Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammāvatāra-purāṇaṭīkā

1. Paṭhamo paricchedo

Cittaniddesavaṇṇanā

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

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

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

Tattha tasmiṃ vacane ‘‘kusala’’nti etassa saddassa pana ko vacanattho.

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



我来 译文如下:
顶礼世尊、阿罗汉、正等正觉者
《阿毗达摩入门古注》
1. 第一品
心之解说注释
8. 在此,对那四种胜义谛中,辨别类别。所谓"心"即是心。了知即是认知,认知对象即是对象认知。此句说明心的本质。此心的语词含义和字义是什么?现由论师解说。依总摄一切之理,以摄受一切心的方式。缘念所缘故为心,此时指一切心。依速行路线积集自相续故为心,此时指善、不善、大唯作心。不摄其他速行,是为了显示欲界速行通常只有七次速行。
9. 其造作殊胜者,是为殊胜造作,其性质为殊胜造作性。思维"此色当在上,此当在下,此当在两边",依所思维的次第而成就其余绘色。如是世间一切殊胜工艺,皆由心而造作。如是由于殊胜造作性故为心。此时由作用性而造作故为心。此是派生词。或另有此说:由其自身的殊异性,有贪心是一种,有瞋心是另一种,有痴心又是另一种。欲界心是一种,色界等差别又是另一种。以色为所缘是一种,以声等为所缘又是另一种。在色所缘中,以青为所缘是一种,以黄等为所缘又是另一种。在声等所缘中也是如此。在这一切中,下等是一种,中等是另一种,上等又是另一种。在下等等中,欲增上是一种,心增上是另一种,精进增上是另一种,观增上又是另一种。因此,由于这些相应、地、所缘、下中上、增上等的差异而有其自身的殊异性故为心。有殊异性者为心。此时指一切心。在施设中,对于识与殊异,心的作用为心作,即是心作业,在此论题中,心的约定,心之语应由智者观察为识与心。
而这依总摄一切而说的"缘念"等类型的心,以有所缘性为一种。以有异熟、无异熟分为二种。其中在这二种心中,所谓有异熟心是善与不善,无异熟是无记,意即未说为善或不善性。以善类、不善类、无记类之类别分为三种。
其中在此说法中,"善"这个词的语词含义是什么?
10. 由动摇恶法、震撼、破坏。以恶劣方式躺卧者为茅草,由割断称为不善的茅草。使恶劣变薄弱故为茅草,由于应以茅草喻智而取。或另有此说。

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

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

Savatthukāvatthukabhedatoti savatthukaṃ hadayavatthukaṃ, avatthukaṃ hadayavatthuvirahitaṃ.

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

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

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



我来翻译这段巴利文：
11. 这个"善"字,我们见到它用于表示善巧义、健康义、无过失义、乐报义。在此论题中,是见于无过失等义。以"等"字当摄取健康义与乐报义。由于如此见到,因此善以无过失与乐报为相。无过失即无烦恼过失、烦恼过、烦恼热恼者为无过失;由业而成熟为异熟,以经验可意不可意等所缘之力,以及以自性而有可意异熟者为乐报,无过失即是乐报,由此标识未知应标识之善为相,以无过失乐报为相者即是无过失乐报相。无过失乐报即是善。难道不会有"如何自身即成为自身之相"的质难?由于已知与未知的语义性质,相与所相之性质相应。因为依善字义而有未知不明显之善为所相。依无过失乐报字义而有已知明显之善为能相。以破坏不善为味,破坏诸不善为破坏不善,以此为味即作用者为破坏不善味,即破坏不善的作用。以清净性而现起为清净现起,清净显现行相即清净所取行相。或另有此说。由对治过失故以无过失为相即是善,意即以对治过失为相是善。以清净性为味即具足清净性。以乐报为现起即乐报果。以如理作意为足处,足与处即是足处,二者是因的同义语,因此意为近因,否则将有重复过失,以如理作意为足处即近因者为如理作意足处。
有过失不乐报相为不善。与彼二相违,与彼善不善二者相违,以无异熟为相者为与彼二相违相即无记。或另有此说。不应有异熟,不相应于异熟。
以有依处无依处差别,有依处即有心所依处,无依处即无心所依处。
12. 略说依烦恼与事物而有二种欲。欲贪即是烦恼,三界中转起的轮回相应事物,烦恼住于其中故为事物。
13. 烦恼欲欲求事物,事物为烦恼欲所欲求,如此在能作、作具二种格位中,此二种欲得以成立。
14-5. 这二种欲依胜处而行,因此彼处依四恶趣、六欲天、人而成十一种。

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

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

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

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

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

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

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

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



我来翻译这段巴利文：
16. "欲行"在此,在这十一种处所中欲而行,因此彼处由于为此欲所标识而名为欲界。语法学者说在"标识"一词的使用中,"彼"的第六格表示第三格义。如持武器而行处,以彼等伤害众生故为武器,与武器俱为持武器,持武器之人行于其中故为持武器行处。如在某处持武器之人而行,彼处虽有其他二足四足众生而行,由于为彼等所标识故仅称为"持武器行处",如是虽有其他色界等在彼处而行,由于为彼等所标识故此处仅称为"欲界"。
17. 如色有省略后分而说为色,如是此欲界省略后分而称为欲,为智者所说。
18. 此心常在彼欲中,即在欲界中而行,因此为破欲者、欲之破坏者佛所说为欲界。虽然它也在色无色有中而行,但如战场上多数而行而得名为"战场行者"的象,虽在城中行走也仍称为"战场行者",陆行水行生物即使住在非陆非水也仍称为"陆行水行",如是此心虽在其他处而行也应视为欲界。或者由于以欲为所缘故为欲界。虽然此也在色无色界而行,但如说"能叫为牛犊","卧于地为水牛",并非一切能叫的、卧地的都得此名,此应如是理解。
19. 使结生于欲有,即于称为欲有处使结生,因此为欲界。或另有此说。摄属于彼欲界,包含其中,因此为欲界。
20. 此八种心称为欲界心。依十种福业事而转,福业即是彼彼果报的事即因,故为福业事,依其力而转起。
21. 布施、持戒、修习、回向、服务、说法、随喜、正见、敬礼、听法等,如是由我所说的方式,福即是事为福事,其差别为福事差别应为智者所知。
22-3. 回向与随喜摄于施,服务与敬礼摄于戒所生福,说法、听法与正直见摄于修所生福,十种福业事成为三种。
24. 一切随念福、赞叹三宝及三宝功德赞叹等摄于正见业中,对此摄属无有疑惑。

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

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

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



我来翻译这段巴利文：
25. 前行思即在之前生起的思,释放思即现在的思,后行思即之后生起的思,这三种思都在布施所生福中。如是:正如三种思存在于布施所生福中,如是智者也应说明在布施所生福之外的戒所生、修所生福中也有三种思。
确实,当某人依赖获得应施物与受者等圆满。此中"受者等圆满"的"等"字,包括处所、时节、善知识等。或其他喜悦因,以"其他"一词摄取信仰增盛、见清净、善业果报见、喜悦结生等。"布施有果"等,以"等"字包括祭祀等。"置于前"即置于前面。不被他人劝导、催促而行布施等福。以"布施等"之语当取依应施物而生起的布施思。此时彼人。造作为行,无行者为无行,即是无行,意即无加行。"如所说方式"即指"应施物与受者等圆满"之语。在此义中,"行"是指自己或他人先前加行的代称。此中意趣是:当某人生起"我将行布施等"之心而未作,后来被自己先前的思所激励而作,则成为有行,即与自己先前加行俱行之义。以行道显示,以戒等而行道、了知或趣向涅槃故为行道,以此显示,故为行道显示,由此。已生熟练者为已生熟练。"突然"即迅速。在四种分别中应显示。
26. 依十种福业等而有诸多,此等心依十种福业等也成诸多,世尊如是开示。

27.

Sattarasa sahassāni, dve satāni asīti ca;

Kāmāvacarapuññāni, bhavantīti viniddiseti. –

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

Dasapuññakriyāvatthu, chadvārādhipatīhi ca;

Kāyādīhi ca tīheva, hīnādīhi ca tīhi tu.

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

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

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

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

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

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



我来翻译这段巴利文：
27.
"一万七千又二百，再加八十为其数；
欲界诸福如是量，当知差别如是说。"
欲界诸福有一万七千又二百八十，论师如是详细解说。
"十种福业事，六门增上力；
三身语意等，及三上中下。
二有中即欲有、色有。依行道等差别为苦迟通、苦速通、乐迟通、乐速通。依色界修习福力而转,依色界中生起的修习福的力而转,能产生色界生,能引生色界中的结生。
以有依处无依处差别者:无色界心当生于欲界、色界时,依心所依处而生,因此名为有依处。当生于无色界时,不依心所依处而生,因此名为无依处。
空无边处以遍解脱虚空为所缘。识无边处以彼处转起识,即在彼遍解脱虚空中转起的识心为所缘。无所有处以彼离去,即彼空无边处的离去、不存在的言说为所缘。非想非非想处以无所有处为所缘。
色想即对色的想。以想为首也摄取心。超越即超越遍解脱虚空。对抗想即生起于门与所缘相撞击的想。是二种五识的代称。由彼等对抗想即二种五识的灭没。种种即有种种自性者为种种,所缘,生起于种种即种种自性的想为种种想,或有种种自性者为种种,彼想即种种想,意即欲界想。由不作意于彼等种种想。
以定依处不定依处差别者:预流道是定依处。为何?因为仅依心所依处而在欲界色界生起。其余三道是不定依处。为何?在欲界色界依心所依处而生,在无色界不依心所依处而生,因此为不定依处。以三解脱门者:即以称为空、无相、无愿的三解脱门。
对谁存在,则将彼有情系缚于轮回中故为结。身见、疑、戒禁取即是结为身见疑戒禁取结,彼等的断除为身见疑戒禁取结的断除,令作此为身见疑戒禁取结断除作者,即预流道心。慢也部分断除趣向恶趣者。预流道不完全断除。对其余烦恼也是此理。掉举则连部分趣向恶趣者也不断除。一来道心令贪瞋痴薄弱。若问为何不说断除已被预流道所灭的诸结?因为第二道比第一道更大,被第一道所灭的结显然被第二道所灭,因此不说。对第三第四道也是此理。在此即在此出世间心中。"每一"是依区分而说。"随道"之语是为了说明第一道与第一果相随顺。

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

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

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

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

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

Tassa momūhassa.

Dukkhavisesassa dukkhanānattassa.

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

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

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

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

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我来翻译这段巴利文：
28. 欲界中八种心,色有中五种心,无色界四种心,无上出世间心四种,如是依我所说方式善心有二十一种。
29. 离善不善的具念牟尼,由善与离不善的具念、成就五自在者所说的四地所摄一切善心,也为我佛授阿阇梨所说。
以定依处不定依处者:瞋恚相应二种仅依心所依处而生于欲界,不生于其他地,因此为定依处。其余不善则在欲界色界生起时依心所依处而生,在无色界不依心所依处而生,因此为不定依处,由此。以能生不能生结生者:掉举相应不能生结生。若能生结生,则仅能生于恶趣。为何?因为预流道连部分趣向恶趣者也未断,意即未断一切。彼道也不趋向恶趣。但其他烦恼依部分而断除趣向恶趣者,由彼第一道,因此不生。而能生十一种结生,由此。
"所见祥瑞等"中,"等"字包括所闻祥瑞等。以最上而信受。以自性锐利者为自性锐利,以彼自性锐利。
当知此瞋恚相应在杀生等不善业中强烈转起时生起无行,微弱转起时生起有行。
彼即愚痴者。
苦的差别即苦的种种。
30. 依贪根八种心,依瞋根二种心,依痴根二种心。如是依我所说方式不善有十二种。
31. 由无恶未行恶断除善不善恶的非恶者所说的恶心,彼恶心为我所说。
如彼异熟依布施等十福业事而于六所缘中转起,此异熟心则不如是转起。确实此异熟依结生、有分、死、彼所缘而于摄属欲界法的小法中的六所缘中转起。虽与善相应法无差别,此异熟如镜面等法类中的面相一样无力。此中意趣是:如镜面中面相随面动而动,不动则不动,如面相无离面因,如是异熟无离善因,异熟无力。
32. 这八大异熟成为欲界天与人中二因三因者的结生。
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4.Tato paraṃ pavattiyaṃ yāvatāyukaṃ bhavaṅgaṃ hutvā balavārammaṇe atimahantavibhūtārammaṇe tadārammaṇañca hutvā tato paraṃ maraṇakālasmiṃ cuti hutvā pavattanti , evaṃ iminā mayā vuttappakārena catūsu ṭhānesu vipaccanti vipākabhāvena jāyanti.

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

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

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

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

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我来翻译这段巴利文：
34. 此后于转起时,成为尽寿有分,于强力所缘、极大明显所缘时成为彼所缘,此后于死时成为死心而转起,如是依我所说方式于四处成熟即以异熟性而生。
35. 大异熟仅与同地善相等,无大异熟,除业门即业因,及除大福业的事,仅与同地所转起的善相等。所谓业门即身表业门、语表业门、称为有分的意门,如是三种业门即业因。此处所说业即指八欲界善思。
36. 异熟善异熟由于无表生性及由于非业性而不与福相等。表与表即表表,应如是说而作同形省略而说为"表",生彼等为表生,非表生为无表生,彼等之性为无表生性。因此由于无表生性即由于不生称为身表语表的业门,及由于不依称为意门的业门而转起,及由于无异熟自性,及由于非业性,及由于不依福业事而转起,故与诸福不相等。
37-9. 因为彼等异熟决定以小所缘即欲界所缘,于彼等异熟中以有情施设为所缘的悲与喜有时不生起,如是此三离也不于这些异熟中生起,为何不生起?因为导师说五学处为善,故不生起。如是此中也无四增上。为何?因为不以欲等法类为先而生起故无,论师应如是详细解说。
40. 由福而来的无行有行差别应依来源而知。此中依某些阿阇梨之见,如面动时镜面中面相随动,无行善的异熟为无行,有行善的异熟为有行,如是应依来源而知。又应依缘而知,此中依某些阿阇梨之见,由强力、明显的业等诸缘所生为无行,由微弱者为有行,如是应依缘而了知。
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2. Hīnādīnaṃ puññānaṃ vipākattā hīnādayo vipākā puññavādinā jinena paridīpitā bhavanti, iti evaṃ iminā vuttappakārena pavattaṃ idaṃ aṭṭhavidhaṃ cittaṃ ekantena savatthukaṃ kāmalokasmiṃ jāyate, aññattha pana aññāsu bhūmīsu na jāyate.

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

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

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

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

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

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

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



我来 译这段巴利文：
42. 由于是下等等福的异熟,故说者佛陀开示下等等异熟,如是依此所说方式转起的这八种心决定有依处而生于欲界,不生于其他地。
识五为定所缘者,眼识唯以色为所缘,非声等。其余三者当取眼识所取的所缘时,以色为所缘。当取耳识所取时,以声为所缘。当取鼻舌身识所取的所缘时,以香味触为所缘。意识界二种当成为彼所缘时,成为六所缘,如是为不定所缘。
以离去为足处者,即以取色所缘的作意意界的离去为近因,意即由彼作意而住立后由眼识作见的作用。以如是性为现起者即以领受性的所取行相。以推度等为味的喜相应意识界以推度与彼所缘为味,舍相应者则以推度、彼所缘、结生、有分、死为味,以如是性为现起即以推度等性的所取行相。
43. 欲界福有十六异熟。如是所说之语,论师依最胜三因福而开示。此中义为:依欲胜等而最胜三因善于欲善趣中给予三因结生后,于转起时产生八无因善异熟、八大善异熟等十六异熟。
44. 为何广大异熟心依随善而分别?由佛依随善即等同广大善心而分别开示。由何因?因为不如欲界福那样有不同果,故佛依随善而分别开示异熟。"如欲界福"者:如八种欲界善中最胜三因善于欲善趣中给予三因结生后,于转起时产生十六善异熟,下劣三因与最胜二因于欲善趣中给予二因结生后,于转起时产生无三因即称为无因二因的异熟,下劣二因则于欲善趣中给予无因结生后,于转起时产生八无因异熟,如是欲界福有不同果。
45. 如象等之影与象等相似,如是广大异熟在一切方面都与自己的善相等。
46-7. 此广大善不如欲界福为后后受,不于后有中给予果,对未离定的趣有者即趣结生者,果仅在善之后生起,为了显示此故,佛作此广大异熟随善。
48. 此中于此广大异熟,行道次第及彼等下等等的差别,由定的来源,应由明智者依广大善定的来源而了知。

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

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

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

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

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

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

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

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

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

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

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

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



我来 译这段巴利文：
49. 此中于异熟无欲等增上,这是与善的特殊差别,其余一切方面无差别而与善相等,为世尊所说。
50. 空、无相及无愿:空即无我,无相即无常,无愿即苦,此三名于四种道之后的四种果中。
51. 于其他分即道后转起果之外的时分,于行果即入果定时不得此三名,由果仅依观即依称为无我、无常、苦的三种观,而得彼三名。
52. 出世间果唯有增上,决定唯有增上,除出世间果外,其他异熟无增上。
53. 道以自己的道性而被世尊称为道。果依道即依八支道而被世尊称为道。
54. 此七不善异熟。牛行于此为牧场,因与彼相似故所缘为牧场之义,不可意与不可意-中舍为不可意-不可意中舍,彼即为牧场为不可意-不可意中舍牧场,于彼不可意-不可意中舍牧场中转起。与乐等三相应者,彼等八无因善异熟与乐、喜、舍受相应。与苦舍相应者,此七无因不善异熟与苦、舍受相应。
55. 如是三十六种异熟,受制伏者教法所尊敬的善逝。何所殊胜?异熟名为阿修罗,制伏彼,或由异熟即自己的福果而教导诸天故为制伏者,是谁?帝释。为彼制伏者所尊敬,善巧于有异熟无异熟的善异熟与唯作,如是依我所说方式说三十六种异熟心。
"于非殊胜"即于微小。以如是性为现起即以了知六所缘的所取行相。有如一切智智的行相为一切智智行相。
56. 喜相应八,善不善及唯作五,如是依我所说方式笑心十三。
57. 此中凡夫以八心笑。有学七圣者以六心笑。无学漏尽者以五心笑。
善即色无色善生起于有学凡夫。此色无色唯作依修习行相力而转起于漏尽者。彼色无色善依修习福力而转起即依修习善力而转起。此等色无色唯作与彼等色无色善仅此差别。
58-9. 于凡夫时,由住于凡夫位的瑜伽者所生起的色无色等至,彼色无色等至,彼瑜伽者成为漏尽比丘后,乃至未入彼色无色等至之时,于彼时分对彼漏尽比丘仅为善即色无色善。若为漏尽者所入的色无色等至,则成为唯作即色无色唯作。

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

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

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

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

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

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

Iti abhidhammāvatāraṭīkāya

Cittaniddesavaṇṇanā niṭṭhitā.

