāya, yogino sukhasannissayatāya ca 『『suññāgāra』』nti vattabbataṃ labhati. Cittassa anupasamakarānaṃ kilesānaṃ vigamena santacittassa saṃsāre bhayassa ikkhanena bhikkhuno sammā ñāyena rūpārūpadhammānaṃ udayabbayānupassanādivasena te vipassato sammasato sammāraddhavipassanānaṃ manussānaṃ visayatāya amānusī vipassanāpītisukhasaññitā rati hotīti ayamettha gāthāya saṅkhepattho. Dutiyagāthā pana udayabbayañāṇameva sandhāya vuttā. Tattha yato yatoti rūpato, arūpato vā.

我來為您直譯這段巴利文： 1290."屬於人的"意為人的,適合人的欲樂喜。因為不超越應由如是特殊人所體驗故也攝天喜,因與人的相似,或以欲樂性天喜為人的,因超越彼故非人的為超人的,彼超人的。"空屋"意為任何遠離的住處,或觀,因為彼也以常性等空性,以及對修習者為樂所依而得稱為"空屋"。由滅除不能令心寂止的煩惱而心寂靜,由見輪迴的怖畏而比丘以正理依色無色法的生滅隨觀等方式觀察思維彼等,對已正開始觀的人們為境界,有稱為觀喜樂的超人喜,此是此偈的略義。但第二偈是就生滅智說。其中"從從"意為從色,或從無色。

1291.Ñāṇādayoti ñāṇasaddhādayo satta. Vuttanayenāti 『『ñāṇanti vipassanāñāṇaṃ, saddhāti vipassanācittasampayuttā saddhā』』tiādinā vuttanayānusārena vipassanāvaseneva ñeyyā. Tattha ñāṇaṃ rūpārūpadhamme udayabbayānupassanāvasena tulayantassa tīrentassa vissaṭṭhaindavajiramiva avigatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ uppajjati. Tathā hi tena yogī 『『maggaṃ pattosmī』』ti maññati. Saddhāti kilesakālusiyāpagamena cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā, na pana kammaphalaṃ, ratanattayaṃ vā saddahanavasena pavattā. Satipi sūpaṭṭhitā acalā pabbatarājasadisā uppajjati. Imissā ca uppannāya so yaṃ yaṃ ṭhānaṃ paccavekkhati, taṃ taṃ ṭhānamassa anupavisitvā okkhanditvā pakkhanditvā paribhaṇḍabhūtassa yathākammūpagañāṇassa upaṭṭhahante paralokavisayattā vaṇṇāyatanavisayamatītanti dibbacakkhuno paraloko viya satiyā upaṭṭhāti. Sukhaṃ pana sakalasarīraṃ abhisandamānaṃ atipaṇītaṃ uppajjati. Tasmiñhi uppanne taṃsamuṭṭhitehi atipaṇītehi rūpehi sabbo kāyo pariphuṭo, paribrūhito ca hoti. Upekkhā pana vipassanupekkhā ceva āvajjanupekkhā ca. Tattha vicinitavicayattā saṅkhārānaṃ vicinane majjhattabhāvena ṭhitā vipassanupekkhā. Sā pana atthato tathāpavattā tatramajjhattupekkhāva. Manodvārāvajjanacittasampayuttā vedanā āvajjane ajjhupekkhanavasena pavattiyā āvajjanupekkhāti vuccati. Duvidhā panesā tadā uppajjati. Tathā hi tasmiṃ samaye sabbasaṅkhārānaṃ udayabbaye majjhattabhūtā vipassanupekkhā balavatī uppajjati, manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva, pattapuṭe pakkhandatattanārāco viya ca sūrā tikhiṇā hutvā pavattati. Vīriyampi asithilamanaccāraddhaṃ sampayuttadhamme kilesapakkhato kosajjapakkhato paggaṇhantaṃ supaggahitamuppajjati, nikanti ca obhāsādipaṭimaṇḍitāya vipassanāya ālayaṃ kurumānā bhāvanāya sātisayappavattiyā sukhumā santākārā uppajjati. Yā kilesoti pariggahitumpi na yuttā. Yathā ca obhāse, evaṃ etesupi aññasmiṃ uppanne yogāvacaro 『『na vata me ito pubbe evarūpā pīti uppannapubbā, evarūpā passaddhi ñāṇaṃ saddhā sati sukhaṃ upekkhā vīriyaṃ nikanti uppannapubbā, addhā maggaphalappattosmī』』ti gaṇhāti, tassevaṃ gaṇhato vipassanā vīthiukkantā nāma hoti. So teyeva assādento nisīdati. Ime ca pana vipassanupakkilesā yebhuyyena samathavipassanālābhino uppajjanti. So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato 『『arahā aha』』nti cittaṃ uppādetīti.

1292-3.Upaklesassa vatthutoti nippariyāyato diṭṭhimānataṇhā idha upakkilesā tesaṃ vatthuto uppattiṭṭhānatāya, na sabhāvato akusalattā. Yathā pana obhāsādayo, evaṃ nikantipi diṭṭhiggāhādīnaṃ ṭhānaṃ hotīti vatthubhāvopissā yujjateva. Taṃtamāvajjamānassa, bhāvanā parihāyatīti taṃ taṃ obhāsādikaṃ āvajjamānassa diṭṭhimānataṇhāvasena 『『mama obhāso』』tiādiggāhaṃ pavattentassa bhāvanā vīthiṃ okkamitvā parivaṭṭati. Appaṃ sutametassāti appassuto.

1294-

我來為您直譯這段巴利文： 1291."智等"意為智、信等七。"如說方式"意為依"智為觀智,信為與觀心相應的信"等所說方式只依觀而知。其中智對衡量判定色無色法依生滅隨觀時如未失動力的因陀羅金剛般銳利勇猛極明凈而生。如是以彼瑜伽行者想"我已得道"。信為因離煩惱濁而為心心所極凈的強信,不是依信業果或三寶而轉。念也善住而生如山王不動。此生起時他思惟任何處,彼處對他如具圍繞的隨業趣智進入躍入衝入而現起,因為是他世境故超越顏色處境,如天眼對他世,唸對他現起。但樂生起極妙遍流全身。彼生起時以彼所生極妙色遍滿和增長全身。舍則是觀舍和轉向舍。其中因思擇諸行已由於思擇而住于中舍為觀舍。但彼依義即如是轉起的處中舍。與意門轉向心相應的受因在轉向時以舍轉起故說為轉向舍。此二種那時生起。如是那時對諸行的生滅成為中舍的強觀捨生起,也有意門轉向舍。因為他轉向任何處時如放出的因陀羅金剛,如投入葉籃的熱鐵針般勇猛銳利而轉。精進也生起不松不過度,從煩惱分懈怠分善持相應法。欲求對以光明等莊嚴的觀作執著,因修習殊勝轉起而生起細微寂靜行相,不應把握為煩惱。如在光明,如是在此等其他生起時瑜伽行者"我以前從未有如是喜生起,從未有如是輕安、智、信、念、樂、舍、精進、欲求生起,必定我已得道果"而執取,他如是執取時觀即名出離路。他只是享受彼等而坐。而此等觀隨煩惱多生於得止觀者。他因被定鎮伏的煩惱不現行而生起"我是阿羅漢"的心。 1292-3."隨煩惱事"意為無譬喻說見慢愛在此為隨煩惱,因為是彼等的生處故,不是以自性因是不善故。但如光明等,如是欲求也是見取等的處故適合為事性。"轉向彼彼,修習衰退"意為轉向彼彼光明等,以見慢愛方式轉起"我的光明"等執時,修習入路而退轉。"少聞"意為此人少聞。 1294-;

1. Bahussuto pana obhāsādīsu uppannesu 『『ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo』』ti vā, sace obhāso attā bhaveyya, attāti gahetuṃ vaṭṭeyya, anattā ca panāyaṃ attāti gahito, tasmā 『『so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, udayabbayapaṭipīḷanaṭṭhena dukkho』』tiādinā samanupassati, so evaṃ samanupassanto upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo, upakkilesavinimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. Tena vuttaṃ 『『sabbobhāsādayo』』tiādi. Maggāmaggesu ñāṇanti maggāmaggañāṇaṃ, maggāmaggañāṇadassanavisuddhīti vuttaṃ hoti. Maggāmaggañāṇadassanavisuddhipattiyā ca tena yoginā tiṇṇaṃ saccānañca vavatthānaṃ kataṃ hoti. Kathaṃ? Diṭṭhivisuddhiyā tāva nāmarūpavavatthāpanena dukkhasaccavavatthānaṃ kataṃ hoti, kaṅkhāvitaraṇavisuddhiyā paccayapariggahena samudayasaccassa vavatthānaṃ. Abhidhammanayasmiñhi sabbakilesā, kammañca samudayasaccaṃ, imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammā maggassa avadhāraṇena maggasaccaṃ. Tadupāyabhūtassa hi maggassa avadhāraṇena taṃ avadhāritamevāti evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

1. Ekavīsatimo paricchedo

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā

1298.Aṭṭhañāṇavasenevāti udayabbayañāṇādīnaṃ aṭṭhannaṃ ñāṇānaṃ vasena. Vipassanācārassa matthakappattiyā saṅkhārupekkhāñāṇaṃ sikhāpattā vipassanā. Sikhāpatti panassā udayabbayañāṇādīnaṃ aṭṭhañāṇānaṃ vasenāti āha 『『aṭṭhañāṇavasenā』』ti. Navamanti saccānulomikañāṇaṃ. Iti udayabbayādīni aṭṭha, idañca navamañāṇaṃ paṭipadāñāṇadassananti pavuccati. Paṭipajjati etāya ariyamaggoti paṭipadā, udayabbayādīnaṃ jānanaṭṭhena, paccakkhato dassanaṭṭhena ñāṇadassanañcāti katvā.

1. Tāni pana ñāṇāni sarūpato dassetuṃ 『『aṭṭha ñāṇānī』』tiādi vuttaṃ. Tattha udayabbayānupassanāñāṇaṃ kiñcāpi tīraṇapariññāya patiṭṭhaṃ, tathāpi yathāvuttaṭṭhena paṭipadāñāṇadassanampi hotiyevāti tampi idha vuttaṃ. Itarattha pana uppannamattaṃ appaguṇaṃ sandhāya vuttaṃ. Appaguṇañhi niccasaññādipahānasiddhiyā pahānapariññāya adhiṭṭhānabhūtaṃ. Yato tadadhigamena aṭṭhārasasu mahāvipassanāsu ekaccā adhigatāva honti. Na hi udayabbayānaṃ paccakkhato paṭivedhena vinā sāmaññākārānaṃ tīraṇamattena sātisayaṃ paṭipakkhappahānaṃ sambhavati. Asati ca paṭipakkhappahāne kuto ñāṇādīnaṃ vajiramiva avihatavegatā tikhiṇavisadāditā vā, tasmā paguṇabhāvappattaṃ udayabbayañāṇaṃ pahānapariññāpakkhiyameva daṭṭhabbaṃ.

1300-

我來為您直譯這段巴利文： 7. 但多聞者在光明等生起時"此我光明生起,但彼是無常、有為、緣生、盡法、滅法、離欲法、滅法"或"若光明是我,應可執為我,但此非我而執為我,故彼以不隨欲義為無我,以有已無義為無常,以生滅逼迫義為苦"等如是觀察,他如是觀察而解開隨煩惱纏結,光明等法非道,而離隨煩惱入路的觀智是道,如是確定道與非道。所以說"一切光明等"等。"于道非道智"為道非道智,即說道非道智見清凈。由得道非道智見清凈,彼瑜伽行者也確定三諦。如何?首先以見清凈確定名色而確定苦諦,以度疑清凈攝取緣而確定集諦。因為在阿毗達磨法中一切煩惱和業是集諦,在此道非道智見清凈中由正確確定道而得道諦。因為由確定彼方便的道而彼已確定,如是隻由世間智而確定三諦。 如是名為阿毗達磨義顯 阿毗達磨入門復注 道非道智見清凈釋義竟。 第二十一品 行道智見清凈釋義 1298."只依八智"意為依生滅智等八智。因觀行達頂點故行舍智為達頂觀。而彼達頂是依生滅智等八智故說"依八智"。"第九"為隨順諦智。如是生滅等八和此第九智說為行道智見。以此行聖道故為行道,以了知生滅等義、以現見義為智見。 1299. 但為顯示彼等智的自性而說"八智"等。其中生滅隨觀智雖是審察遍知的住處,但以如說義也是行道智見故此中也說彼。但在其他處說是就剛生起未熟練。因為未熟練由斷常想等成就故為斷遍知的住處。由此獲得時十八大觀有些已得。因為無親證生滅而只以審察共相不能殊勝斷對治。無斷對治時何來如金剛般未失動力的銳利明凈等性,所以應見已得熟練的生滅智屬於斷遍知分。 1300-

2.Bhaṅgeti saṅkhārānaṃ bhaṅge. Yathābhūtadassāvī bhāyati etasmāti bhayaṃ, tebhūmakadhammā, tesu bhayato upatiṭṭhantesu bhāyitabbākāraggāhiñāṇaṃ bhayeñāṇaṃ. Tathā hetaṃ 『『bhayatupaṭṭhānañāṇa』』nti vuccati. Muccituṃ icchatīti muccitukamyaṃ, cittaṃ, puggalo vā, tassa bhāvo muccitukamyatā, taṃ pana ñāṇamevāti āha 『『ñāṇaṃ muccitukamyatā』』ti. Puna paṭisaṅkhānākārena pavattaṃ ñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ. Nirapekkhatāya saṅkhārānaṃ upekkhanavasena pavattaṃ ñāṇaṃ saṅkhārupekkhāñāṇaṃ. Gāthābandhatthaṃ pana visandhiniddeso. Oḷārikoḷārikassa saccapaṭicchādakatamassa vigamanena saccapaṭivedhānukūlattā saccānulomikaṃ. Taṃ pana idanti āha 『『saccānulomañāṇanti, anulomaṃ pavuccatī』』ti.

我來為您直譯這段巴利文： 2."壞"意為諸行的壞。如實見者畏懼於此為怖,三地法,在彼等現起為可怖時取可怖行相的智為怖畏智。因為如是彼說為"怖畏現起智"。欲脫為欲脫,心或補特伽羅,彼的狀態為欲脫性,但彼即是智故說"智為欲脫性"。再以審察行相轉起的智為審察隨觀智。以無顧戀而以舍諸行方式轉起的智為行舍智。但為偈頌義而不相連說。由粗粗的覆蔽諦最勝離去故隨順通達諦故為隨順諦。但彼是此故說"隨順諦智為,說為隨順"。

1. Nanu ca udayabbayañāṇassa pageva siddhattā kimatthaṃ puna tatthāpi abhiyogoti ce? Aniccādilakkhaṇasallakkhaṇatthaṃ. Udayabbayañāṇañhi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi, upakkilesavinimuttaṃ pana sakkoti, tasmā lakkhaṇasallakkhaṇatthaṃ puna tattheva yogo kātabbo. Lakkhaṇāni cassa udayabbayādīnaṃ amanasikārā, santatiiriyāpathaghanachannatāya ca nopaṭṭhahanti, tasmā udayabbayaṃ manasi katvā santatiṃ ugghāṭetvā aniccalakkhaṇaṃ, abhiṇhapīḷanaṃ pariggahetvā iriyāpathaṃ ugghāṭetvā dukkhalakkhaṇaṃ, dhātuyo vinibbhujitvā ghanavinibbhogaṃ katvā anattalakkhaṇañca sallakkhetvā 『『aniccā dukkhā anattā』』ti saṅkhārā punappunaṃ sammasitabbā. Tassevaṃ tulayato tīrayato yadā saṅkhāragataṃ attano lahuupaṭṭhānena, ñāṇassa ca tikkhatāya tirohituppādādibhedaṃ bhijjamānameva upaṭṭhāti, bhaṅgeyeva tassa ñāṇaṃ santiṭṭhati, tadā bhaṅgānupassanā nāma vipassanāñāṇaṃ adhigataṃ hoti. Tassa tadeva saṅkhāranirodhārammaṇabhaṅgānupassanaṃ āsevantassa yadā sabbabhavayonigatiṭṭhitinivāsesu saṅkhārā bhijjanasabhāvatāya yakkharakkhasādayo viya mahābhayaṃ hutvā upaṭṭhahanti, tadāssa bhayatupaṭṭhānañāṇaṃ adhigataṃ hoti. Kiṃ panidaṃ ñāṇaṃ bhāyatīti? Na bhāyati. Tañhi 『『atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī』』ti tīraṇamattameva hoti, byasanāpannānaṃ pana sabbasaṅkhārānaṃ bhayato upaṭṭhitānaṃ gahaṇena bhayatupaṭṭhānañāṇanti vuccatīti.

