Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammatthasaṅgaho

Ganthārambhakathā

1. Sammāsambuddhamatulaṃ , sasaddhammagaṇuttamaṃ.

Abhivādiya bhāsissaṃ, abhidhammatthasaṅgahaṃ.

Catuparamatthadhammo

2. Tattha vuttābhidhammatthā, catudhā paramatthato.

Cittaṃ cetasikaṃ rūpaṃ, nibbānamiti sabbathā.

1. Cittaparicchedo

Bhūmibhedacittaṃ

3. Tattha cittaṃ tāva catubbidhaṃ hoti kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañceti.

Akusalacittaṃ

4. Tattha katamaṃ kāmāvacaraṃ? Somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ , upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi lobhasahagatacittāni nāma.

5. Domanassasahagataṃ paṭighasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni dvepi paṭighasampayuttacittāni nāma.

6. Upekkhāsahagataṃ vicikicchāsampayuttamekaṃ, upekkhāsahagataṃ uddhaccasampayuttamekanti imāni dvepi momūhacittāni nāma.

7. Iccevaṃ sabbathāpi dvādasākusalacittāni samattāni.

8. Aṭṭhadhā lobhamūlāni, dosamūlāni ca dvidhā.

Mohamūlāni ca dveti, dvādasākusalā siyuṃ.

Ahetukacittaṃ

9. Upekkhāsahagataṃ cakkhuviññāṇaṃ, tathā sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ , dukkhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ sampaṭicchanacittaṃ, upekkhāsahagataṃ santīraṇacittañceti imāni sattapi akusalavipākacittāni nāma.

10. Upekkhāsahagataṃ kusalavipākaṃ cakkhuviññāṇaṃ, tathā sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, sukhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ sampaṭicchanacittaṃ, somanassasahagataṃ santīraṇacittaṃ, upekkhāsahagataṃ santīraṇacittañceti imāni aṭṭhapi kusalavipākāhetukacittāni nāma.

11. Upekkhāsahagataṃ pañcadvārāvajjanacittaṃ, tathā manodvārāvajjanacittaṃ, somanassasahagataṃ hasituppādacittañceti imāni tīṇipi ahetukakiriyacittāni nāma.

12. Icceva sabbathāpi aṭṭhārasāhetukacittāni samattāni.

13. Sattākusalapākāni, puññapākāni aṭṭhadhā.

Kriyacittāni tīṇīti, aṭṭhārasa ahetukā.

Sobhanacittaṃ

14. Pāpāhetukamuttāni, sobhanānīti vuccare.

Ekūnasaṭṭhi cittāni, athekanavutīpi vā.

Kāmāvacarasobhanacittaṃ

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

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



我来为您翻译这段巴利文：
礼敬世尊、阿罗汉、正等正觉者
阿毗达摩概要
序言
1. 我礼敬无与伦比的正等正觉者，以及殊胜的正法与僧伽，
我将宣说阿毗达摩概要。
究竟法
2. 此中所说的阿毗达摩义理，从究竟真实而言有四种：
心、心所、色法、涅槃，这就是一切。
第一章 心之分别
依地分类的心
3. 其中，心首先可分为四种：欲界心、色界心、无色界心以及出世间心。
不善心
4. 其中什么是欲界心？与喜俱行，与邪见相应，无行一种，有行一种；与喜俱行，与邪见不相应，无行一种，有行一种；与舍俱行，与邪见相应，无行一种，有行一种；与舍俱行，与邪见不相应，无行一种，有行一种。这八种称为贪俱生心。
5. 与忧俱行，与瞋恚相应，无行一种，有行一种。这两种称为瞋恚相应心。
6. 与舍俱行，与疑相应一种，与舍俱行，与掉举相应一种。这两种称为痴根心。
7. 如是，总共有十二种不善心。
8. 贪根有八种，瞋根有二种，
痴根有二种，不善心共十二。
无因心
9. 与舍俱行的眼识，以及耳识、鼻识、舌识，与苦俱行的身识，与舍俱行的领受心，与舍俱行的推度心，这七种称为不善异熟心。
10. 与舍俱行的善异熟眼识，以及耳识、鼻识、舌识，与乐俱行的身识，与舍俱行的领受心，与喜俱行的推度心，与舍俱行的推度心，这八种称为善异熟无因心。
11. 与舍俱行的五门转向心，以及意门转向心，与喜俱行的生笑心，这三种称为无因唯作心。
12. 如是，总共有十八种无因心。
13. 七种不善异熟，八种善异熟，
三种唯作心，共十八无因心。
美心
14. 除去恶与无因，其余称为美心。
共五十九种心，或者九十一。
欲界美心
15. 与喜俱行，与智相应，无行一种，有行一种；与喜俱行，与智不相应，无行一种，有行一种；与舍俱行，与智相应，无行一种，有行一种；与舍俱行，与智不相应，无行一种，有行一种。这八种称为欲界善心。
16. 与喜俱行，与智相应，无行一种，有行一种；与喜俱行，与智不相应，无行一种，有行一种；与舍俱行，与智相应，无行一种，有行一种；与舍俱行，与智不相应，无行一种，有行一种。这八种称为有因欲界异熟心。

17. Somassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ , sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi sahetukakāmāvacarakiriyacittāni nāma.

18. Iccevaṃ sabbathāpi catuvīsati sahetukakāmāvacarakusalavipākakiriyacittāni samattāni.

19. Vedanāñāṇasaṅkhārabhedena catuvīsati.

Sahetukāmāvacarapuññapākakriyā matā.

20. Kāme tevīsa pākāni, puññāpuññāni vīsati.

Ekādasa kriyā ceti, catupaññāsa sabbathā.

Rūpāvacaracittaṃ

21. Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānakusalacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānakusalacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānakusalacittaṃ, sukhekaggatāsahitaṃ catutthajjhānakusalacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānakusalacittañceti imāni pañcapi rūpāvacarakusalacittāni nāma.

22. Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānavipākacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānavipākacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānavipākacittaṃ, sukhekaggatāsahitaṃ catutthajjhānavipākacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānavipākacittañceti imāni pañcapi rūpāvacaravipākacittāni nāma.

23. Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānakiriyacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānakiriyacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānakiriyacittaṃ , sukhekaggatāsahitaṃ catutthajjhānakiriyacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānakiriyacittañceti imāni pañcapi rūpāvacarakiriyacittāni nāma.

24. Iccevaṃ sabbathāpi pannarasa rūpāvacarakusalavipākakiriyacittāni samattāni.

25. Pañcadhā jhānabhedena, rūpāvacaramānasaṃ.

Puññapākakriyābhedā, taṃ pañcadasadhā bhave.

Arūpāvacaracittaṃ

26. Ākāsānañcāyatanakusalacittaṃ, viññāṇañcāyatanakusalacittaṃ, ākiñcaññāyatanakusalacittaṃ, nevasaññānāsaññāyatanakusalacittañceti imāni cattāripi arūpāvacarakusalacittāni nāma.

27. Ākāsānañcāyatanavipākacittaṃ, viññāṇañcāyatanavipākacittaṃ, ākiñcaññāyatanavipākacittaṃ, nevasaññānāsaññāyatanavipākacittañceti imāni cattāripi arūpāvacaravipākacittāni nāma.

28. Ākāsānañcāyatanakiriyacittaṃ, viññāṇañcāyatanakiriyacittaṃ, ākiñcaññāyatanakiriyacittaṃ, nevasaññānāsaññāyatanakiriyacittañceti imāni cattāripi arūpāvacarakiriyacittāni nāma.

29. Iccevaṃ sabbathāpi dvādasa arūpāvacarakusalavipākakiriyacittāni samattāni.

30. Ālambaṇappabhedena , catudhāruppamānasaṃ.

Puññapākakriyābhedā, puna dvādasadhā ṭhitaṃ.

Lokuttaracittaṃ

31. Sotāpattimaggacittaṃ , sakadāgāmimaggacittaṃ, anāgāmimaggacittaṃ, arahattamaggacittañceti imāni cattāripi lokuttarakusalacittāni nāma.

32. Sotāpattiphalacittaṃ, sakadāgāmiphalacittaṃ, anāgāmiphalacittaṃ, arahattaphalacittañceti imāni cattāripi lokuttaravipākacittāni nāma.

33. Iccevaṃ sabbathāpi aṭṭha lokuttarakusalavipākacittāni samattāni.

34. Catumaggappabhedena, catudhā kusalaṃ tathā.

Pākaṃ tassa phalattāti, aṭṭhadhānuttaraṃ mataṃ.

Cittagaṇanasaṅgaho



我来为您直译这段巴利文:
17. 一个与喜俱行智相应无行，一个有行，一个与喜俱行智不相应无行，一个有行，一个与舍俱行智相应无行，一个有行，一个与舍俱行智不相应无行，一个有行，这八个是有因欲界唯作心。
18. 如是，二十四个有因欲界善、异熟、唯作心完毕。
19. 依受、智、行的差别有二十四。
有因欲界的福、异熟、唯作已知。
20. 欲界二十三异熟，二十善不善，
十一唯作，如是共五十四。
色界心
 我来翻译这段关于心的分类的巴利语经文：

21. 具有寻、伺、喜、乐、一境性的初禅善心，具有伺、喜、乐、一境性的第二禅善心，具有喜、乐、一境性的第三禅善心，具有乐、一境性的第四禅善心，具有舍、一境性的第五禅善心，这五种称为色界善心。

22. 具有寻、伺、喜、乐、一境性的初禅异熟心，具有伺、喜、乐、一境性的第二禅异熟心，具有喜、乐、一境性的第三禅异熟心，具有乐、一境性的第四禅异熟心，具有舍、一境性的第五禅异熟心，这五种称为色界异熟心。

23. 具有寻、伺、喜、乐、一境性的初禅唯作心，具有伺、喜、乐、一境性的第二禅唯作心，具有喜、乐、一境性的第三禅唯作心，具有乐、一境性的第四禅唯作心，具有舍、一境性的第五禅唯作心，这五种称为色界唯作心。

24. 如是一共有十五种色界善、异熟、唯作心。

25. 禅那分五种，色界之心，
依善、异熟、唯作差别，共有十五种。

无色界心

26. 空无边处善心、识无边处善心、无所有处善心、非想非非想处善心，这四种称为无色界善心。

27. 空无边处异熟心、识无边处异熟心、无所有处异熟心、非想非非想处异熟心，这四种称为无色界异熟心。

28. 空无边处唯作心、识无边处唯作心、无所有处唯作心、非想非非想处唯作心，这四种称为无色界唯作心。

29. 如是一共有十二种无色界善、异熟、唯作心。

30. 依所缘差别，无色界心有四种，
依善、异熟、唯作差别，则有十二种。

出世间心

31. 须陀洹道心、斯陀含道心、阿那含道心、阿罗汉道心，这四种称为出世间善心。

32. 须陀洹果心、斯陀含果心、阿那含果心、阿罗汉果心，这四种称为出世间异熟心。

33. 如是一共有八种出世间善、异熟心。

34. 依四道差别，善心有四种，
其果为异熟，出世间心共八种。

心之摄类

35. Dvādasākusalānevaṃ, kusalānekavīsati.

Chattiṃseva vipākāni, kriyacittāni vīsati.

36. Catupaññāsadhā kāme, rūpe pannarasīraye.

Cittāni dvādasāruppe, aṭṭhadhānuttare tathā.

37. Itthamekūnanavutipabhedaṃ pana mānasaṃ.

Ekavīsasataṃ vātha, vibhajanti vicakkhaṇā.

Vitthāragaṇanā

38. Kathamekūnanavutividhaṃ cittaṃ ekavīsasataṃ hoti? Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānasotāpattimaggacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānasotāpattimaggacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānasotāpattimaggacittaṃ, sukhekaggatāsahitaṃ catutthajjhānasotāpattimaggacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānasotāpattimaggacittañceti imāni pañcapi sotāpattimaggacittāni nāma.

39. Tathā sakadāgāmimaggaanāgāmimaggaarahattamaggacittañceti samavīsati maggacittāni.

40. Tathā phalacittāni ceti samacattālīsa lokuttaracittāni bhavantīti.

41. Jhānaṅgayogabhedena, katvekekantu pañcadhā.

Vuccatānuttaraṃ cittaṃ, cattālīsavidhanti ca.

42. Yathā ca rūpāvacaraṃ, gayhatānuttaraṃ tathā.

Paṭhamādijhānabhede, āruppañcāpi pañcame.

Ekādasavidhaṃ tasmā, paṭhamādikamīritaṃ;

Jhānamekekamante tu, tevīsatividhaṃ bhave.

43. Sattatiṃsavidhaṃ puññaṃ, dvipaññāsavidhaṃ tathā.

Pākamiccāhu cittāni, ekavīsasataṃ budhā.

Iti abhidhammatthasaṅgahe cittasaṅgahavibhāgo nāma

Paṭhamo paricchedo.

2. Cetasikaparicchedo

Sampayogalakkhaṇaṃ

1. Ekuppādanirodhā ca, ekālambaṇavatthukā.

Cetoyuttā dvipaññāsa, dhammā cetasikā matā.

Aññasamānacetasikaṃ

2. Kathaṃ? Phasso vedanā saññā cetanā ekaggatā jīvitindriyaṃ manasikāro ceti sattime cetasikā sabbacittasādhāraṇā nāma.

3. Vitakko vicāro adhimokkho vīriyaṃ pīti chando cāti cha ime cetasikā pakiṇṇakā nāma.

4. Evamete terasa cetasikā aññasamānāti veditabbā.

Akusalacetasikaṃ

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

Sobhanacetasikaṃ

6. Saddhā sati hirī ottappaṃ alobho adoso tatramajjhattatā kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā ceti ekūnavīsatime cetasikā sobhanasādhāraṇā nāma.

7. Sammāvācā sammākammanto sammāājīvo ceti tisso viratiyo nāma.

8. Karuṇā muditā appamaññāyo nāmāti sabbathāpi paññindriyena saddhiṃ pañcavīsatime cetasikā sobhanāti veditabbā.

9. Ettāvatā ca –

Terasaññasamānā ca, cuddasākusalā tathā;

Sobhanā pañcavīsāti, dvipaññāsa pavuccare.

Sampayoganayo

10. Tesaṃ cittāviyuttānaṃ, yathāyogamito paraṃ.

Cittuppādesu paccekaṃ, sampayogo pavuccati.

11. Satta sabbattha yujjanti, yathāyogaṃ pakiṇṇakā.

Cuddasākusalesveva, sobhanesveva sobhanā.

Aññasamānacetasikasampayoganayo

12. Kathaṃ? Sabbacittasādhāraṇā tāva sattime cetasikā sabbesupi ekūnanavuticittuppādesu labbhanti.

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



我来为您直译这段巴利文：
35. 如是十二不善，二十一善，
三十六异熟，二十唯作心。
36. 欲界五十四，色界十五，
无色界十二，出世间八。
37. 如是心有八十九种差别，
或者智者分别为一百二十一。
详细计数
38. 如何八十九种心成为一百二十一？伴有寻、伺、喜、乐、一境性的初禅须陀洹道心，伴有伺、喜、乐、一境性的第二禅须陀洹道心，伴有喜、乐、一境性的第三禅须陀洹道心，伴有乐、一境性的第四禅须陀洹道心，伴有舍、一境性的第五禅须陀洹道心，这五个是须陀洹道心。
39. 如是斯陀含道、阿那含道、阿罗汉道心，共二十道心。
40. 如是果心，共四十出世间心。
41. 依禅支相应差别，每一个成五种，
所说出世间心，共有四十种。
42. 如取色界心，如是取出世间，
初禅等差别，无色界亦在第五。
因此说初等，各有十一种；
每一禅最后，成为二十三种。
43. 善有三十七种，如是异熟有五十二种，
智者说诸心，共一百二十一。
如是《阿毗达摩概要》摄心分别品第一品完。
第二品 心所品
相应相
1. 同生同灭及，同所缘所依，
与心相应法，心所五十二。
遍一切心所
2. 如何？触、受、想、思、一境性、命根、作意，这七个心所名为遍一切心。
3. 寻、伺、胜解、精进、喜、欲，这六个心所名为杂。
4. 如是这十三个心所应知为通一切。
不善心所
5. 痴、无惭、无愧、掉举、贪、见、慢、瞋、嫉、悭、恶作、昏沉、睡眠、疑，这十四个心所名为不善。
净心所
6. 信、念、惭、愧、无贪、无瞋、中舍性、身轻安、心轻安、身轻快、心轻快、身柔软、心柔软、身适业、心适业、身练达、心练达、身正直、心正直，这十九个心所名为遍净。
7. 正语、正业、正命，这三个名为离。
8. 悲、喜名为无量，如是连同慧根，应知这二十五个心所为净。
9. 至此 -
十三通一切，十四不善法；
二十五净法，说为五十二。
相应法
10. 此后当说彼等，不离心诸法，
于诸心生起中，各各相应法。
11. 七遍一切处，杂随宜相应，
十四唯不善，净唯于净生。
通一切心所相应法
12. 如何？首先七个遍一切心心所于一切八十九心生起中可得。
13. 在杂心所中，首先寻于除双五识的欲界心和十一初禅心，即五十五心中生起。

14. Vicāro pana tesu ceva ekādasasu dutiyajjhānacittesu cāti chasaṭṭhicittesu.

15. Adhimokkho dvipañcaviññāṇavicikicchāsahagatavajjitacittesu.

16. Vīriyaṃ pañcadvārāvajjanadvipañcaviññāṇasampaṭicchanasantīraṇavajjitacittesu.

17. Pīti domanassupekkhāsahagatakāyaviññāṇacatutthajjhānavajjitacittesu.

18. Chando ahetukamomūhavajjitacittesūti.

19. Te pana cittuppādā yathākkamaṃ –

Chasaṭṭhi pañcapaññāsa, ekādasa ca soḷasa;

Sattati vīsati ceva, pakiṇṇakavivajjitā.

Pañcapaññāsa chasaṭṭhiṭṭhasattati tisattati;

Ekapaññāsa cekūnasattati sapakiṇṇakā.

Akusalacetasikasampayoganayo

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

21. Lobho aṭṭhasu lobhasahagatacittesveva labbhati.

22. Diṭṭhi catūsu diṭṭhigatasampayuttesu.

23. Māno catūsu diṭṭhigatavippayuttesu.

24. Doso issā macchariyaṃ kukkuccañcāti dvīsu paṭighasampayuttacittesu.

25. Thinamiddhaṃ pañcasu sasaṅkhārikacittesu.

26. Vicikicchā vicikicchāsahagatacitteyevāti.

27. Sabbāpuññesu cattāro,

Lobhamūle tayo gatā;

Dosamūlesu cattāro,

Sasaṅkhāre dvayaṃ tathā.

Vicikicchā vicikicchā-citte cāti catuddasa;

Dvādasākulesveva, sampayujjanti pañcadhā.

Sobhanacetasikasampayoganayo

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

29. Viratiyo pana tissopi lokuttaracittesu sabbathāpi niyatā ekatova labbhanti, lokiyesu pana kāmāvacarakusalesveva kadāci sandissanti visuṃ visuṃ.

30. Appamaññāyo pana dvādasasu pañcamajjhānavajjitamahaggatacittesu ceva kāmāvacarakusalesu ca sahetukakāmāvacarakiriyacittesu cāti aṭṭhavīsaticittesveva kadāci nānā hutvā jāyanti, upekkhāsahagatesu panettha karuṇāmuditā na santīti keci vadanti.

31. Paññā pana dvādasasu ñāṇasampayuttakāmāvacaracittesu ceva sabbesupi pañcatiṃsamahaggatalokuttaracittesu cāti sattacattālīsacittesu sampayogaṃ gacchatīti.

32. Ekūnavīsati dhammā, jāyantekūnasaṭṭhisu.

Tayo soḷasacittesu, aṭṭhavīsatiyaṃ dvayaṃ.

Paññā pakāsitā, sattacattālīsavidhesupi;

Sampayuttā catudhevaṃ, sobhanesveva sobhanā.

33. Issāmaccherakukkucca-viratikaruṇādayo.

Nānā kadāci māno ca, thina middhaṃ tathā saha.

34. Yathāvuttānusārena, sesā niyatayogino.

Saṅgahañca pavakkhāmi, tesaṃ dāni yathārahaṃ.

Saṅgahanayo

35. Chattiṃsānuttare dhammā, pañcatiṃsa mahaggate.

Aṭṭhatiṃsāpi labbhanti, kāmāvacarasobhane.

Sattavīsatipuññamhi, dvādasāhetuketi ca;

Yathāsambhavayogena, pañcadhā tattha saṅgaho.

Lokuttaracittasaṅgahanayo

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



我来为您直译这段巴利文：
14. 伺于那些和十一第二禅心，即六十六心中。
15. 胜解于除双五识和疑相应心的诸心中。
16. 精进于除五门转向、双五识、领受、推度的诸心中。
17. 喜于除忧俱行、舍俱行、身识、第四禅的诸心中。
18. 欲于除无因和痴根的诸心中。
19. 那些心生起依次为 -
六十六五十五，十一又十六；
七十二十即是，无杂心所者。
五十五六十六，七十与七十三；
五十一六十九，是有杂心所。
不善心所相应法
20. 在不善中，痴、无惭、无愧、掉举，这四个心所名为遍一切不善，于一切十二不善中可得。
21. 贪唯于八个贪相应心中可得。
22. 见于四个邪见相应心中。
23. 慢于四个离邪见心中。
24. 瞋、嫉、悭、恶作于二个瞋恚相应心中。
25. 昏沉睡眠于五个有行心中。
26. 疑唯于疑相应心中。
27. 一切不善中四个，
贪根中三个生；
瞋根中有四个，
有行中亦二法。
疑于疑心中，共十四；
唯于十二不善，五种相应生。
净心所相应法
28. 在净中，首先十九个遍净心所于一切五十九净心中存在。
29. 三个离于一切出世间心中必定同时可得，但在世间则唯于欲界善心中有时各别显现。
30. 无量则于除第五禅的十二广大心及欲界善心和有因欲界唯作心，即只于二十八心中有时各别生起，但有些人说于此中舍俱行者没有悲和喜。
31. 慧则于十二智相应欲界心和一切三十五广大出世间心，即于四十七心中相应。
32. 十九法生于，五十九心中，
三于十六心，二法二十八。
慧已说明于，四十七种中；
如是相应有，四种唯净中。
33. 嫉悭及恶作，离与悲等法。
各别或时起，慢与昏睡俱。
34. 如所说随顺，余者定相应。
今当说彼等，如理摄分别。
摄类法
35. 出世间三十六法，广大三十五，
欲界净得三十八，
善二十七无因十二；
依相应生起，五种摄其中。
出世间心摄类法
36. 如何？首先于八个初禅出世间心中，十三个通一切心所，除无量的二十三个净心所，如是三十六法摄于其中，如是第二禅心中除寻，第三禅心中除寻伺，第四禅心中除寻伺喜，第五禅心中则与舍俱行者同样摄于其中。如是于一切八出世间心中依五种禅而有五种摄类。

37. Chattiṃsa pañcatiṃsa ca, catuttiṃsa yathākkamaṃ.

Tettiṃsadvayamiccevaṃ, pañcadhānuttare ṭhitā.

Mahaggatacittasaṅgahanayo

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

39. Pañcatiṃsa catuttiṃsa, tettiṃsa ca yathākkamaṃ.

Bāttiṃsa ceva tiṃseti, pañcadhāva mahaggate.

Kāmāvacarasobhanacittasaṅgahanayo

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

41. Aṭṭhatiṃsa sattatiṃsa, dvayaṃ chattiṃsakaṃ subhe.

Pañcatiṃsa catuttiṃsa, dvayaṃ tettiṃsakaṃ kriye;

Tettiṃsa pāke bāttiṃsa, dvayekatiṃsakaṃ bhave;

Sahetukāmāvacarapuñña-pākakriyāmane.

42. Navijjantettha viratī, kriyesu ca mahaggate.

Anuttare appamaññā, kāmapāke dvayaṃ tathā;

Anuttare jhānadhammā, appamaññā ca majjhime;

Viratī ñāṇapītī ca, parittesu visesakā.

Akusalacittasaṅgahanayo

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

44. Tatheva dutiye asaṅkhārike lobhamānena.

45. Tatiye tatheva pītivajjitā lobhadiṭṭhīhi saha aṭṭhārasa.

46. Catutthe tatheva lobhamānena.

47. Pañcame pana paṭighasampayutte asaṅkhārike doso issā macchariyaṃ kukkuccañcāti catūhi saddhiṃ pītivajjitā te eva vīsati dhammā saṅgayhanti, issāmacchariyakukkuccāni panettha paccekameva yojetabbāni.

48. Sasaṅkhārikapañcakepi tatheva thinamiddhena visesetvā yojetabbā.

49. Chandapītivajjitā pana aññasamānā ekādasa, akusalasādhāraṇā cattāro cāti pannarasa dhammā uddhaccasahagate sampayujjanti.

50. Vicikicchāsahagatacitte ca adhimokkhavirahitā vicikicchāsahagatā tatheva pannarasa dhammā samupalabbhantīti sabbathāpi dvādasākusalacittuppādesu paccekaṃ yojiyamānāpi gaṇanavasena sattadhāva saṅgahitā bhavantīti.

51. Ekūnavīsāṭṭhārasa, vīsekavīsa vīsati.

Dvāvīsa pannaraseti, sattadhā kusaleṭhitā.

52. Sādhāraṇā ca cattāro, samānā ca dasāpare.

Cuddasete pavuccanti, sabbākusalayogino.

Ahetukacittasaṅgahanayo

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



我来为您直译这段巴利文：
37. 三十六三十五，三十四依次。
三十三二类，如是出世五。
广大心摄类法
38. 在广大心中，首先于三个初禅心中，十三个通一切心所，除三个离的二十二个净心所，如是三十五法摄于其中，但此中悲与喜应各别相应，如是第二禅心中除寻，第三禅心中除寻伺，第四禅心中除寻伺喜，而在第五禅十五心中无量不可得。如是于一切二十七广大心中依五种禅而有五种摄类。
39. 三十五三十四，三十三依次，
三十二与三十，五种于广大。
欲界净心摄类法
40. 在欲界净中，首先于善心第一对中，十三个通一切心所，二十五个净心所，如是三十八法摄于其中，但此中无量和离应各别相应，如是第二对中除智，第三对中智相应除喜，第四对中除智喜摄于其中。在唯作心中除离亦如是于四对中有四种摄类。如是在异熟中除无量和离亦摄于其中。如是于一切二十四欲界净心中依对而有十二种摄类。
41. 三十八三十七，两三十六于善，
三十五三十四，两三十三唯作；
三十三异熟三十二，两三十一当有；
有因欲界善异熟唯作意。
42. 此中无离于，唯作及广大，
出世无无量，欲异熟亦二；
出世禅诸法，无量在中间；
离智喜为其，小界差别相。
不善心摄类法
43. 在不善中，首先于贪根第一无行心中，十三个通一切心所，四个遍不善，如是与贪见一起十九法摄于其中。
44. 如是第二无行与贪慢。
45. 第三如是除喜与贪见一起十八。
46. 第四如是与贪慢。
47. 第五于瞋恚相应无行中，瞋、嫉、悭、恶作四个与除喜的二十法摄于其中，但此中嫉、悭、恶作应各别相应。
48. 于五个有行亦如是应以昏沉睡眠分别相应。
49. 除欲喜的十一个通一切心所，四个遍不善，如是十五法于掉举相应心中相应。
50. 于疑相应心中除胜解与疑相应如是十五法可得。如是于一切十二不善心生起中各别相应而依数目有七种摄类。
51. 十九与十八，二十一二十，
二十二十五，七种住不善。
52. 遍共有四种，通一切更十，
说此十四法，遍一切不善。
无因心摄类法
53. 在无因中，首先于笑心中除欲的十二个通一切心所摄于其中。

54. Tathā voṭṭhabbane chandapītivajjitā.

55. Sukhasantīraṇe chandavīriyavajjitā.

56. Manodhātuttikāhetukapaṭisandhiyugaḷe chandapītivīriyavajjitā.

57. Dvipañcaviññāṇe pakiṇṇakavajjitā teyeva saṅgayhantīti sabbathāpi aṭṭhārasasu ahetukesu gaṇanavasena catudhāva saṅgaho hotīti.

58. Dvādasekādasa dasa, satta cāti catubbidho.

Aṭṭhārasāhetukesu, cittuppādesu saṅgaho.

59. Ahetukesu sabbattha, satta sesā yathārahaṃ.

Iti vitthārato vutto, tettiṃsavidhasaṅgaho.

60. Itthaṃ cittāviyuttānaṃ, sampayogañca saṅgahaṃ.

Ñatvā bhedaṃ yathāyogaṃ, cittena samamuddise.

Iti abhidhammatthasaṅgahe cetasikasaṅgahavibhāgo nāma

Dutiyo paricchedo.

3. Pakiṇṇakaparicchedo

1. Sampayuttā yathāyogaṃ, tepaññāsa sabhāvato.

Cittacetasikā dhammā, tesaṃ dāni yathārahaṃ.

2. Vedanāhetuto kiccadvārālambaṇavatthuto.

Cittuppādavaseneva, saṅgaho nāma nīyate.

Vedanāsaṅgaho

3. Tattha vedanāsaṅgahe tāva tividhā vedanā sukhaṃ dukkhaṃ adukkhamasukhā ceti, sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti ca bhedena pana pañcadhā hoti.

4. Tattha sukhasahagataṃ kusalavipākaṃ kāyaviññāṇamekameva, tathā dukkhasahagataṃ akusalavipākaṃ.

5. Somanassasahagatacittāni pana lobhamūlāni cattāri, dvādasa kāmāvacarasobhanāni, sukhasantīraṇahasanāni ca dveti aṭṭhārasa kāmāvacarasomanassasahagatacittāni ceva paṭhamadutiyatatiyacatutthajjhānasaṅkhātāni catucattālīsa mahaggatalokuttaracittāni ceti dvāsaṭṭhividhāni bhavanti.

6. Domanassasahagatacittāni pana dve paṭighasampayuttacittāneva.

7. Sesāni sabbānipi pañcapaññāsa upekkhāsahagatacittānevāti.

8. Sukhaṃ dukkhamupekkhāti, tividhā tattha vedanā.

Somanassaṃ domanassamitibhedena pañcadhā.

9. Sukhamekattha dukkhañca, domanassaṃ dvaye ṭhitaṃ.

Dvāsaṭṭhīsu somanassaṃ, pañcapaññāsaketarā.

Hetusaṅgaho

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

11. Tattha pañcadvārāvajjanadvipañcaviññāṇasampaṭicchanasantīraṇavoṭṭhabbanahasanavasena ahetukacittāni nāma.

12. Sesāni sabbānipi ekasattati cittāni sahetukāneva.

13. Tatthāpi dve momūhacittāni ekahetukāni.

14. Sesāni dasa akusalacittāni ceva ñāṇavippayuttāni dvādasa kāmāvacarasobhanāni ceti dvāvīsati dvihetukacittāni.

15. Dvādasa ñāṇasampayuttakāmāvacarasobhanāni ceva pañcatiṃsa mahaggatalokuttaracittāni ceti sattacattālīsa tihetukacittānīti.

16. Lobho doso ca moho ca,

Hetū akusalā tayo;

Alobhādosāmoho ca,

Kusalābyākatā tathā.

17. Ahetukāṭṭhārasekahetukā dve dvāvīsati.

Dvihetukā matā sattacattālīsatihetukā.

Kiccasaṅgaho

18.Kiccasaṅgahe kiccāni nāma paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasavidhāni bhavanti.

19. Paṭisandhibhavaṅgāvajjanapañcaviññāṇaṭhānādivasena pana tesaṃ dasadhā ṭhānabhedo veditabbo.

20. Tattha dve upekkhāsahagatasantīraṇāni ceva aṭṭha mahāvipākāni ca nava rūpārūpavipākāni ceti ekūnavīsati cittāni paṭisandhibhavaṅgacutikiccāni nāma.

21. Āvajjanakiccāni pana dve.

22. Tathā dassanasavanaghāyanasāyanaphusanasampaṭicchanakiccāni ca.



我来为您直译这段巴利文：
54. 如是确定心中除欲喜。
55. 悦寻心中除欲精进。
56. 意界三心和无因结生双中除欲喜精进。
57. 双五识中除杂心所亦摄于其中。如是于一切十八无因心中依数目有四种摄类。
58. 十二十一十，七者为四种，
十八无因中，心生起摄类。
59. 无因处一切，七余依所宜，
如是广分别，说三十三种。
60. 如是知心所，相应及摄类，
了知差别后，依理与心说。
如是《阿毗达摩概要》心所摄类分别品第二品完。
第三品 杂品
1. 依相应如理，五十三自性，
心与心所法，今当说其理。
2. 依受依因依作用门所缘所依，
唯依心生起，而作此摄类。
受摄类
3. 其中在受摄类中，首先受有三种：乐、苦、不苦不乐，又依乐、苦、悦、忧、舍分别为五种。
4. 其中与乐俱行的善异熟身识只有一个，如是与苦俱行的不善异熟也是。
5. 与悦俱行的心则有四个贪根心，十二欲界净心，悦寻和笑心二个，如是十八欲界悦俱行心，以及称为初禅、第二禅、第三禅、第四禅的四十四广大出世间心，共为六十二种。
6. 与忧俱行的心则只有两个瞋恚相应心。
7. 其余一切五十五心都是舍俱行心。
8. 乐苦及与舍，如是受三种，
悦与忧分别，成为有五种。
9. 乐在一处苦，忧住于二处，
六十二悦住，五十五余者。
因摄类
10. 在因摄类中，因即是贪、瞋、痴、无贪、无瞋、无痴，有六种。
11. 其中五门转向、双五识、领受、推度、确定、笑为无因心。
12. 其余一切七十一心都是有因心。
13. 其中两个痴根心是一因心。
14. 其余十个不善心和十二离智欲界净心，如是二十二是二因心。
15. 十二智相应欲界净心和三十五广大出世间心，如是四十七是三因心。
16. 贪瞋及与痴，
三不善之因；
无贪瞋及痴，
善无记亦然。
17. 无因十八一因二二十二，
二因已知四十七三因。
作用摄类
18. 在作用摄类中，作用即是结生、有分、转向、见、闻、嗅、尝、触、领受、推度、确定、速行、彼所缘、死，有十四种。
19. 但依结生、有分、转向、五识住等，应知彼等有十种住处差别。
20. 其中两个舍俱行推度心、八个大异熟心、九个色无色异熟心，如是十九心名为结生、有分、死作用。
21. 转向作用则有二个。
22. 如是见闻嗅尝触领受作用也是。

23. Tīṇi santīraṇakiccāni.

24. Manodvārāvajjanameva pañcadvāre voṭṭhabbanakiccaṃ sādheti.

25. Āvajjanadvayavajjitāni kusalākusalaphalakiriyacittāni pañcapaññāsa javanakiccāni.

26. Aṭṭha mahāvipākāni ceva santīraṇattayañceti ekādasa tadārammaṇakiccāni.

27. Tesu pana dve upekkhāsahagatasantīraṇacittāni paṭisandhibhavaṅgacutitadārammaṇasantīraṇavasena pañcakiccāni nāma.

28. Mahāvipākāni aṭṭha paṭisandhibhavaṅgacutitadārammaṇavasena catukiccāni nāma.

29. Mahaggatavipākāni nava paṭisandhibhavaṅgacutivasena tikiccāni nāma.

30. Somanassasantīraṇaṃ santīraṇatadārammaṇavasena dukiccaṃ.

31. Tathā voṭṭhabbanaṃ voṭṭhabbanāvajjanavasena.

32. Sesāni pana sabbānipi javanamanodhātuttikadvipañcaviññāṇāni yathāsambhavamekakiccānīti.

33. Paṭisandhādayo nāma, kiccabhedena cuddasa.

Dasadhā ṭhānabhedena, cittuppādā pakāsitā.

34. Aṭṭhasaṭṭhi tathā dve ca, navāṭṭha dve yathākkamaṃ.

Ekadviticatupañcakiccaṭhānāni niddise.

Dvārasaṅgaho

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

36. Tattha cakkhumeva cakkhudvāraṃ.

37. Tathā sotādayo sotadvārādīni.

38. Manodvāraṃ pana bhavaṅganti pavuccati.

39. Tattha pañcadvārāvajjanacakkhuviññāṇasampaṭicchanasantīraṇavoṭṭhabbanakāmāvacarajavanatadārammaṇavasena chacattālīsa cittāni cakkhudvāre yathārahaṃ uppajjanti, tathā pañcadvārāvajjanasotaviññāṇādivasena sotadvārādīsupi chacattālīseva bhavantīti sabbathāpi pañcadvāre catupaññāsa cittāni kāmāvacarāneva.

40. Manodvāre pana manodvārāvajjanapañcapaññāsajavanatadārammaṇavasena sattasaṭṭhi cittāni bhavanti.

41. Ekūnavīsati paṭisandhibhavaṅgacutivasena dvāravimuttāni.

42. Tesu pana pañcaviññāṇāni ceva mahaggatalokuttarajavanāni ceti chattiṃsa yathārahamekadvārikacittāni nāma.

43. Manodhātuttikaṃ pana pañcadvārikaṃ.

44. Sukhasantīraṇavoṭṭhabbanakāmāvacarajavanāni chadvārikacittāni.

45. Upekkhāsahagatasantīraṇamahāvipākāni chadvārikāni ceva dvāravimuttāni ca.

46. Mahaggatavipākāni dvāravimuttānevāti.

47. Ekadvārikacittāni, pañcachadvārikāni ca.

Chadvārikavimuttāni, vimuttāni ca sabbathā.

Chattiṃsati tathā tīṇi, ekatiṃsa yathākkamaṃ;

Dasadhā navadhā ceti, pañcadhā paridīpaye.

Ālambaṇasaṅgaho

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

49. Tattha rūpameva rūpārammaṇaṃ, tathā saddādayo saddārammaṇādīni.

50. Dhammārammaṇaṃ pana pasādasukhumarūpacittacetasikanibbānapaññattivasena chadhā saṅgayhati.

51. Tattha cakkhudvārikacittānaṃ sabbesampi rūpameva ārammaṇaṃ, tañca paccuppannaṃ. Tathā sotadvārikacittādīnampi saddādīni, tāni ca paccuppannāniyeva.

52. Manodvārikacittānaṃ pana chabbidhampi paccuppannamatītaṃ anāgataṃ kālavimuttañca yathārahamārammaṇaṃ hoti.

53. Dvāravimuttānañca paṭisandhibhavaṅgacutisaṅkhātānaṃ chabbidhampi yathāsambhavaṃ yebhuyyena bhavantare chadvāraggahitaṃ paccuppannamatītaṃ paññattibhūtaṃ vā kammakammanimittagatinimittasammataṃ ārammaṇaṃ hoti.



我来为您直译这段巴利文：
23. 推度作用有三个。
24. 唯意门转向在五门中完成确定作用。
25. 除两个转向的善、不善、果、唯作心五十五个是速行作用。
26. 八个大异熟和三个推度，如是十一个是彼所缘作用。
27. 其中两个舍俱行推度心依结生、有分、死、彼所缘、推度有五种作用。
28. 八个大异熟依结生、有分、死、彼所缘有四种作用。
29. 九个广大异熟依结生、有分、死有三种作用。
30. 悦推度依推度、彼所缘有二种作用。
31. 如是确定依确定、转向有二种作用。
32. 其余一切速行、意界三心、双五识随其所应有一种作用。
33. 结生等名为，作用分十四，
十种住处别，心生起已说。
34. 六十八二九，八二依次第，
说一二三四，五作用诸处。
门摄类
35. 在门摄类中，门即是眼门、耳门、鼻门、舌门、身门、意门，有六种。
36. 其中眼即是眼门。
37. 如是耳等是耳门等。
38. 但意门说为有分。
39. 其中依五门转向、眼识、领受、推度、确定、欲界速行、彼所缘，四十六心于眼门中随宜生起，如是依五门转向、耳识等于耳门等中也是四十六，如是于一切五门中五十四心唯是欲界心。
40. 但在意门中依意门转向、五十五速行、彼所缘有六十七心。
41. 十九心依结生、有分、死而离门。
42. 其中五识和广大出世间速行，如是三十六心随宜名为一门心。
43. 但意界三心是五门心。
44. 悦推度、确定、欲界速行是六门心。
45. 舍俱行推度、大异熟是六门心及离门心。
46. 广大异熟唯是离门心。
47. 一门之心及，五六门诸心，
六门离门心，及一切离门。
三十六如是，三十一依次；
十种九种及，五种当显示。
所缘摄类
48. 在所缘摄类中，所缘即是色所缘、声所缘、香所缘、味所缘、触所缘、法所缘，有六种。
49. 其中色即是色所缘，如是声等是声所缘等。
50. 但法所缘依净色、细色、心、心所、涅槃、概念而摄为六种。
51. 其中一切眼门心唯以色为所缘，且是现在。如是耳门心等也以声等为所缘，且也都是现在。
52. 但意门心以六种现在、过去、未来及离时的为所缘，随其所应。
53. 离门的结生、有分、死心以六种随其所生，多数是在其他有中经六门所取的现在、过去或概念的业、业相、趣相为所缘。

54. Tesu cakkhuviññāṇādīni yathākkamaṃ rūpādiekekārammaṇāneva.

55. Manodhātuttikaṃ pana rūpādipañcārammaṇaṃ.

56. Sesāni kāmāvacaravipākāni hasanacittañceti sabbathāpi kāmāvacarārammaṇāneva.

57. Akusalāni ceva ñāṇavippayuttakāmāvacarajavanāni ceti lokuttaravajjitasabbārammaṇāni.

58. Ñāṇasampayuttakāmāvacarakusalāni ceva pañcamajjhānasaṅkhātaṃ abhiññākusalañceti arahattamaggaphalavajjitasabbārammaṇāni.

59. Ñāṇasampayuttakāmāvacarakiriyāni ceva kiriyābhiññāvoṭṭhabbanañceti sabbathāpi sabbārammaṇāni.

60. Āruppesu dutiyacatutthāni mahaggatārammaṇāni.

61. Sesāni mahaggatacittāni sabbānipi paññattārammaṇāni.

62. Lokuttaracittāni nibbānārammaṇānīti.

63. Pañcavīsa parittamhi, cha cittāni mahaggate.

Ekavīsati vohāre, aṭṭha nibbānagocare.

Vīsānuttaramuttamhi , aggamaggaphalujjhite;

Pañca sabbattha chacceti, sattadhā tattha saṅgaho.

Vatthusaṅgaho

64.Vatthusaṅgahe vatthūni nāma cakkhusotaghānajivhākāyahadayavatthu ceti chabbidhāni bhavanti.

65. Tāni kāmaloke sabbānipi labbhanti.

66. Rūpaloke pana ghānādittayaṃ natthi.

67. Arūpaloke pana sabbānipi na saṃvijjanti.

68. Tattha pañcaviññāṇadhātuyo yathākkamaṃ ekantena pañca pasādavatthūni nissāyeva pavattanti.

69. Pañcadvārāvajjanasampaṭicchanasaṅkhātā pana manodhātu ca hadayaṃ nissitāyeva pavattanti.

70. Avasesā pana manoviññāṇadhātusaṅkhātā ca santīraṇamahāvipākapaṭighadvayapaṭhamamaggahasanarūpāvacaravasena hadayaṃ nissāyeva pavattanti.

71. Avasesā kusalākusalakiriyānuttaravasena pana nissāya vā anissāya vā.

72. Āruppavipākavasena hadayaṃ anissāyevāti.

73. Chavatthuṃ nissitā kāme, satta rūpe catubbidhā.

Tivatthuṃ nissitāruppe, dhātvekā nissitā matā.

74. Tecattālīsa nissāya, dvecattālīsa jāyare.

Nissāya ca anissāya, pākāruppā anissitā.

Iti abhidhammatthasaṅgahe pakiṇṇakasaṅgahavibhāgo nāma

Tatiyo paricchedo.

4. Vīthiparicchedo

1. Cittuppādānamiccevaṃ, katvāsaṅgahamuttaraṃ.

Bhūmipuggalabhedena, pubbāparaniyāmitaṃ.

Pavattisaṅgahaṃ nāma, paṭisandhipavattiyaṃ;

Pavakkhāmi samāsena, yathāsambhavato kathaṃ.

2.. Vīthimuttānaṃ pana kammakammanimittagatinimittavasena tividhā hoti visayappavatti.

4. Tattha vatthudvārārammaṇāni pubbe vuttanayāneva.

Viññāṇachakkaṃ

5. Cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇañceti cha viññāṇāni.

Vīthichakkaṃ

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

Vīthibhedo

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

Pañcadvāravīthi

8. Kathaṃ? Uppādaṭhitibhaṅgavasena khaṇattayaṃ ekacittakkhaṇaṃ nāma.

9. Tāni pana sattarasa cittakkhaṇāni rūpadhammānamāyū.



我来为您直译这段巴利文：
54. 其中眼识等依次唯缘色等一一所缘。
55. 但意界三心缘色等五所缘。
56. 其余欲界异熟和笑心，如是一切唯缘欲界所缘。
57. 不善心和离智欲界速行心，缘除出世间的一切所缘。
58. 智相应欲界善心和称为第五禅的善神通，缘除阿罗汉道果的一切所缘。
59. 智相应欲界唯作心和唯作神通、确定，如是一切缘一切所缘。
60. 无色中第二和第四缘广大所缘。
61. 其余一切广大心都缘概念所缘。
62. 出世间心缘涅槃所缘。
63. 二十五于小界，六心于广大，
二十一于名言，八于涅槃境。
二十出世间中，除最上道果；
五一切处六，如是有七摄。
依处摄类
64. 在依处摄类中，依处即是眼、耳、鼻、舌、身、心所依处，有六种。
65. 它们在欲界中一切都可得。
66. 但在色界中无鼻等三种。
67. 但在无色界中一切都不存在。
68. 其中五识界必定依止五净依处而转起。
69. 但称为五门转向和领受的意界必定依止心所依处而转起。
70. 其余称为意识界的推度、大异熟、二瞋、初道、笑、色界心必定依止心所依处而转起。
71. 其余依善、不善、唯作、出世间则或依止或不依止。
72. 依无色异熟则必定不依止心所依处。
73. 六依处所依欲界，七色界四种，
三依处所依无色，界一依止已知。
74. 四十三依止，四十二生起，
依止不依止，无色果不依。
如是《阿毗达摩概要》杂摄分别品第三品完。
第四品 路程品
1. 如是心生起，作上等摄类，
依地人差别，决定前后已。
当说摄路程，结生与转起；
我今当略说，随其所生事。
2. 离路心有三种转起：依业、业相、趣相。
4. 其中依处、门、所缘如前所说。
识六法
5. 眼识、耳识、鼻识、舌识、身识、意识，如是六识。
路程六法
6. 六种路程即是眼门路程、耳门路程、鼻门路程、舌门路程、身门路程、意门路程，依门或依识应配合为门转起的心转起。
路程差别
7. 极大、大、小、极小，如是于五门中；而在意门中则为明了、不明了，如是应知六种所缘转起。
五门路程
8. 如何？依生、住、灭三个刹那为一心剎那。
9. 而十七心剎那是色法的寿命。

10. Ekacittakkhaṇātītāni vā bahucittakkhaṇātītāni vā ṭhitippattāneva pañcārammaṇāni pañcadvāre āpāthamāgacchanti. Tasmā yadi ekacittakkhaṇātītakaṃ rūpārammaṇaṃ cakkhussa āpāthamāgacchati, tato dvikkhattuṃ bhavaṅge calite bhavaṅgasotaṃ vocchinditvā tameva rūpārammaṇaṃ āvajjantaṃ pañcadvārāvajjanacittaṃ uppajjitvā nirujjhati, tato tassānantaraṃ tameva rūpaṃ passantaṃ cakkhuviññāṇaṃ, sampaṭicchantaṃ sampaṭicchanacittaṃ, santīrayamānaṃ santīraṇacittaṃ, vavatthapentaṃ voṭṭhabbanacittañceti yathākkamaṃ uppajjitvā nirujjhanti, tato paraṃ ekūnatiṃsa kāmāvacarajavanesu yaṃkiñci laddhapaccayaṃ yebhuyyena sattakkhattuṃ javati, javanānubandhāni ca dve tadārammaṇapākāni yathārahaṃ pavattanti, tato paraṃ bhavaṅgapāto.

11. Ettāvatā cuddasa vīthicittuppādā, dve bhavaṅgacalanāni, pubbevātītakamekacittakkhaṇanti katvā sattarasa cittakkhaṇāni paripūrenti, tato paraṃ nirujjhati, ārammaṇametaṃ atimahantaṃ nāma gocaraṃ.

12. Yāva tadārammaṇuppādā pana appahontātītakamāpāthamāgataṃ ārammaṇaṃ mahantaṃ nāma, tattha javanāvasāne bhavaṅgapātova hoti, natthi tadārammaṇuppādo.

13. Yāva javanuppādāpi appahontātītakamāpāthamāgataṃ ārammaṇaṃ parittaṃ nāma, tattha javanampi anuppajjitvā dvattikkhattuṃ voṭṭhabbanameva pavattati, tato paraṃ bhavaṅgapātova hoti.

14. Yāva voṭṭhabbanuppādā ca pana appahontātītakamāpāthamāgataṃ nirodhāsannamārammaṇaṃ atiparittaṃ nāma, tattha bhavaṅgacalanameva hoti, natthi vīthicittuppādo.

15. Iccevaṃ cakkhudvāre, tathā sotadvārādīsu ceti sabbathāpi pañcadvāre tadārammaṇajavanavoṭṭhabbanamoghavārasaṅkhātānaṃ catunnaṃ vārānaṃ yathākkamaṃ ārammaṇabhūtā visayappavatti catudhā veditabbā.

16. Vīthicittāni satteva, cittuppādā catuddasa.

Catupaññāsa vitthārā, pañcadvāre yathārahaṃ.

Ayamettha pañcadvāre vīthicittappavattinayo.

Manodvāravīthi parittajavanavāro

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

18.Avibhūte panārammaṇe javanāvasāne bhavaṅgapātova hoti, natthi tadārammaṇuppādoti.

19. Vīthicittāni tīṇeva, cittuppādā daseritā.

Vitthārena panettheka-cattālīsa vibhāvaye;

Ayamettha parittajavanavāro.

Appanājavanavāro

20.Appanājavanavāre pana vibhūtāvibhūtabhedo natthi, tathā tadārammaṇuppādo ca.

21. Tattha hi ñāṇasampayuttakāmāvacarajavanānamaṭṭhannaṃ aññatarasmiṃ parikammopacārānulomagotrabhunāmena catukkhattuṃ tikkhattumeva vā yathākkamaṃ uppajjitvā niruddhānantarameva yathārahaṃ catutthaṃ, pañcamaṃ vā chabbīsatimahaggatalokuttarajavanesu yathābhinīhāravasena yaṃ kiñci javanaṃ appanāvīthimotarati, tato paraṃ appanāvasāne bhavaṅgapātova hoti.

22. Tattha somanassasahagatajavanānantaraṃ appanāpi somanassasahagatāva pāṭikaṅkhitabbā, upekkhāsahagatajavanānantaraṃ upekkhāsahagatāva, tatthāpi kusalajavanānantaraṃ kusalajavanañceva heṭṭhimañca phalattayamappeti, kiriyajavanānantaraṃ kiriyajavanaṃ arahattaphalañcāti.

23. Dvattiṃsa sukhapuññamhā, dvādasopekkhakā paraṃ,

Sukhitakriyato aṭṭha, cha sambhonti upekkhakā.



我来为您直译这段巴利文：
10. 经过一心剎那或多心剎那，已达住位的五所缘现于五门。因此，如果经过一心剎那的色所缘现于眼，此时有分波动两次后，切断有分流，转向那色所缘的五门转向心生起后灭去，其后依次生起后灭去：见那色的眼识、领受的领受心、推度的推度心、确定的确定心，此后在二十九欲界速行中随所得缘任何一个多数速行七次，速行之后两个彼所缘异熟随宜转起，此后堕入有分。
11. 如是十四路心生起、两个有分波动、前已过去一心剎那，共成十七心剎那，此后灭去，此所缘名为极大境。
12. 若到彼所缘生起时不足而现起的所缘名为大，其中速行结束后即堕入有分，无彼所缘生起。
13. 若到速行生起时不足而现起的所缘名为小，其中速行也不生起而确定只转起二三次，此后即堕入有分。
14. 若到确定生起时不足而现起的、接近灭的所缘名为极小，其中只有有分波动，无路心生起。
15. 如是在眼门中，如是在耳门等中，如是应知在一切五门中称为彼所缘、速行、确定、空过四种转起的所缘转起有四种。
16. 路心有七种，心生起十四，
详细五十四，五门随所应。
此中此为五门路心转起法。
意门路程小速行品
17. 但在意门中若明了所缘现起，此后有有分波动、意门转向、速行结束后彼所缘异熟转起，此后堕入有分。
18. 但在不明了所缘中速行结束后即堕入有分，无彼所缘生起。
19. 路心唯三种，心生起说十，
详细于此中，当知四十一；
此中此为小速行品。
安止速行品
20. 但在安止速行品中无明了不明了之别，如是也无彼所缘生起。
21. 因其中在八个智相应欲界速行中的任一个，名为遍作、近行、随顺、种姓，依次生起四次或三次后灭去，其后即如所应于第四或第五，在二十六广大出世间速行中随意乐而任何一个速行入安止路程，此后安止结束即堕入有分。
22. 其中悦俱行速行之后，应期待安止也是悦俱行，舍俱行速行之后也是舍俱行，其中也在善速行之后，安止善速行和下面三果，在唯作速行之后，安止唯作速行和阿罗汉果。
23. 乐善三十二，十二舍其后，
乐作八其后，六生起具舍。

24. Puthujjanāna sekkhānaṃ, kāmapuññatihetuto.

Tihetukāmakriyato, vītarāgānamappanā.

Ayamettha manodvāre vīthicittappavattinayo.

Tadārammaṇaniyamo

25. Sabbatthāpi panettha aniṭṭhe ārammaṇe akusalavipākāneva pañcaviññāṇasampaṭicchanasantīraṇatadārammaṇāni.

26. Iṭṭhe kusalavipākāni.

27. Atiiṭṭhe pana somanassasahagatāneva santīraṇatadārammaṇāni, tatthāpi somanassasahagatakiriyajavanāvasāne somanassasahagatāneva tadārammaṇāni bhavanti, upekkhāsahagatakiriyajavanāvasāne ca upekkhāsahagatāneva honti.

28. Domanassasahagatajavanāvasāne ca pana tadārammaṇāniceva bhavaṅgāni ca upekkhāsahagatāneva bhavanti, tasmā yadi somanassapaṭisandhikassa domanassasahagatajavanāvasāne tadārammaṇasambhavo natthi, tadā yaṃ kiñci paricitapubbaṃ parittārammaṇamārabbha upekkhāsahagatasantīraṇaṃ uppajjati, tamanantaritvā bhavaṅgapātova hotīti vadanti ācariyā.

29. Tathā kāmāvacarajavanāvasāne kāmāvacarasattānaṃ kāmāvacaradhammesveva ārammaṇabhūtesu tadārammaṇaṃ icchantīti.

30. Kāme javanasattālambaṇānaṃ niyame sati.

Vibhūtetimahante ca, tadārammaṇamīritaṃ.

Ayamettha tadārammaṇaniyamo.

Javananiyamo

31.Javanesu ca parittajavanavīthiyaṃ kāmāvacarajavanāni sattakkhattuṃ chakkhattumeva vā javanti.

32. Mandappavattiyaṃ pana maraṇakālādīsu pañcavārameva.

33. Bhagavato pana yamakapāṭihāriyakālādīsu lahukappavattiyaṃ cattāripañca vā paccavekkhaṇacittāni bhavantītipi vadanti.

34. Ādikammikassa pana paṭhamakappanāyaṃ mahaggatajavanāniabhiññājavanāni ca sabbadāpi ekavārameva javanti, tato paraṃ bhavaṅgapāto.

35. Cattāro pana magguppādā ekacittakkhaṇikā, tato paraṃ dve tīṇi phalacittāni yathārahaṃ uppajjanti, tato paraṃ bhavaṅgapāto.

36. Nirodhasamāpattikāle dvikkhattuṃ catutthāruppajavanaṃ javati, tato paraṃ nirodhaṃ phusati.

37. Vuṭṭhānakāle ca anāgāmiphalaṃ vā arahattaphalaṃ vā yathārahamekavāraṃ uppajjitvā niruddhe bhavaṅgapātova hoti.

38. Sabbatthāpi samāpattivīthiyaṃ bhavaṅgasoto viya vīthiniyamo natthīti katvā bahūnipi labbhantīti.

39. Sattakkhattuṃ parittāni, maggābhiññā sakiṃ matā.

Avasesāni labbhanti, javanāni bahūnipi.

Ayamettha javananiyamo.

Puggalabhedo

40.Duhetukānamahetukānañca panettha kiriyajavanāni ceva appanājavanāni ca labbhanti.

41. Tathā ñāṇasampayuttavipākāni ca sugatiyaṃ.

42. Duggatiyaṃ pana ñāṇavippayuttāni ca mahāvipākāni na labbhanti.

43.Tihetukesu ca khīṇāsavānaṃ kusalākusalajavanāni na labbhanti.

44. Tathā sekkhaputhujjanānaṃ kiriyajavanāni.

45. Diṭṭhigatasampayuttavicikicchājavanāni ca sekkhānaṃ.

46. Anāgāmipuggalānaṃ pana paṭighajavanāni ca na labbhanti.

47. Lokuttarajavanāni ca yathārahaṃ ariyānameva samuppajjantīti.

48. Asekkhānaṃ catucattālīsa sekkhānamuddise.

Chappaññāsāvasesānaṃ, catupaññāsa sambhavā.

Ayamettha puggalabhedo.

Bhūmivibhāgo

49.Kāmāvacarabhūmiyaṃ panetāni sabbānipi vīthicittāni yathārahamupalabbhanti.

50.Rūpāvacarabhūmiyaṃ paṭighajavanatadārammaṇavajjitāni.

51.Arūpāvacarabhūmiyaṃ paṭhamamaggarūpāvacarahasanaheṭṭhimāruppavajjitāni ca labbhanti.