Paṭhamo paricchedo.

2. Dutiyo paricchedo

Cetasikaniddesavaṇṇanā

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

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



我来翻译这段巴利文：
60. 欲界唯作心十一种,色界五种,无色界四种,如是一切唯作心二十种。
61. 为何无出世间唯作心?因道是一心刹那故不存在。此中意趣是:四道者不名为漏尽者,果仅在道之后生起,道也是一心刹那,若心是多心刹那,则具果的漏尽者也会有道心,如是则应有出世间唯作心,此为意趣。
62. 业非业分别开示者。造作为业,依律的方式不应作者之作为业,不造作为非业,依律的方式应作者之不作为非业,犯为罪,以作而犯为作罪,以不作而犯为不作罪,作罪与不作罪为作罪不作罪,省略一个"罪"字而说"作非作罪",彼等之分别为作非作罪分别,开示者为说者,彼之说者为作非作罪分别说者。于ṇvu-tu后缀后,于宾语义有第六格,如是他们说。胜者何所殊胜?作非作罪分别开示者,乐于有利益者之作与无利益者之不作,有利益者乐于作,无利益者乐于不作,所谓作非作,作即唯作心,非作即善不善异熟心,某些人如是认为。此非。为何?因为在善篇说"善为牟尼所说",在不善篇说"恶心由无恶者于恶非恶中所说",在异熟篇说"善逝说异熟",则在唯作篇中不应再说"说善不善异熟"。因此或彼有作非作性为作非作,意即作非作自性。此应被认为是要义。所说作非作心即作非作自性,彼作非作即作非作自性为我善说,即正确开示。
64. 一切八十九种心生起为大仙即如来略说。
65. 于阿毘达摩藏中,凡欲求善巧的比丘即欲求阿毘达摩藏的善巧者,彼等比丘应受持、学习、反复思维此《入阿毘达摩论》。
66. 凡以此相似的《入阿毘达摩论》度过如大海的阿毘达摩者,彼等度过此世界与他世界。"如是"表示结束。
如是《入阿毘达摩论复注》
心释义论释完。
第一品。
第二品
心所释义论释
67. 由我在心之后所说的诸心所,从此以后我将作彼等心所的分别。
此中于悲喜的修习时,或于悲的前分,即于未得定的悲的前分,于彼前分,即于悲的前分欲界心之义。一个悲生起。或于喜的前分即于未得定的喜的前分,一个喜生起。由此欲界心瑜伽者离邪业等法。Ramu词根表示游戏,vi字表示离义。

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

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

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

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

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

73.Chandādhimokkhamuditā manasi ca kāro,

Majjhattatā ca karuṇā viratittayañca;

Puññesu tena niyatāniyatā ca sabbe,

Yevāpanā munivarena na ceva vuttā.

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

74-

我来 译这段巴利文：
68. 与最初善心等,决定三十三。与最初善心即第一大善心一起决定有三十三心所,为世尊所说。或者悲与喜不定,与一法一起成为三十四法。
69. 为何此中慈与舍,未被提取?此中于彼等遍行法中,择取,慈与舍为法王导师未提取未说,何因?
70. 因无嗔摄慈,因舍摄舍,由此因故,此二者未为世尊所摄。
71. 为何彼等遍行法,为日亲佛陀于圣典中未以自相提取?系以爱故为亲,日之亲为日亲,为彼日亲佛陀未提取未开示。
72. 何因?因为某些遍行法不定,因为不属于二法等品类,因为某些遍行法羸弱,故于圣典中未为世尊所说。
73. "欲胜解与喜及作意,
中舍与悲及三离,
于诸福中定不定,
故遍行非最胜牟尼所说。"
欲、胜解、喜、作意、中舍、悲与三离于诸善中四定五不定,一切遍行未为彼最胜牟尼所说。
74-

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

Iṭṭhākārānubhavanarasā iṭṭhārammaṇānubhavanakiccā subhojanarasaṃ anubhavanto rājā viya. Cetasikaassādapaccupaṭṭhānā cetasikapassaddhipadaṭṭhānā.

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

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

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

Ārammaṇānumajjanalakkhaṇo ārammaṇaparimaddanalakkhaṇo.

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

Saddahanti vatthuttayaṃ saddahanti. Akālusiyapaccupaṭṭhānā anāvilabhāvapaccupaṭṭhānā. Saddheyyavatthupadaṭṭhānā saddahitabbavatthuttayāsannakāraṇā.

Araññagatasudesako viya araññe gato maggasudesako viya.


我来 译这段巴利文：
80. 为何此中触最先被说?此中于彼等心所中,种类择取,触最先被说被述。何因?据说我所闻,因为于所缘中心最先撞击故触最先被说,而瑜伽者触已由触触所缘后由受感受所缘,由想了知,由思思惟所缘。对于俱生心所,触在此心中为大仙最先所说。何因?因为是强力缘故而说。此一切非理由,而与诸心同时,"因最先撞击"与"因强力缘"等此一切言说非理由无因不当,何因?因与心俱生的心所以同生等性即以同生、同灭、同所缘、同依处性而转起故不当。此先生、此后生之说不存在。于强力缘性中也不见理由。仅由说次第而最先被说,如是依我所说方式,触最先被说应由智者了知,尤其不应另外了知。且不应寻求此前后次第,因为此前后次第不应由智者寻求探究,而应由了知法义相等的智者寻求法。
以领纳可意相为味即以感受可意所缘为作用,如王享受美食之味。以心的愉悦为现起,以心轻安为足处。
以再认识为味即以承认为作用,如木匠再作标记,意即如木匠虽一次想起而于取木中再引导线索。依所取相之力即依已转起相之力。于意中作决定为所取行相。
以策励为味即成就发动为作用。如大木匠等,如大木匠自己锯木,也令他人锯木,如是自己于所缘中策励,也令相应法策励。
强打即重击,周遍打即遍击,彼为彼之味为强打周遍打味。
以揉所缘为相即以按摩所缘为相。
令喜悦为喜,意即令俱生法于所缘喜悦。以遍满身心为味。提起心的状态为振奋,彼为其现起为振奋现起。
信仰三事。以无浑浊为现起即以无混浊为现起。以可信事为足处即以应信三事为近因。
如林中善导者即如进入森林的善导者。


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

Sommabhāvapaccupaṭṭhānoti mudubhāvapaccupaṭṭhāno, sītalabhāvapaccupaṭṭhāno vā.

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

Nimmaddanarasāti nimmaddanakiccā. Kāyacittānaṃ avūpasamatāuddhaccādikilesapaṭipakkhabhūtāti ādiggahaṇena kukkuccaṃ gahetabbaṃ.

Iti abhidhammāvatāraṭīkāya

Cetasikaniddesavaṇṇanā niṭṭhitā.

Dutiyo paricchedo.

3. Tatiyo paricchedo

Cetasikavibhāganiddesavaṇṇanā

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

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

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

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

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



我来翻译这段巴利文：
对于不能离的诸法即不离的诸心所。彼等即彼等心所法。虽于彼等心所的维持相等的安立中,仅于有时即仅于彼等所维持心所的转起时,彼命根维持彼等应维持的心所。如水,如水维持其中的莲花等,如是虽于维持相等的安立中,仅于有时即仅于存在时维持,此为意趣。又维持缘生法,如乳母,如护持他人所生儿的乳母以抱持等持他人之子为乳母。仅与自己所转起法相连而转起即与自己所转起的法共转起。如舵手,如舵手与同一船上的人共转起,于坏灭后彼命根不转起,因自己不存在及应住立的心所不存在,于坏灭刹那不令心所住立因自己坏灭,如油尽时不生灯焰。
以柔和性为现起即以软性为现起,或以清凉性为现起。
此中身即受等三蕴即受蕴、想蕴、行蕴,取此等蕴。
以抑制为味即以抑制为作用。身心不寂静对治掉举等烦恼,由等字应取恶作。
如是《入阿毘达摩论复注》
心所释义论释完。
第二品。
第三品
心所分别释义论释
89. 一切心所为日亲佛陀所说,彼等一切心所以名通性即以名相同性为五十二,以无愧为最后成为五十二。
90-92. 欲界说五十四,色界说十五。欲界说五十四心。色界说十五心。无色界十二心。四十无漏即出世间心四十,一切心生起略为一百二十一。从此以后我将于彼等由我所说的诸心中,一一列举彼等触等法的生起,为比丘于心心所的善巧而我将说。
93. 一境性、意作、命根、触五为此八心所不离即互不离、同生、同灭、同尽。
94. 触、受、想、思、命根、一境性、意作,此等心所遍一切即与一切心共,或为一切心所共。
95. 寻于五十五心中被说。伺于六十六心中,寻且于除二五识的欲界及十一初禅心等五十五心中为世尊所说。伺于除二五识的欲界心、十一初禅心及十一第二禅心等六十六心中生起。此中于此言说无疑惑。

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

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

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

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

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

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

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

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

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

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

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

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

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



我来翻译这段巴利文：
96. 喜于五十一心中,乐于六十三心,喜于除喜、忧、舍俱生身识及第四禅的五十一心中生起。乐于除忧、苦、舍俱生的六十三心中生起。舍于除喜、乐、苦俱生的五十五心中生起。苦于不善异熟身识及瞋恚俱生的三心中生起。
97. 喜根于六十二心中,于除忧、苦、乐、舍俱生的六十二心中生起。苦根唯于一不善异熟身识中生起。如是乐根亦于一福异熟身识中有。
98. 导师说精进于一百零五心,胜者于除五门转向、二五识、领受、推度的一百零五心中说精进。于一百零四心中说定根,于除疑俱生、二五识、领受、推度、五门转向的一百零四心中说定根。
99. 除一切无因心及一因,除一切十八无因心及二一因心,于其余一百零一心中,智者应说欲的生起。
100. 除十识及疑相应,除眼识等十识及疑相应心,于其余一百一十心中,世尊说胜解。
101-2. 信、念、惭、愧、无贪、无嗔、中舍及六对,如是此十九法决定于九十一心中生起。十九法于十八无因、十二不善中不生起。
103. 慧于七十九心中恒生起,慧于除十二不善、十八无因、大善离智、大异熟离智、大唯作离智的七十九心中生起。悲喜于二十八心中可有,悲喜于八大善、八大唯作及除第五禅的十二色界心等二十八心中可有。
104. 于欲界福及一切出世间,于欲界大善心及一切出世间心等四十八心中有三离。
105-6. 信、念、惭愧及无贪等三、六对及中舍、悲喜,如是三离,彼等一切二十五法,为胜利战场者于善相应、无记相应等一切法中开显。
107. 无惭、无愧、痴、掉举,此四法决定唯于十二不善心中生起。
108-9. 贪、嗔、痴、慢、见及疑、掉举、睡眠、恶作、昏沉、悭、无惭、无愧、嫉及忧,此等不善法与不善心相应,决定为离尘垢的大仙所说。
110. 贪于八贪根心中为世尊所示。见于四见相应心中所说。慢于四离见心中由执著、诽谤、破坏所说。嗔唯于二瞋恚相应心中为牟尼王所说。

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

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

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

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

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

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

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

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



我来翻译这段巴利文：
111. 嫉、悭、恶作于二嗔根心中生起,不同时生起,意即一一生起。而疑唯于一疑俱生心中生起。昏沉睡眠于五有行不善心中生起。
112-3. 触、受、想、思、命根、意、寻、伺、喜、精进、定、欲及胜解、作意等十四法为善及善心所。为不善及不善心所。也为无记及无记心所。
114. 于二十九心中,五支禅为所知,于四喜俱生不善、十二喜俱生大善大异熟大唯作心、乐推度及笑生心、三色界初禅心及八出世间初禅心等二十九心中,具五支分禅为善逝所知。四贪根、二嗔根、二痴根及意界三心、舍俱生三无因意识界及十二舍俱生大善大异熟唯作心、三色界第二禅心、八出世间第二禅心等三十七心具四禅支、具四禅分,如是应说。
115. 说十一种心,具三支,三色界第三禅心、八出世间第三禅心等十一种心具三支即具三分禅,六色界第四第五禅心、十二无色界心、十六出世间第四第五禅心等三十四种心具二支即具二分禅为胜者所说。
116. 于自性无寻中,不列举禅支,于自性即本性无寻即离寻的二五识中,胜者不列举禅支即禅分。此中意趣是:他处说寻由禅心所断,而于此非由禅心所断,二五识本性离寻,于一切无因心中胜者不列举不说道支即道分。
117. 觉者胜者于二五识、意界三心及三推度等十六心中应说三根。而于一心即于一疑俱生心中有四根,于除疑相应心的十一不善心、笑生心及确定心等十三心中,觉者世尊当列举五根。
118. 胜者说七根于十二心中,胜者佛陀于名为离智大善大异熟大唯作的十二心中说七根,于少一的四十中八根,胜者于名为具智大善大异熟大唯作的十二心、十五色界心、十二无色界心等少一的四十心中说八根。
119. 导师于四十出世间心中说九根。如是根相应,应为智者所知,如是依我所说方式,心中根相应应为智者,即以特殊方式修习开显慧为性者所知。

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

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

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

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

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

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

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

Iti abhidhammāvatāraṭīkāya

Cetasikavibhāganiddesavaṇṇanā niṭṭhitā.

Tatiyo paricchedo.

4. Catuttho paricchedo

Ekavidhādiniddesavaṇṇanā

127.

Itoparaṃ pavakkhāmi, nayamekavidhādikaṃ;

Ābhidhammikabhikkhūnaṃ, buddhiyā pana vuddhiyā.

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



我来 译这段巴利文：
120. 此中名非道支，十八无因。此中于彼等心中十八无因名为无道于彼等，禅支于二五识中不存在，于二五识中禅支也不存在。
121. 一心二道支，一疑俱生心为二道支即二道分，于四离见不善心及二瞋相应及掉举相应等七心中有三道支即三道分。于四十心中，彼道为四支，于四见相应不善、名为离智大善大异熟大唯作的十二心中及名为色界第二第三第四第五禅的十二色界心、十二无色界心等四十心中有四支道即四分道。
122. 于十五心中，道为五支所知，于名为具智大善大异熟大唯作的十二心、三色界初禅心等十五心中，五支即五分道为世尊所知。于三十二心中道亦七支，于名为出世间第二第三第四第五禅的三十二心中道为七支即七分。
123. 于八心中道，由道果之力于八出世间心中道为八支即八分。"如是"表示结束。"然"为填词。如是依我所说方式，智者应于一切心中列举即开示道支即道分，此为意义。
124. 二力于二心，于名为笑生及确定的二心中有二力。于一说三，于一疑相应中智者应说明三力。于余十一不善中除疑相应有四力。于十二即于名为离智大善大异熟大唯作的十二心中有六力，智者应如是说。
125. 七力于七十九，于名为具智大善大异熟大唯作的十二欲界心、二十七广大心、四十出世间心等七十九心中有七力。唯十六无力，二五识及三意界及三推度等唯十六心无力即离力，如是依我所说方式，具力即与力俱生及无力即离力之心应为智者所知。
126. 禅支道支力根，于诸心生起其所有，于诸心中所有禅支道支力根生起，由我略举即不混杂地列举，于彼等心中一切彼等禅支道支力根略略地由我佛授阿阇黎所说所述。
如是《入阿毘达摩论复注》
心所分别释义论释完。
第三品。
第四品
一法等释义论释
127.
从此我将说，一等之理趣；
为诸阿毘达摩比丘，增长其智慧。
我从此以后即从此品以后，为阿毘达摩比丘智慧增长，我将说开示一等之理趣。

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

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

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

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

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

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

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

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

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

143-

我来翻译这段巴利文：
128. 一切心一种，以了知为性，一切心以了知为性故一种，心亦二种，由无因有因故此心应为二种。
129. 欲界善不善异熟，十及五，实在欲界善不善异熟十及五，唯作三，如是一切十八心生起无因。
130. 从无因心生起余七十一心生起为有因，为大仙如如性不颠倒说因说缘者所说名为有因。
131. 由有依无依，由有依无依及二者之力，由有依力，由无依力及如所说方式，意为三种。
132-4. 一切欲界异熟及色界十五心生起及初道笑生心及意界唯作及二忧等四十三意，离依处即除依处不生起，决定名为有依。无色界异熟决定无依，从我所说心生起余四十二心两种即由有依无依力可有。
135. 一一所缘心，及五所缘，及六所缘心，如是依我所说方式心亦应三种。
136-8. 二五识，八出世间，除神通心一切广大等四十三心生起应为智者所知为一一所缘。其中意界三心说为五所缘为世尊所说。从我所说心余四十三心为六所缘为导师所知，如是心由善不善等为三种。由等字应取无记。
139. 无因心及一因心及二因心及三因心，如是以此方式心为四种应为智者所知。
140-2. 如我前所说十八心生起无因，疑掉举相应心为一因如是为世尊所说。欲界善异熟唯作由善力及异熟力及唯作力十二种心生起及不善十种等二十二心生起二因。欲界善异熟唯作由善力及异熟力及唯作力十二种心生起。一切广大及无量出世间心三因。
143-;

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

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

152.