我來為您直譯這段巴利文： 1303. 若問生滅智已先成就,為何再於彼處精勤?為觀察無常等相。因為生滅智在前為十種隨煩惱所染而不能如實完全觀察三相,但離隨煩惱則能,所以為觀察相而應再於彼處精勤。而由不作意生滅等,由相續威儀聚掩蔽故彼相不現起,所以作意生滅而開顯相續而觀察無常相,把握數數逼迫而開顯威儀而觀察苦相,分離諸界而分解聚而觀察無我相后,應再再思維諸行"無常、苦、無我"。他如是衡量判定時,當諸行以自身易現起,以智銳利而現起只是破壞而隱沒生起等差別,彼智住于壞時,即已獲得名為壞隨觀的觀智。當他修習以彼行滅為所緣的壞隨觀時,諸行在一切有、生、趣、住、居以破壞為自性而如夜叉羅剎等現為大怖畏,那時他已獲得怖畏現起智。但此智是畏懼嗎?不畏懼。因為彼只是判斷"過去諸行已滅,現在正滅,未來將滅",但因把握遭遇災難的一切諸行現起為可怖故說為怖畏現起智。

Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa yadā sabbabhavagatesu saṅkhāresu tāṇaṃ vā leṇaṃ vā parāyaṇaṃ vā na paññāyati, ukkhittāsiko viya paccāmitto sādīnavā eva saṅkhārā upaṭṭhahanti, tassa saṅkhārānaṃ ādīnavameva passantassa ādīnavañāṇaṃ nāma uppannaṃ hoti. Tassevaṃ sabbasaṅkhāre ādīnavato passantassa yadā tibhavapariyāpannesu nibbedo uppajjati, ukkaṇṭhā saṇṭhahanti, sabbasaṅkhāravisaṃyutte santipade abhiratiṃ paṭilabhati, tadāssa nibbidānupassanaṃ nāma ñāṇaṃ uppannaṃ hoti. Tassa yadā iminā nibbidāñāṇena sabbasaṅkhāresu nibbindantassa ekasaṅkhārepi cittaṃ na sajjati, sabbasmā saṅkhārato sappamukhagatassa viya maṇḍūkassa muccitukāmatā uppajjati, tadā muccitukamyatāñāṇaṃ nāma uppannaṃ hoti. Tassevaṃ sabbasaṅkhārehi muccitukāmassa niccasukhasubhaattākārena pana upaṭṭhituṃ asamatthataṃ pāpetvā muccanassa upāyasampādanatthaṃ aniccantikatādīhi aniccalakkhaṇaṃ, abhiṇhapaṭipīḷanatādīhi dukkhalakkhaṇaṃ, ajaññakatādīhi paṭikkūlataṃ, tucchatādīhi anattalakkhaṇañca āropetvā sabbasaṅkhāragataṃ pariggaṇhantassa paṭisaṅkhānupassanāñāṇaṃ nāma uppannaṃ hoti. Tena panevaṃ pariggahitasaṅkhārena yā sā 『『suññamidaṃ attena vā attaniyena vā』』tiādinā dvikoṭikādibhedā suññatā vuttā, sā pariggahetabbā. Tassevaṃ suññato disvā tilakkhaṇaṃ āropetvā sammasantassa yadā bhayañca nandiñca vippahāya vissaṭṭhabhariyassa viya saṅkhāragatesu upekkhā santiṭṭhati, tīsu bhavesu cittaṃ na sampasāriyati, tadāssa saṅkhārupekkhāñāṇaṃ nāma uppannaṃ hoti. Taṃ panetaṃ yāva nibbānaṃ na passati, tāva disākāko viya kūpakayaṭṭhiṃ punappunaṃ saṅkhārameva anabhimatampi nissāya saṅkhāravicinanepi majjhattameva hutvā tiṭṭhati. Tena vuttaṃ 『『etesu pana ñāṇesū』』tiādi.

1306.Vipassanā…pe… vuṭṭhānagāminīti sikhaṃ uttamabhāvaṃ pattattā sikhāpattā. Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī. 『『Vuṭṭhāna』』nti hi bahiddhā nimittabhūtā abhiniviṭṭhavatthuto ceva ajjhattappavattato ca vuṭṭhahanato maggo vuccati, taṃ gacchatīti vuṭṭhānagāminī, maggena saddhiṃ ghaṭīyatīti attho.

1307.Tanti yaṃ sikhāpattā vipassanā saccānulomañāṇanti ca vuccati, taṃ saṅkhārupekkhāñāṇaṃ. Āsevantassāti punappunaṃ sammasanavasena sevantassa bhāventassa bahulīkarontassa. Tassa hi adhimokkhasaddhā bhāvanāvasena balavatarā nibbattissati, vīriyaṃ supaggahitaṃ paṭipakkhavidhamanasamatthaṃ hoti, ārammaṇābhimukhabhāvena sati supatiṭṭhitā hoti, passaddhisukhānaṃ sātisayatāya cittaṃ susamāhitaṃ, tatova anulomañāṇuppattiyā paccayo bhavituṃ samatthā tikkhatamā saṅkhārupekkhā uppajjati.

1308-12.Aniccā…pe… votarateva sāti aniccādīsu ekena ākārena sammasantī sattakkhattuṃ pavattitvā bhijjantī bhavaṅgaṃ otiṇṇā nāma hoti, tato paraṃ bhavaṅgavāroti katvā . Saṅkhārupekkhākatanayenāti aniccādinā ārammaṇakaraṇavaseneva saṅkhārupekkhāya katanayena, na sammasitanayena. Tenāha 『『aniccādi…pe… kurumāna』』nti. Bhavaṅgāvaṭṭanaṃ katvāti bhavaṅgassa nivattanaṃ katvā cittassa bhavaṅgavasena pavattituṃ adatvā. Parikammanti maggassa parikammattā paṭisaṅkhārakattā. Upacāranti maggassa āsannattā, samīpacārittā vā.

1313-

我來為您直譯這段巴利文： 他修習彼怖畏現起智時,當一切有中諸行不顯現為救護、藏處或歸依,諸行只現為過患如舉劍的敵人,他只見諸行過患時名為生起過患智。他如是見一切諸行為過患時,當生起厭離三有,住立厭倦,獲得樂於離一切諸行的寂靜處時,名為生起厭離隨觀智。當他以此厭離智厭離一切諸行時心不著一行,如青蛙遇到蛇頭而生起欲從一切行脫離時,名為生起欲解脫智。他如是欲從一切諸行解脫,為使不能以常樂凈我行相現起而成就解脫方便,以無常性等說明無常相,以數數逼迫等說明苦相,以不可愛等說明厭惡,以空等說明無我相而攝取一切諸行時,名為生起審察隨觀智。以如是攝取諸行,應攝取所說"此空無我或我所"等二邊等差別的空性。他如是見空而說明三相思維時,當舍怖畏和喜樂而住于舍諸行如捨棄重擔,心不伸向三有時,名為生起行舍智。但此直到不見涅槃,如尋方烏鴉依桅桿般一再依不愛的諸行而在思擇諸行時只是住于中舍。所以說"在此等智"等。 1306."觀...等...入起道"意為因達頂點故達頂。去入起故為入起道。因為"入起"說為從外所緣所執著事及內轉起而出起的道,去彼故為入起道,意為與道相應。 1307."彼"意為達頂觀也說為隨順諦智的彼行舍智。"修習"意為以再再思維方式修習、培育、多作。因為他的勝解信由修習而生起更強,精進善持能破除對治,念由向所緣而善住立,由輕安樂殊勝故心善等持,由此能為生起隨順智緣的極銳利行捨生起。 1308-12."無常...等...確實下入"意為以無常等一行相思維七次轉起而滅即名入有分,此後是有分時故。"依行舍所作方式"意為只依行舍以無常等作所緣的方式,非思維方式。所以說"作無常等"。"轉有分"意為轉有分,不令心依有分轉起。"遍作"意為因是道的遍作、準備。"近行"意為因近於道,或近行性。 1313-

1. Anulomattaṃ sayameva vadati 『『purimāna』』ntiādinā. Idañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, 『『udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā』』ti ca 『『bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgamaddasā』』ti ca 『『sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita』』nti ca 『『sādīnaveyeva vata ādīnavānupassanaṃ ādīnavamaddasā』』ti ca 『『nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinda』』nti ca 『『muccitabbamhiyeva vata muccitukamyatāñāṇaṃ muccitukāmaṃ jāta』』nti ca 『『paṭisaṅkhātabbameva vata paṭisaṅkhāñāṇena paṭisaṅkhāta』』nti ca 『『upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita』』nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ katakiccatāya anulometi sabbāsaṃyeva vipassanānaṃ lakkhaṇattayasammasanakiccattā, tathā upari ca ariyamagge sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipadāya pattabbatāya. Na hi anulomañāṇe thūlathūlasaccapaṭicchādakasaṃkilesavikkhambhanavasena appavattante gotrabhuñāṇaṃ uppajjati, gotrabhuñāṇe ca anuppanne maggañāṇaṃ na uppajjati, tasmā purimapacchimānaṃ bhāgānaṃ anulomattā 『『anulomanti saññita』』nti. Tenevāti heṭṭhimañāṇānaṃ anulomamukhena, upari bodhipakkhiyānaṃ anulomanato ca. Saccānulomañāṇanti pavuccati maggasaccassa anulomikattā. Vuṭṭhānagāminiyāti saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya. Pariyosānanti purimā koṭi. Saṅkhārārammaṇavipassanāsu hi ayaṃ visesato vuṭṭhānagāminivipassanāti. Asaṅkhatārammaṇaṃ pana sabbena sabbaṃ ariyamaggasaṅkhātaṃ vuṭṭhānaṃ gacchati upetīti. Tatopi hi visesato 『『vuṭṭhānagāminivipassanā』』ti vattabbataṃ labhatīti āha 『『ñeyyaṃ sabbappakārenā』』tiādi.

1317-8.Kittitāti thomitā, ariyamaggādhiṭṭhānatāya mahantānaṃ sīlakkhandhādīnaṃ esanato gavesanato mahesinā sammāsambuddhena. Santakilesatāya santā. Yoganti bhāvanaṃ, bhāvanābhiyogaṃ vā.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

1. Bāvīsatimo paricchedo

Ñāṇadassanavisuddhiniddesavaṇṇanā

1319-21. Idāni ñāṇadassanavisuddhiyā niddese anuppatte sā yassa ñāṇassa anantaraṃ uppajjati, taṃ tāva dassento 『『ito para』』ntiādimāha. Ito paranti ito anulomañāṇato upari. Āvajjaniyaṭhānattāti āvajjanakiccaṃ karontaṃ kiriyamanodhātu viya maggassa āvajjanaṭṭhāne ṭhitattā abbohārikameva ubhayavisuddhilakkhaṇābhāvato. Kiñcāpi evaṃ, tathāpi vuṭṭhānagāminivipassanāya pariyosānattā vipassanāpakkhiyamevāti āha 『『vipassanāya sotasmiṃ, patitattā vipassanā』』ti. Etenassa paṭipadāñāṇadassanavisuddhibhajanaṃ dasseti.

我來為您直譯這段巴利文： 6. 自說隨順性以"前"等。因為此依無常相等方式緣諸行而轉起,如"確實見生滅法的生滅智見生滅"、"確實見壞法的壞隨觀見壞"、"確實見可怖的怖畏現起為怖"、"確實見過患的過患隨觀見過患"、"確實見應厭的厭離智厭離"、"確實見應脫的欲脫智成為欲脫"、"確實見應審察的審察智審察"、"確實見應舍的行舍舍"等義說,此八智由作已所作而隨順,因為一切觀的任務是思維三相,如是上面聖道中由彼行道而得三十七菩提分法。因為不以隨順智以粗粗覆蔽諦煩惱鎮伏方式轉起時種姓智不生,種姓智不生時道智不生,所以由前後分隨順性故"稱為隨順"。"由彼"意為經由隨順下智,及隨順上面菩提分。說為隨順諦智因為隨順道諦。"入起道"意為緣諸行的入起道觀。"終"意為前邊。因為在緣諸行觀中此特別是入起道觀。但完全趣向以無為為所緣稱為入起的聖道故。因為由此也特別得說為"入起道觀"故說"應知一切方式"等。 1317-8."被贊"意為被稱讚,因為以聖道為住處尋求大戒蘊等故為大仙正等覺者。因寂煩惱故寂。"修習"意為修習,或修習精勤。 如是名為阿毗達磨義顯 阿毗達磨入門復注 行道智見清凈釋義竟。 第二十二品 智見清凈釋義 1319-21. 現在到智見清凈釋義時,首先顯示它在哪個智之後生起而說"此後"等。"此後"意為此隨順智上。"轉向處"意為因住于如作轉向作用的唯作意界對道的轉向處故無兩清凈相而只是不相應。雖如是,但因是入起道觀的終點故也屬於觀分,所以說"落於觀流故是觀"。以此顯示它屬於行道智見清凈。

1. Puthujjanesu bhavaṃ pothujjanikaṃ, tadeva gottaṃ ariyehi asammissā puthujjanasamaññāti pothujjanikagottaṃ. Ekavaṃsajānañhi samānā samaññā 『『gotta』』nti vuccati, gaṃ tāyati buddhiṃ, abhidhānañca ekaṃsikavisayatāya rakkhatīti katvā. Vā-saddo vakkhamānatthavikappane. Abhibhuyya pavattito gotrabhūti sambandho. Gottaṃ vuccati nibbānaṃ 『『ariyo』』ti buddhiyā, abhidhānassa ca tāyanato pavattanatoti adhippāyo. Tato bhavatīti tato gottato ārammaṇapaccayato bhavati. Iti-saddo cettha hetuttho daṭṭhabbo. Tena yasmā tato bhavati, tasmā gotrabhūti attho.

1323-5. Ñāṇadassanavisuddhi eva ñāṇadassanasuddhikaṃ. Taṃ sampādetuṃ panicchatā tena bhikkhunā yaṃ aññaṃ kiñcipi kātabbaṃ, taṃ natthīti sambandho. Kasmā natthīti ce āha 『『yaṃ hī』』tiādi. 『『Katamevā』』ti vutte 『『katha』』nti anuyogassa upaṭṭhitattā 『『anulomāvasānaṃ hī』』tiādinā taṃ samattheti.

1326-7. Evaṃ uppannaanulomañāṇassa panassa etehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādakatamamhi antaradhāpite sabbasaṅkhāragate cittaṃ na pakkhandati , na laggati, padumapalāsato udakaṃ viya patikuṭati pativaṭṭati, sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti, athassa sabbasmiṃ nimittappavattārammaṇe palibodhato upaṭṭhite dutiyassa vā tatiyassa vā anulomañāṇassa anantaraṃ gotrabhuñāṇaṃ uppajjati. Tenāha 『『tassā』』tiādi. Paṭhamāvajjanañceva paṭhamābhogatāpi cāti paṭhamāvajjanaṃ paṭhamābhogabhūtaṃ. Sakatthe hi ayaṃ tā-paccayoti. Tattha āvajjanaṃ cittasantānassa pariṇāmanavasena, ābhogo attano ābhujanavasena daṭṭhabbo.

1328-33.Anantarādīhīti anantarasamanantaraāsevanaupanissayanatthivigatavasena chahi paccayehi. Muddhanti muddhabhūtaṃ. Ekantikatāya ekavārameva ca uppajjanato punarāvattābhāvena pana anāvattaṃ. Anāvajjanampi cāti anāvajjanampisamānaṃ. Saññaṃ datvā viyāti 『『evaṃ uppajjāhī』』ti saññaṃ datvā viya. Anibbiddhapubbanti apadālitapubbaṃ. Viddhaṃsentovāti vināsento eva. Jāyatīti nibbattati. Ettha ca imaṃ upamaṃ āharanti – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannayhitvā cakkayante aṭṭhāsi, añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasatanibbijjhati. Tattha daṇḍakasaññaṃ dento viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ, daṇḍakasaññaṃ amuñcitvāva phalakasataṃ nibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhananti.