我来为您直译这段巴利文：
24. 凡夫与有学者，依欲善三因，
三因欲唯作，离贪者安止。
此中此为意门路心转起法。
彼所缘决定
25. 此中在一切处，不可意所缘时，不善异熟的五识、领受、推度、彼所缘。
26. 可意时则善异熟。
27. 但极可意时则唯悦俱行的推度、彼所缘，其中也在悦俱行唯作速行结束后彼所缘也是悦俱行，在舍俱行唯作速行结束后则是舍俱行。
28. 但在忧俱行速行结束后，彼所缘和有分都是舍俱行，因此若悦结生者在忧俱行速行结束后无彼所缘生起可能，那时诸阿阇黎说依任何曾习熟的小所缘而生起舍俱行推度，其后即堕入有分。
29. 如是在欲界速行结束后，欲界有情只在作为所缘的欲界法中希求彼所缘。
30. 欲界速行有情所缘，决定之时存在，
明了极大所缘中，说有彼所缘起。
此中此为彼所缘决定。
速行决定
31. 在速行中，小速行路程中欲界速行速行七次或六次。
32. 但在迟钝转起时，如临终等时只有五次。
33. 但说在世尊双神变等时轻快转起时有四五个观察心。
34. 但初修者在初安止时广大速行和神通速行永远只速行一次，此后堕入有分。
35. 四个道生起是一心剎那，此后二三个果心随宜生起，此后堕入有分。
36. 在灭尽定时第四无色速行速行两次，此后触灭。
37. 出定时则阿那含果或阿罗汉果随宜生起一次后灭去即堕入有分。
38. 在一切定路程中因无如有分流的路程决定而说可得多次。
39. 七次小界心，道神通一次，
其余诸速行，可得有多次。
此中此为速行决定。
人的差别
40. 此中二因无因者不得唯作速行和安止速行。
41. 如是在善趣中也不得智相应异熟。
42. 但在恶趣中不得智不相应大异熟。
43. 在三因中漏尽者不得善不善速行。
44. 如是有学凡夫不得唯作速行。
45. 有学不得邪见相应和疑速行。
46. 阿那含补特伽罗不得瞋恚速行。
47. 出世间速行只随宜在圣者中生起。
48. 无学者四十四，有学者当说，
余者五十六，五十四可生。
此中此为人的差别。
地的分别
49. 在欲界地中得这一切路心随宜可得。
50. 在色界地中除瞋恚速行和彼所缘。
51. 在无色界地中除初道、色界、笑和下无色而可得。

52. Sabbatthāpi ca taṃtaṃpasādarahitānaṃ taṃtaṃdvārikavīthicittāni na labbhanteva.

53. Asaññasattānaṃ pana sabbathāpi cittappavatti natthevāti.

54. Asīti vīthicittāni, kāme rūpe yathārahaṃ.

Catusaṭṭhi tathārūpe, dvecattālīsa labbhare.

Ayamettha bhūmivibhāgo.

55. Iccevaṃ chadvārikacittappavatti yathāsambhavaṃ bhavaṅgantaritā yāvatāyukamabbocchinnā pavattati.

Iti abhidhammatthasaṅgahe vīthisaṅgahavibhāgo nāma

Catuttho paricchedo.

5. Vīthimuttaparicchedo

1. Vīthicittavasenevaṃ, pavattiyamudīrito.

Pavattisaṅgaho nāma, sandhiyaṃ dāni vuccati.

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

Bhūmicatukkaṃ

3. Tattha apāyabhūmi kāmasugatibhūmi rūpāvacarabhūmi arūpāvacarabhūmi ceti catasso bhūmiyo nāma.

4. Tāsu nirayo tiracchānayoni pettivisayo asurakāyo ceti apāyabhūmi catubbidhā hoti.

5. Manussā cātumahārājikā tāvatiṃsā yāmā tusitā nimmānarati paranimmitavasavattī ceti kāmasugatibhūmi sattavidhā hoti.

6. Sā panāyamekādasavidhāpi kāmāvacarabhūmicceva saṅkhaṃ gacchati.

7. Brahmapārisajjā brahmapurohitā mahābrahmā ceti paṭhamajjhānabhūmi.

8. Parittābhā appamāṇābhā ābhassarā ceti dutiyajjhānabhūmi.

9. Parittasubhā appamāṇasubhā subhakiṇhā ceti tatiyajjhānabhūmi.

10. Vehapphalā asaññasattā suddhāvāsā ceti catutthajjhānabhūmīti rūpāvacarabhūmi soḷasavidhā hoti.

11. Avihā atappā sudassā sudassī akaniṭṭhā ceti suddhāvāsabhūmi pañcavidhā hoti.

12. Ākāsānañcāyatanabhūmi viññāṇañcāyatanabhūmi ākiñcaññāyatanabhūmi nevasaññānāsaññāyatanabhūmi ceti arūpabhūmi catubbidhā hoti.

13. Puthujjanā na labbhanti, suddhāvāsesu sabbathā.

Sotāpannā ca sakadāgāmino cāpi puggalā.

14. Ariyā nopalabbhanti, asaññāpāyabhūmisu.

Sesaṭṭhānesu labbhanti, ariyānariyāpi ca.

Idamettha bhūmicatukkaṃ.

Paṭisandhicatukkaṃ

15. Apāyapaṭisandhi kāmasugatipaṭisandhi rūpāvacarapaṭisandhi arūpāvacarapaṭisandhi ceti catubbidhā paṭisandhi nāma.

16. Tattha akusalavipākopekkhāsahagatasantīraṇaṃ apāyabhūmiyaṃ okkantikkhaṇe paṭisandhi hutvā tato paraṃ bhavaṅgaṃ pariyosāne cavanaṃ hutvā vocchijjati, ayamekāpāyapaṭisandhi nāma.

17. Kusalavipākopekkhāsahagatasantīraṇaṃ pana kāmasugatiyaṃ manussānañceva jaccandhādīnaṃ bhummassitānañca vinipātikāsurānaṃ paṭisandhibhavaṅgacutivasena pavattati.

18. Mahāvipākāni pana aṭṭha sabbatthāpi kāmasugatiyaṃ paṭisandhibhavaṅgacutivasena pavattanti.

19. Imā nava kāmasugatipaṭisandhiyo nāma.

20. Sā panāyaṃ dasavidhāpi kāmāvacarapaṭisandhicceva saṅkhaṃ gacchati.

21. Tesu catunnaṃ apāyānaṃ manussānaṃ vinipātikāsurānañca āyuppamāṇagaṇanāya niyamo natthi.

22. Cātumahārājikānaṃ pana devānaṃ dibbāni pañcavassasatāni āyuppamāṇaṃ, manussagaṇanāya navutivassasatasahassappamāṇaṃ hoti, tato catugguṇaṃ tāvatiṃsānaṃ, tato catugguṇaṃ yāmānaṃ, tato catugguṇaṃ tusitānaṃ, tato catugguṇaṃ nimmānaratīnaṃ, tato catugguṇaṃ paranimmitavasavattīnaṃ.

23. Navasatañcekavīsa-vassānaṃ koṭiyo tathā.

Vassasatasahassāni, saṭṭhi ca vasavattisu.



我来为您直译这段巴利文：
52. 在一切处也对缺乏各种净色者不得各种门路心。
53. 但对无想有情一切方面都无心转起。
54. 八十路心在欲、色随其所应，
六十四无色中，四十二可得。
此中此为地的分别。
55. 如是六门心转起随其所生为有分所间隔而尽寿不断转起。
如是《阿毗达摩概要》路程摄类分别品第四品完。
第五品 离路程品
1. 如是已说依路心，转起中所说，
名为转起摄类，今当说结生。
2. 四种地、四种结生、四种业、四种死生起，如是应知离路程摄类中有四个四法。
地四法
3. 其中苦界地、欲善趣地、色界地、无色界地，如是名为四种地。
4. 其中地狱、畜生胎、饿鬼界、阿修罗众，如是苦界地有四种。
5. 人、四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天，如是欲善趣地有七种。
6. 但此十一种称为欲界地。
7. 梵众、梵辅、大梵，如是为初禅地。
8. 少光、无量光、光音，如是为第二禅地。
9. 少净、无量净、遍净，如是为第三禅地。
10. 广果、无想有情、净居，如是为第四禅地，色界地有十六种。
11. 无烦、无热、善现、善见、色究竟，如是净居地有五种。
12. 空无边处地、识无边处地、无所有处地、非想非非想处地，如是无色地有四种。
13. 凡夫一切处，不得于净居，
须陀洹一来，补特伽罗亦。
14. 圣者不可得，无想苦趣地，
余处可得有，圣者非圣者。
此中此为地四法。
结生四法
15. 苦趣结生、欲善趣结生、色界结生、无色界结生，如是名为四种结生。
16. 其中不善异熟舍俱行推度心在苦趣地入胎剎那成为结生，此后成为有分，最后成为死而断，此名为一个苦趣结生。
17. 但善异熟舍俱行推度心在欲善趣中，对生盲等人类和地居及堕处阿修罗以结生、有分、死而转起。
18. 但八大异熟在一切欲善趣中以结生、有分、死而转起。
19. 此为九种欲善趣结生。
20. 但此十种称为欲界结生。
21. 其中对四苦趣、人类、堕处阿修罗的寿量计算无决定。
22. 但四大王天的天人寿量为天上五百年，以人间计算为九千万年，此后四倍为三十三天，此后四倍为夜摩天，此后四倍为兜率天，此后四倍为化乐天，此后四倍为他化自在天。
23. 九百二十一，亿年如是法，
六十万亿年，他化自在天。

24. Paṭhamajjhānavipākaṃ paṭhamajjhānabhūmiyaṃ paṭisandhibhavaṅgacutivasena pavattati.

25. Tathā dutiyajjhānavipākaṃ tatiyajjhānavipākañca dutiyajjhānabhūmiyaṃ.

26. Catutthajjhānavipākaṃ tatiyajjhānabhūmiyaṃ.

27. Pañcamajjhānavipākaṃ catutthajjhānabhūmiyaṃ.

28. Asaññasattānaṃ pana rūpameva paṭisandhi hoti. Tathā tato paraṃ pavattiyaṃ cavanakāle ca rūpameva pavattitvā nirujjhati, imā cha rūpāvacarapaṭisandhiyo nāma.

29. Tesu brahmapārisajjānaṃ devānaṃ kappassa tatiyo bhāgo āyuppamāṇaṃ.

30. Brahmapurohitānaṃ upaḍḍhakappo.

31. Mahābrahmānaṃ eko kappo.

32. Parittābhānaṃ dve kappāni.

33. Appamāṇābhānaṃ cattārikappāni.

34. Ābhassarānaṃ aṭṭha kappāni.

35. Parittasubhānaṃ soḷasa kappāni.

36. Appamāṇasubhānaṃ dvattiṃsa kappāni.

37. Subhakiṇhānaṃ catusaṭṭhi kappāni.

38. Vehapphalānaṃ asaññasattānañca pañcakappasatāni.

39. Avihānaṃ kappasahassāni.

40. Atappānaṃ dve kappasahassāni.

41. Sudassānaṃ cattāri kappasahassāni.

42. Sudassīnaṃ aṭṭha kappasahassāni.

43. Akaniṭṭhānaṃ soḷasa kappasahassāni.

44. Paṭhamāruppādivipākāni paṭhamāruppādibhūmīsu yathākkamaṃ paṭisandhibhavaṅgacutivasena pavattanti. Imā catasso arūpapaṭisandhiyo nāma.

45. Tesu pana ākāsānañcāyatanūpagānaṃ devānaṃ vīsatikappasahassāni āyuppamāṇaṃ.

46. Viññāṇañcāyatanūpagānaṃ devānaṃ cattālīsakappasahassāni.

47. Ākiñcaññāyatanūpagānaṃ devānaṃ saṭṭhikappasahassāni.

48. Nevasaññānāsaññāyatanūpagānaṃ devānaṃ caturāsītikappasahassāni.

49. Paṭisandhi bhavaṅgañca, tathā cavanamānasaṃ.

Ekameva tathevekavisayañcekajātiyaṃ.

Idamettha paṭisandhicatukkaṃ.

Kammacatukkaṃ

50. Janakaṃ upatthambhakaṃ upapīḷakaṃ upaghātakañceti kiccavasena.

51. Garukaṃ āsannaṃ āciṇṇaṃ kaṭattākammañceti pākadānapariyāyena.

52. Diṭṭhadhammavedanīyaṃ upapajjavedanīyaṃ aparāpariyavedanīyaṃ ahosikammañceti pākakālavasena cattāri kammāni nāma.

53. Tathā akusalaṃ kāmāvacarakusalaṃ rūpāvacarakusalaṃ arūpāvacarakusalañceti pākaṭhānavasena.

54. Tattha akusalaṃ kāyakammaṃ vacīkammaṃ manokammañceti kammadvāravasena tividhaṃ hoti.

55. Kathaṃ? Pāṇātipāto adinnādānaṃ kāmesumicchācāro ceti kāyaviññattisaṅkhāte kāyadvāre bāhullavuttito kāyakammaṃ nāma.

56. Musāvādo pisuṇavācā pharusavācā samphappalāpo ceti vacīviññattisaṅkhāte vacīdvāre bāhullavuttito vacīkammaṃ nāma.

57. Abhijjhā byāpādo micchādiṭṭhi ceti aññatrāpi viññattiyā manasmiṃyeva bāhullavuttito manokammaṃ nāma.

58. Tesu pāṇātipāto pharusavācā byāpādo ca dosamūlena jāyanti.

59. Kāmesumicchācāro abhijjhā micchādiṭṭhi ca lobhamūlena.

60. Sesāni cattāripi dvīhi mūlehi sambhavanti.

61. Cittuppādavasena panetaṃ akusalaṃ sabbathāpi dvādasavidhaṃ hoti.

62. Kāmāvacarakusalampi kāyadvāre pavattaṃ kāyakammaṃ, vacīdvāre pavattaṃ vacīkammaṃ, manodvāre pavattaṃ manokammañceti kammadvāravasena tividhaṃ hoti.

63. Tathā dānasīlabhāvanāvasena.

64. Cittuppādavasena panetaṃ aṭṭhavidhaṃ hoti.

65. Dānasīlabhāvanāpacāyanaveyyāvaccapattidānapattānumodanadhammassavanadhammadesanā diṭṭhijukammavasena dasavidhaṃ hoti.



我来为您直译这段巴利文：
24. 初禅异熟在初禅地中以结生、有分、死而转起。
25. 如是第二禅异熟和第三禅异熟在第二禅地中。
26. 第四禅异熟在第三禅地中。
27. 第五禅异熟在第四禅地中。
28. 但对无想有情唯色为结生。如是此后在转起中和死时唯色转起后灭去，此为六种色界结生。
29. 其中梵众天的寿量为一劫的三分之一。
30. 梵辅天为半劫。
31. 大梵天为一劫。
32. 少光天为二劫。
33. 无量光天为四劫。
34. 光音天为八劫。
35. 少净天为十六劫。
36. 无量净天为三十二劫。
37. 遍净天为六十四劫。
38. 广果天和无想有情为五百劫。
39. 无烦天为一千劫。
40. 无热天为二千劫。
41. 善现天为四千劫。
42. 善见天为八千劫。
43. 色究竟天为一万六千劫。
44. 第一无色等异熟在第一无色等地中依次以结生、有分、死而转起。此为四种无色结生。
45. 其中生于空无边处天的寿量为二万劫。
46. 生于识无边处天为四万劫。
47. 生于无所有处天为六万劫。
48. 生于非想非非想处天为八万四千劫。
49. 结生与有分，如是死亡心，
一样同一境，一生中亦然。
此中此为结生四法。
业四法
50. 生业、助业、损业、断业，如是依作用。
51. 重业、近业、惯业、已作业，如是依得异熟次第。
52. 现法受业、次生受业、后后受业、无效业，如是依异熟时分为四种业。
53. 如是不善、欲界善、色界善、无色界善，如是依异熟住处。
54. 其中不善依业门为身业、语业、意业三种。
55. 如何？杀生、不与取、邪淫，如是在称为身表的身门中多数转起名为身业。
56. 妄语、两舌、恶口、绮语，如是在称为语表的语门中多数转起名为语业。
57. 贪婪、瞋恚、邪见，如是即使无表也只在意中多数转起名为意业。
58. 其中杀生、恶口、瞋恚由瞋根生。
59. 邪淫、贪婪、邪见由贪根生。
60. 其余四种由两根生起。
61. 但依心生起此不善有十二种。
62. 欲界善也依业门为转起于身门的身业、转起于语门的语业、转起于意门的意业三种。
63. 如是依布施、持戒、修习。
64. 但依心生起此有八种。
65. 依布施、持戒、修习、恭敬、服务、分享功德、随喜功德、听闻法、说法、正见而有十种。

66. Taṃ panetaṃ vīsatividhampi kāmāvacarakammamicceva saṅkhaṃ gacchati.

67. Rūpāvacarakusalaṃ pana manokammameva, tañca bhāvanāmayaṃ appanāppattaṃ, jhānaṅgabhedena pañcavidhaṃ hoti.

68. Tathā arūpāvacarakusalañca manokammaṃ, tampi bhāvanāmayaṃ appanāppattaṃ. Ārammaṇabhedena catubbidhaṃ hoti.

69. Etthākusalakammamuddhaccarahitaṃ apāyabhūmiyaṃ paṭisandhiṃ janeti, pavattiyaṃ pana sabbampi dvādasavidhaṃ sattākusalapākāni sabbatthāpi kāmaloke rūpaloke ca yathārahaṃ vipaccati.

70. Kāmāvacarakusalampi kāmasugatiyameva paṭisandhiṃ janeti, tathā pavattiyañca mahāvipākāni , ahetukavipākāni pana aṭṭhapi sabbatthāpi kāmaloke rūpaloke ca yathārahaṃ vipaccati.

71. Tatthāpi tihetukamukkaṭṭhaṃ kusalaṃ tihetukaṃ paṭisandhiṃ datvā pavatte soḷasa vipākāni vipaccati.

72. Tihetukamomakaṃ dvihetukamukkaṭṭhañca kusalaṃ dvihetukaṃ paṭisandhiṃ datvā pavatte tihetukarahitāni dvādasa vipākāni vipaccati.

73. Dvihetukamomakaṃ pana kusalaṃ ahetukameva paṭisandhiṃ deti, pavatte ca ahetukavipākāneva vipaccati.

74. Asaṅkhāraṃ sasaṅkhāra-vipākāni na paccati.

Sasaṅkhāramasaṅkhāra-vipākānīti kecana.

Tesaṃ dvādasa pākāni, dasāṭṭha ca yathākkamaṃ;

Yathāvuttānusārena yathāsambhavamuddise.

75. Rūpāvacarakusalaṃ pana paṭhamajjhānaṃ parittaṃ bhāvetvā brahmapārisajjesu uppajjati.

76. Tadeva majjhimaṃ bhāvetvā brahmapurohitesu.

77. Paṇītaṃ bhāvetvā mahābrahmesu.

78. Tathā dutiyajjhānaṃ tatiyajjhānañca parittaṃ bhāvetvā parittābhesu.

79. Majjhimaṃ bhāvetvā appamāṇābhesu.

80. Paṇītaṃ bhāvetvā ābhassaresu.

81. Catutthajjhānaṃ parittaṃ bhāvetvā parittasubhesu.

82. Majjhimaṃ bhāvetvā appamāṇasubhesu.

83. Paṇītaṃ bhāvetvā subhakiṇhesu.

84. Pañcamajjhānaṃ bhāvetvā vehapphalesu.

85. Tadeva saññāvirāgaṃ bhāvetvā asaññasattesu.

86. Anāgāmino pana suddhāvāsesu uppajjanti.

87. Arūpāvacarakusalañca yathākkamaṃ bhāvetvā āruppesu uppajjantīti.

88. Itthaṃ mahaggataṃ puññaṃ, yathābhūmivavatthitaṃ.

Janeti sadisaṃ pākaṃ, paṭisandhipavattiyaṃ.

Idamettha kammacatukkaṃ.

Cutipaṭisandhikkamo

89. Āyukkhayena kammakkhayena ubhayakkhayena upacchedakakammunā ceti catudhā maraṇuppatti nāma.

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



我来为您直译这段巴利文：
66. 但此二十种称为欲界业。
67. 但色界善唯是意业，且是修习所成已达安止，依禅支差别有五种。
68. 如是无色界善也是意业，且也是修习所成已达安止。依所缘差别有四种。
69. 此中不善业除掉举在苦趣地生结生，但在转起中一切十二种七不善异熟在一切欲界和色界中随宜成熟。
70. 欲界善也只在欲善趣中生结生，如是在转起中大异熟，但八个无因异熟在一切欲界和色界中随宜成熟。
71. 其中也三因上品善给予三因结生后在转起中成熟十六异熟。
72. 三因下品和二因上品善给予二因结生后在转起中成熟除三因的十二异熟。
73. 但二因下品善只给予无因结生，在转起中只成熟无因异熟。
74. 无行不成熟，有行诸异熟，
有行无行中，异熟说一些。
彼等十二果，十八依次第；
如所说随顺，随所生当说。
75. 但色界善修习微弱初禅而生于梵众天。
76. 修习中等即生于梵辅天。
77. 修习殊胜而生于大梵天。
78. 如是修习微弱第二禅和第三禅而生于少光天。
79. 修习中等而生于无量光天。
80. 修习殊胜而生于光音天。
81. 修习微弱第四禅而生于少净天。
82. 修习中等而生于无量净天。
83. 修习殊胜而生于遍净天。
84. 修习第五禅而生于广果天。
85. 修习即离想而生于无想有情。
86. 但阿那含生于净居天。
87. 修习无色界善而依次生于无色界。
88. 如是广大福德，如地而安住，
生等同异熟，结生与转起。
此中此为业四法。
死与结生次第
89. 依寿尽、业尽、二俱尽、断绝业，如是名为四种死生起。
90. 如是对临死者在死时随宜现前在其他有中能生结生的业，或在造作彼业时所经验过的色等资具成为业相，或在无间将生起的有中将经验的受用成为趣相，由业力于六门之一现起，此后依着即如是现起的所缘，随顺将成熟的业，依所得有而清净或污染，心相续倾向于彼而数数转起多次，或者即彼能生之业依新造作而到达诸门。

91. Paccāsannamaraṇassa tassa vīthicittāvasāne bhavaṅgakkhaye vā cavanavasena paccuppannabhavapariyosānabhūtaṃ cuticittaṃ uppajjitvā nirujjhati, tasmiṃ niruddhāvasāne tassānantarameva tathāgahitaṃ ārammaṇaṃ ārabbha savatthukaṃ avatthukameva vā yathārahaṃ avijjānusayaparikkhittena taṇhānusayamūlakena saṅkhārena janiyamānaṃ sampayuttehi pariggayhamānaṃ sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtaṃ bhavantarapaṭisandhānavasena paṭisandhisaṅkhātaṃ mānasaṃ uppajjamānameva patiṭṭhāti bhavantare.

92. Maraṇāsannavīthiyaṃ panettha mandappavattāni pañceva javanāni pāṭikaṅkhitabbāni, tasmā yadi paccuppannārammaṇesu āpāthagatesu dharantesveva maraṇaṃ hoti, tadā paṭisandhibhavaṅgānampi paccuppannārammaṇatā labbhatīti katvā kāmāvacarapaṭisandhiyā chadvāraggahitaṃ kammanimittaṃ gatinimittañca paccuppannamatītārammaṇaṃ upalabbhati, kammaṃ pana atītameva, tañca manodvāraggahitaṃ, tāni pana sabbānipi parittadhammabhūtānevārammaṇāni.

93. Rūpāvacarapaṭisandhiyā pana paññattibhūtaṃ kammanimittamevārammaṇaṃ hoti.

94. Tathā arūpapaṭisandhiyā ca mahaggatabhūtaṃ paññattibhūtañca kammanimittameva yathārahamārammaṇaṃ hoti.

95. Asaññasattānaṃ pana jīvitanavakameva paṭisandhibhāvena patiṭṭhāti, tasmā te rūpapaṭisandhikā nāma.

96. Arūpā arūpapaṭisandhikā.

97. Sesā rūpārūpapaṭisandhikā.

98. Āruppacutiyā honti, heṭṭhimāruppavajjitā.

Paramāruppasandhī ca, tathā kāmatihetukā.

Rūpāvacaracutiyā , aheturahitā siyuṃ;

Sabbā kāmatihetumhā, kāmesveva panetarā.

Ayamettha cutipaṭisandhikkamo.

99. Iccevaṃ gahitapaṭisandhikānaṃ pana paṭisandhinirodhānantarato pabhuti tamevārammaṇamārabbha tadeva cittaṃ yāva cuticittuppādā asati vīthicittuppāde bhavassa aṅgabhāvena bhavaṅgasantatisaṅkhātaṃ mānasaṃ abbocchinnaṃ nadīsoto viya pavattati.

100. Pariyosāne ca cavanavasena cuticittaṃ hutvā nirujjhati.

101. Tato parañca paṭisandhādayo rathacakkamiva yathākkamaṃ eva parivattantā pavattanti.

102. Paṭisandhibhavaṅgavīthiyo, cuticeha tathā bhavantare.

Puna sandhi bhavaṅgamiccayaṃ, parivattati cittasantati.

Paṭisaṅkhāyapanetamaddhuvaṃ , adhigantvā padamaccutaṃ budhā;

Susamucchinnasinehabandhanā, samamessanti cirāya subbatā.

Iti abhidhammatthasaṅgahe vīthimuttasaṅgahavibhāgo nāma

Pañcamo paricchedo.

6. Rūpaparicchedo

1. Ettāvatā vibhattā hi, sappabhedappavattikā.

Cittacetasikā dhammā, rūpaṃ dāni pavuccati.

2. Samuddesā vibhāgā ca, samuṭṭhānā kalāpato.

Pavattikkamato ceti, pañcadhā tattha saṅgaho.

Rūpasamuddeso

3. Cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpanti duvidhampetaṃ rūpaṃ ekādasavidhena saṅgahaṃ gacchati.

4. Kathaṃ? Pathavīdhātu āpodhātu tejodhātu vāyodhātu bhūtarūpaṃ nāma.

5. Cakkhu sotaṃ ghānaṃ jivhā kāyo pasādarūpaṃ nāma.

6. Rūpaṃ saddo gandho raso āpodhātuvivajjitaṃ bhūtattayasaṅkhātaṃ phoṭṭhabbaṃ gocararūpaṃ nāma.

7. Itthattaṃ purisattaṃ bhāvarūpaṃ nāma.

8. Hadayavatthu hadayarūpaṃ nāma.

9. Jīvitindriyaṃ jīvitarūpaṃ nāma.

10. Kabaḷīkāro āhāro āhārarūpaṃ nāma.



我来为您直译这段巴利文：
91. 对临近死者在路心结束时或有分灭尽时，以死的方式生起作为现有结束的死心后灭去，在彼灭尽后其无间即缘取如是所取的所缘，随宜有依处或无依处，被无明随眠所围绕以渴爱随眠为根本的行所生，为相应法所摄受，作为俱生法的所依，成为前导，以连结其他有的方式，称为结生的心正生起时即安立于其他有中。
92. 但此中在临死路程中应期待迟钝转起的五个速行，因此如果在现在所缘现起仍持续时死亡，那么结生和有分也得现在所缘性，故在欲界结生中由六门所取的业相和趣相得现在和过去所缘，但业唯是过去且由意门所取，而彼一切所缘都是属于小法。
93. 但在色界结生中只有成为概念的业相为所缘。
94. 如是在无色结生中也只有成为广大或成为概念的业相随宜为所缘。
95. 但对无想有情只有命根九法作为结生而安立，因此他们名为色结生者。
96. 无色为无色结生者。
97. 其余为色无色结生者。
98. 无色死后生起，除下无色处，
最上无色结生，如是欲三因。
从色界死后生，除无因应知；
一切从欲三因，唯欲界余者。
此中此为死结生次第。
99. 如是对已得结生者，从结生灭后开始，缘取彼所缘，即彼心乃至死心生起，无路心生起时，以有支的状态称为有分相续的心如河流般不断转起。
100. 最后成为死心后灭去。
101. 此后结生等如车轮般依次转起。
102. 结生有分路程，死心此与他有，
复有结生分，如是心相续。
思惟此无常，证得不死道；
善断爱结缚，善人得寂静。
如是《阿毗达摩概要》离路程摄类分别品第五品完。
第六品 色品
1. 如是已分别，有种类转起，
心心所诸法，今当说于色。
2. 列举与分别，等起与聚集，
转起次第等，彼摄为五种。
色的列举
3. 四大种，及四大种所造色，如是此色有二种，以十一种摄。
4. 如何？地界、水界、火界、风界名为大种色。
5. 眼、耳、鼻、舌、身名为净色。
6. 色、声、香、味、除水界的三大种称为触，名为境色。
7. 女性、男性名为性色。
8. 心所依处名为心色。
9. 命根名为命色。
10. 段食名为食色。

11. Iti ca aṭṭhārasavidhampetaṃ rūpaṃ sabhāvarūpaṃ salakkhaṇarūpaṃ nipphannarūpaṃ rūparūpaṃ sammasanarūpanti ca saṅgahaṃ gacchati.

12. Ākāsadhātu paricchedarūpaṃ nāma.

13. Kāyaviññatti vacīviññatti viññattirūpaṃ nāma.

14. Rūpassa lahutā mudutā kammaññatā viññattidvayaṃ vikārarūpaṃ nāma.

15. Rūpassa upacayo santati jaratā aniccatā lakkhaṇarūpaṃ nāma.

16. Jātirūpameva panettha upacayasantatināmena pavuccatīti ekādasavidhampetaṃ rūpaṃ aṭṭhavīsatividhaṃ hoti sarūpavasena.

17. Kathaṃ –

Bhūtappasādavisayā, bhāvo hadayamiccapi;

Jīvitāhārarūpehi, aṭṭhārasavidhaṃ tathā.

Paricchedo ca viññatti, vikāro lakkhaṇanti ca;

Anipphannā dasa ceti, aṭṭhavīsavidhaṃ bhave.

Ayamettha rūpasamuddeso.

Rūpavibhāgo

18. Sabbañca panetaṃ rūpaṃ ahetukaṃ sappaccayaṃ sāsavaṃ saṅkhataṃ lokiyaṃ kāmāvacaraṃ anārammaṇaṃ appahātabbamevāti ekavidhampi ajjhattikabāhirādivasena bahudhā bhedaṃ gacchati.

19. Kathaṃ? Pasādasaṅkhātaṃ pañcavidhampi ajjhattikarūpaṃ nāma, itaraṃ bāhirarūpaṃ.

20. Pasādahadayasaṅkhātaṃ chabbidhampi vatthurūpaṃ nāma, itaraṃ avatthurūpaṃ.

21. Pasādaviññattisaṅkhātaṃ sattavidhampi dvārarūpaṃ nāma, itaraṃ advārarūpaṃ.

22. Pasādabhāvajīvitasaṅkhātaṃ aṭṭhavidhampi indriyarūpaṃ nāma, itaraṃ anindriyarūpaṃ.

23. Pasādavisayasaṅkhātaṃ dvādasavidhampi oḷārikarūpaṃ santikerūpaṃ, sappaṭigharūpañca, itaraṃ sukhumarūpaṃ dūrerūpaṃ appaṭigharūpañca.

24. Kammajaṃ upādinnarūpaṃ, itaraṃ anupādinnarūpaṃ.

25. Rūpāyatanaṃ sanidassanarūpaṃ, itaraṃ anidassanarūpaṃ.

26. Cakkhādidvayaṃ asampattavasena, ghānādittayaṃ sampattavasenāti pañcavidhampi gocaraggāhikarūpaṃ, itaraṃ agocaraggāhikarūpaṃ.

27. Vaṇṇo gandho raso ojā bhūtacatukkañceti aṭṭhavidhampi avinibbhogarūpaṃ, itaraṃ vinibbhogarūpaṃ.

28. Iccevamaṭṭhavīsati-vidhampi ca vicakkhaṇā.

Ajjhattikādibhedena, vibhajanti yathārahaṃ.

Ayamettha rūpavibhāgo.

Rūpasamuṭṭhānanayo

29. Kammaṃ cittaṃ utu āhāro ceti cattāri rūpasamuṭṭhānāni nāma.

30. Tattha kāmāvacaraṃ rūpāvacarañceti pañcavīsatividhampi kusalākusalakammamabhisaṅkhataṃ ajjhattikasantāne kammasamuṭṭhānarūpaṃ paṭisandhimupādāya khaṇe khaṇe samuṭṭhāpeti.

31. Arūpavipākadvipañcaviññāṇavajjitaṃ pañcasattatividhampi cittaṃ cittasamuṭṭhānarūpaṃ paṭhamabhavaṅgamupādāya jāyantameva samuṭṭhāpeti.

32. Tattha appanājavanaṃ iriyāpathampi sannāmeti.

33. Voṭṭhabbanakāmāvacarajavanābhiññā pana viññattimpi samuṭṭhāpenti.

34. Somanassajavanāni panettha terasa hasanampi janenti.

35. Sītuṇhotusamaññātā tejodhātu ṭhitippattāva utusamuṭṭhānarūpaṃ ajjhattañca bahiddhā ca yathārahaṃ samuṭṭhāpeti.

36. Ojāsaṅkhāto āhāro āhārasamuṭṭhānarūpaṃ ajjhoharaṇakāle ṭhānappattova samuṭṭhāpeti.

37. Tattha hadayaindriyarūpāni kammajāneva.

38. Viññattidvayaṃ cittajameva.

39. Saddo cittotujo.

40. Lahutādittayaṃ utucittāhārehi sambhoti.

41. Avinibbhogarūpāni ceva ākāsadhātu ca. Catūhi sambhūtāni.

42. Lakkhaṇarūpāni na kutoci jāyanti.

43. Aṭṭhārasa pannarasa, terasa dvādasāti ca.

Kammacittotukāhāra-jāni honti yathākkamaṃ.



我来为您直译这段巴利文：
11. 如是此十八种色摄为自性色、有相色、完成色、真实色、观察色。
12. 虚空界名为限界色。
13. 身表、语表名为表色。
14. 色轻快性、柔软性、适业性、二表名为变化色。
15. 色的积集、相续、老性、无常性名为相色。
16. 但此中生色即以积集、相续之名而说，如是此十一种色依自性成为二十八种。
17. 如何-
大种净色境，性心命食等，
如是十八种，有别限界表，
变化与相等，非完成十种，
如是应当知，二十八种色。
此中此为色的列举。
色的分别
18. 而此一切色是无因、有缘、有漏、有为、世间、欲界、无所缘、不应断，如是虽一种但依内外等而有多种差别。
19. 如何？称为净色的五种名为内色，其余为外色。
20. 称为净色和心色的六种名为所依色，其余为非所依色。
21. 称为净色和表色的七种名为门色，其余为非门色。
22. 称为净色、性色、命色的八种名为根色，其余为非根色。
23. 称为净色和境色的十二种为粗色、近色、有对色，其余为细色、远色、无对色。
24. 业生为已执取色，其余为未执取色。
25. 色处为有见色，其余为无见色。
26. 眼等二种以不至方式，鼻等三种以至方式，如是五种为取境色，其余为非取境色。
27. 色、香、味、食素和四大种，如是八种为不可分离色，其余为可分离色。
28. 如是二十八，种智者能知，
依内等差别，分别随所应。
此中此为色的分别。
色的等起法
29. 业、心、时节、食，如是名为四种色的等起。
30. 其中欲界和色界二十五种善不善业所造作，在内相续中为业等起色，从结生开始于一一剎那等起。
31. 除无色异熟和二种五识，七十五种心从初有分开始正生起时即等起心等起色。
32. 其中安止速行也令威仪转向。
33. 但确定、欲界速行、神通也等起表。
34. 此中十三悦速行也生笑。
35. 称为冷热时节的火界到达住位即在内外随宜等起时节等起色。
36. 称为食素的食在吞咽时到达住位即等起食等起色。
37. 其中心色和根色唯业生。
38. 二表唯心生。
39. 声由心和时节生。
40. 轻快等三种由时节、心、食生起。
41. 不可分离色和虚空界由四种生起。
42. 相色不从任何生起。
43. 十八十五种，十三十二等，
业心时食生，如是依次第。

44. Jāyamānādirūpānaṃ, sabhāvattā hi kevalaṃ.

Lakkhaṇāni na jāyanti, kehicīti pakāsitaṃ.

Ayamettha rūpasamuṭṭhānanayo.

Kalāpayojanā

45. Ekuppādā ekanirodhā ekanissayā sahavuttino ekavīsati rūpakalāpā nāma.

46. Tattha jīvitaṃ avinibbhogarūpañca cakkhunā saha cakkhudasakanti pavuccati. Tathā sotādīhi saddhiṃ sotadasakaṃ ghānadasakaṃ jivhādasakaṃ kāyadasakaṃ itthibhāvadasakaṃ pumbhāvadasakaṃ vatthudasakañceti yathākkamaṃ yojetabbaṃ. Avinibbhogarūpameva jīvitena saha jīvitanavakanti pavuccati. Ime nava kammasamuṭṭhānakalāpā.

47. Avinibbhogarūpaṃ pana suddhaṭṭhakaṃ, tadeva kāyaviññattiyā saha kāyaviññattinavakaṃ, vacīviññattisaddehi saha vacīviññattidasakaṃ, lahutādīhi saddhiṃ lahutādekādasakaṃ, kāyaviññattilahutādidvādasakaṃ, vacīviññattisaddalahutāditerasakañceti cha cittasamuṭṭhānakalāpā.

48. Suddhaṭṭhakaṃ saddanavakaṃ lahutādekādasakaṃ saddalahutādidvādasakañceti cattāro utusamuṭṭhānakalāpā.

49. Suddhaṭṭhakaṃ lahutādekādasakañceti dveāhārasamuṭṭhānakalāpā.

50. Tattha suddhaṭṭhakaṃ saddanavakañceti dve utusamuṭṭhānakalāpā bahiddhāpi labbhanti, avasesā pana sabbepi ajjhattikamevāti.

51. Kammacittotukāhāra-samuṭṭhānā yathākkamaṃ.

Nava cha caturo dveti, kalāpā ekavīsati.

Kalāpānaṃ pariccheda-lakkhaṇattā vicakkhaṇā;

Na kalāpaṅgamiccāhu, ākāsaṃ lakkhaṇāni ca.

Ayamettha kalāpayojanā.

Rūpapavattikkamo

52. Sabbānipi panetāni rūpāni kāmaloke yathārahaṃ anūnāni pavattiyaṃ upalabbhanti.

53. Paṭisandhiyaṃ pana saṃsedajānañceva opapātikānañca cakkhusotaghānajivhākāyabhāvavatthudasakasaṅkhātāni satta dasakāni pātubhavanti ukkaṭṭhavasena, omakavasena pana cakkhusotaghānabhāvadasakāni kadācipi na labbhanti, tasmā tesaṃ vasena kalāpahāni veditabbā.

54. Gabbhaseyyakasattānaṃ pana kāyabhāvavatthudasakasaṅkhātāni tīṇi dasakāni pātubhavanti, tatthāpi bhāvadasakaṃ kadāci na labbhati, tato paraṃ pavattikāle kamena cakkhudasakādīni ca pātubhavanti.

55. Iccevaṃ paṭisandhimupādāya kammasamuṭṭhānā, dutiyacittamupādāya cittasamuṭṭhānā, ṭhitikālamupādāya utusamuṭṭhānā, ojāpharaṇamupādāya āhārasamuṭṭhānā ceti catusamuṭṭhānarūpakalāpasantati kāmaloke dīpajālā viya, nadīsoto viya ca yāvatāyukamabbocchinnā pavattati.

56. Maraṇakāle pana cuticittoparisattarasamacittassa ṭhitikālamupādāya kammajarūpāni na uppajjanti, puretaramuppannāni ca kammajarūpāni cuticittasamakālameva pavattitvā nirujjhanti, tato paraṃ cittajāhārajarūpañca vocchijjati, tato paraṃ utusamuṭṭhānarūpaparamparā yāva matakaḷevarasaṅkhātā pavattanti.

57. Iccevaṃ matasattānaṃ, punadeva bhavantare.

Paṭisandhimupādāya, tathā rūpaṃ pavattati.

58. Rūpaloke pana ghānajivhākāyabhāvadasakāni ca āhārajakalāpāni ca na labbhanti, tasmā tesaṃ paṭisandhikāle cakkhusotavatthuvasena tīṇi dasakāni jīvitanavakañceti cattāro kammasamuṭṭhānakalāpā, pavattiyaṃ cittotusamuṭṭhānā ca labbhanti.

59. Asaññasattānaṃ pana cakkhusotavatthusaddāpi na labbhanti, tathā sabbānipi cittajarūpāni, tasmā tesaṃ paṭisandhikāle jīvitanavakameva, pavattiyañca saddavajjitaṃ utusamuṭṭhānarūpaṃ atiricchati.



我来为您直译这段巴利文：
44. 生起等诸色，唯依自性故，
相不从何生，如是已宣说。
此中此为色等起法。
聚合的安排
45. 同生、同灭、同所依、俱转的二十一种色聚。
46. 其中命与不可分离色俱于眼称为眼十法。如是依次应与耳等合为耳十法、鼻十法、舌十法、身十法、女性十法、男性十法、所依十法。不可分离色与命俱称为命九法。此为九种业等起聚。
47. 但不可分离色为纯八法，彼与身表俱为身表九法，与语表和声俱为语表十法，与轻快等俱为轻快等十一法，身表轻快等十二法，语表声轻快等十三法，如是为六种心等起聚。
48. 纯八法、声九法、轻快等十一法、声轻快等十二法，如是为四种时节等起聚。
49. 纯八法、轻快等十一法，如是为二种食等起聚。
50. 其中纯八法、声九法，如是二种时节等起聚也在外部可得，但其余一切唯在内部。
51. 业心时节食，等起依次第，
九六四及二，聚有二十一。
因聚有限界，相故诸智者；
说虚空与相，非为聚支分。
此中此为聚合的安排。
色转起次第
52. 而此一切色在欲界中随宜不减而在转起中可得。
53. 但在结生时，对湿生和化生者以最胜方式现起称为眼、耳、鼻、舌、身、性、所依十法的七个十法，但以最劣方式有时不得眼、耳、鼻、性十法，因此应知依彼等而有聚的减少。
54. 但对胎生有情现起称为身、性、所依十法的三个十法，其中也有时不得性十法，此后在转起时次第现起眼十法等。
55. 如是从结生开始业等起，从第二心开始心等起，从住位开始时节等起，从食素遍满开始食等起，如是四等起色聚相续在欲界中如灯焰、如河流般尽寿不断转起。
56. 但在死时从死心之前第十七心的住位开始不生业生色，先前已生的业生色与死心同时转起后灭去，此后心生和食生色断绝，此后时节等起色相续乃至称为死尸而转起。
57. 如是死有情，再于其他有，
从结生开始，如是色转起。
58. 但在色界中不得鼻、舌、身、性十法和食生聚，因此彼等在结生时依眼、耳、所依而有三个十法和命九法，如是为四种业等起聚，在转起中得心和时节等起。
59. 但对无想有情不得眼、耳、所依和声，如是一切心生色，因此彼等在结生时唯有命九法，在转起中除声的时节等起色增加。

60. Iccevaṃ kāmarūpāsaññīsaṅkhātesu tīsu ṭhānesu paṭisandhipavattivasena duvidhā rūpappavatti veditabbā.

61. Aṭṭhavīsati kāmesu, honti tevīsa rūpisu.

Sattaraseva saññīnaṃ, arūpe natthi kiñcipi.

Saddo vikāro jaratā, maraṇañcopapattiyaṃ;

Na labbhanti pavatte tu, na kiñcipi na labbhati.

Ayamettha rūpapavattikkamo.

Nibbānabhedo

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

63. Tadetaṃ sabhāvato ekavidhampi saupādisesanibbānadhātu anupādisesanibbānadhātu ceti duvidhaṃ hoti kāraṇapariyāyena.

64. Tathā suññataṃ animittaṃ appaṇihitañceti tividhaṃ hoti ākārabhedena.

65. Padamaccutamaccantaṃ, asaṅkhatamanuttaraṃ.

Nibbānamiti bhāsanti, vānamuttā mahesayo.

Iti cittaṃ cetasikaṃ, rūpaṃ nibbānamiccapi;

Paramatthaṃ pakāsenti, catudhāva tathāgatā.

Iti abhidhammatthasaṅgahe rūpasaṅgahavibhāgo nāma

Chaṭṭho paricchedo.

7. Samuccayaparicchedo

1. Dvāsattatividhā vuttā, vatthudhammā salakkhaṇā.

Tesaṃ dāni yathāyogaṃ, pavakkhāmi samuccayaṃ.

2. Akusalasaṅgaho missakasaṅgaho bodhipakkhiyasaṅgaho sabbasaṅgaho ceti samuccayasaṅgaho catubbidho veditabbo.

Akusalasaṅgaho

3. Kathaṃ? Akusalasaṅgahe tāva cattāro āsavā – kāmāsavo bhavāsavo diṭṭhāsavo avijjāsavo.

4. Cattāro oghā – kāmogho bhavogho diṭṭhogho avijjogho.

5. Cattāro yogā – kāmayogo bhavayogo diṭṭhiyogo avijjāyogo.

6. Cattāro ganthā – abhijjhākāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho.

7. Cattāro upādānā – kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānaṃ.

8. Cha nīvaraṇāni – kāmacchandanīvaraṇaṃ byāpādanīvaraṇaṃ thinamiddhanīvaraṇaṃ uddhaccakukkuccanīvaraṇaṃ vicikicchānīvaraṇaṃ avijjānīvaraṇaṃ.

9. Satta anusayā – kāmarāgānusayo bhavarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo avijjānusayo.

10. Dasa saṃyojanāni – kāmarāgasaṃyojanaṃ rūparāgasaṃyojanaṃ arūparāgasaṃyojanaṃ paṭighasaṃyojanaṃ mānasaṃyojanaṃ diṭṭhisaṃyojanaṃ sīlabbataparāmāsasaṃyojanaṃ vicikicchāsaṃyojanaṃ uddhaccasaṃyojanaṃ avijjāsaṃyojanaṃ suttante.

11. Aparānipi dasa saṃyojanāni – kāmarāgasaṃyojanaṃ bhavarāgasaṃyojanaṃ paṭighasaṃyojanaṃ mānasaṃyojanaṃ diṭṭhisaṃyojanaṃ sīlabbataparāmāsasaṃyojanaṃ vicikicchāsaṃyojanaṃ issāsaṃyojanaṃ macchariyasaṃyojanaṃ avijjāsaṃyojanaṃ abhidhamme (vibha. 969).

12. Dasa kilesā – lobho doso moho māno diṭṭhi vicikicchā thinaṃ uddhaccaṃ ahirikaṃ anottappaṃ.

13. Āsavādīsu panettha kāmabhavanāmena tabbatthukā taṇhā adhippetā, sīlabbataparāmāso idaṃsaccābhiniveso attavādupādo ca tathāpavattaṃ diṭṭhigatameva pavuccati.

14. Āsavoghā ca yogā ca,

Tayo ganthā ca vatthuto;

Upādānā duve vuttā,

Aṭṭha nīvaraṇā siyuṃ.

Chaḷevānusayā honti, nava saṃyojanā matā;

Kilesā dasa vuttoyaṃ, navadhā pāpasaṅgaho.

Missakasaṅgaho

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

16. Satta jhānaṅgāni – vitakko vicāro pīti ekaggatā somanassaṃ domanassaṃ upekkhā.



我来为您直译这段巴利文：
60. 如是应知在称为欲、色、无想的三处依结生和转起而有二种色转起。
61. 二十八欲界中，二十三色界，
十七无想有，无色界无一。
声变老死等，结生时不得；
转起无不得，任何一种色。
此中此为色转起次第。
涅槃的差别
62. 但涅槃称为出世间，应由四道智证悟，为道果的所缘，因离开称为网的渴爱故称为涅槃。
63. 彼依自性虽一种，但依原因的方便为有余依涅槃界和无余依涅槃界二种。
64. 如是依行相差别为空、无相、无愿三种。
65. 不死究竟道，无为无上者，
离网大仙说，此即为涅槃。
如是心心所，色及涅槃等；
究竟义宣说，如来说四种。
如是《阿毗达摩概要》色摄类分别品第六品完。
第七品 摄类品
1. 已说七十二，事法及其相，
今当随所应，说彼等摄类。
2. 应知摄类有四种：不善摄、杂摄、菩提分摄、一切摄。
不善摄
3. 如何？首先在不善摄中有四种漏：欲漏、有漏、见漏、无明漏。
4. 四种暴流：欲暴流、有暴流、见暴流、无明暴流。
5. 四种轭：欲轭、有轭、见轭、无明轭。
6. 四种系：贪身系、瞋身系、戒禁取身系、此实执取身系。
7. 四种取：欲取、见取、戒禁取、我语取。
8. 六种盖：欲贪盖、瞋恚盖、昏沉睡眠盖、掉举恶作盖、疑盖、无明盖。
9. 七种随眠：欲贪随眠、有贪随眠、瞋恚随眠、慢随眠、见随眠、疑随眠、无明随眠。
10. 十种结：欲贪结、色贪结、无色贪结、瞋恚结、慢结、见结、戒禁取结、疑结、掉举结、无明结，在经中。
11. 另外十种结：欲贪结、有贪结、瞋恚结、慢结、见结、戒禁取结、疑结、嫉结、悭结、无明结，在阿毗达摩中。
12. 十种烦恼：贪、瞋、痴、慢、见、疑、昏沉、掉举、无惭、无愧。
13. 此中在诸漏等中以欲有名称意指以彼为事的渴爱，戒禁取、此实执取、我语取即说彼如是转起的见。
14. 漏暴流及轭，三系依事实；
二取已宣说，八盖应当知。
六唯为随眠，九结已宣说；
十烦恼已说，九种恶摄类。
杂摄
15. 在杂摄中六因：贪、瞋、痴、无贪、无瞋、无痴。
16. 七禅支：寻、伺、喜、一境性、悦、忧、舍。

17. Dvādasa maggaṅgāni – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi micchādiṭṭhi micchāsaṅkappo micchāvāyāmo micchāsamādhi.

18. Bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ manindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ.

19. Nava balāni – saddhābalaṃ vīriyabalaṃ satibalaṃ samādhibalaṃ paññābalaṃ hiribalaṃ ottappabalaṃ ahirikabalaṃ anottappabalaṃ.

20. Cattāro adhipatī – chandādhipati vīriyādhipati cittādhipati vīmaṃsādhipati.

21. Cattāro āhārā – kabaḷīkāro āhāro, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

22. Indriyesu panettha sotāpattimaggañāṇaṃ anaññātaññassāmītindriyaṃ.

23. Arahattaphalañāṇaṃ aññātāvindriyaṃ.

24. Majjhe cha ñāṇāni aññindriyānīti pavuccanti.

25. Jīvitindriyañca rūpārūpavasena duvidhaṃ hoti.

26. Pañcaviññāṇesu jhānaṅgāni, avīriyesu balāni, ahetukesu maggaṅgāni na labbhanti.

27. Tathā vicikicchācitte ekaggatā maggindriyabalabhāvaṃ na gacchati.

28. Dvihetukatihetukajavanesveva yathāsambhavaṃ adhipati ekova labbhatīti.

29. Cha hetū pañca jhānaṅgā, maggaṅgā nava vatthuto.

Soḷasindriyadhammā ca, baladhammā naveritā.

Cattārodhipati vuttā, tathāhārāti sattadhā;

Kusalādisamākiṇṇo, vuttomissakasaṅgaho.

Bodhipakkhiyasaṅgaho

30.Bodhipakkhiyasaṅgahe cattāro satipaṭṭhānā kāyānupassanāsatipaṭṭhānaṃ vedanānupassanāsatipaṭṭhānaṃ cittānupassanāsatipaṭṭhānaṃ dhammānupassanāsatipaṭṭhānaṃ.

31. Cattāro sammappadhānā uppannānaṃ pāpakānaṃ pahānāya vāyāmo, anuppannānaṃ pāpakānaṃ anuppādāya vāyāmo, anuppannānaṃ kusalānaṃ uppādāya vāyāmo, uppannānaṃ kusalānaṃ bhiyyobhāvāya vāyāmo.

32. Cattāro iddhipādā – chandiddhipādo vīriyiddhipādo cittiddhipādo vīmaṃsiddhipādo.

33. Pañcindriyāni – saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ.

34. Pañca balāni – saddhābalaṃ vīriyabalaṃ satibalaṃ samādhibalaṃ paññābalaṃ.

35. Satta bojjhaṅgā – satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo.

36. Aṭṭha maggaṅgāni – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

37. Ettha pana cattāro satipaṭṭhānāti sammāsati ekāva pavuccati.

38. Tathā cattāro sammappadhānāti ca sammāvāyāmo.

39. Chando cittamupekkhā ca, saddhāpassaddhipītiyo.

Sammādiṭṭhi ca saṅkappo, vāyāmo viratittayaṃ.

Sammāsati samādhīti, cuddasete sabhāvato;

Sattatiṃsappabhedena, sattadhā tattha saṅgaho.

40. Saṅkappapassaddhi ca pītupekkhā,

Chando ca cittaṃ viratittayañca;

Navekaṭhānā viriyaṃ navaṭṭha,

Satī samādhī catu pañca paññā;

Saddhā duṭhānuttamasattatiṃsa-

Dhammānameso pavaro vibhāgo.

41. Sabbe lokuttare honti, na vā saṅkappapītiyo.

Lokiyepi yathāyogaṃ, chabbisuddhipavattiyaṃ.

Sabbasaṅgaho



我来为您直译这段巴利文：
17. 十二道支：正见、正思惟、正语、正业、正命、正精进、正念、正定、邪见、邪思惟、邪精进、邪定。
18. 二十二根：眼根、耳根、鼻根、舌根、身根、女根、男根、命根、意根、乐根、苦根、悦根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具知根。
19. 九力：信力、精进力、念力、定力、慧力、惭力、愧力、无惭力、无愧力。
20. 四增上：欲增上、精进增上、心增上、观增上。
21. 四食：段食第一、触第二、意思第三、识第四。
22. 此中在诸根中预流道智为未知当知根。
23. 阿罗汉果智为具知根。
24. 中间六智说为已知根。
25. 命根依色无色而有二种。
26. 在五识中不得禅支，在无精进中不得力，在无因中不得道支。
27. 如是在疑心中一境性不成为道根力。
28. 只在二因三因速行中随宜得一增上。
29. 六因五禅支，道支九事实，
十六根诸法，九力已宣说。
四增上已说，如是食七种；
善等所杂合，已说为杂摄。
菩提分摄
30. 在菩提分摄中四念处：身随观念处、受随观念处、心随观念处、法随观念处。
31. 四正勤：为断已生诸恶之精进、为令未生诸恶不生之精进、为令未生诸善生起之精进、为令已生诸善增长之精进。
32. 四神足：欲神足、精进神足、心神足、观神足。
33. 五根：信根、精进根、念根、定根、慧根。
34. 五力：信力、精进力、念力、定力、慧力。
35. 七觉支：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。
36. 八道支：正见、正思惟、正语、正业、正命、正精进、正念、正定。
37. 此中四念处即说为一正念。
38. 如是四正勤即正精进。
39. 欲心与舍等，信轻安及喜，
正见与思惟，精进三离等。
正念及定等，此十四自性；
三十七差别，于彼摄七种。
40. 思惟轻安喜舍与，
欲心及以三离等；
九一处精进九八，
念定四五慧五处；
信二处最上三十，
七法此为殊胜分。
41. 一切在出世，或无思惟喜，
世间随所应，六清净转起。
一切摄

42.Sabbasaṅgahe pañcakkhandhā – rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho.

43. Pañcupādānakkhandhā – rūpupādānakkhandho vedanupādānakkhandho saññupādānakkhandho saṅkhārupādānakkhandho viññāṇupādānakkhandho.

44. Dvādasāyatanāni – cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ manāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ dhammāyatanaṃ.

45. Aṭṭhārasa dhātuyo – cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu cakkhuviññāṇadhātu sotaviññāṇadhātu ghānaviññāṇadhātu jivhāviññāṇadhātu kāyaviññāṇadhātu manodhātu dhammadhātu manoviññāṇadhātu.

46. Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.

47. Ettha pana cetasikasukhumarūpanibbānavasena ekūnasattati dhammā dhammāyatanadhammadhātūti saṅkhaṃ gacchanti.

48. Manāyatanameva sattaviññāṇadhātuvasena bhijjati.

49. Rūpañca vedanā saññā, sesacetasikā tathā.

Viññāṇamiti pañcete, pañcakkhandhāti bhāsitā.

50. Pañcupādānakkhandhāti , tathā tebhūmakā matā.

Bhedābhāvena nibbānaṃ, khandhasaṅgahanissaṭaṃ.

51. Dvārārammaṇabhedena, bhavantāyatanāni ca.

Dvārālambataduppanna-pariyāyena dhātuyo.

52. Dukkhaṃ tebhūmakaṃ vaṭṭaṃ, taṇhā samudayo bhave.

Nirodho nāma nibbānaṃ, maggo lokuttaro mato.

53. Maggayuttā phalā ceva, catusaccavinissaṭā.

Iti pañcappabhedena, pavutto sabbasaṅgaho.

Iti abhidhammatthasaṅgahe samuccayasaṅgahavibhāgo nāma

Sattamo paricchedo.

8. Paccayaparicchedo

1. Yesaṃ saṅkhatadhammānaṃ, ye dhammā paccayā yathā.

Taṃ vibhāgamihedāni, pavakkhāmi yathārahaṃ.

2. Paṭiccasamuppādanayo paṭṭhānanayo ceti paccayasaṅgaho duvidho veditabbo.

3. Tattha tabbhāvabhāvībhāvākāramattopalakkhito paṭiccasamuppādanayo, paṭṭhānanayo pana āhaccapaccayaṭṭhitimārabbha pavuccati, ubhayaṃ pana vomissetvā papañcenti ācariyā.

Paṭiccasamuppādanayo

4. Tattha avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo , bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hotīti ayamettha paṭiccasamuppādanayo.

5. Tattha tayo addhā dvādasaṅgāni vīsatākārā tisandhi catusaṅkhepā tīṇi vaṭṭāni dve mūlāni ca veditabbāni.

6. Kathaṃ? Avijjāsaṅkhārā atīto addhā, jātijarāmaraṇaṃ anāgato addhā, majjhe aṭṭha paccuppanno addhāti tayo addhā.

7. Avijjā saṅkhārā viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā taṇhā upādānaṃ bhavo jāti jarāmaraṇanti dvādasaṅgāni.

8. Sokādivacanaṃ panettha nissandaphalanidassanaṃ.

9. Avijjāsaṅkhāraggahaṇena panettha taṇhupādānabhavāpi gahitā bhavanti, tathā taṇhupādānabhavaggahaṇena ca avijjāsaṅkhārā, jātijarāmaraṇaggahaṇena ca viññāṇādiphalapañcakameva gahitanti katvā –



我来为您直译这段巴利文：
42. 在一切摄中五蕴：色蕴、受蕴、想蕴、行蕴、识蕴。
43. 五取蕴：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。
44. 十二处：眼处、耳处、鼻处、舌处、身处、意处、色处、声处、香处、味处、触处、法处。
45. 十八界：眼界、耳界、鼻界、舌界、身界、色界、声界、香界、味界、触界、眼识界、耳识界、鼻识界、舌识界、身识界、意界、法界、意识界。
46. 四圣谛：苦圣谛、苦集圣谛、苦灭圣谛、趣苦灭道圣谛。
47. 此中依心所、微细色、涅槃，六十九法摄为法处法界。
48. 唯意处依七识界而分别。
49. 色及受与想，余心所如是，
识如是此五，说为五种蕴。
50. 如是五取蕴，知为三地法，
因无有差别，涅槃离蕴摄。
51. 依门所缘别，而有诸处生，
依门所缘生，次第成诸界。
52. 苦为三地轮，渴爱为其集，
灭名为涅槃，道知出世间。
53. 道相应与果，离于四圣谛，
如是五种别，已说一切摄。
如是《阿毗达摩概要》摄类分别品第七品完。
第八品 缘品
1. 彼等有为法，诸法为缘时，
如是彼差别，今当随应说。
2. 应知缘摄有二种：缘起法和发趣法。
3. 此中缘起法仅标示彼有此有的行相，但发趣法依诸缘的确立而说，诸阿阇黎则混合二者而广说。
缘起法
4. 此中无明缘行，行缘识，识缘名色，名色缘六处，六处缘触，触缘受，受缘爱，爱缘取，取缘有，有缘生，生缘老死忧悲苦忧恼生起。如是此纯苦蕴集起。此中此为缘起法。
5. 此中应知三时、十二支、二十行相、三连结、四摄、三轮转、二根。
6. 如何？无明行为过去时，生老死为未来时，中间八支为现在时，如是三时。
7. 无明、行、识、名色、六处、触、受、爱、取、有、生、老死为十二支。
8. 但此中忧等之语显示等流果。
9. 此中以无明行之语也摄取爱取有，如是以爱取有之语也摄取无明行，以生老死之语也唯摄取识等五果，如是-

10. Atīte hetavo pañca, idāni phalapañcakaṃ.

Idāni hetavo pañca, āyatiṃ phalapañcakanti;

Vīsatākārā tisandhi, catusaṅkhepā ca bhavanti.