Kusalākusalā sabbe, cittuppādā mahākriyā;

Mahaggatā kriyā ceva, cattāro phalamānasā.

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

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

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

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

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

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

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

165.

Bhavaṅgāvajjanañceva, dassanaṃ sampaṭicchanaṃ;

Santīraṇaṃ voṭṭhabbanaṃ, javanaṃ bhavati sattamaṃ.



我来翻译这段巴利文：
150. 由色威仪路表示生等，由生色威仪路表示及生色及生医治等方式，一切心为四种。此中于彼心中十二不善、欲界善、如是欲界十唯作、二神通心，此三十二意能生起诸色、转动威仪路、生表示。广大善意及广大唯作意、八无漏心及二十六意能生起诸色、转动威仪路，不能令动即不生表示，此为意趣。此等心生起为二作业决定，除十识于二地异熟由意界二及推度三及大异熟色异熟之力等十八异熟及意界唯作等此十九心能生起诸色，不作其余二事，又二五识因前说"十识"故说"又"。无色异熟及一切有情结生心及阿罗汉死亡心等此十六意不作三业。
151. 由一二三四处五处差别，由一作业二作业三作业四作业五作业差别为五种心为五类心为五清净眼者佛陀所说。
152-153. 一切善不善心生起及大唯作及广大唯作及四果意，一切五十五心生起唯由速行处即唯由速行作业之力于一处一作业由离爱慢见导师决定所说。
154. 又二五识心生起于见闻如是嗅尝处触依次由导师决定。
155. 意界三于转向领受，此六十八心生起成就一处性即达到一作业性。
156-8. 二心名为二处为世尊所说,喜相应心于五门为推度可有。于六门中亦于强所缘即极大所缘时有彼所缘。如是确定于五门中为确定。而于意门中为一切所缘的转向,此二心名为二处。
159. 由结生处即由结生作业之力、由有分处即由有分作业之力、由死亡处即由死亡作业之力,彼九广大异熟为三处即三作业为牟尼所知。
160-3. 八欲界大异熟,由结生有分即由结生有分之力及由彼所缘之力及由死亡处之力八心为四处心,如是言说智者应说。善不善异熟舍俱生二于五门为推度,于六门中亦于强所缘时可有彼所缘性。由结生有分处之力及死亡处之力,此二心名为五处心为牟尼所说。
164. 二心为五作业,而八为四作业,九为三作业,二心生起为二作业,由此等心生起余为一作业。
165.
有分及转向，见与领受，
推度及确定，速行为第七。

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

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

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

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

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

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

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

173. Manoviññāṇadhātuyā bhedo puññāpuññavaseneva vipākakiriyabhedato chasattatividho hoti.

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

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

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

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

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

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

Iti abhidhammāvatāraṭīkāya

Ekavidhādiniddesavaṇṇanā niṭṭhitā.

Catuttho paricchedo.

5. Pañcamo paricchedo

Bhūmipuggalacittuppattiniddesavaṇṇanā

182.

Ito paraṃ pavakkhāmi, buddhivuddhikaraṃ nayaṃ;

Cittānaṃ bhūmisuppattiṃ, puggalānaṃ vasena ca.

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



我来 译这段巴利文：
166. 彼为六种，彼心由眼耳鼻舌身意识差别为六种，由眼耳鼻舌身意界意识界七之力心为七种。
167. 一一所缘六，由五所缘差别及由六所缘即由六所缘心之力意心为八种。
168. 此中于彼心中二五识为一一境，二心生起缘色，二二心生起缘声等。
169. 除五神通一切广大，一切出世间，如是此心应为一一所缘。
170. 此六为一一所缘应为智者所知，意界三名为五所缘。
171. 欲界心四十如是一一一切神通及六所缘，名为六所缘应为智者所知。
172. 于七识界中后意识界由善不善无记之力为三而成九种心。
173. 意识界差别唯由善不善之力由异熟唯作差别为七十六种。
174. 意界由异熟唯作差别为二，由前所说九种心意为十种。
175. 后二界即意界意识界二，意界由善异熟不善异熟唯作之力为三，意识界由善不善无记之力为三，与眼耳鼻舌身识俱心为十一种，如是此言说智者应开示。
176. 意识界亦由善不善等即由善不善异熟唯作之力分别为四，彼心与眼耳鼻舌身识俱及与三种意界俱，智者亦应说为十二种。
177-9. 心由十四处差别为十四种，由结生之力及有分之力及死亡之力及转向之力及五见等作业之力及领受心之力及推度之力及确定速行之力，如是由彼所缘心之力，如是以此方式由处差别以作业差别心为十四种，如是此言说智者应开示。
180. 由地及补特伽罗种种之力即由地种种之力及补特伽罗种种之力由诸心转起此心为多种，如是言说智者应开显。
181. 此中于此教中彼比丘具慧于此一等理趣善巧灵巧，于阿毘达摩转起义对彼比丘如在手中入手如阿摩勒果如净摩尼。
如是《入阿毘达摩论复注》
一等释义论释完。
第四品。
第五品
地补特伽罗心生起释义论释
182.
从此我将说，增长慧理趣；
诸心于诸地，由补特伽罗力。
我从此以后将说开示增长慧理趣即增长智理趣。诸心于诸地生起及由补特伽罗力即于诸地诸心生起及由补特伽罗力于诸地诸心生起我将说。

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

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

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

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

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

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

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

Voṭṭhabbaṃ kāmapuññañca, viyuttāni ca diṭṭhiyā;

Uddhaccasahitañceva, honti sabbattha cuddasa.

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

Kāme aṭṭha mahāpākā, domanassadvayampi ca;

Tathā ghānādiviññāṇattayaṃ pākā apuññajā.

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

Rūpeva rūpapākā vāruppapākā arūpisu;

Nava mahaggatā pākā, rūpārūpeva jāyare.

192. Kāmarūpabhavesveva aṭṭhārasa cittāni bhavanti.

Taṃ yathā –

Puññarūpāni pañceva, puññajaṃ sampaṭicchanaṃ;

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ.

Puññapākaṃ hasituppādamanodhātukriyāpi ca;

Aṭṭhārasādimaggena, pañca rūpakriyāpi ca;

Kāmarūpabhavesveva, etāneva sadā siyuṃ.

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

Paṭighadvayavajjitāni , apuññāni daseva ca;

Mahāpuññāni aṭṭheva, voṭṭhabbanakriyāni ca.

Puññāruppāni cattāri, āruppakiriyāni ca;

Kaniṭṭhamaggavajjāni, satta lokuttarāni ca;

Dvecattālīsa cittāni, honti tīsu bhavesupi.



我来翻译这段巴利文：
183. 有天及人及三恶趣,有五趣由彼天、人、畜生、饿鬼、地狱趣之力五趣为导师世尊所示。而三有由欲色无色有之力三为导师所示。
184-5. 其中三十地,于彼三十补特伽罗,其中于彼三有中唯三十地,于彼等地中生起补特伽罗唯三十,于此等地中生起一切补特伽罗由结生心之力为十九。结生此名为二种为导师所说。
186. 无心结生及有心结生,如是结生为二种,无想梵天结生为无心色结生。余即余色结生为有心结生应为智者所知。而彼有心结生为十九。
187. 唯由结生即唯由有心结生之力为二十补特伽罗。此中于此心增上由心增上性无心结生即色结生不被我列举不被说。
188. 无因二因三因,补特伽罗应为三种,无因二因三因如是为三种补特伽罗应有。而圣补特伽罗八,如是以此我所说方式一切补特伽罗为十一为世尊所说。
189. 于三十地中诸心生起及由此等一切补特伽罗差别于诸地中诸心生起,取者即我之语请了知,你们应知应听。
190. 于三地中几心生起?请你对我说彼等心,于一切地中唯十四心。即:
确定及欲界善,及离见,
及掉举俱,于一切处为十四。
191. 常二十心,唯于欲有应有,二十心唯于欲有常即一切时应有。即:
欲八大异熟,及二忧,
如是鼻等三识,不善生异熟。
鼻等三识即善异熟鼻等三。不善生异熟即从不善生无因七异熟。唯于色有五心唯于色有中有。唯四于无色唯四心于无色有中。即:
唯色中色异熟,无色异熟于无色,
九广大异熟,唯生于色无色。
192. 唯于欲色有中十八心有。即:
善色五及,善生领受,
眼耳二善异熟推度二。
善异熟笑生及意界唯作,
十八由初道,及五色唯作,
唯于欲色有中,此等常应有。
四十二心,亦于三有中四十二心有。即:
除二瞋,不善唯十,
大善唯八,及确定唯作。
善无色四,及无色唯作,
除最后道,七出世间,
四十二心,亦于三有中。

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

Catutthārūpāvacaraṃ, anāgāmiphalādayo;

Mahākriyā ca jāyanti, terasāpāyavajjitā.

Anāgāmiphalādayoti ādi-saddena hi arahattaphalāni gahitāni.

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

Manodhātukriyañceva , puññajaṃ sampaṭicchanaṃ;

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ;

Cheva cittāni jāyanti, tathā uparivajjite.

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

Diṭṭhiyā sampayuttānaṃ, vicikicchāyutaṃ tathā;

Pañca sabbattha jāyanti, suddhāvāsavivajjite.

196.

Aparāniduve honti, pañcavīsatibhūmisu;

Ṭhapetvā nevasaññañca, catassopāyabhūmiyo.

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

Ṭhapetvā nevasaññañca, catassopāyabhūmiyo;

Sesāsu tatiyāruppajavanaṃ jāyati dvayaṃ.

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

Catutthatatiyāruppaṃ, ṭhapetvāpāyabhūmiyo;

Sesāsu dutiyāruppa-javanaṃ jāyati dvayaṃ.

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

Apāyabhūmiyo hitvā, tissocāruppabhūmiyo;

Sesāsu paṭhamāruppaṃ, javanadvayaṃ jāyati.

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

Sabbaṃ rūpañca vipākaṃ, ṭhapetvā sitamānasaṃ;

Ekādaseva jāyati, apāyārūpavajjite.

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

Sotāpattiphalañceva, sakadāgāmiphalampi ca;

Sakadāgāmimaggo ca, ṭhapetvāpāyasuddhake;

Anāgāmimaggo ceva, ekavīsāsu honti hi.

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

Suddhāvāse apāye ca, ṭhapetvāruppabhūmiyo;

Ādimaggo eko hoti, sattarasasu bhūmisu.

202.

Dvādaseva tu jāyante, ekādasasu bhūmisu;

Ṭhapetvā pana sabbāpi, bhūmiyo hi mahaggatā. –

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

Domanassadvayāpuññapākā satta ca puññajaṃ;

Ghānādittayaṃ sesāsu, hitvā sabbā mahaggatā.

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

Kāme devamanussānaṃ, mahāpākāni jāyare;

Sadā sattasu etāni, hitvā tevīsa bhūmiyo.



我来翻译这段巴利文：
193. 除一切四恶趣地，除四恶趣地即舍离恶趣余一切补特伽罗于二十六地中唯十三心有。即：
第四无色界，阿那含果等，
大唯作生起，十三除恶趣。
阿那含果等，由等字摄阿罗汉果。
194. 又除四无色地，除四无色地于余二十六地中又六心生起。即：
意界唯作及，善生领受，
眼耳二善异熟推度二，
六心生起，如是除上。
195. 除净居天五地，除五地于二十五地中五心生起。即：
见相应，及疑相应，
五于一切生，除净居。
196. 又二于二十五地，除非想非非想及四恶趣地。除四恶趣地及非想非非想即于二十五地中又二心有。即：
除非想非非想，及四恶趣地，
余中第三无色速行二生起。
197. 二心生起，于二十四地中除四恶趣地及无所有处及非想非非想于余二十四地中二心生起。即：
除第四第三无色，除恶趣地，
余中第二无色速行二生起。
198. 舍四恶趣地，舍四恶趣地及三上无色地于余二十三地中唯二心有。即：
舍恶趣地，及三无色地，
余中第一无色，速行二生起。
199. 除无色及恶趣八地于余二十二地中十一种心有。即：
一切色异熟，除笑心，
唯十一生起，除恶趣无色。
200. 除净居及恶趣九地于余二十一地中常唯四意有。即：
须陀洹果及，斯陀含果，
斯陀含道，除恶趣净，
及阿那含道，于二十一有。
201. 一于十七地中，心生起除净居恶趣无色地于余十七地中一心生起。即：
除净居恶趣，及无色地，
初道一，于十七地中。
202. 唯十二生起，于十一地中，而除一切，广大地。
除十九地于余十一地中十二心生起。即：
二忧不善异熟七及善生，
鼻等三余中，除一切广大。
203. 由欲界天力及人力于七欲界地中八心常生起。即：
欲界天人，大异熟生起，
常于七中此等，除二十三地。

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

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

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

Pañcadasāni rūpe tu, arūpe dvādasīritā;

Aṭṭha lokuttarāneva, kāmapākā sahetukā.

Aṭṭha mahākriyā ceva, hasituppādamānasaṃ;

Dvipaññāsāni cittāni, apāyesu na jāyare.

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

Dvādasākusalāneva, kusalānekavīsati;

Sattavīsati pākā ca, mahaggatavivajjitā.

Kāme devamanussānaṃ, kriyacittāni vīsati;

Honti asīti cittāni, viññeyyāni vibhāvinā.

209-

我来翻译这段巴利文：
204. 一第五禅异熟，生于六地中，一第五禅异熟于广果天等六地中生起。而四色界异熟心于三三地中生起。此中此为意趣 - 一初色界异熟于梵众天、梵辅天、大梵天三地中生起，一第二色界异熟，一第三色界异熟于少光天、无量光天、光音天三地中生起，一第四色界异熟于少净天、无量净天、遍净天三地中生起。
205. 而四心，于一一地中有，由无色界异熟之力而四心于一一地中即各各地中有，如是以此我所说方式，智者应说于一切地中心生起。
206-7. 欲界中善不善二十善不善，彼等异熟无因彼等善不善之无因十五异熟及二转向，如是以此我所说方式三十七意于地狱等四恶趣中亦生起。余五十二心于任何时亦不生起。即：
色中十五，无色说十二，
唯八出世间，欲界有因异熟。
八大唯作及，笑生心，
五十二心，于恶趣不生。
208. 欲界天人即欲界天人广大九异熟决不生起，八十心意常生起。即：
唯十二不善，二十一善，
二十七异熟，除广大。
欲界天人，二十唯作心，
有八十心，应为智者所知。
209- [这里似乎句子未完成]

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

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

Diṭṭhiyā vippayuttāni, uddhaccasahagataṃ tathā;

Kāmapuññāni aṭṭha ca, rūpapuññāni pañca vā.

Arūpakusalāneva, maggo khīṇāsavassa ca;

Cakkhusotamanodhātu, puññajā tīraṇā duve.

Pañcamajjhānapāko ca, anāgāmiphalādayo;

Suddhāvāsesu labbhanti, kriyacittāni vīsati.

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

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

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

215.

Kusalākusalā kāme,

Tesaṃ pākā ahetukā;

Āvajjanadvayañcāti,

Sattatiṃseva mānasāti. –

Ayaṃ vuttatthā.



我来翻译这段巴利文：
212. 欲界中八大异熟及二忧及如是鼻等三识善异熟不善生七异熟。无色异熟及,于色界地中无色异熟四于色界地中无。此中此为意趣 - 于色界地中八大异熟因为欲界善趣有情二异熟心故不有,由禅所镇伏故二忧亦无,由无鼻舌身净故善异熟鼻等三无,由无不可意所缘故七不善异熟亦无,无色异熟亦无。何故?因为无色之异熟心故。与此等心俱与此等二十四心俱三道二果即须陀洹道斯陀含道阿那含道及须陀洹果斯陀含果及四见相应疑相应及四下异熟于净居不得不得。此中此为意趣 - 由凡夫须陀洹斯陀含补特伽罗不共故净及居,或由超越可怕处故阿那含补特伽罗名为净,由度四暴流故漏尽者名为净,彼等二上首有情之净居故亦名净居,于彼中。
此中此为意趣 - 于净居中须陀洹道须陀洹果斯陀含道斯陀含果阿那含道不存在。若问何故?由于彼中唯生阿那含果处故四见相应及疑相应五不善心由须陀洹所灭故,如是由彼因故不生。四下异熟由下**梵天之异熟心故无。余五十一心于净居中则得。即:
离见相应,及掉举俱,
欲界善八,及色善五。
唯无色善,及漏尽者道,
眼耳意界,善生推度二。
第五禅异熟,及阿那含果等,
于净居得,二十唯作心。
一切色界即一切色界十五心,欲界一切二十三异熟。
213. 忧及初道即二忧及初道即须陀洹道,及二无因唯作五门转向笑生唯作等四十三心于无色地中无。五色界异熟由色之异熟心故无。色速行由离下禅故无。眼耳识由善生由无净故无。鼻等识本来即无。善异熟意界由取眼等五所缘故由无色法所缘故无,无眼等识故彼善生意界亦无由彼无故眼等识亦无。唯作意界亦由五所缘性故无,笑生亦由无色身故由无笑故无,已见谛圣者为色地,故初道亦无。
214. 如是唯由地,应开显心生起如是以此我所说方式由地之力智者应说心生起。如是由十一补特伽罗之力智者应开显说心生起。
215.
欲界善不善,
彼等无因异熟,
及二转向,
唯三十七意。
此为所说义。;

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

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

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

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

Āvajjanadvayaṃ hitvā, aṭṭhārasa kriyāpi ca;

Nava mahaggatā pākā, aṭṭha lokuttarāni ca.

Kāmaputhujjanasseva, tihetupaṭisandhino;

Pañcatiṃseva cittāni, na jāyanti kadācipi.