1335-8.Anāmatagga…pe… mahodadhinti aṭṭhamabhavato paṭṭhāya nibbattakaṃ aññātakoṭiṃ saṃsāravaṭṭadukkhamahāsamuddaṃ. Pāṇātipātādipañcaverāni ceva pañcavīsati mahābhayāni cāti sabbaverabhayāni. Anekepi ānisaṃseti ratanattaye niviṭṭhasaddhādike ānisaṃse. Ādimaggenāti sotāpattimaggasaṅkhātena paṭhamamaggena. Paṭhamamaggañāṇavaṇṇanā.

1339.Tassevānantaranti tassa anantaraṃyeva. Dvepi tīṇi vāti nātitikkhapaññassa dve, tikkhapaññassa tīṇi phalacittāni.

1340-

我來為您直譯這段巴利文： 1322. 在凡夫中存在為凡夫性,彼即種性,與聖者不混的凡夫共稱為凡夫種性。因為同一族系的共稱說為"種性",護智慧,以確定境護稱謂。或字在將說義中選擇。勝起而轉為種姓住,是關聯。說涅槃為種性,因為護持"聖者"之智和稱謂而轉起是意趣。從彼生意為從彼種性作所緣緣而生。此中應見此字為因義。以彼意為因為從彼生故為種姓住。 1323-5. 智見清凈即智見清凈分。欲成就彼的比丘無須作其他任何事是關聯。若問為何無須說"何已作"等。因現起"如何"問故以"隨順終"等證成彼。 1326-7. 如是生起隨順智者以此三隨順智隨自力量令粗粗覆蔽諦最勝消失時,心不躍入一切諸行,不著,如蓮葉上水般退縮返回,一切相所緣一切轉起所緣現為障礙,如是一切相轉起所緣現為障礙時在第二或第三隨順智之後生起種姓智。所以說"彼"等。"首次轉向及首次反轉"意為作為首次轉向和首次反轉。因為此是自義之tā綴。其中轉向以心相續轉變方式,反轉以自轉向方式應見。 1328-33."以無間等"意為以無間、等無間、修習、親依止、無有、離去六緣。"頂"意為作為頂。因確定性和只一次生起而無再轉故為不轉。"且無轉"意為也無轉。"如給相"意為如給"如是生起"相。"未曾貫通"意為未曾破壞。"確實毀壞"意為確實滅盡。"生"意為生起。此中舉此譬喻-據說一射手令置百塊木板在八優沙婆處,纏布臉面,系箭站在輪軸,另一人轉輪軸,當木板對向射手時以棒給相。射手不捨棒相射箭貫通百木板。其中如給棒相為種姓智,如射手為道智,如不捨棒相貫通百木板為道智不捨種姓智所給相而以涅槃為所緣貫通未曾貫通未曾破壞的貪瞋癡蘊。 1335-8."無始...等...大海"意為從第八有起的不知邊際輪迴苦大海。"一切怨畏"意為殺生等五怨及二十五大畏。"諸多功德"意為對三寶住立信等功德。"以初道"意為以稱為初道的預流道。初道智釋。 1339."彼之無間"意為彼之無間。"二或三"意為不極利慧二,利慧三果心。 1340-

3.『『Ajānitvāvadanti te』』ti vatvā tattha kāraṇaṃ dassetuṃ 『『ekassā』』tiādi vuttaṃ. Pañcamaṃ maggacittanti imināva chaṭṭhassa abhāvadīpanena 『『ekaṃ phalacitta』』nti vadato godattattherassa vādopi paṭikkhitto.

1344.『『Ettāvatā』』ti paṭhamamaggassa uppattianantaraṃ phalassa uppattimattena. Sotāpannoti vuccatīti sotāpanno nāma dutiyo ariyapuggaloti vuccati. So devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattopi hutvā kāmasugatiyaṃ sattakkhattumeva sandhāvitvā saṃsaritvā dukkhassantakaraṇasamattho hoti. Yathāha –

『『Kiñcāpi te honti bhusaṃ pamattā,

Na te bhavaṃ aṭṭhamamādiyantī』』ti. (khu. pā. 6.9; su. ni. 232; netti. 115);

Rūpārūpalokesu pana na tathā niyamoti ācariyā.

1347.Phalādīnanti ādi-saddena pahīnakilesādike saṅgaṇhāti. Tathā ca 『『iminā vatāhaṃ maggena āgato』』ti paṭhamaṃ maggaṃ paccavekkhati, tato 『『ayaṃ me ānisaṃso laddho』』ti phalaṃ paccavekkhati, tato 『『ime nāma me kilesā pahīnā』』ti pahīnakilese paccavekkhati, tato 『『ime nāma me kilesā avasiṭṭhā』』ti uparimaggattayavajjhe kilese paccavekkhati, avasāne 『『ayaṃ me dhammo ārammaṇato paṭividdho』』ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa pañca paccavekkhaṇañāṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthi. Evaṃ sabbānipi ekūnavīsati paccavekkhaṇañāṇāni. Tenāha 『『paccavekkhaṇañāṇāni, bhavantekūnavīsatī』』ti.

1348-50. Yāsaṃ paccavekkhaṇavasena imāni ñāṇāni pavattanti, tā dassetuṃ 『『maggo phalañcā』』tiādimāha. Ukkaṭṭhaparicchedoyeva ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekhānampi hoti vā na vā. Na hi sabbeva tattha samatthā honti. Teneva hi mahānāmo bhagavantaṃ pucchi 『『ko su nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī』』tiādi (ma. ni. 1.175). Yogamārabhateti tasmiṃyeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvakarāya sakadāgāmimaggasaṅkhātāya dutiyāya bhūmiyā adhigamatthāya vipassanāyogaṃ karoti, dutiyabhāvo cassa desanāvasena, uppattivasena ca veditabbo. Sampayuttānaṃ pana nissayabhāvena te dhammā bhavanti etthāti bhūmi, yasmā vā samānepi lokuttarabhāve sayampi bhavati, na nibbānaṃ viya apātubhūtaṃ, tasmāpi 『『bhūmī』』ti vuccati. Ñāṇena parimajjatīti tena tenākārena indriyānaṃ tikkhatarataṃ sampādetvā, balabojjhaṅgānañca paṭutarabhāvaṃ sādhetvā lakkhaṇattayaṃ tīraṇavasena parimajjati.

1351-2. Tattha aparāparaṃ ñāṇaṃ cārento parivatteti. Tenāha 『『vipassanāvīthiṃ ogāhatī』』ti. Heṭṭhā vuttanayenāti udayabbayañāṇādīnaṃ uppādane vuttanayeneva. Gotrabhussa anantaranti ettha gotrabhu viya gotrabhu. Paṭhamamaggapurecārikañāṇañhi puthujjanagottābhibhavanato, ariyagottabhavanato ca nippariyāyato 『『gotrabhū』』ti vuccati, idaṃ pana taṃsadisatāya pariyāyato gotrabhu. Ekaccasaṃkilesavisuddhiyā, pana accantavisuddhiyā ārammaṇakaraṇato ca 『『vodāna』』nti vuccati. Tenāha paṭṭhāne 『『anulomaṃ vodānassa anantarapaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 3."他們不知而說"后,為顯示其中原因而說"一"等。"第五道心"以此即顯示無第六,也反駁說"一果心"的狗達多長老的說法。 1344."如是"意為初道生起后只由果生起。說為預流者意為說為第二聖者。他雖來到天王、轉輪王等放逸處而極放逸,但在欲善趣只流轉輪迴七次即能作苦的終結。如說： "雖然他們極放逸, 不取第八有。" 但諸阿阇黎說在色無色界不如是決定。 1347."果等"中等字攝已斷煩惱等。如是首先觀察"我以此道而來"的初道,然後觀察"我得此功德"的果,然後觀察"我已斷此等煩惱"的已斷煩惱,然後觀察"我余此等煩惱"的上三道所斷煩惱,最後觀察"我所緣通達此法"的不死涅槃。如是預流者有五觀察智。如預流者,一來者不還者亦然。但阿羅漢無所謂觀察余煩惱。如是一切共十九觀察智。所以說"觀察智,有十九"。 1348-50. 為顯示由觀察彼等而此等智轉起而說"道及果"等。這只是最上限定。因為已斷余煩惱觀察有學也有或無。因為不是一切都能。所以摩訶男問世尊"我內何法未斷,以此貪法有時征服我心而住"等。"作修習"意為或坐在彼座,或於他時為證得稱為一來道的第二地而作觀修習以令欲貪瞋恚變薄,應知彼第二性依說法和生起。但相應法以作依止彼等法於此故為地,或因雖同出世性自己也生,非如涅槃不顯現,所以也說為"地"。"以智撫摩"意為成就諸根更銳利,成辦諸力覺支更銳利性而以判斷方式撫摩三相。 1351-2. 于彼導引更上智而轉。所以說"入觀路"。"如前說方式"意為如生起生滅智等所說方式。"種姓住之無間"此中如種姓住為種姓住。因為初道前導智以超越凡夫種性,生聖種性故無譬喻說為"種姓住",但此因相似彼故譬喻為種姓住。但因某些煩惱清凈,以究竟清凈為所緣故說為"清凈"。所以發趣論說"隨順是清凈的無間緣"。

1.417). Yasmā pana paṭisambhidāmagge 『『uppādādiabhibhavanaṭṭhaṃ upādāya aṭṭha gotrabhudhammā samādhivasena uppajjanti, dasa gotrabhudhammā vipassanāvasena uppajjantī』』tiādīsu (paṭi. ma. 1.60) gotrabhunāmavaseneva āgataṃ, tasmā idhāpi 『『gotrabhussa anantara』』nti vuttaṃ gottasaṅkhātanibbānato bhūtanti katvā. Dutiyamaggañāṇavaṇṇanā.

1355-7.Yanti yasmā. Sakidevāti ekavārameva. Imaṃ lokaṃ āgantvāti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyatīti ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā idhūpapajjitvā parinibbāyati, ayamekova idha gahitoti. Antakaro bhaveti dukkhassantakaro bhaveyya, bhave vā antakaro bhavassa antakaroti attho. Tatiyāya bhūmiyā pattiyāti sambandho. Byāpādakāmarāgānaṃpahānāyāti tesaṃyeva sakadāgāmimaggena tanukarānaṃ saṃyojanānaṃ niravasesappahānāya. Tatiyamaggañāṇavaṇṇanā.

1363-7. Paṭisandhivasena kāmabhavassa anāgamanato anāgāmī. Tenāha 『『tattheva parinibbāyī』』ti. Tatthevāti suddhāvāse vā aññattha vā yattha uppanno, tattheva parinibbāyi. Anāvattisabhāvoti tasmā lokā idha paṭisandhiggahaṇavasena imaṃ lokaṃ punarāgamanābhāvato anāvattanasabhāvo, buddhadassanatheradassanadhammassavanānaṃ panatthāya āgamanaṃ hotiyeva. Rūparāgādipahānāyāti rūparāgaarūparāgamānauddhaccaavijjāsaṅkhātānaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ niravasesappahānāya. Viddhaṃsāyāti vināsāya. Catutthamaggañāṇavaṇṇanā.

1371-4.Mahākhīṇāsavoti mahānubhāvato nibaddhapūjāvacanametaṃ, na upādāyavacanaṃ 『『yathā mahāmoggallāno』』ti. Na hi cūḷakhīṇāsavo nāma atthi. Anuppatto sadattho sakattho, pūjattho vā etenāti anuppattasadattho, sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena, attānaṃ avijahanaṭṭhena, attano paramatthaṭṭhena ca attano atthattā 『『sadattho』』ti vuccati. Khīṇāni dasapi bhavasaṃyojanāni etassāti khīṇasaṃyojano. Dakkhiṇaṃ arahatīti dakkhiṇeyyo. Catassopīti sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti catassopi. Visuddhikāmenāti attano visuddhiṃ icchantena. Tapoyeva dhanamassāti tapodhano, tena.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Ñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

1. Tevīsatimo paricchedo

Kilesappahānakathāvaṇṇanā

我來為您直譯這段巴利文： 1.417. 因為在無礙解道中"取超越生起等義八種姓住法依定生起,十種姓住法依觀生起"等是以種姓住名而來,所以此中也說"種姓住之無間",因為從稱為種的涅槃而生。第二道智釋。 1355-7."彼"意為因彼。"一次"意為只一次。"來此世"以此取五種一來者中之一,略去四種。因為某者在此得一來果在此般涅槃,某者在此得后在天界般涅槃,某者在天界得在彼般涅槃,某者在天界得後生此般涅槃,此四者此中不取。但在此得后在天界盡壽住後生此般涅槃,只此一者此中取。"作終者"意為應作苦終者,或作有終者意為作有終。"為得第三地"是關聯。"為斷瞋欲貪"意為為斷彼等一來道所薄的結無餘。第三道智釋。 1363-7. 以不來欲有結生故為不還。所以說"在彼般涅槃"。"在彼"意為在凈居或他處生處即在彼般涅槃。"不還性"意為從彼世不以結生方式再來此世故為不還性,但為見佛見長老聞法而來是有的。"為斷色貪等"意為為無餘斷稱為色貪、無色貪、慢、掉舉、無明的五上分結。"為毀"意為為滅。第四道智釋。 1371-4."大漏盡"此因大威力而為常恭敬語,非如"如大目犍連"般為相對語。因為無所謂小漏盡。"已達自利"意為已達自利或恭敬利,應知自利即阿羅漢。彼因系屬自義、不離自義、自最上義故而為自的利故說為"自利"。"盡結"意為盡十有結者。"應供"意為應供養。"四"意為預流道、一來道、不還道、阿羅漢道四。"欲清凈"意為欲自己清凈。"以苦行為財"意為以苦行為財者,以彼。 如是名為阿毗達磨義顯 阿毗達磨入門復注 智見清凈釋義竟。 第二十三品 煩惱斷說釋

1. Idāni imissāyeva catutthañāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ yena ye dhammā pahātabbā, tesaṃ pahānañca abhisamayakāle pariññādikiccāni ca dassetuṃ 『『etesu yena ye dhammā』』tiādi āraddhaṃ . Ye dhammāti ye saṃkilesadhammā. Saṃyojanādīsu khandhehi khandhānaṃ, phalena kammassa, dukkhena vā sattānaṃ saṃyojanaṭṭhena bandhanaṭṭhena saṃyojanāni. Sampayuttadhammānaṃ vibādhanaṭṭhena, upatāpanaṭṭhena, saṃkiliṭṭhatāya ca kilesā. Abhinivesādivasena micchāviparītaṃ pavattanato micchāsabhāvāti micchattā. Loke dhammā, lokapariyāpannā dhammā, lokappavattiyaṃ sati anuparamadhammattā vāti lokadhammā. Maccherassa bhāvo, kammaṃ vāti macchariyaṃ. Viparītaṭṭhena vipallāsā. Nāmakāyassa ca rūpakāyassa ca ganthanato ganthā. Ariyehi agantabbā, ayuttā gatīti vā agati. Āsavantīti āsavā, ābhavaggato sabbamokāsalokaṃ, āgotrabhuto sabbe dhamme byāpetvā pavattantīti attho, āsavanti saṃsāradukkhanti vā āsavā, cakkhādīhi vā saṃvarāsaṃvaradvārehi sattasantāne āsavanti vaṇato yūsāni sandanti viyāti āsavā, āsavanti vā etehi cittāni visayesūti āsavā. Saṃsāramahāsāgarappattihananato oghā viyāti oghā. Heṭṭhā vuttanayena yojanato yogā. Nivārenti lokiyalokuttaraguṇavisesādhigamanti nīvaraṇāni. Aniccādidhammasabhāvaṃ atikkamma parato asabhāvato āmasantīti parāmāsā. Maṇḍūkaṃ pannago viya ārammaṇaṃ bhusaṃ ādiyantīti upādānāni. Appahīnabhāvena sattasantāne anusenti mūsikavisaṃ viya anurūpakāraṇaṃ labhitvā uppajjantīti anusayā. Cittassa malīnabhāvakaraṇaṭṭhena malā. Akusalakammāni ca tāni duggatīnaṃ pathā cāti akusalakammapathā. Idha pana kammapathabhāvaṃ appattānaṃ taṃsabhāvato gahaṇaṃ daṭṭhabbaṃ. Cittaṃ uppajjati etthāti cittuppādo, cetasikarāsi, akusalo ca so cittuppādo cāti akusalacittuppādo.