11. Avijjātaṇhupādānā ca kilesavaṭṭaṃ, kammabhavasaṅkhāto bhavekadeso saṅkhārā ca kammavaṭṭaṃ, upapattibhavasaṅkhāto bhavekadeso avasesā ca vipākavaṭṭanti tīṇi vaṭṭāni.

12. Avijjātaṇhāvasena dve mūlāni ca veditabbāni.

13. Tesameva ca mūlānaṃ, nirodhena nirujjhati.

Jarāmaraṇamucchāya, pīḷitānamabhiṇhaso;

Āsavānaṃ samuppādā, avijjā ca pavattati.

Vaṭṭamābandhamiccevaṃ, tebhūmakamanādikaṃ;

Paṭiccasamuppādoti, paṭṭhapesi mahāmuni.

Paṭṭhānanayo

14. Hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo upanissayapaccayo purejātapaccayo pacchājātapaccayo āsevanapaccayo kammapaccayo vipākapaccayo āhārapaccayo indriyapaccayo jhānapaccayo maggapaccayo sampayuttapaccayo vippayuttapaccayo atthipaccayo natthipaccayo vigatapaccayo avigatapaccayoti ayamettha paṭṭhānanayo.

15. Chadhā nāmaṃ tu nāmassa, pañcadhā nāmarūpinaṃ.

Ekadhā puna rūpassa, rūpaṃ nāmassa cekadhā.

Paññattināmarūpāni, nāmassa duvidhā dvayaṃ;

Dvayassa navadhā ceti, chabbidhā paccayā kathaṃ.

16. Anantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ anantarasamanantaranatthivigatavasena, purimāni javanāni pacchimānaṃ javanānaṃ āsevanavasena, sahajātā cittacetasikā dhammā aññamaññaṃ sampayuttavaseneti ca chadhā nāmaṃ nāmassa paccayo hoti.

17. Hetujhānaṅgamaggaṅgāni sahajātānaṃ nāmarūpānaṃ hetādivasena, sahajātā cetanā sahajātānaṃ nāmarūpānaṃ, nānākkhaṇikā cetanā kammābhinibbattānaṃ nāmarūpānaṃ kammavasena, vipākakkhandhā aññamaññaṃ sahajātānaṃ rūpānaṃ vipākavaseneti ca pañcadhā nāmaṃ nāmarūpānaṃ paccayo hoti.

18. Pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātavaseneti ekadhāva nāmaṃ rūpassa paccayo hoti.

19. Cha vatthūni pavattiyaṃ sattannaṃ viññāṇadhātūnaṃ pañcārammaṇāni ca pañcaviññāṇavīthiyā purejātavaseneti ekadhāva rūpaṃ nāmassa paccayo hoti.

20. Ārammaṇavasena upanissayavaseneti ca duvidhā paññattināmarūpāni nāmasseva paccayā honti.

21. Tattha rūpādivasena chabbidhaṃ hoti ārammaṇaṃ.

22. Upanissayo pana tividho hoti – ārammaṇūpanissayo anantarūpanissayo pakatūpanissayo ceti.

23. Tattha ārammaṇameva garukataṃ ārammaṇūpanissayo.

24. Anantaraniruddhā cittacetasikā dhammā anantarūpanissayo.

25. Rāgādayo pana dhammā saddhādayo ca sukhaṃ dukkhaṃ puggalo bhojanaṃ utusenāsanañca yathārahaṃ ajjhattañca bahiddhā ca kusalādidhammānaṃ, kammaṃ vipākānanti ca bahudhā hoti pakatūpanissayo.

26. Adhipatisahajātaaññamaññanissayaāhāraindriyavippayuttaatthiavigatavaseneti yathārahaṃ navadhā nāmarūpāni nāmarūpānaṃ paccayā bhavanti.

27. Tattha garukatamārammaṇaṃ ārammaṇādhipativasena nāmānaṃ, sahajātādhipati catubbidhopi sahajātavasena sahajātānaṃ nāmarūpānanti ca duvidho hoti adhipatipaccayo.



我来为您直译这段巴利文：
10. 过去五种因，现在五种果，
现在五种因，未来五种果；
二十种行相，三种连结相，
四种摄持等，如是应当知。
11. 无明爱取为烦恼轮，称为有的一分的业有和行为业轮，称为有的一分的生有和其余为异熟轮，如是为三轮。
12. 应知无明与爱为二根。
13. 由彼等诸根，灭故而得灭，
老死昏迷等，恼逼而不断；
由诸漏生起，无明得转起，
轮回相续转，三地无始终；
缘起如是说，大牟尼宣说。
发趣法
14. 因缘、所缘缘、增上缘、无间缘、等无间缘、俱生缘、相互缘、依止缘、亲依止缘、前生缘、后生缘、重复缘、业缘、异熟缘、食缘、根缘、禅缘、道缘、相应缘、不相应缘、有缘、无有缘、离去缘、不离去缘，此中此为发趣法。
15. 名对名六种，对名色五种，
对色唯一种，色对名一种，
概念名与色，对名有二种，
对二有九种，六种缘如何？
16. 无间已灭的心心所法对现在的心心所法以无间、等无间、无有、离去的方式，前速行对后速行以重复的方式，俱生的心心所法互相以相应的方式，如是名对名为六种缘。
17. 因、禅支、道支对俱生的名色以因等的方式，俱生思对俱生的名色，异剎那思对业所生的名色以业的方式，异熟蕴互相对俱生色以异熟的方式，如是名对名色为五种缘。
18. 后生的心心所法对此前生身以后生的方式，如是名对色唯一种缘。
19. 在转起中六所依对七识界，及五所缘对五识路以前生的方式，如是色对名唯一种缘。
20. 以所缘的方式和亲依止的方式，如是概念名色对名为二种缘。
21. 此中所缘依色等成为六种。
22. 但亲依止有三种：所缘亲依止、无间亲依止、自然亲依止。
23. 此中唯所缘被重视为所缘亲依止。
24. 无间已灭的心心所法为无间亲依止。
25. 但贪等诸法、信等和乐苦、人、食物、气候、住所随宜内外对善等诸法，业对异熟，如是自然亲依止有多种。
26. 以增上、俱生、相互、依止、食、根、不相应、有、不离去的方式，如是名色对名色随宜为九种缘。
27. 此中所重视的所缘以所缘增上的方式对名，四种俱生增上以俱生的方式对俱生名色，如是增上缘有二种。

28. Cittacetasikā dhammā aññamaññaṃ sahajātarūpānañca, mahābhūtā aññamaññaṃ upādārūpānañca, paṭisandhikkhaṇe vatthuvipākā aññamaññanti ca tividho hoti sahajātapaccayo.

29. Cittacetasikā dhammā aññamaññaṃ, mahābhūtā aññamaññaṃ, paṭisandhikkhaṇe vatthuvipākā aññamaññanti ca tividho hoti aññamaññapaccayo.

30. Cittacetasikā dhammā aññamaññaṃ sahajātarūpānañca, mahābhūtā aññamaññaṃ upādārūpānañca, cha vatthūni sattannaṃ viññāṇadhātūnanti ca tividho hoti nissayapaccayo.

31. Kabaḷīkāro āhāro imassa kāyassa, arūpino āhārā sahajātānaṃ nāmarūpānanti ca duvidho hoti āhārapaccayo.

32. Pañca pasādā pañcannaṃ viññāṇānaṃ, rūpajīvitindriyaṃ upādinnarūpānaṃ, arūpino indriyā sahajātānaṃ nāmarūpānanti ca tividho hoti indriyapaccayo.

33. Okkantikkhaṇe vatthu vipākānaṃ, cittacetasikā dhammā sahajātarūpānaṃ sahajātavasena, pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātavasena cha vatthūni pavattiyaṃ sattannaṃ viññāṇadhātūnaṃ purejātavaseneti ca tividho hoti vippayuttapaccayo.

34. Sahajātaṃ purejātaṃ, pacchājātañca sabbathā.

Kabaḷīkāro āhāro, rūpajīvitamiccayanti. –

Pañcavidho hoti atthipaccayo avigatapaccayo ca.

35. Ārammaṇūpanissayakammatthipaccayesu ca sabbepi paccayā samodhānaṃ gacchanti.

36. Sahajātarūpanti panettha sabbatthāpi pavatte cittasamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattārūpānañca vasena duvidhaṃ hotīti veditabbaṃ.

37. Iti tekālikā dhammā, kālamuttā ca sambhavā.

Ajjhattañca bahiddhā ca, saṅkhatāsaṅkhatā tathā;

Paññattināmarūpānaṃ, vasena tividhā ṭhitā;

Paccayā nāma paṭṭhāne, catuvīsati sabbathā.

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

Paññattibhedo

39. Tato avasesā paññatti pana paññāpiyattā paññatti, paññāpanato paññattīti ca duvidhā hoti.

40. Kathaṃ? Taṃtaṃbhūtavipariṇāmākāramupādāya tathā tathā paññattā bhūmipabbatādikā, sambhārasannivesākāramupādāya geharathasakaṭādikā, khandhapañcakamupādāya purisapuggalādikā, candāvaṭṭanādikamupādāya disākālādikā, asamphuṭṭhākāramupādāya kūpaguhādikā, taṃtaṃbhūtanimittaṃ bhāvanāvisesañca upādāya kasiṇanimittādikā ceti evamādippabhedā pana paramatthato avijjamānāpi atthacchāyākārena cittuppādānamārammaṇabhūtā taṃ taṃ upādāya upanidhāya kāraṇaṃ katvā tathā tathā parikappiyamānā saṅkhāyati samaññāyati voharīyati paññāpīyatīti paññattīti pavuccati. Ayaṃ paññatti paññāpiyattā paññatti nāma.

41. Paññāpanato paññatti pana nāmanāmakammādināmena paridīpitā, sā vijjamānapaññatti avijjamānapaññatti, vijjamānena avijjamānapaññatti, avijjamānena vijjamānapaññatti , vijjamānena vijjamānapaññatti, avijjamānena avijjamānapaññatti ceti chabbidhā hoti.

42. Tattha yadā pana paramatthato vijjamānaṃ rūpavedanādiṃ etāya paññāpenti, tadāyaṃ vijjamānapaññatti. Yadā pana paramatthato avijjamānaṃ bhūmipabbatādiṃ etāya paññāpenti, tadāyaṃ avijjamānapaññattīti pavuccati. Ubhinnaṃ pana vomissakavasena sesā yathākkamaṃ chaḷabhiñño, itthisaddo, cakkhuviññāṇaṃ, rājaputtoti ca veditabbā.



我来为您直译这段巴利文：
28. 心心所法互相对俱生色，大种互相对所造色，结生剎那所依对异熟互相，如是俱生缘有三种。
29. 心心所法互相，大种互相，结生剎那所依对异熟互相，如是相互缘有三种。
30. 心心所法互相对俱生色，大种互相对所造色，六所依对七识界，如是依止缘有三种。
31. 段食对此身，无色食对俱生名色，如是食缘有二种。
32. 五净对五识，色命根对执取色，无色根对俱生名色，如是根缘有三种。
33. 结生剎那所依对异熟，心心所法对俱生色以俱生的方式，后生心心所法对此前生身以后生的方式，六所依在转起中对七识界以前生的方式，如是不相应缘有三种。
34. 俱生及前生，后生一切处，
段食与色命，如是成为五；
有缘不离去，同为五种缘。
35. 在所缘亲依止业有缘中，一切诸缘都得和合。
36. 此中俱生色在一切处，应知在转起中依心等起色，在结生中依所作色而有二种。
37. 如是三时法，及超越时者，
内外诸法等，有为无为等；
依概念名色，安立有三种；
发趣诸缘法，一切二十四。
38. 此中色法即色蕴，称为心心所的四无色蕴，及涅槃，如是五种称为无色亦称为名。
概念的分别
39. 从此其余概念因被施设故为概念，因施设故为概念，如是有二种。
40. 如何？依此此事物的变化行相而如是施设地山等，依资具安排行相而施设房车等，依五蕴而施设人士夫等，依月运转等而施设方位时间等，依不相触行相而施设井洞等，依此此事物相和修习殊胜而施设遍相等，如是种种差别虽胜义上不存在，但以义影行相成为心生起的所缘，依此此而计度，近立，作因，如是如是被推度、共称、言说、施设，故称为概念。此概念因被施设故名为概念。
41. 但因施设而为概念，以名、名业等名而显示，彼有存在概念、不存在概念、以存在而不存在概念、以不存在而存在概念、以存在而存在概念、以不存在而不存在概念，如是有六种。
42. 此中当以此而施设胜义上存在的色受等时，此为存在概念。当以此而施设胜义上不存在的地山等时，此称为不存在概念。但依二者混合，其余应知依次为六神通、女声、眼识、王子。

43. Vacīghosānusārena, sotaviññāṇavīthiyā.

Pavatthānantaruppanna-manodvārassa gocarā.

Atthā yassānusārena, viññāyanti tato paraṃ;

Sāyaṃ paññatti viññeyyā, lokasaṅketanimmitā.

Iti abhidhammatthasaṅgahe paccayasaṅgahavibhāgo nāma

Aṭṭhamo paricchedo.

9. Kammaṭṭhānaparicchedo

1. Samathavipassanānaṃ, bhāvanānamito paraṃ.

Kammaṭṭhānaṃ pavakkhāmi, duvidhampi yathākkamaṃ.

Samathakammaṭṭhānaṃ

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

Caritabhedo

3. Rāgacaritā dosacaritā mohacaritā saddhācaritā buddhicaritā vitakkacaritā ceti chabbidhena caritasaṅgaho.

Bhāvanābhedo

4. Parikammabhāvanā upacārabhāvanā appanābhāvanā ceti tisso bhāvanā.

Nimittabhedo

5. Parikammanimittaṃ uggahanimittaṃ paṭibhāganimittañceti tīṇi nimittāni ca veditabbāni.

6. Kathaṃ? Pathavīkasiṇaṃ āpokasiṇaṃ tejokasiṇaṃ vāyokasiṇaṃ nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇaṃ ākāsakasiṇaṃ ālokakasiṇañceti imāni dasa kasiṇāni nāma.

7. Uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikañceti ime dasa asubhā nāma.

8. Buddhānussati dhammānussati saṃghānussati sīlānussati cāgānussati devatānussati upasamānussati maraṇānussati kāyagatāsati ānāpānassati ceti imā dasa anussatiyo nāma.

9. Mettā karuṇā muditā upekkhā ceti imā catasso appamaññāyo nāma, brahmavihāroti ca pavuccati.

10. Āhārepaṭikūlasaññā ekā saññā nāma.

11. Catudhātuvavatthānaṃ ekaṃ vavatthānaṃ nāma.

12. Ākāsānañcāyatanādayo cattāro āruppā nāmāti sabbathāpi samathaniddese cattālīsa kammaṭṭhānāni bhavanti.

Sappāyabhedo

13. Caritāsu pana dasa asubhā kāyagatāsatisaṅkhātā koṭṭhāsabhāvanā ca rāgacaritassa sappāyā.

14. Catasso appamaññāyo nīlādīni ca cattāri kasiṇāni dosacaritassa.

15. Ānāpānaṃ mohacaritassa vitakkacaritassa ca,

16. Buddhānussatiādayo cha saddhācaritassa.

17. Maraṇaupasamasaññāvavatthānāni buddhicaritassa.

18. Sesāni pana sabbānipi kammaṭṭhānāni sabbesampi sappāyāni, tatthāpi kasiṇesu puthulaṃ mohacaritassa, khuddakaṃ vitakkacaritassevāti.

Ayamettha sappāyabhedo.

Bhāvanābhedo

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

20. Sesesu pana samatiṃsakammaṭṭhānesu appanābhāvanāpi sampajjati.

21. Tatthāpi dasa kasiṇāni ānāpānañca pañcakajjhānikāni.

22. Dasa asubhā kāyagatāsati ca paṭhamajjhānikā.

23. Mettādayo tayo catukkajjhānikā.

24. Upekkhā pañcamajjhānikāti chabbīsati rūpāvacarajjhānikāni kammaṭṭhānāni.

25. Cattāro pana āruppā āruppajjhānikāti.

Ayamettha bhāvanābhedo.

Gocarabhedo

26.Nimittesu pana parikammanimittaṃ uggahanimittañca sabbatthāpi yathārahaṃ pariyāyena labbhanteva.

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



我来为您直译这段巴利文：
43. 随语音声转，耳识之路中，
此后意门起，所缘随其转，
依义而了知，此后诸所缘；
应知此概念，世间共施设。
如是《阿毗达摩概要》缘摄分别品第八品完。
第九品 业处品
1. 止观二种修，从此我当说，
二种业处法，如其次第转。
止业处
2. 此中首先在止摄中有十遍、十不净、十随念、四无量、一想、一差别、四无色，如是七种止业处摄。
行性的差别
3. 贪行者、瞋行者、痴行者、信行者、觉行者、寻行者，如是行性摄有六种。
修习的差别
4. 遍作修习、近行修习、安止修习，如是三种修习。
相的差别
5. 应知遍作相、取相、似相，如是三相。
6. 如何？地遍、水遍、火遍、风遍、青遍、黄遍、赤遍、白遍、虚空遍、光明遍，如是名为十遍。
7. 胀相、青瘀相、脓烂相、断坏相、食残相、散乱相、斩斫散乱相、血涂相、虫蛀相、骸骨相，如是名为十不净。
8. 佛随念、法随念、僧随念、戒随念、舍随念、天随念、寂静随念、死随念、身随念、入出息随念，如是名为十随念。
9. 慈、悲、喜、舍，如是名为四无量，亦称为梵住。
10. 食厌恶想名为一想。
11. 四界差别名为一差别。
12. 空无边处等名为四无色，如是在止的解说中总共有四十业处。
适宜的差别
13. 但在诸行性中，十不净和称为身随念的分部修习适宜于贪行者。
14. 四无量和青等四遍适宜于瞋行者。
15. 入出息适宜于痴行者和寻行者。
16. 佛随念等六适宜于信行者。
17. 死、寂静、想、差别适宜于觉行者。
18. 但其余一切业处适宜于一切人，其中在遍中广大适宜于痴行者，狭小适宜于寻行者。
此中此为适宜的差别。
修习的差别
19. 在一切修习中都能得遍作修习，在佛随念等八、想和差别等十种业处中只成就近行修习，无安止。
20. 但在其余三十业处中也成就安止修习。
21. 此中十遍和入出息为五禅的。
22. 十不净和身随念为初禅的。
23. 慈等三为四禅的。
24. 舍为五禅的，如是二十六为色界禅的业处。
25. 但四无色为无色界禅的。
此中此为修习的差别。
行境的差别
26. 但在诸相中，遍作相和取相在一切处随宜以方便都能得到。
27. 但似相只在遍、不净、分部、入出息中得到，因为依似相而转起近行定和安止定。

28. Kathaṃ? Ādikammikassa hi pathavīmaṇḍalādīsu nimittaṃ uggaṇhantassa tamārammaṇaṃ parikammanimittanti pavuccati, sā ca bhāvanā parikammabhāvanā nāma.

29. Yadā pana taṃ nimittaṃ cittena samuggahitaṃ hoti, cakkhunā passantasseva manodvārassa āpāthamāgataṃ, tadā tamevārammaṇaṃ uggahanimittaṃ nāma, sā ca bhāvanā samādhiyati.

30. Tathā samāhitassa panetassa tato paraṃ tasmiṃ uggahanimitte parikammasamādhinā bhāvanamanuyuñjantassa yadā tappaṭibhāgaṃ vatthudhammavimuccitaṃ paññattisaṅkhātaṃ bhāvanāmayamārammaṇaṃ citte sannisannaṃ samappitaṃ hoti, tadā taṃ paṭibhāganimittaṃ samuppannanti pavuccati.

31. Tato paṭṭhāya paripanthavippahīnā kāmāvacarasamādhisaṅkhātā upacārabhāvanā nipphannā nāma hoti.

32. Tato paraṃ tameva paribhāganimittaṃ upacārasamādhinā samāsevantassa rūpāvacarapaṭhamajjhānamappeti.

33. Tato paraṃ tameva paṭhamajjhānaṃ āvajjanaṃ samāpajjanaṃ adhiṭṭhānaṃ vuṭṭhānaṃ paccavekkhaṇā ceti imāhi pañcahi vasitāhi vasībhūtaṃ katvā vitakkādikamoḷārikaṅgaṃ pahānāya vicārādisukhumaṅgupattiyā padahato yathākkamaṃ dutiyajjhānādayo yathārahamappenti.

34. Iccevaṃ pathavīkasiṇādīsu dvāvīsatikammaṭṭhānesu paṭibhāganimittamupalabbhati.

35. Avasesesu pana appamaññā sattapaññattiyaṃ pavattanti.

36. Ākāsavajjitakasiṇesu pana yaṃ kiñci kasiṇaṃ ugghāṭetvā laddhamākāsaṃ anantavasena parikammaṃ karontassa paṭhamāruppamappeti.

37. Tameva paṭhamāruppaviññāṇaṃ anantavasena parikammaṃ karontassa dutiyāruppamappeti.

38. Tameva paṭhamāruppaviññāṇābhāvaṃ pana ‘‘natthi kiñcī’’ti parikammaṃ karontassa tatiyāruppamappeti.

39. Tatiyāruppaṃ ‘‘santametaṃ, paṇītameta’’nti parikammaṃ karontassa catutthāruppamappeti.

40. Avasesesu ca dasasu kammaṭṭhānesu buddhaguṇādikamārammaṇamārabbha parikammaṃ katvā tasmiṃ nimitte sādhukamuggahite tattheva parikammañca samādhiyati, upacāro ca sampajjati.

41. Abhiññāvasena pavattamānaṃ pana rūpāvacarapañcamajjhānaṃ abhiññāpādakapañcamajjhānā vuṭṭhahitvā adhiṭṭheyyādikamāvajjetvā parikammaṃ karontassa rūpādīsu ārammaṇesu yathārahamappeti.

42. Abhiññā ca nāma –

Iddhividhaṃ dibbasotaṃ, paracittavijānanā;

Pubbenivāsānussati, dibbacakkhūti pañcadhā.

Ayamettha gocarabhedo.

Niṭṭhito ca samathakammaṭṭhānanayo.

Vipassanākammaṭṭhānaṃ

Visuddhibhedo

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

44. Aniccalakkhaṇaṃ dukkhalakkhaṇaṃ anattalakkhaṇañceti tīṇi lakkhaṇāni.

45. Aniccānupassanā dukkhānupassanā anattānupassanā ceti tisso anupassanā.

46. Sammasanañāṇaṃ udayabbayañāṇaṃ bhaṅgañāṇaṃ bhayañāṇaṃ ādīnavañāṇaṃ nibbidāñāṇaṃ muccitukamyatāñāṇaṃ paṭisaṅkhāñāṇaṃ saṅkhārupekkhāñāṇaṃ anulomañāṇañceti dasa vipassanāñāṇāni.

47. Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho ceti tayo vimokkhā.

48. Suññatānupassanā animittānupassanā appaṇihitānupassānā ceti tīṇi vimokkhamukhāni ca veditabbāni.



我来为您直译这段巴利文：
28. 如何？对初业者在地轮等中取相时，彼所缘称为遍作相，彼修习名为遍作修习。
29. 但当彼相已被心取得，如以眼见般现起于意门时，彼所缘名为取相，彼修习成为等持。
30. 如是对彼已等持者，此后于彼取相中以遍作定而修习时，当彼似相离开事物，称为概念的修所成所缘，在心中安住、等持时，称为似相已生起。
31. 从此以后，已舍离诸障碍，称为欲界定的近行修习名为已成就。
32. 此后，以近行定数数修习彼似相者，证得色界初禅。
33. 此后，以转向、入定、决意、出定、省察等五自在而使彼初禅自在已，为断寻等粗支，为得伺等细支而精进时，如次第随宜证得第二禅等。
34. 如是在地遍等二十二业处中得到似相。
35. 但在其余中，无量转起于有情施设。
36. 但在除去虚空的诸遍中，除去任何遍而得虚空，以无边而作遍作者，证得第一无色。
37. 以彼第一无色识以无边而作遍作者，证得第二无色。
38. 但对彼第一无色识的无有作"无所有"的遍作者，证得第三无色。
39. 对第三无色作"此寂静，此殊胜"的遍作者，证得第四无色。
40. 在其余十种业处中，缘取佛德等所缘而作遍作，当彼相善取已，即于彼处遍作成等持，近行成就。
41. 但以神通而转起的色界第五禅，从神通基础第五禅出已，转向所决意等而作遍作者，在色等所缘中随宜证得。
42. 神通名为：
神变通与天耳，他心智明了，
宿住随念智，天眼为五种。
此中此为行境的差别。
止业处法已竟。
观业处
清净的差别
43. 但在观业处中，戒清净、心清净、见清净、度疑清净、道非道智见清净、行道智见清净、智见清净，如是清净摄有七种。
44. 无常相、苦相、无我相，如是三相。
45. 无常随观、苦随观、无我随观，如是三随观。
46. 思惟智、生灭智、坏智、怖畏智、过患智、厌离智、欲解脱智、省察智、行舍智、随顺智，如是十种观智。
47. 空解脱、无相解脱、无愿解脱，如是三解脱。
48. 应知空随观、无相随观、无愿随观，如是三解脱门。

49. Kathaṃ ? Pātimokkhasaṃvarasīlaṃ indriyasaṃvarasīlaṃ ājīvapārisuddhisīlaṃ paccayasannissitasīlañceti catupārisuddhisīlaṃ sīlavisuddhi nāma.

50. Upacārasamādhi appanāsamādhi ceti duvidhopi samādhi cittavisuddhi nāma.

51. Lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena nāmarūpa pariggaho diṭṭhivisuddhi nāma.

52. Tesameva ca nāmarūpānaṃ paccayapariggaho kaṅkhāvitaraṇavisuddhi nāma.

53. Tato paraṃ pana tathāpariggahitesu sappaccayesu tebhūmakasaṅkhāresu atītādibhedabhinnesu khandhādinayamārabbha kalāpavasena saṅkhipitvā ‘‘aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā’’ti addhānavasena santativasena khaṇavasena vā sammasanañāṇena lakkhaṇattayaṃ sammasantassa tesveva paccayavasena khaṇavasena ca udayabbayañāṇena udayabbayaṃ samanupassantassa ca –

‘‘Obhāso pīti passaddhi, adhimokkho ca paggaho;

Sukhaṃ ñāṇamupaṭṭhānamupekkhā ca nikanti ce’’ti. –

Obhāsādivipassanupakkilesaparipanthapariggahavasena maggāmaggalakkhaṇavavatthānaṃ maggāmaggañāṇadassanavisuddhi nāma.

54. Tathā paripanthavimuttassa pana tassa udayabbayañāṇato paṭṭhāya yā vānulomā tilakkhaṇaṃ vipassanāparamparāya paṭipajjantassa nava vipassanāñāṇāni paṭipadāñāṇadassanavisuddhi nāma.

55. Tassevaṃ paṭipajjantassa pana vipassanāparipākamāgamma ‘‘idāni appanā uppajjissatī’’ti bhavaṅgaṃ vocchijjitvā uppannamanodvārāvajjanānantaraṃ dve tīṇi vipassanācittāni yaṃ kiñci aniccādilakkhaṇamārabbha parikammopacārānulomanāmena pavattanti.

56. Yā sikhāppattā, sā sānulomā saṅkhārupekkhā vuṭṭhānagāminivipassanāti ca pavuccati.

57. Tato paraṃ gotrabhucittaṃ nibbānamālambitvā puthujjanagottamabhibhavantaṃ, ariyagottamabhisambhontañca pavattati.

58. Tassānantarameva maggo dukkhasaccaṃ parijānanto samudayasaccaṃ pajahanto, nirodhasaccaṃ sacchikaronto, maggasaccaṃ bhāvanāvasena appanāvīthimotarati.

59. Tato paraṃ dve tīṇi phalacittāni pavattitvā bhavaṅgapātova hoti, puna bhavaṅgaṃ vocchinditvā paccavekkhaṇañāṇāni pavattanti.

60. Maggaṃ phalañca nibbānaṃ, paccavekkhati paṇḍito.

Hīne kilese sese ca, paccavekkhati vāna vā.

Chabbisuddhikamenevaṃ, bhāvetabbo catubbidho;

Ñāṇadassanavisuddhi, nāma maggo pavuccati.

Ayamettha visuddhibhedo.

Vimokkhabhedo

61. Tattha anattānupassanā attābhinivesaṃ muñcantī suññatānupassanā nāma vimokkhamukhaṃ hoti.

62. Aniccānupassanā vipallāsanimittaṃ muñcantī animittānupassanā nāma.

63. Dukkhānupassanā taṇhāpaṇidhiṃ muñcantī appaṇihitānupassanā nāma.

64. Tasmā yadi vuṭṭhānagāminivipassanā anattato vipassati, suññato vimokkho nāma hoti maggo.

65. Yadi aniccato vipassati, animitto vimokkho nāma.

66. Yadi dukkhato vipassati, appaṇihito vimokkho nāmāti ca maggo vipassanāgamanavasena tīṇi nāmāni labhati, tathā phalañca maggāgamanavasena maggavīthiyaṃ.

67. Phalasamāpattivīthiyaṃ pana yathāvuttanayena vipassantānaṃ yathāsakaphalamuppajjamānampi vipassanāgamanavaseneva suññatādivimokkhoti ca pavuccati, ārammaṇavasena pana sarasavasena ca nāmattayaṃ sabbattha sabbesampi samameva ca.

Ayamettha vimokkhabhedo.

Puggalabhedo



我来为您直译这段巴利文：
49. 如何？别解脱律仪戒、根律仪戒、活命遍净戒、资具依止戒，如是四遍净戒名为戒清净。
50. 近行定与安止定，如是二种定名为心清净。
51. 依相、味、现起、足处而把握名色名为见清净。
52. 把握彼等名色之缘名为度疑清净。
53. 此后对如是把握的有缘三地诸行，依过去等差别而分别，取蕴等法门，以聚而摄略，以"无常是灭义，苦是怖畏义，无我是无实质义"，以时分、相续、剎那而以思惟智思惟三相者，于彼等以缘及剎那而以生灭智随观生灭者：
"光明与喜悦，轻安与胜解，
精进与安乐，智慧与现起，
舍与欲着等"
依光明等观的随烦恼障碍的把握而确定道非道相，名为道非道智见清净。
54. 如是离障碍者，从生灭智开始，以随顺三相而随观修习的九种观智，名为行道智见清净。
55. 如是修习者，当观到达圆满时，"今将生起安止"，有分断已，在意门转向之后，二三观心缘取任何无常等相而以遍作、近行、随顺之名转起。
56. 已达顶点者，彼随顺行舍亦称为趣向出起观。
57. 此后种姓心缘取涅槃而超越凡夫种姓，趣向圣者种姓而转起。
58. 即于其后，道遍知苦谛，断集谛，证灭谛，以修习的方式修道谛，而入安止路。
59. 此后二三果心转起，即有有分的生起，复断有分而省察智转起。
60. 智者省察于，道果与涅槃，
已断诸烦恼，余者或不察。
如是六清净，应修习四种；
说名为智见，清净即是道。
此中此为清净的差别。
解脱的差别
61. 此中无我随观舍离我执，名为空随观解脱门。
62. 无常随观舍离颠倒相，名为无相随观。
63. 苦随观舍离爱的愿求，名为无愿随观。
64. 因此如果趣向出起观从无我而观，道名为空解脱。
65. 如果从无常而观，名为无相解脱。
66. 如果从苦而观，名为无愿解脱，如是道依观的进行而得三名，如是果也依道的进行而在道路中。
67. 但在果定路中，如所说方法而观者，随各自的果生起也依观的进行而称为空等解脱，但依所缘及自性而三名在一切处对一切人都是平等的。
此中此为解脱的差别。
人的差别

68. Ettha pana sotāpattimaggaṃ bhāvetvā diṭṭhivicikicchāpahānena pahīnāpāyagamano sattakkhattuparamo sotāpanno nāma hoti.

69. Sakadāgāmimaggaṃ bhāvetvā rāgadosamohānaṃ tanukarattā sakadāgāmī nāma hoti sakideva imaṃ lokaṃ āgantvā.

70. Anāgāmimaggaṃ bhāvetvā kāmarāgabyāpādānamanavasesappahānena anāgāmī nāma hoti anāgantvā itthattaṃ.

71. Arahattamaggaṃ bhāvetvā anavasesakilesappahānena arahā nāma hoti khīṇāsavo loke aggadakkhiṇeyyoti.

Ayamettha puggalabhedo.

Samāpattibhedo

72.Phalasamāpattivīthiyaṃ panettha sabbesampi yathāsakaphalavasena sādhāraṇāva.

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

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

Ayamettha samāpattibhedo.

Niṭṭhito ca vipassanākammaṭṭhānanayo.

Uyyojanaṃ

75. Bhāvetabbaṃ paniccevaṃ, bhāvanādvayamuttamaṃ.

Paṭipattirasassādaṃ, patthayantena sāsaneti.

Iti abhidhammatthasaṅgahe kammaṭṭhānasaṅgahavibhāgo nāma

Navamo paricchedo.

Nigamanaṃ

(Ka) cārittasobhitavisālakulodayena ,

Saddhābhivuḍḍhaparisuddhaguṇodayena;

Nampavhayena paṇidhāya parānukampaṃ,

Yaṃ patthitaṃ pakaraṇaṃ pariniṭṭhitaṃ taṃ.

(Kha) puññena tena vipulena tu mūlasomaṃ;

Dhaññādhivāsamuditoditamāyukantaṃ;

Paññāvadātaguṇasobhitalajjibhikkhū,

Maññantu puññavibhavodayamaṅgalāya.

Iti anuruddhācariyena racitaṃ

Abhidhammatthasaṅgahaṃ nāma pakaraṇaṃ.

Namo tassa bhagavato arahato sammāsambuddhassa.

Abhidhammatthavibhāvinīṭīkā

Ganthārambhakathā

(Ka) visuddhakaruṇāñāṇaṃ , buddhaṃ sambuddhapūjitaṃ;

Dhammaṃ saddhammasambhūtaṃ, natvā saṃghaṃ niraṅgaṇaṃ.

(Kha) sāriputtaṃ mahātheraṃ, pariyattivisāradaṃ;

Vanditvā sirasā dhīraṃ, garuṃ gāravabhājanaṃ.

(Ga) vaṇṇayissaṃ samāsena, abhidhammatthasaṅgahaṃ;

Ābhidhammikabhikkhūnaṃ, paraṃ pītivivaḍḍhanaṃ.

(Gha) porāṇehi anekāpi, katā yā pana vaṇṇanā;

Na tāhi sakkā sabbattha, attho viññātave idha.

(Ṅa) tasmā līnapadānettha, sādhippāyamahāpayaṃ;

Vibhāvento samāsena, racayissāmi vaṇṇananti.

Ganthārambhakathāvaṇṇanā



我来为您直译这段巴利文：
68. 此中修习预流道者，由断见与疑而断恶趣行，名为预流者，最多七返。
69. 修习一来道者，由使贪瞋痴薄弱，名为一来者，唯一次来此世间。
70. 修习不还道者，由无余断欲贪与瞋恚，名为不还者，不再来此有。
71. 修习阿罗汉道者，由无余断诸烦恼，名为阿罗汉，漏尽者，世间最上应供。
此中此为人的差别。
定的差别
72. 此中在果定路中，对一切人随各自的果都是共同的。
73. 但入灭尽定只有不还者和阿罗汉能得，此中依次第入初禅等广大定已出，于彼处观察彼处诸行法，直至无所有处已，此后作决意等前行已，入非想非非想处，在彼二安止速行之后，心相续断灭，此后名为已入灭尽定。
74. 但在出定时，不还者的不还果心，阿罗汉的阿罗汉果心唯一次转起已，有有分的生起，此后省察智转起。
此中此为定的差别。
观业处法已竟。
劝勉
75. 如是二种修，最上应修习，
希求于实践，受用教法者。
如是《阿毗达摩概要》业处摄分别品第九品完。
结语
(甲) 以行持庄严广大族生起，
以信增长清净德生起，
名为南的悲愍他人者，
所愿之论已得圆满成。
(乙) 以彼广大福德根本苏摩，
吉祥住处喜悦寿命边，
慧净功德庄严具惭比丘，
愿得福德生起吉祥事。
如是阿阇黎阿耨楼陀所造
名为《阿毗达摩概要》之论。
礼敬彼世尊、应供、正等觉。
《阿毗达摩义显明疏》
著作缘起语
(甲) 清净悲智佛，正觉所敬礼，
正法正法生，无垢僧伽众。
(乙) 舍利弗大长，教法善巧者，
智者师尊重，礼敬头顶礼。
(丙) 我当略解释，阿毗达摩要，
令阿毗达摩，比丘生极喜。
(丁) 古人已多作，种种之注释，
不能于一切，处了知其义。
(戊) 故此隐语处，有义及大义，
显明作略释，我当造注释。
著作缘起语释

1. Paramavicittanayasamannāgataṃ sakasamayasamayantaragahanaviggāhaṇasamatthaṃ suvimalavipulapaññāveyyattiyajananaṃ pakaraṇamidamārabhantoyamācariyo paṭhamaṃ tāva ratanattayapaṇāmābhidheyya karaṇappakārapakaraṇābhidhānapayojanāni dassetuṃ ‘‘sammāsambuddha’’ntyādimāha.

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

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

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

我来为您直译这段巴利文：
1. 此阿阇黎开始造此论，具最胜种种方法，能通达自宗他宗深义，生起清净广大智慧的敏锐，首先为显示礼敬三宝、所诠、造作方法、论名与目的而说"正等觉"等。
此中以"正等觉...乃至...敬礼"表示礼敬三宝，以"阿毗达摩要"表示所诠、造作方法、论名，因为显示阿毗达摩义在此应当摄集，表明应当以此完整阐述彼等，表明以摄集在一处的说法方式，及表明随义的共称。但目的以摄集一词已由含义显示，因为当阿毗达摩义摄集在一处时，由取、遍问等而易于成就彼等的真实了解，及以此为根本的现法与来世利益的成就。
此中诸阿阇黎详细阐述礼敬三宝的目的有多种，但特别期望消除障碍。如是诸结集者说："由彼威力已除障碍"。因为礼敬三宝以义而言是成就礼敬行为的善思，彼由应礼者与礼者的田地意乐圆满而成为现法受报，由给予如所得成就缘起业的助力，遮止障碍由彼所生果相续的逼恼断绝业，而成就不生起病等障碍，它们阻碍如所欲求的成就。因此在论之始作礼敬三宝，是为无障碍完成如所开始的论，及为听众以礼敬为先的实践无障碍成就取、持等。但说所诠是因为只有已知所诠的论，智者才能以取等方式实践。显示造作方法与目的是为生起听众的精进。但说论名是为语言的方便。此是此处总义。此是分义：礼敬无比的正等觉及最上正法僧伽，当说阿毗达摩要，如是相连。
此中正确地和自己完全证悟一切法故为正等觉，世尊。因为他对有为无为差别的一切法类，以如实自相通达的方式，由自择自集诸波罗蜜所生的自觉智，正确地自己觉悟了知。如说："自证知已当示谁"。

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

我来为您直译这段巴利文：
2. "醒"这词根也用于觉醒和开敷义，因此是正确地和自己觉醒，成为非由他觉醒者，自己完全离去带随眠的愚痴睡眠，如莲花遇日光照射而得最胜妙庄严美丽的开敷，由遇最上道智而得无量功德庄严一切智智的正确自开敷，获得开敷之义。虽与如上所说词义相应，但因"正等觉"一词依共称而转起于世尊，故以"无比"修饰之。以秤称量为等，即是"等"，由省略"亚"音。或者依"阿"音缀表示称量义，以秤称量为"等"，不等为"无等"，由戒等功德与任何人不同，或此无等同者为无等，因为在天人世间是最上人。如说："诸比丘，凡诸众生无足或二足或四足...等，如来称为彼等中最上"等。

5.32; itivu. 90).

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

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

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

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

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

Paramatthadhammavaṇṇanā



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5. 如是已由因圆满、果圆满、利益有情圆满三种行相赞叹世尊。此中因圆满即是具大悲心及积集菩提资粮。果圆满则由智、断、威力、色身圆满而有四种。此中一切智智的近依是道智，以此为根本的十力等智是智圆满。使带随眠的一切烦恼成为永不生起法性是断圆满。在如意成就中的自在是威力圆满。作为一切世间眼目灌顶、庄严以诸相好的自体成就名为色身圆满。利益有情则由意乐和加行而有二种。此中即使对提婆达多等敌对有情也常有利益意乐，及等待诸根未成熟者诸根成熟时机名为意乐。对其他有情则以不求利养恭敬等的心，通过三乘而说一切离苦法名为加行。
此中前二果圆满由"正等觉"显示，其余二种及利益有情圆满由"无比"显示，而作为其方便的因圆满由二者以含义显示，因为无如是因则彼二种圆满不能生起，若无因则有处处皆生起彼等之过。
如是以三方面内容摄集的赞叹为先而礼敬佛宝已，今欲开始礼敬其余诸宝而说"及正法最上僧"。因为即使对有功德的法、僧也应礼敬，由相联而了知，如"带妻儿而来"而知妻儿也来。
此中持自己者，使持不堕四恶趣及轮回苦者为法，由四道、果、涅槃而有九种，或与教法同为十种法。而此持是破坏生恶趣等的烦恼，因为圣道断除烦恼，而涅槃作为所缘是成就彼义的因，故无间接而得，但果由寂止烦恼而随顺道而转，教法由作为证得彼因，故二者是间接，应如是见。善人、圣者的，或者实存的非如外道所计我般胜义不存在的，或者由具足善说等功德而赞叹的非如外道法般一向应呵的法为正法，及僧是八圣补特伽罗的集合而最上，由具善行等功德殊胜，在众中或在天人等诸群众中最上由如所说功德，与正法及最上僧一起为及正法最上僧，彼及正法最上僧。
敬礼即是特别礼敬，离开怖畏、利养、家族、习俗等而恭敬、尊重以身语意门礼敬之义。当说即我将说。此中殊胜法由已生起胜义性等为阿毗达摩，法集等七论为阿毗达摩藏，其中所说的义为阿毗达摩义，彼等在此被摄集，或由此摄集为阿毗达摩要。
胜义法释

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

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

‘‘Vicittakaraṇā cittaṃ, attano cittatāya vā;

Citaṃ kammakilesehi, citaṃ tāyati vā tathā;

Cinoti attasantānaṃ, vicittārammaṇanti cā’’ti.

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

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

我来为您直译这段巴利文：
2. 如是首先已作如所欲义的目的因缘的礼敬三宝等，今为显示由摄集哪些阿毗达摩义而安立此论，首先略举说"此中所说"等。此中在彼阿毗达摩中以一切善等方式及蕴等方式所说的阿毗达摩义，以胜义而除去世俗，由已生起胜义，心是识蕴，心所是受等三蕴，色是由界及所造差别而分的色蕴，涅槃是道果的所缘而为无为法，如是以四种行相而住，如是相应。此中胜义是最上无颠倒义，或是最上智的所缘义。
思故为心，了知所缘之义。如说："心相是了知境"。虽然心无依处、等无间等缘而不生起，但说彼为相，由此否定无所缘论者之见。或以此为工具而诸相应法思故为心。或者思惟即是心。因为所谓自性法只是随缘而转起。如是一切胜义法无间接只得以性成就，但依作者工具的词源释义是间接说，应如是见。因为诸法于各自作用中假立为自主性而成作者性，及以顺彼性于俱生法聚中假立作者性而成所成法的工具性只是间接得到，但如是显示是为显明无离法自性的作者等之义，应如是知。也由种种作等而详说心的字义。此中此是摄：
"由种种所作心，或由自种种性，
积集业烦恼，或如是而护积，
积集自相续，及种种所缘"。
在心中有，由依彼而转起故为心所。因为彼离心不能取所缘，无心则完全不生起，但心即使离某些心所也能转起于所缘，故彼心所名为依心而转。因此世尊说："诸法意先导"，由此也否定乐等无心常等邪执。或在心中相应为心所。
破坏为色，为寒热等相违缘所变异，或被带来之义。因此世尊说："为寒所坏，为热所坏"等。

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

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

1. Cittaparicchedavaṇṇanā

Bhūmibhedacittavaṇṇanā

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

‘‘Kāmovacaratītyettha, kāmevacaratīti vā;

Ṭhānūpacārato vāpi, taṃ kāmāvacaraṃ bhave’’ti.

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

Bhūmibhedacittavaṇṇanā niṭṭhitā.

Akusalacittavaṇṇanā



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3. 此中破坏是在寒等相违缘和合时生起异相。若如是，无色法也将有色的名称？不会有，因为意指由寒等所取更明显的破坏。否则以"破坏"不特定说已足够，何需说寒等，但为寒等所触者的破坏更明显，因此为显示此处只意指彼而说寒等。若如是，梵界如何有色的名称，因为彼处无寒等损害？虽无损害，但有助益，因此由此而有破坏，或者由不离彼自性故有色的名称，不必过分详说。
由离有非有之结缚，或离渴爱所称之缝，或由此息灭贪火等为涅槃。
1.心品释
地差别心释
3. 今因有差别诸法的自性显示离差别不能有，因此为显示如所举示阿毗达摩义依举示次第的差别，首先开始以地、种类、相应等分别说心而说"此中首先心"等。首先一词意为第一。在如所举示四种阿毗达摩义中首先说心，此是此中义。有四种行相为四种。因为此四地法是次第殊胜，故依下、胜、更胜、最胜的次第而作说明。此中欲故为欲，欲爱，彼在此转起以作所缘故为欲界。或被欲求故为欲，十一种欲有，多在彼中转起故为欲界。因为意指多数转起，故此即使在色无色有中转起也成为欲界性。或只欲有为欲在此转起故为欲界，在彼转起的心也以所依能依的名称为欲界，如"床发声"等。此中有：
"欲转起此中，或在欲转起，
或依处假立，彼成为欲界"。
在色无色界也应随宜如是见此理。由无漏性超越执取蕴所称的世间为出世间，道心。但果心因已超越彼故为出世间。或二者与涅槃一起由如所说功德故为胜出于世间为出世间。
地差别心释毕。
不善心释

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

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

‘‘Pubbappayogasambhūto, viseso cittasambhavī;

Saṅkhāro taṃvasenettha, hotyāsaṅkhārikāditā’’ti.

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


我来为您直译这段巴利文：
4. 在此四种心中，欲界心虽由善、不善、异熟、唯作差别而有四种，除恶无因外的五十九或九十一心，为作殊胜名称，将说"离恶无因名为殊胜"，如是为顺此将说的方法，首先显示恶无因，在彼等中取得结生的有情最初由路心而有贪俱心生起，故首先显示彼等，其次由二因性共同显示忧俱，其次显示一因，以"悦俱"等首先以受、见、行差别而八种分别显示贪根。
此中善意，或有彼为善意，心或具彼者，彼性由此为名与觉的转起因故为悦，此是意乐受的同义语，与彼俱行以一生起等方式相应，或与彼同至一生起等性为悦俱。邪见故为见。虽是通称，但由义及场合等而有特殊所缘性，故此处只称邪见为"见"。见即是见趣，因为趣字表达彼性，如"行趣、坚趣"等。或趣入六十二见中，或只是见的趣而此中无所趣的我等为见趣，"唯此为真余为虚"而转起的我我所等执着，与彼同以一生起等方式相应为见趣相应。行作心以所谓锐利性的特殊庄严而装饰，或由此如所说方式装饰彼为行，于彼彼作用沉没的心由给予助力而对自己或他人转起的前加行，彼在自己前分转起的心相续及他人相续中转起，故由彼所生心的所谓锐利性的差别此处为行，彼不存者为无行，即是无行。与行俱为有行。如是说：
"由前加行所生，差别从心生，
由此此处成，有行无行性"。
或者"有行、无行"此只依行的有无而说，不是说彼俱转的有无，故即使异相续转起的行，由具彼而生的心有彼为有行，因为"有毛、有翼"等中有字表示存在义。与此相反者由无彼如所说方式为无行。与见趣不相应为不相杂为见趣不相应。以生起、理趣而看、经验，虽感受也住立于中舍状态为舍。或适当、相应、无违的看、经验乐苦为舍。因为此由无违乐苦性而在彼等之后也转起。舍俱如已说方式。


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

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

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



我来为您直译这段巴利文：
既然其他触等相应法也存在，为什么此处只说悦俱等性？因为悦等是不共的。因为触等有些是一切心共同，有些是善等共同，痴等是一切不善共同，故不能以彼等区别心，但悦等在某些心有，在某些心无，故以彼而显心的差别。为何彼等在某些有，在某些无？因为因缘的有无。什么是彼等的因缘？说自性或思想的可意所缘，悦结生性，及非甚深自性是此处悦的因缘，可意中舍所缘，舍结生性，及甚深自性是舍的因缘，亲近邪见人，常见断见倾向是见的因缘，而强势时节饮食等缘是无行性。因此由自己相应因缘而生起，故只在某些心中有，如是能以彼等施设心的差别。如是作已，虽有痴为因性，在结语中只说贪俱性。
应知此八种的生起次第。当以"欲无过患"等方式以邪见为先，欢喜快乐而受用诸欲，或以所见吉祥等为真实，以自性锐利而无激励的心，则第一不善心生起。当以软弱而有激励的心，则第二。当不以邪见为先，只是欢喜快乐而行淫，或贪求他人财富，或偷盗他人物品，以自性锐利而无激励的心，则第三。当以软弱而有激励的心，则第四。当由不得诸欲，或由无其他悦因，在四种分别中无悦，则其余四种舍俱生起。八种中的"也"字是摄集义，由此摄集将说方式在不善业道中，随彼等所得业道而转起差别，及由时、处、相续、所缘等差别而有多种。
5. 恶意，或有彼为恶意，彼性为忧，此是意苦受的同义语，与彼俱行为忧俱。击于所缘为瞋，嗔。因为此由暴恶自性而似击所缘而转。虽由受而无差别，但为以不共法表征心而取忧，说瞋相应性是为显示二者必定俱行。此中忧是以经验非可意所缘为相的受蕴所摄一法，瞋是暴恶自性的行蕴所摄一法，此是彼等差别。此中任何非可意所缘，及九种嗔事是忧的因缘，及瞋的因缘，应如是见。应知二种心在杀生等锐利软弱转起时生起。此中结语的"也"字义应随前说方式而见。

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

‘‘Sabbākusalayuttampi, uddhaccaṃ antamānase;

Balavaṃ iti taṃyeva, vuttamuddhaccayogato.

‘‘Teneva hi munindena, yevāpanakanāmato;

Vatvā sesesu ettheva, taṃ sarūpena desita’’nti.

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

‘‘Mūḷhattā ceva saṃsappa-vikkhepā cekahetukaṃ;

Sopekkhaṃ sabbadā no ca, bhinnaṃ saṅkhārabhedato.

‘‘Na hi tassa sabhāvena, tikkhatussāhanīyatā;

Atthi saṃsappamānassa, vikkhipantassa sabbadā’’ti.

Mohena muyhanti atisayena muyhanti mūlantaravirahatoti momūhāni.

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

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

Akusalacittavaṇṇanā niṭṭhitā.

Ahetukacittavaṇṇanā

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

我来为您直译这段巴利文：
6. 思量自性而困惑疲惫为疑。或因难以医治而无医治对治智为疑，与彼相应为疑相应。掉举性为掉举。虽掉举是一切不善共同，但此处在相应法中为主而转起，故只以彼区别而说。如是作已，在法举示文中其余不善中掉举以遍行方式说，但此处以"掉举生起"自相而说。此中有：
"一切不善相应，掉举在末心，
因强故唯彼，说由掉举合。
因此牟尼王，以遍行之名，
说于余处此，以自相而示。"
此二心由无其他根而极愚痴，由随行散乱方式而转起的疑掉举相应而动摇，故一切处离贪瞋而只与舍俱转起，由此由自性锐利而无需激励故无行差别。此中有：
"由愚及随行，散乱一因性，
常与舍不分，由行差别分。
因为彼自性，无锐激励性，
有随行散乱，时常而转起。"
由痴而痴，由极度痴，由无他根故为极痴。
7. "如是"等是如所说十二不善心的结语。此中"如是"字显示说与所说总集。"如是"字显示说与所说次第。或此语词总集在说与所说结语开始。如是以如所说方式，以一切悦舍见相应等，以瞋相应等，以疑掉举合，以一切相应等行相，十二不善心完成、圆满，或摄取而取，是说之义。此中与善相对为不善如与友相对为非友，善不善的相对性应以能断所断性依次而知。
8. "八种"等是摄颂。贪及彼由善立性成就而如根故为根，此等以彼为根的心由受等差别为八种。如是瞋根由行差别为二种。痴根即纯痴为彼等根的所称痴根，由相应差别为二，如是不善为十二之义。
不善心释毕。
无因心释
9. 如是由根差别分别三种不善由相应等差别为十二已，今说无因心，虽由不善异熟等有三种，但在不善之后，以不善异熟由眼等所依摄受等作用差别而七种分别，说"舍俱眼识"等。此中以作识所住而似说示平不平为眼。或者似味尝色为眼。因为此词如"品尝蜜，品尝配菜"等是味尝义。因此世尊说："摩干提耶，眼乐于色、喜于色、悦于色"等。若如是由"摩干提耶，耳乐于声、喜于声、悦于声"等说;

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

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



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2.209. 声等也有味尝声等，则彼等也应得眼的名称？不应得，因为已确立，此眼字已确立于由欲见为因的业生清净为相的眼清净，如孔雀等字于特殊鸟等。但由与眼俱行，以眉骨所限的肉团也称为"眼"。在义释中由根有多义，眼字也有显示义，故说"显示色故为眼"。在眼中识由依彼义为眼识。如是彼说为"以依眼了知色为相"。
如是耳识等也应随宜而见。以"如是"显示舍俱性。以作识所住而闻为耳。嗅即取香为鼻。命因味为命，唤彼由倾向彼故为舌，依词源法。不善诸法的处所为身。因为身根以摄取触为自性，是由彼味著而转起及以彼为根的诸不善法的特殊因，故如彼等转起处而取。或具诸资具身是不善诸发毛等的处所为身。但由与彼俱行，净身也如是称。苦即成为不善而损害身乐，或苦。其他说"此难给予机会为苦"。摄受五识所取色等所缘由彼相而转起为领纳。善判断即寻思如所领纳色等所缘为推度。相互相违的善不善之果为异熟，此是已成熟无色法的同义语。如是作已，善不善业等起的所作色也无异熟名称。不善的异熟心为不善异熟心。

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

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

‘‘Vatthālambasabhāvānaṃ, bhūtikānañhi ghaṭṭanaṃ;

Dubbalaṃ iti cakkhādi-catucittamupekkhakaṃ.

‘‘Kāyanissayaphoṭṭhabba-bhūtānaṃ ghaṭṭanāya tu;

Balavattā na viññāṇaṃ, kāyika majjhavedanaṃ.

‘‘Samānanissayo yasmā, natthānantarapaccayo;

Tasmā dubbalamālambe, sopekkhaṃ sampaṭicchana’’nti.


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10. 令身心安乐，或善除身心苦恼，或以乐而忍受为乐。其他说"此易给予机会为乐"。为何如不善异熟推度说为一种，不如是说而说善异熟推度为二种？由可意、极可意、中舍所缘而有受差别。若如是，彼处也应由不可意、极不可意、中舍所缘而有受差别？不如是，因为对不可意所缘应生的忧离瞋而不生，瞋是一向不善性故不可能在无记中。因为异类法不可能在异类中得到，因此由不可能与自己相应故不善异熟中不可能有忧，故不说彼与彼俱。或者如某弱者被强者打击，不能还击而对彼保持舍，如是由不善异熟极弱故即使对不可意所缘也无忧生起，故推度只与舍俱。
眼识等四种二种异熟也由所依所缘击触的弱性，对不可意与可意所缘只与舍俱。因为彼四种以眼等为所依都是所造色，如是以色等为所缘也是所造色，以所造色与所造色的击触极弱如棉团触棉团，故彼等一切都只与舍俱。但身识以触所称的三界为所缘，故于身净击触也超越彼而击于彼所依的大种。大界色与大界色的击触更强，如在砧上置棉团以锤击时，锤超越棉团而把握砧，故由所依所缘击触的强性，身识对不可意与苦俱，对可意与乐俱。但领纳双在与自己不同所依的眼识等之后生起，故由同所依而未得等无间缘，如无同类支持的人不能极强地一切体验境味，故一切都只与舍俱。由说相反，善异熟推度对极可意、中舍所缘与乐、舍俱。若如是，为何将说转向二与舍相应，难道彼也不是在同所依之后转起？是的，但彼处前者在前未被任何所取的所缘只一次转起，后者也由转变不同心相续而期待其他作用，故不能一切体验境味，因此只与舍受相应。此中有：
"所依所缘自性，所造诸击触，
弱故眼等四心，转起皆具舍。
身所依触界触，由于击触强，
故身识不能有，中受为其性。
因为无同所依，无等无间缘，
故在境界弱故，领纳具于舍。"


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

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

12.Sabbathāpīti akusalavipākakusalavipākakiriyabhedena. Aṭṭhārasāti gaṇanaparicchedo. Ahetukacittānīti paricchinnadhammanidassanaṃ.

Ahetukacittavaṇṇanā niṭṭhitā.

Sobhanacittavaṇṇanā

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

Kāmāvacarasobhanacittavaṇṇanā



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善的异熟，由无相应因故为无因心为善异熟无因心。虽由生因而成就，但此等由相应因而得无因名称，否则与大异熟无差别性。此中何因如此处不善异熟结语不作无因摄取？由无例外。因为若有可能及例外，差别才有意义。但不善异熟由贪等有过法异熟性，与彼相反的无贪等不能相应，自身无记无过性与贪等不善法相应相违故，不可能有任何有因性，由无因性无例外故，彼等不应以无因字差别。
11. 今在无因章节中以作用差别显示无因唯作心为三种而说"舍俱"等。转向在眼等五门击触的所缘即在彼作意，或不令心相续以有分方式转起而转变为路心为五门转向，唯作无因意界心。转向的等无间缘有分心为意门，因为是路心转起之门。在彼由所见闻觉等方式现起的所缘而转向，或如所说方式转变心相续为意门转向，唯作无因意识界舍俱心。此即在五门确定如所推度的所缘故也称为确定。生起微笑为生笑，漏尽者对非粗显所缘只由欢喜状态为因的唯作无因意识界悦俱心。
12. "一切"即由不善异熟、善异熟、唯作差别。"十八"为数量限定。"无因心"为所限定法的显示。
无因心释毕。
殊胜心释
14. 如是显示由十二不善、无因十八共三十心已，今为安立离彼的殊胜名称而说"离恶无因"等。由引导自身所积集的恶趣等苦为恶，由无因相应为无因，离此等五十九或九十一数量的二十四欲界、三十五广大、出世间心，或以八出世间各以禅支相应差别为五种而为九十一心，由引导殊胜功德，由无贪等无过因相应故称为殊胜而说。
欲界殊胜心释

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

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

‘‘Kamena puññavatthūhi, gocarādhipatīhi ca;

Kammahīnādito ceva, gaṇeyya nayakovido’’ti.