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

Diṭṭhiyā vippayuttāni, domanassadvayampi ca;

Uddhaccasahitañceva, kāmapuññāni aṭṭha ca.

Nava mahaggatapuññāni, āvajjanadvayampi ca;

Sabbe kāmavipākā ca, sotāpattiphalampi ca.

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

Āvajjanadvayaṃ hitvā, aṭṭhārasa kriyāpi ca;

Nava mahaggatā pākā, satta lokuttarāni ca.

Diṭṭhiyā sampayuttāni, vicikicchāyutaṃ tathā;

Navatiṃsa na jāyanti, sotāpannassa dehino.

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

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

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

Tevīsa kāmapākāni, kriyacittāni vīsati;

Arahattaphaleneva, kāme arahato siyuṃ.

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



我来 译这段巴利文：
216. 如是于四恶趣地及人地即五地中无因有情生起。余五十二,决不生起余五十二心决不生起不生起,彼等已由自相说。
217. 与无因有情生起三十七心俱二因,及四大异熟即四十心如是一二因有情生起。
218-23. 一切广大即一切二十七种广大及一切无漏即一切八出世间及四三因异熟及欲界笑生有因大唯作即九唯作等即四十如是八于二因有情不生起。
此中此为意趣 - 由二因者不能得色无色定故二十七广大不生起,由不能证得道果故八出世间不生起,三因异熟由三因有情异熟心故不生起,九唯作唯于漏尽者生起故不生起。于欲界有情,三因结生凡夫五十四意生起。是何等?二因者所说四十心如是一及欲界四智相应异熟色无色中九善即五十四意生起。于凡夫三因欲界有情三十五心不生起。即:
除二转向,及十八唯作,
九广大异熟,及八出世间。
唯于欲界凡夫,三因结生,
三十五心,决不生起。
于六天及人中即七地中生须陀洹身有情五十心生起。如是言说智者应说。即:
离见相应,及二忧,
及掉举俱,及欲界善八。
九广大善,及二转向,
及一切欲界异熟,及须陀洹果。
彼须陀洹三十九心不生起。如是言说智者应开示。即:
除二转向,及十八唯作,
九广大异熟,七出世间。
见相应,及疑相应,
三十九不生,于须陀洹身。
224. 除初果即除须陀洹果所说心与自斯陀含果俱于斯陀含补特伽罗应有。
225. 须陀洹所说,除二瞋及第二果即除斯陀含果与自阿那含果俱须陀洹有情所说凡四十八心有,彼等于阿那含有情生起。如是言说智者应详说。
226. 几心生起,于欲界阿罗汉于欲界七欲界地中生阿罗汉漏尽者几心生起?四十四心于欲界七欲界地中生阿罗汉应有应成。即:
二十三欲界异熟,二十唯作心,
唯与阿罗汉果,于欲界阿罗汉应有。
227. 四道处即彼等补特伽罗自己道心应有应成。实彼等为一心刹那,彼我所说语为真实。彼等道为一心刹那。

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

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, nava puññā mahaggatā.

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ;

Āvajjanadvayañceva, puññajaṃ sampaṭicchanaṃ;

Paṭhamajjhānapāko ca, pañcatiṃseva jāyare.

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

235.

Viññāṇaṃ cakkhusotānaṃ, puññajaṃ sampaṭicchanaṃ;

Santīraṇadvayañceva, kriyacittāni vīsati.

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

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, nava puññamahaggatā.

Cakkhusotadvayaṃ puññapākaṃ santīraṇadvayaṃ;

Āvajjanadvayañceva, puññajaṃ sampaṭicchanaṃ.

Dutiyajjhānapākena, tatiyajjhānapākato;

Chattiṃseva ca cittāni, dutiyajjhānadehino.

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

Viññāṇaṃ cakkhusotānaṃ, puññajaṃ sampaṭicchanaṃ;

Santīraṇadvayañceva, kriyacittāni vīsati.

Arahattaphalaṃ pāko, dutiyajjhānasambhavo;

Tatiyajjhānapāko ca, aṭṭhavīsati mānasā.

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我来翻译这段巴利文：
228. 凡夫唯于三,初禅地中于唯三初禅地中生凡夫梵天三十五心生起。如是言说智者应详说。即：
除二忧,及不善唯十,
欲界善唯八,九广大善。
眼耳二善异熟推度二,
及二转向,善生领受,
及初禅异熟,唯三十五生起。
229-234. 鼻等净所转善异熟三识七不善生异熟八大异熟及上禅地生异熟无色四异熟及二忧及除二转向十八唯作及八出世间此等五十四心于初禅三地中生凡夫身有情不得。于彼三地中生凡夫梵天所说心中除不善五于彼三初禅地中生须陀洹梵天与初果俱三十一心生起。斯陀含于彼三初禅地中生斯陀含梵天于彼等心中除初果置斯陀含果唯三十一心生起。阿那含于彼三初禅地中生阿那含除第二果与自果心俱唯三十一心生起。
235.
眼耳识,善生领受,
及推度二,二十唯作心。
236-7. 阿罗汉果初禅所生异熟二十七心于阿罗汉漏尽者生起。凡夫唯于三即唯于三第二禅地中生凡夫梵天与第二禅第三禅异熟俱三十六心生起。即：
除二忧,及不善唯十,
欲界善唯八,九广大善。
眼耳二善异熟推度二,
及二转向,善生领受。
与第二禅异熟,由第三禅异熟,
唯三十六心,于第二禅身。
238-241. 凡夫所说中,除不善五与自果俱三十二心于须陀洹生起。须陀洹所说中,除初果须陀洹所说中除初果与自果心俱三十二心,斯陀含所说中除第二果与阿那含果俱唯三十二心于彼阿那含有。阿罗汉唯于三,二十八自己唯于三第二禅地中生阿罗汉与自果由第二禅第三禅异熟与异熟俱二十八心有。即：
眼耳识,善生领受,
及推度二,二十唯作心。
阿罗汉果异熟,第二禅所生,
及第三禅异熟,二十八意。
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6.Parittakasubhādīnaṃ, devānaṃ tīsu bhūmīsu catutthajjhānavipākena saha pañcatiṃseva cittāni jāyanti. Sotāpannassa tattheka-tiṃsa cittāni jāyaretattha tāsu tīsu parittakasubhādīnaṃ bhūmīsu sotāpannassa ca ekatiṃsa cittāni jāyare. Yathā evaṃ sakadāgāmino ekatiṃsa cittāni jāyare. Tathā anāgāmino ekatiṃsa jāyare. Tattheva tāsu tīsu bhūmīsu eva jātassa khīṇāsavassa sattavīsati mānasā honti, tathā evaṃ vehapphale vehapphalabhūmiyaṃ jātānaṃ puthujjanasekkhānaṃ pañcannaṃ sabbesaṃ puggalānaṃ mānasā honti. Pañcasu suddhāvāsikabhūmīsu jātassa anāgāmino sattassa ekatiṃseva cittāni honti. Iti vacanaṃ dhīro paridīpaye deseyya. Tattheva tāsu suddhāvāsabhūmīsu eva jātassa arahato sattavīsati mānasā honti. Evaṃ iminā mayā vuttappakārena rūpīsu pañcadasasu rūpibhūmīsu jātānaṃ sabbesaṃ puggalānaṃ cittāni vibhāvinā dhīrena viññeyyāni jānitabbāni.

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

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, āruppakusalāni ca;

Paṭhamāruppapāko ca, kriyāvoṭṭhabbanampi ca.

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

Mahākriyāni aṭṭheva, catvāruppakriyāni ca;

Arahattaphalaṃ pāko, voṭṭhabbañcāpi mānasaṃ.

Dutiyāruppabhūmiyaṃ jātassa puthujjanassa sattassa tevīsati cittāni honti. Taṃ yathā –

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, puññārūpūparī tayo;

Dutiyāruppapāko ca, voṭṭhabbañcāpi mānasaṃ.

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

Diṭṭhiyā vippayuttāni, uddhaccasahitaṃ tathā;

Kāmapuññāni aṭṭheva, puññārūpūparī tayo.

Dutiyāruppapāko ca, voṭṭhabbañcāpi mānasaṃ;

Sakasakaphaleneva, cittānekūnavīsati.

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

Mahākriyāni aṭṭheva, kriyārūpūparī tayo;

Voṭṭhabbañca sako pāko, arahattaphalampi ca.

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

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, puññārūpūparī duve;

Tatiyāruppapāko ca, voṭṭhabbañcāpi mānasaṃ.

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我来 译这段巴利文：
246. 少净等,诸天于三地中与第四禅异熟俱唯三十五心生起。须陀洹于彼三十一心生起于彼三少净等地中须陀洹三十一心生起。如是斯陀含三十一心生起。如是阿那含三十一生起。于彼等三地中生漏尽者二十七意有,如是于广果即于广果地中生五凡夫有学一切补特伽罗意有。于五净居地中生阿那含有情唯三十一心有。如是言说智者应开示。于彼等净居地中生阿罗汉二十七意有。如是以此我所说方式于色界十五色界地中生一切补特伽罗心应为智者所知。
247. 二十四心,于初无色地于初无色地中生凡夫二十四心生起。如是言说智者应详说。即：
除二忧,及不善唯十,
欲界善唯八,及无色善,
及初无色异熟,及唯作确定。
248-251. 须陀洹于彼中,除不善五于彼初无色地中须陀洹补特伽罗除不善五与自果俱二十心有。如是于彼初无色地中斯陀含及阿那含补特伽罗除前前果与自果俱二十心生起。漏尽者于彼中于彼初无色地中生漏尽者十五意生起。即：
唯八大唯作,及四无色唯作,
阿罗汉果异熟,及确定意。
于第二无色地中生凡夫有情二十三心有。即：
除二忧,及不善唯十,
欲界善唯八,善无色上三,
及第二无色异熟,及确定意。
如是以此方式说已智者应开示。此中于此第二无色地中生三有学亦十九心有。即：
离见相应,及掉举俱,
欲界善唯八,善无色上三。
及第二无色异熟,及确定意,
与各自果俱,十九心。
252. 唯十四心于第二无色地中生漏尽者唯作心十二一异熟及阿罗汉果即唯十四心有。即：
唯八大唯作,唯作无色上三,
及确定自异熟,及阿罗汉果。
253. 凡夫有情,于第三无色地于第三无色地中生凡夫有情二十二心有。如是言说智者应显示。即：
除二忧,及不善唯十,
欲界善唯八,善无色上二,
及第三无色异熟,及确定意。
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5.Aṭṭhāraseva cittāni, sotāpannassa puggalassa aṭṭhārasa eva cittāni jāyare. Taṃ yathā –

Diṭṭhiyā vippayuttāni, uddhaccasahitaṃ tathā;

Mahāpuññāni aṭṭheva, puññārūpūparī duve.

Aṭṭhāraseva pākena, sotāpattiphalena ca;

Voṭṭhabbañcāpi mānasaṃ, sotāpannassa jāyare.

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

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

Mahākriyāni aṭṭheva, kriyārūpūparī duve;

Arahattaphalaṃ pāko, voṭṭhabbañcāpi mānasaṃ.

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

Domanassadvayaṃ hitvā, apuññāni daseva ca;

Kāmapuññāni aṭṭheva, voṭṭhabbañcāpi mānasaṃ;

Catutthāruppapuññañca, sapākenekavīsati.

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

Diṭṭhiyā vippayuttāni, uddhaccasahitaṃ tathā;

Kāmapuññāni aṭṭheva, sotāpattiphalampi ca;

Catutthāruppapuññañca, sapāko voṭṭhabbampi ca.

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

Mahākriyāni aṭṭheva, voṭṭhabbañcāpi mānasaṃ;

Catutthañca kriyārūpaṃ, pāko arahato phalaṃ.

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

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

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

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

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我来翻译这段巴利文：
255. 唯十八心,须陀洹补特伽罗唯十八心生起。即：
离见相应,及掉举俱,
唯八大善,善无色上二。
唯十八与异熟,及须陀洹果,
及确定意,于须陀洹生起。
斯陀含除初果与自果彼十八心有。斯陀含所说心中除第二果与自果俱唯十八心于阿那含生起。
256. 唯十三心,于第三无色地于第三无色地中生漏尽者唯十三心生起。如是言说智者应详说。即：
唯八大唯作,唯作无色上二,
阿罗汉果异熟,及确定意。
257. 二十一心,于第四无色地于第四无色地中生凡夫有情二十一心生起。如是此言说智者应详说。即：
除二忧,及不善唯十,
欲界善唯八,及确定意,
及第四无色善,与异熟二十一。
258-260. 须陀洹有情,十七心智者应显示。即：
离见相应,及掉举俱,
欲界善唯八,及须陀洹果,
及第四无色善,与异熟及确定。
斯陀含除初果彼等心与果有。斯陀含所说心中除第二果与自果十七意于阿那含有。唯十二心,于第四无色地中生阿罗汉唯十二心生起。即：
唯八大唯作,及确定意,
及第四唯作无色,异熟阿罗汉果。
如是以此我所说方式由补特伽罗之力于诸地中心转起智者应开显。
261-2. 下无色,梵天上上生无色善及唯作生起。于上上分生无色梵天下下无色于下分生无色界则不生起。由何因?据我所闻,由见下禅过患由见过失性故不生起。
263-5. 除初道即除须陀洹道无上善三即三无上善三道,欲界善八,如是不善十心,无色善四。一切无上异熟即一切出世间果,及初无色异熟及九欲界唯作,及一切无色唯作,此等四十三意于初无色地生起。
266-7. 一切二十三欲界异熟,一切十五种广大色心生起,意界唯作意界,及二忧及初道及如是上生三无色异熟即四十六心于此初无色地中无。
268-;

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

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

274.

Arahato pana cittāni, honti ekūnavīsati;

Arahattaṃ kriyā sabbā, ṭhapetvāvajjanadvayaṃ.

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

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

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

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

Cattāri diṭṭhiyuttāni, vicikicchāyutampi ca;

Maggaṭṭhānaṃ catunnampi, maggacittaṃ sakaṃ sakaṃ.

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

286-

我来 译这段巴利文：
269. 所说诸心中,于初无色地所说心中由善异熟唯作之力除初无色三及自异熟即四十心于第二无色地生起。如是以此我所说方式于余二即于余无所有处非想非非想处地二由下下善异熟唯作之力除下分生无色三及自自异熟如是以此我所说方式应为智者所知。
270-273. 四无漏,异熟即四出世间果心,一切于四无色地有。与确定心俱欲界八大唯作,四无色唯作即唯十三唯作于初无色地中生漏尽者生起。于第二无色地中生漏尽者除初无色唯作唯十二唯作有。于第三无色地中生漏尽者除初第二无色唯作十一唯作有。于第四无色地中生漏尽者除初第二第三无色唯作唯十唯作应知。
274.
阿罗汉诸心,有十九,
阿罗汉果一切唯作,除二转向。
除二转向一切唯作及阿罗汉果即十九心于阿罗汉有。虽然二转向于漏尽者有,如是于其他凡夫有学亦有。十九心唯于漏尽者有,不于其他为令知故说"除二转向"。
275-276. 四果住补特伽罗及三因凡夫唯十三心有。如是言说智者应显示。即 - 四智相应大异熟,九色无色异熟即此唯十三心有。
277-279. 四果住补特伽罗及二因凡夫缺智四异熟唯生起。凡夫三及,四圣身即七圣道补特伽罗唯十七心有。即 - 二种五识,三意界推度,及确定即此唯十七有。
280-285. 下三果住,三因凡夫四补特伽罗唯广大善有。三凡夫及,从初三圣下圣唯十三心生起。如是言说智者应说。唯八欲界善,由不善即由不善力离见四心生起,及掉举相应即十三心有。下二果住即须陀洹斯陀含补特伽罗一切凡夫即无因二因三因凡夫二忧相应心唯生起。三凡夫及唯五生起。即：
四见相应,及疑相应,
四道住,各自道心。
彼四道住补特伽罗各自一道心应有应成。如是以此我所说方式智者应开显说心转起。
286-

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

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

Iti abhidhammāvatāraṭīkāya

Bhūmipuggalacittuppattiniddesavaṇṇanā niṭṭhitā.

Pañcamo paricchedo.

6. Chaṭṭho paricchedo

Ārammaṇavibhāgavaṇṇanā

291.

Etesaṃ pana cittānaṃ, ārammaṇamito paraṃ;

Dassayissāmahaṃ tena, vinā natthi hi sambhavo.

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

292.

Rūpaṃsaddaṃ gandhaṃ rasaṃ, phoṭṭhabbaṃ dhammameva ca;

Chadhā ārammaṇaṃ āhu, chaḷārammaṇakovidā.

Chaḷārammaṇesu chekā paṇḍitā ārammaṇaṃ chadhā chappakāraṃ āhu kathesuṃ.