Kāmabhavato uparikoṭṭhāsabhāvato tatiyamaggappattiyā uddhaṃ bhajitabbato, sevitabbato cāti uddhambhāgā, rūpārūpabhavā, tesaṃ hitāni tatthuppajjanakhandhādiyojanatoti uddhambhāgiyāni, tāniyeva saṃyojanānīti uddhambhāgiyasaṃyojanāni. Rūpārūpabhavato heṭṭhimakoṭṭhāsabhāvato tatthuppādakilesānaṃ appahīnabhāvena tatiyamaggappattiyā heṭṭhā bhajitabbato vā adhobhāgā, kāmabhavā, tesaṃ hitāni saṃyojanānīti adhobhāgiyasaṃyojanānīti.

Imesu pana dasasu rūpabhavasaṃyojanaṃ, arūpabhavasaṃyojanaṃ, kāmabhavasaṃyojanañca atthato lobhova, sakkāyadiṭṭhisīlabbataparāmāsāpi diṭṭhiyeva, tasmā dhammato satta saṃyojanāni.

Micchāsaṅkappo micchāvāyāmo micchāsamādhīti tathā pavattānaṃ vitakkavīriyasamādhīnamadhivacanaṃ. Micchāvācādayo tayo tathā pavattā cetanā. Micchāsati pana cittuppādo. Micchāñāṇaṃ tathā pavatto moho. Micchāvimutti lokathūpikādīsu mokkhoti pavattamicchāgāho.

Kāraṇūpacārenāti lābhahetuko lābho, alābhahetuko alābhotiādinā kāriyassa kāraṇavasena upacaraṇena. Lokadhammaggahaṇanti lokadhammaggahaṇena gahaṇaṃ.

Āvāse macchariyaṃ, āvāsahetukaṃ vā macchariyanti āvāsamacchariyaṃ. Evaṃ kulamacchariyādīnipi. Tattha āvāsoti vihārādi. Kulanti upaṭṭhākakulaṃ, ñātikulañca. Lābhoti paccayalābhoyeva. Vaṇṇoti sarīravaṇṇo ca guṇavaṇṇo ca. Dhammoti āgamo, adhigamo ca.

我來為您直譯這段巴利文： 1375. 現在爲了了知此第四智即智見清凈的威力,為顯示應以何斷何法,及彼等斷與現觀時遍知等作用而開始說"以此等何斷何法"等。"何法"意為何染污法。在結等中,以蘊系蘊、以果系業、或以苦繫有情之義為繫縛義故為"結"。以障礙相應法之義,以熱惱之義,及以染污性故為"煩惱"。因顛倒執著等而邪倒轉起故為邪性故為"邪性"。世間法、屬世間法,或因世間轉起而無止息法性故為"世間法"。慳的狀態或業為"慳"。以顛倒義故為"顛倒"。因繫縛名身和色身故為"系"。聖者不應去或不正當去處故為"惡趣"。流出故為"漏",意為從有頂遍及一切處世間,從種姓遍及一切法而轉起,或流出輪迴苦故為漏,或從眼等防護不防護門如瘡漏液流於有情相續故為漏,或由此等心流向境故為漏。因衝擊輪迴大海故如暴流為"暴流"。如前說方式繫縛故為"軛"。障礙證得世出世功德殊勝故為"蓋"。超越無常等法自性而執取非自性故為"執"。如蛇執蛙而強取所緣故為"取"。因未斷故隨眠于有情相續如鼠毒得適當因緣而生故為"隨眠"。以令心污穢義故為"垢"。不善業及彼等惡趣道故為"不善業道"。但此中應見取未達業道性的彼性。心生起於此故為心生起,心所聚,及不善與心生起故為"不善心生起"。 因超過欲有為上分,由證第三道應修習、應親近故為"上分",色無色有,對彼有益因系彼處生蘊等故為"上分的",彼等即結故為"上分結"。因低於色無色有為下分,或由於彼處生煩惱未斷故由證第三道應修習故為"下分",欲有,對彼有益諸結故為"下分結"。 在此十中,色有結、無色有結、欲有結在義上只是貪,有身見戒禁取也只是見,所以法上七結。 邪思惟邪精進邪定是如是轉起的尋精進定的名稱。邪語等三是如是轉起的思。但邪念是心生起。邪智是如是轉起的癡。邪解脫是在世塔等起邪執為解脫。 "以因譬喻"意為以利得因為利得、無利得因為無利得等以果的因方式譬喻。"世間法攝"意為以世間法攝而攝。 住處慳或因住

『『Tayo』』ti vatthuṃ abhinditvā vuttaṃ, bhinditvā ca pana vuccamāne dvādasa honti.

Abhisajjanūpanayhanavasena pavattanato abhijjhābyāpādānaṃ kāyaganthatā daṭṭhabbā. 『『Idameva saccaṃ moghamañña』』nti evaṃ avatthumhi pavatto abhiniveso idaṃsaccābhiniveso. Sīlabbataparāmāsaidaṃsaccābhinivesakāyaganthā cettha atthato diṭṭhiyeva, tasmā dhammato tayo kāyaganthā.

『『Chandadosamohabhayānī』』ti agatikāraṇattā vuttaṃ, chandādīhi pana akattabbakaraṇaṃ, kattabbākaraṇañca agati nāma.

Āsavesu kāmarāgabhavarāgā atthato lobhoti dhammato tayo āsavā.

Tesamevāti kāmarāgādīnameva. Te hi ogho viya attani patite apāyasamuddaṃ pāpenti, saṃsāradukkhato ca sīsaṃ ukkhipituṃ na denti, khandhādīni ca khandhādīhi yojenti.

Kāmupādānādīnīti kāmupādānadiṭṭhupādānasīlabbatupādānaattavādupādānāni. Diṭṭhupādānādīni cettha tathā pavattā diṭṭhiyeva, kāmupādānaṃ lobhoti dhammato dve upādānāni.

Sattānusayāti ettha yadi appahīnaṭṭhena sattasantāne anusentīti anusayā. Kasmā satteva vuttā, nanu aññesampi kilesānaṃ appahīnabhāvo vijjatīti? Na mayaṃ appahīnamattena anusayaṃ vadāma, kintu appahīnabhāvena thāmagatakilesā anusayāti, thāmagamanañca nesaṃ aññehi asādhāraṇo sabhāvo daṭṭhabbo. Tathā hi dhammasabhāvavedinā tathāgatena imeyeva anusayā vuttā, kāmarāgoyeva anusayo kāmarāgānusayo. Evaṃ sesesupi. Apare pana 『『kāmarāgassa anusayo』』tiādinibbacanaṃ vatvā kāmarāgādīnaṃ bījabhūtā attabhāvassa kilesasambhūtā kilesuppādanasatti anusayāti vaṇṇenti, tesaṃ matapaṭikkhepo idha papañcāvahattā anāhaṭo.

Pāṇassa atipāto pāṇātipāto, pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pāṇe pāṇasaññino jīvitindriyupacchedakappayogasamuṭṭhāpikā vadhakacetanā pāṇātipāto. Parabhaṇḍe tathāsaññino tadādāyakappayogasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Asaddhammakāmatāya kāyadvārappavattā agantabbaṭṭhānavītikkamacetanā kāmesumicchācāro. Abhūtaṃ vatthuṃ bhūtato paraṃ viññāpetukāmassa tathā viññāpanappayogasamuṭṭhāpikā cetanā musāvādo. So pana parassa atthabhedakarova kammapatho, itaro kammameva. Saṃkiliṭṭhacittassa parabhedanakāmatāya, attapiyakamyatāya vā parabhedakappayogasamuṭṭhāpikā cetanā pisuṇavācā. Sāpi dvīsu bhinnesuyeva kammapatho. Paramammacchedakappayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Anatthaviññāpanappayogasamuṭṭhāpikā saṃkiliṭṭhacetanā samphappalāpo nāma. So pana parehi gahiteyeva kammapatho hoti. 『『Aho vatedaṃ mama hotū』』ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā abhijjhā. 『『Aho vatāyaṃ satto vinasseyyā』』ti evaṃ manopadosalakkhaṇo byāpādo. 『『Natthi dinna』』ntiādinā nayena viparītadassanalakkhaṇā micchādiṭṭhi. Ettha ca natthikaahetukaakiriyadiṭṭhīhiyeva kammapathabhedo.

我來為您直譯這段巴利文： "三"意為不分事說,若分說則有十二。 應見貪瞋因以執著繫縛方式轉起故為身繫。"唯此為真余為虛妄"如是在非事上轉起的執著為此實執。此中戒禁取及此實執身繫在義上只是見,所以法上三身繫。 說"欲、瞋、癡、畏"因為是惡趣的原因,但以欲等作不應作、不作應作名為惡趣。 在諸漏中欲貪、有貪在義上是貪,所以法上三漏。 "彼等"意為欲貪等。因為彼等如暴流令落入者至惡趣海,不令從輪迴苦舉頭,及以蘊等系蘊等。 "欲取等"意為欲取、見取、戒禁取、我語取。此中見取等是如是轉起的見,欲取是貪,所以法上二取。 "七隨眠"此中若因未斷而隨眠于有情相續為隨眠,為何只說七,難道不存在其他煩惱的未斷性嗎?我們不只以未斷而說隨眠,而是以未斷性有力煩惱為隨眠,應見彼等的有力性是與他不共的自性。如是知法自性的如來只說此等隨眠,欲貪即隨眠為欲貪隨眠。余亦如是。其他人則說"欲貪的隨眠"等差別,說隨眠是貪等的種子、自體所生煩惱、生煩惱的能力,因此處會成繁文所以不引彼等見的反駁。 生命的殺害為殺生,生命在言說上是有情,勝義上是命根。于彼生命有生命想而起斷命根加行的殺害思為殺生。於他物如是想而起取彼加行的偷盜思為不與取。以欲不正法而起身門行於不應去處的超越思為欲邪行。欲令他知非真實事為真實者如是令知加行的思為妄語。但只以破他利益者為業道,餘者只是業。染污心者以欲離間他,或欲自愛而起離間加行的思為離間語。此也只在兩者分離時為業道。起傷害他加行的必粗思為粗語。起令知無義加行的染污思名為綺語。但此只在為他所取時為業道。"啊愿此物屬於我"如是以貪求他物為相為貪。"啊愿此有情毀滅"如是以意瞋恚為相為瞋。以"無佈施"等方式以顛倒見為相為邪見。此中只以無有見、無因見、無作見為業道的差別。

Imesu ca pāṇātipātādi tividhaṃ kāyakammameva. Taṃ kāyavacīdvāresuyeva uppajjati, na manodvāre. Tathā musāvādādi catubbidhaṃ vacīkammameva. Abhijjhādikaṃ pana tividhaṃ manokammameva. Taṃ tīsupi dvāresu pavattati. Dvārantaresupi pavattamānassa sakasakanāmāpariccāgo vuttoyeva. Dhammato cettha ādito satta cetanāsabhāvā, itare tayo cetanāsampayuttāti daṭṭhabbā. Mahāsāvajjaappasāvajjappayogādibhedo pana tattha tattha vuttanayena veditabbo.

Etānīti imāni maggañāṇāni. Yathāsambhavanti taṃtaṃmaggānurūpaṃ.

Apāyaṃ gacchanti etehīti apāyagamanīyā. Sesāti na apāyagamanīyā. Oḷārikāti tatiyamaggena pahātabbāvatthaṃ upādāya oḷārikā. Tenāha 『『sukhumā tatiyamaggañāṇavajjhā』』ti. Sukhumā kāmarāgapaṭighāti sambandho. Catutthamaggañāṇavajjhā evāti avadhāraṇena paṭhamamaggādivajjhataṃ nivatteti. Na hi rūparāgādīnaṃ apāyagāminiyāvatthāpi atthi, yato te paṭhamañāṇavajjhāpi siyunti.

Yattha yattha pana eva-saddena avadhāraṇaṃ akatvā yaṃ yaṃ dutiyañāṇavajjhanti vā tatiyañāṇavajjhanti vā catutthañāṇavajjhanti vā vakkhati, tattha tattha so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo. Tena lobha…pe… catutthañāṇavajjhānīti ettha lobhādayo heṭṭhimamaggavajjhāpi honteva.

Yaseti parivāre.

Dukkhe sukhanti saññācittavipallāsāti sambandho.

Agatiyopaṭhamamaggañāṇavajjhāti kiñcāpi chandādayo taṇhādisabhāvā uparimaggavajjhā, tathāpi tammūlakassa akattabbakaraṇassa, kattabbākaraṇassa ca apāyagamanīyatāya paṭhamamaggañāṇavajjhā.

Katākatakusalākusalavisayaṃ yaṃ vippaṭisārabhūtaṃ kukkuccaṃ, taṃ idha tatiyañāṇavajjhaṃ vuttaṃ. Yaṃ pana 『『kukkuccapakatatāya āpattiṃ āpajjatī』』ti vuttaṃ kukkuccaṃ, taṃ sandhāya 『『kukkuccavicikicchā sotāpattimaggena pahīyantī』』ti (dha. sa. aṭṭha. 1176) dhammasaṅgaṇīaṭṭhakathāyaṃ vuttaṃ, tasmā dvinnaṃ vacanānaṃ ayaṃ adhippāyo veditabbo. Aññesupi edisesu ṭhānesu adhippāyova pariyesitabbo, na virodhato paccetabbaṃ. Oḷārikānavasesappahānaṃ vā sandhāya kukkuccassa paṭhamatatiyañāṇavajjhatā vuttā. Yaṃ pana arahato uppajjamānaṃ 『『bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjitunti kukkuccāyanto na paṭiggahesī』』ti (pāci. 204) āgataṃ kukkuccaṃ, na taṃ nīvaraṇaṃ. Na hi nīvaraṇaṃ arahato uppajjati, nīvaraṇapatirūpakaṃ pana kappatīti vīmaṃsanabhūtaṃ vinayakukkuccaṃ nāma, taṃ tathāpavattacittuppādova.

Kāmarāgapaṭighānusayā anusahagatā tatiyañāṇavajjhā, oḷārikānaṃ pana dutiyañāṇavajjhatā heṭṭhā vuttanayāva.

Akusalacittuppāda-ggahaṇena cettha makkhapalāsamāyāsāṭheyyathambhasārambhādīnaṃ saṅgaho katoti daṭṭhabbaṃ.

我來為您直譯這段巴利文： 在此等中殺生等三是身業。它只在身語門生起,不在意門。如是妄語等四是語業。但貪等三是意業。它在三門都轉起。在其他門轉起者保持各自名稱已說。此中法上前七是思自性,其餘三應見是與思相應。但大罪小罪加行等差別應依各處所說方式了知。 "此等"意為此等道智。"隨所宜"意為隨順各各道。 以此等去惡趣為惡趣趣向。"余"意為非惡趣趣向。"粗"意為就第三道應斷分而言粗。所以說"細是第三道智所斷"。細欲貪瞋是關聯。"唯第四道智所斷"以限定遮第一道等所斷。因為色貪等連惡趣趣向分也無,由此彼等也可能是初智所斷。 但凡未以"唯"字限定而說某某是第二智所斷或第三智所斷或第四智所斷處,應知彼彼已成為前智所斷惡趣趣向等后為上智所斷。由此雖說貪等是第四智所斷,貪等也是下道所斷。 "眾"意為眷屬。 "苦為樂"想心顛倒是關聯。 雖然欲等是渴愛等自性為上道所斷,但惡趣卻因以彼為根本的不作應作、作不應作為第一道智所斷。 此中說已作未作善不善境的追悔性悔為第三智所斷。但對說"為悔所敗而犯戒"的悔,關於此在法集論注說"悔疑由預流道斷",所以應知此二說的意趣。在其他類似處也應尋求意趣,不應從矛盾接受。或說悔的初道第三道所斷性是就粗的無餘斷而言。但阿羅漢生起的"世尊禁止連續住宿受食時生悔而不受"所說的悔非蓋。因為蓋不生於阿羅漢,但許蓋的似相,即律悔為審察性,彼即如是轉起的心生起。 欲貪瞋隨眠俱行是第三智所斷,但粗的第二智所斷如前說方式。 應見此中以不善心生起攝者攝藏惱、虛偽、誑、掉舉、慢、激動等。

1376.Tena tenāti tena tena ghātakena saddhiṃ. Kiṃ panetāni ete dhamme ghātentāni atītānāgate ghātenti, udāhu paccuppanneti. Kiṃ panettha, yadi tāva atītānāgate, aphalo vāyāmo āpajjati. Kasmā? Pahātabbānaṃ tadā natthitāya. Atha paccuppanne, tathāpi aphalo vāyāmena saddhiṃ pahātabbānaṃ atthitāya. Athāpi kathañci pahānaṃ siyā, saṃkilesikā maggabhāvanā āpajjati pahātabbappahāyakānaṃ sahāvaṭṭhānato? Saccametaṃ, ye pana maggena asamugghāṭitattā kāraṇalābhe sati avassaṃ uppajjanārahā kilesā, te attano uppattiyā anuppattidhammataṃ āpādentāni etāni te anāgate ghātenti nāma.