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

‘‘Sattarasa sahassāni, dve satāni asīti ca;

Kāmāvacarapuññāni, bhavantīti viniddise’’ti.

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


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15. 今在殊胜中先说欲界，在彼中无记以善为先，首先欲界善，其次彼异熟，其后彼一地摄唯作心，各以受、智、行差别为八种而说"悦俱"等。此中如实通达为智。其余如所说方式。此中由强信、见成就、所缘领受等成就等因缘而悦俱性，由引生慧业、生无恼世界、根成熟、离烦恼故与智相应，由与此相反而舍俱性及与智不相应，由住处适宜等身心适合性，由前于布施等已修习等而无行性，由与此相反而有行性，应如是知。
此中当某人缘得所施物、领受者等成就，或其他悦因而欢喜踊跃，以"有布施"等方式转起正见为先，由无吝啬等而不沉没，无需他人激励而行布施等福，则彼心为悦俱、智相应、无行。当如所说方式欢喜踊跃，虽以正见为先，但由有吝啬等而沉没，或由他人激励而行，则彼同一心为有行。当见习于亲属行为的幼童见比丘生起欢喜，立即布施或礼拜手中之物，则彼等生起第三心。当由亲属激励"布施、礼拜"而如是行，则生起第四心。当缘得所施物、领受者等不成就，或无其他悦因，在四种分别中无悦，则其余四种舍俱生起。"八种"以"也"字摄集由十福业等而有多种。如是说：
"依次由福事，行境与增上，
业劣等差别，数法者应知。"
此八心由转起十福业事，各为十十而成八十心，彼等在六所缘中转起，各六倍而成四百八十心，由增上差别，由与智不相应四十二百量无思维增上相应，彼等由三增上而三倍为七百二十，如是智相应由四增上而四倍为九百六十六，如是由增上而成一千六百八十，彼等由身语意业所称三业而三倍为五千四十，彼等由下中上差别而三倍为一万五千二百。阿阇黎佛授长老说：
"一万七千又，二百八十者，
欲界诸福业，应如是分别。"
彼应见由不取增上计数减损，随顺而说，由时处等差别彼等差别无量。


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

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

17. Kiriyacittānampi kusale vuttanayena yathārahaṃ somanassasahagatāditā veditabbā.

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

19. Sahetukāmāvacarapuññapākakiriyā vedanāñāṇasaṅkhārabhedena paccekaṃ vedanābhedato duvidhattā, ñāṇabhedato catubbidhattā, saṅkhārabhedato aṭṭhavidhattā ca sampiṇḍetvā catuvīsati matāti yojanā. Nanu ca vedanābhedo tāva yutto tāsaṃ bhinnasabhāvattā. Ñāṇasaṅkhārabhedo pana kathanti? Ñāṇasaṅkhārānaṃ bhāvābhāvakatopi bhedo ñāṇasaṅkhārakatova yathā vassakato subhikkho dubbhikkhoti, tasmā ñāṇasaṅkhārakato bhedo ñāṇasaṅkhārabhedoti na ettha koci virodhoti.

20. Idāni sabbānipi kāmāvacaracittāni sampiṇḍetvā dassetuṃ ‘‘kāme tevīsā’’tyādi vuttaṃ. Kāme bhave satta akusalavipākāni, sahetukāhetukāni soḷasa kusalavipākānīti evaṃ tevīsati vipākāni dvādasa akusalāni, aṭṭha kusalānīti puññāpuññāni vīsati ahetukā tisso sahetukā aṭṭhāti ekādasa kiriyā cāti sabbathāpi kusalākusalavipākakiriyānaṃ antogadhabhedena catupaññāseva kāladesasantānādibhedena anekavidhabhāvepītyattho.

Kāmāvacarasobhanacittavaṇṇanā niṭṭhitā.

Rūpāvacaracittavaṇṇanā



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令不善恶法动摇破坏远离为善。或由不善行相在相续中睡眠转起故，断切称为草的恶法为善。或由使不善恶法减薄终结，以称为草的智，或以信等法类，应随宜以俱生、亲依止性而转起为善，彼等以如所说义为欲界善心为欲界善心。
16. 如此等由福业、业门、业、增上而转起，异熟不如是，因不由布施等转起，因无生起表色，因非异熟性，因不以欲等为先而转起，故减除彼等而随宜配合计数差别。此等也由极可意、中舍所缘而依次与悦舍俱。在结生等转起中由业的强弱，在彼所缘转起中多随顺速行，有时也随顺业而与智相应、不相应。如无加行及有加行，由现前业等缘，由时节饮食等适不适而无行有行。
17. 唯作心也应如善所说方式随宜了知悦俱等性。
18. "有因欲界善异熟唯作心"中有因摄取观待异熟唯作的差别，因善一向有因。因有随得配合，如"砂地和鱼群都行走和站立"中，因砂地不能行走故观待鱼群配合行走作用。
19. 有因欲界福异熟唯作由受、智、行差别，各由受差别为二种，由智差别为四种，由行差别为八种，合计为二十四，是配合。难道受差别才合理因为彼等异性？智行差别如何？由智行的有无也有差别是由智行，如由雨有丰年饥年，故由智行的差别为智行差别，此中无任何相违。
20. 今合计显示一切欲界心而说"欲界二十三"等。在欲有中七不善异熟，有因无因十六善异熟，如是二十三异熟，十二不善，八善，如是二十福非福，三无因八有因共十一唯作，如是一切由善不善异熟唯作所摄差别即五十四，虽由时处相续等差别有多种，是义。
欲界殊胜心释毕。
色界心释

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

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

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

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


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21. 今次显示色界五种由禅支相应差别的分类而说"寻...等...俱"等。与寻、伺、喜、乐、一境性等俱为寻伺喜乐一境性俱。此中寻察所缘令相应法趣向为寻，彼以令俱生法趣向所缘为相。如某村人依靠亲近王的亲属或友人而入王宫，如是依靠寻而心趣向所缘。若如是，无寻心如何趣向所缘？彼也由寻力而趣向。如彼人由熟悉即使无彼也无疑虑入王宫，如是由熟悉即使无寻,无寻心也趣向所缘。此中熟悉即由有寻心相续中数数转起而生的心修习。此中五识虽无寻也由所依所缘击触力，第二禅等由下地修习力而趣向。
由彼心在所缘中伺察为伺。彼以审察推敲为相。如是彼被说为"随寻求性"。此中由粗性、由彼为先导性，如初钟击而心初趣向为寻，如随声而随巡行为伺。此中寻是心的遍动，如欲飞上空的鸟展翅，如蜂寻香而向莲。伺是心的不太遍动，如已飞上空的鸟展翼，如已向莲而绕莲上的蜂。
令身心满足、饱满、增长为喜，彼以爱乐为相，说为以善取所缘为相，令相应法安乐为乐，彼以体验可意为相如王尝美食味。此中得所缘时喜的特相明显如疲于旷野者见林中水，如所得体验时乐的特相明显如所见水之饮用等。由无种种所缘散乱故一所缘为此最上为一境，心，彼性为一境性，定。彼以无散乱为相。因为由彼力俱相应心无散乱。
第一且由说次第及生起次第而为最初，彼禅由趣近所缘，由烧尽对治为初禅，寻等五。因为只在禅支总集中有禅名称，如在轮等支总集中有车名称，如是在分别中说"禅即寻、伺、喜、乐、心一境性"。与初禅相应的善心为初禅善心。


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

‘‘Upanijjhānakiccattā, kāmādipaṭipakkhato;

Santesupi ca aññesu, pañceva jhānasaññitā’’ti.

Upekkhā panetta santavuttisabhāvattā sukheva antogadhāti daṭṭhabbaṃ. Tenāhu –

‘‘Upekkhā santavuttittā, sukhamicceva bhāsitā’’ti. (vibha. aṭṭha. 232; visuddhi. 2.644);

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

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



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为何在其他触等相应法存在时，只说这五种为禅支？说 - 由具趣近作用，由是欲贪等的直接对治。因为寻令心趣向所缘。伺令随持，喜令满足，乐令增长，如是一境性被这些趣向随持满足增长所摄受，令自己随顺定的作用，在一所缘平等、正确安住。由根平等性平等，由对治法远离故无沉掉而正确安立，如是这些独特具有趣近作用。在对治欲贪等中，定是欲贪的对治，由与贪染直接相违。因为由欲贪而被种种所缘诱惑流转的心由一境性而定。喜对治瞋恚由是欢喜性。寻由如理思惟方式广大转起故对治昏睡。乐由寂静清凉性故对治掉举恶作的不寂静热恼性。伺由在所缘推敲方式具慧相性故对治疑。如是由具趣近作用，由是欲贪等的直接对治故只这五种安立为禅支。如说：
"由趣近作用，对治欲等故，
虽有余存在，唯五名为禅。"
此中舍由寂静行性应见摄在乐中。故说：
"舍由寂静行，说为乐性故。"
由断支等差别将在上显示，如是在无色出世间中可得差别。此中为何不取如欲界善中的行差别？因为此也可说只由修习止而得为有行，由证道而得为无行？不如是，因为即使由证道而得也后来由准备而生起，故一切禅由无准备所称前行而只由加行不生起故不能说"无行"，由无加行而只由准备行也不生起故不能说"有行"。或者由前行而生起者不可能有无行性故，由无例外故不说"无行"和"有行"。
此中以"也"字摄纯九组，彼由四法五法方式，由苦行迟通达、苦行速通达、乐行迟通达、乐行速通达的四行合说为四个九组，由小小所缘、小无量所缘、无量小所缘、无量无量所缘的所缘四法合说为四个九组，由"苦行迟通达小小所缘、苦行迟通达小无量所缘"等所缘行混合方式十六个九组，共二十五个九组等差别。

22. Jhānavisesena nibbattitavipāko ekantato taṃtaṃjhānasadisovāti vipākaṃ jhānasadisameva vibhattaṃ. Imameva hi atthaṃ dīpetuṃ bhagavatā vipākaniddesepi kusalaṃ uddisitvāva tadanantaraṃ mahaggatalokuttaravipākā vibhattā.

25. Rūpāvacaramānasaṃ jhānabhedena pañcahi catūhi tīhi dvīhi puna dvīhi jhānaṅgehi sampayogabhedena pañcadhā pañcaṅgikaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikaṃ puna duvaṅgikanti pañcavidhaṃ hoti avisesena, puna taṃ puññapākakiriyānaṃ paccekaṃ pañcannaṃ pañcannaṃ bhedā pañcadasadhā bhavetyattho.

Rūpāvacaracittavaṇṇanā niṭṭhitā.

Arūpāvacaracittavaṇṇanā

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

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

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

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



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22. 由禅特殊性而生的异熟一向相似于彼彼禅，故异熟分别如禅相似。为显此义，世尊在异熟说明中也先说善，其后分别广大出世间异熟。
25. 色界心由禅差别以五、四、三、二、再二禅支相应差别为五种：五支、四支、三支、二支、再二支，如是为五种无差别，又彼由福异熟唯作各五种差别为十五种，是义。
色界心释毕。
无色界心释
26. 今显示无色界由所缘差别分为四种而说"空无边处"等。此中由无生等边际故无边，空且彼无边为空无边，遍作除去相的空。应说"无边空"而说"空无边"，如"受火"等由差别词后置。空无边即空无边性由自义中有词。空无边性即处，由是相应法禅的住处义，如天的天处为空无边处。在彼得安止的第一无色禅此中也说为"空无边处"，如地遍所缘禅说为"地遍"。或者空无边是此处为空无边处，禅，与彼相应的善心为空无边处善心。
识即无边为识无边，第一无色识。彼虽有生等边际，由在无边空中转起，由对自起的修习不取生等边际而由遍满方式转起故说为"无边"。识无边即识无边性，作短音及除去'那'音。或由第二无色识应到达为识无边性，彼即处由是第二无色的住处为识无边处。余如前相同。
无此第一无色的少许，乃至破坏也无余为无所有，彼性为无所有性，第一无色识的无。彼即处等如前相似。
由无粗想，由有细想故，此与相应法非有想，也非无想由无不存在想为非想非非想，第四无色禅。但作长音而说"非想非非想"。非想非非想即处由摄在意处法处为非想非非想处。或者想自身成为观的境后，由无称为生厌的利想作用为非想，由如热水中火界般以行余细性而存在故非无想为非想非非想，彼即处由是此与相应法禅的所依等性为非想非非想处。此中以想方式标示禅只是显示。因为受等在彼禅中也是非受非非受等。与非想非非想处相应的善心为非想非非想处善心。此中以"也"字摄由所缘行混合方式十六次说，及其他经中所来的方法差别。

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

‘‘Ārammaṇātikkamato, catassopi bhavantimā;

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

Arūpāvacaracittavaṇṇanā niṭṭhitā.

Sobhanacittavaṇṇanā niṭṭhitā.

Lokuttaracittavaṇṇanā



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30. 由应超越的所缘，和称为遍相空、识、彼无的应缘取的空等四种行境差别，无色心为四种。因为彼依次超越第五禅所缘遍相，缘取由彼除去而得的空，超越彼后缘取在彼转起的识，超越彼后缘取成为彼无的无所有性，超越彼后缘取在彼转起的第三无色识而转起，不如色界善由超越前前支而取前前的所缘。故阿阇黎们说：
"由超越所缘，此四种而有，
彼等超越支，智者不认许。"
无色界心释毕。
殊胜心释毕。
出世间心释

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

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

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

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

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



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31. 今由与四道相应，及由随顺彼而转起果，分为四种而显示说"入流道心"等。由趣向涅槃，或由如涅槃大海流性而说八圣道为"流"，彼得初入到达最初具足为入流，由'ā'字前缀转起于初作。寻求涅槃，或由求涅槃者寻求，或由杀烦恼而去为道，与彼相应心为道心，由入流而得的道心为入流道心。或者初入圣道流为入流，补特伽罗，彼道为入流道，与彼相应心为入流道心。
由一次一回由结生来此人世为一来者，此到此般涅槃，彼到彼般涅槃，此到彼般涅槃，彼到此般涅槃，此到生彼而此般涅槃，五种一来者中第五此中所说。因为彼从此去后再一次来此。彼道为一来道。虽然具道者不可能如是来故唯果者名一来，但彼因先生道为遮余道而由果者差别说为"一来道"。如是不来道。与一来道相应心为一来道心。
由结生不来此欲界为不来，彼道为不来道，与彼相应心为不来道心。由应供第一性应殊胜供，或称为烦恼的敌、轮回轮辐的烦恼由此杀故，或由无秘造恶故为应供，第八圣者，彼性为应供，此是第四果的别名，彼到来道为应供道，与彼相应心为应供道心。
以"也"字摄各道由千种方式四千差别，在谛分别中来的六万差别方式，如前说也有多种。此中显示千种方式如何？首先入流道不说禅名及行差别，只由空无愿分二种，再由四行合说各分四种，如是由禅名分十种。如是由道念处正勤神足根力觉支谛止蕴处界食触受想思心名也各由十十方式分别，由如是如是觉悟补特伽罗。故由禅十道等十九由十十，共二十处二百种。再彼等由四增上合说各分四种，如是不合增上二百，合八百，如是入流道有千种，如是一来道等也。
32. 由入流而得，或入流者的果心异熟心为入流果心。应供及彼果心为应供果心。

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

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

Lokuttaracittavaṇṇanā niṭṭhitā.

Cittagaṇanasaṅgahavaṇṇanā

35.‘‘Dvādasākusalāneva’’ntyādi yathāvuttānaṃ catubhūmikacittānaṃ gaṇanasaṅgaho.

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

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

Cittagaṇanasaṅgahavaṇṇanā niṭṭhitā.

Vitthāragaṇanavaṇṇanā



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34. "由四道差别"即由根钝利更利最利差别而有不同能力，完全断除有身见疑戒禁取，令欲贪嗔变薄，完全断除彼等，完全断除色无色贪慢掉举无明，如是由断结差别而四种入流道等八支道相应差别，出世间善称为四道为四种，异熟则由是彼善果故随顺彼而如是四种，如是无上由无更上故称为无上出世间心为八种，是配合。
由无唯作无上故不说十二种。为何无彼？由道是一心剎那性。若道心再再生起，由彼生起可说唯作性。但彼由烦恼断除方式应得,由一次转起即如雷击般连根破坏树等,由彼彼烦恼永不转起而成就故，即使再生起也无所作，为现法乐住也由果定以涅槃所缘而转起故，有学无学皆不生起。故一切出世间唯作心皆无。
出世间心释毕。
心计数摄释
35. "十二不善"等是如所说四地心的计数摄。
36. 如是显示由种类摄后，为再显示由地而说"欲界五十四"等。在欲有中心说五十四种，在色有中说十五种，在无色有中说十二种，在无上九种法集中说心八种，是义。此中由欲爱等境性而摄属欲有等的心，即使在自地以外转起也说为欲有等心，如生在人女腹中的畜生由摄属畜生趣故摄在畜生中。不摄属处的九种出世间法集部分如"树中枝"等说为无上心。或者"欲,色"是省略后词的说明。无色有为无色。无此等上故为无上，由对格复数方式说在欲中欲界心五十四种，在色中色界心十五种，在无色中无色心十二种，在无上中出世间心八种，如是应见此中关系。
37. 如是由如所说种类差别四地心差别方式作八十九差别，智者具特殊智眼性的贤者分别心意。或者分别一百二十一即超过二十的一百。
心计数摄释毕。
广说计数释

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

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



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38. 由禅支故如初禅，初禅且彼入流道心为初禅入流道心。因为在基础禅、观察禅、补特伽罗意乐中任一方式如彼彼禅，由寻等支现起四道各得初禅等名称而各分五种。故说"由禅支相应差别"等，此中在初禅等，入何何禅出定后观察诸行而出起观生起，彼为基础禅由是出起观的近因。观察何何禅而彼生起，彼为观察禅。"啊愿我如初禅的五支道，或如第二禅等任一的四支等差别道"如是瑜伽行者生起的意乐名补特伽罗意乐。
此中由入初禅等任一禅出定后观察杂行而生起道者，彼道如初禅等彼彼基础禅。若无某观基础禅，只观察初禅等任一禅而生起道者，彼如观察禅。当入某禅出定后观察任一而生起道时，由补特伽罗意乐如二者任一。若补特伽罗无如是意乐，从下下禅出定观察上上禅法而生起道不依基础禅如观察禅。但从上上禅出定观察下下禅法而生起道不依观察禅如基础禅。因为从下下禅上上禅更有力。但受决定在一切处由出起观决定。如是纯观者一切禅支决定。因为由无基础禅等，由彼等方式无决定故由观决定而道唯五支。又得定者也不作禅为基础而观察杂行生起道由观决定唯五支，此中此是从义释等摘出的决定精要。但由上座部见等力转起的广说应从义释等所说方式了知。如此中，如是在一切处广说方式应从彼彼所说方式理解。为摄受怖长文者此中意欲略说。

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

‘‘Rūpāvacaracittāni, gayhantānuttarāni ca;

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

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

43. Pādakajjhānādivasena gaṇanavuḍḍhi kusalavipākesveva sambhavatīti tesameva gaṇanaṃ ekavīsasatagaṇanāya aṅgabhāvena dassento āha ‘‘sattatiṃsā’’tyādi.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Cittaparicchedavaṇṇanā niṭṭhitā.

2. Cetasikaparicchedavaṇṇanā

Sampayogalakkhaṇavaṇṇanā

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

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

Sampayogalakkhaṇavaṇṇanā niṭṭhitā.

Aññasamānacetasikavaṇṇanā



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42. 如色界心由初等五种禅差别而摄，说为"初禅"等，如是无上心也由"初禅入流道心"等而摄。无色也由舍一境性相应故支平等故摄在第五禅，得第五禅名称，是义。或者色界心及无上在初等禅差别中如"初禅善心、初禅入流道心"等而摄，如是无色也摄在第五禅，是配合。因为见阿阇黎也意在此配合，在名色分别中直接如是说故。因为彼说：
"色界心及无上，摄在初等禅差别中，
无色也在第五。"
故由如色界无上也摄在初等禅差别，无色也摄在第五，或由禅支相应差别使各各为五种而说无上心为四十种，如色界出世间在初等禅差别，如是无色也摄在第五，故初等各禅世间三种，出世间八种为十一种。但最后禅二十三种由三种色界、十二种无色界、八出世间方式，是义。
43. 由基础禅等方式计数增长只在善异熟中有可能，故显示彼等计数为一百二十一计数的成分而说"三十七"等。
如是阿毗达摩义广明名阿毗达摩义摄释中
心品释毕。
心所品释
相应相释
1. 如是先由地、种类、相应、行、禅、所缘、道差别如应分别心后，今由心所分别已到来故，首先由显示四种相应相方式立心所相，其后由遍一切、不善、美由三组列举心所法，显示彼等以十六行相应，三十三种摄，而开始说"一生灭等"。与心一起生及灭者为一生灭。一所缘及依处者为一所缘依处。如是由四相与心相应，五十二具相持故法为定相应及不定相应心所。
此中若只由一生而摄为与心相应，则与心俱生色法也成与心相应故取一灭。如是也不能避免随心转二表的过失，如是设想"与此等一起生或灭为一生灭"则也有先生于心灭剎那灭的色法，故取一所缘。凡如是具三相者必定一依处，为显示此义故取一依处，已足扩说。
相应相释毕。
遍一切心所释;

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

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

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



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2. "如何"是想说明自性相应行相的发问。触即接触，此以触为相。此虽是无色法而以触相方式于所缘转起，彼触相转起应如见到食酸者等生唾等而见。受即领纳所缘味而经验，彼以受为相。因为到达所缘味经验时，其余相应法只以一部分经验味，但由自在性受才确实经验。故此说"如享受美食味的王"。彼由乐等方式的差别将自说。想即于青等差别所缘想知而知为想，彼以想知为相。因为彼生起时如木等中工匠等作记号，取后想知因缘的行相而生起。此于作记号者适合，但于以记号想知者如何？彼也取另一想的想知记号行相而生起，故此中无任何不可能。
思即自身令相应法于所缘结合，或于有为造作中起作用为思。故此在分别中经分别分别行蕴时说"造作有为为行"后以"眼触生思"等显示，由在造作中为主故。彼以思为相，应见如首席学生、大工匠等成就自他作。一境性、寻、伺、喜的自性辨别已如前来。
诸相应法由此活为命，彼即由护持俱生故以增上相应为根为命根，彼以护持为相如护持莲等的水。作为作，于意中作为作意，彼以令心于所缘作意为相。因为寻由令俱生法置于所缘性故如投彼等于彼，思由自取所缘而令已住法于彼彼处如军统帅，作意由令彼等向所缘如驯良马的驾驭者，此是彼等差别。因为世尊通达法的如是如是真实自相性已分别彼彼法，故由信世尊确信"此等法如是差别"，由受持询问等方式为通达彼等自性应作修习，不应于彼彼处颠倒而陷入迷惑，此是此中阿阇黎们的教导。由一切八十九心共通必定于彼等生起故名遍一切心。;

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

4. Sobhanāpekkhāya itare, itarāpekkhāya sobhanā ca aññe nāma, tesaṃ samānā na uddhaccasaddhādayo viya akusalādisabhāvāyevāti aññasamānā.

Aññasamānacetasikavaṇṇanā niṭṭhitā.

Akusalacetasikavaṇṇanā



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3. 确信为胜解，彼以决定为相，由于所缘不动应如门柱而见。勇者之性、业、或应以方式发动、转起为精进、勇猛，彼以支持俱生为相。因为由精进彼等无懈怠转起。如是作此彼与寻等差别极明显。欲求为欲，是对所缘之需求，彼以欲作为相。故此说"如心于取所缘时伸手"。即使于舍弃施物时转起，此也需求所舍如射手需求所射之箭的取。于美及其他中以方式散布、遍散为杂。
4. 对美而言为他，对他而言为美名为异，与彼等相同非如掉举信等唯不善等自性为遍一切。
遍一切心所释毕。
不善心所释

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

‘‘Jigucchati nāhiriko, pāpā gūthāva sūkaro;

Na bhāyati anottappī, salabho viya pāvakā’’ti.

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

‘‘Keci middhampi rūpanti, vadantetaṃ na yujjati;

Pahātabbesu vuttattā, kāmacchandādayo viya.

‘‘Pahātabbesu akkhāta-metaṃ nīvaraṇesu hi;

Rūpantu na pahātabba-makkhātaṃ dassanādinā.

‘‘‘Na tumhaṃ bhikkhave rūpaṃ, pajahethā’ti pāṭhato;

Paheyyabhāvalesopi, yattha rūpassa dissati.

‘‘Tattha tabbisayacchanda-rāgahāni pakāsitā;

Vuttañhi tattha yo chanda-rāgakkhepotiādikaṃ.


我来为您直译这段巴利文：
5. 如是先由遍一切心方式，由杂方式在美与非美性中列举十三法后，今为依心分别中所示次第先显示摄属不善法，后显示摄属美法而说"痴"等。因为无记别有法故不别说彼。于所缘迷惑为痴，无知，彼以覆盖所缘自性为相。即使由取所缘力转起，此也以覆盖彼如实性行相而转起。不惭不愧为无惭，补特伽罗或法集。无惭的性为无惭性，即是无惭。不怖畏为无愧。此中如村猪对粪便般对身恶行等不厌恶为相为无惭，如飞蛾对火般对彼不怖畏为相为无愧。故古德说：
"无惭不厌恶，如猪对粪便，
无愧不怖畏，如蛾对火焰。"
掉举的性为掉举，彼以心不寂静为相如石击起的尘灰。贪求为贪，彼以粘着所缘为相如猴胶。心欲取性为欲，贪于彼处极贪着，此是彼等差别。"此才是真实，余为空虚"以邪执着为相为见。因为智如实知所缘，见舍如实性而非如实取，此是彼等差别。以"我胜"等方式思量为慢，彼以高举为相。故此说"以欲作旗相现前"。嗔恚为嗔，彼以凶暴为相如被打蛇。妒羡为嫉，彼以嫉妒他人成就为相。悭的性为悭，或转起"愿此稀有不属他人，唯属于我"为悭，彼以隐藏自己成就为相。恶作为恶作。作未作的善不善。因为未作也称恶作"我未作的是恶作"。此中缘已作未作生起的追悔心生为恶作，彼性为恶作，彼以追悔已作未作善恶为相。沉为昏沉，由无勇猛沉没方式成合状。眠为睡眠，失去能力，或力损害，此中昏沉以心不适业为相，睡眠则受等三蕴，此是彼等差别。故在圣典中"此中何为昏沉？凡心不适业。此中何为睡眠？凡身不适业"等如是显示此等。岂非由说"身的"故身体的不适业为睡眠而成彼为色性？不成，由彼处彼处阿阇黎引生因而否定故。故为否定睡眠论者见而由说彼等见前在义释等中阿阇黎多方广说。此中此是摄：
"有说睡眠是色，此说不适合，
由说于应断，如欲贪等故。
此说于应断，诸盖之中故，
色则非应断，由见等所说。
由'诸比丘汝等，不应断色'句，
乃至应断性，于色亦不见。
彼中显示断，彼所缘欲贪，
因说彼中欲，贪断等如是。


‘‘Rūpārūpesu middhesu, arūpaṃ tattha desitaṃ;

Iti ce natthi taṃ tattha, avisesena pāṭhato.

‘‘Sakkā hi anumātuṃ yaṃ, middhaṃ rūpanti cintitaṃ;

Tampi nīvaraṇaṃ middha-bhāvato itaraṃ viya.

‘‘Sampayogābhidhānā ca, na taṃ rūpanti nicchayo;

Arūpīnañhi khandhānaṃ, sampayogo pavuccati.

‘‘Tathāruppe samuppatti, pāṭhato natthi rūpatā;

Niddā khīṇāsavānantu, kāyagelaññato siyā’’ti.

Akusalacetasikavaṇṇanā niṭṭhitā.

Sobhanacetasikavaṇṇanā

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

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

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



我来为您直译这段巴利文：
"于色无色睡眠，彼中说无色，
若如是彼无，由不别说故。
能推知所思，睡眠为色者，
彼亦为盖由，睡眠性如他。
由相应说故，决定彼非色，
说相应唯是，无色诸蕴故。
如是无色中，生起无色性，
漏尽者睡眠，由身病可有。"
不善心所释毕。
美心所释
6. 信故为信，于佛等净信，彼以令相应法清净为相如净水宝珠。念为念，不迷，彼以令相应法忆持为相。惭于身恶行等厌恶为惭，彼以厌恶恶为相。怖畏为愧，彼以怖畏恶为相。由自尊重故厌恶恶如良家妇女为惭，由他尊重故怖畏恶如妓女为愧。贪的对治为无贪，彼以心于所缘不粘着为相如解脱比丘。嗔的对治为无嗔，彼以不凶暴为相如随顺友。于彼等法中立性为处中，彼以旁观心心所为相如御者旁观平行马。
身轻安为身轻安。心轻安为心轻安。二者皆以身心热恼止息为相。身轻性为身轻。如是心轻。彼等以身心重性止息为相。身柔性为身柔。如是心柔。彼等以身心僵硬性止息为相。于业善为适业，彼性为适业性，身适业性为身适业性。如是心适业性。彼等以身心不适业性止息为相。熟练性为熟练，即是熟练性，身熟练性为身熟练性。如是心熟练性。彼等以身心病止息为相。身正直性为身正直性。如是心正直性。彼等以身心正直为相。而此等依次由身心暴等作界动对治缘而生，此中身即受等三蕴的摄取。因为此等二二法合一而各自破除对治法，故此中说二种，不在定等中。又由心轻安等唯心有轻安等性，但由身轻安等由彼所生胜色遍满方式色身也有，为显示彼义故此中说二种。由必定于美生起故为遍一切美。
7. 由此正说为正语，离语恶行。彼四种为离妄语、离离间语、离粗恶语、离杂秽语。业即业处如经林等。正转起业为正业，离身恶行。彼三种为离杀生、离不与取、离欲邪行。由此正命为正命，离邪命。彼由离以命为因的身语恶行方式为七种，或由离诳谄等邪命方式为多种。而此三种各由已至、受持、断绝离方式为三种离，由离如所说恶行故。

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

‘‘Abyāpādena mettā hi, tatramajjhattatāya ca;

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

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

9.‘‘Terasaññasamānā’’tyādi tīhi rāsīhi vuttānaṃ saṅgaho.

Sobhanacetasikavaṇṇanā niṭṭhitā.

Sampayoganayavaṇṇanā

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

Aññasamānacetasikasampayoganayavaṇṇanā

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

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

15. Dvipañcaviññāṇehi, vicikicchāsahagatena cāti ekādasahi vajjitesu aṭṭhasattaticittesu adhimokkho jāyati.

16. Pañcadvārāvajjanena, dvipañcaviññāṇehi, sampaṭicchanadvayena, santīraṇattayena cāti soḷasahi vajjitesu tesattatiyā cittesu vīriyaṃ jāyati.

17. Domanassasahagatehidvīhi , upekkhāsahagatehi pañcapaññāsacittehi, kāyaviññāṇadvayena, ekādasahi catutthajjhānehi cāti sattaticittehi vajjitesu ekapaññāsacittesu pīti jāyati.

18. Ahetukehi aṭṭhārasahi, momūhehi dvīhi cāti vīsatiyā cittehi vajjitesu ekūnasattaticittesu chando jāyati.



我来直译这段巴利文为简体中文:
8. 当他人遭受痛苦时,引发善者心中的忧伤,或者驱散他人的痛苦,或者伤害那痛苦,或者在受苦者身上延伸,这就是悲悯。其特相是希望去除他人的痛苦。无论他人的痛苦是否能被去除,悲悯都以这样的形式运作。由此而欢喜的是随喜,其特相是随喜他人的成就,因缘于无量众生故为无量,这些即是无量心。然而将说"四无量心",为何这里只说两种?因为无瞋和舍已包含慈与舍。确实,无瞋对众生生起利益意乐即名为慈。舍性对众生离于嗔恨与贪爱即名为舍。因此古德说:
"由无瞋故摄慈心,由舍性故摄舍心;
因为二者已摄受,是故不再别说明。"(阿毗达摩 70)
以种种方式了知,通过无常等而觉悟,是为慧,这慧在如实觉知上具有增上力用,故名慧根。那么想、识、慧有何差别?想仅能依蓝等相行认知作用,不能通达诸法实相。识能成就通达实相,但不能更进一步达至圣道。慧则三者都能做到,此处以愚人、商人、验钱者对钱币的认识为譬喻。此中离智的想,在以行相生起时,识力微弱,其余时则强盛。但与智相应时,二者都随智而行。总之为二十五。
9. "十三通一心所"等是以三类所说的摄集。
善心所释文完。
相应法释文
10. 与心不相离为心不相离,即是心所。生起为生,心之生起为心生起。在其他处说与相应法俱生的心为心生起,因为"由此心生起为生起,是法的集合,心与此生起即是心生起"。复合词中也有时语法学家认为应用阳性。这些心不相离的[心所]于心生起中各各相应,以下将如理阐述其关系。
通一心所相应法释文
13. 因本性无寻故,离两种五识的四十四欲界心。于此等及十一初禅心中生起寻,其余以修习力故无寻,此为要义。
14. 于此等五十五有寻心及十一第二禅心,共六十六心中生起伺。
15. 除两种五识及疑相应心等十一心,于七十八心中生起胜解。
16. 除五门转向、两种五识、二领受、三推度等十六心,于七十三心中生起精进。
17. 除二忧相应、五十五舍相应、二身识、十一第四禅等七十心,于五十一心中生起喜。
18. 除十八无因心及二痴根心等二十心,于六十九心中生起欲。

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

Aññasamānacetasikasampayoganayavaṇṇanā niṭṭhitā.

Akusalacetasikasampayoganayavaṇṇanā

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

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

24. Tathā parasampattiṃ usūyantassa, attasampattiyā ca parehi sādhāraṇabhāvaṃ anicchantassa, katākataduccaritasucarite anusocantassa ca tattha tattha paṭihananavaseneva pavattanato issāmacchariyakukkuccāni paṭighacittesveva.

25. Akammaññatāpakatikassa tathā sabhāvatikkhesu asaṅkhārikesu pavattanāyogato thinamiddhaṃ sasaṅkhārikesveva labbhati.

27. Sabbāpuññesveva cattāro cetasikā gatā, lobhamūleyeva yathāsambhavaṃ tayo gatā, dosamūlesveva dvīsu cattāro gatā, tathā sasaṅkhāreyeva dvayanti yojanā. Vicikicchā vicikicchācitte cāti ca-saddo avadhāraṇe. Vicikicchā vicikicchācitteyevāti sambandho.

Akusalacetasikasampayoganayavaṇṇanā niṭṭhitā.

Sobhanacetasikasampayoganayavaṇṇanā



我来直译这段巴利文为简体中文：
19. "它们"指除去杂心所及其相应者。"依次"是按照离去寻等六种杂心所及其相应的顺序。"六十六、五十五"等应依一百二十一的计数和八十九的计数来适当配合。
通一心所相应法释文完。
不善心所相应法释文
20. 说"遍一切不善"后,为证成此义而说"于一切"等。因为任何人从事杀生等[恶行],他必定都因痴而不见其过患,因无惭而不厌恶它,因无愧而不畏惧,因掉举而不寂静,所以这些[心所]在一切不善中都可得见。
21. "唯于贪相应心中"的"唯"字也表示范围,因此在"于邪见相应心中"等处也当见其限定义。因为执著于有身等时,由于生起我所想,邪见只在贪相应心中可得。慢也因以我慢的方式运作而与邪见相似,故与邪见同在一心生起中运作,如同狮王与另一同类共处一窟,且不生起于瞋根等处,因为以自爱为所依且必定以贪为近因,所以唯在离见心中可得。
24. 同样,嫉妒他人的成就、不愿自己的成就与他人共享、追悔已作未作的恶行善行时,都是以抗拒的方式运作,所以嫉、悭、追悔唯在瞋恚心中[可得]。
25. 因为[心]不适业性的自性不适合在本性锐利的无行[心]中运作,所以昏沉、睡眠唯在有行[心]中可得。
27. 四种心所遍一切不善,三种随宜在贪根中,四种唯在二种瞋根中,如是二种唯在有行中,这是配合。疑则在疑心中,此处"及"字表示限定。疑唯在疑心中,此为关系。
不善心所相应法释文完。
善心所相应法释文

29. Lokuttaracittesu pādakajjhānādivasena kadāci sammāsaṅkappaviraho siyā, na pana viratīnaṃ abhāvo maggassa kāyaduccaritādīnaṃ samucchedavasena, phalassa ca tadanukūlavasena pavattanatoti vuttaṃ ‘‘viratiyo panā’’tyādi. Sabbathāpīti sabbehipi taṃtaṃduccaritadurājīvānaṃ vidhamanavasappavattehi ākārehi. Na hi etāsaṃ lokiyesu viya lokuttaresupi musāvādādīnaṃ visuṃ visuṃ pahānavasena pavatti hoti sabbesameva duccaritadurājīvānaṃ tena tena maggena kesañci sabbaso, kesañci apāyagamanīyādiavatthāya pahānavasena ekakkhaṇe samucchindanato. Nanu cāyamattho ‘‘ekatovā’’ti imināva siddhoti? Taṃ na, tissannaṃ ekatovuttiparidīpanamattena catubbidhavacīduccaritādīnaṃ paṭipakkhākārappavattiyā adīpitattā. Keci pana imamatthaṃ asallakkhetvāva ‘‘‘sabbathāpī’ti idaṃ atiritta’’nti vadanti, tattha tesaṃ aññāṇameva kāraṇaṃ. ‘‘Niyatā’’ti imināpi lokiyesu viya kadāci sambhavaṃ nivāreti. Tathā hetā lokiyesu yevāpanakavasena desitā, idha pana sarūpeneva. Kāmāvacarakusalesvevāti avadhāraṇena kāmāvacaravipākakiriyesu mahaggatesu ca sambhavaṃ nivāreti. Tathā ceva upari vakkhati. Kadācīti musāvādādiekekaduccaritehi paṭiviramaṇakāle. Kadāci uppajjantāpi na ekato uppajjanti vītikkamitabbavatthusaṅkhātānaṃ attano ārammaṇānaṃ sambhavāpekkhattāti vuttaṃ ‘‘visuṃ visu’’nti.

30. Appanāppattānaṃ appamaññānaṃ na kadāci somanassarahitā pavatti atthīti ‘‘pañcama…pe… cittesu cā’’ti vuttaṃ. Vinīvaraṇāditāya mahattaṃ gatāni, mahantehi vā jhāyīhi gatāni pattānīti mahaggatāni. Nānā hutvāti bhinnārammaṇattā attano ārammaṇabhūtānaṃ dukkhitasukhitasattānaṃ āpāthagamanāpekkhatāya visuṃ visuṃ hutvā. Etthāti imesu kāmāvacarakusalacittesu, karuṇāmuditābhāvanākāle appanāvīthito pubbe paricayavasena upekkhāsahagatacittehipi parikammaṃ hoti, yathā taṃ paguṇaganthaṃ sajjhāyantassa kadāci aññavihitassapi sajjhāyanaṃ, yathā ca paguṇavipassanāya saṅkhāre sammasantassa kadāci paricayabalena ñāṇavippayuttacittehipi sammasananti upekkhāsahagatakāmāvacaresu karuṇāmuditānaṃ asambhavavādo kecivādo kato. Appanāvīthiyaṃ pana tāsaṃ ekantato somanassasahagatesveva sambhavo daṭṭhabbo bhinnajātikassa viya bhinnavedanassapi āsevanapaccayābhāvato.

32.Tayo soḷasacittesūti sammāvācādayo tayo dhammā aṭṭhalokuttarakāmāvacarakusalavasena soḷasacittesu jāyanti.

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



我来直译这段巴利文为简体中文：
29. 在出世间心中,依据基础禅那等的关系,有时可能缺少正思维,但诸离[心所]则不会缺少,因为道以断除身恶行等的方式运作,而果则随顺于此而运作,所以说"诸离则"等。"以一切方式"是指以断除各种恶行邪命的一切行相。这些[离]在出世间[心]中并非如世间[心]那样,各别地舍离妄语等,因为一切恶行邪命都在同一刹那被某道完全断除,有些则断除其导向恶趣等的状态。难道这个意思不是仅由"或一起"就已成立了吗?不是的,因为仅说明三[离]一起生起,并未说明对四种语恶行等的对治行相的运作。有些人未能理解此义而说"以一切方式"这句是多余的,这是因为他们的无知。以"决定"也遮遣如世间[心]般有时生起[的情况]。如是它们在世间[心]中是以附带的方式说明,而此处则以自相说明。"唯在欲界善[心]中"的限定词遮遣[它们]在欲界异熟、唯作和广大[心]中生起的可能。如是将在后面说明。"有时"是指远离妄语等个别恶行之时。即使有时生起也不会一起生起,因为需要待违犯事物所称的自身所缘生起,所以说"各别"。
30. 已达安止的无量[心]从不离喜而生起,所以说"第五...等心中"。因离盖等而达到广大,或由广大的禅修者所达到、证得,故名广大。"分别"是因所缘不同,待各自所缘的苦乐众生现前而各别生起。"此中"即在这些欲界善心中,在修习悲与喜时,在安止路之前由串习力,也以舍俱心作准备,如同熟练的文句即使偶尔心不在焉也能诵读,又如熟练的观照在观察诸行时,有时由串习力也以离智心观察,因此有人主张悲与喜不生起于舍俱欲界[心]中。但在安止路中,应知它们必定只在喜俱[心]中生起,因为异类如同异受不能成为习行缘。
32. "三[离]在十六心中"是指正语等三法在八出世间心和欲界善心等十六心中生起。
33. 如是说明了决定和不决定相应后,为显示其余诸法的决定性而合说不决定法,故说"嫉悭"等。嫉、悭、追悔、离、悲等分别有时生起,慢也有时以"我胜"等方式生起。昏沉、睡眠如是有时以不适业性的方式与彼此不相离而生起,此为配合。或者在"慢及"中的"及"字也连接到"俱",昏沉睡眠如是有时与有行瞋恚[心],与离见有行[心]中的嫉、悭、追悔和慢俱起,有时在与其他有行心相应时,或在与彼相应时也分别生起,应如是理解配合。但其他阿阇黎们只配合到"慢和昏沉睡眠如是有时分别有时俱起"。

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

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

Sobhanacetasikasampayoganayavaṇṇanā niṭṭhitā.

Sampayoganayavaṇṇanā niṭṭhitā.

Saṅgahanayavaṇṇanā

35.‘‘Chattiṃsā’’tyādi tattha tattha yathārahaṃ labbhamānakadhammavasena gaṇanasaṅgaho.

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

37.Tettiṃsadvayaṃ catutthapañcamajjhānacittesu.

Mahaggatacittasaṅgahanayavaṇṇanā

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

Mahaggatacittasaṅgahanayavaṇṇanā niṭṭhitā.

Kāmāvacarasobhanacittasaṅgahanayavaṇṇanā



我来直译这段巴利文为简体中文：
34. "其余"指除去上述十一个不决定[心所]外的其余四十一个。有些人注释说"除去上述不决定附属法外的其余决定附属法",这只是他们的想法,因为此处未以附属法之名标举某些[心所]。实际上,阿阇黎在此仅显示依决定不决定而在心生起中如理可得的心所而已,并非以附属法之名标举某些[心所]。
如是首先以"在触等中此法在多少心中可得"通过限定心的方式显示相应后,现在为显示"在此心生起中有多少心所"通过限定心所聚的方式而说"摄受及"等。
善心所相应法释文完。
相应法释文完。
摄受法释文
35. "三十六"等是依各处如理可得之法的数目摄受。
36. 在初禅中运作的心,或有初禅的心,为初禅心。因无量[心]以有情为所缘,出世间[心]以涅槃为所缘,故说"除去无量"。以"如是"摄取通一心所和除去无量的善心所。舍俱即离寻、伺、喜、乐,由乐处所摄的舍所相应。"依五禅"是依分别超越寻伺而修习的中等智者所说的五种禅那。而对一起超越[寻伺]而修习的利智者所说的四禅,在第二禅心中可有离寻伺[的情况],故摄受唯有四种,此为要义。
37. 两个三十三在第四、第五禅心中。
广大心摄受法释文
38. "在三种"即在善、异熟、唯作三种中。对于已由戒清净而善净身语行为者,仅由心一境性即能生起广大禅那,而非依清净身语业,也非依断除、止息恶行邪命,故说"除去诸离"。"各别"即分别。"在十五"即依色界三种,无色界十二种,共十五种。无量[心]不可得,其因已说。
广大心摄受法释文完。
欲界善心摄受法释文

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

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

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

Kāmāvacarasobhanacittasaṅgahanayavaṇṇanā niṭṭhitā.

Akusalacittasaṅgahanayavaṇṇanā

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

45.Tatiyeti upekkhāsahagatadiṭṭhisampayutte asaṅkhārike.

46.Catuttheti diṭṭhivippayutte asaṅkhārike.

47.Issāmacchariyakukkuccāni panettha paccekameva yojetabbāni bhinnārammaṇattāyevāti adhippāyo.

50. Adhimokkhassa nicchayākārappavattito dveḷhakasabhāve vicikicchācitte sambhavo natthīti ‘‘adhimokkhavirahitā’’ti vuttaṃ.

51. Ekūnavīsati paṭhamadutiyaasaṅkhārikesu, aṭṭhārasa tatiyacatutthaasaṅkhārikesu, vīsa pañcame asaṅkhārike, ekavīsa paṭhamadutiyasasaṅkhārikesu, vīsati tatiyacatutthasasaṅkhārikesu, dvāvīsa pañcame sasaṅkhārike, pannarasa momūhadvayeti evaṃ akusale sattadhā ṭhitāti yojanā.

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

Akusalacittasaṅgahanayavaṇṇanā niṭṭhitā.

Ahetukacittasaṅgahanayavaṇṇanā

54.‘‘Tathā’’ti iminā aññasamāne paccāmasati.

56. Manoviññāṇadhātuyā viya visiṭṭhamananakiccāyogato mananamattā dhātūti manodhātu. Ahetukapaṭisandhiyugaḷeti upekkhāsantīraṇadvaye.



我来直译这段巴利文为简体中文：
40. "各别"即各自单独。因为无量[心]以有情为所缘,诸离以应离之事为境,所以它们不能在一心生起中俱有,又因为世间诸离必定是善性,所以在无记中不能生起,故说"除去诸离"。因此说"五学处唯是善"。否则应如信、念等说"或善或无记"。但因为[道]果是道的映现,且因止息恶行邪命,出世间诸离不宜定为善性,所以在彼处不摄取它们。因为欲界异熟必定缘小所缘,无量[心]缘有情,诸离必定是善,故说"除去无量和诸离"。
难道欲界善不是也缘概念等所缘吗?那么它的异熟也应该与善有相同的所缘,如同广大和出世间的异熟那样?不是这样的,因为[欲界异熟]是欲爱所支配的果。就像婢女之子无法做母亲想要的事,只能做主人想要的事,同样,如婢女般依属欲爱的欲界业的异熟心,不取彼所取的所缘,而只取欲爱的所缘。"十二种"即在善、异熟、唯作差别中各有四对,成三类十二种。
42. 现在为显示在这些初禅等中,第二禅等的差别法而说"无上[心中]禅法"等。在无上心中以寻、伺、喜、乐等禅法为差别因。在中间广大[心]中以无量和禅法[为差别因]。在小欲界[心]中以离、智、喜和无量为差别,其中诸离是善对异熟唯作的差别,无量是善唯作对异熟的[差别],而智与喜则在三类中是第一对等对第二对等的[差别],应如是理解。
欲界善心摄受法释文完。
不善心摄受法释文
44. "第二无行"即离见无行中,与贪、慢一样的通一及遍不善的十九法,为关系。
45. "第三"即舍俱邪见相应无行中。
46. "第四"即离见无行中。
47. 嫉、悭、追悔在此应各别配合,因为所缘不同,此为要义。
50. 因为胜解以决定行相运作,在疑心的犹豫自性中不能生起,故说"离胜解"。
51. 十九在第一第二无行中,十八在第三第四无行中,二十在第五无行中,二十一在第一第二有行中,二十在第三第四有行中,二十二在第五有行中,十五在二痴根中,如是在不善中安立七种,此为配合。
52. "共通"即作为一切不善共通的四[遍不善]以及除去欲、喜、胜解的其余十个通一[心所],这十四法称为遍一切不善相应,此为配合。
不善心摄受法释文完。
无因心摄受法释文
54. 以"如是"摄取通一[心所]。
56. 因不具殊胜思考作用如意识界,只是思考之界,故名意界。"无因结生二"即舍俱推度二。

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

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

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

Ahetukacittasaṅgahanayavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Cetasikaparicchedavaṇṇanā niṭṭhitā.

3. Pakiṇṇakaparicchedavaṇṇanā

1. Idāni yathāvuttānaṃ cittacetasikānaṃ vedanādivibhāgato, taṃtaṃvedanādibhedabhinnacittuppādavibhāgato ca pakiṇṇakasaṅgahaṃ dassetuṃ ‘‘sampayuttā yathāyoga’’ntyādi āraddhaṃ. Yathāyogaṃ sampayuttā cittacetasikā dhammā sabhāvato attano attano sabhāvavasena ekūnanavutividhampi cittaṃ ārammaṇavijānanasabhāvasāmaññena ekavidhaṃ, sabbacittasādhāraṇo phasso phusanasabhāvena ekavidhotyādinā tepaññāsa honti.

2. Idāni tesaṃ dhammānaṃ yathārahaṃ vedanā…pe… vatthuto saṅgaho nāma vedanāsaṅgahādināmako pakiṇṇakasaṅgaho cittuppādavaseneva taṃtaṃvedanādibhedabhinnacittuppādānaṃ vaseneva na katthaci taṃvirahena nīyate upanīyate, āharīyatītyattho.

Vedanāsaṅgahavaṇṇanā

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

我来直译这段巴利文为简体中文：
58. 十二在笑心中,十一在确定和乐推度中,十在意界三、无因结生二等五[心]中,七在二种五识中,如是在十八无因心生起中有四种摄受,此为配合。
59. "三十三种摄受"即在无上[心]中五种,广大[心]中亦然,欲界善[心]中十二种,不善[心]中七种,无因[心]中四种,为三十三种摄受。
60. 如是依所说方法,了知心不相离的心所以限定心的方式所说的相应,和以限定心所聚的方式所说的摄受后,应如理说明[心所]与心的差别:"首先遍一切心的七[心所]在八十九心中生起,故各有八十九种,在杂[心所]中寻在五十五心中生起,故有五十五种"等,此为意义。
无因心摄受法释文完。
如是名为显明阿毗达摩义的阿毗达摩概要注释中
心所分别释文完。
杂分别释文
1. 现在为显示如上所说的心、心所依受等差别,及依具有各种受等差别的心生起差别的杂摄,而开始说"如理相应"等。如理相应的心、心所诸法,依自性虽有八十九种心,但以了知所缘的共同自性为一种,遍一切心的触以触知自性为一种等,共有五十三种。
2. 现在这些法如理依受等至依处的摄受,名为受摄等的杂摄,唯依心生起,即唯依具各种受等差别的心生起而转,非于任何处离彼而转,此为意义。
受摄释文
3. "此中"即在这六种摄中。依乐等受及其相应心生起的差别而摄为受摄。"不苦不乐"是除苦乐外的其他[受],有"ma"音。难道不是说"诸比丘,有此二受:乐与苦"故只有两种受吗?确实如此,但那是将无过类的不苦不乐摄入乐受,有过类的[不苦不乐]摄入苦受而说。在某些经中说"此中凡是所受皆是苦",那是就一切受以行苦性而有苦的自性而说。如说:"阿难,我说'凡是所受皆是苦'是就行无常性和行变异性而说。"因此应知唯有三受。故世尊说:"诸比丘,此三受:乐、苦、不苦不乐。"

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

‘‘Kāyikaṃ mānasaṃ dukkhaṃ, sukhañcopekkhavedanā;

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

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

5.Catucattālīsa paccekaṃ lokiyalokuttarabhedena ekādasavidhattā.

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

Vedanāsaṅgahavaṇṇanā niṭṭhitā.

Hetusaṅgahavaṇṇanā

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

16. Idāni hetūnaṃ jātibhedaṃ dassetuṃ ‘‘lobho doso cā’’tyādi vuttaṃ.

Hetusaṅgahavaṇṇanā niṭṭhitā.

Kiccasaṅgahavaṇṇanā



我来直译这段巴利文为简体中文：
4. 如是三种受在根的教说中说为"乐根、苦根、喜根、忧根、舍根"等五种,为显示依此差别而说"乐、苦"等。因为依身心安、不安的差别,乐与苦各分为二种,说为"乐根、喜根、苦根、忧根",而舍因无差别故唯说为"舍根"一种。如乐苦以一种方式对身作助益和损害,以另一种方式对意[作助益和损害],舍不如是,所以唯说一种。因此古德说：
"身苦与意苦,乐及舍受性;
唯一意[舍]受,依根分五种。"（摄阿毗达摩义 74）
其中,体验可意触为乐的特相。体验不可意触为苦的特相。体验自性或概念的可意为喜的特相。如是体验不可意为忧的特相。体验中性为舍的特相。
5. 四十四各别依世间出世间差别为十一种。
7. "其余"即除去乐、苦、喜、忧相应外的余心:不善六、无因十四、欲界善十二、第五禅二十三,共五十五。
受摄释文完。
因摄释文
10. 依贪等因的差别及其相应的摄受为因摄。因有六种,此为关系。它们的因性即是令相应[法]善立的根性。因为获得因缘的诸法如同有根的树木坚固,不像无因[法]如水面的水藻。如此这些因相似于根,故也称为"根"。其他人则说"因性是成就善等的善等性",若如此则因需要另一因来成就自己的善等性。若善等性依其余相应因,如是则痴根心相应因的不善性将无所依。若其不善性依自性,如是则其余诸因的善等性也依自性,如是则如它们一样,相应法的[善等性]也不依因。若善等性依因,则无因[法]将无无记性,不应过分推究。善等性对善不善[法]而言依如理作意与非如理作意。如说："诸比丘,如理作意者,未生善法生起,已生善法增长"等。而无记[法]的无记性应知依无随眠相续、依业、依非异熟性。
16. 现在为显示因的种类差别而说"贪、瞋"等。
因摄释文完。
作用摄释文

18. Paṭisandhādīnaṃ kiccānaṃ vibhāgavasena, taṃkiccavantānañca paricchedavasena saṅgaho kiccasaṅgaho. Bhavato bhavassa paṭisandhānaṃ paṭisandhikiccaṃ. Avicchedappavattihetubhāvena bhavassa aṅgabhāvo bhavaṅgakiccaṃ. Āvajjanakiccādīni heṭṭhā vuttavacanatthānusārena yathārahaṃ yojetabbāni. Ārammaṇe taṃtaṃkiccasādhanavasena anekakkhattuṃ, ekakkhattuṃ vā javamānassa viya pavatti javanakiccaṃ. Taṃtaṃjavanaggahitārammaṇassa ārammaṇakaraṇaṃ tadārammaṇakiccaṃ. Nibbattabhavato parigaḷhanaṃ cutikiccaṃ.

19. Imāni pana kiccāni ṭhānavasena pākaṭāni hontīti taṃ dāni pabhedato dassetuṃ ‘‘paṭisandhī’’tyādi vuttaṃ, tattha paṭisandhiyā ṭhānaṃ paṭisandhiṭhānaṃ. Kāmaṃ paṭisandhivinimuttaṃ ṭhānaṃ nāma natthi, sukhaggahaṇatthaṃ pana ‘‘silāputtakassa sarīra’’ntyādīsu viya abhedepi bhedaparikappanāti daṭṭhabbaṃ. Evaṃ sesesupi. Dassanādīnaṃ pañcannaṃ viññāṇānaṃ ṭhānaṃ pañcaviññāṇaṭhānaṃ. Ādi-saddena sampaṭicchanaṭhānādīnaṃ saṅgaho.

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

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



我来直译这段巴利文为简体中文：
18. 作用摄受是依结生等作用的差别及具有该作用[的心]的限定而摄受。连接有至有为结生作用。以不间断相续因的状态作为有的支分为有分作用。转向作用等应依前述语义如理配合。在所缘上以成就各种作用的方式多次或一次如疾行般运作为速行作用。取各速行所取的所缘为所缘为彼所缘作用。从所生有中滑落为死亡作用。
19. 这些作用依处而显著,现在为显示其差别而说"结生"等。其中结生之处为结生处。虽然没有离开结生的处,但为易解而如"石子的身体"等,虽无差别而设想差别,应如是理解。其他诸处也如是。见等五识之处为五识处。以"等"字摄取领受处等。
其中在死亡和有分之间为结生处。在结生和转向之间,速行和转向之间,彼所缘和转向之间,确定和转向之间,有时在速行和死亡之间,彼所缘和死亡之间为有分处。在有分和五识之间,有分和速行之间为转向处。在五门转向和领受之间为五识处。在五识和推度之间为领受处。在领受和确定之间为推度处。在推度和速行之间,推度和有分之间为确定处。在确定和彼所缘之间,确定和有分之间,确定和死亡之间,意门转向和彼所缘之间,意门转向和有分之间,意门转向和死亡之间为速行处。在速行和有分之间,速行和死亡之间为彼所缘处。在速行和结生之间,彼所缘和结生之间,或有分和结生之间为死亡处。
20. 二舍俱推度因为乐推度无结生的运作而[如此],此为要义。如是在《发趣论》中"依舍俱法而舍俱法生起,非因缘"等中出现的舍俱语的分别中说:"依无因舍俱一蕴而二蕴[生],依二蕴而一蕴[生],于无因结生刹那依舍俱一蕴而二蕴[生],依二蕴而一蕴[生]",如是依转起和结生而举述缘起法。但在喜俱和乐俱语的分别中则说:"依无因喜俱一蕴而三蕴[生]...二蕴[生]。依无因乐俱一蕴而二蕴[生]...一蕴[生]",唯就转起而举述,而不以"于无因结生刹那"等就结生而[举述]。因此如在法教中不说也表示不存在,故它不以结生的方式运作。而在某处虽可得而不说某事,其因将在后面显明。

25. Manodvārāvajjanassa parittārammaṇe dvattikkhattuṃ pavattamānassapi natthi javanakiccaṃ tassa ārammaṇarasānubhavanābhāvatoti vuttaṃ ‘‘āvajjanadvayavajjitānī’’ti. Evañca katvā vuttaṃ aṭṭhakathāyaṃ ‘‘javanaṭṭhāne ṭhatvā’’ti (dha. sa. aṭṭha. 498 vipākuddhārakathā). Itarathā ‘‘javanaṃ hutvā’’ti vattabbaṃ siyāti. Kusalākusalaphalakiriyacittānīti ekavīsati lokiyalokuttarakusalāni, dvādasa akusalāni, cattāri lokuttaraphalacittāni, aṭṭhārasa tebhūmakakiriyacittāni. Ekacittakkhaṇikampi hi lokuttaramaggādikaṃ taṃsabhāvavantatāya javanakiccaṃ nāma, yathā ekekagocaravisayampi sabbaññutaññāṇaṃ sakalavisayāvabodhanasāmatthiyayogato na kadāci taṃnāmaṃ vijahatīti.