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

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

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

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

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

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



我来 译这段巴利文：
289. 由我于诸有诸心,及由补特伽罗之力。于一切有中诸心,及由补特伽罗之力心转起为诸比丘即阿毗达摩比丘之善巧性我已显示。如是此一切心,由地补特伽罗差别如是以此我所说方式由地补特伽罗差别此一切心亦多种亦多方。如是把握应为智者所知。能由随说即由我所说之随顺心差别智者能知能了知。由畏文广我此心转起显示语简略,观察前后,及再再思惟义应由智者把握。
290. 此甚精要阿毗达摩入门,殊胜有情痴暗之灯此阿毗达摩入门论甚精要即美妙精要殊胜如有情暗痴灯即光明灯若人善思亦诵,贪瞋长时不趣近彼人不接近。
如是阿毗达摩入门复注
地补特伽罗心生起义释注释竟。
第五品。
6.第六品
所缘分别注释
291.
此等诸心之,所缘从此后,
我当显示,离彼实无生起。
从此后从此品后我当显示此等诸心之所缘。实何故?离彼即除彼所缘心生起无由何因,故由彼因当显示。
292.
色声香味,触及法,
六种所缘说,六所缘善巧者。
六所缘中善巧智者说所缘六种即六种。
293. 此中依大种。此中于彼等所缘中依大种即缘大种四生色即由业心时节食称四缘生起生起与见俱转与对俱转称色所缘。
294. 声说二种,心时节生声说二种由牟尼心时节生,有识声唯心生。如何?由语表心于生大地即地界变异性由地相性故过坚相性名变异性。彼语表由表知故由所依大地击触即业生地界击触因及心生地界对业生地界击触及声无前无后。
295. 凡无识声彼无识声时节生。此二种声得声所缘性即得声所缘性。
296. 由持故即行行人们由持故为香。行即行走,持即执持。由标示即由显示自共通花等事亦或香名。香即标示。此香由四生起为此故四生。称香所缘。
297. 尝味故,说名味人们尝味凡法生味即受用,如是由何因,故由彼因味如是名味由诸智者说,彼味四生称味所缘。
298. 由触故为触凡法由人们触故是故触,地火风。彼触四生称触所缘。

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

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

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

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

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

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

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

312-

我来翻译这段巴利文：
299. 一切名与色,除去色等五除去色等五一切名即心心所涅槃名与色及五净妙色及相即无常苦无我相及施设称法所缘。
300. 六所缘得,于欲界地于欲界地得六所缘。于色界三由色声法所缘之力得。于无色唯得一一法所缘。
301-303. 由刹那事小故,不至现起凡色等五境由刹那事小故即由五所缘刹那小故弱故彼等寿短故事小故即五所缘极小事故不至现起即于五门明显性,于五净不成就击触作用,彼色等五境成法所缘。如是某些诸师之见有。据说即随闻义不变词。彼等应否定彼如是说者某些诸师应否定,应由我遮止。何故?眼识不受耳识境声,耳识不受眼识境色。如是不互受各自境彼等五眼识等识而彼境称意界意识界速行则受。如是语由世尊所说故应否定。色等境即唯色等五所缘。
304-306. 天眼等智,唯色等为境彼等唯色等为境天眼等智之未至现起即未得明显性。如是语说不应理。凡法为色所缘有,彼法云何以何方式应成法所缘?如是时于色所缘为法所缘时此等色所缘法所缘之限定亦云何有以何方式应有?此一切所缘此一切所缘六种即六种由世尊所说。彼由小等之力以多种被认为。
307. 一切欲界异熟即一切二十三欲界异熟及唯作无因二即由意界笑生之力唯作无因二即二十五心生起定小所缘即定欲界所缘应有应成。
308-310. 可爱等差别五,色声等顺次为二五识之境。色等五一切,于意界三而于意界三一切色等五为所缘,于此等十三心唯色蕴为境为所缘。非色名不作所缘。不作施设施设不作所缘。不作过去过去不作所缘。不作未来未来不作所缘。实然现在为境于此等二五识,及意界三即十三心彼所缘唯现在即唯现在。
311. 此等十三心,生于欲界地此等十三心于欲界地生起,于色界善生眼耳识领受及唯作意界即四心生起。于无色即于无色地任何一心皆不生起。
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3.Mahāpākānamaṭṭhannaṃ aṭṭhannaṃ mahāvipākānaṃ pavattiyaṃ chasu dvāresu tadārammaṇakiccānaṃ rūpādichaparittāni gocarā. Santīraṇattayassapi pavattiyaṃ pañcadvāre santīraṇattayakiccassa, chadvāresu tadālambaṇakiccassa ca rūpādichaparittāni gocarā. Rūpādayo parittā cha, hasituppādagocarā hasituppādassa rūpādayo cha parittā gocarā honti. Pañcadvāre paṭuppannā pañcasu dvāresu ye gocarā paccuppannā, manodvāre tikālikā ye gocarā tikālikā tīsu kālesu niyuttā.

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

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

Parittārammaṇattikaṃ samattaṃ.

321.

Dutiyāruppacittañca, catutthāruppamānasaṃ;

Chabbidhaṃ pana ekantaatītārammaṇaṃ siyā.

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313. 八大异熟即八大异熟于转起时于六门中有转向作用色等六小为境。及三推度于转起时于五门中有推度作用,于六门中有彼所缘作用色等六小为境。色等小六,为笑生境笑生色等六小为境。于五门现在于五门中凡境现在,于意门三时凡境三时即于三时相应。
314-315. 第二无色心及,第四无色意由善异熟唯作之力六种心广大境定即定所缘,彼六种心广大境前已自证得虚空无边处无所有处善所缘,彼中二第二第四无色异熟由"凡凡善禅取彼彼所缘于梵界结生"之语故各自善所缘即为彼等异熟所缘。由涅槃所缘性,定由非他八无漏心唯无量即唯涅槃为境为所缘。实由何因?由涅槃所缘性,非由他所缘。
316-320. 四离智及,由欲界善由欲界善力四离智及由唯作由唯作力四离智及十二不善彼等唯小所缘及广大境,彼等应不言说。何故?由施设所缘性。四相应智,由善由善力四相应智,由唯作由唯作力四相应智及如是二神通及唯作确定此等十一心境由小广大无量之力三种。此十一亦应不言说。何故?由施设所缘性。凡余所说由所说心余凡诸心,彼等应不言说所缘应为智者所知。
小所缘三法竟。
321.
第二无色心及,第四无色意,
六种而定过去所缘应有。
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6.Viññāṇānaṃ dvipañcannaṃ dvinnaṃ pañcaviññāṇānaṃ, manodhātuttayassa ca terasannaṃ cittānaṃ gocarā rūpādayo pañca dhammā paccuppannāva, aṭṭha kāmamahāvipākā tadārammaṇakiccavasena atītānāgatapaccuppannagocarā, cutikiccavasena atītārammaṇā, paṭisandhibhavaṅgakiccavasena paccuppannātītārammaṇā. Somanassasantīraṇaṃ santīraṇakiccavasena paccuppannārammaṇaṃ. Tadārammaṇakiccavasena paccuppannānāgatātītārammaṇaṃ. Sesasantīraṇadvayaṃ santīraṇakiccavasena paccuppannārammaṇaṃ , tadārammaṇakiccavasena paccuppannānāgatātītārammaṇaṃ, cutikiccavasena atītārammaṇaṃ, paṭisandhibhavaṅgakiccavasena paccuppannātītārammaṇaṃ. Hasituppādacittaṃ javanakiccavasena paccuppannātītānāgatagocaraṃ. Iti ete dvādasa mānasā pana siyātītārammaṇā atītārammaṇā siyuṃ. Paccuppannānāgatagocarā paccuppannārammaṇā anāgatārammaṇā siyuṃ. Kāme vīsati kusalākusalā kriyato kiriyavasena kāme nava mānasā, voṭṭhabbaṃ voṭṭhabbanakiccavasena paccuppannārammaṇaṃ, āvajjanakiccavasena tikālārammaṇaṃ. Mahākiriyamānasā javanakiccavasena tikālārammaṇā, sante paññattikāle navattabbārammaṇā. Dve abhiññāmānasāpi abhiññākiccavasena atītādigocarā siyuṃ. Ime mānasā paññattikālepi sante navattabbā bhavanti. Rūpārūpabhavesu mayā vuttato sesāni sabbāni cittāni atītārammaṇādinā atītārammaṇādivasena paṇḍitena na vattabbāni na kathitabbāni honti eva, paññattārammaṇāni eva hontīti attho.

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

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

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

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

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326. 二五识即二种五识,及意界三即十三心境色等五法唯现在,八欲界大异熟由彼所缘作用力过去未来现在境,由死作用力过去所缘,由结生有分作用力现在过去所缘。悦推度由推度作用力现在所缘。由彼所缘作用力现在未来过去所缘。余二推度由推度作用力现在所缘,由彼所缘作用力现在未来过去所缘,由死作用力过去所缘,由结生有分作用力现在过去所缘。笑生心由速行作用力现在过去未来境。如是此等十二意实应过去所缘即应过去所缘。应现在未来境即应现在所缘未来所缘。欲界二十善不善由唯作即由唯作力欲界九意,确定由确定作用力现在所缘,由转向作用力三时所缘。大唯作意由速行作用力三时所缘,于有施设时应不言说所缘。二神通意亦由神通作用力应过去等境。此等意于施设时亦有应不言说。于色无色有由我所说余一切心由过去所缘等即由过去所缘等力智者不应言说不应说即是,唯施设所缘之义。
327. 由欲界唯作五由欲界力五唯作,由色即由色界力第五唯作即神通心,此等六心无任何一无境即无所缘,一切所缘之义。"第五唯作"之语由神通心力所说。应知纯禅即第五色唯作唯施设所缘。
328. 涅槃及四种果,道色及无色即称心心所名作境凡诸心能,彼等心于我说,阿阇黎,彼等于我请说。
329-330. 四相应智,由善即由善力四相应智,由唯作如是由唯作力四相应智,二神通意,及唯作确定即十一心涅槃及果及道及色及无色名能作境。
331-334. 于诸心中凡诸心阿罗汉果阿罗汉道能作境,彼等几何心于我说彼等于我汝请说。于诸心中,六心于我听,卿善面,汝于我语请听,于诸心中六心阿罗汉果阿罗汉道能作境。四相应智,唯作及确定及唯作神通意即六心能作境。由善即由善力四相应智,由善即由善力神通心阿罗汉果道不能作境。
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8.Arahato khīṇāsavassa maggacittaṃ phalamānasaṃ vā puthujjanā vā sekkhā vā vijānituṃ na sakkonti. Kasmā kāraṇā? Puthujjano sotāpannassa mānasaṃ na jānāti, sotāpanno sakadāgāmissa mānasaṃ na jānāti, sakadāgāmī anāgāmissa mānasaṃ na jānāti, anāgāmī arahantassa mānasaṃ na jānāti. Heṭṭhimo heṭṭhimo puggalo uparūpari ṭhitassa puggalassa mānasaṃ neva jānāti, uparūpari ṭhito puggalopi heṭṭhimassa heṭṭhimassa puggalassa mānasaṃ jānāti.

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



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338. 阿罗汉即漏尽者道心或果意凡夫或有学不能了知。由何因？凡夫不知须陀洹意,须陀洹不知斯陀含意,斯陀含不知阿那含意,阿那含不知阿罗汉意。下下补特伽罗不知上上住补特伽罗意,上上住补特伽罗亦知下下补特伽罗意。
339-342. 凡法为何法所缘,彼所缘一一举出从此后我当说。欲界善所缘欲界八种善为八种欲界善所缘。如何？前已作八种大善后由悦俱智相应心二或悦俱智不相应心二或舍俱智相应二或舍俱智不相应二于随念时等于彼八种善由速行作用力为所缘,于追悔时等为十二种不善所缘,为善神通意及唯作神通意所缘,为十一种欲界异熟由彼所缘力所缘。如是为欲界唯作即由速行作用力为笑由转向作用力为确定由速行作用力为大唯作所缘,应为此等六聚所缘应有。色界善五从彼六聚除欲界异熟为五聚所缘。尔时由贪根痴根力于自所证禅随念时为彼十种不善所缘,三因结生有情从禅退失观禅时以禅为所缘俱忧,尔时为彼瞋二所缘。为欲界唯作即除定小所缘唯作意界笑由转向作用力为确定,由速行作用力为大唯作所缘。

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

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

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

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343. 无色善及,三地善即大善及由神通作用力第五色善及第二第四无色善及三地唯作亦即确定大唯作及由神通作用力第五色唯作及第二第四无色唯作所缘,第二无色唯作应以第一无色唯作为所缘,第四无色唯作应以第三无色唯作为所缘,如是时云何第一无色善为第二无色唯作所缘,及第三无色善为第四无色唯作所缘若应说,当凡夫瑜伽者或有学瑜伽者入色定从彼出已入称第一无色定即虚空无边处定离贪已取自所证诸定于凡夫有学时入自未证第二无色定,尔时于漏尽时所入第二无色唯作以第一无色善作所缘,如是第一无色善为第二无色唯作所缘。
当瑜伽者入色定从彼出已入第一无色善第二无色善第三无色善成漏尽者已取自所证诸定入自未证第四无色定,尔时第四无色唯作以第三无色善作所缘,如是第四无色唯作以第三无色善为所缘,后于漏尽时所入色无色定有。如有,如是亦为不善所缘。
344-347. 无色异熟即生差别,为第四第二无色异熟亦所缘,"第四第二"应说作"第四第二"之语省略"第二"音说"第四第",尔时为二无色异熟第一无色第三无色速行为所缘,由"凡善禅取何所缘于梵界结生"之语故以各自善所缘为虚空无边处无所有处为彼等第二第四无色异熟所缘,如是无色善为此等八聚所缘缘。不摄善亦即四种出世间善亦由欲界即由欲界力善即智相应大善及唯作即确定,由智相应唯作及由色即由色界力第五色善及第五色唯作即四聚所缘常有,此中此义-有学之智相应大善,确定,第五色善三种出世间善为所缘。漏尽者确定,智相应大唯作,第五色唯作阿罗汉善为所缘。如如是一切不善由欲界即由欲界力善即大善,唯作即笑确定大唯作及由色界即由色界力第五色善,第五色唯作所缘,如如是一切不善及欲界异熟由彼所缘作用力十一即六聚所缘由世尊所说。
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352.Vipākārammaṇaṃkāme sabbaṃ vipākārammaṇaṃ kāmāvacaratopi kāmāvacaravasenapi kusalassa mahākusalassa, kriyassa hasanavoṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva pañcamassa rūpakusalassa, pañcamassa rūpakiriyassa ca kāmāvacarapākānaṃ kāmāvacaravipākānaṃ ekādasannañca tatheva akusalassa ca channaṃ rāsīnaṃ ārammaṇaṃ hoti. Rūpe vipākārammaṇaṃ kāmāvacaratopi ca kāmāvacaravasenapi ca kusalassa mahākusalassa , kriyassa ca voṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva kusalassa ca apuññassa cāti pañcannaṃ rāsīnaṃ gocaro hoti, arūpāvacarapākesu ayaṃ nayo bhagavatā mato. Vaṭṭe na pariyāpannā nappaviṭṭhāti apariyāpannā, tesaṃ puggalānaṃ pākāpi kāmato kāmāvacaravasena kusalassa ñāṇasampayuttamahākusalassa, kriyassa ca voṭṭhabbanañāṇasampayuttamahākiriyassa ca rūpatopi rūpāvacaravasenapi kusalassa pañcamassa rūpakusalassa, kriyassa ca pañcamassa rūpakiriyassa ca evaṃ ārammaṇaṃ hotīti. Etthāyamadhippāyo apariyāpannapuññe vuttanayeneva veditabbo.

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

357-8.

Rūpaṃcatusamuṭṭhānaṃ, rūpārammaṇasaññitaṃ;

Kāmāvacarapuññassa, tatheva kusalassa ca;

Abhiññādvayacittassa, kāmapākakriyassa ca.

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

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

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352. 异熟所缘于欲界一切异熟所缘由欲界即由欲界力善即大善,唯作即笑确定大唯作及由色界即由色界力第五色善,第五色唯作及欲界异熟即欲界异熟十一及如是不善即六聚所缘。于色界异熟所缘由欲界即由欲界力善即大善,唯作即确定大唯作及由色界即由色界力善及不善即五聚境有,于无色异熟此理为世尊所认。轮回不摄即不入故为不摄,彼等补特伽罗异熟亦由欲即由欲界力善即智相应大善,唯作即确定智相应大唯作及由色即由色界力善即第五色善,唯作即第五色唯作如是为所缘。此中此义应如不摄善所说方式了知。
353-356. 于欲界此一切唯作心由欲界即由欲界力善即大善,唯作即笑确定大唯作及由色界即由色界力善即第五色善,唯作即第五色唯作及十一欲界异熟及如是不善即此等六聚所缘。凡唯作意于色界于色界凡唯作意,除彼欲界异熟从彼聚除欲界异熟而为五聚所缘。由欲界即由欲界力唯作即确定大唯作所缘,笑由定小所缘性不作色唯作所缘。而唯作心于无色即无色唯作心而于彼等五聚及无色唯作亦第一无色唯作为第二无色唯作所缘,第三无色唯作为第四无色唯作所缘。如是即为六聚境。
357-358.
四生色,称色所缘,
欲界善,如是善,
二神通心,欲界异熟唯作。
二眼识意界二推度三大异熟及欲界唯作即十一种欲界唯作即此等六聚所缘缘。
359-360. 涅槃所缘由欲色界即由欲色界力有学之智相应大善,由色界力第五色善及欲色唯作即漏尽者确定智相应大唯作及第五色唯作二者心所缘。由不摄即由出世间力果,善即此等六聚所缘缘。
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2.Nānappakārakaṃ sabbaṃ, paññattārammaṇaṃ pana tebhūmakassa puññassa mahākusalassa, suddhajhānassa pañcavidhassa rūpakusalassa, paṭhamāruppatatiyāruppakusalassa ca tatheva akusalassa ca rūpārūpavipākassa sabbassa rūpavipākassa, paṭhamāruppatatiyāruppavipākassa ca tebhūmakakriyassa ca hasanavoṭṭhabbanamahākiriyassa sabbassa rūpakiriyassa, paṭhamāruppatatiyāruppakiriyassa cāti navannaṃ pana rāsīnaṃ ārammaṇapaccayo hoti.