1377-82.Pariññādīnikiccānīti pariññāpahānasacchikiriyābhāvanāvasena cattāri kiccāni. Vuttānīti 『『dukkhaṃ pariññeyya』』ntiādinā (saṃ. ni. 5.1099), 『『yo, bhikkhave, dukkhaṃ passatī』』tiādinā (saṃ. ni. 5.1100) ca vuttāni. Saccābhisamayeti catunnaṃ ariyasaccānaṃ paṭivijjhanakkhaṇe.

Yathāsabhāvatoti aviparītasabhāvena. 『『Jānitabbānī』』ti vatvā kathaṃ panetaṃ jānitabbaṃ, kathaṃ nāma ekekassa ñāṇassa ekakkhaṇe cattāri kiccāni sambhavanti. Na hi tādisaṃ kiñci loke diṭṭhaṃ atthi, na ca vacanaṃ labbhatīti codanaṃ manasi nidhāya tesaṃ jānanavidhiṃ upamāvasena tāva dassetuṃ 『『padīpo hī』』tiādi vuttaṃ. Vidaṃsetīti dasseti. Pariyādiyatīti khepeti.

1383-4.Pariññābhisamayenāti anavasesato paricchijja jānanasaṅkhātena paṭivijjhanena. Abhisametīti asammohavasena paṭivijjhati. Pahānābhisamayenevāti samucchedappahānasaṅkhātena paṭivijjhanena asammohatova abhisameti. Bhāvanāvidhināti sahajātādipaccayatāvasena bhāvanābhisamayavidhinā. Maggañāṇañhi sammāsaṅkappādivasena maggapubbabhāgabhāvanāsambhūtena ariyamaggabhāvanāsaṅkhātena paṭivijjhanena abhisametīti aṭṭhaṅgikaṃ maggaṃ asammohato paṭivijjhati. Tañhi sampayuttadhammesu sammohaṃ viddhaṃsentaṃ attanipi sammohaṃ viddhaṃsetiyeva. Nirodhanti nibbānaṃ. Sacchikarotīti paccakkhakaraṇavasena paṭivijjhati. 『『Nirodhaṃ sacchikarotī』』ti nirodhasaccamekaṃ ārammaṇapaṭivedhena cattāripi saccāni asammohapaṭivedhena maggañāṇaṃ paṭivijjhati.

Evaṃ yuttivasena vibhāvitaṃ ekapaṭivedhaṃ āgamenapi sādhetuṃ 『『vuttampi ceta』』ntiādi vuttaṃ. Maggasamaṅgissa ñāṇanti hi 『『yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi, dukkhanirodhagāminipaṭipadampi so passatī』』ti (saṃ. ni. 5.1100) ekasaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāyaṃ tamatthaṃ sādhetuṃ āyasmatā gavampatittherena vuttaṃ. Aññathā kamābhisamaye sati purimadiṭṭhassa puna adassanato samudayādipassato dukkhādidassanaṃ puna avattabbaṃ siyā. Idāni panettha upamāsaṃsandanaṃ karonto āha 『『padīpo』』tiādi. Nissayābhāvahetutāya dukkhapariññāya vaṭṭijjhāpanasadisatā, paṭipakkhaviddhaṃsanatāya samudayappahānassa andhakāravināsanasadisatā, ñāṇālokaparibrūhanatāya maggabhāvanāya ālokavidaṃsanasadisatā, tena tena maggena yathā yathā nirodhassa sacchikiriyā, tathā tathā kilesasnehapariyādānaṃ hotīti nirodhasacchikiriyāya snehapariyādānasadisatā kāraṇūpacārena vuttā.

1385-

我來為您直譯這段巴利文： 1376."以彼彼"意為以彼彼斷者。但此等是否斷過去未來此等法,或現在?此中若是過去未來,則努力無果。為何?因所斷彼時無故。若是現在,如是也與無果努力有所斷。即使某種斷有,修道成染污因所斷能斷俱住?此誠然,但因道未拔除故得因緣必定應生的煩惱,此等令彼成為不生法性,名為斷彼等未來。 1377-82."遍知等作用"意為以遍知、斷、證、修方式四作用。"已說"意為以"應遍知苦"等及"諸比丘,見苦者"等已說。"于諦現觀"意為於四聖諦通達時。 "如自性"意為以不顛倒自性。說"應知"后,為何這應如何知,如何一一智一剎那有四作用?因為世間未見如是,也無言教故,為顯示彼等知道而先以喻說"如燈"等。"照"意為顯。"盡"意為滅。 1383-4. "以遍知現觀"意為以稱為無餘了知的通達。"現觀"意為以不癡方式通達。"唯以斷現觀"意為以稱為斷根斷的通達而由不癡現觀。"以修方式"意為以俱生等緣性修現觀方式。因為道智以正思惟等由道前分修所生稱為聖道修的通達而現觀,故不癡通達八支道。因為彼滅相應法的癡也必定滅自己的癡。"滅"意為涅槃。"證"意為以現前方式通達。"證滅"者道智通達滅諦一以所緣通達,四諦以不癡通達。 如是以道理顯已一通達,為以傳承也成就而說"此亦說"等。因為"具道者智"是具一諦見者亦具余諦見的探究中為證彼義而長老牛主所說。否則若有次第現觀,因不再見先見,則見集等者不應再說見苦等。現今於此作喻合說"燈"等。以無依因性遍知苦如燒燈芯,以破對治集斷如滅黑暗,以增長智光道修如照光明,以彼彼道如是如是證滅則如是如是盡煩惱油,以因譬喻而說。 1385-;

1. Aparāyapi upamāya tamatthaṃ dassento āha 『『uggacchanto』』tiādi. Obhāsetīti pakāseti. Paṭihaññatīti paṭippassambheti. Etthāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vināseti, evaṃ samudayaṃ pajahati. Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti . Yathā sītaṃ paṭippassambheti, evaṃ sabbakilesadarathapariḷāhapaṭippassaddhibhūtaṃ nirodhaṃ sacchikarotīti upamāsaṃsandanaṃ daṭṭhabbaṃ.

我來為您直譯這段巴利文： 6. 以另一個譬喻顯示彼義而說"升起"等。"照耀"意為顯明。"驅散"意為止息。此中也應見譬喻配合:如太陽照耀諸色,如是道智遍知苦。如滅黑暗,如是斷集。如顯光明,如是以俱生等緣性修道。如止息寒冷,如是證滅為止息一切煩惱熱惱熱焰。

1388.Appetīti pappoti. Dukkhapariññāya sakkāyatīrasamatikkamabhāvato orimatīrappajahanasadisatā, maggabhāvanāya sattatiṃsabodhipakkhiyadhammavahanatāya bhaṇḍavahanasadisatā, ettāvatā paññābhāvanāya nānākilesaviddhaṃsanavasappavatto ānisaṃso dassito hotīti.

Ariyaphalasamāpattinirodhasamāpattiyopi panassā ānisaṃsāti daṭṭhabbaṃ. Tā pana saṅkhepato evaṃ daṭṭhabbā – 『『ariyaphalasamāpattī』』ti hi catunnampi phalaṭṭhānaṃ attano attano ariyaphalassa diṭṭhadhammasukhavihāratthaṃ nirodhe appanā. Cattāropi hi ariyapuggalā sakaṃ sakaṃ phalasamāpattiṃ samāpajjanti. Keci pana 『『anāgāmiarahantova samāpajjanti samādhismiṃ paripūrakāritāyā』』ti vadanti, taṃ akāraṇaṃ attanā paṭiladdhasamāpattisamāpajjane samādhismiṃ paripūrakāritāya kātabbābhāvato. Sabbaso asamucchinnakilesassa hi puthujjanassāpi attanā paṭiladdhalokiyasamāpattisamāpajjanaṃ labbhati, kimaṅgaṃ pana samucchinnekaccakilesānaṃ ariyānaṃ. Uparimā pana heṭṭhimaṃ pubbe paṭiladdhampi na samāpajjanti puggalantarabhāvaṃ upagatattā. Samugghāṭitakammakilesanirodhanena hi puthujjanehi viya sotāpannassa, sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi, anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hotīti tassa tassa ariyassa taṃ taṃ phalaṃ bhavaṅgasadisaṃ hoti, tasmā puggalantarabhāvūpagamanena paṭippassaddhattā natthi uparimassa heṭṭhimaphalasamāpattiyā samāpajjanaṃ, heṭṭhimo pana uparimaṃ na samāpajjati anadhigatattāti cattāropi puggalā sakasakaphalameva samāpajjanti. Taṃ pana samāpajjitukāmena ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantaraṃ phalasamāpattivasena nirodhe cittaṃ appeti. Phalasamāpattininnacittatāya cettha sekhassa phalameva uppajjati, na maggo. Añño eva hi vipassanācāro ariyamaggāvaho, añño phalasamāpattiāvaho.

Tathā hi ariyamaggavīthiyaṃ anulomañāṇāni anibbiddhapubbānaṃ thūlathūlalobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇesu ukkaṃsapāramippattāni maggānukūlāni hutvā uppajjanti, phalasamāpattivīthiyaṃ pana tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā kilesavikkhambhane nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammappattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo. Yato nesaṃ pacchimo saṅkhāranimittato vuṭṭhahitvā maggassa anantarapaccayo bhaveyya, teneva ca phalasamāpattiyā anantarapaccayabhūtaṃ ñāṇaṃ saṅkhārārammaṇameva hoti, na nibbānārammaṇanti veditabbaṃ. Pubbābhisaṅkhāravasena cassā pabandhavasena pavattiparicchinnakālāpagame bhavaṅgavasena tato vuṭṭhānañca veditabbaṃ.

我來為您直譯這段巴利文： 1388."達到"意為獲得。遍知苦超越有身此岸性如捨棄此岸,修道運載三十七菩提分法如運載物品,至此顯示修慧以破除種種煩惱方式轉起的功德。 也應見聖果定和滅盡定是它的功德。彼等略說應如是見：因為"聖果定"是四果位者為現法樂住于各自聖果而在滅中入定。因為四聖者都入各自果定。某些人說"只有不還和阿羅漢入因在定中作圓滿故",彼無因,因自己所得定的入定不須在定中作圓滿故。因為連一切煩惱未斷的凡夫也可入自己所得世間定,何況已斷一部分煩惱的聖者。但上者不入先前所得的下定因已成為別人故。因為以斷業煩惱滅有如凡夫與預流者,預流者等與一來者等成為別人,且因出世善為無間果故,上者如從下者至別有,所以彼彼聖者的彼彼果如有分,所以因成為別人而息故上者無入下果定,但下者不入上定因未證得故,所以四者都只入各自果定。但欲入彼的聖弟子應獨處靜坐以生滅等觀察諸行。彼轉起次第觀者在行所緣種姓智之後以果定方式心入于滅。此中因心傾向果定故有學只生果,不生道。因為一個是引導聖道的觀行道,一個是引導果定的。 如是在聖道路中隨順智以超勝破未破的粗粗貪蘊等,在世間智中達增上最勝而順道生起,但在果定路中因彼等煩惱已被彼彼道斷盡故在鎮伏煩惱時無功用,只作聖者具足果定樂的準備而生起,所以彼等不可能從任何處出。由此彼等最後從行相出而作道的無間緣,所以應知果定的無間緣智只緣行,不緣涅槃。也應知它以前行準備方式相續方式轉起限定時離后以有分方式從彼出。

Nirodhasamāpatti pana tatiyacatutthaphalaṭṭhānaṃ anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. Anāgāmiarahantoyeva hi kāmacchandādisamucchindanena samādhismiṃ paripūrakāritāya samathaphalasamannāgatattā nirodhaṃ samāpajjanti. Tathā hetaṃ samathavipassanānaṃ yuganandhabhāvappavattanavasena dvīhi balehi samannāgatasseva sambhavati, tasmā taṃ samāpajjitukāmena anāgāminā, khīṇāsavena vā aṭṭhasamāpattilābhinā rahogatena paṭisallīnena paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhārā aniccato dukkhato anattato vipassitabbā, tato dutiyaṃ tatiyaṃ catutthaṃ ākāsānañcāyatanaṃ viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tatheva tattha saṅkhārā sammasitabbā, atha ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya nānābaddhāvikopanaṃ saṅghapaṭimānanaṃ satthupakkosanaṃ addhānaparicchedoti catubbidhaṃ pubbakiccaṃ kātabbaṃ.

Tattha sarīrato visaṃyuttā mañcapīṭhādayo sattāhabbhantare yathā na nassanti, tathā adhiṭṭhānaṃ nānābaddhāvikopanaṃ. Sarīrasaṃyutte visuṃ adhiṭṭhānakiccaṃ natthi. Saṅgho pana ñattikammādīsu kiñcideva kammaṃ kattukāmo 『『yāva maṃ na pakkosati, tāvadeva vuṭṭhahissāmī』』ti pubbābhogakaraṇaṃ saṅghapaṭimānanaṃ. Satthā ca 『『sikkhāpadapaññāpanādīsu yāva maṃ na pakkosati, tāvadeva vuṭṭhahissāmī』』ti pubbābhogakaraṇaṃ satthupakkosanaṃ. Sattāhabbhantare attano āyusaṅkhārassa pavattanasamatthatāvalokanaṃ addhānaparicchedo. Evaṃ katapubbakiccena nevasaññānāsaññāyatanaṃ samāpajjitabbaṃ. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati, tato yathāparicchedaṃ tatiyacatutthaphalānaṃ aññatarena nirodhā vuṭṭhahissatīti. Evamayaṃ duvidhā samāpatti lokuttarapaññāya ānisaṃso.

1392-4. Sadevakalokato uttiṇṇena, uttaritarena vāti lokuttarena sammāsambuddhena. Paññāya bhāvananti sambandho. Hitabhāvananti idhalokaparalokahitavibhāvanaṃ imaṃ paññābhāvanaṃ. Sukhasaṃhitanti siniddhacchāyudakavantatādinā sukhasahitaṃ. Hitanti yogakammassa hitaṃ . Uttamanti uggatatamaṃ, accuggataṃ balavantampīti adhippāyo. Aviggahakampadanti viggahañca kampañca na detīti aviggahakampadanti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Kilesappahānakathāvaṇṇanā niṭṭhitā.

1. Catuvīsatimo paricchedo

Paccayaniddesavaṇṇanā

我來為您直譯這段巴利文: 滅盡定是第三、第四果位者通過次第滅除而使心、心所諸法不生起。只有阿那含和阿羅漢，由於斷除貪慾等並在定中圓滿修持而具足禪定之果，才能入滅盡定。如是，這隻有具足止觀雙運二力者才能成就，因此欲入定者，若是阿那含或漏盡者，必須是已得八定之人，獨處靜坐，先入初禪后出定，于其中觀察諸行無常、苦、無我，然後依次入第二、第三、第四禪、空無邊處、識無邊處，出定后同樣觀察其中諸行。之後入無所有處，出定后應作四種準備工作:防護不相連物損壞、等待僧團、等候佛陀召喚、限定時間。 其中，使與身體無關的床椅等物七日之內不會損壞的決意是防護不相連物損壞。與身體相連的物則不需另作決意。若僧團欲作白羯磨等某種羯磨，預先發愿"直到他們召喚我時才出定"，這是等待僧團。對於佛陀制定學處等事，預先發愿"直到他被召喚時才出定"，這是等候佛陀召喚。觀察自己的壽行是否能在七日之內繼續維持，這是限定時間。做好這些準備工作后，應入非想非非想處定。之後經過一或二個心剎那，成為無心狀態，證入滅盡，然後依所限定的時間，由第三或第四果位出定。如是此二種定是出世間慧的功德。 1392-4.超越天人世間、最上勝者即是出世間的正等正覺者。應與"慧的修習"相連。"利益的修習"即是顯示今世來世利益的這慧修習。"具足安樂"即因有清涼的樹蔭和水等而具足安樂。"利益"即對修行者有利。"最上"即最高的、至高無上的、也就是最有力的意思。"無諍無動搖"即不生爭論與動搖之意。 如是《阿毗達摩義顯》 《入阿毗達摩注》中 煩惱斷除品釋畢 第二十四品 緣起分別釋

1. Idāni nesaṃ paccayavidhiṃ dassetuṃ 『『yesa』』ntiādi āraddhaṃ.

Paṭicca enaṃ phalameti pavattati, tiṭṭhati, uppajjati vāti paccayo, hinoti patiṭṭhāti etthāti hetu, anekatthattā dhātusaddānaṃ hi-saddo mūla-saddo viya patiṭṭhattho veditabbo, hinoti vā etena kammanidānabhūtena uddhaṃ ojaṃ atiharantena mūlena viya pādapo tappaccayaṃ phalaṃ gacchati viruḷhiṃ āpajjatīti hetu, hetu ca so mūlaṭṭhena, paccayo ca upakārakaṭṭhenāti hetupaccayo, hetu hutvā paccayo hetubhāvena paccayoti attho.