27. Evaṃ kiccabhedena vuttāneva yathāsakaṃ labbhamānakiccagaṇanavasena sampiṇḍetvā dassetuṃ ‘‘tesu panā’’tyādi vuttaṃ.

33. Paṭisandhādayo cittuppādā nāmakiccabhedena paṭisandhādīnaṃ nāmānaṃ, kiccānañca bhedena, atha vā paṭisandhādayo nāma tannāmakā cittuppādā paṭisandhādīnaṃ kiccānaṃ bhedena cuddasa, ṭhānabhedena paṭisandhādīnaṃyeva ṭhānānaṃ bhedena dasadhā pakāsitāti yojanā. Ekakiccaṭhānadvikiccaṭhānatikiccaṭhānacatukiccaṭhānapañcakiccaṭhānāni cittāni yathākkamaṃ aṭṭhasaṭṭhi, tathā dve ca nava ca aṭṭha ca dve cāti niddiseti sambandho.

Kiccasaṅgahavaṇṇanā niṭṭhitā.

Dvārasaṅgahavaṇṇanā

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

36.Cakkhumevāti pasādacakkhumeva.

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

‘‘Sāvajjanaṃ bhavaṅgantu, manodvāranti vuccatī’’ti;

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

41. Cakkhādidvāresu appavattanato, manodvārasaṅkhātabhavaṅgato ārammaṇantaraggahaṇavasena appavattito ca paṭisandhādivasena pavattāni ekūnavīsati dvāravimuttāni.

42. Dvipañcaviññāṇāni sakasakadvāre, chabbīsati mahaggatalokuttarajavanāni manodvāreyeva uppajjanato chattiṃsa cittāni yathārahaṃ sakasakadvārānurūpaṃ ekadvārikacittāni.

45. Pañcadvāresu santīraṇatadārammaṇavasena, manodvāre ca tadārammaṇavasena pavattanato chadvārikāni ceva paṭisandhādivasappavattiyā dvāravimuttāni ca.



我来直译这段巴利文为简体中文：
25. 意门转向虽在小所缘中生起二三次,也无速行作用,因为它无体验所缘味的性质,所以说"除去两种转向"。如是在注释中说"住于速行处",否则应说"成为速行"。善、不善、异熟、唯作心即二十一世间出世间善[心],十二不善[心],四出世间果[心],十八三地唯作[心]。即使是一心刹那的出世间道等,因具有该自性而名为速行作用,如同遍知智虽[一次]只缘一境,由具有了知一切境的能力故从不失其名。
27. 如是为显示依作用差别所说[诸心]依各自可得作用的数目而总摄,故说"此中"等。
33. 结生等心生起依名与作用的差别为结生等名与作用的差别,或名为结生等的具该名的心生起依结生等作用的差别为十四种,依处差别即依结生等处的差别为十种而显示,此为配合。具一作用处、二作用处、三作用处、四作用处、五作用处的心依次为六十八、二、九、八、二,此为关系。
作用摄释文完。
门摄释文
35. 依门及门转起心的限定而摄受为门摄。因为是转向等无色法的运作入口,如门故名为门。
36. "唯眼"即唯净眼。
37. 转向等意的门,或唯意即门为意门。"有分"即转向之后的有分。因此古德说：
"有转向有分,说为意门也。"
39. "其中"即在那些眼等门中,在眼门中四十六心如理生起,此为关系。五门转向一个,眼识等依两类异熟七个,确定一个,欲界速行依善不善无染唯作二十九个,彼所缘依未摄取之摄取八个,共四十六。"如理"即依可意等所缘、如理作意非如理作意、无随眠相续等的适合。"一切"即以转向等彼所缘为终的一切行相唯是欲界,此为配合。或关系为"一切五十四心"。"一切"即依各门而住,由未摄取之摄取,在眼门四十六心中加入耳识等四对,共五十四,此为意义。
41. 因不在眼等门中生起,从名为意门的有分取其他所缘而不生起,以及依结生等方式运作的十九[心]离门。
42. 二种五识在各自门中,二十六广大出世间速行唯在意门中生起,故三十六心如理随顺各自门为一门心。
45. 因在五门中以推度、彼所缘方式,在意门中以彼所缘方式运作故为六门,又依结生等方式运作故离门。

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

Dvārasaṅgahavaṇṇanā niṭṭhitā.

Ālambaṇasaṅgahavaṇṇanā

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

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

50. Pañcārammaṇapasādāni ṭhapetvā sesāni soḷasa sukhumarūpāni.

51.Paccuppannanti vattamānaṃ.

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



我来直译这段巴利文为简体中文：
47. 五门和六门即五六门。六门和它们有时离门即六门离。或者六门和六门离即六门离,应视为一部分相同的省略。
门摄释文完。
所缘摄释文
48. 所缘摄即依所缘的自性、差别及缘它的心而摄受。达到颜色变化而显示内心状态为色,它如同弱者的杖等为心心所所依靠,或它们来此而喜乐,故为所缘即色所缘。发出声音为声,它即所缘为声所缘。宣示其处所如作告密"此处有此"为香,它即所缘为香所缘。有情品尝它为味,它即所缘为味所缘。被触为触,它即所缘为触所缘。法即所缘为法所缘。
49. "其中"即在那些色等所缘中,"唯色"即名为色处的色。"声等"即名为声处等的声等,及名为除水界外三界的触处。
50. 除去五所缘净[色]外其余十六细色。
51. "现在"即正在进行。
52. "六种"即依色等六种。因无灭故不能说过去等时间的涅槃,和概念称为离时。"如理"即随顺欲界速行、神通、其余广大等速行。因为除笑生起外的欲界速行以六种、三时及离时为所缘。笑生起唯以三时[为所缘]。如是将说它必定缘小[所缘]。而依天眼等方式运作的神通速行如理以六种、三时及离时为所缘。此中的差别将在第九品中显明。其余则以离时和过去为如理所缘。

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

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

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

‘‘Bhavantarakataṃ kammaṃ, yamokāsaṃ labhe tato;

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

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

‘‘Maraṇāsannasattassa, yathopaṭṭhitagocaraṃ;

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

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

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

55. Rūpādikaṃ pañcavidhampi ārammaṇametassāti rūpādipañcārammaṇaṃ.



我来直译这段巴利文为简体中文：
53. "门...等...名为"的六种为所缘,此为关系。但它们的所缘不像转向那样未被任何[门]所取即成为境,也不像五门速行那样必定是现在,也不像意门速行那样唯是三时或无差别离时,也不像临终前分速行那样依业、业相等而离传统成就的言说,故说"如生起...等...认为"。其中"如生起"即随顺各地结生、有分、死亡依各门所取等而生起。因为欲界结生、有分首先以色等五所缘为六门所取,如理为现在过去的认为是业相的所缘,如是死心唯是过去。而法所缘对这三[心]唯是意门所取的过去认为是业、业相,如是唯一色所缘是意门所取的必定现在认为是趣相,如是欲界结生等如生起以六门所取的现在过去认为是业、业相、趣相为所缘。
而在广大结生等中,色界和第一、第三无色界唯以法所缘为意门所取的概念认为是业相,如是第二、第四无色界唯是过去,如是广大结生、有分、死亡以意门所取的概念或过去唯认为是业相为所缘。
"多分为前有中六门所取"即一般为前生临终运作的六门速行所取。因为从无想有死亡者的结生境在前生不为任何门所取,故此处以"多分"字排除它。因为唯依业力而他们的结生有业相等所缘现起。如是在《谛要略》中问从无想有死亡者的结生相后说：
"前有所作业,从彼得机会;
唯依彼结生,现起境界中。"(摄阿毗达摩义 171)
说唯依业力而结生境现起。否则因速行所取的所缘也由业力现起,则"唯依彼"这限定语将无意义。难道他们的结生境不可能在业有中被某门的速行所取吗?确实可能认为是业、业相,但认为是趣相者对一切[有情]都在死时才现起,故如何可能在业有中取it。而且此处说"六门所取"是就临终运作的速行所取而言,如是阿阇黎在此同一章胜义决择中说：
"临终有情者,如所现起境;
依六门彼起,结生于他有。"(胜义决择 89)
以"现在"等遮止未来为结生境。因为它不像过去业、业相那样被经验,也不像现在业相、趣相那样现前,业、业相等的自性他自己将说。
54. "其中"即在色等现在等业等所缘识中。"色等各一所缘"即它们各以色等一一为所缘。
55. "色等五所缘"即它以色等五种为所缘。

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

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

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

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



我来直译这段巴利文为简体中文：
56. "其余"即除二种五识和领受外的十一欲界异熟。"一切皆是欲界所缘"即虽以六门、离门、六所缘方式运作而生,也唯以必定欲界自性的六所缘为境。因为此中异熟首先以推度等方式在色等五所缘中,以结生等方式唯在名为六所缘的欲界所缘中运作。
笑心也在见到主要适意处而欢喜时以色所缘,闻大声于分配物品处而欢喜"如是贪求已被我断"时以声所缘,以香等供养塔时欢喜以香所缘,与同梵行者分享具味的钵食时欢喜以味所缘,圆满微细行仪时欢喜以触所缘,缘宿住智等所取的欲界法而欢喜以法所缘,如是唯在属于小法的六所缘中运作。
57. 依十二不善、八离智速行的二十心,因自己的愚钝性不能缘出世间法而运作,故除去九种出世间法而缘三地[法]和概念而运作,故说"不善及"等。因为此中不善的四个邪见相应心生起在缘小法时以遍取、享味、随喜方式为欲界所缘,以同样方式在缘二十七广大法时运作为广大所缘,在缘共许法时运作为概念所缘。离见心生起也在缘这些法时唯以享味、随喜方式运作,瞋恚相应以嗔恨、追悔方式,疑俱以不止息方式,掉举俱以散乱方式和不寂静方式运作为小、广大、概念所缘。善四、唯作四即八离智心生起,应知在有学、凡夫、漏尽者不恭敬施等观察、闻法等时缘小法运作为欲界所缘,在观察极熟练禅那时为广大所缘,在遍处相等加行等时为概念所缘。
58. 除阿罗汉道果外一切所缘唯在有学、凡夫相续中运作。因为有学除世间心外不能知阿罗汉的名为道果的补特伽罗心,因未证得,如是凡夫等也[不能知]预流等,而有学在自己道果观察、缘他相续道果的神通加行时,以神通心限定道果时,有善速行缘自己相等和下位的道果法而运作,故唯遮止阿罗汉道果。而欲界、广大、概念、涅槃在有学、凡夫恭敬施等观察、闻法、观察诸行、遍处加行等时,缘彼彼所缘的神通加行时,种姓、净[观]时,以天眼等了知色等时成为善速行的境。

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

60. Paṭhamatatiyāruppārammaṇattā āruppesu dutiyacatutthāni mahaggatārammaṇāni.

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

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

Ālambaṇasaṅgahavaṇṇanā niṭṭhitā.

Vatthusaṅgahavaṇṇanā

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

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

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

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

68. Pañcaviññāṇāneva nissattanijjīvaṭṭhena dhātuyoti pañcaviññāṇadhātuyo.

69. Mananamattā dhātu manodhātu.

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

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



我来直译这段巴利文为简体中文：
59. "一切皆是一切所缘"即依欲界、广大、一切出世间、概念而一切皆是一切所缘,而非如不善等是部分一切所缘,此为意义。因为唯作速行以遍知智等方式运作,确定以各前行方式运作时没有任何非境界。
60. 因缘第一、第三无色故,在无色中第二、第四为广大所缘。
61. "其余...等...概念所缘"即十五色界[心],第一、第三无色[心],共二十一[心]因在遍处等概念中运作故为概念所缘。
63. 依二十三欲界异熟、五门转向、笑[心]的二十五心唯在小即欲界所缘中[运作]。因为欲界相对广大等因威力弱故如从四周被切割而称为小。"六心唯在广大"等中皆应视为有限定词的配合。
所缘摄释文完。
依处摄释文
64. 依处摄即依依处的差别及缘彼依处的心的限定而摄受。心心所依止于此为依止,因为依靠它们故。
65. 这些在欲界中一切皆可得,因为具足诸根者唯在彼处可得。以"皆"字表示因盲聋等某些[根]不生起。
66. 鼻等三种梵天中无,因经由修习离欲界贪而于香味触离贪,故于彼等境的净[色]也离贪性。但因于见佛闻法等义未离贪故,眼耳二种在彼处可得。
67. 在无色界一切六依处皆不存在,因为无色者由修习离色贪力故彼处一切色的运作都无。
68. 唯五识因无有情无命义而称为界,故为五识界。
69. 唯思惟为界即意界。
70. 唯意因相应殊胜了知作用故为识,因无有情无命义故为界,即意识界。或属于意的识界即意识界。因为它从意生起为无间缘,唯从意为无间缘而生,故属于意。依推度三、大异熟八、瞋恚二、初道、笑生起、色界十五而运作的如上所说意界五识界余三十名为意识界的法,不仅意界,如是唯依心处而运作,此为关系。
因为推度、大异熟十一[心]因无门、无作用故不在无色界生起。因瞋恚无障碍事故,彼俱心二在色界也无,何况无色界。初道因无他音缘故声闻不生起,佛与辟支佛也不在人界(印度)以外处生起,笑心因无身故,色界[心]因无色者以离色贪修习故于彼所缘诸禅也离贪故不在无色有生起,故此等三十三心一切唯依心处而运作。

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

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

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

Vatthusaṅgahavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Pakiṇṇakaparicchedavaṇṇanā niṭṭhitā.

4. Vīthiparicchedavaṇṇanā

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

2. Vatthudvārārammaṇasaṅgahā heṭṭhā kathitāpi paripuṇṇaṃ katvā pavattisaṅgahaṃ dassetuṃ puna nikkhittā.

3. Visayānaṃ dvāresu, visayesu ca cittānaṃ pavatti visayappavatti.

4.Tatthāti tesu chasu chakkesu.

Vīthichakkavaṇṇanā

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

Vīthichakkavaṇṇanā niṭṭhitā.

Vīthibhedavaṇṇanā

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

Vīthibhedavaṇṇanā niṭṭhitā.

Pañcadvāravīthivaṇṇanā

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

我来直译这段巴利文为简体中文：
71. 从五色界善余十二世间善，从瞋恚二余十个不善，从五门转向笑色界唯作余十三唯作心，从初道余七无上等，依这些四十二种名为意识界的法依五蕴有依心处或依四蕴有不依[心处]而运作。
73. 在欲有中依六处的七识界，在色有中依三处除去鼻识等三的四种识界，在无色有中不依[处]的一意识界，此为配合。
74. 依欲界异熟、五门转向、瞋恚二、笑的二十七欲界[心]，十五色界[心]，初道共四十三唯依[心处]而生，从此余除无色异熟的四十二依与不依而生，无色异熟四唯不依，此为关系。
依处摄释文完。
如是《阿毗达摩义广释》名为《阿毗达摩义摄释》的
杂事品释文完。
4.路心品释文
1. 如是依如上所说方法对心生起的四蕴作出超胜的受摄等差别的最胜差别摄后，又依欲界等三地、二因等诸补特伽罗的差别而标示，"此后有此许多，此[心]之后有此许多心"，如是由前后心决定的结生、转起中心生起的运作摄即同名的摄要，我将依生起而略说，此为配合。
2. 虽已说依处、门、所缘摄，为显示完整的运作摄而再提出。
3. 境在诸门中及心在诸境中的运作为境运作。
4. "其中"即在那六个六中。
路六释文
6. 说"眼门路"等为显示应依"在眼门中运作的路即心相续为眼门路"等依门，或依"与眼识相关的路因与彼同一所缘一门性而俱行故为眼识路"等依识而作路名的配合。
路六释文完。
路差别释文
7. 在"极大"等中，成为超过一心剎那而现前具十六心剎那寿命名为极大。成为超过二三心剎那而具十五、十四心剎那寿命名为大。从超过四心剎那乃至九心剎那而从具十三心剎那乃至八心剎那寿命名为小。从超过十心剎那乃至十五心剎那而从具七心剎那乃至二心剎那寿命名为极小。如是故将说"超过一心剎那"等。"清晰"即明显。"不清晰"即不明显。
路差别释文完。
五门路释文
8. "如何"即以何种方式依极大等而确定境界而问后，为显示依心剎那而说"生住"等。生起为生即获得自性。破坏为灭即自性毁灭。两者中间趣向灭的运作名为住。但某些人否定心的住剎那。因为这是他们的意趣 - 在《双论》中

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

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

‘‘Taṃ sattarasacittāyu, vinā viññattilakkhaṇa’’nti (sa. sa. 60);

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

我来直译这段巴利文为简体中文：
2.《心双论》中"已生正在生"等诸词的分别中说"灭剎那是已生非正在生，生剎那是已生也是正在生"等，只说生灭，不说住剎那。如果心也有住剎那，应说"在住剎那和灭剎那"。若认为"生现起，灭现起，住者的变异现起"经文表示有住剎那，在此中也因在一法中变异不生起，且因说现起故只意指相续住，非剎那住，且无理由不说在阿毗达摩中可得的，故如在法教中不说也表示不存在。对此说:如同在一法所依性中生灭的生剎那与灭剎那不同，生位与灭位是不同的。否则将成为"生起的是一法，灭的是另一法"，如是应许与生灭位不同的趣向灭位，它名为住。但在圣典中随顺所化机而依方法显示不说它。因为阿毗达摩教说有时也随顺所化机而运作，如色的生分为二说为生起、积集、相续，在经中也说"诸比丘，这是有为的三种有为相。什么是三?生现起，灭现起，住者的变异现起"，如是因为说生等是为显示有为法的相，不能了知在彼说相续的施设自性无为的住。又因前缀只在词根义中运作，故"现起"即了知的意思。因此不应仅以此遮遏心的住剎那，故善说"依生住灭"。如是故在注释中也说"一一依生住灭有三三剎那"。
9. 无色迅速变化，色迚慢变化，能取所取性依各剎那生起，故说"彼等"等。"彼等"即如是。如十七心的剎那为十七心剎那，或彼等心剎那为十七的关系。而分别则有五十一心剎那。"色法"即除表、相色外的色法。因为表色二只具一心剎那寿命。如是它在随心转法中说。在相色中生与无常与心的生灭剎那同寿，而老则具四十九心剎那寿命。如是故说：
"彼具十七心寿，除去表与相。"
但某些人[说]："在《缘起注》中说'如是十一心剎那已过去，余具五心剎那寿命'"，;

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

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

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

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

‘‘Ghaṭṭite aññavatthumhi, aññanissitakampanaṃ;

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

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

我来直译这段巴利文为简体中文：
2. 从这段话说色法具十六心剎那寿命。因为唯正在生起的色成为有分动的缘。这是不正确的,因为在注释中说"与结生心俱生的业生色从此起与第十七[心]俱灭,在结生心住剎那生起的[色]在第十八[心]生剎那灭"等,说明是十七心剎那。而在某些地方只见十六心剎那,是依作为心运作的缘的适宜剎那而导出方法。因为依最低限度,超过一心剎那的色才有现前的能力,故止过分广说。
10. 如一心的剎那为一心剎那,它们超过它,或它们超过它为超过一心剎那。"来现前"即色声所缘住于各自处而成为境界,故随注意而多聚集来现前,但其余[所缘]只依附于鼻等所依而成为识生起因,故即使单一聚集。因为即使单一聚集的净[色]也成为识的所依,而它们与成为有分动的无间缘的有分俱生。其他人说"与转向俱生"。
"有分动两次"即依名为异类识生起因的有分动在前所取所缘中有分运作两次。因为在五净[色]中依适当处所住而所缘击触时,依净[色]击触的威力而有分相续将断,不突然断,如奔跑的人想止住也超过一二步才止住,如是生起两次才断。其中第一心如动有分相续而生起故名有分动,第二以断彼方式生起故称为有分断。但此处不分别说"有分动两次"。
难道不是由色等击触净[色]时,只应动依彼者,如何是依心所依的有分呢?因为依相续而结合一体。如在鼓的一面有沙粒蚊虫坐时,以杖等击打另一面,依次由鼓皮绳等的动而沙粒动,蚊虫飞去,如是由色等击触净[色]时,依彼所依大种动,依次由与彼相关的其余色的动而心所依动,依彼的有分以动的方式运作。故说：
"击触他处时,依他动摇生;
因结合一体,如沙粒喻说。"
"有分流"即有分流注。"转向"即如说"这是什么"般作意。"见"即亲自观看。难道不是"以眼见色"等

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

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

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



我来直译这段巴利文为简体中文：
3. 的说法中，难道不是唯眼根成就见的作用，而不是识？不是这样，因为色是盲的故不能见色。如果它见色，如是则有俱其他识者也见色的过失。如果如是识成就彼作用，因识无障碍故应见被遮蔽的色。让被遮蔽的也见吧，对水晶等被遮蔽而无光障碍者，但对墙等遮蔽有光障碍者。此中因缘无故识不生，故不为眼识所取。此中"以眼"的意趣是以彼门为工具。或说所依相关的作用如"床发声"。
"领受"即如领取彼色。"推度"即如思度彼色。"确定"即如善分别彼色。"得缘"即由如理作意等方式得缘。关系为"任何速行"。在昏迷临死时也有六五速行运作故说"多分"。"随速行"即如逆流船为河流所随一段时间般随速行。"彼所缘"即彼等以彼速行的所缘为所缘，如"梵音"等依中间省略语，彼所缘及彼等异熟为彼所缘异熟。"如理"即随顺所缘速行有情。而其运作他自己将说明。"堕入有分"即不以路心方式运作而如心堕入有分，即说以有分方式生起。此中为易解路心运作而举芒果喻等，此是芒果喻的大意：有一人在结果的芒果树下包头而睡，因近处掉落的一个芒果声而醒，取下头上的布，张开眼见后取彼揉压，嗅察，知已成熟而食用，与痰一起吞下口中的，又在彼处睡去。其中如人睡时为有分时，如果实落时为所缘击触净[色]时，如因彼声而醒时为转向时，如张眼看时为眼识运作时，如取时为领受时，如揉压时为推度时，如嗅察时为确定时，如食用时为速行时，如与痰一起吞下口中的为彼所缘时，如再睡时为再有分时。
此喻显示什么？显示诸法依作用不相混杂，即所缘击触净[色]唯是作用，转向唯是觉知境，眼识唯是见，领受等唯是领取等，唯速行享受所缘味，彼所缘只享受彼已享受的。如是运作的心虽无役使造作者说"成为名为转向而在有分之后，你成为见等之一而在转向之后"等，应知如时节种子决定等唯依心的决定而运作。;

11. Ettāvatā sattarasa cittakkhaṇāni paripūrentīti sambandho.

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

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

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

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



我来直译这段巴利文为简体中文：
11. 如是完成十七心剎那的关系。
12. "不足而过去"即成为不足而过去。"无彼所缘生起"即首先在具十四心剎那寿命[所缘]因已灭故彼所缘不生。因为在一路中对某些现在所缘不有某些过去所缘。在具十五心剎那寿命[所缘]中也因速行生起后只余一心剎那,因不足二次彼所缘生起故第二彼所缘不生起,故第一也不生起。因为在圣典中在心运作计数中一切章节说"彼所缘二"故只限定二次彼所缘生起,只来二心章节。而在《胜义决择》中说：
"彼所缘一或二次,转向等一次。"
应知此依中部诵者意见而说。因为中部诵者的说法因与上述圣典不符故在《除痴论》中已被否定,故阿阇黎也因自己不认同故在此和《名色差别》中不说一次彼所缘生起。
13. 从确定生起后余六心剎那寿命的所缘也因寿命短故软弱而不成为速行生起的缘。因为速行生起必定只在具七心剎那寿命时生起,以此意趣说"速行也不生起"。此tvā词尾表示因,意为因速行也不生起。否则不得与后时作用同主。"二三次"即二次或三次。但某些人说"三次"只为语言流畅之目的,但这只是他们的执著。因为即使说"确定只转二次"也无语言不流畅性,且在注释等中无遮止三次运作的任何说法。如是故在彼彼处僧伽罗注释者也注释为"二次或三次"。"确定只转"即确定只一再生起。但未到达它而中途住于眼识等时无心运作的止息。
而阿难阿阇黎在此[说]因说"转向以无间缘为善不善蕴的缘"且因确定与转向无差别,故在生起时确定必定以无间缘方式运作于欲界善不善唯作速行,不以其他方式,故在昏迷时等因动力弱故应以速行圆满而限定小所缘,不以确定二三次运作而显示。虽如是显示,但三因异熟已说为无间缘。漏尽者的死亡[心]运作不成为任何[心]的无间缘,如彼等确定也因缘不足而不成为善不善等的无间缘,不能不这样说,故此处依注释中来的方法而限定小所缘。

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

15. Sabbaso vīthicittuppattiyā abhāvato pacchimavārovidhamoghavāravasena vutto, aññattha (dha. sa. aṭṭha. 498 vipākuddhārakathā) pana dutiyatatiyavārāpi tadārammaṇajavanehi suññattā ‘‘moghavārā’’ti vuttā. Ārammaṇabhūtāti visayabhūtā, paccayabhūtā ca. Paccayopi hi ‘‘ārammaṇa’’nti vuccati ‘‘na lacchati māro otāraṃ, na lacchati māro ārammaṇa’’ntyādīsu (dī. ni. 3.80) viya. Tenevettha moghavārassapi ārammaṇabhūtā visayappavattīti siddhaṃ. Atiparittārammaṇañhi moghavārapaññāpanassa paccayo hoti. Itarathā hi bhavaṅgacalanassa sakasakagocareyeva pavattanato pacchimavārassa atiparittārammaṇe pavatti natthīti ‘‘catunnaṃ vārānaṃ ārammaṇabhūtā’’ti vacanaṃ durupapādanaṃ siyāti.

16. Pañcadvāre yathārahaṃ taṃtaṃdvārānurūpaṃ, taṃtaṃpaccayānurūpaṃ, taṃtaṃārammaṇādianurūpañca uppajjamānāni vīthicittāni āvajjanadassanādisampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇavasena avisesato satteva honti. Cittuppādā cittānaṃ visuṃ visuṃ uppattivasena uppajjamānacittāniyeva vā catuddasa āvajjanādipañcakasattajavanatadārammaṇadvayavasena. Vitthārā pana catupaññāsa sabbesameva kāmāvacarānaṃ yathāsambhavaṃ tattha uppajjanato,

Etthāti visayappavattisaṅgahe.

Pañcadvāravīthivaṇṇanā niṭṭhitā.

Manodvāravīthi

Parittajavanavāravaṇṇanā

17. Manodvārikacittānaṃ atītānāgatampi ārammaṇaṃ hotīti tesaṃ atimahantādivasena visayavavatthānaṃ kātuṃ na sakkāti vibhūtāvibhūtavasenevetaṃ niyametuṃ ‘‘yadi vibhūtamārammaṇa’’ntyādi vuttaṃ.

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

Parittajavanavāravaṇṇanā niṭṭhitā.

Appanājavanavāravaṇṇanā

20.Vibhūtāvibhūtabhedo natthi ārammaṇassa vibhūtakāleyeva appanāsambhavato.

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

我来直译这段巴利文为简体中文：
14. "无路心生起"意为因上限具七心剎那寿命者也因不足确定二三次生起故无路心的生起,只有堕入有分。为显示限定词的结果说"无路心生起"。但其他人显示"无有分断"为限定词的结果,但这已由说无路心生起而成立。因为有路心生起时有分断。因以有分断名称在前也未别说故此处不分别说。
15. 因完全无路心生起故依最后节说为空节,但在他处因第二第三节也无彼所缘速行故说"空节"。"成为所缘"即成为境,也成为缘。因为缘也称为"所缘",如"魔罗不得机会,魔罗不得所缘"等。故此中空节也成立为境运作的所缘。因为极小所缘成为施设空节的缘。否则因有分动唯在各自境界中运作故最后节在极小所缘中无运作,则"为四节的所缘"的说法难以成立。
16. 在五门中如理依各门、各缘、各所缘等生起的路心不分别依转向、见等、领受、推度、确定、速行、彼所缘为七。心生起即依心各别生起而生起的心依转向等五、七速行、彼所缘二为十四。但详细则五十四因一切欲界[心]随机会在彼处生起。
"此中"即在境运作摄。
五门路释文完。
意门路
小速行节释文
17. 因意门心也以过去未来为所缘故不能依极大等而作境界确定,故只依清晰不清晰而决定而说"若所缘清晰"等。
19. "此中"即在意门中。四十一[心]因五门特有的二种五识三意界等十三心在彼处不运作。
小速行节释文完。
安止速行节释文
20. 无清晰不清晰差别因唯在所缘清晰时有安止可能。
21. 此中在二十六广大出世间速行中任何速行入安止路的关系。配合为依遍作近行随顺种姓名次第生起而灭。因为第一心对安止作准备作用故为遍作。第二因近行故为近行。因为非太近也非太远运作名为近行,或趣近而行故为近行。第三因前分是遍作、对上安止随顺故为随顺。第四因超越小种姓、凡夫种姓,增长广大种姓、出世间种姓故为种姓,这四名在四次运作中无余而得,但在三次运作中只得近行随顺种姓名。在注释中;

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

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

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

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

24.Etthāti vīthisaṅgahādhikāre.

Appanājavanavāravaṇṇanā niṭṭhitā.

Manodvāravīthivaṇṇanā niṭṭhitā.

Appanājavanavāravaṇṇanā niṭṭhitā.

Tadārammaṇaniyamavaṇṇanā

25.Sabbatthāpīti pañcadvāramanodvārepi.



我来直译这段巴利文为简体中文：
2. 但在注释中也不分别说前三或二[心]为遍作等名，意为依应生起安止而第五或第四[心]只四次或三次[运作]。为显示遍作等名无余可得的节而最初说"四次"，但依计数次第故最后说"或第五"。
"如理"即依速通达迟通达。因为速通达者在三次运作欲界速行之后第四生起安止心。迟通达者在四次运作速行之后第五生起安止。因为未得修习的随顺不能生起种姓，已得修习的也因第六第七[心]近于有分如近崖人不能依安止而住，故应知安止不在第四之前或第五之后。"依如所引导"即依色无色出世间道果相应止观修习心引导。安止的路为安止路。当只说"此后唯有分堕入"时，可能执为在第四或第五入安止后唯有分堕入，无道之后果心，在定路中也一再有禅果心，故又说"在安止终"。据说其他部派在世间安止中描述在初安止后为满七速行也有欲界速行二三次运作，为遮止他们的见解故说带限定词的"唯有分堕入"。
22. "此中"即在彼等八智相应欲界速行及彼等二十六广大出世间速行中。或"此中"即在彼安止节中。"喜俱速行之后"即四种善唯作速行之后。"唯喜俱"即依第四禅、纯观者等的道果唯喜俱，非舍俱，因不得异受相互为修习缘。"应期待"即说应赞叹、应希求。"此中也"即在彼同受速行节中也。"善速行之后"即四种智相应善速行之后入善速行，不入唯作速行因在异相续中生起。意为入下三果在定路中。
23. 从乐福即喜俱三因善二之后除最上果异熟唯作的世间出世间第四禅速行三十二，从舍三因善二之后如是第五禅十二，从乐唯作三因二之后依唯作禅四、最上果四而八，从舍三因二之后依舍俱色无色唯作五、最上果而六安止生起。
24. "此中"即在路摄章。
安止速行节释文完。
意门路释文完。
安止速行节释文完。
彼所缘决定释文
25. "一切处也"即在五门意门中也。

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

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

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

我来直译这段巴利文为简体中文：
26. "可意"即可意中庸。因为极可意所缘将别说。关系为"善异熟五识、领受、推度、彼所缘"。在可意中庸推度彼所缘唯舍俱故说"但在极可意唯喜俱"。因为异熟由业的威力而运作，如镜中面像般因无分别故无假设取，故只随所缘而结合受，但善不善因在未断颠倒的相续中运作故在极可意中也以可意中庸不可意相取，在不可意中也以可意可意中庸相取。如是对无信等者在佛等极可意所缘中也有舍速行，对外道等有忧速行，对深性者等在不净所缘中有舍速行，对狗等在彼处有喜速行，但前后分运作的异熟只随事物。又如对狗等在见不净时欢喜者。但眼识等虽在极可意不可意中运作也为舍俱的原因已在前说。
27. "此中也"即在彼所缘中也。"喜俱唯作速行终"即有因无因乐俱唯作五终。因漏尽者无心颠倒故唯作速行也只随所缘运作而说"喜俱唯作速行终"等。但某些阿阇黎说"在《发趣论》中说'善不善灭时异熟以彼所缘性生起'故只说善不善之后有彼所缘,故无唯作速行之后彼所缘生起"。对此说：如果也说无记之后彼所缘，则应认为在小所缘中确定之后也有彼运作，故不说唯作速行之后彼所缘，非因不得。因为即使可得也见因某些意趣在某处不说，如在《法聚论》中即使可得也为避免教说差别故不说心所依。
28. 忧...等...唯舍俱，非喜俱因相互性质相违。因此在《发趣论》中未举出忧之后喜、其后忧。如是"乐受相应法以无间缘为缘于乐受相应法"等;;

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

‘‘Parittakusalādosa-pāpasātakriyājavā ;

Pañcasvekaṃ tadālambaṃ, sukhitesu yathārahaṃ.

‘‘Pāpākāmasubhā ceva, sopekkhā ca kriyājavā;

Sopekkhesu tadālambaṃ, chasvekamanurūpato’’ti.

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

我来直译这段巴利文为简体中文：
2. 乐苦受相应法以无间缘方式对各自同受相应和不苦不乐受相应[法]说于二二节中,但不苦不乐受相应[法]以无间缘方式对同受相应和其他二受相应法说于三节中,如是在受三法中只说七无间缘节。若忧之后生喜,或喜之后生忧,则乐苦受相应[法]也相互以无间缘方式增加二节应说九节,但不如是说。故彼等之后无生起。此中以"喜俱唯作速行终"等也许可此决定：
"小善等离贪,恶喜唯作速;
五中一彼缘,乐中如其宜。
恶欲界善及,舍俱唯作速;
舍中一彼缘,六中随相应。"
因为此速行与彼所缘决定无违背。但依"智相应速行之后智相应彼所缘"等方式运作则不定。因为多分于熟习不善速行者,有时在善速行速行时,或于熟习善速行者,有时在不善速行速行时,依不善之后运作熟习故即使从三因速行之后也有无因彼所缘,如是依善之后运作熟习故从不善速行之后也有三因彼所缘,但对于结生引生业以外的业在彼所缘运作中无可说。如是在《发趣论》中说"观无因蕴为无常苦无我,善不善灭时无因异熟以彼所缘性生起,善不善灭时有因异熟以彼所缘性生起"。

1.98).

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

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

‘‘Nirāvajjaṃ kathaṃ cittaṃ, hoti netañhi sammataṃ;

Niyamo na vināvajjaṃ, nirodhā phaladassanā’’ti.

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



我来直译这段巴利文为简体中文：
1. "故"因为忧速行终唯舍俱。故关系为忧俱速行终生起舍俱推度。以"喜结生者"已显示无有分堕入因无忧之后喜故,不说彼而只假设无彼所缘而说"若无彼所缘可能"。因喜结生的外道等对佛等极可意所缘也心受损时速行忧速行,依所说方式在极可意所缘不生喜彼所缘和舍俱彼所缘,或因某些不适而失世间禅而生"我失胜法"的懊悔者有忧速行时,因非欲界所缘无彼所缘故,意为若无彼所缘生起可能。
"曾熟习"即前已熟习,在彼有中多分已曾取。生起舍俱推度即使无转向。意为如从灭定出者的果心。如说：
"如何无转向心,此非认可故;
无转向不定,从灭见果故。"
但以何作用此心运作？首先不以彼所缘作用运作因不取速行所缘,也非以推度作用因不依所领受方式推度运作,在结生死时无可说,但由除外法因为有的支分故应理为以有分作用。因为阿阇黎法护长老也已显示此义。但将说结生有分在法和所缘上相同,应知彼为多分。因为除此一处外无结生有分的不同。"令彼无间"即令彼自己无间不隔,意为彼之后。

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

‘‘Janakaṃ taṃsamānaṃ vā, javanaṃ anubandhati;

Na tu aññaṃ tadālambaṃ, bāladārakalīlayā.

‘‘Bījassābhāvato natthi, brahmānampi imassa hi;

Paṭisandhimano bījaṃ, kāmāvacarasaññitaṃ.

‘‘Ṭhāne pariciteyeva, taṃ idaṃ bālako viya;

Anuyātīti nāññattha, hoti taṇhāvasena vā’’ti.

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

Tadārammaṇaniyamavaṇṇanā niṭṭhitā.

Javananiyamavaṇṇanā

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

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

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



我来直译这段巴利文为简体中文：
29. "欲界...等...欲求"即此中唯在欲界速行终欲求彼所缘因欲爱为因业所生。因为彼非由欲爱为因的业所生故不在与彼性质不同的色无色出世间速行之后生起。何因？因非能生,且无与能生相同性。如欲从家出外的小孩抓住生父或与彼相似者的手而出,不[抓]其他王臣等,如是彼所缘运作于有分境以外处时随逐能生的欲界善不善或与彼相似的欲界唯作速行,而不[随逐]与彼不似的广大出世间速行。如是唯欲界有情欲求彼所缘,非梵天因无彼所缘依止的欲界结生种子。如是唯欲求在欲界法成为所缘时,非其他因未熟习。如彼小孩即使随逐生父或与彼相似者也不随逐去森林等未熟习处而只随逐在前庭等熟习处,如是此也不随逐运作于色界等未熟习所缘。又因为此由欲爱所依业所生故只运作于欲爱所缘小法,如是已说此义。此中有偈：
"随逐生或与,彼同之速行;
非他彼所缘,如童戏游行。
因无种子故,梵天亦无此;
结生意为种,名为欲界者。
如童子唯在,熟习处随行;
故此不他处,或依爱力行。"
岂非说"因无欲界结生种子",如是眼识等也应无？不应,因根运作威力及依门路差别心决定。
彼所缘决定释文完。
速行决定释文
32. "弱运作"即在临死时因依处弱故动力变弱而成为弱的运作。"死时等"等字摄取昏迷时。
33. "世尊...等...说"即注释师说世尊在双神变时等为生起水聚火聚等而别别入基础禅,从彼出而别别转向禅法时,因转向自在达顶点故转向最胜心引导,故运作四或五如所转向禅支所缘的观察速行心。"世尊"此为譬如,因其他法将军等在如是紧急时也运作不圆满速行。如是在注释中说"此达顶点自在在世尊双神变时或其他如是时"。而"四或五"此应依利根钝根而取,故如理显现为世尊四,其他五。
34. "初业者"即初作瑜伽业者。初生起安止为初安止。因为会有神通速行也在"初安止"范围内故说"一切时",意为在初生起时和熟练自在时五神通速行只速行一次。;

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

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

38.Sabbatthāpi samāpattivīthiyanti sakalāyapi jhānasamāpattivīthiyaṃ, phalasamāpattivīthiyañca.

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

Javananiyamavaṇṇanā niṭṭhitā.

Puggalabhedavaṇṇanā

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

41. ‘‘Sahetukaṃ (paṭṭhā. 3.

我来直译这段巴利文为简体中文：
35. 因道生起故为道生起。"如理"即随第五或第四生起道。因为一转向路最多七速行故从第四生起道之后三果心,从第五生起道之后二[果心]。
36. "灭尽定时"即灭的前分。"第四无色速行"即善唯作任一非想非非想处速行。因为只有不还者漏尽者入灭尽定,非预流者一来者故说"不还果或阿罗汉果"。此中应见格的变化为"在不还果或阿罗汉果"。故说"灭时"。"如理"即随各各补特伽罗。
38. "一切定路中也"即在整个禅定路和果定路中。
39. 小速行以最上限知为七次。但道神通只知一次。其余除神通道的广大出世间速行可得多次因在定路中运作甚至昼夜。以"也"字摄取世间禅在初安止、最后二果在灭后一次、果心在道后二三次。
速行决定释文完。
人分别释文
40. 现在为显示二因无因恶趣无因三因为四种凡夫、道住果住为八种圣者,即十二补特伽罗生起路心的差别,首先显示彼等应离心而说"二因无因等"。以结生识俱贪瞋二因为二因者。因无如是因者为无因。"ma"字为句连声。不得安止速行因有异熟障。因为二因无因结生称为"异熟障"。因无安止速行故无阿罗汉故不得唯作速行。
41. "有因";

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

‘‘Ñāṇapākā na vattanti, jaḷattā mūlasandhiyā’’ti; (Parama. vi. 271);

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

43.Tihetukesūti paṭisandhiviññāṇasahagatālobhādosāmohavasena tihetukesu puthujjādīsū navavidhapuggalesu.

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

46.Paṭighajavanāni cāti domanassajavanāni ceva diṭṭhisampayuttavicikicchāsahagatakiriyajavanāni ca.

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



我来直译这段巴利文为简体中文：
1. 从"有因有分以无间缘为缘于无因有分"的经文,无因者也由异业有二因彼所缘可能,二因者无须说。但因根本结生愚钝故二者都无三因彼所缘而说"如是智相应异熟也"。但阿阇黎光护长老因不分别说"有因有分"故说无因者也有三因彼所缘,此处以讽刺方式对说无智相应异熟说"应问彼作者",但虽以讽刺方式说也如问阿阇黎而为了解而说的话般住立。如是阿阇黎在此《胜义决择》中说因由：
"智异熟不行,因根结生钝。"
但其他[师]解说"如无因者有有因彼所缘,如是二因者也有三因彼所缘",依随彼等见解此处也说智相应异熟遮止只关于无因者。但因彼中无量经文故阿阇黎说二者共通无智相应异熟的因由,因显示心差别平等故应思择接受彼等之言。此中"善趣"之语观待无因者,但彼实为显示已许二因异熟只在彼处可能。故说"但在恶趣"等。
43. "三因者中"即在以结生识俱贪瞋痴三因的凡夫等九种补特伽罗中。
45. "见...等...有学"即因学习性质由未圆满行学而得名"有学"的预流者一来者补特伽罗,因以初道已断有身见疑故不得与彼俱速行及以"及"字摄取漏尽者独有的唯作速行。
46. "瞋速行等"即忧速行及见相应疑俱唯作速行。
47. "出世间...等...生起"即因四道为一心刹那故不可能在其他补特伽罗中,因未证得下下[道]的上上定,因上上补特伽罗以未断业烦恼灭而如凡夫般预流者等由预流者等成为其他补特伽罗而寂静故,八出世间速行只在各自道果住的圣者中生起。

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

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

Puggalānaṃ vasena cittappavattibhedo puggalabhedo.

Puggalabhedavaṇṇanā niṭṭhitā.

Bhūmivibhāgavaṇṇanā

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

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

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

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

Bhūmivasena vibhāgo bhūmivibhāgo.

Bhūmivibhāgavaṇṇanā niṭṭhitā.



我来直译这段巴利文为简体中文：
48. 现在为显示那些补特伽罗除去如所遮遣速行而由余法所得速行的总集而说"无学"等。对无学漏尽者因圆满行三学,除四十五种即三十三种善不善、下三果、离路九广大异熟,余四十四路心即二十三欲界异熟、二十唯作、阿罗汉果,对住欲有者随所得而指出。
对有学除三十三即十八唯作速行、见疑俱五、最上果、广大异熟,指出余五十六路心即二十三欲界异熟、二转向、二十一善、七不善、下三果,总的随可能。别的则预流一来者五十一,不还者四十九,其余四凡夫除三十五即十八唯作速行、一切出世间广大异熟,余五十四路心即欲界异熟、二转向、世间善不善,总的随可能。别的则三因者得五十四,二因无因者除智相应异熟安止速行得四十一,恶趣者除彼等及二因异熟得三十七路心应知。
依补特伽罗的心转起差别为补特伽罗差别。
补特伽罗差别释文完。
地分别释文
49. 一切路心都可得因六门及一切补特伽罗在彼可能。"如理"即随各各有、各各补特伽罗。
52. 以"等"也遮遣鼻识等故在色界地只遮遣瞋速行彼所缘。"一切处也"即在欲有、色有、无色有中。
54. 在欲有如理除离路得八十路心,在色有除二十五即二瞋、八彼所缘、鼻等识六、离路,余六十四即二转向、九无因异熟、五十三速行,在无色有除四十七即二十三欲界异熟、初道、十五色界、二瞋、无色异熟唯作意界笑,余四十二心即二十六小速行、八无色速行、七出世间速行、意门转向可得。
但某些[师]说"因色有无不可意所缘故只有来此的梵天有不善异熟可能,故除彼等与五小异熟在色有只六十路心"。但此中因住彼处也见此世者不可说无不可意所缘故说与彼等共六十四。如是说故在《法随行》中说"当梵天缘欲界不可意所缘时,则在善趣中也有不善异熟眼耳识意界推度生起可能"。
依地的分别为地分别。
地分别释文完。

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

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Vīthiparicchedavaṇṇanā niṭṭhitā.

5. Vīthimuttaparicchedavaṇṇanā

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

Bhūmicatukkavaṇṇanā

3. Puññasammatā ayā yebhuyyena apagatoti apāyo, soyeva bhūmi bhavanti ettha sattāti apāyabhūmi. Anekavidhasampattiadhiṭṭhānatāya sobhanā gantabbato upapajjitabbato gatīti sugati, kāmataṇhāsahacaritā sugati kāmasugati, sāyeva bhūmīti kāmasugatibhūmi. Evaṃ sesesupi.

4. Ayato sukhato niggatoti nirayo. Tiro añcitāti tiracchānā, tesaṃ yoni tiracchānayoni. Yavanti tāya sattā amissitāpi samānajātitāya missitā viya hontīti yoni. Sā pana atthato khandhānaṃ pavattiviseso. Pakaṭṭhena sukhato itā gatāti petā, nijjhāmataṇhikādibhedānaṃ petānaṃ visayo pettivisayo. Ettha pana tiracchānayonipettivisayaggahaṇena khandhānaṃyeva gahaṇaṃ tesaṃ tādisassa paricchinnokāsassa abhāvato. Yattha vā te araññapabbatapādādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa vasena okāsopi gahetabbo. Na suranti issariyakīḷādīhi na dibbantīti asurā, petāsurā. Itare pana na surā surappaṭipakkhāti asurā, idha ca petāsurānameva gahaṇaṃ itaresaṃ tāvatiṃsesu gahaṇassa icchitattā. Tathā hi vuttaṃ ācariyena –

‘‘Tāvatiṃsesu devesu, vepacittāsurā gatā’’ti; (Nāma. pari. 438);

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

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



我来直译这段巴利文为简体中文：
55. "如可能"即随各门各有可能。"尽寿"意为从结生后依有爱而运作意门心路始至死心终,或之前运作有分终,无间断除非入灭尽定。
如是《阿毗达摩义显明》名阿毗达摩概要释
路分别释文完。
离路分别释文
1. 如是已显示路摄,现在开始显示离路摄而说"唯依路心"等。如是依所说方式以路心在运作中从结生后至死终为运作摄名为摄已说,现在说其后在结生时的相续,以及因靠近彼而以彼摄所摄的死时的运作摄,为关系。
地四法释文
3. 福被认为多分离去故为恶趣,有情在此生有故为恶趣地。因为是多种圆满住处故为善趣,被去被生故为趣,伴随欲爱的善趣为欲善趣,彼即为地故为欲善趣地。如是在其他也。
4. 从善离去故为地狱。横行故为旁生,彼等的生处为旁生胎。以彼有情虽不混杂也因同类性如混杂故为胎。彼实义为蕴的运作差别。从胜善离去故为饿鬼,燃渴等种种饿鬼的境为饿鬼境。此中以旁生胎饿鬼境摄取只是蕴的摄取因彼等无如是限定处所。或随彼等在林山麓等常住所住,依如是处所也应摄取处所。不欢乐故不以自在游戏等而光耀故为阿修罗,即饿鬼阿修罗。但其他则不为天与天对立故为阿修罗,此中只摄取饿鬼阿修罗因欲摄取其他在三十三天。如是阿阇黎说：
"毗波质底阿修罗,已去三十三天中。"
5. 因胜念勇气梵行相应等功德故意增上为人。如是得最上念巧慧等的佛陀等也只为人。此中阎浮提(印度)住者无差别为人。与彼等同色等故与小洲住者及他大洲住者也称为"人"。但世间说"从最初刹帝利摩奴的后裔子故为人"。人的居住地此中为人。如是在其他也。
于四大王有信仰者,或生在四大王居住处的四大王天故为四大王天。与摩佉学童共三十三同福行者生于此故彼俱行处为三十三,彼住者故为三十三天而说。但因从"千四大王天千三十三天"之语,其他轮围界中也有六欲天界,故应取此只是彼天界之名。从苦去离去故为夜摩天。以自圆满吉祥去得喜故为兜率天。乐于化作者为化乐天。于他化作的享受转自在者为他化自在天。

7. Mahābrahmānaṃ paricārikattā tesaṃ parisati bhavāti brahmapārisajjā. Tesaṃ purohitaṭṭhāne ṭhitattā brahmapurohitā. Tehi tehi jhānādīhi guṇavisesehi brūhitā parivuddhāti brahmāno, vaṇṇavantatāya ceva dīghāyukatādīhi ca brahmapārisajjādīhi mahantā brahmānoti mahābrahmāno. Tayopete paṇītaratanapabhāvabhāsitasamānatalavāsino.

8. Uparimehi parittā ābhā etesanti parittābhā. Appamāṇā ābhā etesanti appamāṇābhā. Valāhakato vijju viya ito cito ca ābhā sarati nissarati etesaṃ sappītikajjhānanibbattakkhandhasantānattāti ābhassarā. Daṇḍadīpikāya vā acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati nissaratīti ābhassarā. Yathāvuttāya vā pabhāya ābhāsanasīlāti ābhassarā. Etepi tayo paṇītaratanapabhāvabhāsitekatalavāsino.

9. Subhāti ekagghanā acalā sarīrābhā vuccati, sā uparibrahmehi parittā etesanti parittasubhā. Appamāṇā subhā etesanti appamāṇasubhā. Pabhāsamudayasaṅkhātehi subhehi kiṇṇā ākiṇṇāti subhakiṇhā. ‘‘Subhākiṇṇā’’ti ca vattabbe ā-saddassa rassattaṃ, antimaṇa-kārassa ca ha-kāraṃ katvā ‘‘subhakiṇhā’’ti vuttaṃ. Etepi paṇītaratanapabhāvabhāsitekatalavāsino.

10. Jhānappabhāvanibbattaṃ vipulaṃ phalametesanti vehapphalā. Saññāvirāgabhāvanānibbattarūpasantatimattattā natthi saññā, taṃmukhena vuttāvasesā arūpakkhandhā ca etesanti asaññā. Teyeva sattāti asaññasattā. Etepi paṇītaratanapabhāvabhāsitekatalavāsino. Suddhānaṃ anāgāmiarahantānameva āvāsāti suddhāvāsā. Anunayapaṭighābhāvato vā suddho āvāso etesanti suddhāvāsā, tesaṃ nivāsabhūmipi suddhāvāsā.

11. Imesu pana paṭhamatalavāsino appakena kālena attano ṭhānaṃ na vijahantīti avihā. Dutiyatalavāsino na kenaci tappantīti atappā. Tatiyatalavāsino paramasundararūpattā sukhena dissantīti sudassā. Catutthatalavāsino suparisuddhadassanattā sukhena passantīti sudassino. Pañcamatalavāsino pana ukkaṭṭhasampattikattā natthi etesaṃ kaniṭṭhabhāvoti akaniṭṭhā.

12. Ākāsānañcāyatane pavattā paṭhamāruppavipākabhūtacatukkhandhā eva, tehi paricchinnaokāso vā ākāsānañcāyatanabhūmi. Evaṃ sesesupi.

13. Puthujjanā, sotāpannā ca sakadāgāmino cāpi puggalā suddhāvāsesu sabbathā na labbhantīti sambandho. Puthujjanādīnañca paṭikkhepena anāgāmiarahantānameva tattha lābho vutto hoti.

14.Sesaṭṭhānesūti suddhāvāsaapāyaasaññivajjitesu sesaṭṭhānesu ariyā, anariyāpi ca labbhanti.

Bhūmicatukkavaṇṇanā niṭṭhitā.

Paṭisandhicatukkavaṇṇanā

16.Okkantikkhaṇeti paṭisandhikkhaṇe.



我来直译这段巴利文为简体中文：
7. 因为是大梵天的侍从故生在彼众中为梵众天。因住在彼等典师位故为梵辅天。因以彼彼禅等功德差别增长圆满故为梵天,因具色好且以长寿等胜过梵众等故为大梵天。此三者住在同一层为宝光所照。
8. 有小光者为少光天。有无量光者为无量光天。如从云中电光般此彼光流出放出,因为是有喜禅所生蕴相续故为光音天。或如灯炬焰般从彼等身体光断断续续如堕而流出放出故为光音天。或如所说光明有照耀性故为光音天。此三者也住在同一层为宝光所照。
9. "净"说一致不动的身光,彼比上梵天小者为少净天。有无量净者为无量净天。以称为光明聚的净遍满故为遍净天。应说"遍净"而使"ā"音短,"ṇa"音变"ha"而说"遍净"。此等也住在同一层为宝光所照。
10. 有禅威力所生广大果故为广果天。因为只是修习离想所生色相续故无想,以彼为首说余无色蕴者为无想。彼等即为有情故为无想有情天。此等也住在同一层为宝光所照。因只是清净不还阿罗汉的住处故为净居天。或因无贪瞋故有清净住处者为净居天,彼等的居住地也为净居天。
11. 此中住第一层者因短时不舍自处故为无烦天。住第二层者不为任何所热恼故为无热天。住第三层者因最胜妙色容易见故为善见天。住第四层者因极清净见容易见故为善现天。但住第五层者因最胜圆满性无幼小性故为色究竟天。
12. 空无边处即是运作在第一无色异熟的四蕴,或为彼等所限定处所为空无边处地。如是在其他也。
13. 关系为凡夫、预流者及一来者补特伽罗在净居天中一切处不可得。以遮遮凡夫等故说只有不还阿罗汉在彼可得。
14. "其余处"即除净居、恶趣、无想的其余处圣者非圣者可得。
地四法释文完。
结生四法释文
16. "入胎刹那"即结生刹那。

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

18.Sabbatthāpi kāmasugatiyanti devamanussavasena sattavidhāyapi kāmasugatiyaṃ.

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

‘‘Āpāyikamanussāyu-

Paricchedo na vijjati;

Tathā hi kālo mandhātā,

Yakkhā keci cirāyuno’’ti. –

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

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

‘‘Yāni paññāsa vassāni, manussānaṃ dino tahiṃ;

Tiṃsarattidivo māso, māsā dvādasa saṃvaccharaṃ;

Tena saṃvaccharenāyu, dibbaṃ pañcasataṃ mata’’nti.

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

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



我来直译这段巴利文为简体中文：
17. 生而盲者为生盲。虽然在生时刻卵生胎生一切都无眼,但在应生眼等时也以障碍眼生业所障碍能力而给予结生,或以其他业不应生眼的有情名为生盲。但其他[师]说"生盲即产时即盲,意为在母胎中成盲而出,由此成就二因三因者在母胎中眼不坏"。"生盲等"此中以"等"字摄取生聋生哑生愚生狂黄门两性无性半择等。但其他[师]说"某些无因结生者成为无缺根而有少思虑性,以'等'字也摄取如是者"。依附地居天因有彼趣性为依地者。从乐聚落堕故为堕处者。
18. "一切欲善趣"即在天人为七种欲善趣中。
21. "彼等"即在如所说俱结生的补特伽罗或恶趣等中。寿量计算无决定因某些长寿,某些更长寿。如是说：
"恶趣人寿量,
无有限定性;
如是曼陀多,
夜叉某长寿。"
因为在恶趣中业为量,因生彼处直至业未尽无死亡,如是地居天也。因为生彼等中某些住七日等时,某些乃至一劫,如是人也有时彼等寿量无数有时寿量十岁。"若长寿者活百岁,或稍多,不达第二百岁"此对今时说。
22. "天五百岁"即人五十年为一日,相应以月年限定,天量五百岁为寿量。此也说：
"人间五十年,彼处为一日;
三十日月一月,十二月为年;
以彼年计量,天寿五百知。"
"以人计"即以人年计算。"从彼四倍"即四大王天以五十人年量一日,天五百年二倍成天千年为三十三天可能,如是以日年二倍为四倍,彼以天计为千年,以人计为三亿六千万年量。"从彼四倍夜摩天"即从三十三天寿量如说方式四倍,以天计二千年,以人计十四亿四千万年。"从彼四倍兜率天"即天四千年,以人计五十七亿六千万年。"从彼四倍化乐天"即天八千年,以人计二百三十亿四千万年。"从彼四倍他化自在天"即天一万六千年。
23. 显示人计而自说"九百等"。关系为年九百二十一亿及六千万年为他化自在天寿量。

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

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

‘‘Satta sattagginā vārā, aṭṭhame aṭṭhame dakā;

Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā.

‘‘Agginābhassarā heṭṭhā, āpena subhakiṇhato;

Vehapphalato vātena, evaṃ loko vinassatī’’ti. –

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

45. Ākāsānañcāyatanaṃ upagacchantīti ākāsānañcāyatanūpagā.

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

Paṭisandhicatukkavaṇṇanā niṭṭhitā.

Kammacatukkavaṇṇanā



我来直译这段巴利文为简体中文：
25. "第二禅地"依四禅方式说。关系为从彼后在运作和死时,以如是有分死而运作灭尽。
29. "彼等"即以彼等所得结生的梵天。"劫"即无数劫。因为梵众等三者以大劫方式不可能有寿量限定,因彼等在一劫中也无坏灭故不可能在圆满劫。如是此世间七次被火坏灭,第八次被水,又七次被火,第八次被水,如是八个八圆满后最后次被风坏灭。其中从初禅层被火,从第二三禅层被水,从第四禅层被风坏灭。此也说：
"七七火轮回,八八水淹灭;
六十四满时,一风轮当现。
光音天下火,遍净天下水;
广果天下风,如是世灭尽。"
故因三个初禅层在一劫中也无坏灭,彼等不可能在整劫,故应以无数劫方式见彼等寿量限定。但从第二禅等层以圆满大劫方式,非以无数劫方式。"无数劫"即从由一由旬长阔的白芥子堆,以每百年取一粒,虽芥子堆尽而不尽性的大劫的第四分。彼以刀疾饥饿任一坏灭时许多被坏灭,由余有情相续运作善业威力从十岁始渐次成无数寿劫量有情,又由受持非法而渐减成十岁寿时以疾病等任一坏灭有情得坏灭为止,"此一中劫"如是限定的中劫方式为六十四中劫量,也说"二十中劫量"。
45. 去到空无边处故为空无边处趣。
49. "唯一"即从地、生、相应法、行相同一。"一生"即在一有。
结生四法释文完。
业四法释文

50. Idāni kammacatukkaṃ catūhākārehi dassetuṃ ‘‘janaka’’ntyādi āraddhaṃ, janayatīti janakaṃ. Upatthambhetīti upatthambhakaṃ. Upagantvā pīḷetīti upapīḷakaṃ. Upagantvā ghātetīti upaghātakaṃ.