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

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

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

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



我来 译这段巴利文：
362. 种种相一切,而施设所缘于三地善即大善,纯禅即五种色善,第一无色第三无色善及如是不善及色无色异熟即一切色异熟,第一无色第三无色异熟及三地唯作即笑确定大唯作一切色唯作,第一无色第三无色唯作即九聚所缘缘。
363-364. 色所缘二而二心生色所缘,二二声等境二二心生声所缘等境,三称意界心生名为五所缘为世尊所认。此于此欲界章中四十一心生为六所缘所认。此为欲界心所缘次第。
365-369. 除五神通,色无色无漏此等一切心生为法所缘境。第一无色善为第二无色心善所缘,为第二无色心异熟所缘,为第二无色心唯作所缘。第二无色心唯作以第一无色善为所缘之因下已说。此第一无色异熟,为第二无色心善及第二无色心异熟及第二无色心唯作所缘不成。实何故？由彼等第二无色善异熟唯作以第一无色善为所缘故。第一而唯作心第一唯作心而不为第二无色心善所缘。不为第二无色心异熟所缘。于色无色有实漏尽者异熟心由死力以各自善为所缘。第一而唯作心而为第二无色心唯作所缘。如是如此由我所说方式心所缘生起应为智者所知。
370-373. 凡夫有学,无色所缘二种二种善为善第二无色善所缘,彼第一无色善应为第二无色异熟所缘。漏尽比丘,第一无色意所缘三种三种。如是语由大仙所说。唯作亦为第二无色唯作亦第一无色唯作为所缘。善亦第一无色善亦为第二无色唯作所缘。善第一无色善为第二无色异熟所缘。如是如此由我所说方式第一无色意所缘三种。第三无色心亦为第四无色心善所缘,为第四无色心异熟亦彼为所缘。如是如第一无色意所缘二种,如是如是第三无色心所缘二种。如第一无色意所缘三种,如是如是第三无色心所缘应三种。
374. 凡凡而于此依此于此章中凡凡境依缘凡凡心生起,彼彼境于彼等及彼等心生为所缘缘。

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

Iti abhidhammāvatāraṭīkāya

Ārammaṇavibhāgavaṇṇanā niṭṭhitā.

Chaṭṭho paricchedo.

7. Sattamo paricchedo

Vipākacittappavattiniddesavaṇṇanā

376.

Anantañāṇenaniraṅgaṇena,

Guṇesinā kāruṇikena tena;

Vutte vipāke matipāṭavatthaṃ,

Vipākacittappabhavaṃ suṇātha.

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

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

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

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

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

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

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

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我来翻译这段巴利文：
375. 凡夫于此阿毗达摩入门诚难度此于此世间度,彼夫于阿毗达摩大海难度上度实。
如是阿毗达摩入门复注
所缘分别释竟。
第六品。
第七品
异熟心转起宣说释
376.
无量智无垢,
寻德悲愍者;
说异熟为慧巧,
异熟心生请听。
由彼胜者以无量智无垢寻德悲愍彼胜者所说异熟中为慧巧性故异熟心生由我所说异熟心转起汝等请听。
377. 二十九业,异熟三十二为世尊所示,业于三门见,异熟于六门见。
378-379. 善于欲界欲界中善于转起,及结生缘彼彼缘依彼彼缘。彼彼缘即是彼彼缘,"彼缘"应说由增鼻音力说"彼彼缘"。此为各别业持业合释。种种果施与。由一思一结生为世尊所显。由种种业种种结生有。
380-381. 三因而何业三因何业而称欲界三因异熟二因异熟及无因异熟与。二因而何业二因何业而,彼业三因异熟不与,自异熟二因及无因与。
382-383. 由三因业,结生三因有,二因亦结生有实,无因结生实不有,由胜三因业三因结生,由劣三因业二因结生义。由二因业二因结生,无因亦结生有实,三因结生实不有。由胜二因业二因结生,由劣二因业无因结生义。
384. 无行业与无行异熟,亦与有行异熟,有行业有行果,如是无行果与。
385. 由一思于此于此等思由一善思十六种异熟心有。如是语胜者当显。
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92. Vedanāparivattanaṃ ārammaṇena hoteva, tadārammaṇacittampi javanena niyāmitaṃ, somanassayutte kusale javane javite tadārammaṇampi somanassayuttameva hotīti attho. Upekkhāyuttakusalepi eseva nayo. Kāmāvacaracittena kusalenādinā paṭhamena kusalena tulyena vipākacittena. Tatiyāvisesanaṃ. Yena sattena gahitā paṭisandhi ce yadi, iṭṭhe balavārammaṇe manāpe atimahantārammaṇe tassa sattassa cakkhussa cakkhupasādassa āpāthaṃ pākaṭabhāvaṃ āgate sati manodhātuyā tāya bhavaṅgasmiṃ āvaṭṭite bhavaṅgasote chindite sati cakkhuviññāṇakādīsu vīthicittesu jātesu paṭhamaṃ kusalaṃ kāmamānasaṃ javanaṃ hutvā jāyate. Sattakkhattuvārāni javitvāna paṭhame mahākusale gate tadeva taṃ eva iṭṭhaṃ ārammaṇaṃ katvā teneva paṭhamamahākusalena sadisaṃ tadārammaṇavipākacittaṃ. Sandhiyā tulyato paṭisandhiyā tulyabhāvena mūlabhavaṅganti mūlabhavaṅgaṃ nāma bhagavatā pavuccate. Tañca tadārammaṇacittaṃ santīraṇaṃ somanassayuttaṃ santīraṇaṃ dassanaṃ sampaṭicchanaṃ ettha etasmiṃ vīthicitte gaṇanūpagacittāni gaṇanaṃ upagatāni cittāni cattāri eva bhavanti.

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

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

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

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

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我来翻译这段巴利文：
392. 受转由所缘有实,彼所缘心亦由速行决定,悦俱善速行行时彼所缘亦唯悦俱义。于舍俱善亦此理。由欲界心善等第一善等同异熟心。第三差别。由何有情取结生若,于悦强所缘可意极大所缘彼有情眼即眼净于现相明显来时由意界于彼有分转向有分流断时于眼识等路心生时第一善欲意速行而生。行七次后于第一大善去时即以彼悦所缘作由彼第一大善相似彼所缘异熟心。由结生等同由结生等同性根有分即名根有分为世尊所说。而彼彼所缘心推度悦俱推度见领受于此于此路心计数趣心计数所趣心四实有。
393-394. 当实第二心,善速行当于何时即彼悦三因补特伽罗第二善心速行有,尔时由彼速行等同异熟彼所缘。由彼与结生不同性由彼彼所缘心与结生不同性二名于彼异熟心由此异熟心得即"客有分"之名及"彼所缘"之名如是二名得。
395-396. 当彼等补特伽罗第三福速行有,尔时由彼速行相似第三异熟彼所缘应。此异熟心即名客有分为世尊所说,前五异熟心由此而第三异熟而与六心有。
397-398. 当第四善速行有,尔时由彼速行等同第四异熟去彼所缘性。第四异熟客有分名彼所缘有,前六异熟与此第四异熟共七心有。
399-403. 当于何时于彼眼门悦中所缘而如是现相来,尔时由所说方式转向见领受心生时于此于此中所缘由所缘力受转,故舍俱推度意有。于舍俱即四速行行时由彼等速行等同四异熟心生。极一向由受即舍受由前悦俱心不同性四心名为背有分,背有分即悦异熟后有分义。此等舍俱五异熟与前七异熟共十二异熟有。如是语智者应分别。
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6. Yathā cakkhudvāre dvādasa vipākāni honti, tathā evaṃ sotādīsu dvāresupi dvādasa pākāni honti. Iti vacanaṃ dhīro niddise, ime mayā vuttā vipākā samasaṭṭhi bhavanti. Evaṃ iminā mayā vuttappakārena ekāya cetanāya kamme āyūhite pavattite samasaṭṭhi vipākāni uppajjanti, imasmiṃ vacane saṃsayo natthi. Gahitāggahaṇenettha ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre dvādasa pākā, sotaviññāṇakādīni cattāri cāti soḷasa pākāni honti.

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

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

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

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我来 译这段巴利文：
406. 如于眼门十二异熟有,如是于耳等门亦十二异熟有。如是语智者应说,此等由我所说异熟六十等有。如是如此由我所说方式由一思业造作六十等异熟生起,于此语无疑。由取不取于此于此等异熟由取异熟不取眼门十二异熟,耳识等四即十六异熟有。
407-411. 由一三因善无行业造作如,如是亦由有行三因善亦由无行有行舍俱善业造作由彼等三善异熟三所与结生此理应由智者知。于此于此舍俱二由悦中境力异熟心转起先显已应显后而,于悦境于此而后由我所说心转起后时而于此于此悦境一一而十二十二异熟应由智者显。由取不取于此于此等异熟由取异熟不取十六异熟心有。如前时由我所说理即一切语无余由无余性应由智者知。
412-414. 由三因业,结生三因有,如是此段由如是如此语由我所说。一业于一有生一结生,从彼结生不生余他第二结生,于转起生多异熟。实真"一业"等语。从一种从一种生一芽,彼种由因转起由水等因生起有多果。
415-421. 由二因业,结生二因有,如是语此段次第由次第来。于此于此章由二因福悦俱无行心业造作而由二因悦俱善等同异熟由何有情取结生若,于悦所缘彼有情眼门现相来时于悦俱无智善意彼二因行七次去时即以彼所缘作彼无间彼速行无间彼相似由彼速行相似一向无行意生。彼即彼心名根有分即名根有分名彼所缘亦名彼所缘名二名即彼名即彼心名。如是如此由此方式为世尊所显。于二因有行善速行行亦彼等同由彼心相似名客彼所缘意有。
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9.Tatheva ca tathā eva ca iṭṭhamajjhattagocare duhetūnaṃ dvinnaṃ upekkhāyuttānaṃ javanānaṃ anantaraṃ tādisāni tehi javanehi sadisāni dve tadārammaṇamānasāni jāyante, tesaṃ tadārammaṇamānasānaṃ ‘‘piṭṭhibhavaṅga’’nti nāmaṃ, ‘‘āgantukabhavaṅga’’nti ca nāmaṃ hoti. Santīraṇadvayañceva dassanaṃ sampaṭicchanaṃ imāni dve bhavaṅgāni cāti aṭṭha vipākā cakkhudvāre honti. Evaṃ iminā mayā vuttappakārena pañcasu dvāresupi ca aṭṭha aṭṭha vipāke katvā pavattiyaṃ cattālīsa vipākāni bhavanti. Gahitāggahaṇenettha, cakkhudvāre panaṭṭha ca ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre aṭṭha ca vipākā sotaghānādinā vipākena saddhiṃ dvādasa eva vipākāni bhavanti. Ekāya cetanāyevaṃ evaṃ iminā mayā vuttappakārena ekāya cetanāya kamme āyūhite pavattite pana sati dvādaseva vipākāni bhavanti. Iti vacanaṃ vijitakusalayuddhasaṅgāmena pakāsitaṃ desitaṃ. Duhetukattayenāpi, sesena sadisena tu mayā vuttato duhetuto sesena duhetukattayenāpi sadisena pākena ādinnasandhino gahitapaṭisandhikassa sattassa evaṃ nayo mato kathito niraṅgaṇena. Duhetukena kammena duhetukā paṭisandhi hoti. Iti ayaṃ vāro ca ettāvatā ettakena vacanena mayā vutto.

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

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

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我来 译这段巴利文：
429. 如是如是于悦中境二因二舍俱速行无间如是由彼等速行相似二彼所缘意生,彼等彼所缘意"背有分"之名,"客有分"之名有。二推度即见领受此二有分即八异熟于眼门有。如是如此由我所说方式于五门亦八八异熟作于转起四十异熟有。由取不取于此,于眼门而八及于此于此等异熟由取异熟不取于眼门八异熟与耳鼻等异熟共十二异熟有。由一思如是如此由我所说方式由一思业造作而时十二异熟有。如是语由胜善战斗者所显所说。由二因三亦,由余相似而由我所说二因余由二因三亦相似异熟取结生有情如是理认为由无垢说。由二因业二因结生有。如是此段由如是如此语由我所说。
430-438. 由二因业无因结生有,如是此段次第由次第来。于彼等四二因善心由一即因业造作时由彼等二因善速行异熟性舍俱无因意识界取结生有情彼结生名业相似不应由智者说。实真"结生不应说"等语。业二因有,结生无因有。彼身有情至长至长时于眼门而于悦中境现相来时二因四福随一速行终时此无因意由彼所缘性生。于此于此语疑惑无,彼无因心根有分及彼所缘实有。于眼识等路心生时唯舍俱推度亦有。于彼等一除已,由取不取于此于彼等二推度彼所缘作用异熟一推度作用彼所缘作用彼心除已由取异熟不取于此悦中所缘计数趣心三实有。
439-441. 于悦所缘眼门现相来时尔时推度即唯悦俱有,彼所缘意亦唯悦俱有,于彼等推度彼所缘作用异熟一一推度作用,或彼所缘作用心取前三四异熟有。如是如此由我所说方式于五门亦四四异熟心即于转起异熟二十心有。
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8.Cakkhudvāre tu cattāri, gahitāggahaṇenidha gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre pana cattāri vipākāni idha imasmiṃ iṭṭhārammaṇe sotaghānādinā vipākena saddhiṃ ahetukaṃ aṭṭhakaṃ hoti eva. Ahetukapaṭisandhissa sattassa duhetukaṃ, tihetukaṃ vā tadārammaṇaṃ na bhave na bhaveyya, duhetupaṭisandhino sattassa tihetukaṃ tadārammaṇaṃ na bhave. Jātā sugatiyaṃ yena, pākena paṭisandhi tu sugatiyaṃ yena pākena paṭisandhi jātā, tena vipākena tulyampi, hīnaṃ vā tesaṃ tadārammaṇaṃ bhaveyya. Manussalokaṃ sandhāya, vuttañcāhetukaṭṭhakaṃ sugatiyaṃ ahetukaṭṭhakañca manussalokañca sandhāya paṭicca kāraṇaṃ katvā mayā vuttaṃ. Catūsupi apāyesu pana apeto ayo patiṭṭhā etehīti apāyo, tesu. Pavatte ahetukaṃ aṭṭhakaṃ āpāyikehi labbhati. Thero nerayikānaṃ tu, dhammaṃ deseti vassati thiro thirakāradhammo yasmiṃ atthīti thero, dutiyaaggasāvakabhūto iddhimā moggallānatthero nerayikānaṃ niraye jātānaṃ sattānaṃ dhammaṃ deseti vassati, ‘‘ucchaṅge maṃ nisīditvā’’tiādīsu viya devaṃ vassāpetīti attho. Gandhaṃ vāyuñca māpeti yadā, tadā pana tesaṃ nerayikānaṃ sattānaṃ tehi nerayikasattehi theraṃ disvā, dhammañca sutvā, gandhañca ghāyitvā jalaṃ udakañca pivataṃ pivantānaṃ muduṃ vāyuñca tehi phusataṃ phusantānaṃ tesaṃ nerayikasattānaṃ cakkhuviññāṇakādīni pañcapi puññajāni eva kusalavipākāni eva santīraṇadvayaṃ puññajaṃ eva kusalavipākaṃ eva puññajā eva ekā manodhātu iti aṭṭhakaṃ hoti.

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

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

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我来翻译这段巴利文：
448. 于眼门而四,由取不取于此由取异熟不取于眼门而四异熟于此于此悦所缘与耳鼻等异熟共无因八有实。无因结生有情二因,或三因彼所缘不应有,二因结生有情三因彼所缘不应有。生善趣由何,异熟结生而于善趣由何异熟结生,由彼异熟等同亦,或劣彼等彼所缘应有。人世间依,说及无因八善趣无因八及人世间依缘由我所说。于四恶趣而去住立由此等故恶趣,于彼等。于转起无因八由恶趣者得。上座地狱者而,法说雨坚固作法于何有故上座,第二上首弟子神通具足目犍连上座于地狱者地狱生有情法说雨,如"于膝上我令坐"等令天雨义。香风及化作时,尔时而彼等地狱有情由彼等地狱有情见上座,及闻法,及嗅香饮水及触软风由彼等触者彼等地狱有情眼识等五亦福生即善异熟即二推度福生即善异熟即福生即一意界如是八有。
449-450. 此且语"眼识等福生即"等此语于悦悦中境欲界福速行力由我所说。彼所缘心彼所缘心何决定性"彼所缘意由速行决定"等语由我所说,彼决定性依善所说。悦俱欲界善行时彼所缘亦唯悦俱有,舍俱欲界善行时彼所缘亦唯舍俱有,此不于不善舍俱疑等不善速行而行时悦俱亦彼所缘有义。如是语由阿阇黎显。
451-457. 于此于此义于不善心悦俱四亦于悦所缘于彼等心行时悦俱无因意识界彼无间彼等不善速行无间由彼所缘性生。于舍俱六不善心于悦中境行时福生舍俱无因意识界即彼无间或彼等舍俱六不善速行无间由彼所缘性生。于悦所缘合于佛像等悦所缘合由疑"是佛耶,非佛耶"由疑有情掉举或有情彼所缘意悦俱无因异熟有背有分。于悦俱心,速行行时而唯悦俱五彼所缘意应由智者求。于舍俱心速行而行时舍俱六及彼所缘意应由智者求。
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63.Tihetusomanassena, ādinnapaṭisandhino sattassa jhānato parihīnassa vippaṭisārino taṃ jhānaṃ paccavekkhato paccavekkhantassa domanassayuttaṃ cittaṃ hoti. Tassa domanassassa anantaraṃ kiṃ mānasaṃ jāyate, tvaṃ domanassayuttajavanassa anantaramānasaṃ brūhi kathehi. Paṭṭhāne paṭisiddhā hi domanassassānantaraṃ somanassassa uppatti paṭṭhāne paṭisiddhā paṭṭhānappakaraṇe bhagavatā nivāritā, assa somanassassa vā anantaraṃ domanassassa uppatti paṭṭhāne paṭṭhānappakaraṇe paṭisiddhā bhagavatā nivāritā. Mahaggataṃ panārabbha mahaggataṃ paṭicca javane javitepi ca tadārammaṇamānasaṃ tattheva tasmiṃ paṭṭhāne eva paṭisiddhaṃ bhagavatā nivāritaṃ. Tasmā kāraṇā bhavaṅgapāto vā tadārammaṇameva vā na hoti. Kiṃ nu kātabbaṃ tesaṃ bhavaṅgatadārammaṇānaṃ abhāve kāraṇaṃ yaṃ kātabbaṃ, amhehi taṃ kāraṇaṃ kiṃ nu pucchāma, taṃ tadatthaṃ ābhidhammikabhāvena ābhidhammika taṃ kāraṇaṃ vada vadāhi. Upekkhāsahagatāhetumanoviññāṇadhātu puññāpuññavipākā tadārammaṇikā siyā bhaveyya.