Evaṃ ārammaṇapaccayādīsu daṭṭhabbaṃ. Svāyaṃ paṭisandhiyaṃ kammasamuṭṭhānānaṃ, pavattiyaṃ cittasamuṭṭhānānaṃ rūpānaṃ, ubhayattha sahajātanāmadhammānañca paccayo. Sabbalokiyalokuttaranti iminā paññattiyāpi loke viditabhāvena lokiyapadena saṅgahitattā rūpādibhedesu chabbidhesu saṅkhatāsaṅkhatapaññattidhammesu na koci dhammo ārammaṇapaccayo na hotīti dasseti. Teneva 『『yaṃ yaṃ dhammaṃ ārabbhā』』ti aniyato katoti. Nanu ca 『『yaṃ yaṃ dhamma』』nti (paṭṭhā. 1.1.2-3) vuttattā paññattiyā gahaṇaṃ na hotīti? Nāyaṃ doso dhammasaddassa ñeyyavacanattā. Ārabbhāti ālambitvā, gahetvāti attho. Uppajjantīti idaṃ nidassanamattaṃ. Te pana taṃ ārabbha uppajjanti ceva tiṭṭhanti ca. Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvā uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ālambitvā uppajjanti ceva tiṭṭhanti cāti.

Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo. Jeṭṭhakaṭṭhenāti ca pamukhabhāvena. Attādhīnānañhi patibhūto dhammo adhipatīti so tesaṃ pamukhabhāvena pavattati. 『『Chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo』』tiādivacanato chandādayo cattāro dhammā sahajātanāmarūpānaṃ sahajātādhipatīti dassento āha 『『tattha sahajātādhipatī』』tiādi. 『『Chandavato kiṃ nāma kammaṃ na sijjhatī』』tiādikaṃ purimābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne cittuppāde chandādayo dhurabhūtā jeṭṭhakabhūtā sampayuttadhamme, taṃsamuṭṭhānarūpe ca sādhayamānā vase vattayamānā hutvā pavattanti, te ca tesaṃ vasena vattanti hīnādibhāvena tadanuvattanato. Tena te adhipatipaccayā honti, no ca kho ekato. Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. Esa nayo sesesupi. Adhipatibhāvopi hi nesaṃ attano pavattinivārake abhibhuyya pavattanato hoti. Avasesanti yathāvuttānaṃ tesaṃ garukātabbatābhāvato, garukatasseva ca ārammaṇādhipatibhāvavacanato. Vuttañhetaṃ 『『yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 1395. 現在為顯示這些緣的方式而開始說"凡是"等。 緣於此而果生起、運轉、住立或生起，故名為緣；因為在此建立，故名為因。由於詞根有多義，"hi"(因)字如同"mūla"(根)字應理解為建立義。或者，如同以根為因緣而上輸養分使樹木生長茂盛，同樣以此為業的根本而果得以增長，故名為因。因以根本義為因，以資助義為緣，故名因緣，即以因的狀態而作為緣的意思。 對於所緣緣等也應如是理解。此在結生時是業等起色法的緣，在轉起時是心等起色法的緣，在兩者中都是俱生名法的緣。"一切世間出世間"，由此顯示在世間衆所周知而攝入世間法中的施設，以及色等六種有為、無為、施設諸法中，沒有任何法不是所緣緣。因此說"緣于任何法"而不限定。難道不是因為說"任何法"而不攝取施設法嗎？這不是過失，因為"法"字是可知義。"緣于"即緣取、把握的意思。"生起"僅是舉例。它們緣此而生起及住立。如同虛弱之人依靠杖或繩而起立及站住，如是心心所法緣取色等所緣而生起及住立。 以最勝義而作資助的法是增上緣。"最勝義"即首要性。因為支配所屬的法是增上，它以首要性而運作。由於說"欲增上對欲相應諸法及其所生諸色是以增上緣為緣"等，顯示欲等四法對俱生名色法是俱生增上，故說"其中俱生增上"等。如說"有欲者，何事不成"等，在依止前行的加行而生起的心中，欲等作為主導、最勝而令相應法及所生色成就、隨其所欲而轉，而它們也隨之而轉，因隨順而成劣等性。因此它們成為增上緣，但不會同時。當以欲為主導、以欲為最勝而心轉起時，唯有欲是增上，其他不是。對其餘諸法也是如此。它們的增上性是因為克服阻礙其運作的[法]而轉起。"其餘"是因為對所說的那些[法]沒有應當尊重的性質，且說唯有所尊重的才是所緣增上。故說："對任何所尊重的法，任何生起的心心所法，那些法對那些法是以增上緣為緣。"

1.3). Tattha garuṃ katvāti garukāracittīkāravasena vā assādanavasena vā garuṃ bhārikaṃ laddhabbaṃ anavaññātaṃ katvā. Garukātabbañhi ārammaṇaṃ tanninnapoṇapabbhārānaṃ assādanapaccavekkhaṇamaggaphalānaṃ attano vase vattayamānaṃ viya paccayo hoti, tasmā ayaṃ attādhīnānaṃ patibhāvena upakārakattā adhipatipaccayo daṭṭhabbo.

Antarayatīti antaraṃ, byavadhāyakanti attho, nāssa antaraṃ vijjatīti anantaro, soyeva paccayoti anantarapaccayo, anantarabhāvena upakārako dhammoti adhippāyo. Anantaraniruddhāti attano nirodhānantaraṃ anurūpacittuppādassa uppattipaccayabhāvena tassa uppattiyā purimabhāge anantaraṃ hutvā niruddhā, rūpadhammā pana anantarapaccayā natthi.

Samanantarabhāvena upakārako dhammo samanantarapaccayo, tathā samanantarapaccayopīti ṭhapetvā upasaggamattaṃ na ettha koci viseso. Yo hi anantarapaccayo, sova samanantarapaccayoti. Purimapacchimānañhi anantaruppādabhāvato nirantaruppādanasamatthatā anantarapaccayatā, rūpakalāpānaṃ viya saṇṭhānābhāvato paccayapaccayuppannānaṃ sahaṭṭhānābhāvato ca 『『idamito uddhaṃ heṭṭhā tiriya』』nti vibhāgābhāvā attano ekattamiva upanetvā suṭṭhu anantarabhāvena uppādetuṃ samatthatā samanantarapaccayatā, tasmā dhammato avisesepi vineyyavasena byañjanatthamattato visesaṃ gahetvā tesaṃ visuṃ desanā katā. Yampi 『『atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo』』ti ācariyānaṃ mataṃ, taṃ 『『nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ kusalaṃ phalasamāpattiyā samanantarapaccayena paccayo』』tiādīhi (paṭṭhā. 1.1.418) virujjhatītiādinā paṭikkhittaṃ.

Uppajjamānova sahuppādanavasena upakārako dhammo sahajātapaccayo pakāsassa padīpo viya, so panāyaṃ 『『cittacetasikā dhammā aññamaññaṃ, sahajātarūpānañca, mahābhūtā aññamaññaṃ, upādārūpānañca, paṭisandhikkhaṇe vatthuvipākā aññamañña』』nti ca tividho hoti, tasmā vuttaṃ 『『cittacetasikā』』tiādi. Yampi hi pāḷiyaṃ arūpakkhandhādivasenassa chabbidhataṃ vuttaṃ, tampi ettheva saṅgahitaṃ. Yo panettha sesarūpadhammānaṃ, ubhayattha vatthuno ca pavattiyā arūpadhammānaṃ, upādārūpānañca aññamaññaṃ mahābhūtānaṃ sahajātapaccayattābhāvo, so paccayabhāvasāmatthiyavisesāyogatoti daṭṭhabbaṃ.

Aññamaññaṃ uppādanupatthambhanabhāvena attano upakārakassa upakārako dhammo aññamaññapaccayo. Aññamaññupatthambhakatidaṇḍakaṃ viya upakārakatā ca aññamaññatāvaseneva daṭṭhabbā, na sahajātādivasena. Sahajātādipaccayo hontoyeva hi koci kassaci aññamaññapaccayo na hoti cittacetasikānaṃ cittajarūpe sati, mahābhūtānaṃ upādārūpe sati aññamaññapaccayattābhāvato. Yathāha 『『cattāro khandhā arūpino aññamaññapaccayena paccayo, cattāro mahābhūtā…pe… okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 1.3. 其中"作為尊重"即以尊重、恭敬之心或以喜好之心而作為重要的、應得的、不可輕視的。因為應當尊重的所緣，對於傾向、趨向、傾赴於它的喜好、觀察、道果來說，好像支配它們一樣而作為緣，所以這應當視為以支配所屬[法]的方式而作資助的增上緣。 "間隔"即中間，意思是隔開，無有它的間隔故為無間，即此為緣故為無間緣，意思是以無間性而作資助的法。"無間滅"即在自己滅無間作為隨順心生起的生起緣，而在其生起之前作為無間而滅，但色法則沒有無間緣。 以等無間性而作資助的法是等無間緣，如是等無間緣也是如此，除了字首之外在此沒有任何差別。因為凡是無間緣，即是等無間緣。由於前後[心]是無間生起，無間生起的能力是無間緣性；由於如色聚般無[固定]形態，及因緣與緣生[法]不能同住，故無"此在上、下、橫"等區分，而能夠好像帶到自己的單一性一樣，以等無間性而生起的能力是等無間緣性。因此雖然在法上無差別，但為攝化所化而取詞句義的差別而作分別說示。諸阿阇黎所說"以義無間故為無間緣，以時無間故為等無間緣"，這被"從滅定出起者，非想非非想處善對果定是以等無間緣為緣"等而否定。 唯有正在生起而以俱生方式作資助的法是俱生緣，如燈對光明。此有三種："心心所法互相[為緣]及對俱生色，大種互相及對所造色，結生剎那命根與依處互相"，因此說"心心所"等。即使在聖典中說它有六種，如無色蘊等，也都攝於此中。此中，其餘色法，在兩者中依處對轉起的非色法，所造色互相，大種[互相]沒有俱生緣性，這應視為是由於不具足緣性的功能差別。 以互相生起支援的方式對自己的資助者作資助的法是相互緣。作為資助性應當像互相支撐的幾根杖那樣，唯依相互性而見，不依俱生等[性]而見。因為雖然是俱生等緣，有些對某些不是相互緣，如心心所對心生色，大種對所造色時沒有相互緣性。如說："四無色蘊以相互緣為緣，四大種......結生剎那名色以相互緣為緣。"

1.7). Ācariyena pana paccayuppannadhamme aparāmasitvā vuccamānattā avisesena vuttaṃ 『『tathā aññamaññapaccayo』』ti.

Taruādīnaṃ pathavī viya adhiṭṭhānākārena, cittakammādīnaṃ paṭādayo viya ca nissayākārena upakārako dhammo nissayapaccayo. Vatthurūpānīti sattannaṃ viññāṇadhātūnaṃ adhiṭṭhānākārena nissayapaccayabhūtāni vatthurūpāni. Mahābhūtā cittacetasikā cāti aññamaññaṃ, upādārūpānañca tatheva nissayabhūtāni mahābhūtāni aññamaññaṃ, sahajātarūpānañca nissayākārena paccayāni cittacetasikāni, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo.

Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇanti attho, tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo. So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividhoti āha 『『ārammaṇā』』tiādi. Tattha –

『『Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃ katvā paccavekkhati, pubbe suciṇṇāni garuṃ katvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃ katvā paccavekkhati, sekhā gotrabhuṃ garuṃ katvā paccavekkhanti, vodānaṃ garuṃ katvā paccavekkhanti, sekhā maggā vuṭṭhahitvā maggaṃ garuṃ katvā paccavekkhantī』』ti (paṭṭhā. 1.1.423) –

Evamādinā nayena ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. Tenāha 『『ārammaṇūpanissayo ārammaṇādhipatiyevā』』ti. Kiñcāpi nānattaṃ akatvā vibhatto, tathāpi ayaṃ tesaṃ viseso – yaṃ ārammaṇaṃ garuṃ katvā cittacetasikā uppajjanti, taṃ niyamato tesaṃ ārammaṇesu balavārammaṇaṃ hoti. Iti garukātabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti ca evametesaṃ nānattaṃ veditabbaṃ.

Anantarūpanissayopi 『『purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo』』tiādinā (paṭṭhā. 1.

我來為您直譯這段巴利文： 1.7. 論師不涉及緣生法而說，故泛泛地說"如是相互緣"。 如大地對樹等以立足方式，如布等對繪畫等以依止方式而作資助的法是依止緣。"諸依處色"即對七識界以立足方式作為依止緣的諸依處色。"大種和心心所"即互相及對所造色如是作為依止的大種互相，及對俱生色以依止方式為緣的心心所，因為依賴而轉起，對自己的果不被否定故為依止。 如同"憂慮"是強烈的"慮"，同樣"近依"是強烈的"依"，意為強力因。因此，應知以強力因的方式作資助的法是近依緣。它有三種：所緣近依、無間近依、自然近依，故說"所緣"等。其中： "佈施后、受持戒后、作布薩業后，尊重而觀察之；尊重而觀察往昔善行；從禪定出起后尊重而觀察禪定；有學尊重而觀察種姓[心]，尊重而觀察遍凈[心]；有學從道出起后尊重而觀察道"—— 如是等方式，首先所緣近依與所緣增上不作區別而分別。故說"所緣近依即是所緣增上"。雖然不作區別而分別，但它們有如下差別：心心所尊重而對某所緣生起時，它必定是它們的強力所緣。如是應知它們的差別是：以應當尊重之義故為所緣增上，以強力因義故為所緣近依。 無間近依也如"前前善蘊對後後善蘊以近依緣為緣"等。

1.423) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhattoti āha 『『anantarūpanissayo pana anantarapaccayovā』』ti. Evaṃ santepi attano anantarā anurūpacittuppādavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayapaccayoti evametesaṃ nānattaṃ veditabbaṃ.

Pakatiyā eva paccayantararahitena attano sabhāveneva upanissayo pakatūpanissayo, ārammaṇaanantarehi amissova puthageva koci upanissayoti vuttaṃ hoti. Atha vā pakato upanissayo pakatūpanissayo. Pakatoti cettha pa-kāro upasaggo, so attano phalassa uppādanasamatthabhāvena santāne nipphāditabhāvaṃ, upasevitabhāvañca dīpeti, tasmā attano santāne nipphanno vā kāyikasukhadukkhasaddhāsīlādi upasevito vā utubhojanādi pakatūpanissayoti attho. Upasevanañcettha duvidhaṃ upayogopasevanaṃ ārammaṇūpasevanañca. Evañca katvā anāgatassāpi upanissayapaccayatā laddhā hoti. Kāyikasukha…pe… yo cāti ettha kāyikasukhadukkhāni rāgasaddhādīnaṃ, utubhojanādayo cittasamādhānādīnaṃ, saddhāsīlādayo saddhāsīlādīnañca upanissayā honti. Ādi-saddena yaṃ yaṃ upanissāya yassa yassa sambhavo, taṃ taṃ tassa tassa upanissayapaccayabhūtaṃ saṅgaṇhāti. Paccayamahāpadeso hesa, yadidaṃ upanissayapaccayoti.

Paccayuppannato paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo purejātapaccayo. So ca rūpadhammova samāno arūpadhammasseva hoti. Tenāha 『『vatthupurejātonāmā』』tiādi. Yathā cettha 『『vatthurūpānī』』ti hadayavatthunopi gahaṇaṃ, evaṃ 『『rūpādīnī』』tiādi-ggahaṇena dhammārammaṇassāpi gahaṇaṃ daṭṭhabbaṃ. Nanu ca pañcārammaṇāneva ārammaṇapurejātabhāvena āgatānīti? Saccaṃ āgatāni, pañhāvāre pana 『『sekhā vā puthujjanā vā cakkhuṃ aniccato dukkhato anattato vipassantī』』tiādinā (paṭṭhā. 1.1.424) avisesena paccuppannacakkhādīnampi gahitattā dhammārammaṇassa ārammaṇapurejātabhāvo na sakkā paṭibāhituṃ. Atthatopi hetaṃ siddhaṃ 『『yaṃ yaṃ paccuppannaṃ ārammaṇaṃ gahetvā manodvāre cittaṃ pavattati, taṃ tassa ārammaṇapurejātaṃ hotī』』ti. Ettha ca nissayārammaṇākārādīhi visiṭṭhā purejātabhāvena vinā upakārabhāvaṃ agacchantānaṃ vatthārammaṇānaṃ purejātākārena upakārakatā purejātapaccayatāti ayamassa nissayārammaṇapaccayatāhi viseso.