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

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

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

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



我来直译这段巴利文为简体中文：
50. 现在为以四种行相显示业四法而始说"能生"等,能生故为生业。支持故为支持业。趣近而压迫故为压迫业。趣近而断绝故为断绝业。
其中在结生与转起中,能生异熟及业等起色的善不善思为生业。虽自不能生异熟而为其他业长时生异熟的缘,或对异熟的乐苦性以无间断缘生起,以增长缘生起而随顺生能力为长时转起缘的善不善业为支持业。以病界平等等因缘妨碍而为其他业所生异熟长时转起障碍的任何业为压迫业。但损坏弱业的生能力而以断绝缘生起遮止彼异熟,自生异熟的业为断绝业。
因为生业与断绝业有此差别:生业不断其他业的异熟而生异熟,断绝业先断绝,此为注释书中的决定。但其他阿阇黎说"压迫业以多病等缘现前而时时妨碍其他业的异熟。但断绝业完全断绝彼而给其他空间,而不自生异熟。如是与生业的差别甚明"。"以作用"即以生、支持、压迫、断绝作用。
51. "重"即大罪及大威力不能被其他业遮止的业。"近"即死时所忆念及彼时所作。"串习"即数数所作,或作一次而数数所习。"已作业"即未达重等性而仅由已作而应说的业。
其中或善或不善,在重不重中为重,不善分中杀母等业,善分中广大业,彼最先成熟虽有近等业如大洪水覆没小水而去。如是彼称为"重"。彼无则在远近中为近,死时所忆念,彼最先成熟,于近时所作无须说。彼也无则在串习非串习中为串习,或善行或恶行,彼最先成熟。但已作业得习近因无前者而牵引结生故重业最先成熟。无重则近,彼无则串习,彼无则已作业。故说"以成熟给与次第",意为以异熟给与次第。但在《阿毗达摩阿汗论》等说近后串习先成熟。如牛群充满牛栏门开后虽有调牛、力牛,近牛栏门者乃至弱老牛也最先出,如是虽有重以外其他善不善,因近死时故近最先给异熟,故此处说彼为先。

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

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

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

53.Pākaṭhānavasenāti paṭisandhiyā vipaccanabhūmivasena.

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



我来直译这段巴利文为简体中文：
52. 现见的、直接的、现在的自体为现法，在彼中应知以感受异熟方式故为现法受业。从现法后无间生起而应知为生受业。在其他其他从现法异于任何自体中应知的业为后后受业。已有业，其异熟非已有、有、当有，如是应说的业为已作业。
其中因不为对抗所胜，以缘特胜得特胜故成为强力，依如是前行的力量而殊胜在彼自体中给果的第一速行思为现法受业。因彼如所说方式在强者相续中对具功德特胜者以利益非利益力运作，以不得习近而少异熟，如其他二种不待转起相续终尽、等待得机会的业，故唯在此如花般只给转起异熟的无因果。但成就义的第七速行思成为决定思，如说方式得特胜，在无间自体中给异熟为生受业。彼给结生已即给转起异熟。但未给结生而给转起异熟则无。因死后无间是生受业的机会。但给结生后即使百生也给转起异熟，诸阿阇黎说。因离如所说因缘而未达现法受等性，在最初最后思中间运作的五思因给异熟性未断故，在随时得机会时在结生转起中产生异熟为后后受业。但过各自时限的前二业，第三也在轮回转起断绝为已作业。
"以成熟时"即如是依前三在现在、彼无间、随时等限定时，及其他以无彼时。因为已作业以过时故有彼言说。
53. "以成熟处"即以结生成熟地方式。
54. 现在为显示不善等业以身业门等方式转起，及以彼标示方式彼等以杀生等十种等分别而始说"其中不善"等。在身门转起的业为身业。如是语业等。

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

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

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



我来直译这段巴利文为简体中文：
55. 不让生命缓慢落下而极度使落为杀生。以身语取未给予者为不与取。在称为淫欲违越的欲中邪行为欲邪行。
其中"生命"按言说为有情,究竟为命根。对彼生命有生命想而起断绝命根加行的杀害思为杀生。对他人物有如是想而起取彼加行的偷盗思为不与取。以行非法方式在身门转起的违越不应去处思名为欲邪行。说饮酒也摄于此因在称为味的欲中为邪行。"在称为身表的身门"即以身表达意向,及自身可知故在称为身表的进等生心生风界增聚的变化,成为支撑等的协作因,及成为推动身性,及为诸业转起门故称为身门的业门。
虽然彼彼业俱生心生起才生彼表,然而彼如是转起时,彼所生业有身业等言说故,彼可说为彼[业]的转起门。若只说"因在身门说"则会有此质难:"若如是则无业门确立。因在身门转起说为'身业',身业的转起门说为'身门'。但以语命令杀生等时身业也在语门转起故,无由门确立业,如是以身变化作虚妄语等时语业也在身门转起故,也无由业确立门。"为显示以多分说确立故说"以多分说"。因为身业多在身门转起,少在语门,故因多在身门转起而成立身业性如林居等的林居等性。如是身业多分在身门转起,非其他[业],故因身业多分在此转起而成立身业门性如婆罗门村等的婆罗门村等性,故在业门确立中无任何障碍,此中此为意趣。

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

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

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

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

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



我来直译这段巴利文为简体中文：
56. "虚"即非真实事,以此说彼为真实为妄语。破坏和合粉碎散乱,或使空无亲爱性为离间。使自他粗恶,或如锯般粗触为粗恶。"杂"为乐与利,散失消失为杂语,以此说任何无益于自他的杂乱语。
其中欲令他知非真实事为真实而起如是令知加行的思为妄语。彼唯破坏他利成为业道,其他唯为业。以欲离间他,或欲自亲而起破坏他语加行的染污思为离间语,彼也只在二者分离时成业道。起伤害他要害语加行的必定粗恶思为粗恶语。因有心柔软时无所谓粗恶语。起令知寒冷等无益加行的染污思为杂语,但彼在他人执取彼无益时才成业道。"在称为语表的语门"即以语表达意向,及自以语可知故在称为语表的语破坏加行所生心生地界增聚的变化,成为推动语性,及为诸业转起门故称为语门的业门。"以多分说"此如已说方式。
57. 以贪方式面向他人财产而思惟为贪婪。以此恼害利乐为瞋恚。邪颠倒见为邪见。
其中如是"啊愿此成为我的"而贪求他人财物为贪婪,彼以归他人财物为自己时即成业道。如是"啊愿此有情灭亡"而意恼害为瞋恚。以"无布施"等方式颠倒见为邪见。此中唯以无有见、无因见、无作见分别业道。此等以支分等确立方式的广说应见如彼彼处所来方式。"也无表"即也无身语表,意为也不生彼。此中与生表心相应的贪等属于思分。
58. "由瞋根生"即以俱生等缘由称为瞋的根,或由瞋根心生,非由贪根等。因为诸王虽笑而以瞋心命令杀生,如是在粗恶语瞋恚也应如理见。因邪见对所执著事以贪为先而执著故说"邪见由贪根"。余四也由二根生起,即先对所喜物,或为保护不喜的自亲等目的而取者,彼不与取由贪根。为报仇而取由瞋根。依法学为量而为惩恶取他物的诸王、婆罗门等说"此一切诸王已施与婆罗门,但因彼等一切软弱故他人受用,婆罗门唯受用自物"等而以自想如是取任何物,及否认业果关系者由痴根。如是妄语等也应如理配合。

63. Chasu ārammaṇesu tividhakammavasena uppajjamānampetaṃ tividhaniyamena uppajjatīti āha ‘‘tathā dānasīlabhāvanāvasenā’’ti. Dasadhā niddisiyamānānaṃ hi dvinnaṃ, puna dvinnaṃ, tiṇṇañca yathākkamaṃ dānādīsu tīsveva saṅgaho. Kāraṇaṃ panettha parato vakkhāma. Chaḷārammaṇesu pana tividhakammadvāresu ca nesaṃ pavattiyojanā aṭṭhakathādīsu (dha. sa. aṭṭha. 156-159) āgatanayena gahetabbā.

65. Dīyati etenāti dānaṃ, pariccāgacetanā. Evaṃ sesesupi. Sīlatīti sīlaṃ, kāyavacīkammāni samādahati, sammā ṭhapetītyattho, sīlayati vā upadhāretīti sīlaṃ, upadhāraṇaṃ panettha kusalānaṃ adhiṭṭhānabhāvo. Tathā hi vuttaṃ ‘‘sīle patiṭṭhāyā’’tyādi (saṃ. ni. 

我来直译这段巴利文为简体中文：
63. "如是依布施、持戒、修习"因此在六所缘中依三种业而生起者以三种决定生起而说。因为以十种标释的二、又二、三者如次摄于布施等三中。此中因缘我们后面会说。但彼等在六所缘和三业门中的转起配合应依注释等处所来方式取。
65. "以此施与"为布施,舍离思。如是在其余中也。"持"为戒,整顿身语业,意为正确安置,或"察知"为戒,此中察知为善的住立性。如是说"立于戒"等。

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

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

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

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

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

我来直译这段巴利文为简体中文：
1.23,192. "以此修习、习近、增长善法"为修习。"以此恭敬"即以供养方式做适宜为恭敬。在彼彼事务行作中勤勉的状态为服务。"以此施与"在自相续中生起的[功德]共享为功德回向。"以此随喜"功德为随喜功德。"以此闻法"为闻法。"以此说法"为说法。见的正直为正直见。
其中对有随眠相续者以欲供养摄益他人而舍弃自己现有物方式转起的思名为布施,依寻求布施物,以悦意心忆念所施方式转起的前后分思也摄于此中。如是其余也应如理见。依常戒等方式受持、圆满五、八、十戒,或未受持而离已得身语恶行,出家,在受具足戒场受持律仪,圆满四遍净戒而转起的思名为戒。在四十业处和蕴等诸地依遍作观察方式转起未得安止乃至种姓思名为修习,学习无过失明等思也摄于此中。
对于年龄、功德长者以离衣等期待、无染意乐以起立、座位、带领等方式而做恭敬的思名为恭敬。以如说意乐对彼等和病者作彼彼事务的思名为服务。期待与他共自相续中所生功德的思名为功德回向。以离悭垢心随喜他人所施或未施功德的思名为随喜功德。如是闻此法已"我将依彼所说方式行道而得世间出世间功德特胜分,或成多闻而以说法等摄益他人"如是以自他利益遍满方式转起无染意乐听闻利益教导的思名为闻法,听闻无过失明等思也摄于此。以离利养恭敬等而如理作意的利益教导思名为说法,教导无过失明等思也摄于此。以"有布施"等方式转起正见而正直见名为正直见。
若如是则不得无知相应心生起的正直见福业性?不是不得,因前后思也摄于彼彼福业。因为虽然在正直时唯是知相应心,但前后分可能有无知相应,故彼也成为正直见性,止于太过广说。
但在此十中,功德回向、随喜摄于施因同性故。因为布施是嫉妒、悭吝的对治,此等也是。故由同对治性一相故彼等摄于施性福业事。恭敬、服务摄于戒性福业因是行戒性。但说[法]、闻[法]、正直[见]因是善法习近性故摄于修习性。

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

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

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



我来直译这段巴利文为简体中文：
3.305. 阿阇黎法护长老如是说。但其他[阿阇黎]说:"说者、闻者依教说送智见相而说、而闻,彼等说闻导向通达故摄于修习性。"也可说因是法施性故说[法]摄于施性。如是说"法施胜一切施"。如是正直见于一切中因是一切的决定相。因为布施等任何以"有布施"等方式转起的正见清净者有大果大功德,如是作故在长部注中说"正直见是一切的决定相"。如是因其余摄于依布施、戒、修习三种,应见略说唯三种福业事,如是阿阇黎在前已显示。
67. 唯意业因不生表故不在身门等转起。彼色界善是修习性因不依布施等方式转起。得安止[定]因前分转起是欲界性。"依禅支分别"即虽由入门等分别有多种,依超越支方式生起禅支分别为五种。
68. "依所缘分别"即遍[禅]除去虚空、缘虚空之意、彼无、缘彼之识为四种,依此四所缘分别。

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

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

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

我来直译这段巴利文为简体中文：
69. "此中"即在依成熟处四种业中。"离掉举"即离掉举俱生思的十一种不善业。此中何因虽由无胜解而最弱的疑俱[心]牵引结生,而由有胜解较彼强的掉举俱[心]不牵引？因无给结生性。因为"强者牵引,弱者不牵引"此观察唯在有给结生性者。但对无给结生性者,其强性非牵引结生的因。
如何知掉举俱[心]无给结生性？因不在见所断中。因为不善有三种:见所断、修所断、或见所断或修所断。其中见俱、疑俱心生起名见所断因应以得名为"见"的初见涅槃方式的入流道所断。掉举俱心生起名修所断因应以上道所断。因上三道依初道所见涅槃以修习方式转起故说为"修"。但离见忧俱心生起或见所断、或修所断,因彼等生恶趣事以初道[断],余多少事以上道所断故。其中或见所断也因见所断共相此处称为"见所断"。
若掉举俱[心]会给结生,则因不善结生不可能在善趣故唯会给在恶趣。而往恶趣者必定应是见所断。否则因未断往恶趣者故有学会生恶趣,而此不应理,因说"已解脱四恶趣、不堕法"。

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

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

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

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

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

我来直译这段巴利文为简体中文：
5.998. 等语与相违。若有彼见所断性则应在"或见所断"的分别中说,而此未说。若说"因说'往恶趣的贪、瞋、痴及与彼一处的烦恼'如是在见所断中说故掉举俱思可说摄于其中"。此不[然],因说彼必定是修所断性。因说此:"何法修所断？掉举俱心生起。"故在见所断中不说证成此无给结生性。但在无碍解分别中[说]：
"何时生起不善心,舍俱、掉举相应,有色所缘...乃至...法所缘,或缘任何,彼时有触...乃至...不散乱,此法不善。于此法智为法无碍解,于彼果智为义无碍解。"
如是举出掉举俱心生起也举出彼果,如何接受彼无给结生性？此非关于给结生而举出,而是关于转起果。但在发趣[论]中：
"俱生见所断思以业缘缘生心生色,异时见所断思以业缘缘诸果蕴及所作色。"
唯举出见所断思的俱生异时业缘性而[说]："俱生修所断思以业缘缘生心生色"。;

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

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

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

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

我来直译这段巴利文为简体中文：
8.89. 唯举出修所断思的俱生业缘性,而非异时业缘性,无异时业缘则无牵引结生,故彼一切都无给结生。但有些人说"掉举思不给两种果因在发趣[论]未举出异时业缘性",此唯是彼等意见,因在无碍解分别中也举出掉举俱[心]的转起果,在发趣[论]中唯关于结生果性而未举出异时业缘性。因为若关于转起果说异时业缘性,则[彼等]会认为也有结生果,虽有[转起果]也不说依转起果的异时业缘性,故不能遮止彼转起果。故说"但在转起"等。但阿阇黎佛友等[说]有修所断掉举俱[心],有非修所断[掉举俱心],其中修所断在有学相续转起,其他在凡夫相续转起,而给果唯在凡夫相续转起非其他,如是分掉举俱[心]为二,说一给两种果,一切无果。此中彼等决定,及彼否定,及一切无果论者之说的否定此处未说,彼一切应依胜义藏等,特别是阿毗达摩入门注名阿毗达摩义显说方式了知。
"在一切欲界"即依善趣恶趣在一切欲界。"如理"即随顺门所缘。在恶趣龙金翅鸟等大威德境的异熟识,及地狱众生见大目揵连长老等时生起的异熟识,彼唯是善业果。因不善无可爱果。因说此:"诸比丘,此是无处无机会,不善业有可爱可意果。"故善业在恶趣也生无因果。因异地业无异地果,修离欲不应生欲爱境识,及必定同果故,广大无上善无色界业无无因果故说"在一切欲界"等,在色界也如理生彼等色等境。
71. 如是成熟的业依十六、十二、八三种成熟,为显此说"其中也"。"其中也"即如是成熟的善业中。"上品"即得善伴,或后得习行性胜。因彼业在自转起时前后转起善业所伴,或后得习行所修习。彼为上品。但作时不善业所伴,或后以"我作恶"生追悔所修持,应见彼为下品。
"结生"即唯一结生。因一业不在多生中[给]结生,但转起果在百生千生中也有。如说:"施与畜生应期待百倍果报"。

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

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



我来直译这段巴利文为简体中文：
3.379. 因此中智是生盲等缺失因的痴,或一切不善的对治,故与彼相应业不成为生盲等缺失因,故虽是极弱的三因也牵引二因结生,非无因。二因业因无智相应故不能生智果,如无贪相应故不能生无贪果的不善业,故虽是极胜也牵引二因结生,非三因,故说"三因下品及二因上品"等。
此中或有[问]:如在无碍解道说"依[善]趣圆满以智相应八因缘生起",即业速行刹那三[因],欲求刹那二[因],结生刹那三因,如是依八因缘智相应生起,如是说"依[善]趣圆满以智不相应六因缘生起",即速行刹那二[因],欲求刹那二[因],结生刹那二因,如是依六因缘智不相应生起,如是因未说"依[善]趣圆满以智不相应七因缘生起",故三因[业]无牵引二因结生?此不然,因如二因下品业[应]给无因结生,三因下品业依能力相应应给二因结生,但为显业类似果大长老作不完全读诵。否则因无"依四因缘"之语故成为二因业也无无因生起,故如在善趣避除生盲聋等缺失的无因生起为显[善]趣圆满有因生起而唯举二因生起非无因生起,如是为显业类似果而唯举三因业的三因生起非二因生起,应见非不可得。

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

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

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

‘‘Samānāsevane laddhe, vijjamāne mahabbale;

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

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

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



我来直译这段巴利文为简体中文：
74. 如是显示依一思十六果此中也十二道和无因八的三藏小龙长老说的转起果后,为显依一思十二果此中也十孔道和无因八的孔雀池住大法护长老说而说"无行有行果"等。如面动时镜中面相动,如是无行善有无行果,非有行,如是唯依来源有行差别是此中意趣。因果的行差别依缘而欲,非依业,故作此一些说。
"彼等"即如是说者。"如次"即依三因上品等次第。"十二果"即依三因上品无行有行业如次除有行四,除无行四的十二果,如是依三因下品、二因上品业除二因有行二,除二因无行二的十果,依二因下品除二因二的八果,如说"三因上品"等说方式随顺忆念随所生为彼彼生相应举出。
75. "少"即周遍坏断如小威力。"胜"即至胜性,"中"即生于两者中。其中注中无别说"仅得未修习为少",如是"未善修未圆满自在为中。但极善修一切圆满自在为胜"。但阿阇黎意趣此中少也是得少修习。如是在名色差别中说:
"得同修习时,有大力存在;
未得如是因,神通不成熟。"
说仅由同地得修习成有力故广大法给果,由无彼故神通不成熟。或以下品欲心勤慧生为少。以中品欲等为中。以胜为胜,止太过广说。
84. "修习五禅"即修习未得神通性的三种五禅。但得神通性无果性阿阇黎以"未得如是"等证成。但根注作者等也以其他方式证成。但彼略说及彼处彼处广说应见依阿毗达摩义显说方式。"修习想离"即以"想是病,想是疮"等,或"呸心,呸心"等方式见无色转起过患,及定彼无胜性,依一些说在风遍,或限定虚空遍,以修力于彼应得无色不生性方式修习无色离,意趣是生于他有情的业作论外道。但应见彼等以此处死时威仪而生彼处。;

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

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

‘‘Suddhāvāsesvanāgāmi-puggalāvopapajjare;

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

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

‘‘Vehapphale akaniṭṭhe, bhavagge ca patiṭṭhitā;

Na punāññattha jāyanti, sabbe ariyapuggalā;

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

Kammacatukkavaṇṇanā niṭṭhitā.

Cutipaṭisandhikkamavaṇṇanā

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

‘‘Upakkamena vā kesañcupacchedakakammunā’’ti. (sa. sa. 62);

Maraṇassa uppatti pavatti maraṇuppatti.



我来直译这段巴利文为简体中文：
86. "但不返者生于净居"即唯不返圣者在凡夫等时,或后也修习三种五禅,依信等根差别次第生于五净居。
87. "如次修习如次生于无色"即结合"如次"为第一无色等次第。此一切唯依彼彼禅专门地说。但有欲求时凡夫等生于所得禅地中除净居随处,如是依欲界业力在欲有中。因说"诸比丘,持戒者意愿成就因清净"。但不返者因完全断欲贪不生欲求于欲界故生于除欲界所得禅地随处。因唯不返者生于净居是决定。但彼等不生于他处非决定。如是作故阿阇黎说：
"唯不返者人,生于净居中;
生于欲界者,除去不返者。"
应见此等纯观行者临死必定生起等至因圆满作于定。注中说"女人或圣或非圣得八等至者唯生于梵众"。此中因广果、色究竟、第四无色有是最胜有,生彼圣者不生他处,如是生于余上上梵天不[生]于下下。因阿阇黎说：
"住于广果天,色究竟有顶,
一切圣者众,不复生他处;
生于梵天者,圣者不生下。"
四业释毕。
死生次第释
89. 在"寿尽"等中虽有业威力,于彼彼趣所限定寿尽故死名寿尽死。虽彼处有限定寿余及趣时等缘和合,因成就彼彼有的业已尽果故死名业尽死。因寿业同时尽故死名俱尽死。虽有彼[寿命],依前有成就某断绝业力以刀等加行断绝相续者,或对大德者作某加行所积断绝业障碍业力,因不能转起彼彼自体,如恶魔、葫芦王等依即刻离处方式转起的死名断绝死。但此不在地狱者、北俱卢洲人、某些天人。故说：
"或以加行或,某些依断业。"
死的生起转起为死生起。

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

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



我来直译这段巴利文为简体中文：
90. "死时"即临死时。"如理"即随顺生于彼彼趣的有情,但不生于某处的漏尽者只有如现起的名色法等到死终为所缘,非业、业相等。"曾得"即依见塔等方式前曾得。"成资具"即依花等方式成为资具。"应得"即应体验。"成受用"即天女、天宫、如意树、地狱火等应受用。因天女、天宫、如意树、母胎等处色处是善趣相。地狱火、狱卒等处是恶趣相。趣的相是趣相。
"以业力"即以生结生善不善业的威力。"六门"即如将说方式随所生六生门,若善业成熟则清净善心转起,若不善业则染污不善心,故说"成熟...乃至...染污"。故世尊说:"诸比丘,识住立依著相乐或依著细相,若此时命终,有是处,生于两趣之一或地狱或畜生。""倾向彼"即如倾向彼应生有,或分词为"唯倾向彼"。"多分"此中意趣应见如"多于他有"所说方式。或以"如理"已能摄此故由"多分"了知显示非如渐死者般突然断命者常常[现相]。"以新造方式"即如彼刹那正造自己以新造方式。

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

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

‘‘Avijjātaṇhāsaṅkhāra-sahajehi apāyinaṃ;

Visayādīnavacchādinamanakkhipakehi tu.

‘‘Appahīnehi sesānaṃ, chādanaṃ namanampi ca;

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

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



我来直译这段巴利文为简体中文：
91. "临近死者"即依一路心量寿,或依比彼稍多寿近死者。"路心终"即于所缘终或速行终的路心终。其中在法随行[论]说"从欲有死生于彼处者所缘终,其余速行终"。"命终只"即若余寿多于一速行路,则于命终或生已灭。若余寿一心刹那,则于路心终,而彼唯以过去业等为境。以"彼之后即"否定中有论者说。
"如理"即依造业时及与果时相应。或依成熟业相应随眠,或速行俱生转起相应义。但说"被无明随眠围绕"等。俱生速行如何为随眠性?此非过失因[彼等]似随眠故有随眠名。否则不摄不善业俱生、有爱俱生或临终速行俱生。无明因未断义随眠转起故为随眠,被彼围绕。爱随眠为此根本主要助缘故名爱随眠为根。"以行"即善不善业或业俱生触等法聚或临终速行俱生,由彼所生。因无明覆过患境生爱,称为投生行的如说行投生,如说：
"无明爱行俱,恶趣[有情]具,
覆境过患屈,并且能投生。
余者未所断,覆蔽及屈伏,
能投唯是行,善者成就此。"
"被相应摄"即被自相应触等法以相应缘等围绕所摄,为俱生依止而前导,即为俱生住立而主要。因说"心为法前导"。"以连结他有"意趣即依前后有相互如结合而生已住立,非从此去。因前有摄任何法不至他有,亦非无前有摄因而生,如回声、灯印,止太过广说。

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

‘‘Pañcadvāre siyā sandhi, vinā kammaṃ dvigocare’’ti; (Sa. sa. 173);

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

我来直译这段巴利文为简体中文：
92. "缓慢转起"即成为缓慢而转起。意趣是在现在所缘入现时依意门以趣相,依五门以业相。结生有分也得现在所缘性,故于意门先有结生及四有分,于五门唯结生得现在所缘性。如是某人依意门入现的现在趣相生所缘终路心之后生死心,其后在五心刹那寿命所缘转起结生及四有分,于五门亲属等所现供物色等随理转起路心及死心之后在一心刹那寿命所缘转起结生于现在所缘转起可得。此中略说,但广说应见清净道论或分别论注在行缘识词释说方式。"六门所取"即业相六门所取、趣相第六门所取应随所生结合。但其他无别说。在谛要中也依此意趣说此：
"五门有结生,无业二所缘。"
但注中说"趣相于意门入现",及未显示所缘五门结生,且根注等限定说"以业力现起色处如梦者如天眼者唯于意门成所缘",故诸阿阇黎不接受彼等说。于"现在"此中趣相为现在所缘适合,但业相意为唯生结生业的相,故如何彼为临死速行所取成为现在?因非彼即现所缘即生结生因无积集及未受用故。因说"已作已积集"故唯再再得修习业牵引结生。在无碍解道说欲求刹那二因缘有因结生故,已作已集业为爱所受用才生果,且如何此时如于同路转起的临死速行是再再得修习?如何彼等此时为爱所执?又现在业相为临死转起五门速行所缘。注中说"五门业不成结生相因极弱故"。

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

94.Yathārahanti dutiyacatutthapaṭhamatatiyānaṃ paṭisandhīnaṃ anurūpato.

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

Cutipaṭisandhikkamavaṇṇanā niṭṭhitā.

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

101.Parivattantā pavattanti yāva vaṭṭamūlasamucchedātyadhippāyo.

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

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Vīthimuttaparicchedavaṇṇanā niṭṭhitā.

6. Rūpaparicchedavaṇṇanā

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



我来直译这段巴利文为简体中文：
2.620. 此为实。但因亲属等所现花等存在时有死可能,故以彼处色等为缘临死路前分转起能生结生意门速行所缘相同故,说同一相续所摄临死速行所取现在色等为业相。如是作故阿难阿阇黎说"于五门入现现在业相生于临近所作业所缘相续,应见如彼"。
94. "如理"即随顺第二、第四、第一、第三结生。
98. 无色死后除下无色有无色结生,因上上无色不积集下下业,但依近行禅力有欲界三因结生为其果。色界死后除无因依近行禅力有二因三因结生,欲界三因死后随理有一切欲色无色有摄无因等结生。其他二因无因死后唯欲有中有三因等结生。
死生次第释毕。
99. "结生灭无间"即结生灭无间。"彼即心"即因相似故转起彼名如"彼即药"。"无路心生起"即无间间路心生起时,成为死心而灭即彼心为相关。
101. "相续转起"意趣即直至轮回根断。
102. 结合如此生有结生及有分及路及死,如是又他有结生有分等此心相续转起。但一些人因此品仅显离路摄故意以唯摄结生有分死适当,说"结生有分路"此义为结生有分流,彼为彼等意,因于转起摄显末摄彼一切为结论所意。如是于"观察此无常"此中以"此"音适合遍指一切。智者贤者观察思惟如说轮回转起无常非恒坏法,长时成善戒者证得不死恒无死法涅槃位由道果智作证,由彼即善断爱结故当趣当得平等无余涅槃界。
如是名显阿毗达摩义阿毗达摩摄释
离路品释毕。
色品释
如是先显示依心心所二种阿毗达摩义,今欲显色及其后涅槃而说"至此"等。因差别转起以举说分说反说三品说差别,以转起结生二品说转起的心心所法至此以五品分别故,今如生起说色为结合。

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

Rūpasamuddesavaṇṇanā

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

‘‘Mahantā pātubhūtāti, mahābhūtasamāti vā;

Vañcakattā abhūtena, ‘mahābhūtā’ti sammatā’’ti. (abhidha. 626);

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

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



我来直译这段巴利文为简体中文：
2. 今为显示如许色差别义而置纲要说"总举"等。略举为总举。依一种等方式分别为差别。从此生果为等起,业等色生缘。眼十法等为聚。"由转起次第"即由有时有情差别色生起次第。
色总举释
3. 于执取非执取相续中依具资具界成为大而生现起为大种。或由见多种稀有殊胜,或由见多非有,为大稀有或大非有者是大种,如幻师等。与彼等同自非青等自性而见青等所造色等故为大种。或以可意色形等如欺诳有情的夜叉女等以可意男女色等欺诳有情故有大非有为大种。如说：
"大而现起故,或同大种故;
因以非有欺,许名为大种。"
或由大现起于此所造色为大且为存在故名大种。依大种转起色为所造色。若如是由"依一大种彼大种"等说,一一大种是余大种所依故应成彼等也是所造色耶?此非如是因唯依[大种]转起色成就彼名。因凡依大种且自为他所依非所造色。但唯被依非为任何所依,彼即所造色,故无大种有彼名应成。又四大种所造色为所造色相,故无依三转起为所造色性。
4. 以住持义为地,如自性地为树山等,以为俱生色住立性而显现、现起故说,地即界以持自相等无有情无命义及如身山支分界相似故为地界。水令俱生色遍满,或令增长滋润为水。火令遍熟,或以锐性令余三界热为火。风以至他处生起因性令诸界聚到达为风。应见此四依次有坚性、湿性、热性、支持性相。

5. Cakkhādīnaṃ vacanattho heṭṭhā kathitova. Pasādarūpaṃ nāma catunnaṃ mahābhūtānaṃ pasannabhāvahetukattā. Taṃ pana yathākkamaṃ daṭṭhukāmatāsotukāmatāghāyitukāmatāsāyitukāmatāphusitukāmatānidānakammasamuṭṭhānabhūtappasādalakkhaṇaṃ. Tattha cakkhu tāva majjhe kaṇhamaṇḍalassa ūkāsirappamāṇe abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattipadese telamiva picupaṭalāni sattakkhipaṭalāni byāpetvā dhāraṇanahāpanamaṇḍanabījanakiccāhi catūhi dhātīhi viya khattiyakumāro sandhāraṇabandhanaparipācanasamudīraṇakiccāhi catūhi dhātūhi katūpakāraṃ utucittāhārehi upatthambhiyamānaṃ āyunā paripāliyamānaṃ vaṇṇādīhi parivāritaṃ yathāyogaṃ cakkhuviññāṇādīnaṃ vatthudvārabhāvaṃ sadhentaṃ pavattati, itaraṃ ‘‘sasambhāracakkhū’’ti vuccati. Evaṃ sotādayopi yathākkamaṃ sotabilabbhantare aṅgulivedhanākāraṃ upacitatanutambalomaṃ, nāsikabbhantare ajapadasaṇṭhānaṃ, jivhāmajjhe uppaladalaggasaṇṭhānaṃ padesaṃ abhibyāpetvā pavattanti, itaraṃ pana ṭhapetvā kammajatejassa patiṭṭhānaṭṭhānaṃ kesaggalomagganakhaggasukkhacammāni ca avasesaṃ sakalasarīraṃ pharitvā pavattati. Evaṃ santepi itarehi tassa saṅkaro na hoti bhinnanissayalakkhaṇattā. Ekanissayānipi hi rūparasādīni lakkhaṇabhedato asaṃkiṇṇāti kiṃ pana bhinnanissayā pasādā.

6. Āpodhātuyā sukhumabhāvena phusituṃ asakkuṇeyyattā vuttaṃ ‘‘āpodhātu vivajjitaṃ bhūtattayasaṅkhāta’’nti. Kiñcāpi hi sītatā phusitvā gayhati, sā pana tejoyeva. Mande hi uṇhatte sītabuddhi sītatāsaṅkhātassa kassaci guṇassa abhāvato. Tayidaṃ sītabuddhiyā anavaṭṭhitabhāvato viññāyati pārāpāre viya. Tathā hi ghammakāle ātape ṭhatvā chāyaṃ paviṭṭhānaṃ sītabuddhi hoti, tattheva cirakālaṃ ṭhitānaṃ uṇhabuddhi. Yadi ca āpodhātu sītatā siyā, uṇhabhāvena saha ekasmiṃ kalāpe upalabbheyya, na cevaṃ upalabbhati, tasmā viññāyati ‘‘na āpodhātu sītatā’’ti. Ye pana ‘‘davatā āpodhātu, sā ca phusitvā gayhatī’’ti vadanti, te vattabbā ‘‘davatā nāma phusitvā gayhatīti idaṃ āyasmantānaṃ abhimānamattaṃ saṇṭhāne viyā’’ti. Vuttañhetaṃ porāṇehi –

‘‘Davatāsahavuttīni, tīṇi bhūtāni samphusaṃ;

Davataṃ samphusāmīti, lokoyamabhimaññati.

‘‘Bhūte phusitvā saṇṭhānaṃ, manasā gaṇhato yathā;

Paccakkhato phusāmīti, viññeyyā davatā tathā’’ti.

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



我来直译这段巴利文为简体中文：
5. 眼等词义已如前说。名净色因为是四大种清净性因。彼依次以欲见性、欲闻性、欲嗅性、欲尝性、欲触性为因业生界清净为相。其中先眼于黑轮中如米米粒量对面立处身形生起处,如油遍及七眼膜层,为四界以任持、结合、遍熟、激发作用作助益,被时、心、食支持,被寿维护,被色等围绕,随应成就眼识等依处门而转起,余名"具资具眼"。如是耳等依次遍及耳孔中如指孔形生细毛处,鼻孔内如羊足形,舌中如莲瓣顶形处而转起,但余除业生火住立处及发端、毛端、甲端、干皮遍及余全身而转起。如是亦以彼等不混杂因依处相异。因一依处色味等以相差别不混杂,何况异依处净色。
6. 因水界细性不能触故说"除水界三界"。虽冷触所取,但彼唯火。因弱热[处]有冷觉因无所谓冷性任何功德。由冷觉不住性如近远可知。如是夏时立日中入荫者有冷觉,久住彼处者有热觉。若水界是冷性,应与热性同一聚得,不如是得,故知"水界非冷性"。但说"水界是湿性,彼触所取"者,应对彼说"湿性触所取此是尊者等臆度如形"。因古人说：
"湿性俱转起,三界俱能触;
世人此妄想,我触于湿性。
如触界得形,意识所把握;
应知彼湿性,现量如触得。"
名境色因为五识境性。因诸根行于此故名行境。彼五种依次以为眼识等行境为相,或以撞击眼等为相。

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

‘‘Liṅgaṃ hatthādisaṇṭhānaṃ, nimittaṃ mihitādikaṃ;

Kuttaṃ suppādinā kīḷā, ākappo gamanādika’’nti.

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

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

‘‘Nipphannabhūtikādhārā, dve dhātū kāmarūpinaṃ;

Rūpānubandhavuttittā, cakkhuviññāṇādayo viya.

‘‘Cakkhādinissitānetā, tassaññādhārabhāvato;

Nāpi rūpādike tesaṃ, bahiddhāpi pavattito.

‘‘Na cāpi jīvitaṃ tassa, kiccantaraniyuttito;

Na ca bhāvadvayaṃ tasmiṃ, asantepi pavattito.

‘‘Tasmā tadaññaṃ vatthu taṃ, bhūtikanti vijāniyaṃ;

Vatthālambadukānantu, desanābhedato idaṃ;

Dhammasaṅgaṇipāṭhasmiṃ, na akkhātaṃ mahesinā’’ti.

9. Jīvanti tenāti jīvitaṃ, tadeva kammajarūpaparipālane ādhipaccayogato indriyanti jīvitindriyaṃ. Tathā hetaṃ kammajarūpaparipālanalakkhaṇaṃ. Yathāsakaṃ khaṇamattaṭṭhāyīnampi hi sahajātānaṃ pavattihetubhāveneva anupālakaṃ. Na hi tesaṃ kammaṃyeva ṭhitikāraṇaṃ hoti āhārajādīnaṃ āhārādi viya kammassa taṅkhaṇābhāvato. Idaṃ pana saha pācanagginā anavasesaupādinnakāyaṃ byāpetvā pavattati.

10. Kabaḷaṃ katvā ajjhoharīyatīti kabaḷīkāro āhāro, idañca savatthukaṃ katvā āhāraṃ dassetuṃ vuttaṃ. Sendriyakāyopatthambhanahetubhūtā pana aṅgamaṅgānusārī rasaharasaṅkhātā ajjhoharitabbāhārasinehabhūtā ojā idha āhārarūpaṃ nāma. Tathā hetaṃ sendriyakāyopatthambhanahetubhāvalakkhaṇaṃ, ojaṭṭhamakarūpāharaṇalakkhaṇaṃ vā.

11. Kakkhaḷattādinā attano attano sabhāvena upalabbhanato sabhāvarūpaṃ nāma. Uppādādīhi, aniccatādīhi vā lakkhaṇehi sahitanti salakkhaṇaṃ. Paricchedādibhāvaṃ vinā attano sabhāveneva kammādīhi paccayehi nipphannattā nippharūpaṃ nāma. Ruppanasabhāvo rūpaṃ, tena yuttampi rūpaṃ, yathā ‘‘arisaso, nīluppala’’nti, svāyaṃ rūpa-saddo ruḷhiyā ataṃsabhāvepi pavattatīti aparena rūpa-saddena visesetvā ‘‘rūparūpa’’nti vuttaṃ yathā ‘‘dukkhadukkha’’nti. Paricchedādibhāvaṃ atikkamitvā sabhāveneva upalabbhanato lakkhaṇattayāropanena sammasituṃ arahattā sammasanarūpaṃ.



我来直译这段巴利文为简体中文：
7. 女性之性为女性,男性之性为男性。其中女性以女相、标记、举止、形态因性为相,男性以男相等因性为相。其中女性生殖器为女相。有声意趣女标记因为是"女"认知的缘。不明显立行坐等为女举止。女形为女形态。男相等亦应如说方式见。但注中另外解释女相等。彼归纳说：
"相为手等形态,标记为笑等事,
举止游戏如娃,形态行走等是。"
名性色因由此有女等称谓及觉知。彼如身根遍及全身而住。
8. 心由为意界意识界所依故为所依名心所依。如是彼以为彼二界所依为相,彼依心腔内半手掌量血而转。应见此虽于色品未说由教证、理证有。其中"彼色为意界及意识界及彼相应法以所依缘为缘"此发趣论语为教证。理证应如是见：
"具色有情中,二界依所造,
因随色转起,如眼识等故。
非依眼等彼,因无他所依,
亦非色等境,因外亦转起。
非命根为彼,因司他作用,
非二性于彼,无亦能转起。
故知彼他依,为所造色性。
由所依所缘,二类说差别,
于法聚论文,大仙未宣说。"
9. 由此活命为命,彼即于维护业生色有主权相应故为根名命根。如是彼以维护业生色为相。因为虽仅住自刹那亦以为俱生转起因而维护。非彼业即是住因如食等为食生等因,因业彼刹那无。但此与消化火共遍及无余执取身而转。
10. 团食为团食,此说为有事物食。但此中名食色为有根身支持因遍及肢分所谓运送味的可食入食液油。如是彼以为有根身支持因为相,或以运取八食色为相。
11. 因以坚性等自己自性可得故名自性色。与生等或无常等相俱故为有相。无间隔等性由自性由业等缘所造故名所造色。变坏自性为色,具彼亦为色如"敌行蓝莲"。此色音由转义亦转于非彼性故以后色音差别说"真色"如"苦苦"。超越间隔等性由自性可得应以三相观察故为观察色。

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



我来直译这段巴利文为简体中文：
12. 不被耕作为虚空。虚空即虚空,以无命义为界故为虚空界。依令眼十法等各一聚色与其他聚不混杂性而限定,或被彼等所限定,或彼等限定量色为限定色。因彼如限定彼彼色聚。且虽其他聚界与其他聚界有相触性,各各色的分立即色边际虚空。彼为其限定者,自不与彼等相触。否则彼等色应成遍满故无限定性。因不遍满即不相触。故世尊说"不为四大种所触"。

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

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

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

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



我来直译这段巴利文为简体中文：
13. 以动摇身令了知意趣,自亦由彼被了知为身表。以有识声所谓语令了知意趣,自亦由彼被了知为语表。其中如举大石时以一切力握持时的努力变异,于行等生心所生风界俱生色支持维持动摇中为助缘的动摇身动摇因风界分离所得的变异,以为身遍动摇缘性可得为身表。因彼以动摇身令了知意趣。因于无表变异的树动等不见取"彼令作此"意趣。且于手动等动摇身取后由不可了知间意门速行取故,自亦由身被了知。
如何由表力有手动等?说 - 于一转向路中七速行中第七速行所生风界具表变异得前速行等所生风界支持以至他处生起因性动摇心生,但前速行等所生唯作支持维持为彼助益。如以七对应牵车中唯第七对所系牛得下六对所系牛支持而动车,但前对等所系唯成就支持维持为彼助益,应见此亦如是。
此中至他处生起即动摇因法从生处乃至一毛端量亦无移动。否则彼等无作用性及刹那性应不成。至他处生起因性者应见如与自俱生色从下速行所生色住立处生于他处,如是与彼俱于彼处生起。此中于心生动摇由彼相连余亦动摇如投入河流的干牛粪团。如是不能动摇的前速行等所生风界亦具表变异因有向彼欲令行等转起方位变异生起。如是作故将说意门转向亦为表等起。语出生心所生地界与音生起处所执取色俱击打缘的一变异为语表。此中应说者应以身表说方式见。
但此差别 - 如彼说"动摇身取后",如是此应结合"闻声闻后"。此中因无支持等故不得第七速行所生等说法。因与击打俱声生起。且击打于前速行等亦得。此中如见高系牛头多罗叶等色后由其后转起不可了知间意门路取牛头等与水俱行相标记而取水,如是取动摇及出声身声后由其后转起不可了知间意门路依前成就相连为缘取有意趣变异,此为二者共通譬喻。

14. Lahubhāvo lahutā. Mudubhāvo mudutā. Kammaññabhāvo kammaññatā. Yathākkamañcetā arogino viya rūpānaṃ agarutā suparimadditacammassa viya akathinatā sudhantasuvaṇṇassa viya sarīrakiriyānaṃ anukūlabhāvoti daṭṭhabbaṃ. Aññamaññaṃ avijahantassapi hi lahutādittayassa taṃtaṃvikārādhikarūpehi nānattaṃ vuccati, dandhattakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno hi rūpavikāro lahutā. Thaddhattakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno mudutā. Sarīrakiriyānaṃ ananukūlabhāvakaradhātukkhobhappaṭipakkhapaccayasamuṭṭhāno kammaññatāti.

15. Upacayanaṃ upacayo, paṭhamacayotyattho ‘‘upaññatta’’ntyādīsu viya upa-saddassa paṭhamatthajotanato. Santāno santati, pabandhotyattho. Tattha paṭisandhito paṭṭhāya yāva cakkhādidasakānaṃ uppatti, etthantare rūpuppādo upacayo nāma. Tato paraṃ santati nāma. Yathāsakaṃ khaṇamattaṭṭhāyīnaṃ rūpānaṃ nirodhābhimukhabhāvavasena jīraṇaṃ jarā, sāyeva jaratā, niccadhuvabhāvena na iccaṃ anupagantabbanti aniccaṃ, tassa bhāvo aniccatā, rūpaparibhedo. Lakkhaṇarūpaṃ nāma dhammānaṃ taṃtaṃavatthāvasena lakkhaṇahetuttā.

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

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

Rūpasamuddesavaṇṇanā niṭṭhitā.

Rūpavibhāgavaṇṇanā

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



我来直译这段巴利文为简体中文：
14. 轻性为轻。软性为软。适业性为适业。应见此等依次如无病者色之无重性,如善揉皮之无硬性,如善炼金之身作适宜性。虽互不离轻等三,说由各变异胜色差别,因对治迟钝性作界动乱缘所生色变异为轻。对治坚硬性作界动乱缘所生为软。对治身作不适性作界动乱缘所生为适业。
15. 积集为积集,义为初积如"近施设"等中近音表初义故。相续为相续,义为连续。其中从结生起至眼等十法生起,此间色生起名积集。此后名相续。如各自刹那住色趣灭性衰老为老,彼即老性,以非常恒性不可趣故为无常,彼性为无常性,色坏灭。名相色因为法由各自位性为相因性。
16. 唯生色者因从结生起色刹那刹那生起性故名生,由色生起性与四相续色相系转起故为色认许,由初后常性所说转起相差别依所化根分别说"积集相续"故唯以积集相续性说。如是作故于彼等定义中为显义无别说"处积集即色积集,色积集即色相续"。十一种者依同分摄十一种。
17. 四界、五净、四境、二性、心色,此与命食色二共十八种,如是限定及二表、三变异、四相因色限定变异等性无别缘生故此无执十及应成二十八种。
色总别释毕。
色差别释
18. 今为显如举色一种等理说"一切此"等。由无相应无贪等因为无因。由各自缘性为有缘。由与缘自转起欲漏等俱为有漏。由缘所造作为有为。由系于取蕴所说世间为世间。由欲爱所行为欲界。由如无色法不取任何所缘故无所缘。由无道分等断性故不可断。"如是"音义为种类,由此摄一切"无记"等一种理。

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

20. Itaraṃ bāvīsatividhaṃ avatthurūpaṃ.

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

23. Visayavisayibhāvappattivasena thūlattā oḷārikarūpaṃ. Tatoyeva gahaṇassa sukarattā santikerūpaṃ āsannarūpaṃ nāma. Yo sayaṃ, nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ, so paṭigho viyāti paṭigho. Yathā hi paṭighāte sati dubbalassa calanaṃ hoti, evaṃ aññamaññaṃ paṭimukhabhāve sati arūpasabhāvattā dubbalassa bhavaṅgassa calanaṃ hoti. Paṭigho yassa atthi taṃ sappaṭighaṃ. Tattha sayaṃ sampatti phoṭṭhabbassa, nissayavasena sampatti ghānajivhākāyagandharasānaṃ, ubhayathāpi asampatti cakkhusotarūpasaddānanti daṭṭhabbaṃ. Itaraṃ soḷasavidhaṃ oḷārikatādisabhāvābhāvato sukhumarūpādikaṃ.

24. Kammato jātaṃ aṭṭhārasavidhaṃ upādinnarūpaṃ taṇhādiṭṭhīhi upetena kammunā attano phalabhāvena ādinnattā gahitattā. Itaraṃ aggahitaggahaṇenadasavidhaṃ anupādinnarūpaṃ.

25. Daṭṭhabbabhāvasaṅkhātena nidassanena saha vattatīti sanidassanaṃ. Cakkhuviññāṇagocarabhāvo hi nidassananti vuccati tassa ca rūpāyatanato anaññattepi aññehi dhammehi taṃ visesetuṃ aññaṃ viya katvā vattuṃ vaṭṭatīti saha nidassanena sanidassananti. Dhammabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro viseso, so añño viya katvā upacarituṃ yutto. Evañhi atthavisesāvabodho hoti.



我来直译这段巴利文为简体中文：
19. 内色因转起于称为自体之自增上。虽其他内生亦有,但由转义唯眼等为内。或如说"若我等不存,汝将成为木偶形"故由对自体殊胜助益唯眼等特别名为内。或依称为自之心以为彼门而转起故为内,彼即内。由离彼故余二十三种为外色。
20. 余二十二种为非所依色。
22. 八种根色由于五识、性等、俱生色维护有主权相应。因五种净色于眼识等有主权由自锐钝等性令彼等成就锐钝等性。二性亦于女相等有主权因虽由各自缘生起彼等多于同性相续中以彼彼相生起,但非由根缘性。命于业生维护有主权因彼等各自刹那住依命根。自依自所立法相连而转如舵手。
23. 由得境有境性故粗为粗色。由此易取故近色名邻近色。自及依止力得未得对面性互触为对。如对击时弱者动,如是互对面性时由无色自性弱有分动。有对者为有对。此中应见自己得触,依止力得鼻舌身香味,两者不得眼耳色声。余十六种由无粗等自性为细色等。
24. 从业生十八种为执取色因为被渴爱见执取业以自果性所取所执。余不取取十种为非执取色。
25. 与见性所说显现俱转为有显示。因眼识行境性说为显示虽与色处无异,但为从他法差别彼应说如他与显示俱为有显示。因法性共成一法中差别能令异为他,应如他假说。如是方得义差别了知。

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

‘‘Cakkhusotaṃ panetesu, hotāsampattagāhakaṃ;

Viññāṇuppattihetuttā, santarādhikagocare.

‘‘Tathā hi dūradesaṭṭhaṃ, phalikāditirohitaṃ;

Mahantañca nagādīnaṃ, vaṇṇaṃ cakkhu udikkhati.

‘‘Ākāsādigato kucchi-cammānantarikopi ca;

Mahanto ca ghaṇṭādīnaṃ, saddo sotassa gocaro.

‘‘Gantvā visayadesaṃ taṃ, pharitvā gaṇhatīti ce;

Adhiṭṭhānavidhānepi, tassa so gocaro siyā.

‘‘Bhūtappabandhato so ce, yāti indriyasannidhiṃ;

Kammacittojasambhūto, vaṇṇo saddo ca cittajo.

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

Vuttā ca avisesena, pāṭhe taṃvisayāva te.

‘‘Yadi cetaṃ dvayaṃ attasamīpaṃyeva gaṇhati;

Akkhivaṇṇaṃ tathā mūlaṃ, passeyya bhamukassa ca.

‘‘Disādesavavatthānaṃ, saddassa na bhaveyya ca;

Siyā ca saravedhissa, sakaṇṇe sarapātana’’nti.

Gocaraggāhikarūpaṃ viññāṇādhiṭṭhitaṃ hutvā taṃtaṃgocaraggahaṇasabhāvattā. Itaraṃ tevīsatividhaṃ agocaraggāhikarūpaṃ gocaraggahaṇābhāvato.

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

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

Rūpavibhāgavaṇṇanā niṭṭhitā.

Rūpasamuṭṭhānanayavaṇṇanā

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

‘‘Uppannuppajjamānanti, vibhaṅge evamādinaṃ;

Bhaṅgakkhaṇasmiṃ uppannaṃ, no ca uppajjamānakaṃ.

‘‘Uppajjamānamuppāde, uppannañcātiādinā;

Bhaṅguppādāva akkhātā, na cittassa ṭhitikkhaṇo.

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

Paññāyatī’ti (a. ni. 

我来直译这段巴利文为简体中文：
26. 由不得力者由不得自己的行境力,或由自己不得境处力。因眼耳不得色声,或自己不得而取所缘。故说此：
"眼耳于此等,成为不得取,
因识生起因,中间胜行境。
如是远处住,水晶等遮蔽,
山等大物的,色眼得观看。
空等所住及,腹皮间隔的,
钟等大物的,声为耳行境。
若往境界处,遍及而取者,
即住立规定,彼亦应成境。
若彼由界续,来近根住处,
业心食所生,色声唯心生。
非彼等行境,因彼外不生,
经中无差别,说彼等境故。
若此二唯取,自己邻近处,
应见眼睛色,如是眉根本。
声音方处所,决定亦不有,
射手应有于,己耳箭射中。"
取境色以成识住立故有彼彼取境自性。余二十三种非取境色由无取境性。
27. 应见应观为色。生自己生起后色为食素。不相离色由无于任处互相分离各自转起故。因色界无香等论者见亦为诸师所处处否决。
28. 如是者此中如是音义为种类,由此摄一切此中未来二法三法等差别。
色差别释毕。
色等起理释
29. 何等业等、如何、何处、何时等起色故说"其中"等。从结生起者从结生心生起刹那起。刹那刹那者于每一心三刹那中,即说无间。但他人否定心住刹那及灭刹那色生起。此中虽他们于无住刹那之理及彼应说已如前说,但此中亦为易取故摄灭刹那无色生起之理及应说而说：
"已生正生等,于分别如是,
灭刹那已生,而非正生者。
正生起生起,已生等如是,
说灭生二种,非心住刹那。
'生及灭及住,改异可知见'

3.47) vuttattā, ṭhiti atthīti ce mataṃ.

‘‘Aññathattassa ekasmiṃ, dhamme anupaladdhito;

Paññāṇavacanā ceva, pabandhaṭṭhiti tatthapi.

‘‘Vuttā tasmā na cittassa, ṭhiti dissati pāḷiyaṃ;

Abhidhamme abhāvopi, nisedhoyeva sabbathā.

‘‘Yadā samudayo yassa, nirujjhati tadāssa kiṃ;

Dukkhamuppajjatītyettha, pañhe noti nisedhato.

‘‘Rūpuppādo na bhaṅgasmiṃ, tasmā sabbepi paccayā;

Uppādeyeva cittassa, rūpahetūti kecana.

‘‘Vuccate tattha ekasmiṃ, dhammeyeva yathā matā;

Uppādāvatthato bhinnā, bhaṅgāvatthā tatheva tu.

‘‘Bhaṅgassābhimukhāvatthā, icchitabbā ayaṃ ṭhiti;

Nayadassanato esā, vibhaṅge na tu desitā.

‘‘Lakkhaṇaṃ saṅkhatasseva, vattumuppādaādinaṃ;

Desitattā na tatthāpi, pabandhassa ṭhitīritā.

‘‘Upasaggassa dhātūnamattheyeva pavattito;

Paññāyatīti cetassa, attho viññāyate iti.

‘‘Bhaṅge rūpassa nuppādo, cittajānaṃ vasena vā;

Āruppaṃvābhisandhāya, bhāsito yamakassa hi.

‘‘Sabhāvoyaṃ yathālābha-yojanāti tato nahi;

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

31. Rūpavirāgabhāvanānibbattattā hetuno tabbidhuratāya, anokāsatāya ca arūpavipākā, rūpajanane visesapaccayehi jhānaṅgehi sampayogābhāvato dvipañcaviññāṇāni cāti cuddasa cittāni rūpaṃ na samuṭṭhāpentīti vuttaṃ ‘‘āruppavipākadvipañcaviññāṇavajjita’’nti. Paṭisandhicittaṃ, pana cuticittañca ekūnavīsati bhavaṅgasseva antogadhattā cittantaraṃ na hotīti na tassa vajjanaṃ kataṃ. Kiñcāpi na kataṃ, pacchājātapaccayarahitaṃ, pana āhārādīhi ca anupatthaddhaṃ dubbalavatthuṃ nissāya pavattattā, attano ca āgantukatāya kammajarūpehi cittasamuṭṭhānarūpānaṃ ṭhānaṃ gahetvā ṭhitattā ca paṭisandhicittaṃ rūpasamuṭṭhāpakaṃ na hoti. Cuticitte pana aṭṭhakathāyaṃ (dha. sa. aṭṭha. 636; vibha. aṭṭha. 26 pakiṇṇakakathā) tāva ‘‘vūpasantavaṭṭamūlasmiṃ santāne sātisayaṃ santavuttitāya khīṇāsavasseva cuticittaṃ rūpaṃ na samuṭṭhāpetī’’ti (dha. sa. mūlaṭī. 636) vuttaṃ. Ānandācariyādayo pana ‘‘sabbesampi cuticittaṃ rūpaṃ na samuṭṭhāpetī’’ti vadanti. Vinicchayo pana nesaṃ saṅkhepato mūlaṭīkādīsu, vitthārato ca abhidhammatthavikāsiniyaṃ vuttanayena daṭṭhabbo. Paṭhamabhavaṅgamupādāyāti paṭisandhiyā anantaranibbattapaṭhamabhavaṅgato paṭṭhāya. Jāyantameva samuṭṭhāpeti, na pana ṭhitaṃ, bhijjamānaṃ vā anantarādipaccayalābhena uppādakkhaṇeyeva janakasāmatthiyayogato.

32. Iriyāya kāyikakiriyāya pavattipathabhāvato iriyāpatho, gamanādi, atthato tadavatthā rūpappavatti. Tampi sandhāreti yathāpavattaṃ upatthambheti. Yathā hi vīthicittehi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti, na evametesu dvattiṃsavidhesu, vakkhamānesu ca chabbīsatiyā jāgaraṇacittesu pavattamānesu. Tadā pana aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattanti.



我来直译这段巴利文为简体中文：
因说'生及灭及住者之异可知'故,若认为有住。
"由一法中不得,异性故及说智,
彼中相续住故。
是故不见于经,心住一切遍,
阿毗达磨无性,即是遮止故。
何时谁之集,灭时彼何苦,
生起此问中,说否遮止故。
灭中无色生,故一切缘者,
唯于心生起,为色因一说。
说彼一法中,如是所认可,
生位异于灭,位如是应知。
趣向灭之位,此住应认许,
此由理显示,非于分别说。
为说有为相,生等所显示,
彼中亦不说,相续之安住。
前缀于界义,转起故而知,
可知之义者,如是可了知。
或依心生者,无色生于灭,
或说无色界,因说于双论。
此自性如得,相应故由此,
非无心住及,灭无色生起。"
31. 说"除无色果报双五识"因无色果报由修习厌离色而成就故因与彼相违,及无处所,及双五识由无与色生特别缘禅支相应故十四心不等起色。但结生心及死心因摄入十九有分故非别心故未作除彼。虽未作,但由无后生缘及不为食等所支持依弱所依转起,及由自暂时性,及由业生色取代心所生色住处住故结生心非色等起。但死心于注疏中说"于息灭轮回根相续中由殊胜寂静转起故唯漏尽者死心不等起色"。但阿难阿阇黎等说"一切死心不等起色"。彼等决定应以略说见于根本复注等,广说见于阿毗达磨义显说方式。从初有分起者从结生无间生初有分起。唯生起等起,但非住或灭,因由得无间等缘唯于生刹那有能生力相应故。
32. 由为行身作转起道故威仪路,行走等,义为彼位色转起。亦维持彼如转起支持。如于有分中为路心所间断转起时肢体沉陷,不如是于此三十二种及将说二十六觉醒心转起时。但尔时肢体支持如转起威仪路性而转起。

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

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

35. Pacchājātādipaccayūpatthambhalābhena ṭhitikkhaṇeyeva utuojānaṃ balavabhāvoti vuttaṃ ‘‘tejodhātu ṭhitippattā’’tyādi.

37. Tattha hadayaindriyarūpāni nava kammatoyeva jātattā kammajāneva. Yañhi jātaṃ, jāyati, jāyissati ca, taṃ ‘‘kammaja’’nti vuccati yathā duddhanti.

40. Paccuppannapaccayāpekkhattā lahutādittayaṃ kammajaṃ na hoti, itarathā sabbadābhāvīhi bhavitabbanti vuttaṃ ‘‘lahutādittayaṃ utucittāhārehi sambhotī’’ti.

43. Ekantakammajāni nava, catujesu kammajāni navāti aṭṭhārasa kammajāni, pañcavikārarūpasaddaavinibbhogarūpaākāsavasena pannarasa cittajāni, saddo, lahutādittayaṃ, avinibbhogākāsarūpāni navāti terasa utujāni, lahutādittayaavinibbhogākāsavasena dvādasa āhārajāni.

44. Kevalaṃ jāyamānādirūpānaṃ jāyamānaparipaccamānabhijjamānarūpānaṃ sabhāvattā sabhāvamattaṃ vinā attano jātiādilakkhaṇābhāvato lakkhaṇāni kehici paccayehi na jāyantīti pakāsitaṃ. Uppādādiyuttānañhi cakkhādīnaṃ jātiādīni lakkhaṇāni vijjanti, na evaṃ jātiādīnaṃ. Yadi tesampi jātiādīni siyuṃ, evaṃ anavatthānameva āpajjeyya. Yaṃ pana ‘‘rūpāyatanaṃ…pe… kabaḷīkāro āhāro. Ime dhammā cittasamuṭṭhānā’’tyādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ , tampi rūpajanakapaccayānaṃ rūpuppādanaṃ pati anuparatabyāpārānaṃ paccayabhāvūpagamanakkhaṇe jāyamānadhammavikārabhāvena upalabbhamānataṃ sandhāyāti daṭṭhabbaṃ. Yampi ‘‘jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā. Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti vacanaṃ (saṃ. ni. 