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

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



我来翻译这段巴利文：
463. 由三因悦,取结生有情由禅退失忧悔观察彼禅观察者忧俱心有。彼忧无间何意生,汝忧俱速行无间意说说。发趣中遮止实忧无间悦生发趣中遮止发趣论中由世尊制止,彼悦或无间忧生于发趣发趣论中遮止由世尊制止。大种而缘大种依速行行时亦彼所缘意于彼于彼发趣即遮止由世尊制止。由彼因有分堕或彼所缘即不有。何应作彼等有分彼所缘无有因何应作,我等彼因何且问,彼为彼义由论法性论法彼因说说。舍俱无因意识界福非福异熟彼所缘应有。
464-467. 此彼所缘转向何无？彼彼所缘意如何由何方式生？有分转向心何转向量？道无间及果亦何转向无？灭及由灭出起比丘果心或由我闻,如是如此由我所说方式转向无。离转向亦,应有生意心由转向离转向除应有生,何彼所缘彼彼所缘意何所缘,智者,汝所缘若知,彼所缘说我说。离所缘此此意由所缘离所缘除不生。实真"离所缘此"等语,彼所缘意当忧俱速行大所缘行,尔时于彼即速行心刹那于小欲界所缘随何小所缘缘依生。
468-473. 时种决定及时决定种决定及业法决定及业决定及戒等波罗蜜法决定及心决定即五决定应由智者知。于彼于彼等五决定一切树一时持果花等时,此时决定。彼等而种,彼彼等同果生彼等种而由彼等种等同亦谷果生,此种决定。顶椰子椰子果顶孔性孔性,此种生由种生决定。三因业三因及异熟二因及异熟无因及异熟从何何业与,此业决定。菩萨生胜芽生时地震等种种殊胜性,此戒等波罗蜜法决定。由彼境净触时于此于此心路转向等心生,此心决定。

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

Iti abhidhammāvatāraṭīkāya

Vipākacittappavattiniddesavaṇṇanā niṭṭhitā.

Sattamo paricchedo.

8. Aṭṭhamo paricchedo

Pakiṇṇakaniddesavaṇṇanā

475.

Idānipana sabbesaṃ, etesaṃ mānasaṃ mayā;

Pāṭavatthāya bhikkhūnaṃ, kathīyati pakiṇṇakaṃ.

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

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

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我来翻译这段巴利文：
474. 何补特伽罗智具智具德除散恶离痴暗依暗离无明若欲若愿,彼智此阿毗达摩入门论盲人等盲凡夫心暗坏暗依何心坏作光明灯照明灯。精勤即以行精进为精勤,常一切时应学由诵持思力应学。
如是阿毗达摩入门复注
异熟心转起宣说释竟。
第七品。
第八品
杂宣说释
475.
今而一切,
彼等意我;
为比丘巧,
说彼杂处。
今而时彼等三因二因无因一切补特伽罗杂处意为比丘巧为比丘巧性由我说说。
476-485. 道蜘蛛丝蜘蛛名于五方彼线伸于网中卧。第一方于此于此等方第一方伸线由小虫蛾或蝇触时彼丝蜘蛛少动作动从卧处随线随线于彼小虫液即名液血饮。复来于彼即于彼网中随乐卧,如第一方动等作作,如是于第二等四方动等作作,如是于五方线如五净应由智者见,中蜘蛛如及心而应由智者见。由小虫等小畜生彼触如于所缘而净触应由智者见。于网中卧丝蜘蛛彼动如触净故净触,何彼？所缘。于彼路中净触所缘取意界作心有分转向故有分转向认为由世尊。彼道蜘蛛随线即随线如路心转起应由智者见。顶而刺食彼蜘蛛液如速行心于所缘转起应由智者见。复来于线网中卧如依处即依心处心转应由智者见。
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93.Idaṃtu pana opammaṃ, atthaṃ dīpeti kiṃ tu hi idaṃ opammaṃ kaṃ atthaṃ dīpeti pakāseti? Paṭhamaṃ pasāde ārammaṇena ghaṭṭite sati pasādavatthuto pasādo vatthu nissayo etassāti pasādavatthu, cittaṃ, tato pasādavatthuto, paṭhamaṃ eva vatthusannissitaṃ bhavaṅgasaṅkhātaṃ mano jāyati, itipi attho tena opammena dīpito. Ekekārammaṇaṃ dvīsu dvīsu dvāresu sabbaso sabbappakārena pana āpāthaṃ āgacchati, ayamatthopi tena opammena dīpito ‘‘dvīsu dvīsu dvāresū’’ti, ekaṃ rūpārammaṇaṃ ekasmiṃyeva khaṇe cakkhudvāre, manodvāre cāti dvīsu dvāresu āpāthaṃ āgacchatīti attho. Sotadvārādīsupi eseva nayo ñeyyo. Rūpaṃ cakkhupasādamhi ghaṭṭetvā taṅkhaṇe pana tassa khaṇe pana tathā manodvāre pana āpāthaṃ āgacchati, bhavaṅgacalanassa paccayo hotīti attho. Na saṃsayo etasmiṃ vacane saṃsayo natthi. Yathā khago yathā sakuṇo. Hi saccaṃ mayā vuttaṃ vacanaṃ. Rukkhagge rukkhakoṭiyaṃ nilīyantova sākhino sākhaṃ ghaṭṭeti, tassa chāyā bhūmiyaṃ pathaviyaṃ pharati paṭihaññati. Idhāti nipāto. Sākhāya sakuṇena ghaṭṭanaṃ bhūmiyaṃ chāyāpharaṇāpi ca apubbaṃ acarimaṃ ekakkhaṇasmiṃyeva jāyare jāyanti. Evameva pana rūpassa, pasādassa ca ghaṭṭanaṃ, tatheva atthato atthavasena bhavaṅgacalanassāpi paccayattena paccayabhāvena manodvāre āpāthaṃ āgamanaṃ apubbaṃ acarimaṃ ekakkhaṇeyeva hoti.

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

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

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

502-

我来 译这段巴利文：
493. 此而譬喻,义显示何而实此譬喻何义显示明示？初于净由所缘触时由净处净处依此故净处,心,从彼净处,初即依处有分名意生,如是义由彼譬喻显示。一一所缘于二二门一切一切行而现相来,此义亦由彼譬喻显示"于二二门"者,一色所缘于一即刹那眼门,意门及即二门现相来义。于耳门等亦此理应知。色于眼净触彼刹那而彼刹那而如是意门而现相来,有分动之缘有义。无疑于此语疑无。如鸟如鸟。实真由我所说语。树顶树端栖而枝触,彼影于地于地遍满对碰。于此即语助。枝由鸟触于地影遍及非前非后一刹那即生生。如是而色,净及触,如是由义由义力有分动亦由缘性由缘性于意门现相来非前非后一刹那即有。
494-497. 从彼后断有分流于眼门眼净如次转向生,见生,领受生,推度生,如是确定及生善速行心行,如是不善即心行。于耳门等声等所缘触此理无别应由智者知。此义显示守门譬喻等语引出从彼论出于此于此路品中应由智者显。
498-499. 不坏由眼者彼亦眼不坏有。命灭亦由胆或痰或血障眼识缘能成不能坏名,能成不坏名有。由彼眼净不坏色现相来及光依。由彼三缘正作因五门转向缘共转起。由此等而四缘共一行故共,由共随共来一性来,彼眼识眼净依识与相应心所共生。
500-501. 不坏由耳耳净不坏声现相来及声现相来。空依亦闭耳孔耳识不生。由彼三缘。正作因五门转向缘共转起。由此等而四缘共随共来一性来彼耳识与相应共生。
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3.Asambhedena ghānassa ghānapasādassa asambhinnena gandhāpāthagamena ca gandhassa āpāthagamanena ca. Vāyosannissayenāpīti ghānabilamhi pavisantena vāyunāti attho. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ ghānaviññāṇaṃ sampayuttehi saha jāyati.

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

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

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

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

512-

我来翻译这段巴利文：
503. 不坏由鼻鼻净不坏香现相来及香现相来。风依亦即入鼻孔风义。由彼三缘。正作因五门转向缘共转起。由此等而四缘共随共来一性来彼鼻识与相应共生。
504-505. 不坏由舌由舌不坏味现相来及味现相来。水依亦即舌润水得及生,由彼无干硬食舌尝亦舌识不生义。由彼三缘。正作因五门转向缘共转起。由此等而四缘共随共来一性来彼舌识与相应共生。
506-507. 由身净不坏触现相来及。地依亦即由彼无身门亦即外大种所缘内身净触于净缘大种对碰。由彼三缘。正作因五门转向缘共转起。由此等而四缘共随共来一性来彼身识与相应共生。
508-509. 不坏意亦即意即有分心。彼灭亦转向心缘能成不能昧暗去即现行亦坏名有。转向缘能成不坏名。由意不坏法现相来及依处依心处依。由彼三缘。正作因意门转向共转起。由此等而四缘共随共来一性来彼意识彼名意识速行心与相应共生。
510-511. 意名有分心应由明了者知。转向作心转向作心二正作名由明了者称。依处依如是此文于一切于一切有不去。由五蕴有混杂即五有,依五有因作"依处依"如是此文而说由我,名五有即欲色有,无色有名四有,无想有名一有。此文依四有无色有不说义。由处色性于无色有何依处依应有义。
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4.Paṭisandhādicittāni, sabbānekūnavīsati honti, kāmāvacaresu dasa, rūpesu pañca, arūpīsu cattāri, sabbāni paṭisandhicittāni ekūnavīsati honti. Kammaṃ nāma kusalākusalacetanā. Kammanimittaṃ nāma rūpāni pañcārammaṇāni paññatti ca mahaggatacittañca. Tathā gatinimittakaṃ nāma kapparukkhādayo, akusalapakkhe rūpādiārammaṇabhūtā lohakumbhādayo ca. Iti evaṃ iminā mayā vuttappakārena tesaṃ paṭisandhādicittānaṃ ārammaṇaṃ tividhaṃ bhagavatā udīritaṃ. Kāmāvacarasandhīnaṃ parittārammaṇaṃ kāmāvacarārammaṇaṃ bhagavatā mataṃ. Paccuppannaṃ rūpādipañcārammaṇaṃ, gatinimittaṃ pañcārammaṇañca paccuppannañca hoti. Atītaṃ vā kammaṃ kusalākusalacetanā atītāyeva, na paccuppannā. Anāgataṃ ārammaṇaṃ natthi.

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

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我来翻译这段巴利文：
514. 结生等心,一切十九少一有,欲界十,色界五,无色界四,一切结生心十九少一有。业名善不善思。业相名色五所缘施设及大心。如是趣相名劫树等,不善分色等所缘性铁锅等。如是如此由我所说方式彼等结生等心所缘三种由世尊说。欲界结生小所缘欲界所缘由世尊认。现在色等五所缘,趣相五所缘及现在有。过去或业善不善思过去即,非现在。未来所缘无。
515-526. 八即及大异熟,三推度及即十一种心名彼所缘。于十一种心名彼所缘福异熟善异熟十有,非福生不善异熟而一有。大异熟于色无色二有不生,于欲色有三推度有。彼等彼所缘心由师胜者说,于彼等彼所缘心一亦彼所缘心于色无色二有作彼所缘何时亦不转起。由何因？于彼于彼色无色二有"彼所缘不有"如是语责难者应有,由种无有而不有即回答。于非欲界所缘非欲界法此彼所缘意不即随系。实由何因？由小所缘及一向必定彼所缘意欲界所缘及如是未习及一切时不随系。彼实如父或似父或亲随系亦幼童于家门间路四等习即处随系,不于林或战场去,如是于欲界法随系亦大出世法缘转起法不随系。由何故彼一切欲界异熟及作意界作无因意识界悦俱此等法小所缘如是极小即所缘说,由彼故此于大出世所缘欲界法亦不随系应知。
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32.Kiṃ tena yuttivādena, vuttaṃ aṭṭhakathāsu hi ‘‘janakaṃ tena tulya’’ntiādikena tena, yuttiyā vādo yuttivādo, ‘‘janakaṃ tena tulya’’ntiādikāya yuttikathāya kiṃ payojanaṃ vuttaṃ? Aṭṭhakathāsu hi saccaṃ ‘‘kiṃ tena yuttivādenā’’ti vacanaṃ, ‘‘atthakathāsū’’ti vattabbe samāse hi ttha-ssa ṭṭha-kāraṃ katvā ‘‘aṭṭhakathāsū’’ti vuttaṃ . Kāmāvacare dhamme paṭicca tadārammaṇabhāvadīpakaṃ vacanaṃ ācariyena vuttaṃ. Tadārammaṇacittāni, ekādasapi sabbaso sabbappakārenapi tadārammaṇacittāni nāmagottaṃ panārabbha tissādikaṃ nāmapaññattiṃ paṭicca kaccāyanagottakassapagottādikaṃ gottapaññattiṃ paṭicca javane javitepi ca tadārammaṇaṃ na gaṇhanti, rūpārūpabhavesu vā tadārammaṇaṃ na gaṇhanti. Yadā paññattimārabbha, javane javitepi vā yadā mayā vuttāya paññattiyā sesapaññattiṃ paṭicca javane javitepi vā tadārammaṇaṃ na labbhate ācariyena, tathā dukkhaaniccaanattalakkhaṇārammaṇikāya vipassanāya tadārammaṇaṃ na labbhate ācariyena. Tadārammaṇā na labbhanti, micchattaniyatesupi micchatte micchāsabhāve ‘‘natthi dinna’’ntyādivasena niyatāni cattāri diṭṭhiyuttajavanāni micchattaniyatāni, micchattaniyatesupi tadārammaṇaṃ na labbhate ācariyena, lokuttaradhamme ārabbha javane gatepi tadārammaṇaṃ na labbhate ācariyena. Tathā mahaggate dhamme ārabbha javane javitepi tadārammaṇaṃ na labbhate ācariyena, paṭisambhidāñāṇaṃ ārabbha javane javitepi tadārammaṇaṃ na labbhate ācariyena. Manodvārepi sabbesaṃ javanānaṃ anantaraṃ anupubbato tadārammaṇacittāni bhavanti.

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

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

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

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我来 译这段巴利文：
532. 何由彼理说,说注释中实"能生由彼等"等由彼,由理说理说,"能生由彼等"等由理语何用说？注释中实真"何由彼理说"如是语,"于注释"应说复合实'ttha'作'ṭṭha'音作"于注释"说。欲界法缘彼所缘性显示语由阿阇黎说。彼所缘心,十一亦一切一切行亦彼所缘心名姓而缘帝须等名施设缘迦旃延姓迦叶姓等姓施设缘速行行时亦彼所缘不取,于色无色有或彼所缘不取。当施设缘,速行行时或当由我所说施设余施设缘速行行时或彼所缘不得由阿阇黎,如是苦无常无我相所缘观彼所缘不得由阿阇黎。彼所缘不得,于邪性定亦于邪于邪自性"无施"等力定四见相应速行邪性定,于邪性定亦彼所缘不得由阿阇黎,出世法缘速行去亦彼所缘不得由阿阇黎。如是大种法缘速行行亦彼所缘不得由阿阇黎,无碍解智缘速行行亦彼所缘不得由阿阇黎。于意门亦一切速行无间次第彼所缘心有。
533-534. 于意门所缘触不见。由有分心路心出起如何由何方式有？于意门亦离触除触现相来即由何因,由彼心路心生有。
535-536. 十二非福心十二不善心异熟七七恶异熟十二恶心异熟八十四于转起有。一悦俱见相应不善眼耳鼻舌身识,领受,舍俱推度及即七不善异熟有。如是余十一不善亦七异熟有。十一种而,舍掉举意掉举意舍十一种结生十一种即及有。
537-538. 作心一切何转向二速行不及有,彼转向二作量故作性故风华同风华同认由世尊。此于此义 - 漏尽生时或彼转向二作心有应理。一切凡夫生时何作有若？作量故无果与风华如无果与作心有理说作而有。何一切作心事成就由速行事成就力速行性速行性得断根树花无果有如,如是断无明爱根离贪彼一切作心无果离异熟应有。
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40.Paṭicca pana etasmā, phalametīti paccayo ekaṃ dhammaṃ paṭicca etasmā dhammato phalaṃ eti pavattati tasmā paccayo, yo dhammo yassa dhammassa ṭhitiyā uppattiyāpi upakāro nāma hoti, so dhammo tassa dhammassa paccayoti paccayo nāma paṇḍitena pavuccate. Sambhavo pabhavo hetu kāraṇaṃ paccayo mato bhagavatā. Idaṃ vacanaṃ aññattha dīpanavacanaṃ.

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

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

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

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

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

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

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

552-

我来翻译这段巴利文：
540. 缘而由此,果来故缘一法缘由此法果来转起故缘,何法何法住生亦助名有,彼法彼法缘故缘名由智者说。生起根源因缘缘认由世尊。此语他处显示语。
541. 贪等而何法,根义助何贪等而法根性由果法助,彼贪等法果法因故因名由明者应知。
542. 贪瞋及痴及如是无贪等三因,彼六即因有,由生由生力善生不善生无记生力九种由九分应。
543-544. 诸法善等,善等性成就何法善等诸法善等性成就善等性成就,彼法根义名。如是语一些一些阿阇黎说。如是有善不善等诸法善等性成就力根义有彼等等起色于彼等心等起色于彼等心等起心生色因等贪等因因缘性何时亦不即成就。此于此义 - 若于心色等起时彼等贪等亦心相应心一生故及色等起即。尔时彼等意彼等心生色善等性应有。不及何时色善等名见由何,故心生色善等性知义彼等心生色彼等贪等因缘不有,如是语应说应有。如是而心生色名何时亦相离行,故善等性成就根义不有。
545-546. 实真"如是有而因等"等语。彼等贪等因彼等色善等性善等性不成就不生。彼等因彼等而色缘不及不有即,由彼因善等诸法善等性成就何法,彼法根义故根自性名由宗知由宗了知性智者应去应知。
547. 善住性,由成就助由善住性成就助何义,彼义因等贪等根义根自性如是及执由明者应知。
548-549. 善不善因善因,不善因,作因一切一切行一切作因及相应于五有地相应法相互缘性由因缘性去去。彼等等起心生色及因缘性去去,此等因于四有地相应即法因缘性去去。
550-551. 欲界异熟因亦自相应因缘性去,结生刹那亦作色生作业生色因缘性去,故结生心生刹那即作业生色生有,由何因转起于心生及色因缘性去。
552-

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

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

559.