Gijjhapotakasarīrānaṃ āhārāsā cetanā viya purejātānaṃ rūpānaṃ upatthambhakabhāvena upakārako dhammo pacchājātapaccayo. Manosañcetanāhāravasena hi pacchājātacittacetasikehi vinā santānaṭṭhitihetubhāvaṃ agacchantānaṃ pacchājātākārena cittacetasikānaṃ upakārakatā vippayuttākārādīhi visiṭṭhā pacchājātapaccayatāti evaṃ sabbapaccayānaṃ paccayantarākāravisiṭṭhā upakārakatā daṭṭhabbā. So pana 『『pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 1.423. 以此方式，與無間緣不作區別而分別，故說"無間近依即是無間緣"。即使如此，應知它們有如下差別：以自己無間生起隨順心的方式故為無間緣，以強力因的方式故為無間近依緣。 自然近依是以自性而不需其他緣而作近依，意即某些近依不混雜于所緣和無間[近依]而獨立。或者，明顯的近依是自然近依。此中"pa"是字首，它表示在相續中以能生自果的方式而完成、或修習，因此自然近依的意思是在自相續中完成的身樂、身苦、信、戒等，或修習的時節、食等。修習有二種：使用的修習和所緣的修習。如此則獲得未來也能成為近依緣。"身樂...等"中，身樂身苦是貪、信等的近依，時節食等是心定等的近依，信戒等是信戒等的近依。"等"字攝取凡是依止某法而某法生起，則彼為此的近依緣。這是緣的大教示，即此近依緣。 比緣生法先生起而以現行方式作資助的法是前生緣。它唯是色法而對非色法[作緣]。故說"依處前生等"。如此中"諸依處色"也攝取心所依處，如是以"色等"等的攝取也應當視為攝取法所緣。難道不是隻有五所緣以所緣前生方式而來嗎？確實如此而來，但在問分中以"有學或凡夫觀察眼是無常、苦、無我"等不分別而攝取現在眼等，故不能排除法所緣的所緣前生性。這也由義理成立："依取任何現在所緣而在意門轉起的心，彼對此為所緣前生"。此中，依止、所緣等行相的差別是：依處和所緣若無前生性則不能作資助，以前生行相而作資助是前生緣性，這是它與依止緣、所緣緣的差別。 如饑鷹雛的身體對食慾的思一樣，對前生色法以支援方式而作資助的法是後生緣。因為如意思食一樣，心心所若無後生則不能作為相續住立的因，以後生行相而對心心所作資助，這與不相應行相等有別而為後生緣性。如是應當了知一切諸緣都是以與其他緣的行相差別而作資助。這[後生緣]如說："後生心心所法對此前生身以後生緣為緣。"

1.11) āgatattā ekavidhoti āha 『『cittacetasikāvā』』ti.

Purimapurimaparicitagantho viya uttaruttarassa ganthassa kusalādibhāvena attasadisapaguṇabalavabhāvavisiṭṭhaṃ attasajātiyatāgāhakaṃ āsevanaṃ, tena paccayā sajātiyadhammāva āsevanapaccayo. Bhinnajātikā hi bhinnajātikānaṃ āsevanaguṇena paguṇabalavabhāvavisiṭṭhaṃ kusalādibhāvasaṅkhātaṃ attano gatiṃ gāhāpetuṃ na sakkonti, na ca sayaṃ tato gaṇhanti. Te pana anantarātītāni lokiyakusalākusalāni ceva anāvajjanakiriyājavanāni cāti āha 『『ṭhapetvā āvajjanadvaya』』ntiādi. 『『Na maggapaccayā āsevane eka』』nti (paṭṭhā. 1.1.221) vacanato ahetukakiriyāsu hasituppādasseva āsevanabhāvena, āvajjanadvayaṃ āsevanapaccayo na hoti, lokuttarampi kusalaṃ bhinnajātikasseva phalassa purecarattā na tena, āsevanaguṇaṃ gaṇhāpeti, vipākābyākatampi kammavasena . Vipākabhāvappattaṃ kammapariṇāmitaṃ kammavegakkhittaṃ patitaṃ viya hutvā pavattamānaṃ attano sabhāvaṃ gāhetvā paribhāvetvā neva aññavipākaṃ pavatteti, na ca purimavipākānubhāvaṃ gahetvā uppajjati. Lokuttaravipākampi hi kiñcāpi javanavasena uppajjati, āsevanaguṇaṃ pana gaṇhāti, na ca aññaṃ gāhāpeti. Yampi 『『āsevanavinimuttaṃ javanaṃ natthī』』ti ācariyadhammapālattherena vuttaṃ, tampi 『『yebhuyyavasena vutta』』nti viññāyati, itarathā pana ācariyassa asamapekkhitāvidhāyakattappasaṅgato. Tathā hi vuttaṃ paṭṭhānaṭṭhakathāyaṃ 『『lokuttaro pana āsevanapaccayo nāma natthī』』ti (paṭṭhā. aṭṭha. 1.12). Maggo pana gotrabhuto āsevanaṃ na gaṇhātīti natthi bhūmiādivasena nānājātikatāya anadhippetattā. Tathā hi vuttaṃ paṭṭhāne 『『gotrabhu maggassa āsevanapaccayena paccayo, vodānaṃ maggassa āsevanapaccayena paccayo』』ti (paṭṭhā. 1.

我來為您直譯這段巴利文： 1.11. 因為如此而來，故為一種，因此說"唯有心心所"。 如同先前熟習的文章對後續文章一樣，[心]以善等性質而對同類[心]產生熟練、有力的殊勝性，把握自己同類性的修習，由此緣故唯有同類法才是修習緣。因為異類[法]不能使異類[法]通過修習功德而獲得熟練、有力的殊勝性即所謂的善等性質的自己的程序，也不能從彼處自行獲得。它們是無間已滅的世間善不善以及無轉向速行，故說"除去兩種轉向"等。因為說"道不是一個修習[緣]"，所以在無因唯作中只有生笑心才有修習性，兩種轉向不是修習緣，出世間善因為是異類的果的前導故不能由此而使[果]獲得修習功德，異熟無記也是由業而成為異熟性、被業轉變、被業力拋擲而如同已落下般運作，把握並體驗自己的自性，既不令其他異熟轉起，也不是取前異熟的威力而生起。因為即使出世間異熟是以速行方式生起，但取修習功德，而不使其他[法]獲得[修習功德]。阿阇黎法護長老所說"沒有離開修習的速行"，這應理解為"依多分而說"，否則會導致阿阇黎成為不周觀而說法者。因此在《發趣論注》中說："但是沒有所謂的出世間修習緣。"但道不從種姓[心]取修習，因為不意圖依地等而有異類性。因此在《發趣論》中說："種姓[心]對道以修習緣為緣，遍凈[心]對道以修習緣為緣。"

1.426).

Cittappayogasaṅkhātaāyūhanakiriyābhāvena sahajātānaṃ, nānakkhaṇikānañca upakārako dhammo kammapaccayo. Kammanti hi cetanā vuccati, sā ca āyūhanabyāpārā. Paccayuppannena saha uppannā sahajātā, paccayuppannato nānakkhaṇe bhavā nānakkhaṇikā. Sahajātā lokiyalokuttarā cetanāti sambandho. Sā sahajātanāmānaṃ, taṃsamuṭṭhānānañca rūpānaṃ paccayo, itarā pana vipākakaṭattārūpānanti daṭṭhabbaṃ. Sāsavakusalākusalacetanāti attano uppādavisiṭṭhe santāne sesapaccayasamāgame pavattamānānaṃ vipākakaṭattārūpānaṃ santānavisesanakiriyābhāvena upakārikā kāmarūpārūpakusalacetanā, akusalacetanā ca. Tassā hi tathā kiriyābhāvena pavattattā tesaṃ pavatti, na aññathā. Itarā pana sahajātānaṃ āyūhanakiriyābhāvena pavattamānā upakārikāti vattabbaṃ. Avadhāraṇena panettha cetanāsampayuttaṃ abhijjhādikammaṃ paṭikkhipati satipi vipākadhammasabhāve cetanāvajjānaṃ ataṃsabhāvattā. Anāsava…pe… paccayoti iminā lokiyakusalacetanāya visesamattaṃ dasseti, na nānakkhaṇikakammapaccayatābhāvaṃ. Evañca katvā vuttaṃ aṭṭhakathāyaṃ 『『arūpāvacaracetanā, pana lokuttaracetanā ca uppajjitvā niruddhā attano attano vipākakkhandhānaṃ nānakkhaṇikakammapaccayena paccayo』』ti.

Attano nirussāhasantabhāvena sahajātanāmarūpānaṃ nirussāhasantabhāvāya upakārakā arūpadhammāva vipākapaccayo. Tenāha 『『vipākacittacetasikā』』ti. Te hi payogena asādhetabbatāya kammassa katattā nipphajjanamattato nirussāhasantabhāvā honti, na kilesavūpasamasantabhāvā . Nirussāhasantabhāvato eva hi bhavaṅgādayo duviññeyyā. Pañcadvārepi hi javanappavattiyāva rūpādīnaṃ gahitatā viññāyati. Abhinipātasampaṭicchanasantīraṇamattā pana vipākā duviññeyyā eva.

Rūpārūpānaṃ upatthambhakaṭṭhena upakāro āhārapaccayo. Satipi hi janakabhāve upatthambhakattameva āhārassa padhānakiccaṃ, janayantopi ca āhāro avicchedavasena upatthambhentova janetīti upatthambhanabhāvova āhārabhāvoti. Tattha kabaḷīkāro āhāro rūpakāyasseva upatthambhako, sesā tayo rūpārūpakāyassa. Na kevalañhi te nāmadhammānameva avicchedahetukā, atha kho paṭisandhiyaṃ kaṭattārūpānaṃ, pavatte cittajarūpānampi.

我來為您直譯這段巴利文： 1.426. 以稱為心的加行即造作行為的方式，對俱生和異時[諸法]作資助的法是業緣。因為思被稱為業，它是造作的活動。與緣生法同時生起的是俱生，在緣生法的不同時刻存在的是異時。俱生是世間出世間的思，應當理解它對俱生名法和由此所生的色法為緣，而另一種則對異熟和等流色為緣。有漏善不善思即是在自己生起的特殊相續中，當其他諸緣聚集而轉起時，以相續特殊造作的方式對異熟和等流色作資助的欲界、色界、無色界善思和不善思。因為它以如此造作方式而轉起，故彼等轉起，不是其他方式。而另一種則應說是以造作行為的方式對俱生[法]作資助而轉起。此中以限定詞排除與思相應的貪等業，因為雖有異熟法的自性，除思之外[的法]不是彼自性。"無漏...緣"以此顯示世間善思的特殊性而已，不[顯示]沒有異時業緣性。如此說，在註釋中說："無色界思和出世間思生起滅去後，對自己的異熟蘊以異時業緣為緣。" 以自己無功用寂靜性而對俱生名色法的無功用寂靜性作資助的唯是非色法為異熟緣。故說"異熟心心所"。因為它們不需加行而成就，由於業已作而只是生起，所以是無功用寂靜性，不是煩惱寂滅的寂靜性。正因為無功用寂靜性，所以有分等難以了知。因為在五門中只有速行轉起時才了知色等的把握。而僅是撞擊、領受、推度的異熟確實難以了知。 對色非色的支援義的資助是食緣。因為雖有能生性，但支援才是食的主要作用，即使是生起，食也是以相續不斷的方式支援而生起，所以支援性即是食性。其中段食只支援色身，其餘三種支援色非色身。因為它們不僅是名法相續不斷的因，而且在結生時對等流色，在轉起時對心生色也是[因]。

Tesu tesu kiccesu paccayuppannadhammehi attānaṃ anuvattāpanakasaṅkhātaādhipaccaṭṭhena paccayo indriyapaccayo. Adhipatipaccayadhammānañhi pavattivinivārake abhibhavitvā pavattanena garubhāvo adhipatiyaṭṭho, indriyānaṃ pana dassanādikiccesu cakkhuviññāṇādīhi, jīvane kammajarūpehi, arūpadhammehi ca jīvantehi sukhitādibhāvesu sukhitādīhi adhimokkhapaggahaupaṭṭhānāvikkhepappajānanesu 『『anaññātaṃ ñassāmī』』ti pavattiyaṃ ājānane, aññātāvibhāve ca saddhādisahajātehīti evaṃ taṃtaṃkiccesu cakkhādipaccayehi dhammehi cakkhādīnaṃ anuvattaniyatāmattaṃ indriyānaṃ ādhipaccaṭṭhoti ayameva tesaṃ viseso. Rūpasattaka-ggahaṇena cakkhādīni pañca, itthipurisindriyadvayañca dasseti. Jīvitindriyaṃ pana arūpajīvitindriyena saddhiṃ ekato katvā jīvita-ggahaṇena gahitaṃ. Evañhi dvāvīsati indriyāni honti. 『『Anādimati saṃsāre anaññātaṃ asacchikataṃ catusaccadhammaṃ, nibbānameva vā ñassāmī』』ti pavattassa indriyaṃ anaññātaññassāmītindriyaṃ, paṭhamamaggañāṇaṃ. Ājānato paṭhamamaggena diṭṭhamariyādaṃ anatikkamitvā jānato indriyaṃ aññindriyaṃ, sotāpattiphalato yāva arahattamaggā chasu ñāṇaṃ, aññātāvino catūsu saccesu pariniṭṭhitakiccassa indriyaṃ aññātāvindriyaṃ, arahattaphalañāṇaṃ . Paṭhamaṃ pariyāyato indriyattaṃ sandhāya rūpasattaka-ggahaṇena gahetvāpi puna kathañci upakārakattābhāvato itthipurisindriyānaṃ ettha aggahaṇaṃ dassetuṃ 『『tesū』』tiādi vuttaṃ. Tāni hi yebhuyyena liṅgādīhi anuvattiyamānānipi paccayabhāvato nānuvattīyantīti vuttovāyamattho.

Ārammaṇūpanijjhānalakkhaṇūpanijjhānavasena upagantvā ārammaṇanijjhānaṃ jhānapaccayatā, so ca vitakkādīnameva āveṇiko sabhāvoti āha 『『jhānapaccayo』』tiādi. Te pana paṭisandhiyaṃ kaṭattārūpānaṃ, pavatte cittajarūpānaṃ, ubhayattha nāmadhammānañca paccayāti daṭṭhabbaṃ.

Sugatito, duggatito, kusalato, akusalato vā niyyānaṭṭhena sahajātānaṃ upakārakatā maggapaccayatā, sā ca sammādiṭṭhādīnanti āha 『『maggapaccayo』』tiādi. Saṅkappa-ggahaṇena sammāsaṅkappaṃ, micchāsaṅkappañca dasseti. Evaṃ sesesupi. Micchāsaṅkappādayo hi apāyamaggaṅgā, micchāsatimicchāvācādayo cettha tathāpavattacittuppādā, cetanā ca, ayampi jhānapaccaye vuttānameva paccayuppannānaṃ paccayoti daṭṭhabbaṃ.

Paramatthena bhinnānampi ekībhāvagatānaṃ viya ekuppādādibhāvasaṅkhātasampayogalakkhaṇena upakārakatā sampayuttapaccayatā, sā ca nāmadhammānameva, na rūpadhammānanti āha 『『sampayuttapaccayo』』tiādi.