我来直译这段巴利文为简体中文：
33. 等起表示,不仅色威仪路。虽此处无差别说,但应见唯意门转起确定速行等起表示,及生笑者因五门转起甚弱性。虽此中无离色威仪路或表示,但非一切色等起心为威仪路支持及表示变异生。但凡表示生心,必定是威仪路支持因威仪路与表示不相离。为显此威仪路支持及色生差别故从色别取威仪路表示。
34. 十三者善四、不善四、唯作五为十三。因此凡夫以八善不善笑,有学除见相应,无学以五唯作心,其中佛唯以四有因唯作心笑,不以无因因说"得过去等无碍智的佛世尊具足此三法后一切身业以智为前导随智转"。因说不宜无思择慧之笑生心于诸佛转起。但他们以笑生心所转起之微笑由随顺宿住、未来分、一切知智故亦随智转。如是作故于注疏说"此心于彼等智修习边际生起令笑",故不能遮止彼于诸佛转起。
35. 由得后生等缘支持唯于住刹那火界食素有力性故说"火界得住"等。
37. 其中心与根色九由唯业生故唯业生。因凡已生、正生、当生者说为"业生",如乳等。
40. 由观待现在缘故轻等三非业生,否则应常有故说"轻等三由时心食生"。
43. 一向业生九,四生中业生九为十八业生,五变异色声不相离色虚空十五心生,声轻等三不相离虚空色九为十三时生,轻等三不相离虚空十二食生。
44. 显示相不由任何缘生仅由生等色之生、熟、坏色自性为自性,由离自生等相故。因有生等具生等之眼等有生等相,不如是生等。若彼等亦有生等,如是应成无穷。但于"色处...段食。此等法心等起"等处许生由某处生者,应见依生法变异性可得而说法能生缘对于色生起无余作用时成为缘。但"诸比丘,生无常有为缘生。诸比丘,老死无常有为缘生"之说

2.20), tatthāpi paṭiccasamuppannānaṃ lakkhaṇabhāvatoti ayametthābhisandhi. Tenāhu porāṇā –

‘‘Pāṭhe kutoci jātattaṃ, jātiyā pariyāyato;

Saṅkhatānaṃ sabhāvattā, tīsu saṅkhatatoditā’’ti.

Rūpasamuṭṭhānanayavaṇṇanā niṭṭhitā.

Kalāpayojanāvaṇṇanā

45. Yasmā panetāni rūpāni kammādito uppajjamānānipi na ekekaṃ samuṭṭhahanti, atha kho piṇḍatova. Tasmā piṇḍānaṃ gaṇanaparicchedaṃ, sarūpañca dassetuṃ ‘‘ekuppādā’’tyādi vuttaṃ . Sahavuttinoti visuṃ visuṃ kalāpagatarūpavasena sahavuttino, na sabbakalāpānaṃ aññamaññaṃ sahuppattivasena.

46. Dasa parimāṇā assāti dasakaṃ, samudāyassetaṃ nāmaṃ, cakkhunā upalakkhitaṃ, tappadhānaṃ vā dasakaṃ cakkhudasakaṃ. Evaṃ sesesupi.

47. Vacīviññattiggahaṇena saddopi saṅgahito hoti tassā tadavinābhāvatoti vuttaṃ ‘‘vacīviññattidasaka’’nti.

50. Kiṃ panete ekavīsati kalāpā sabbepi sabbattha honti, udāhu keci katthacīti āha ‘‘tatthā’’tyādi.

Kalāpayojanāvaṇṇanā niṭṭhitā.

Rūpapavattikkamavaṇṇanā

52. Idāni nesaṃ sambhavavasena, pavattipaṭisandhivasena, yonivasena ca pavattiṃ dassetuṃ ‘‘sabbānipi panetānī’’tyādi vuttaṃ. Yathārahanti sabhāvakaparipuṇṇāyatanānaṃ anurūpato.



我来直译这段巴利文为简体中文：
2.20. 彼中亦为缘生者之相性,此为此中意趣。故古师说：
"经中由某处生,生以转义故,
有为之自性,说三为有为。"
色等起理释毕。
聚合相应释
45. 因此等色虽从业等生起亦非一一等起,而是聚起。故为显示诸聚数量限定及自性说"一生"等。俱转者依各别聚色俱转,非由一切聚互相俱生。
46. 以十为量故为十,此为总集名,以眼为标识,或以彼为主之十为眼十。如是余亦然。
47. 由取语表摄声亦摄因彼不离彼故说"语表十"。
50. 但此二十一聚是否一切处都有,或某处有某些故说"其中"等。
聚合相应释毕。
色转起次第释
52. 今为显示彼等依生起,转起结生,胎等转起说"一切此等"等。如相应者依自性圆满处所相应。

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

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

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



我来直译这段巴利文为简体中文：
53. 生于莲藕空腔,子宫污等湿处者为湿生。有化生者为化生,此中依最胜趣限定故取殊胜化生,如说"应与美女"。七十现起由圆满处所可得故。有时不得由生盲生聋生无鼻中性等劫初者。其中于善趣由大威力业所生化生者由根不缺故得眼耳鼻,湿生及由初劫化生者不得性。但于恶趣由二者不得眼耳性,由湿生者不得鼻,非由化生者应知。如是于法心分别中由说"欲界生起刹那时某者现起十一处,某者十,某者余十,某者九,某者七"故说圆满根化生者除声处十一处。盲者除眼处十,如是聋者除耳处,盲聋者除彼二九,胎住者除眼耳鼻舌声处七处。若无鼻化生者亦有,应说盲聋无鼻者三次十,盲聋盲无鼻聋无鼻者三次九,及盲聋无鼻者八处,但不如是说。故化生者无鼻缺。如是双论注说"无有无鼻化生。若有应说某者八处"。
但湿生者无鼻不能遮止因"欲界生起刹那"等经唯依化生胎,及取七处唯依胎住说故不可能余故。但注说"湿生者依圆满处摄入化生说",彼亦依唯圆满处湿生摄入化生说。但他人由双论说鼻舌俱起故由无舌不可能故说亦无无鼻者,彼中亦如眼耳于色有离鼻舌转起,非如是鼻舌离互相转起由二者于色有不生起故如是依各别欲有不转起说彼俱起故不能说不可说。
54. 住胎于母胎者为胎住,彼等于色等有情性故为胎住有情。此等卵生湿生。三十现起,说为"羯逻色",彼等凝聚如将清净芝麻油滴于生羊毛一丝拔出流下止于端一滴清净澄清。有时不得由无性有情。此后者结生后。转起时者于第七七日,复注者意见于第十一七日。次第者从眼十生起经七日耳十,从彼经七日鼻十,从彼经七日舌十如是依次。注中亦显此义。

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

56. Cuticittaṃ uparimaṃ etassāti cuticittopari. Kammajarūpāni na uppajjanti taduppattiyaṃ maraṇābhāvato. Kammajarūpavicchede hi ‘‘mato’’ti vuccati. Yathāha –

‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

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

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

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

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

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

Rūpapavattikkamavaṇṇanā niṭṭhitā.

Nibbānabhedavaṇṇanā

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



我来直译这段巴利文为简体中文：
55. 住时者结生心住时。因与结生心俱生时得住时于其住刹那等起纯八,尔时生于灭刹那等依次时生色。从食素遍满者从胎住者母所食食物及湿生化生者口中痰等由食素随养液行于身遍满时起。
56. 有死心上者于死心上。业生色不生起因彼生起无死故。因业生色断说为"死"。如说：
"寿暖及识时,舍离此身时,
尔时舍弃卧,如无用木片。"
更前者于第十七生刹那。此后心生食生色断因无活命相续彼等生起故如已生心生食生于彼后某时转起而灭。但其他阿阇黎释说"心生色于死心前即断"。
58. 色界无鼻舌身原因已说。但二性由粗欲贪依止及梵天无彼故彼处不转起。食生聚不得由无所食食物故身中食物亦无色等起。因外时食得依止时食生色。命九者由无身故代替身十。
59. 余者于余梵天结生及转起可得色之余,但死时由梵天无舍身故一切三等起二等起俱灭。
61. 色中二十三由鼻舌身二性五种无故。但有说"彼等亦无轻等三由无迟性作等界扰"彼无因。因非待止息对治法转起若尔有因唯作心无轻等过失故。"声为变异"等依一切共通说。
色转起次第释毕。
涅槃差别释
62. 如是依差别显示心心所色已,今显示涅槃说"但涅槃"等。由"应以四道智作证"此显示涅槃是彼彼圣者现证成就。由"为道果所缘"此显示善凡夫比量成就。因有为法所缘或概念所缘智不能断烦恼及止息,世间有烦恼断等。故成就有异于有为假法为能断烦恼及止息道果所缘名为涅槃一法。由显示现证比量成就而遮止执涅槃仅为无性者说故不应过分广说。由上下织系名为爱缝而出离及超越境界故。

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

64. Ārammaṇato, sampayogato ca rāgadosamohehi suññattā suññaṃ, suññameva suññataṃ, tathā rāgādinimittarahitattā animittaṃ. Rāgādipaṇidhirahitattā appaṇihitaṃ. Sabbasaṅkhārehi vā suññattā suññataṃ. Sabbasaṅkhāranimittābhāvato animittaṃ. Taṇhāpaṇidhiyā abhāvato appaṇihitaṃ.

65. Cavanābhāvato accutaṃ. Antassa pariyosānassa atikkantattā accantaṃ. Paccayehi asaṅkhatattā asaṅkhataṃ. Attano uttaritarassa abhāvato, sahadhammena vattabbassa uttarassa vā abhāvato anuttaraṃ. Vānato taṇhāto muttattā sabbaso apagatattā vānamuttā. Mahante sīlakkhandhādike esanti gavesantīti mahesayo. ‘‘Iti citta’’ntyādi chahi paricchedehi vibhattānaṃ cittādīnaṃ nigamanaṃ.

Nibbānabhedavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Rūpaparicchedavaṇṇanā niṭṭhitā.

7. Samuccayaparicchedavaṇṇanā

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

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

Akusalasaṅgahavaṇṇanā

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



我来直译这段巴利文为简体中文：
63. 自性者由自寂静相。由欲取等所取故为取,此为五蕴之名,唯取为余由烦恼故为取余,与彼俱转故有余依,彼即涅槃界故为有余依涅槃界。由因缘转义者由有余依等方式施设因缘为有余依性无性方面。
64. 由所缘及相应空于贪嗔痴故空,空即空性,如是由无贪等相故无相。由无贪等愿故无愿。或由空于一切行故空性。由无一切行相故无相。由无爱愿故无愿。
65. 由无死故不死。由超过边际终尽故究竟。由诸缘无为故无为。由无自己更上故,或由无与法应说之上故无上。由解脱爱缝故由一切离故离缝。寻求大戒蕴等故大仙。"如是心"等为以六品分别心等之结语。
涅槃差别释毕。
阿毗达磨义显明名阿毗达磨摄义注
色品释毕
7.聚集品释
1. 相结合以有相思等相心心所完成色涅槃七十二种差别事法自性法已说,今当说彼等如相应一一自性法聚集方式随相应不善摄等差别聚集积聚之配合。
2. 唯不善同分法之摄为不善摄。依善等混合之摄为混合摄,觉支品即证圣道品所属觉支法即念住等差别同分事之摄为觉支摄。依蕴等一切之摄为一切摄。
不善摄释
3. 由始际不知故由久亲近义,或由如疮流出汁故从眼等于境流出故漏。或由从有至有顶法至种姓流转故漏。此中 ā-音为限义,限为边际遍及二种。此中如"雨下至华氏城"等离作用外转为边际。如"声升至有顶"等遍作用转为遍及。此中应见于遍及。如是此等转于生处有顶及所缘种姓。于余有流至有顶至种姓中由执取我我所遍及故及由如漏令醉义故唯此等成就漏性应知。欲即漏为欲漏,欲贪。于色无色有中欲贪为有漏。禅爱常见相应贪亦摄于此。此中第一为生有贪,第二为业有,第三为有见相应。六十二见为见漏。于苦等四谛,前际,后际,前后际,缘起八处无知为无明漏。

4. Ottharitvā haraṇato, ohananato vā heṭṭhā katvā hananato osīdāpanato ‘‘ogho’’ti vuccati jalappavāho, ete ca satte ottharitvā hanantā vaṭṭasmiṃ satte osīdāpentā viya hontīti oghasadisatāya oghā, āsavāyeva panettha yathāvuttaṭṭhena ‘‘oghā’’ti ca vuccanti.

5. Vaṭṭasmiṃ, bhavayantake vā satte kammavipākena bhavantarādīhi, dukkhena vā satte yojentīti yogā, heṭṭhā vuttadhammāva.

6. Nāmakāyena rūpakāyaṃ, paccuppannakāyena vā anāgatakāyaṃ ganthenti duppamuñcaṃ veṭhentīti kāyaganthā. Gosīlādinā sīlena, vatena, tadubhayena ca suddhīti evaṃ parato asabhāvato āmasanaṃ parāmāso. ‘‘Idameva saccaṃ, moghamañña’’nti abhinivisanaṃ daḷhaggāho idaṃ saccābhiniveso.

7. Maṇḍūkaṃ pannago viya bhusaṃ daḷhaṃ ārammaṇaṃ ādiyantīti upādānāni. Kāmoyeva upādānaṃ, kāme upādiyatīti vā kāmupādānaṃ. ‘‘Iminā me sīlavatādinā saṃsārasuddhī’’ti evaṃ sīlavatādīnaṃ gahaṇaṃ sīlabbatupādānaṃ. Vadanti etenāti vādo, khandhehi byatirittābyatirittavasena vīsati parikappitassa attano vādo attavādo. Soyeva upādānanti attavādupādānaṃ.

8. Jhānādivasena uppajjanakakusalacittaṃ nisedhenti tathā tassa uppajjituṃ na dentīti nīvaraṇāni, paññācakkhuno vā āvaraṇaṭṭhena nīvaraṇā. Pañcasu kāmaguṇesu adhimattarāgasaṅkhāto kāmoyeva chandanaṭṭhena chando cāti kāmacchando. Soyeva nīvaraṇanti kāmacchandanīvaraṇaṃ. Byāpajjati vinassati etena cittanti byāpādo, ‘‘anatthaṃ me acarī’’tyādinayappavattanavavidhaāghātavatthupadaṭṭhānatāya navavidho, aṭṭhānakopena saha dasavidho vā doso, soyeva nīvaraṇanti byāpādanīvaraṇaṃ. Thinamiddhameva nīvaraṇaṃ thinamiddhanīvaraṇaṃ. Tathā uddhaccakukkuccanīvaraṇaṃ. Kasmā panete bhinnadhammā dve dve ekanīvaraṇabhāvena vuttāti? Kiccāhārapaṭipakkhānaṃ samānabhāvato. Thinamiddhānañhi cittuppādassa layāpādanakiccaṃ samānaṃ, uddhaccakukkuccānaṃ avūpasantabhāvakāraṇaṃ. Tathā purimānaṃ dvinnaṃ tandīvijambhitā āhāro, hetūtyattho, pacchimānaṃ ñātibyasanādivitakkanaṃ. Purimānañca dvinnaṃ vīriyaṃ paṭipakkhabhūtaṃ, pacchimānaṃ samathoti, tenāhu porāṇā –

‘‘Kiccāhāravipakkhānaṃ, ekattā ekamettha hi;

Katamuddhaccakukkuccaṃ, thinamiddhañca tādinā.

‘‘Līnatāsantatā kiccaṃ, tandī ñātivitakkanaṃ;

Hetu vīriyasamathā, ime tesaṃ virodhino’’ti.

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

10. Saṃyojenti bandhantīti saṃyojanāni.

12. Cittaṃ kilissati upatappati, bādhīyati vā etehīti kilesā.


我来帮你直译这段巴利文:
4. "洪流"指淹没而带走、或是向下打击、或是使下沉的水流。这些烦恼就像洪流一样淹没并打击众生,使众生沉溺于轮回中,因此像洪流一样称为"洪流",而漏也以上述意义称为"洪流"。
5. "轭"是以业报等方式将众生系缚于轮回、生死等中,或是以苦连结众生,指前述的诸法。
6. "身系"是以名身系缚色身,或以现在身系缚未来身,难以解脱地缠缚。"取著"是以牛戒等戒律、禁戒或二者能清净的这种非真实的执取。"见取"是"唯此为真,余皆虚妄"的执著坚持。
7. "取"是如蛇紧抓青蛙一样牢固地执取所缘。"欲取"就是欲的执取,或是执取欲望。"戒禁取"是"以此戒律等可清净轮回"这样执取戒律等。"见"是言说的工具,而"我见"是对二十种遍计所执的五蕴离非离的我的言说。这种执取即是"我语取"。
8. "盖"是障碍禅定等善心的生起,不让它生起;或因遮蔽慧眼而称为盖。"欲贪盖"是对五欲境界的强烈贪欲,即是欲望的意思。"嗔恚盖"是以此使心败坏,以"他曾害我"等九种嗔恨事为基础的九种,加上无理愤怒为十种瞋心。"昏沉睡眠盖"即是昏沉睡眠的障盖。同样"掉举恶作盖"。为何这些不同的法两两合为一盖?因为作用、食、对治相同。昏沉睡眠有使心沉昏的共同作用,掉举恶作有不寂静的共同原因。前二者以懈怠伸懒腰为食(即因),后二者以思维亲属灾难等为食。前二者以精进为对治,后二者以止为对治。如古德所说:
"因作用食对治一,故此处说为一法;
掉举恶作昏沉眠,如是相同为一对。
沉昏不断为作用,懒惰亲友为思维;
因缘精进与止观,此等即是彼对治。"
9. "随眠"是因未断而随逐相续而眠,意即遇到适当因缘就会生起。未断的烦恼遇缘即起,如同潜伏相续中,故此状态称为"随眠"。严格来说是未来的烦恼,过去现在的烦恼因性质相同也如此称呼。法的本质不因时间差异而改变。若说未断即是随眠,难道一切未断烦恼都是随眠吗?我们不是说仅仅未断就是随眠,而是说未断而有力的烦恼是随眠。而有力是欲贪等特有的无共通性质,无需争论。欲贪随眠就是欲贪的随眠。
10. "结"是系缚的意思。
12. "烦恼"是使心污染、热恼或逼迫的。

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

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

Navāṭṭhasaṅgahā lobha-diṭṭhiyo sattasaṅgahā;

Avijjā paṭigho pañca-saṅgaho catusaṅgahā;

Kaṅkhā tisaṅgahā mānuddhaccā thinaṃ dvisaṅgahaṃ.

Kukkuccamiddhāhirikā-nottappissā nigūhanā;

Ekasaṅgahitā pāpā, iccevaṃ navasaṅgahā.

Akusalasaṅgahavaṇṇanā niṭṭhitā.

Missakasaṅgahavaṇṇanā

15. Hetūsu vattabbaṃ heṭṭhā vuttameva.

16. Ārammaṇaṃ upagantvā cintanasaṅkhātena upanijjhāyanaṭṭhena yathārahaṃ paccanīkadhammajhāpanaṭṭhena ca jhānāni ca tāni aṅgāni ca samuditānaṃ avayavabhāvena aṅgīyanti ñāyantīti jhānaṅgāni. Avayavavinimuttassa ca samudāyassa abhāvepi senaṅgarathaṅgādayo viya visuṃ visuṃ aṅgabhāvena vuccanti ekato hutvā jhānabhāvena. Domanassañcettha akusalajhānaṅgaṃ, sesāni kusalākusalābyākatajhānaṅgāni.

17. Sugatiduggatīnaṃ, nibbānassa ca abhimukhaṃ pāpanato maggā, tesaṃ pathabhūtāni aṅgāni, maggassa vā aṭṭhaṅgikassa aṅgāni maggaṅgāni. Sammā aviparītato passatīti sammādiṭṭhi. Sā pana ‘‘atthi dinna’’ntyādivasena dasavidhā, pariññādikiccavasena catubbidhā vā. Sammā saṅkappenti etenāti sammāsaṅkappo. So nekkhammasaṅkappaabyāpādasaṅkappaavihiṃsāsaṅkappavasena tividho. Sammāvācādayo heṭṭhā vibhāvitāva. Sammā vāyamanti etenāti sammāvāyāmo. Sammā saranti etāyāti sammāsati. Imesaṃ pana bhedaṃ upari vakkhati. Sammā sāmañca ādhīyati etena cittanti sammāsamādhi, paṭhamajjhānādivasena pañcavidhā ekaggatā. Micchādiṭṭhiādayo duggatimaggattā maggaṅgāni.

18. Dassanādīsu cakkhuviññāṇādīhi, yebhuyyena taṃsahitasantānappavattiyaṃ liṅgādīhi, jīvane jīvantehi kammajarūpasampayuttadhammehi, manane jānane sampayuttadhammehi, sukhitādibhāve sukhitādīhi sahajātehi, saddahanādīsu saddahanādivasappavattehi teheva, ‘‘anaññātaṃ ñassāmī’’ti pavattiyaṃ tathāpavattehi sahajātehi, ājānane aññabhāvibhāve ca ājānanādivasappavattehi sahajātehi attānaṃ anuvattāpentā dhammā issaraṭṭhena indriyāni nāmāti āha ‘‘cakkhundriya’’ntyādi. Aṭṭhakathāyaṃ (vibha. aṭṭha. 219; visuddhi. 

我来 助你直译这段巴利文:
13. "以欲有之名"是以称为欲有的所缘之名。"如是转起"是以戒禁等的执取等方式而转起。
14. 漏、洪流、轭、系从事物法性来说如前所述有三种。同样,取有两种,即依贪爱与见。盖有八种,因为昏沉睡眠和掉举恶作分开计算。随眠只有六种,因为欲贪随眠和有贪随眠以贪爱自性合为一种。结有九种,因为在两处所说的贪爱自性和见自性都各算一种。烦恼依经教和论教都是十种。如是,恶不善法的摄集说为九种。在此:
贪见摄九八,无明瞋摄七,
疑惑摄五四,慢掉摄三二。
恶作眠无惭,无愧与覆藏,
恶摄一种类,如是九种摄。
不善摄集释毕。
杂摄释
15. 关于因,已如前说。
16. "禅支"是接近所缘而观察,以及随其所应焚烧对治法之义,它们是支分,因为是整体的部分而被了知为支分。虽然没有离开部分的整体,但如军队支分、车辆支分等一样,分别说为支分,因为共同成为禅。其中忧是不善禅支,其余是善、不善、无记禅支。
17. "道支"是引导至善趣、恶趣和涅槃之道的支分,或八正道的支分。"正见"是正确无颠倒地见,它有十种,即"有布施"等,或依遍知等作用有四种。"正思惟"是由此正确思惟,它有出离思惟、无恨思惟、无害思惟三种。"正语"等已如前说。"正精进"是由此正确精进。"正念"是由此正确忆念。这些区别将在后面说明。"正定"是由此正确平等地安置心,是初禅等五种一境性。邪见等因为是恶趣之道故为道支。
18. 在见等中以眼识等,大多在相续转起中以相等,在活命中以业生色相应法,在思维了知中以相应法,在乐等状态中以俱生法,在信解等中以信解等方式转起的彼等,在"我将知未知"的转起中以如是转起的俱生法,在了知和变异中以了知等方式转起的俱生法使自己随转的诸法,因为有主导义而称为"根",所以说"眼根"等。在注释书中

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

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

19. Asaddhiyakosajjapamādauddhaccaavijjāahirikaanottappasaṅkhātehi paṭipakkhadhammehi akampiyaṭṭhena, sampayuttadhammesu thirabhāvena ca saddhādīni satta balāni, ahirikānottappadvayaṃ pana sampayuttadhammesu thirabhāveneva.

20. Attādhīnappavattīnaṃ patibhūtā dhammā adhipatī. ‘‘Chandavato kiṃnāma na sijjhatī’’tyādikaṃ hi pubbābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne citte chandādayo dhurabhūtā sayaṃ sampayuttadhamme sādhayamānā hutvā pavattanti, te ca tesaṃ vasena pavattanti, tena te attādhīnānaṃ patibhāvena pavattanti. Aññesaṃ adhipatidhammānaṃ adhipatibhāvanivāraṇavasena issariyaṃ adhipatitā. Santesupi indriyantaresu kevalaṃ dassanādīsu cakkhuviññāṇādīhi anuvattāpanamattaṃ indriyatāti ayaṃ adhipatiindriyānaṃ viseso.



我来帮你直译这段巴利文：
在注释书中还说了其他如因陀罗相等的根义。"命根"是色与非色两种命根。"未知当知根"是以"在无始轮回中我将知未知的不死之道,或四圣谛法"这样意乐而修行者的根。"已知根"是了知、不超越初道所见界限并且是根。"具知根"是已通达四谛而住立的阿罗汉的根。在此为了显明法的本质而摄取慧根,为了显明补特伽罗的意乐和作用差别而摄取未知当知根等。
在此,因为内处是有情假施设的特殊所依,所以先说内处。而意根虽然因为是内处的共性应在此说,但为了与无色根一起显示而在命根之后说。为了显示此假施设依这些而有"女人男人"的区分,所以其后说两种性。为了显示这些所执受法依此而住,所以其后说命根。为了显示称为有情的法蕴相续转起时为这些受污染,所以其后说五受。为了显示欲求清净者的清净资粮,所以其后说信等五。为了显示已集清净资粮者依这些而清净,已完成作用,所以最后说三种。如此已成就所欲义,所以不摄取其他,这就是它们次第说示的原因。不必过多赘述。
19. "力"是七种信等,因为不为不信、懈怠、放逸、掉举、无明、无惭、无愧等对治法所动摇,以及在相应法中坚固;而无惭无愧二者只是因为在相应法中坚固。
20. "增上"是自主转起的主导法。因为如"有欲者有何不成?"等,获得前行造作的所依而生起的心中,欲等成为主导,自己令相应法成就而转起,它们依这些而转起,因此它们以自主的主导性而转起。"增上性"是以遮止其他增上法的增上性而有主导权。虽有其他根,但仅是在见等中由眼识等而随转为根性,这是增上与根的差别。

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

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

26. Pañcaviññāṇānaṃ vitakkavirahena ārammaṇesu abhinipātamattattā tesu vijjamānānipi upekkhāsukhadukkhāni upanijjhānākārassa abhāvato jhānaṅgabhāvena na uddhaṭāni. ‘‘Vitakkapacchimakaṃ hi jhānaṅga’’nti vuttaṃ. Dvipañcaviññāṇamanodhātuttikasantīraṇattikavasena soḷasacittesu vīriyābhāvato tattha vijjamānopi samādhi balabhāvaṃ na gacchati. ‘‘Vīriyapacchimakaṃ bala’’nti hi vuttaṃ. Tathā aṭṭhārasāhetukesu hetuvirahato maggaṅgāni na labbhanti. ‘‘Hetupacchimakaṃ maggaṅga’’nti (dha. sa. aṭṭha. 438) hi vuttanti imamatthaṃ manasi nidhāyāha ‘‘dvipañcaviññāṇesū’’tyādi. Jhānaṅgāni na labbhantīti sambandho.

27. Adhimokkhavirahato vicikicchācitte ekaggatā cittaṭṭhitimattaṃ, na pana micchāsamādhisamādhindriyasamādhibalavohāraṃ gacchatīti āha ‘‘tathā vicikicchācitte’’tyādi.

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



我来帮你直译这段巴利文：
21. "食"是运持八种食色等。段食运持八种食色，触食运持三受，意思食即善不善业运持三有中的结生，识食即结生识运持俱生名色。虽然还有其他能运持各自缘生法的，但因为是内相续的特殊缘，所以只说这四种为"食"。
对于以段食为食的众生，段食是色身的特殊缘，因为即使是业等所生的色身，也只有依段食的支持力才能持续十年等。所以说它"如乳母对婴儿，如支撑机械对房屋"。触也只有在接触成为乐等所依的所缘时，才通过使乐等受生起而成为众生住立的缘。意思只有通过善不善业而造作时，才因产生有的根本而成为众生住立的缘。识只有在了知时，才通过使名色转起而成为众生住立的缘。如是只有这些因为是内相续的特殊缘而称为"食"。触等为第二等是依说法次第，不是依生起次第。
26. 因为五识缺乏寻，对所缘只是单纯撞击，虽然其中存在舍乐苦，但因为没有观察行相，所以不列为禅支。因为说"禅支以寻为最后"。在双五识、意界三种、推度三种等十六心中因为没有精进，虽有定但不成为力。因为说"力以精进为最后"。同样在十八无因心中因为缺乏因，所以不得道支。因为说"道支以因为最后"。考虑到这个意义而说"在双五识"等。应连系"不得禅支"。
27. 因为缺乏胜解，所以疑心中的一境性只是心的住立而已，不得称为邪定、定根、定力，所以说"同样在疑心"等。
28. 以二因三因的摄取显示在一因中没有增上。"只在速行"的限定是为了显示在世间异熟中不可能有增上。因为它们不以欲等为先而转起。考虑到观增上在二因速行中不可能，以及依心的前行造作所依而有可能，所以说"随其所应"。只得一种，否则不适合增上性，所以世尊在说增上缘时，不像说因缘那样说"因对因相应法以因缘为缘"等，而是说"欲增上对欲相应"等，只依一一增上而显示增上缘。

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

Pañcasaṅgahitā paññā, vāyāmekaggatā pana;

Catusaṅgahitā cittaṃ, sati ceva tisaṅgahā.

Saṅkappo vedanā saddhā, dukasaṅgahitā matā;

Ekekasaṅgahā sesā, aṭṭhavīsati bhāsitā.

Missakasaṅgahavaṇṇanā niṭṭhitā.

Bodhipakkhiyasaṅgahavaṇṇanā

30. Paṭṭhātīti paṭṭhānaṃ, asubhaggahaṇādivasena anupavisitvā kāyādiārammaṇe pavattatītyattho, satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. Taṃ pana kāyavedanācittadhammesu asubhadukkhāniccānattākāraggahaṇavasena, subhasukhaniccaattasaññāvipallāsappahānavasena ca catubbidhanti vuttaṃ ‘‘cattāro satipaṭṭhānā’’ti. Kucchitānaṃ kesādīnaṃ āyoti kāyo, sarīraṃ, assāsapassāsānaṃ vā samūho kāyo , tassa anupassanā parikammavasena, vipassanāvasena ca saraṇaṃ kāyānupassanā. Dukkhadukkhavipariṇāmadukkhasaṅkhāradukkhabhūtānaṃ vedanānaṃ vasena anupassanā vedanānupassanā. Tathā sarāgamahaggatādivasena sampayogabhūmibhedena bhinnasseva cittassa anupassanā cittānupassanā. Saññāsaṅkhārānaṃ dhammānaṃ bhinnalakkhaṇānameva anupassanā dhammānupassanā.

31. Sammā padahanti etenāti sammappadhānaṃ, vāyāmo. So ca kiccabhedena catubbidhoti āha ‘‘cattāro sammappadhānā’’tyādi. Asubhamanasikārakammaṭṭhānānuyuñjanādivasena vāyamanaṃ vāyāmo. Bhiyyobhāvāyāti abhivuddhiyā.

32. Ijjhati adhiṭṭhānādikaṃ etāyāhi iddhi, iddhividhañāṇaṃ iddhiyā pādo iddhipādo, chandoyeva iddhipādo chandiddhipādo.

35. Bujjhatīti bodhi, āraddhavipassakato paṭṭhāya yogāvacaro. Yāya vā so satiādikāya dhammasāmaggiyā bujjhati saccāni paṭivijjhati, kilesaniddāto vā vuṭṭhāti, kilesasaṅkocābhāvato vā maggaphalappattiyā vikasati, sā dhammasāmaggī bodhi, tassa bodhissa, tassā vā bodhiyā aṅgabhūtā kāraṇabhūtāti bojjhaṅgā, te pana dhammavasena sattavidhāti āha ‘‘satisambojjhaṅgo’’tyādi. Satiyeva sundaro bojjhaṅgo, sundarassa vā bodhissa, sundarāya vā bodhiyā aṅgoti satisambojjhaṅgo. Dhamme vicināti upaparikkhatīti dhammavicayo, vipassanāpaññā. Upekkhāti idha tatramajjhattupekkhā.



我来帮你直译这段巴利文：
29. 从事物法的角度来说，因法有六种，禅支有五种因为乐、忧、舍受依受而合为一，道支有九种因为邪思惟、邪精进、邪定以寻、精进、心一境性为自性而与正思惟等合为一。根法有十六种因为五受根依受的共性、三出世间根和慧根依智的共性而合为一，以及色无色命根分别摄取，而力法如前所说有九种，增上法说有四种，食也如是说有四种。如是与善等三种混杂，因此称为杂摄的摄集说有七种。在此：
慧摄五种类，精进一境四，
心与念三摄，思惟受信二。
其余二十八，各摄为一类。
杂摄释毕。
菩提分摄释
30. "立"是念处，意思是以不净等方式进入而在身等所缘中转起，念即是立为念处。它对身受心法以不净、苦、无常、无我行相摄取，以及以断除净乐常我想颠倒而有四种，所以说"四念处"。"身"是不净发等的处所，即身体，或是入出息的集合为身，对它的随观以遍作和观的方式忆念为身随观。对苦苦、坏苦、行苦等受的随观为受随观。同样对有贪、广大等由相应和地的差别而区分的心的随观为心随观。对想、行等法的不同相的随观为法随观。
31. "由此正精进"为正勤，即精进。它依作用有四种，所以说"四正勤"等。以不净作意业处修习等方式努力为精进。"为了增长"是为了增进。
32. "由此成就"为神通，神通智为神通足，欲即是神通足为欲神通足。
35. "觉悟"为菩提，从开始观者起的瑜伽行者。或由念等法和合而觉悟通达诸谛，或从烦恼睡眠中醒觉，或因无烦恼收缩而以道果的获得开展，该法和合为菩提，是彼菩提的，或是彼菩提的支分、因，故为觉支，它们依法有七种，所以说"念觉支"等。念即是善觉支，或是善菩提的，或是善菩提的支分为念觉支。"择法"是简择、观察诸法，即观慧。"舍"在此是平等舍。

40. ‘‘Sattadhā tattha saṅgaho’’ti vatvāna puna taṃ dassetuṃ ‘‘saṅkappapassaddhi cā’’tyādi vuttaṃ . Tattha vīriyaṃ navaṭṭhānaṃ sammappadhānacatukkavīriyiddhipādavīriyindriyavīriyabalasambojjhaṅgasammāvāyāmavasena navakiccattā, sati aṭṭhaṭṭhānā satipaṭṭhānacatukkasatindriyasatibalasatisambojjhaṅgasammāsativasena aṭṭhakiccattā. Samādhi catuṭṭhāno samādhindriyasamādhibalasamādhisambojjhaṅgasammāsamādhivasena catukiccattā, paññā pañcaṭṭhānā vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgasammādiṭṭhivasena pañcakiccattā, saddhā dviṭṭhānā saddhindriyasaddhābalavasena dvikiccattā. Eso uttamānaṃ bodhipakkhiyabhāvena visiṭṭhānaṃ sattatiṃsa dhammānaṃ pavaro uttamo vibhāgo.

41. Lokuttare aṭṭhavidhepi sabbe sattatiṃsa dhammā honti, saṅkappapītiyo na vā honti, dutiyajjhānike saṅkappassa, catutthapañcamajjhānike pītiyā ca asambhavato na honti vā, lokiyepi citte sīlavisuddhādi chabbisuddhipavattiyaṃ yathāyogaṃ taṃtaṃkiccassa anurūpavasena keci katthaci visuṃ visuṃ honti, katthaci na vā honti.

Bodhipakkhiyasaṅgahavaṇṇanā niṭṭhitā.

Sabbasaṅgahavaṇṇanā

42. Atītānāgatapaccuppannādibhedabhinnā te te sabhāgadhammā ekajjhaṃ rāsaṭṭhena khandhā. Tenāha bhagavā – ‘‘tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho’’tyādi (vibha. 2), te panete khandhā bhājanabhojanabyañjanabhattakārakabhuñjakavikappavasena pañceva vuttāti āha ‘‘rūpakkhandho’’tyādi . Rūpañhi vedanānissayattā bhājanaṭṭhāniyaṃ, vedanā bhuñjitabbattā bhojanaṭṭhāniyā, saññā vedanāssādalābhahetuttā byañjanaṭṭhāniyā, saṅkhārā abhisaṅkharaṇato bhattakārakaṭṭhāniyā, viññāṇaṃ upabhuñjakattā bhuñjakaṭṭhāniyaṃ. Ettāvatā ca adhippetatthasiddhīti pañceva vuttā. Desanākkamepi idameva kāraṇaṃ yattha bhuñjati, yañca bhuñjati, yena ca bhuñjati, yo ca bhojako, yo ca bhuñjitā, tesaṃ anukkamena dassetukāmattā.

43. Upādānānaṃ gocarā khandhā upādānakkhandhā, te pana upādānavisayabhāvena gahitā rūpādayo pañcevāti vuttaṃ ‘‘rūpupādānakkhandho’’tyādi. Sabbasabhāgadhammasaṅgahatthaṃ hi sāsavā, anāsavāpi dhammā avisesato ‘‘pañcakkhandhā’’ti desitā. Vipassanābhūmisandassanatthaṃ pana sāsavāva ‘‘upādānakkhandhā’’ti. Yathā panettha vedanādayo sāsavā, anāsavā ca, na evaṃ rūpaṃ, ekantakāmāvacarattā. Sabhāgarāsivasena pana taṃ khandhesu desitaṃ, upādāniyabhāvena, pana rāsivasena ca upādānakkhandhesūti daṭṭhabbaṃ.



我来帮你直译这段巴利文：
40. 说"此处七种摄"后,为再次显示它而说"思惟与轻安"等。其中精进有九处,因为依四正勤、精进神通足、精进根、精进力、精进觉支、正精进有九种作用。念有八处,因为依四念处、念根、念力、念觉支、正念有八种作用。定有四处,因为依定根、定力、定觉支、正定有四种作用。慧有五处,因为依观神通足、慧根、慧力、择法觉支、正见有五种作用。信有二处,因为依信根、信力有二种作用。这是三十七殊胜法作为最上菩提分的殊胜分别。
41. 在八种出世间心中都有全部三十七法,或无思惟与喜,在第二禅无思惟,在第四五禅无喜,所以或无。在世间心中,在戒清净等六清净转起时,随其所应依彼彼作用的相应,有些在某处各别存在,或在某处不存在。
菩提分摄释毕。
一切摄释
42. "蕴"是过去、未来、现在等差别的彼彼同类诸法以聚集义合为一。所以世尊说:"合集、摄略彼等为一,此称为色蕴"等。这些蕴依容器、食物、调味、厨师、食者的分别而说为五,所以说"色蕴"等。因为色是受的所依故如容器,受因是所受用故如食物,想因是受味获得的因故如调味,行因造作故如厨师,识因是受用者故如食者。如此已成就所欲义,所以说五种。在说法次第中也是这个原因,因为欲显示在何处受用、受用何物、用何物受用、谁是使受用者、谁是受用者的次第。
43. "取蕴"是取的对象之蕴,它们是以取的境界性而摄取的色等五种,所以说"色取蕴"等。为了摄一切同类法,所以有漏无漏诸法都不分别地说为"五蕴"。但为了显示观的地,只说有漏为"取蕴"。如此受等是有漏无漏,但色不如是,因为完全是欲界。然而依同类聚集义说它在蕴中,而依可取性和聚集义说在取蕴中,应如是了知。

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

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

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

‘‘Vidahati vidhānañca, dhīyate ca vidhīyate;

Etāya dhīyate ettha, iti vā dhātusammatā;

Sarīraselāvayava-dhātuyo viya dhātuyo’’ti.

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



我来 助你直译这段巴利文：
44. "处"是彼此门与所缘的心心所在此以彼彼作用撞击、努力，或者这些扩展、开展彼等作为处的诸法，或者引导、转起延长的轮回苦，或者是眼识等的因，所以称为处。而且在世间，住处、矿藏、汇集、生起处称为"处"，因此这些也因为是彼彼门的、彼彼所缘的眼识等的住处性，是彼等充满而转起的矿藏处性，是从门与所缘汇集的汇集处性，以及是在彼处生起的生起处性而称为处。它们作为门的内处有六种，作为所缘的外处有六种，共十二种，所以说"眼处"等。眼与彼处为眼处。其余也如是。
在此，在内处中因为眼处有可见有对的所缘故显著，所以先说它，其次是无见有对所缘的其他处，在彼等中又因为与眼处有不到达所取的共性而在眼处后说耳处，在其余中因为能更快取所缘而先说鼻处。因为只是放在前面的食物等的香通过风吹就冲击到鼻，其次因为在部分转起的共性而说舌处，然后是遍一切处的身处，然后是能取五种境的意处，如前所说的彼彼所缘的色处等则依次序而说。
45. "界"是持有自性。或者随其所应多种轮回苦安置，如负担者被众生担持，因为无自在故仅是苦的安置，以及众生依此等随顺轮回苦，如是安置的也在此等中被度量安立，如液体、血等身体部分界，如雄黄、朱砂等岩石部分界，及作为所知部分，故为界。如说：
"安置与安排，被担持随顺，
由此被安立，故称为胜界，
如身与岩界，故说为诸界。"
它们将意处分为七识界，与其余十一处合为十八界，所以说"眼界"等。次第的原因应如前所说而了知。

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

‘‘Bodhānurūpaṃ cattāro, chindante caturo male;

Khīṇadose ca cattāro, sādhentāriyapuggale.

‘‘Aññattha bādhakattādi, na hi etehi labbhati;

Nābādhakattametesaṃ, tacchānetānivetato’’ti.

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

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

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

‘‘Vaṭṭadhammesu assādaṃ, tadassādupasevanaṃ;

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

50. Nanu ca āyatanadhātūsu nibbānaṃ saṅgahitaṃ, khandhesu kasmā na saṅgahitanti āha ‘‘bhedābhāvenā’’tyādi. Atītādibhedabhinnānañhi rāsaṭṭhena khandhavohāroti nibbānaṃ bhedābhāvato khandhasaṅgahato nissaṭaṃ, vinimuttantyattho.

51. Channaṃ dvārānaṃ, channaṃ ārammaṇānañca bhedena āyatanāni dvādasa bhavanti, channaṃ dvārānaṃ channaṃ ārammaṇānaṃ tadubhayaṃ nissāya uppannānaṃ tattakānameva viññāṇānaṃ pariyāyena kamena dhātuyo aṭṭhārasa bhavanti.

52. Tisso bhūmiyo imassāti tibhūmaṃ, tibhūmaṃyeva tebhūmakaṃ. Vattati ettha kammaṃ, tabbipāko cāti vaṭṭaṃ. Taṇhāti kāmataṇhādivasena tividhā, puna chaḷārammaṇavasena aṭṭhārasavidhā, atītānāgatapaccuppannavasena catupaññāsavidhā, ajjhattikabāhiravasena aṭṭhasatappabhedā taṇhā. Kasmā pana aññesupi dukkhahetūsu santesu taṇhāyeva samudayoti vuttāti? Padhānakāraṇattā. Kammavicittatāhetubhāvena, hi kammasahāyabhāvūpagamanena ca dukkhavicittatākāraṇattā taṇhā dukkhassa visesakāraṇanti . Maggo dukkhanirodhagāminipaṭipadānāmena vutto maggo lokuttaro matoti maggoti puna maggaggahaṇaṃ yojetabbaṃ.



我来帮你直译这段巴利文：
46. "圣谛"是因造作高尚而为圣，因真实性而为谛。因为这些成就四向、四果八种圣者，因为无有谛证悟时不能达到圣者性，有谛证悟时必定达到彼性。只有苦、集、灭、道依次为逼迫性、生起性、出离性、出世性，非其他，而且只有苦等是逼迫等性，非不逼迫等性，所以这些依无他处性和遍此处性的相而为真实。所以古师说：
"随觉四圣谛，能断四种垢，
成就四种人，诸漏已灭尽。
他处无逼迫，等性此得见，
非不逼迫等，故说为真实。"
或"圣谛"是圣者的谛因应被证悟，或是圣正等觉者的谛因被他宣说。它们依染污、非染污、果、因而有四种，所以说"四圣谛"等。其中因可厌、空虚而为苦。"集"因业等缘聚集而为苦生起因，故说苦之集为苦集。苦的不生灭在此、由此，故为苦灭。趣向苦灭、行道于彼，故为趣苦灭道。
47. 依心所、十六细色、涅槃等六十九法在处中称为法处，在界中称为法界。
49. "其余心所"是除受想外的五十心所。为何受想分别说？因为在轮回法中是乐味及其助缘。因为在三界法中受依乐味而转起，想因不净中净等想颠倒而使其以彼相转起，所以是其助缘，因此为了显示它们是轮回的主要因而分别说。所以阿阇黎说：
"为显轮回法，乐味及随从，
分别而宣说，此二种蕴聚。"
50. 问：涅槃已摄入处界中，为何不摄入蕴中？答："因无差别"等。因为以聚义称为蕴是对过去等差别分别者说的，所以涅槃因无差别而出离蕴摄，即是超出之义。
51. 处依六门、六所缘的差别而有十二种，界依六门、六所缘及依彼二而生起的同等数量识的次第而有十八种。
52. "有三地"为三地，即是三界。轮回是业及其异熟在此转起。"爱"依欲爱等有三种，又依六所缘有十八种，依过去未来现在有五十四种，依内外有一百零八种差别。问：既有其他苦因，为何只说爱为集？答：因为是主要因。因为作为业差别的因及成为业的助伴，而为苦差别的因，所以爱是苦的特殊因。"道"以趣苦灭道之名所说的道是出世间，所以应再加"道"字。

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

Sabbasaṅgahavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Samuccayaparicchedavaṇṇanā niṭṭhitā.

8. Paccayaparicchedavaṇṇanā

1. Idāni yathāvuttanāmarūpadhammānaṃ paṭiccasamuppādapaṭṭhānanayavasena paccaye dassetuṃ ‘‘yesa’’ntyādi āraddhaṃ. Yesaṃ paccayehi saṅkhatattā saṅkhatānaṃ paccayuppannadhammānaṃ ye paccayadhammā yathā yenākārena paccayā ṭhitiyā, uppattiyā ca upakārakā, taṃ vibhāgaṃ tesaṃ paccayuppannānaṃ, tesaṃ paccayānaṃ, tassa ca paccayākārassa pabhedaṃ iha imasmiṃ samuccayasaṅgahānantare ṭhāne yathārahaṃ taṃtaṃpaccayuppannadhamme sati taṃtaṃpaccayānaṃ taṃtaṃpaccayabhāvākārānurūpaṃ idāni pavakkhāmīti yojanā.

2. Tattha paccayasāmaggiṃ paṭicca samaṃ gantvā phalānaṃ uppādo etasmāti paṭiccasamuppādo, paccayākāro. Nānappakārāni ṭhānāni paccayā etthātyādinā paṭṭhānaṃ, anantanayasamantapaṭṭhānamahāpakaraṇaṃ, tattha desitanayo paṭṭhānanayo.

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

我来 助你直译这段巴利文：
53. 道相应的除八支外其余的道相应触等和果及其相应法，这些从四谛完全超出、离开，就究竟义而言。但就方便义而言，因在具知根的解说中说"道支、道所摄"，所以果法中的正见等可摄入道谛，其他道果相应法以行苦的共性可摄入苦谛。如此则谛的教说也成就摄一切性。为何说这些蕴等众多法？因为世尊也如是说。为何世尊如是说？因为意在摄受三种有情。因为依迷于名、色及二者，以及依利根、极利根、钝根，以及乐略、中、广而有三种有情。在彼等中,对迷于名者说蕴摄因名在其中分为四种，对迷于色者说处摄因色在其中分为十一种半，对迷于二者说界摄因二者在其中广分别，同样对利根者和乐略者等说蕴摄等应如是配合。而这三种依转起、还灭及二者之因而见即能带来利益，不依其他，故应知摄为谛。
一切摄释毕。
如是阿毗达摩义广释
名阿毗达摩义摄类释
第七 摄集品释毕
第八 缘品释
1. 现在为了显示如前所说名色诸法依缘起和发趣理的诸缘而开始说"彼等"等。对彼等由诸缘所造作故为有为的缘生诸法，彼等缘法以何方式对住立和生起有助益的彼分别，即彼等缘生法、彼等诸缘及彼缘行相的差别，在此摄集分别之后适当地依彼彼缘生法而有彼彼诸缘的彼彼缘性行相，现在我将说。
2. 其中，依缘和合而等起彼果的生起由此，故为缘起，即缘行相。有种种行处的缘于此等为发趣，即无边理、全面发趣大论，在彼中所说的理为发趣理。
3. "其中"是在彼二种理中。由彼缘法的有而有的存在为以彼有而有，即以此为相而已，由此标识为以彼有而有相标识。由此即显示由义标识为以彼无而无相。因为应依顺理逆理而显示缘相。所以世尊说："此有则彼有，此生则彼生。此无则彼无，此灭则彼灭。"

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

Paṭiccasamuppādanayavaṇṇanā



我来帮你直译这段巴利文：
"缘"是依此而果来。"住立"是果依于此而住立,因其转起依赖于彼。"现前缘住立"是以缘为名而特别现前转起的住立。因为缘起理依以彼有而有相而转起,所以不观待因等缘的特定限定而无差别地转起,而此则依各各因等诸缘对彼彼他法的各各缘性功能行相差别而特别转起,所以依现前缘住立而说。有些人注释说:"现前缘住立是触击喉、腭等而说的住立。"但这只是听闻就显示他们的话应该被嘲笑。因为缘起理或任何其他理都不可能不触击喉、腭等而说法。"混合"是阿阇黎们把发趣理也放入缘起中,以彼有而有和以因等缘而混合而广说,但我们将各别显示,此为意趣。
缘起理释

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

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


我来 完整直译这段巴利文：
4. "无明"是不知，或获得、取得不应获得的身恶行等，或不获得应获得的身善行等，或不使应知的四谛等成为已知，或在不存在中令转起，或在存在中不令转起，这是对四圣谛和前际等四种无知的名称。无明即是缘为无明缘。从彼无明缘而造作有为为行，即善不善业。它们有三种:福行、非福行、不动行。其中欲界色界十三善思为福行，十二不善思为非福行，四无色思为不动行，如是这些二十九思名为行。依结生的十九种，依转起的三十二种异熟心名为识。名与色为名色。其中此处名是受等三蕴，色则依界和所造的差别有二种业生色，此二者都应知是与结生识俱生。"缘名色"中，应知名与色与名色为名色是省略同体。眼等六内处，或依某些人的见解也包括色等六外处名为处。六处和第六处为六处。依眼触等六门的触名为触。依乐、苦、舍三种受为受。
欲爱、有爱、非有爱为三种爱。依六所缘等则有一百零八种差别。依欲取等有四种取。此中弱的爱名为爱，强的为取。或对未得境界的希求为爱如盗贼在黑暗中伸手，对已得境界的执取为取如盗贼抓取已到手的。爱与少欲相反，取与知足相反。爱是寻求苦的根本，取是守护苦的根本，这是它们的差别。有为业有和生有二种。其中第一种"由此有果"为有，它依欲界善不善等有二十九种。第二种"存在"为有，它依欲有等有九种。"缘取有有"中也包含生有。"缘有有生"只是业有。因为它是生的缘，不是其他。因为它的自性就是最初生起蕴的生，而它不适合成为自己的因。彼彼有情在彼彼趣等中获得自体为生。如是已生自体的老态为老。此一有限定的终结为死。为亲戚灾难等所触的心忧恼为愁。彼之语言悲叹为悲。身苦受为苦。心苦受为忧。为亲戚灾难等所触而由极度心苦所生的大忧恼为恼。


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

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

5. Atati satataṃ gacchati pavattatīti addhā, kālo.

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

8. Nanu sokaparidevādayopi aṅgabhāvena vattabbāti āha ‘‘sokādivacana’’ntyādi. Sokādivacanaṃ jātiyā nissandassa amukhyaphalamattassa nidassanaṃ, na pana visuṃ aṅgadassanantyattho.



我来帮你直译这段巴利文：
此中虽有所依、所缘等其他缘,但取无明等一一缘是因为主要性和显著性而应知。此中在有无明随眠的相续中,行以异熟法的方式转起,所以有无明缘行,而识作为行所生而在另一有中住立。因为没有能生者就不会有其生起,所以行缘识。名色依止作为前导的识而在结生和转起中住立,所以识缘名色,六处只依名色而以六种触的门的方式随应转起,不依其他,所以名色缘六处。触只在六处生起时触所缘。因为无有门就不会有其生起,所以六处缘触。只在触可意、不可意、中性所缘时感受受,不依其他,所以触缘受。在可受法中随观乐味者以受为因而生起爱,所以受缘爱。只有为爱之润渴者对可取法而趣向坚固性。因为由爱一再乐味色等而趣向于欲中沉沦,所以爱是欲取的缘。如是耽著色等差别者以"无布施"等邪见,欲从轮回解脱而于非清净道执著为清净道,以及于蕴中执著我我所的二种我论见,所以也是见取等的缘,故爱缘取。依相应和随眠而住于取的有情趣向造作业,所以取是有的缘。称为生有的生只以业有为因。如种子生芽一样在彼彼处可得,所以有名为生的缘。只有生才有老死的生起。因为无生者不会有老死的生起,所以生是老死的缘。如是应知这些为以彼有而有。
"如是此纯苦蕴的生起"是以如前所说缘相续的方式,而不是由大自在天的创造等,这称为轮回的纯粹的、不杂乐等的或全部的苦蕴、苦聚不是乐净等的生起。此中在此缘摄章中。
5. "世"是恒常行去、转起,即时间。
6. 无明行是过去世,因为此中只意指过去有所摄的诸因,而以世的语词只取无明等诸法,因为离此不可得任何时间。因为只有已灭未生的诸法依过去未来时,以及摄于生住灭三刹那的依现在时而言说。生老死是未来世,因为从现在因而在未来生起。中间是现在世,因为是从过去因而在此生起果的自性,以及是未来果在此的因的自性,所以中间的识等八支是现在世。
8. 难道不应说愁悲等也是支分?答:"愁等语"等。愁等语是显示生之等流的非主要果而已,不是显示别的支分,此为其义。

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

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

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

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

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

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

Paṭiccasamuppādanayavaṇṇanā niṭṭhitā.