我來為您直譯這段巴利文： 以稱為使緣生法隨轉自己的增上義在各種作用中作為緣是根緣。因為增上緣法以克服阻礙其運作而轉起的方式而有重要性是增上義，而諸根則是在見等作用中由眼識等，在命根中由業生色，在非色法中由生存者的樂等狀態中的樂等，在勝解、精進、念、定、慧中，在"我將知未知"的轉起中由了知，在已知的顯現中由信等俱生[法]，如是在各各作用中眼等緣法對眼等僅有隨轉性是諸根的增上義——這是它們的差別。以"色七"之語顯示眼等五根和女男二根。但命根與非色命根合為一而以"命"字攝取。如此則成為二十二根。"在無始輪迴中我將知未曾知、未證的四諦法或涅槃"而轉起的根是未知當知根，即初道智。已知者不超越初道所見界限而知的根是已知根，即從預流果直至阿羅漢道的六智。已知者在四諦中已完成任務的根是具知根，即阿羅漢果智。為顯示雖以"色七"之語攝取第一種根義，但由於某種方式無資助性故此處不攝取女男根，故說"在彼等"等。因為它們雖多分被性等所隨轉，但從緣的方式不被隨轉，這義已說。 以所緣尋思和相尋思的方式趣近所緣尋思是禪緣性，它是尋等的特殊自性，故說"禪緣"等。應當了知它們在結生時對等流色，在轉起時對心生色，在兩者中對名法為緣。 以從善趣、惡趣或善、不善出離的義而對俱生[法]作資助是道緣性，它是正見等的，故說"道緣"等。以"思惟"之語顯示正思惟和邪思惟。其餘也如是。因為邪思惟等是惡趣道支，此中邪念、邪語等是如是轉起的心和思，這也應當了知是對如禪緣所說的諸緣生法的緣。 雖然勝義上有別而似乎成為一體，以稱為一生等性的相應相而作資助是相應緣性，它唯屬於名法，不屬於色法，故說"相應緣"等。

Aññamaññasambandhatāya yuttānampi samānānaṃ vippayuttabhāvena visaṃsaṭṭhatāya nānattūpagamanena upakārakatā vippayuttapaccayatā, sā ca vatthūnaṃ, cittacetasikānameva vāti āha 『『vippayuttapaccayo』』tiādi. Cha vatthūni hi sattannaṃ viññāṇānaṃ yathārahaṃ paṭisandhiyaṃ, pavatte, cittacetasikā paṭisandhiyaṃ kaṭattārūpānaṃ, pavattiyaṃ cittasamuṭṭhānānañca vippayuttapaccayo. Vatthupurejātānīti idaṃ cakkhādivatthuvaseneva vuttaṃ, hadayavatthu pana paṭisandhiyampi paccayabhāvato sahajātampi labbhati. Vuttampi hetaṃ abyākatapadassa sahajātavibhaṅge 『『paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ, khandhā vatthussa, vatthu khandhānaṃ vippayuttapaccayena paccayo』』ti. Tathā pacchājātā cittacetasikāti ca cakkhuviññāṇādivaseneva vuttaṃ, 『『sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo』』tiādivacanato (paṭṭhā. 1.

我來為您直譯這段巴利文： 雖然由於互相關聯而結合，但以不相應方式而有分離性，以趣向差別性而作資助是不相應緣性，它是依處和心心所的，故說"不相應緣"等。因為六依處對七識在結生和轉起時如其所應，心心所在結生時對等流色，在轉起時對心所生[色]是不相應緣。"前生依處"這是僅就眼等依處而說，但心所依處因為在結生時也作為緣，所以也可得到俱生。這也說過，在無記分的俱生分別中說："結生剎那異熟無記蘊對等流色，蘊對依處，依處對蘊以不相應緣為緣。"同樣"後生心心所"也是僅就眼識等而說，因為說"俱生善蘊對心所生色以不相應緣為緣"等。

1.434) pana sahajātāpi labbhanti. Evañca katvā vuttaṃ aṭṭhakathāyaṃ 『『vippayuttapaccayo sahajātapurejātapacchājātavasena tividho』』ti. Ayaṃ pana rūpadhammo samāno rūpadhammassa paccayo na hoti sampayogāsaṅkāya abhāvato.

Yesañhi nāmānaṃ cakkhādīnaṃ abbhantarato nikkhamantānaṃ viya pavatti, rūpānañca nāmasannissayeneva uppajjamānānaṃ sampayogāsaṅkā hoti, tesameva vippayuttapaccayatā vuttā. Rūpānaṃ pana rūpehi sāsaṅkā natthi, vatthusannissayeneva ca jāyantānaṃ nāmānaṃ visayamattaṃ ārammaṇanti tenāpi tesaṃ sampayogāsaṅkā natthi. Paccuppannasabhāvena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārakatā atthipaccayatā. Satipi hi janakatte ṭhitiyaṃyeva sātisayo atthipaccayānaṃ byāpāroti upatthambhakatā tesaṃ gahitā, te ca rūpajīvitindriyādīnevāti āha 『『atthipaccayo』』tiādi. Rūpajīvitindriyañhi kaṭattārūpānaṃ, kabaḷīkārāhāro imassa kāyassa , ārammaṇapurejātāni cittacetasikānaṃ nissayapaccaye vuttadhammā, tattheva vuttapaccayuppannañca atthipaccayo. Nissayapaccaye vuttadhammāti ca vatthurūpamahābhūtacittacetasikānaṃ dhammasāmaññeneva gahaṇaṃ, na nissayapaccayabhāvīnaṃyeva. Pacchājātānampi cittacetasikānaṃ purejātassa kāyassa pañhāvāre paccayabhāvena niddiṭṭhattā. Ettha ca atthibhāvābhāvena anupakārakānameva atthibhāvena upakārakatāya atthipaccayatābhāvato natthi nibbānassa sabbadā bhāvino atthipaccayatā, uppādādiyuttānaṃ vā natthibhāvopakāratāviruddho upakārakabhāvo atthipaccayatāti na tassa tappaccayattappasaṅgo.

Natthipaccayotiādīsu anantaratāmattena, cittaniyāmakabhāvena vā upakārakatā anantarapaccayatā. Ekasmiṃ phassādidhammasamudāye pavattamāne dutiyassa abhāvato attano ṭhitiyā okāsamalabhantānaṃ anantaraṃ uppajjamānakacittacetasikānaṃ okāsadānavasena upakārakatā natthipaccayatā. Attano sabhāvāvigamena appavattamānānaṃ vigatabhāvena upakārakatā vigatapaccayatā. Atthato pana dvinnampi anantarapaccayabhāvīdhammattā aviseso vutto. Sabhāvatāmattena upakārakatā atthipaccayatā, nirodhānupagamanavasena upakārakatā avigatapaccayatāti paccayaviseso tesaṃ dhammāvisesepi veditabbo. Dhammānañhi samatthatāvisesaṃ sabbākārena ñatvā bhagavatā catuvīsatipaccayā desitāti bhagavati saddhāya 『『evaṃ visesā ete dhammā』』ti sutamayañāṇaṃ uppādetvā cintābhāvanāmayañāṇehi tadabhisamayāya yogo karaṇīyo. Avisesepi dhammasāmatthiyassa tathā tathā vinetabbapuggalānaṃ vasena heṭṭhā vuttopi paccayo puna pakārantarena vuccati yathā ahetukadukaṃ vatvāpi hetuvippayuttadukaṃ viyāti daṭṭhabbaṃ.

Yasmā mahābhūtā aññamaññaṃ, upādārūpānañca sahajātapaccayā, mahābhūtā aññamaññaṃ aññamaññanissayapaccayā, upādārūpānaṃ nissayapaccayāva, kabaḷīkāro āhāro imassa kāyassa āhārapaccayo, mahābhūtā aññamaññaṃ, upādārūpānañca jīvitindriyaṃ kaṭattārūpānañca atthiavigataindriyapaccayā, tasmā vuttaṃ 『『rūpaṃ rūpassa…pe… sattadhā paccayo hotī』』ti.

Rūpaṃ arūpassātiādīsupi heṭṭhā vuttapaccayuppannadhamme suṭṭhu upalakkhetvā paccayo yojetabbo. Rūpaṃ rūpārūpassāti natthīti idaṃ sahajātapaccayabhūtampi rūpaṃ rūpārūpadvayassa paccayabhāvena anāgatanti katvā vuttaṃ.

我來為您直譯這段巴利文： 1.434. 但也可得到俱生。如此在註釋中說："不相應緣依俱生、前生、後生而有三種。"但此是色法對色法不成為緣，因為沒有相應的可疑。 因為對那些名法如眼等似乎從內部出來而轉起，對色法則依名而生起有相應的可疑，所以只對它們說不相應緣性。但色法對色法沒有可疑，而且名法唯依依處而生，[色]只是所緣，所以對它們也沒有相應的可疑。以現在自性的有的方式，對如此法以支援方式而作資助是有緣性。因為即使有能生性，有緣的活動特別在住立，所以攝取它們的支援性，它們即是色命根等，故說"有緣"等。因為色命根對等流色，段食對此身，前生所緣對心心所，在依止緣中所說的諸法和其中所說的緣生法是有緣。"在依止緣中所說的諸法"是以法的共性而攝取依處色、大種、心心所，不僅是依止緣所有的[法]。因為在問分中也說後生心心所對前生身作為緣。此中，因為只有以有的方式作資助而非以有無方式不作資助才是有緣性，所以常住的涅槃沒有有緣性，或者有生等的[法]不能以無方式作資助而有作資助性是有緣性，所以它不會成為彼緣。 在無緣等中，以僅僅無間性或心的決定性而作資助是無間緣性。當一組觸等法轉起時，因為第二[組]不存在，對不能得到自己住立機會的無間將生起的心心所以給予機會的方式而作資助是無緣性。以自性不離而不轉起的滅去方式而作資助是離去緣性。但就義理而言，因為兩者都是無間緣所有的法，所以說無差別。以僅僅自性而作資助是有緣性，以不趣向滅的方式而作資助是不離去緣性——即使法無差別也應當了知它們的緣差別。因為世尊以一切行相了知諸法的能力差別而說二十四緣，所以對世尊生信后，生起"這些法如是差別"的聞所成智，應當以思所成智和修所成智努力證悟它。即使法的能力無差別，也依所化導的諸補特伽羅而以其他方式重說已說的緣，如說了無因雙后又說離因雙一樣，應當如是了知。 因為大種互相及對所造色是俱生緣，大種互相是相互依止緣，對所造色只是依止緣，段食對此身是食緣，大種互相及對所造色的命根和對等流色是有、不離去、根緣，所以說"色對色...等以七種方式為緣"。 在"色對非色"等中，也應當善察前面所說的緣生法而配合其緣。"色對色非色二者則無"，這是說即使有作為俱生緣的色，也不曾以緣的方式對色非色二者[作緣]。

Sabbesaṃ paccayānaṃ ārammaṇapaccaye upanissayapaccaye, sahajātanānakkhaṇikacetanāya kammapaccaye, sahajātapurejātapacchājātādibhedassa atthipaccaye ca samodhānato sabbepi paccayā saṅkhepato catubbidhāyevāti dassento āha 『『sabbe panime』』tiādi.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Paccayaniddesavaṇṇanā niṭṭhitā.

Nigamanakathāvaṇṇanā

1400-2. Sabbadhammesu appaṭihatagatitāya sundarā mati imassāti sumati, tassa sumatissa bhagavato mativicāraṃ ñāṇacāraṃ bodhetīti sumatimativicārabodhano. Viruddhā mati yesaṃ te vimatino, viruddhā matīti ca viruddhadassananti attho. Tesaṃ vimohaṃ vināsetīti vimativimohavināsano. Yato yasmā nāmato sumatinā bhikkhunā mānato bahumānena āyācitasammānato āyācito hutvā sammā avanato sadāyeva mato ayaṃ, tato tasmā mayā racito abhidhammāvatāro. Tathā hi bhāvanā sādhūnaṃ sambhāvanā hitavibhāvanā hitappakāsanato sadā tosadāti yojanā.

1403-14.Ayuttaṃvā viruddhaṃ vāti ettha 『『aṭṭhakathāya vimukhabhūtaṃ ayuttaṃ nāma, pāḷiyā vimukhabhūtaṃ viruddha』』nti vadanti. Byappathānanti ca vācanāmaggānanti attho. Tividhāti eko byappatho saddasampanno, na atthasampanno, eko atthasampanno, na saddasampanno, eko ubhayasampannoti tippakārāti attho. Hitameva atthoti hitattho, taṃ attano kāmetīti hitatthakāmo. Asaṃkiṇṇakulākulehi asambhinnakulehi saṃkiṇṇe. Kelāsoyeva sikharoti kelāsasikharo, so hi himavato caturāsītiyā kūṭasahassānaṃ pāmokkho rajatamayo mahāsikharo. Tadākārehi sabbasetehi pāsādehi paṭimaṇḍitattā kelāsa…pe… maṇḍito. Kaṇhadāsenāti evaṃnāmakena upāsakena. Pācīnapāsādeti pācīnadisābhāgasannissite pāsāde. Ayanti ayamabhidhammāvatāro.

Niṭṭhitāyaṃ abhidhammatthavikāsinī nāma

Abhidhammāvatārasaṃvaṇṇanā.

Nigamanakathā

1.

Ramme pulatthinagare nagarādhirāje,

Raññā parakkamabhujena mahābhujena;

Kārāpite vasati jetavane vihāre,

Yo rammahammiyavarūpavanābhirāme.

2.

Sampannasīladamasaṃyamatositehi,

Sammānito vasigaṇehi guṇākarehi;

Patto munindavacanādisu nekagantha-

Jātesu cācariyataṃ mahitaṃ vidūhi.

3..

Ñāṇānubhāvamiha yassa ca sūcayantī,

Saṃvaṇṇanā ca vinayaṭṭhakathādikānaṃ;

Sāratthadīpanimukhā madhuratthasāra-

Sandīpanena sujanaṃ paritosayantī.

4.

Tassānukampamavalambiya sāriputta-

Ttherassa thāmagatasāraguṇākarassa;

Yo sāsane jinavarassa ratiṃ uḷāraṃ,

Pappoti nandipariveṇanivāsavāsī.

我來為您直譯這段巴利文： 顯示一切諸緣在所緣緣、近依緣、俱生異時思的業緣、有俱生前生後生等差別的有緣中攝持，所以一切諸緣略說唯有四種，故說"但這一切"等。 如是《顯揚阿毗達摩義》 《入阿毗達摩註釋》中 緣的解說已竟。 結語註釋 1400-2. 對一切法智行無礙故有善慧，此為善慧，對此善慧，即世尊的慧思維、智行而令覺悟故為令覺善慧思維者。有相違見解者為異見者，相違見解即是相違見，故義。破除他們的迷惑故為破除異見迷惑者。因為此[論]為善慧比丘以名義、以恭敬而請求、恭敬而請求后常時正確趣入，所以我造此《入阿毗達摩》。如是對善人的修習、敬重、顯明利益、顯示利益故常生喜——應如是理解。 1403-14. "不當或相違"中，他們說："背離註釋的稱為不當，背離聖典的稱為相違。""言路"即言說之道的意思。"三種"即一種言路具足語言而不具足義理，一種具足義理而不具足語言，一種兩者具足——此為三種的意思。利益即是義，欲求此為自己故為欲求利益者。被未雜混諸家即未混雜諸家所圍繞。開羅沙山峰即開羅沙頂峰，因為它是雪山八萬四千峰中最勝的銀色大峰。因為為具有彼相的一切白色宮殿所莊嚴故為開羅沙...所莊嚴。"迦拏陀沙"即如是名的優婆塞。"東宮"即靠近東方處的宮殿。"此"即此《入阿毗達摩》。 如是《顯揚阿毗達摩義》即 《入阿毗達摩註釋》竟。 結語 1. 在美麗的布羅提那城（波隆納魯瓦）這王城中， 由具大臂的帕拉克拉馬巴呼王， 所建造的住于祗園寺， 即美麗宮殿勝園林所莊嚴者。 2. 為具足戒、調御、防護而歡喜， 為具德牟尼眾所尊敬； 于佛語等諸多典籍， 獲得智者所稱讚的阿阇黎位。 3. 於此顯示其智慧威力， 即律注等的註釋； 以《顯揚心義》等顯示 甜美義理精華而令善人歡喜。 4. 依止彼具威力精華功德藏 舍利弗長老的悲愍； 住于難提精舍者 于勝者教法獲得殊勝樂。

5.

Sa sādhayaṃ sotuhitaṃ anappakaṃ,

Sumaṅgalodīritanāmavissuto;

Akābhidhammatthavikāsiniṃ imaṃ,

Pakāsayantiṃ madhuratthasampadanti.

Abhidhammāvatāraṭīkā samattā.

我來為您直譯這段巴利文： 5. 他成就聽聞者無量利益， 以善吉祥所說名聲而著名； 造此《顯揚阿毗達摩義》， 顯示甘美義理圓滿。 《入阿毗達摩復注》竟。