Paṭṭhānanayavaṇṇanā



我来 助你直译这段巴利文：
9. "也包括爱取有"是因烦恼性的共同而以无明摄取爱取,因业有的共同而以行摄取业有。同样以爱取有的摄取而取无明行,此为关联。此中也应如前所说以彼等的摄取而摄彼等,以及说识名色六处触受的生老坏为生老死,所以说"以生老死的摄取"等。
10. "过去五因"是依直说的二种无明行,及依摄取而取的三种爱取有,作为现在果的缘而在过去有生起的五因,"现在五果"是由过去因缘而在此现在生起的识等五果。"现在五因"是依直说的爱等三种,及由摄取而得的无明行二种,作为未来果的缘而现在的五因。"未来五果"是以生老死摄取而说的由现在因缘而在未来生起的识等五果,如是二十种在过去等处处显现为行相。
过去因与现在五果之间一个结合,现在五果与现在因之间一个,现在因与未来果之间一个,如是三个结合。因为说:"行识之间一个,受爱之间一个,有生之间一个结合"。此中因为从因到果无间断转起故第一个是因果关系的结合,第三个也如是,第二个则因为从果到因无间断转起故是果因关系的结合。因为果法也是其他因性法的缘。"摄"是在此摄无明等和识等,即过去因、现在异熟、现在因、未来异熟四摄,故为四摄。
11. "称为业有的有之一分"中,应知未来结生的缘思名为有,前业有中此结生的缘思为行。"其余"是依识等五种和生老死七种说为现在果的诸法。而"称为生有的有之一分"应知是属未来。因为以有字也说业有,所以说有之一分字。
12. 无明是前际的根本,爱是后际的根本,所以说"依无明爱二根本"。
13. 由彼等称为无明爱的轮回根本的灭,由证谛而成就的不生法性的不转起,轮回灭。对常常被称为老死的昏迷所逼恼、被愁等所逼迫的诸有情,由欲漏等诸漏的生起而又无明转起。因为说:"由诸漏集而无明集"。由此也显示无明的缘,否则缘起轮就不相连。如是依所说方式,大牟尼正等觉建立、宣说相连、不断、无始、无初,因摄属三地故为三地,依烦恼业异熟故为三轮的缘起。
缘起理释毕。
发趣理释

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

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

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

我来帮你直译这段巴利文：
14. 如是分别显示缘起理后，现在为显示发趣理而说"因缘"等。其中"因"是由此而住立。因为根词有多义，此中hi字应知为住立义。或以此为业因而上输养分，如以根而树获得彼缘之果、转起、增长、生长，故为因。因且是缘为因缘。是说作为因而为缘，以因性而为缘。以根本义为因，以助益义为缘，简言之，以根本义而助益的法为因缘。而它应知如树根一般，在转起时对心所生色，在结生时对业所生色，在两者中对相应名法，以成就善住立性称为根本义而助益的六法。
所缘是为心心所所取，如弱者所依杖等。因为心心所缘取何何法转起，彼彼法对彼彼法名为所缘缘。因为没有任何法不成为心心所的所缘缘。增上缘是对依自转起者作为保证的缘。
无间缘是此缘与缘生法之间无有间隔。等无间缘是由无间隔性而善无间缘。先先灭去的法能生起随顺的自己各自无间心生起，称为"无间缘"和"等无间缘"。因为它们只在文字上有差别。而由义则两者都是等无间灭的名称。因为它们在义上找不到差别。有些人说"因义无间故为无间缘，因时无间故为等无间缘"，这与"对从灭定出来者，非想非非想处以等无间缘为果定的缘"等...;

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

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

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

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

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


我来 助你直译这段巴利文：
1.417）相违。因为非想非非想处虽已灭七日等时,仍为果定的等无间缘，所以不应执著，应知此中只由文字而有差异，不由义。因为以前法灭和后生法生之间无间隔而能生起，其灭为无间缘性；以"此在上，此在下，此在周围"而如带来自己的一性，由善无间性而能生起，其灭为等无间缘性，如是只由文字而有差别。因为对于灭缘的非想非非想处，在无想生起和前死心之后虽隔时间而生起的果结生之间，由同类无色法无间隔，而异类色法不能作间隔，故在无间生起中如带来一性，而在生起中有能力，所以它们也得无间等无间缘性。因此虽在法上无差别，但由如是如是能觉悟的所化者，应知只由前缀义的差别而有差别。
俱生缘是如灯对光明，虽由自己不生起而俱生，而以俱生性为俱生者的缘，即无色四蕴、四大种、结生刹那的所依和异熟诸法。
相互缘是如三支杖相互支持，以支持性为自己助益诸法的缘。而且只由相互性而有助益性为相互缘性，不只由俱生。这是这二者的差别。如是虽是俱生缘性而有些不成为相互缘，因为没有说心生色的俱生缘性名、所造色的俱生缘性大种的相互缘性。如果只由俱生性对自己的助益者的助益性为相互缘性，则俱生缘和相互缘应该相同。
依止缘即是能被所依者所依止，如画师的布对俱生名色而为依止的四蕴，如地对树山等，只由支持而为俱生色和七识界的依止的大种色和所依，即是依止缘。增上依止缘是以力量性为依止的缘，因为upa字表示殊胜，其差别将说。
六所依和六所缘，这些以先于缘生法生起而转起的方式助益者为前生缘。后生缘是如果无后生缘则不能成为相续住立因的身体，以支持性而助益的后生心心所法为后生缘。它应如对雏鹰身体的食欲思而见。


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

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

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

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

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

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

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



我来帮你直译这段巴利文：
如先先熟习的文为后后文，以善等性而对自类似的，以熟练力量性殊胜的自同类性的把握为习行，由此缘同类法对同类法为习行缘。因为异类对异类以习行熟练而不能使得熟练力量性殊胜称为善等性的自己的趣向，也不从彼自取，而它们应知是无间过去的世间善不善和无转向的唯作速行。思以称为心加行的作用性而对俱生和异时的异熟和业生色助益为业缘。
异熟心心所以自己无励力寂静性而对俱生名色的无励力寂静性助益为异熟缘。因为它们不由加行而成就，只由业的所作而成就，故为无励力寂静性，不是烦恼止息的寂静性。因为如是寂静性故有分等难知。但异熟只是撞击、领受、推度而难知。只由速行转起而知它们取色等。
四食以支持色无色性而助益为食缘。因为虽有能生性，支持性才是食的主要作用。食虽能生，也是以无间断而支持而生，所以支持性即是食性。诸根以在彼彼作用中称为使缘生法随顺自己的增上义而为缘为根缘。
寻等以所缘观察和相观察而近行观察所缘为禅缘。正见等以从善趣由福或从恶趣由罪而出离义而助益为道缘。
虽在胜义上差别而如成为一体，以称为一生起等性的相应相而助益唯名法为相应缘。虽由相互关连而相应，以不相应性而不相杂，由趣向差别性而助益的所依心心所为不相应缘。
以称为现在自性的有性，以支持如是法性而助益的将说"俱生、前生"等诸法为有缘。因为虽有能生性，有缘的作用殊胜唯在住立，所以取它们的支持性。因为在一触等聚转起时无有第二，所以无间将生起的心心所不得自己住立的处所，无间已灭的心心所以给予处所的方式助益为无有缘。
以自性不离而不转起的已去性而助益的诸法为离去缘。以不趣向灭而助益的有缘即是不离去缘。以自性性而助益性为有缘性，以不趣向灭而助益性为不离去缘性，如是应知它们虽法无差别而有缘性差别。因为世尊以一切行相知诸法的能力差别而说二十四缘，所以以对世尊的信而生起"如是这些法的差别"的闻所成智，应以思所成和修所成智而修习证悟彼。因为虽无差别，由如是如是应调伏的诸人，如下已说的缘也以另一方式而说，如说了无因双后又说离因双而应知。

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

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

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

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



我来帮你直译这段巴利文：
15. 称为四蕴的名对如是名以六种六方式为缘，同样它对集合的名色以五种为缘，对色又对界和所造的差别以一种为缘，色对名以一种为缘，概念名色对名以二种二方式为缘，而二者即集合的名色二者对如是名色二者以九种为缘，如是诸缘住立为六种。
16. 异熟无记依业而得异熟性，如被业力所掷而落下般转起，取得保持自己自性而既不令其他转起，也不取前异熟的力而生起。又因说"不从道缘于习行一"故，在无因唯作中只说微笑心生起的习行性，二转向不成为习行缘，所以只有速行趣向习行缘性，故说"前前速行"等。此中虽无差别说，应知只是世间善不善无记速行，因为没有说出世间速行的习行性。
如是而在发趣注中说"没有称为出世间习行缘"。因为在彼善由异类先行故不令彼取习行功德，果心虽依速行而生起，在异熟无记中如所说方式不取习行，也不令他取。阿阇黎法护长老所说"没有离习行的速行"，应知也是就大多数而说。否则会有阿阇黎说话不完整的过失。而道不从种姓取习行，因为不意指依地等而有异类性。如是在发趣中说"种姓以习行缘为道的缘，清净以习行缘为道的缘"。因为无一生起等四种相应相，所以虽俱生的色法也无相应缘性，故说"心心所法互相"。
17. 因禅支道支对俱生名色，这三者在结生时对业所生色，在转起时对心所生色，在两者中对俱生名以因等缘为缘。因为将说"俱生色在一切处，在结生时为业所生，在转起时为心所生"。"俱生思"即乃至与眼识等俱生的思。"对俱生名色"即一切思对名，结生俱生思对业所生色，在转起中与生色心俱生的思对心所生色。"异时思"即在异于异熟刹那在过去有等生起的善不善思。"对名色"即在两者中对名色。"异熟蕴"即结生识等异熟无色蕴。因为业所生色不得异熟名称，因为是无色法性和有所缘性，异熟名安立唯在与业相似的无色法中。

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

19. Paṭisandhiyaṃ cakkhādivatthūnaṃ asambhavato, sati ca sambhave taṃtaṃviññāṇānaṃ paccayabhāvānupagamanato, hadayavatthuno ca paṭisandhiviññāṇena sahuppannassa purejātakatābhāvato vuttaṃ ‘‘chavatthūni pavattiya’’nti. ‘‘Pañcārammaṇāni pañcaviññāṇavīthiyā’’ti ca idaṃ ārammaṇapurejātaniddese āgataṃ sandhāya vuttaṃ. Pañhāvāre pana ‘‘sekkhā vā puthujjanā vā cakkhuṃ aniccato dukkhato anattato vipassantī’’tyādinā (paṭṭhā. 1.1.424) avisesena paccuppannacakkhādīnampi gahitattā dhammārammaṇampi ārammaṇapurejātaṃ manoviññāṇavīthiyā labbhati. Atthato hetaṃ siddhaṃ, yaṃ paccuppannadhammārammaṇaṃ gahetvā manodvārikavīthi pavattati, taṃ tassa ārammaṇapurejātaṃ hotīti.

22. Pakatiyā eva paccayantararahitena attano sabhāveneva upanissayo pakatūpanissayo. Ārammaṇānantarehi asaṃmisso puthageva koci upanissayoti vuttaṃ hoti. Atha vā pakato upanissayo pakatūpanissayo. Pakatoti cettha pa-kāro upasaggo, so attano phalassa uppādanasamatthabhāvena santāne nipphāditabhāvaṃ, āsevitabhāvañca dīpeti, tasmā attano santāne nipphanno rāgādi, saddhādi, upasevito vā utubhojanādi pakatūpanissayo. Tathā ceva niddisati.

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

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



我来 帮你直译这段巴利文：
18. "对此前生身"即对从缘法先生起的此色身。但如何对缘生法的先生起后生的为缘性?难道不是说"若无后生缘则趣向相续住立因性"吗?所以对相续转起的因性支持是此作用,故无任何矛盾。
19. 因为在结生时无有眼等所依,即使有也不成为彼彼识的缘性,而心所依与结生识俱生故无前生性,所以说"六所依在转起"。"五所缘对五识路"是依所缘前生的指示而说。但在问分中由"有学或凡夫观眼为无常苦无我"等不分别而也取现在眼等,所以法所缘前生也得于意识路。这在义上已成就,即取现在法所缘而意门路转起者,它对彼为所缘前生。
22. 自然依止是以离其他缘的自己自性而为依止。即说是与所缘无间不相杂而别为一些依止。或者已作的依止为自然依止。此中"已作"的pa字为前缀,它显示以生起自果的能力而在相续中造作性和习行性,所以在自相续中造作的贪等、信等,或习行的时节食等为自然依止。如是而指示。
23. "作重"即作为重而观察。如是以"布施后、受持戒后、作布萨业后而作为重而观察"等方式,依作为重而观察布施、戒、布萨业、先作善修、禅那、种姓、清净、道等而转起其指示。
24. 由"前前善蕴以依止缘为后后善蕴的缘"等方式,与无间缘不作差别而说无间依止,所以说"无间已灭"等。虽如是,由自无间而随顺心生起方式为无间缘,由强因方式为无间依止缘,这是它们的差别。

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

‘‘Rāgasaddhādayo dhammā, ajjhattamanuvāsitā;

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

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

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

27. ‘‘Adhipati…pe… paccayā hontī’’ti saṅkhepena vuttamatthaṃ vitthāretuṃ ‘‘tattha garukatamārammaṇa’’ntyādi vuttaṃ. Garukatamārammaṇanti paccavekkhaṇaassādādinā garukataṃ ārammaṇaṃ. Tañhi jhānamaggaphalavipassanānibbānādibhedaṃ paccavekkhaṇaassādādimaggaphalādidhamme attādhīne karotīti ārammaṇādhipati nāma. Garukātabbatāmattena ārammaṇādhipati. Garukatopi balavakāraṇaṭṭhena ārammaṇūpanissayoti ayametesaṃ viseso. Sahajātā…pe… nāmarūpānanti chandacittavīriyavīmaṃsānaṃ, vasena catubbidhopi sahajātādhipati yathārahaṃ sahajātanāmarūpānaṃ pavattiyaṃyeva sahajātādhipativasena paccayo.

28. Rūpadhammassa arūpadhammaṃ pati sahajātapaccayatā paṭisandhiyaṃ vatthuvasena vuttāti āha ‘‘vatthuvipākā aññamañña’’nti –

30. Yasmā pana aññamaññupatthambhanavaseneva aññamaññapaccayatā, na sahajātamattatoti pavattiyaṃ rūpaṃ nāmānaṃ aññamaññapaccayo na hoti, tasmā vuttaṃ ‘‘cittacetasikā dhammā aññamañña’’nti. Tathā upādārūpāni ca bhūtarūpānaṃ aññamaññapaccayā na hontīti vuttaṃ ‘‘mahābhūtā aññamañña’’nti.

31. Nanu ca ‘‘arūpino āhārā sahajātānaṃ nāmarūpāna’’nti vuttaṃ, evañca sati asaññīnaṃ sahajātāhārassa asambhavato ‘‘sabbe sattā āhāraṭṭhitikā’’ti kathamidaṃ nīyatīti? Vuccate – manosañcetanāhāravasappavattassa kammassa , taṃsahagatānampi vā sesāhārānaṃ kammūpanissayapaccayehi paccayattapariyāyaṃ gahetvā sabbasattānaṃ āhāraṭṭhitikatā vuttā, na āhārapaccayabhāvatoti.



我来帮你直译这段巴利文：
25. "内和外的贪等...乃至...住处"为如是结合。因为贪等是内造作,补特伽罗等是外习近。如是阿阇黎说:
"贪信等诸法,内所熏习;
众生行法等,外所依止。"
或者"内外善等诸法"如已住立而结合,因为自己的贪等和依止善友的信等而作善的其他人的依止。
其中依止欲贪等为生起欲有等,为止息贪等而修习布施戒布萨禅神通观道,以及有贪等为因的上上贪等,应如是见。因为依止何何而有何何生起,彼彼即为彼彼的自然依止。这是缘的大说示,即所说"依止缘"。如是说"自然依止多种"。"信等"即戒闻施慧。因为依止自己的信等而有自己的布施戒等,如是依止善友的信等而有他人的布施戒等,这是明显的。"乐苦"即身乐苦。"人"即善友等人。"食"即适宜等食,时节也如是。
27. "增上...等...为缘"简略所说义,为广说而说"其中作重所缘"等。"作重所缘"即以观察爱乐等作重的所缘。因为彼禅那道果观涅槃等差别,以观察爱乐等道果等法而使自在,故名所缘增上。只由应作重而为所缘增上。虽作重而以强因义为所缘依止,这是它们的差别。"俱生...等...名色"即欲心精进慧,以四种俱生增上只在转起时以俱生增上方式对俱生名色随宜为缘。
28. 色法对无色法的俱生缘性在结生时依所依而说,所以说"所依异熟互相"。
30. 因为只由相互支持而有相互缘性,不只由俱生,所以在转起时色不成为名的相互缘,因此说"心心所法互相"。如是所造色也不成为界色的相互缘,所以说"大种互相"。
31. 难道不是说"无色食对俱生名色",如是则对无想者由无俱生食,"一切众生依食而住"如何成立?说:取意思食推动业,或者与彼俱生的其余诸食以业依止缘而为缘的方式说一切众生依食而住,不是以食缘性。

32. ‘‘Pañca pasādā’’tyādīsu nanu itthindriyapurisindriyā na gahitāti? Saccaṃ na gahitā. Yadipi tesaṃ liṅgādīhi anuvattanīyatā atthi, sā pana na paccayabhāvato. Yathā hi jīvitāhārā yesaṃ paccayā honti, tesaṃ anupālakā upatthambhakā atthi, avigatapaccayabhūtā ca honti, na evaṃ itthipurisabhāvā liṅgādīnaṃ kenaci upakārena upakārā honti. Kevalaṃ pana yathāsakeheva kammādipaccayehi pavattamānaṃ liṅgādīnaṃ yathā itthādiggahaṇassa paccayabhāvo hoti, tato aññenākārena taṃ-sahitasantāne appavattito liṅgādīhi anuvattanīyatā, indriyatā ca nesaṃ vuccati, tasmā na tesaṃ indriyapaccayabhāvo vutto.

33. Yesaṃ nāmānaṃ cakkhādīnaṃ abbhantarato nikkhamantānaṃ viya pavattānaṃ, yesañca rūpānaṃ nāmasannissayeneva uppajjamānānaṃ sampayogāsaṅkā hoti, tesameva vippayuttapaccayatā. Rūpānaṃ pana rūpehi sāsaṅkā natthi. Vatthusannissayeneva jāyantānaṃ visayabhāvamattaṃ ārammaṇanti tenāpi tesaṃ sampayogāsaṅkā natthīti yesaṃ sampayogāsaṅkā atthi, tesameva vippayuttapaccayatāpi vuttāti āha ‘‘okkantikkhaṇe vatthū’’tyādi.

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

35. Idāni sabbepi paccayā saṅkhepatopi catudhāyevāti dassetuṃ ‘‘ārammaṇū…pe… gacchantī’’ti vuttaṃ. Na hi so koci paccayo atthi, yo cittacetasikānaṃ ārammaṇabhāvaṃ na gaccheyya, sakasakapaccayuppannassa ca upanissayabhāvaṃ na gacchati, kammahetukattā ca lokappavattiyā phalahetūpacāravasena sabbepi kammasabhāvaṃ nātivattanti, te ca paramatthato lokasammutivasena ca vijjamānāyevāti sabbepi catūsu samodhānaṃ gacchanti.

36. Idāni yaṃ vuttaṃ tattha tattha ‘‘sahajātarūpa’’nti, taṃ sabbaṃ na avisesato daṭṭhabbanti dassetuṃ ‘‘sahajātarūpa’’ntyādi vuttaṃ. Paṭisandhiyañhi cittasamuṭṭhānarūpābhāvato pavattiyaṃ kammasamuṭṭhānānañca cittacetasikehi sahuppattiniyamābhāvato sahajātarūpanti sabbatthāpi pavatte cittasamuṭṭhānānaṃ rūpānaṃ, paṭisandhiyaṃ kaṭattārūpasaṅkhātakammajarūpānañca vasena duvidhaṃ hoti. Kammassa katattā nibbattamānāni rūpāni kaṭattārūpāni.



我来帮你直译这段巴利文：
32. 在"五净色"等中,难道没有取女根男根吗?是的,没有取。虽然它们有被相等所随顺性,但那不是由缘性。因为如命食对其所缘者有护持支持,也成为不离去缘,而女性男性对相等不以任何助益而有助益。但仅由自己的业等缘转起的相等,如对女等取的缘性,由此外方式在彼俱生相续中不转起,故说它们被相等所随顺性和根性,所以不说它们的根缘性。
33. 对那些名如从眼等内出般转起,对那些色唯依名而生起而有相应疑虑者,只有它们的不相应缘性。而色对色无疑虑。唯依所依而生的只是所缘性的境,所以以彼也无彼等的相应疑虑,故对有相应疑虑者才说不相应缘性,所以说"结生刹那所依"等。
34. 一切方式随宜由名说的三种俱生、二种前生、一种后生的缘种,在诸食中段食、色命根,这五种也是有缘和不离去缘。以现在自性有性而对如是法有支持性,以有性无性而无助益者唯以有性的助益性为有缘性,所以恒时有的涅槃无有缘性和不离去缘性。或对有生起等者,与无有性助益性相违、与离去性助益性相违的助益性为有缘性等,所以它不成为彼缘性。此中色命根如食素只在住立刹那助益故不取在俱生缘中而别说。
35. 现在为显示一切诸缘简略也只有四种而说"所缘...等...趣向"。因为没有任何缘不趣向对心心所的所缘性,不趣向对各自缘生的依止性,以业为因故世间转起,由果因假说一切也不超越业自性,而它们在胜义和世俗由存在,所以一切摄入四种。
36. 现在为显示所说彼彼"俱生色"一切不应无差别见而说"俱生色"等。因为在结生无心所生色,在转起业所生与心心所无俱生决定,所以"俱生色"在一切处由转起心所生色和结生称为业生色二种。由业所作而生起的色为所作色。

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

38.Tatthāti tesu paññattināmarūpesu.

Paṭṭhānanayavaṇṇanā niṭṭhitā.

Paññattibhedavaṇṇanā

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

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

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



我来帮你直译这段巴利文：
37. 如是按所说方式生起,随生起为三时的无间、等无间、习行、无有、离去五种为过去时,业缘依过去现在为二时,所缘增上依止缘为三时,其余十五为现在时的方式具三时,以涅槃和概念而出离时,以眼等贪等信等为内,以人时节食等而从彼为外,以缘生性为有为,以对治性为无为诸法,依概念名色的方式略为三种而住立。一切在发趣无量方式等发趣论中称为二十四缘为如是结合。
38. "其中"即在彼等概念名色中。
发趣方法注释完。
概念差别注释
39. 说"因应令知"等是说概念由所说能说差别为二种。"因应令知"即由彼彼方式应令知,以此说色等法的聚相续等特殊状态等差别成为世俗谛的所缘概念称为义概念。因为它被名概念所显。"因令知"即由诸方式令知义概念。以此说得名"概念"的诸义称为名称的名概念。
40. "取界变化相"即取地等大种相续方式转起的广大摄取等相的变化相称为变化状态相为依止。"如是如是"即依地等方式。"地山等"即地山树等相续概念。"资具摆设相"即木土织等资具工具的摆设相以制作等殊胜的彼彼形状等相。"车乘车等"即车乘车村瓶布等聚概念。"月运转等"即月日星围须弥右旋方式的生起等运转相。"方时等"即东方等方概念,早晨等时概念,月季毗舍佉月等以彼彼名殊胜的月等概念。"未触相"即被彼彼色聚未触的空隙等相。"井洞等"即井洞孔等虚空概念。"彼彼界相"即地遍等彼彼界相。"修习殊胜"即遍作等差别修习相续殊胜。"遍相等"即遍不净相等差别瑜伽者现起的取相似相等差别相概念。"如是等差别"即遍除虚空止遍等差别。"义影相"即胜义法的影相似相。
41. "名作名等名"即以名、作名、名字、言说、文字、表说这六名。其中趣向诸义为名。它依随义和惯用为二种,依普通德业随欲为四种。只名为作名。如是为名字。以字门引出义而说为言说,显义为文字。说为表说,为声的字摆设次第。而此名概念以有、无、彼二结合方式为六种,为显示而说"有概念"等,以此令知即以"色受"等而显示。

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

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

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

Paññattibhedavaṇṇanā niṭṭhitā.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Paccayaparicchedavaṇṇanā niṭṭhitā.

9. Kammaṭṭhānaparicchedavaṇṇanā

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

Samathakammaṭṭhānaṃ

Caritabhedavaṇṇanā



我来帮你直译这段巴利文：
42. "二者"即有无二者。"六神通"即有五神通和漏尽智六神通者。此中由神通的有性和获得者补特伽罗的无性,这名为以有对无概念。如是由女性的无性和声的有性,"女声"为以无对有概念。由净眼和依彼识的有性,"眼识"为以有对有概念。由王和子都是世俗谛性,"王子"为以无对无概念。
43. "随语音"即随顺追随忆念作所缘地山色受等语言声而转起的耳识路之后生起的意门,以名思惟相转起的意门识相续,"此是如是义的名"而先前已取约定为依止的行境所缘,从彼取名之后,随顺追随此世俗胜义境的名概念而了知世俗胜义差别的义,这地山色受等能显所显义,由世间约定所造作,由世间言说成就,由意门所取的字列为概念,应知由令知称为概念的名概念。
此中耳识路之后的意门路也摄入耳识路之称。因为听到瓶等声时,缘每一声由现在过去所缘方式有二速行分,缘慧所取名概念的字列有一,如是在耳识路之后缘过去声所缘的速行路之后取名概念,此后了知义,诸阿阇黎如是说。
概念差别注释完。
如是阿毗达摩义光明名阿毗达摩义摄注
缘品注释完。
业处品注释
1. 从此缘说之后,我们将依次第以止观次第说两种以静止烦恼义称为止,以无常等种种相见义称为观的修习的二种业处,以成为二种修习业的转起处而成为业处的所缘,以成为上上瑜伽业的足处而成为业处的修习路。
止业处
行类差别注释

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

‘‘Rāgādike tike satta, satta saddhādike tike;

Ekadvitikamūlamhi, missato sattasattaka’’nti.

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

Caritabhedavaṇṇanā niṭṭhitā.

Bhāvanābhedavaṇṇanā

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

Bhāvanābhedavaṇṇanā niṭṭhitā.

Nimittabhedavaṇṇanā

5. Parikammassa nimittaṃ ārammaṇattāti parikammanimittaṃ, kasiṇamaṇḍalādi. Tadeva cakkhunā diṭṭhaṃ viya manasā uggahetabbaṃ nimittaṃ, uggaṇhantassa vā nimittanti uggahanimittaṃ. Tappaṭibhāgaṃ vaṇṇādikasiṇadosarahitaṃ nimittaṃ upacārappanānaṃ ārammaṇattāti paṭibhāganimittaṃ.

6. Pathavīyeva kasiṇaṃ ekadese aṭṭhatvā anantassa pharitabbatāya sakalaṭṭhenāti pathavīkasiṇaṃ, kasiṇamaṇḍalaṃ. Paṭibhāganimittaṃ, tadārammaṇañca jhānaṃ ‘pathavīkasiṇa’nti vuccati. Tathā āpokasiṇādīsupi. Tattha pathavādīni cattāri bhūtakasiṇāni. Nīlādīni cattāri vaṇṇakasiṇāni, paricchinnākāso ākāsakasiṇaṃ, candādiāloko ālokakasiṇanti daṭṭhabbaṃ.



我来帮你直译这段巴利文：
3. 贪性为行为习性即贪行者。如是瞋行者等。行摄即依根本行的方式摄人,由杂合方式则为六十三行。如说:
"贪等三七数,信等三七数;
一二三根中,杂合七七数。"
此中贪行者、瞋行者、痴行者、贪瞋行者、贪痴行者、瞋痴行者、贪瞋痴行者,如是在贪等三中为一七。如是信行者、慧行者、寻行者、信慧行者、信慧寻行者、慧寻行者、信慧寻行者,在信等三中也为一,如是不杂合二三为十四行。而贪等三以一二三根方式与信等三结合,贪信行者、贪慧行者、贪寻行者、贪信慧行者、贪信寻行者、贪慧寻行者、贪信慧寻行者,在贪根方式中为一七,如是"瞋信行者、瞋慧行者、瞋寻行者"等在瞋根方式中也一,"痴信行者"等在痴根方式中也一,如是一根方式中有三个七。如此中,如是在二根方式中也"贪瞋信行者、贪瞋慧行者、贪瞋寻行者"等为三个七。而在三根方式中"贪瞋痴信行者"等为一七,如是由杂合以七七方式为四十九行。如是此四十九和前十四为六十三行应知。有些人则加上见而说"六十四"。
行差别注释完。
修习差别注释
4. 作为修习的准备业或初业的前分修习名为遍作修习。从镇伏盖开始至种姓为界的欲界修习名为近行修习。因为行近于安止如村近行等。得大界性名为安止修习,因以称为安止的寻为首。与相应法一起如压于所缘而转起故寻为安止。如是它被说为"安止、极安止"。而以彼为首的方式一切大界无上禅法称为"安止"。
修习差别注释完。
相差别注释
5. 遍作的相为所缘故为遍作相,即遍圆等。彼如以眼所见般应以意取的相,或取者的相为取相。与彼相似而离色等遍过失的相为近行安止的所缘故为似相。
6. 地即遍因不住一处而应遍无边以遍满义故为地遍,即遍圆。似相及缘彼的禅那称为"地遍"。如是在水遍等中也。其中地等四为界遍。青等四为色遍,限定虚空为虚空遍,月等光为光明遍应知。

7. Uddhaṃ dhumātaṃ sūnaṃ chavasarīraṃ uddhumātaṃ, tadeva kucchitaṭṭhenauddhumātakaṃ. Evaṃ sesesupi. Setarattādinā vimissitaṃ yebhuyyena nīlavaṇṇaṃ chavasarīraṃ vinīlakaṃ visesato nīlakanti katvā. Vissavantapubbakaṃ vipubbakaṃ. Majjhe dvidhā chinnaṃ vicchiddakaṃ. Soṇasiṅgālādīhi vividhākārena khāyitaṃ vikkhāyitakaṃ. Soṇasiṅgālādīhi vividhenākārena khaṇḍitvā tattha tattha khittaṃ vikkhittakaṃ. Kākapadādiākārena satthena hanitvā vividhaṃ khittaṃ hatavikkhittakaṃ. Lohitapaggharaṇakaṃ lohitakaṃ. Kimikulapaggharaṇakaṃ puḷavakaṃ. Antamaso ekampi aṭṭhi aṭṭhikaṃ.

8. Anu anu saraṇaṃ anussati, arahatādibuddhaguṇārammaṇā anussati buddhānussati. Svākkhātatādidhammaguṇārammaṇā anussati dhammānussati. Suppaṭipannatādisaṃghaguṇārammaṇā anussati saṃghānussati. Akhaṇḍatādinā suparisuddhassa attano sīlaguṇassa anussaraṇaṃ sīlānussati. Vigatamalamaccheratādivasena attano cāgānussaraṇaṃ cāgānussati. ‘‘Yehi saddhādīhi samannāgatā devā devattaṃ gatā, tādisā guṇā mayi santī’’ti evaṃ devatā sakkhiṭṭhāne ṭhapetvā attano saddhādiguṇānussaraṇaṃ devatānussati. Sabbadukkhūpasamabhūtassa nibbānassa guṇānussaraṇaṃ upasamānussati. Jīvitindriyupacchedabhūtassa maraṇassa anussaraṇaṃ maraṇānussati. Kesādikāyakoṭṭhāse gatā pavattā sati kāyagatāsati. Ānañca apānañca ānāpānaṃ, assāsapassāsā, tadārammaṇā sati ānāpānassati.

9. Mijjati siniyhatīti mettā, mittesu bhavāti vā mettā, sā sattānaṃ hitasukhūpasaṃharaṇalakkhaṇā. Paradukkhāpanayanakāmatālakkhaṇā karuṇā. Parasampattipamodalakkhaṇā muditā. Iṭṭhāniṭṭhesu majjhattākārappavattilakkhaṇā upekkhā. Appamāṇasattārammaṇattā appamaññā. Uttamavihārabhāvato, uttamānaṃ vā vihārabhāvato brahmavihāro.

10. Gamanapariyesanaparibhogādipaccavekkhaṇavasena kabaḷīkārāhāre paṭikūlanti pavattā saññā āhāre paṭikūlasaññā.

11. Pathavīdhātuādīnaṃ catunnaṃ dhātūnaṃ salakkhaṇato kesādisasambhārādito ca vavatthānaṃ catudhātuvavatthānaṃ.

12. Arūpe ārammaṇe pavattā āruppā.

Nimittabhedavaṇṇanā niṭṭhitā.

Sappāyabhedavaṇṇanā

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

17.Maraṇaupasamasaññāvavatthānāni buddhicaritassa sappāyāni gambhīrabhāvato buddhiyā eva visayattā.

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

Sappāyabhedavaṇṇanā niṭṭhitā.

Bhāvanābhedavaṇṇanā



我来帮你直译这段巴利文：
7. 向上膨胀的尸体为膨胀,以厌恶义即为膨胀。如是在其余中也。与白红等混杂而多分青色的尸体为青瘀,以特别青故。流出脓的为脓烂。中间两分断的为断坏。被狗豺等以种种相噬食的为食残。被狗豺等以种种相分割而此处彼处弃的为散乱。以如乌足等相用刀击打而种种弃的为击散。流血的为血涂。流出虫群的为虫聚。乃至一骨为骨。
8. 随随忆念为随念,以阿罗汉等佛功德为所缘的随念为佛随念。以善说等法功德为所缘的随念为法随念。以善行等僧功德为所缘的随念为僧随念。以无缺等而善清净的自戒功德的随念为戒随念。以离垢悭等方式自施的随念为施随念。"诸天以具足信等而得天性,如是功德在我有"如是以天为证处而自信等功德的随念为天随念。一切苦寂灭的涅槃的功德随念为止息随念。命根断绝的死的随念为死随念。在发毛等身分处转起的念为身至念。入息和出息为入出息,即呼吸,缘彼的念为入出息念。
9. 爱润为慈,或在友中有为慈,它以引导众生利乐为相。以欲除他苦为相为悲。以喜他成就为相为喜。以于可意不可意转起中性相为舍。以无量众生为所缘故为无量。因为是最上住,或是最上者的住故为梵住。
10. 以行求受用等观察方式对段食为厌恶而转起的想为食厌想。
11. 地界等四界由自相和发毛等资具等而决定为四界决定。
12. 在无色所缘中转起为无色。
相差别注释完。
适宜差别注释
13. 现在为显示那那补特伽罗的顺行业处而说"在诸行中"等。贪为行性者为贪行者,即多贪人,因为贪的正对治性故不净业处对彼适宜。入出息对痴行者和寻行者适宜,因为以慧境而对治痴,以止息寻驰故。六佛随念等对信行者适宜因为是信增长因。
17. 死止想决定对慧行者适宜因为深奥故唯是慧的境。
18. "其余"即四种界遍、虚空遍、光明遍、四无色为十种。"其中也"即在彼十业处中。广大对痴行者适宜因为在狭窄处心更加迷乱。狭小对寻行者适宜因为大所缘是寻驰因。这是依正对治和极适宜而说。而没有名为不镇伏贪等,或不助信等的遍等修习。
适宜差别注释完。
修习差别注释

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

21. Pañcapi jhānāni etesamatthi, tattha niyuttānīti vā pañcakajjhānikāni.

22. Asubhabhāvanāya paṭikūlārammaṇattā caṇḍasotāya nadiyā arittabalena nāvā viya vitakkabaleneva tattha cittaṃ pavattatīti asubhakammaṭṭhāne avitakkajjhānāsambhavato ‘‘paṭhamajjhānikā’’ti vuttaṃ.

23. Mettākaruṇāmuditānaṃ domanassasahagatabyāpādavihiṃsānabhiratīnaṃ pahāyakattā domanassappaṭipakkhena somanasseneva sahagatatā yuttāti ‘‘mettādayo tayo catukkajjhānikā’’ti vuttā.

24. ‘‘Sabbe sattā sukhitā hontu, dukkhā muccantu, laddhasukhasampattito mā vigacchantū’’ti mettādivasappavattabyāpārattayaṃ pahāya kammassakatādassanena sattesu majjhattākārappavattabhāvanānibbattāya tatramajjhattupekkhāya balavatarattā upekkhābrahmavihārassa sukhasahagatāsambhavato ‘‘upekkhā pañcamajjhānikā’’ti vuttā.

Bhāvanābhedavaṇṇanā niṭṭhitā.

Gocarabhedavaṇṇanā

26.Yathārahanti taṃtaṃārammaṇānurūpato. Kassaci ārammaṇassa aparibyattatāya ‘‘pariyāyenā’’ti vuttaṃ.

27. Kasiṇāsubhakoṭṭhāsānāpānassatīsveva hi paribyattanimittasambhavoti.

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

29.Samādhiyatīti visesato cittekaggatāpattiyā samāhitā hoti.



我来帮你直译这段巴利文：
19. "在一切"即在四十业处中也无安止,因为佛功德等是胜义性,种种性,即使一个也深奥性。在佛随念等十业处中由不能以安止方式确立定故,不得安止性而定以近行方式确立。而出世间定和第二第四无色定即使在自性法中也依修习殊胜方式得安止。因为依清净修习次第出世间得安止。依超越所缘修习无色定。因为只有得安止的第四禅定才有超越所缘性。
21. 有五禅属于它们,或在彼中修习为五禅者。
22. 因不净修习是厌恶所缘,如在急流河中以桨力船只一样只由寻力而彼处心转起,故因不净业处无无寻禅而说"初禅者"。
23. 因慈悲喜是断忧俱行的瞋害不乐故,以忧的对治而只与乐俱行相应,故说"慈等三为四禅者"。
24. 舍弃"愿一切众生乐、离苦、不离已得乐"的慈等势力转起三种作用,以见业所造性而在众生中以中性相转起修习而生的彼处舍的力强故,因舍梵住不能与乐俱行故说"舍为第五禅者"。
修习差别注释完。
境差别注释
26. "如其适宜"即随顺彼彼所缘。因某些所缘不明显而说"由次第"。
27. 因为只在遍不净身分入出息念中有明显相生起。
28. "在地轮等中取相者"即最初先净化四清净戒,断除十种障碍,亲近具足可爱可敬可修等功德的善友,取自己顺行的业处,舍离十八种不适合住处,住于具五支的适合住处,作剪发指甲等小障碍的断除,置遍轮等于前,于入出息身分等安置心而坐,以"地地"等如是彼彼修习次第在地遍等彼彼所缘中取相者。这是此中略说。详细的修习则应从清净道论中取。因为两种修习方法这里阿阇黎极略说,为显示彼义而引用详细方法则将过于广大,所以我们也不详说。"当彼相为意所取"即如是依次第修习方式当彼遍作相为心善取时。"现起于意门"即闭眼或往他处而作意时如遍轮般现起于意门速行。
29. "等持"即以特胜心一境性而等持。

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

31.Tato paṭṭhāyāti paṭibhāganimittuppattito paṭṭhāya.

33. Pañcasu jhānaṅgesu ekekārammaṇe uppannāvajjanānantaraṃ catupañcajavanakatipayabhavaṅgato paraṃ agantvā aparāparaṃ jhānaṅgāvajjanasamatthatā āvajjanavasitā nāma. Samāpajjitukāmatānantaraṃ katipayabhavaṅgato paraṃ agantvā uppannāvajjanānantaraṃ samāpajjituṃ samatthatā samāpajjanavasitā nāma. Setu viya sīghasotāya nadiyā oghaṃ bhavaṅgavegaṃ upacchinditvā yathāparicchinnakālaṃ jhānaṃ ṭhapetuṃ samatthatā bhavaṅgapātato rakkhaṇayogyatā adhiṭṭhānavasitā nāma. Yathā paricchinnakālaṃ anatikkamitvā jhānato vuṭṭhānasamatthatā vuṭṭhānavasitā nāma. Atha vā yathāparicchinnakālato uddhaṃ gantuṃ adatvā ṭhapanasamatthatā adhiṭṭhānavasitā nāma. Yathāparicchinnakālato anto avuṭṭhahitvā yathākālavaseneva vuṭṭhānasamatthatā vuṭṭhānavasitā nāmāti alamatippapañcena. Paccavekkhaṇavasitā pana āvajjanavasitāya eva siddhā. Āvajjanānantarajavanāneva hi paccavekkhaṇajavanāni nāma. Vitakkādioḷārikaṅgaṃ pahānāyāti dutiyajjhānādīhi vitakkādioḷārikaṅgānaṃ jhānakkhaṇe anuppādāya. Padahatoti parikammaṃ karontassa. Tassa pana upacārabhāvanā nipphannā nāma hoti vitakkādīsu nikantivikkhambhanato paṭṭhāyāti daṭṭhabbaṃ. Yathārahanti taṃtaṃjhānikakasiṇādiārammaṇānurūpaṃ.

36. Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ ‘‘ākāsavajjitesū’’ti. Kasiṇanti kasiṇapaṭibhāganimittaṃ. Ugghāṭetvāti amanasikāravasena uddharitvā. Anantavasena parikammaṃ karontassāti ‘‘anantaṃ ākāsaṃ, anantaṃ ākāsa’’nti ākāsaṃ ārabbha parikammaṃ karontassa, na pana kevalaṃ ‘‘anantaṃ ananta’’nti. Evaṃ viññāṇañcāyatanepi. ‘‘Ananta’’nti avatvāpi ‘‘ākāso ākāso (visuddhi. 1.276), viññāṇaṃ viññāṇa’’nti (visuddhi. 1.281) manasi kātuṃ vaṭṭatīti ācariyā.

39.‘‘Santametaṃ, paṇītameta’’nti parikammaṃ karontassāti abhāvamattārammaṇatāya ‘‘etaṃ santaṃ, etaṃ paṇīta’’nti bhāventassa.

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

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

我来帮你直译这段巴利文：
30. 由心等持方式补特伽罗也等持故说"如是等持者"。"与彼相似"即与取相相似,因为由此故彼称为"似相"。而它比取相更清净。"离开事法"即离开胜义法,或从事法即遍轮中遍过失解脱。因修习所生故为修习所成。"善安止"即善善安立。
31. "从此"即从似相生起开始。
33. 在五禅支中每一所缘生起寻思之后不过四五速行几种有分而能再再寻思禅支为寻思自在。欲入定之后不过几种有分而生起寻思后能入定为入定自在。如桥横渡急流河断有分流而能安立禅如所限定时,能保护避免堕入有分为决意自在。不超过所限定时能出定为出定自在。或不让超过所限定时而能安立为决意自在。不于所限定时内出而依时而出为出定自在,如是不过多说。而观察自在即由寻思自在成就。因为寻思后速行即是观察速行。"为断寻等粗支"即以第二禅等于禅那刹那不生寻等粗支。"精进"即作准备。而应知他的近行修习从断除对寻等爱着开始即为成就。"如其适宜"即随顺彼彼禅那遍等所缘。
36. 因虚空遍不能除去而说"除虚空"。"遍"即遍似相。"除去"即以不作意方式除去。"以无边方式作准备"即以"无边虚空,无边虚空"而缘虚空作准备,不只是"无边无边"。如是在识无边处也。诸阿阇黎说不说"无边"也可以作意"虚空虚空,识识"。
39. "作'此寂静,此殊胜'准备"即以无有为所缘而修习"此寂静,此殊胜"。
40. "在其余"即在遍等能得安止业处的其余佛随念等八种和想决定等十种业处。"作准备"即以"彼世尊如是阿罗汉,如是正等觉"等所说方式作准备。"善取"即依趣向倾向佛等功德心性方式善取。"准备等持"即准备修习等持成就。"近行成就"即镇伏盖而近行定生起。
41. "以神通方式转起"即以特胜知义的称为神通的五世间神通方式转起,从神通基础第五禅出起即遍顺等十四行相;

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

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

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



我来帮你直译这段巴利文：
2.365. 调伏心使适合引导,因与舍一境性相应而适合,地等遍所缘第五禅为神通的足处基础,入彼定已从彼出。"寻思所决意等"即神变智的准备时当决意变化的百等少年身等,天耳的准备时粗细差别的声,他心智的准备时以见他人心处色而有贪等差别的心,宿住随念智的准备时前生中死心等差别的前所住蕴,天眼的准备时遍满光明处所的色。
"作准备"即以"愿我成百,愿我成千"等作准备。"于色等"即于准备境成为色足禅声他心前所住蕴等差别的所缘。此中神变智首先是足处禅,身体,色等决意中的色等为六所缘。其中足处禅只是过去,身体是现在,其他是现在或未来。而天耳只缘声,而且是现在。他心智则缘七日前七日后的欲界等任何三时的心为所缘,大注释师如是说。
结集者则说"四蕴"。但它如何缘现在心,难道不是寻思所取即是神通心的所缘,而寻思以现在心为所缘而灭时彼同时他人心也灭,故寻思速行依时无同一所缘性,除了道果路之外寻思速行如何不许异所缘性?注释中首先配合相续刹那现在所缘性。而阿难阿阇黎说:"从足处禅出已不分现在等,只作'我知此心'的准备,再入足处禅出已不分别寻思心,三四准备之后以他心智通达他人心如以天眼见色。后以欲界心也作有贪等决定如作青等决定。彼等一切都是现前心所缘,在不许处也无异所缘过失因为转起相同"。宿住随念智以前所住蕴和系属蕴的名姓及涅槃为所缘,而天眼只以现在色为所缘,这是它们的所缘差别。"如其适宜安止"即随顺彼彼准备安止。

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

Gocaravasena bhedo gocarabhedo.

Gocarabhedavaṇṇanā niṭṭhitā.

Samathakammaṭṭhānavaṇṇanā niṭṭhitā.

Vipassanākammaṭṭhānaṃ

Visuddhibhedavaṇṇanā

43. Aniccādivasena vividhākārena passatīti vipassanā, aniccānupassanādikā bhāvanāpaññā. Tassā kammaṭṭhānaṃ, sāyeva vā kammaṭṭhānanti vipassanākammaṭṭhānaṃ. Tasmiṃ vipassanākammaṭṭhāne sattavidhena visuddhisaṅgahoti sambandho.

44. Aniccatāyeva lakkhaṇaṃ lakkhitabbaṃ, lakkhīyati anenāti vā aniccalakkhaṇaṃ. Udayavayapaṭipīḷanasaṅkhātadukkhabhāvo va lakkhaṇanti dukkhalakkhaṇaṃ. Paraparikappitassa attano abhāvo anattatā, tadeva lakkhaṇanti anattalakkhaṇaṃ.

45. Tiṇṇaṃ lakkhaṇānaṃ anu anu passanā aniccānupassanādikā.

46. Khandhādīnaṃ kalāpato sammasanavasappavattaṃ ñāṇaṃ sammasanañāṇaṃ. Uppādabhaṅgānupassanāvasappavattañāṇaṃ udayabbayañāṇaṃ. Udayaṃ muccitvā vaye pavattaṃ ñāṇaṃ bhaṅgañāṇaṃ. Saṅkhārānaṃ bhayato anupassanāvasena pavattaṃ ñāṇaṃ bhayañāṇaṃ, diṭṭhabhayānaṃ ādīnavato pekkhaṇavasena pavattaṃ ñāṇaṃ ādīnavañāṇaṃ, diṭṭhādīnavesu nibbindanavasappavattaṃ ñāṇaṃ nibbidāñāṇaṃ. Nibbinditvā saṅkhārehi muccitukamyatāvasena pavattaṃ ñāṇaṃ muccitukamyatāñāṇaṃ. Muccanassa upāyasampaṭipādanatthaṃ puna saṅkhārānaṃ pariggahavasappavattaṃ ñāṇaṃ paṭisaṅkhāñāṇaṃ. Paṭisaṅkhātadhammesu bhayanandīvivajjanavasena ajjhupekkhitvā pavattaṃ ñāṇaṃ saṅkhārupekkhāñāṇaṃ. Purimānaṃ navannaṃ kiccanipphattiyā, upari ca sattatiṃsāya bodhipakkhiyadhammānaṃ anukūlaṃ ñāṇaṃ anulomañāṇaṃ.

47. Attasuññatāya suññato. Saṃyojanādīhi vimuccanaṭṭhena vimokkho. Niccanimittādino abhāvato animitto. Paṇihitassa taṇhāpaṇidhissa abhāvato appaṇihito.

49. Yo naṃ pāti, taṃ mokkheti apāyādīhi dukkhehīti pātimokkhaṃ, tadeva kāyaduccaritādīhi saṃvaraṇato saṃvaro, samādhānopadhāraṇaṭṭhena sīlañcāti pātimokkhasaṃvarasīlaṃ. Manacchaṭṭhānaṃ indriyānaṃ rūpādīsu saṃvaraṇavasena pavattaṃ sīlaṃ indriyasaṃvarasīlaṃ. Micchājīva vivajjanena ājīvassa parisuddhivasappavattaṃ ājīvapārisuddhisīlaṃ. Paccaye sannissitaṃ tesaṃ idamatthikatāya paccavekkhaṇasīlaṃ paccayasannissitasīlaṃ. Catubbidhattā desanāsaṃvarapariyeṭṭhipaccavekkhaṇavasena, parisuddhattā ca catupārisuddhisīlaṃ nāma.



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42. 现在为显示所缘差别的神通差别而说"神变"等。有决意等神变差别故为神变。因与天耳相似及依天住故为天且是耳为天耳。由此知他人心故为他心智。依自相续住及行境住于前过去生中随念蕴等为宿住随念。如所说方式为天且是眼为天眼。而说"死生智"即是天眼。随业趣智和未来分智也依天眼成就。因为它们没有别的准备。此中未来分智首先以未来七日后将转起的心心所,从第二日开始将转起的任何所缘。因为它在自境随顺一切智智。而随业趣智应知以称为善不善的思或四蕴为所缘。
依行境差别为行境差别。
行境差别注释完。
止业处注释完。
观业处
清净差别注释
43. 以无常等方式种种相见故为观,即无常随观等修习慧。彼之业处,或彼即业处为观业处。于彼观业处以七种清净摄。
44. 无常性即相为所相,或由此相故为无常相。生灭逼恼称为苦性即相为苦相。他所计我之无为无我性,彼即相为无我相。
45. 随随见三相为无常随观等。
46. 蕴等以聚思察方式转起的智为思察智。以观生灭方式转起的智为生灭智。舍生而于灭转起的智为坏智。以见诸行怖畏方式转起的智为怖畏智,以见所见怖畏过患方式转起的智为过患智,于所见过患厌离方式转起的智为厌离智。厌离已欲从诸行解脱方式转起的智为欲解脱智。为成就解脱方便而再以摄诸行方式转起的智为省察智。于已省察法以离怖畏欢喜方式旁观转起的智为行舍智。由成就前九种作用,及对上三十七菩提分法顺适的智为随顺智。
47. 因我空性为空。以解脱结等义为解脱。因无常相等的无故为无相。因所立爱立的无故为无愿。
49. 护彼,解脱彼于恶趣等苦故为别解脱,彼即因防护身恶行等为律仪,以等持摄持义为戒故为别解脱律仪戒。以意为第六的诸根于色等防护方式转起的戒为根律仪戒。以离邪命而依命清净方式转起的为命清净戒。依资具的观察资具所用的戒为资具依止戒。因四种以说示律仪遍求观察方式,及清净故名四清净戒。

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

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

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

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

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

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50. 名为心清净因为以使心无盖方式清净,以心为首而说示,及清净故。
51. "诸法的共相为相,作用成就为味,现起相为现起,果为现前"如是所说的相等,"触以触为相,地以坚为相"等详细,"名以倾向为相,色以变坏为相"等略说而摄取以自相等方式限定把握为苦谛决定,名为见清净因为由"除名色无我"见,及因清净我见垢故。
52. 缘摄即名和色于结生首先由无明爱取业因而生。于转起色由业心时节食缘,名由眼色等依所缘等缘,特别由如理作意等四轮具足而善,相反而不善,由善不善而异熟,由有分等而转向,由漏尽相续而唯作速行,及转向生起,如是由共不共于三世名色转起的现见等成就的业等缘的摄取为集谛决定,名为度疑清净因为超越"我于过去世曾存在"等十六种及"疑师"等八种疑,及因清净无因邪因见垢故。
53. 从彼缘摄之后,于如是已摄取的以自相等决定方式,以缘决定方式摄取的除出世间在三地摄的名色中分别过去等差别,依五蕴六门六所缘六门转起法等方式而来的蕴等法,依聚依总略说,凡过去生色,彼于过去即灭。凡未来将有色,彼也将于彼处灭。凡现在,不至未来即于此灭,如是内外细粗劣胜色等。故"无常即不由我等方式可爱因坏义而趣坏,苦因怖义而令怖,无我因无实义而无我实等"及"眼无常⋯⋯意。色⋯⋯法。眼识⋯⋯意识无常苦无我"等,由过去等世方式,过去等相续方式,过去等刹那方式,以思察智而以有无生灭逼恼无自在相称三相思察方式转起的聚思察智思察三相遍察。
于思察智生已,再于彼诸行"由无明生而色生,由爱业食生而色生,如是由无明灭而色灭,由爱业食灭而色灭";

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

54.Yāvānulomāti yāva saccānulomañāṇā. Nava vipassanāñāṇānīti (visuddhi. 

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1.50. 如是于受想行蕴中也除去食而"由触生由触灭"而如是加入触,于识蕴中"由名色生由名色灭"而加入名色,依缘生方式,依缘灭方式,不接触缘而于现在蕴中以见生相和坏相及刹那方式,如是于每一蕴依缘方式四种,依刹那方式一种为五种生,五种灭,如是以见十种生灭以五十行相而以生灭智观生灭,于已开始观的瑜伽行者由观心所生从身体发出称为光明,与观心俱生的小喜等五种喜,如是以身心热恼止息为相身心二种轻安,以强信根称为胜解,成就正勤作用称为精进觉支的策励,极胜妙乐,如因陀罗所放金刚般的成为三相观的智,成为念住能忆念久作等称为现起的念,平等转起与观俱生成为舍觉支的处中舍,意门中的转向舍为二种舍,当光明等生起时以"我从前未曾有如是光明生起"等方式于彼生爱着的细爱即色爱,于生起光明等十种观染时不取"我从前未曾有如是光明等生起,确实我已得道已得果"而"此光明等因为是爱见慢事故非道,乃是观染,离彼而行道的观智是道"如是道非道相的决定抉择由于知见道非道,及由清净于非道作道想故名为道非道智见清净。
54. "直至随顺"即直至谛随顺智。"九观智"即;

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

55. Vipassanāya paripāko vipassanāparipāko, saṅkhārupekkhāñāṇaṃ. Taṃ āgamma paṭicca. Idāni appanāuppajjissatīti ‘‘idāni appanāsaṅkhāto lokuttaramaggo uppajjissatī’’ti vattabbakkhaṇe. Yaṃ kiñcīti saṅkhārupekkhāya gahitesu tīsu ekaṃ yaṃ kiñci.

56. Vipassanāya matthakappattiyā sikhāppattā. Anulomañāṇasahitatāya sānulomā. Sā eva saṅkhāresu udāsīnattā saṅkhārupekkhā. Yathānurūpaṃ apāyādito, saṅkhāranimittato ca vuṭṭhahanato vuṭṭhānasaṅkhātaṃ maggaṃ gacchatīti vuṭṭhānagāminī.

57.Abhisambhontanti pāpuṇantaṃ.

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

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

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

我来帮你直译这段巴利文：
2.737. 知蕴的生灭的生灭智,舍生而只观灭的坏智,如狮子等以灭方式现起而观可怖相的怖畏智,如观燃烧房舍而观过患相的过患智,于所见过患以厌离方式转起的厌离智,如网中鱼等欲从三界法解脱方式转起的欲解脱智,为成就解脱方便如海鸟即使在所见过患中也再再以思察方式转起的省察智,如舍弃妻子的人于所见过患中对彼诸行以舍相方式转起的行舍智,因观无常等相而下面转起的八种观智,上面道刹那将证得的三十七菩提分法随顺故于道路中在种姓之前转起称为谛随顺智的第九随顺智,此九智因是智见清净的行道,以知三相义,以现见义,及从对治清净故名为行道智见清净。
55. 观的成熟为观成熟,即行舍智。"依此"即依靠此。"现在将生安止"即于应说"现在称为安止的出世间道将生起"时。"任何"即于行舍所取三中任一。
56. 由观达顶点而至顶。由具随顺智故为有随顺。彼即因对诸行舍离故为行舍。随适合从恶趣等、行相等出起故趣向称为出起的道为出起行。
57. "证得"即达到。
58. "遍知"即限定知"此是苦,非此少多"。"作证"即依作所缘方式而作现见。"依道谛修习"即成为称为道谛的相应道称为第四谛的俱生等缘而增长方式。应接受一智成就四作用由见灯等烧灯芯等四作用,及由"诸比丘,谁见苦"等教证。
59. "二三果心转起"即随顺道的证得而二或三果心如在已除火处为止息热而以瓶浇水一样即使已断烦恼也在相续中成为热恼止息者而转起,即说彼等转起。"观察智"即缘道果等的欲界智,依此说"于解脱而有'已解脱'智"。
60. 现在为显示观察的地而说"道果等"。此中"我确实由此道来"而观察道。此后"我得此名利益"而智者观察其果,此后"我以所缘方式作证此名法"而观察涅槃。此后"已断我此名烦恼"而观察已断烦恼,"此名未断"而观察或不观察未断烦恼。某些有学观察,某些不观察。此中意为欲行。如是摩诃男释迦问"我何名法内未断";;

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

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

Etthāti vipassanākammaṭṭhāne.

Visuddhibhedavaṇṇanā niṭṭhitā.

Vimokkhabhedavaṇṇanā

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

62. Saṅkhāresu ‘‘anicca’’nti pavattā anupassanā anicce ‘‘nicca’’nti (a. ni. 4.49; paṭi. ma. 1.236; vibha. 939) pavattaṃ saññācittadiṭṭhivipallāsasaṅkhātaṃ vipallāsanimittaṃ muñcantī pajahantī vipallāsanimittarahitākārānupassanato animittānupassanā nāma vimokkhamukhaṃ hotīti sambandho.

63. ‘‘Dukkha’’nti pavattānupassanā saṅkhāresu ‘‘etaṃ mama, etaṃ sukha’’ntyādinā nayena pavattaṃ kāmabhavataṇhāsaṅkhātaṃ taṇhāpaṇidhiṃ taṇhāpatthanaṃ muñcantī dukkhākāradassanena pariccajantī paṇidhirahitākārānupassanato appaṇihitānupassanā nāma.

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

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

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

Vimokkhabhedavaṇṇanā niṭṭhitā.

Puggalabhedavaṇṇanā

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

69.Rāgadosamohānanti mohaggahaṇaṃ rāgadosekaṭṭhamohaṃ sandhāyāti daṭṭhabbaṃ.



我来 帮你直译这段巴利文：
1.175. 又阿罗汉因一切烦恼已断故无观察未断烦恼,故应知三有学十五,阿罗汉四,共十九观察智。
以六清净次第即依戒心清净为根本的二种,依见清净等为身体的四种,如是此六清净的次第。因知四谛,作现见,及从烦恼垢清净故名为智见清净。
"此中"即于观业处。
清净差别注释完。
解脱差别注释
61. "于此"即于彼说示中。于诸行"作业者及受果者是我的我"如是执取坚固执着,舍彼而转起"无我"随观因观察空无我相故名为空随观解脱门,因对治解脱方式成为称为解脱的出世间道果之门。
62. 于诸行转起"无常"随观舍离断除在无常中转起"常"的想心见颠倒称为颠倒相,因无颠倒相相随观故名为无相随观解脱门。
63. 转起"苦"随观于诸行以"此是我的,此是乐"等方式转起称为爱欲有爱的爱所立爱愿,以见苦相舍断而无所立相随观故名为无愿随观。
64. "故"因为此三有此三名,所以若出起行观从无我观,道名为空解脱因依来路得名。
66. "依观来路"即依称为观的来路。道与果由此来故观道此名为来路。
67. "如所说方式"即依前说无我随观等方式。"如各自果生起"即如得道的果成为各自果生起时不由得道来路而只由观来路得三名,因于果定时无彼时道转起故不适合作门。"依所缘"即因一切行空性,离行相,离爱所立而缘有空无相无愿名的涅槃转起故依彼。"依自相"即因离贪等空性,离色相等所缘,离烦恼所立故依自德。"一切处"即于道路和果定路。"一切"即道与果。
解脱差别注释完。
补特伽罗差别注释
68. 七次即七次于欲善趣取结生为其最多故为极七返,意为不趣第八等欲有。依此说"彼等不受第八有"。而趣色无色善趣有则可超过七次,诸阿阇黎如是说。
69. "贪瞋痴"即取痴应知是指与贪瞋一处的痴。

70. Khīṇā cattāro āsavā etassāti khīṇāsavo. Dakkhiṇārahesu aggattā aggadakkhiṇeyyo.

Puggalabhedavaṇṇanā niṭṭhitā.

Samāpattibhedavaṇṇanā

72.Sabbesampīti catunnampi ariyapuggalānaṃ.

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

Samāpattibhedavaṇṇanā niṭṭhitā.

Vipassanākammaṭṭhānavaṇṇanā niṭṭhitā.

Uyyojanavaṇṇanā

75.Paṭipattirasassādanti jhānasukhaphalasukhādibhedaṃ samathavipassanāpaṭipattirasassādaṃ.

Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya

Kammaṭṭhānaparicchedavaṇṇanā niṭṭhitā.

Nigamanavaṇṇanā

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

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

Nigamanavaṇṇanā niṭṭhitā.

Niṭṭhitā cāyaṃ abhidhammatthavibhāvinī nāma.

Abhidhammatthasaṅgahaṭīkā.

Nigamanakathā

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 nekaganthavisayaṃ paṭutaṃ alatthaṃ,

Tassesa ñāṇavibhavo vibhavekahetu.

5. Sohametassa saṃsuddha-vāyāmassānubhāvato.

Addhāsāsanadāyādo, hessaṃ metteyyasatthuno.

6. Jotayantaṃ tadā tassa, sāsanaṃ suddhamānasaṃ.

Passeyyaṃ sakkareyyañca, garuṃ me sārisambhavaṃ.



我来帮你直译这段巴利文：
70. 灭尽四漏者为漏尽。在应供养者中最上故为最上应供。
补特伽罗差别注释完。
定差别注释
72. "一切"即四种圣者。
73. 心心所不转称为灭的定为灭尽定,即于现法中得心灭而住。"及不还"即欲色有处具八定的不还,如是漏尽者。"于此"即于灭尽定。"直至无所有处"即如是令止观成双运直至无所有处。"决意等"即除身系外对别别放置的衣等资具房舍等决意不为火等所坏,对僧伽期待与师召唤提前出定,观七日内寿行转起,作此四种决意等前行。
定差别注释完。
观业处注释完。
劝导注释
75."修习味"即禅乐果乐等差别的止观修习味。
如是名为显发阿毗达摩义的阿毗达摩摄义注
业处品注释完。
结语注释
(甲)生于以行为家法庄严的广大家族的生起者,以对业等境的信增长且清净的施戒等功德生起者,以南名者,为利益他人即于教中易度易熟相的摄益他人,发愿所愿求此论,如是已竟。
(乙)以造论所生广大福德以慧清净以圣道慧清净以戒等功德庄严。由此具惭愧比丘,为福田所依,极显赫,名根本莲华寺,愿为福德资具生起所称的吉祥长寿,愿住此比丘成如是,此为意趣。
结语注释完。
如是名为显发阿毗达摩义竟。
阿毗达摩摄义复注。
结语
1. 于美丽的布罗提那城王城,由大力臂帕罗甘马布胡王所建造在胜园寺住,彼寺具美丽殿堂优胜园林。
2. 为具足戒定自制庄严的胜者众功德藏所尊重,于牟尼王语等诸多论集中得为智者所尊重的阿阇黎位。
3. 于此显示其智力,律注等注释以首摄义灯以说明美味义精要令善人欢喜。
4. 依具力得精要功德藏舍利弗长老的摄受,彼得诸多论境之能,此智力唯成为资具。
5. 我由彼清净精进威力,必定将为弥勒师教法嗣。
6. 愿见敬重我舍利所生尊师,彼时以清净心照明其教。

7. Dinehi catuvīsehi, ṭīkāyaṃ niṭṭhitā yathā.

Tathā kalyāṇasaṅkappā, sīghaṃ sijjhantu pāṇinanti.

Iti bhadantasāriputtamahātherassa sissena racitā

Abhidhammatthavibhāvinī nāma

Abhidhammatthasaṅgahaṭīkā niṭṭhitā.

我来帮你直译这段巴利文：
7. 如此复注以二十四日完成,
愿如是众生善思维速得成就。
如是由具寿舍利弗大长老弟子所著
名为显发阿毗达摩义的
阿毗达摩摄义复注完。