Sumatimativibodhanaṃvicittaṃ,

Kumatimatindhanapāvakaṃ padhānaṃ;

Imamatimadhuraṃ avedi yo yo,

Jinavacanaṃ sakalaṃ avedi so so.

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

Iti abhidhammāvatāraṭīkāya

Pakiṇṇakaniddesavaṇṇanā niṭṭhitā.

Aṭṭhamo paricchedo.

9. Navamo paricchedo

Puññavipākapaccayaniddesavaṇṇanā

560-2.

Bāttiṃsapākacittāni, lokikāneva yāni hi;

Etesaṃ pākacittānaṃ, paṭisandhipavattisu.

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

563-

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555. 色界异熟因欲界地因如因缘有,五有中出世异熟因心生色及相应及五有地因缘有。四有中出世异熟生因相应即四有地因缘有。余四有无色有异熟生因相应即自地于自地于无色地因缘有。因义因等义因及因缘及因缘生因缘生起,如是即如是由此方式。生乐因何故生乐因,由彼应知。
556-558. 欲心及精进慧及即四胜世胜导师说。欲上首作心生时何欲,彼欲胜名,欲首作等作心此即理余亦三由我所说欲胜余亦及胜。何法上首义助,彼法胜故胜名由世尊示。
559.
慧慧巧觉种种,
恶慧薪火最胜;
此极甜所知何何,
胜语一切知彼彼。
何何人此阿毗达摩入门慧慧巧觉善慧等妙慧智者慧觉作种种恶慧等污慧愚者慧薪最胜火极甜作知,彼彼人一切胜语知。
如是阿毗达摩入门复注
杂宣说释竟。
第八品。
第九品
福异熟缘宣说释
560-562.
三十二异熟心,世间即何实;
此等异熟心,结生转起中。
何世间即三十二异熟心有,此等异熟心福非福等行于有等生趣识住有情居于结生转起如何由何方式缘有即,此等异熟心彼等行于有等生趣识住有情居于结生转起如是由彼方式由明者智者应知。三有四及生欲有色有无色有力三有,卵生湿生胎生化生生力四及生,地狱趣畜生趣饿鬼趣人趣天趣力趣五,由结生想结生想异由异性,由身亦由色身亦异由异性欲善趣,异性义此故异性,异即色身此等故异身,异自性此故异性,异即即想异想,彼此等有故名异想,初禅地及四恶趣地名异身一想,第二禅地名一身异想,第三禅地遍净地净居地名一身一想,下住色共七识住,住识此故住,识住识住,由识无故无想地不摄,第四无色地及由粗识无故不摄。有情居力无想地,第四无色地及而摄取彼等有情居九即有。
563-;

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

569-

我来翻译这段巴利文：
568. 欲界福行名八思圆满自作者圆满及,意乐及福及有生故福,等行异熟,及业生色故等行,福即等行福等行,彼等即名福等行名,欲界福等行名八思。九异熟心舍俱无因大异熟力九异熟心欲界善趣而异现行思刹那从后刹那此故异刹那,彼即异刹那,彼即业异刹那业,现行思后过去思义。强依缘近依缘,强义此中近音,强缘义,由异刹那业缘力强缘力及义。二由二行彼等于结生缘有,彼八欲界大善思除舍俱无因意识界无舍俱无因意识界除小异熟眼耳鼻舌身领受悦俱无因善异熟二由异刹那业近依缘于转起缘有。彼等即思彼等八欲界大善思色有五异熟心善异熟心眼耳领受悦俱舍俱推度二由异刹那业近依缘于转起缘有。八而小,欲界恶趣如是八小善异熟眼耳鼻舌身领受,二推度及于转于转起刹那缘有,于结生于结生刹那而缘不有。所说行即欲界善趣如所说行即八欲界大善思欲界善趣如是十六善异熟于转于转起刹那二由异刹那业近依缘缘有,于转于转起刹那七善异熟缘有。于结生于结生刹那九善异熟心缘有。
569-;

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

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

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

578-

我来翻译这段巴利文：
574. 色界福等行,色界地五异熟心于结生于结生刹那缘有非福行,欲界恶趣二此等非福等行,此等善对治除掉举十一思欲界恶趣一结生识于结生于结生刹那二由异刹那业近依缘缘有。十二不善思于转于转起刹那即六眼耳鼻舌身领受不善异熟缘有,于结生于结生刹那缘非有。七亦有即于转于转起刹那于结生于结生刹那不善异熟七眼耳鼻舌身领受推度缘有。欲界善趣彼等,七亦如是及十二不善思欲界善趣如是及彼等七不善异熟于转于转起刹那缘有,于结生于结生刹那缘不有。识四亦,彼等色界有如是彼等即十二不善思色界有彼等四不善异熟名眼耳领受推度识如是于转于转起刹那缘有,于结生于结生刹那缘不有。彼及欲有不爱色等得彼及非福等行欲有非爱色等得不悦色等所缘得彼等四非福生识缘有。实真"彼及欲有不爱色等得"等语。非爱色等名境于梵界不见不见。
575-576. 如是即不动行不动不跃不动故不动,不动及彼行及故不动行,如是即不动行无色界地四异熟心于转于转起刹那于结生于结生刹那缘有。有此等有此等所说行缘所说行于结生转起如及由何由何行由异刹那业近依缘缘有,由彼缘如是由彼彼行由明者知智者应知。
577. 此即及理应知,生等于生趣识住有情居此即及理于有由我说即理智者应知。彼此彼诸有从始始说此语面量显示方便量显示有。
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81.Avisesena puññābhi-saṅkhāro dvibhavesupi kāmapuññābhisaṅkhāravasena, rūpapuññābhisaṅkhāravasena ca puññābhisaṅkhāro avisesena samānabhāvena dvīsu bhavesu kāmarūpabhavesu paṭisandhiṃ datvā so saṅkhāro sabbapākaṃ janeti nibbatteti. Tathā catūsu viññeyyo, aṇḍajādīsu yonisu dvibhavesu puññābhisaṅkhāro viya tathā catūsu aṇḍajādīsu so puññābhisaṅkhāro paṇḍitena ñeyyo. ‘‘Aṇḍajādīsū’’ti vacanaṃ padumapaccekabuddhānaṃ manussattaṃ sandhāya vuttaṃ. Bahudevamanussānaṃ vasena dvīsu gatīsu eva ca tathā so puññābhisaṅkhāro paṇḍitena ñeyyo. Tathā nānattakāyādi-viññāṇānaṃ ṭhitīsupi nānattakāyanānattasaññīnānattakaāyaekattasaññī ekattakāyanānattasaññī ekattakāyaekattasaññīnaṃ vasena catūsu viññāṇaṭṭhitīsu so puññābhisaṅkhāro paṇḍitena ñeyyo. Nānattakāyanānattasaññīnānattakāyaekattasaññīekattakāyanānattasaññīekattakāyaekattasaññīnaṃ vasena vuttappakārasmiṃ catubbidhe sattāvāse tathā so puññābhisaṅkhāro paṇḍitena ñeyyo. Evaṃ iminā mayā vuttappakārena puññābhisaṅkhāro bhavādīsu bhavayonigativiññāṇaṭṭhitisattāvāsesu yathārahaṃ soḷasannaṃ kāmakusalapākānaṃ, pañcannaṃ rūpapākānañcāti ekavīsatipākānaṃ dvidhā nānakkhaṇikakammūpanissayapaccayena paccayo hoti.

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

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

587-

我来 译这段巴利文：
581. 无别福等行二有亦由欲福等行力,及色福等行力及福等行无别平等性二有欲色有与结生已彼行一切异熟生生起。如是四应知,卵生等于生二有福等行如如是四卵生等彼福等行由智者应知。"卵生等"语缘莲华辟支佛等人性说。多天人力二趣即及如是彼福等行由智者应知。如是异身等识住亦异身异想异身一想一身异想一身一想力四识住彼福等行由智者应知。异身异想异身一想一身异想一身一想力所说行四种有情居如是彼福等行由智者应知。如是由此由我所说行福等行于有等有生趣识住有情居如理十六欲善异熟,五色异熟及即二十一异熟二由异刹那业近依缘缘有。
582-583. 欲界非福行欲有由卵生胎生湿生化生生力卵生等于生地狱趣饿鬼趣畜生趣力三趣异身一想力一识住异身一想力及一而有情居二由异刹那业近依缘于转于转起刹那于结生于结生刹那彼非福等行缘有。
584-586. 如是即不动行如是即不动行,一无色有一无色有一化生生即及一天趣亦及空无边处地识无边处地无所有处地力三即心住四无色地力四种有情居四无色异熟心二由异刹那业依近依缘彼不动等行缘有。结生转起,力如是于有等如是由此由我所说行结生转起力于有等如何等行此等异熟心缘有,如是彼等行如是由此由我所说行由智者应知。
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90.Na rūpārūpadhammānaṃ, saṅkanti pana vijjati rūpadhammānaṃ, cittacetasikasaṅkhātānaṃ nāmadhammānañca saṅkanti pana saṅkamanaṃ pana na vijjati. Saṅkantibhāve asati atītabhavato idha imasmiṃ bhave rūpadhammānaṃ saṅkamanabhāve asati paṭisandhicittaṃ kathaṃ kena pakārena siyā bhaveyya? Natthi cittassa saṅkanti, atītabhavato idha imasmiṃ bhave cittassa saṅkanti saṅkamanaṃ natthi, tato atītabhavato atītaṃ hetuṃ vinā vajjetvā idha imasmiṃ bhave cittassa pātubhāvo na vijjati. Suladdhapaccayaṃ rūpārūpamattaṃ suṭṭhu laddhapaccayaṃ rūpanāmamattaṃ jāyati. Evaṃ iminā mayā vuttappakārena paccayaṃ labhitvā uppajjamānaṃ rūpārūpamattaṃ rūpanāmamattaṃ jāyati. Evaṃ iminā mayā vuttappakārena paccayaṃ labhitvā uppajjamānaṃ rūpārūpamattaṃ bhavantaraṃ aññabhavaṃ paṭisandhiṃ upeti upagacchati. Iti vacanaṃ samaññāya lokiyavohārena pavuccate, satto vā natthi, satto jīvoti vevacanaṃ, attā vāpi na vijjati.

591-

我来翻译这段巴利文：
590. 非色无色法,迁移而不见色法,名心心所法及迁移而迁去而不见。迁移性无时过去有此此有色法迁去性无时结生心如何由何方式应有？无心迁移,过去有此此有心迁移迁去无,从彼过去有除过去因除此此有心显现不见。善得缘色无色量善得缘色名量生。如是由此由我所说行缘得生起色无色量色名量生。如是由此由我所说行缘得生起色无色量有间余有结生趣近。如是语由共称由世间言说说,有情或无,有情命故异名,我亦或不见。
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这段文字主要讨论了有关心、色法等的迁移问题,强调它们在不同生命状态之间并不存在实质性的迁移,而是依于缘起而生起。文中也提到这些说法只是世俗言说,并不存在实在的"有情"或"我"。

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

600-

我来翻译这段巴利文：
599. 彼此明显作,结生次第而彼有情此结生次第极难知极难明了明显作我将显示,彼此结生次第善善了知,善善作意,种种所缘由贪力心不弯如金刚匣无价宝珠放入如于心住义。过去有彼,近死故从此有过去有近死彼身如日晒干绿棕榈叶如干时眼根等根坏唯心所依住身净识彼刹那所依缘心所依缘。"心"语缘有分意门转向速行说应知。前所习即从此时前时由彼而习行福业或非福即或业业相趣相或由业果于门现起缘由意门转向速行力习心转。如是由此由我所说行转起彼识彼速行心得缘得所缘缘。无明覆过患境即不善速行速行时彼速行无明不覆过于彼业等所缘善速行速行时从彼心路前分转起无明覆过于彼业等所缘。爱即不善速行俱生贪,不善速行或速行时从彼路心前分转起贪爱。倾即不取余所缘由坚执力彼即业相趣相名所缘取义。俱生行而彼心俱生同生思而于彼即所缘掷转起。此现在有一相续力转起爱倾为彼识从此岸执绳越渠人如此前所依成心所依舍离舍,死心生起灭义。后业生所依后余业生所依成心所依得或不得亦由所缘等缘彼结生名意转起。"得"语缘欲色有说。"不得"语缘无色有说。此此等心前"舍"语说即心,死心后"由所缘等缘转起"语说即心结生心由智者应知。
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6.Tadetaṃ taṃ etaṃ paṭisandhicittaṃ purimā bhavato idha imasmiṃ pacchimabhave nāpi āgataṃ, kammādiñca hetuṃ vinā vajjetvā paṭisandhicittaṃ pātubhūtaṃ na ceva taṃ ettha etasmiṃ vacane etassa paṭisandhicittassa purimā bhavato idha imasmiṃ paccuppannabhave anāgamane atītabhavahetūhi atītabhave kammādipaccayehi etassa paṭisandhicittassa sambhave. Paṭighosadīpamuddādī, bhavantettha nidassanā ettha etasmiṃ tassa paṭisandhicittassa atītabhavato anāgamane atītabhave hetūhi sambhave paṭighosadīpamuddādiatthanidassanā upamā bhavanti. Aññatra aññasmiṃ paṭighosādīnaṃ atthānaṃ pavattiṭṭhāne āgantvā saddādihetukā saddādayo paccayā honti yathā. Idaṃ vuttaṃ hoti – imasmiṃ ṭhāne janehi pavattāpitā saddadīpamuddādayo atthā pabbatantarādīsu aññesu ṭhānesu pavattānaṃ paṭighosadīpamuddādīnaṃ atthānaṃ hetukā honti. Tesu saddādīsu paccayesu santesu ye te paṭighosādayo honti, asantesu na honti yathā, evameva ca viññāṇaṃ atītabhavato paccuppannabhavaviññāṇavasena pavattaṃ viññāṇaṃ vibhāvinā veditabbaṃ. Santānabandhato santānabandhavasena ekatā atītabhavapaccuppannabhavaviññāṇavasena pavattassa viññāṇassa ekībhāvo natthi, nānatāpi tassa viññāṇassa nānābhāvopi paccekabhāvo api. Sati santānabandhe tu, ekantenekatā siyā santānabandhe sati ekantena tassa viññāṇassa ekatā ekībhāvo siyā bhaveyya, khīrasabhāvato paggharaṇasabhāvato khīrato sambhūtaṃ ghanasabhāvaṃ kadācipi kismiñcipi kāle na bhaveyya, sabbadā paggharaṇasabhāvakhīrameva bhaveyyāti attho. Athāpi aparo nayopi sā ekantanānatā tassa viññāṇassa so ekantanānābhāvo yadi bhaveyya, khīrasāmiko so puggalo dadhisāmi na bhaveyya. Khīrakāle khīrassa issarabhūto sāmiko paggharaṇasabhāvaṃ jahitvā dadhissa uppajjamānakāle tassa dadhissa issaro na bhaveyya, tato khīrasāmiko añño puggalo tassa dadhissa anissaro asāmiko bhaveyyāti attho. Yasmā kāraṇā ettha etasmiṃ paṭisandhikkamavinicchaye ekantaekatāpi vā ekantanānatāpi vā samayaññunā viññunā na ceva upagantabbā.

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

611-

我来翻译这段巴利文：
606. 彼此彼此结生心前有此此后有非来,业等及因除除结生心显现非即彼此此语此结生心前有此此现在有不来过去有因由过去有业等缘此结生心生。回声灯海等,有此示此此彼结生心过去有不来过去有因由生回声灯海等义示喻有。余余回声等义转起处来声等因声等缘有如。此说有 - 此处由人令转声灯海等义山间等余处转起回声灯海等义因有。彼等声等缘有时彼等回声等有,无时不有如,如是及识过去有现在有识力转起识由明者应知。相续系由相续系力一性过去有现在有识力转起识一性无,异性亦彼识异性亦各别性亦。有相续系而,定一性应有相续系有时定彼识一性一性应有应有,乳性由流性由乳生坚性何时何处时不应有,一切时流性乳即应有义。然亦余理亦彼定异性彼识彼定异性若应有,乳主彼人酪主不应有。乳时乳主成主流性舍酪生时彼酪主不应有,从彼乳主余人彼酪非主非主应有义。由何因此此结生次第决定定一性亦或定异性亦由时知者智者非即应近。
607-610. 如是由此由我所说行不迁显现迁显现离有有时此人身蕴等等生何蕴有,此等此此人身灭故此此人身由人作彼业果因果缘成他他世来及如是余有情余业故从彼有情余由有情作余及业彼果应有应有,"余有情"语由外道有情亦业余及果应给义,由彼因此一切即及由汝等说规不善。此说即此处住诘问者说 - 岂非如是"不迁显现有有时"等语必然耶？说 - 相续何果此一相续转起何此果余有情不有,余业非及有,种等行此义"一相续"等此义成就成就有。
611-

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

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

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

Iti abhidhammāvatāraṭīkāya

Puññavipākapaccayaniddesavaṇṇanā niṭṭhitā.

Navamo paricchedo.

10. Dasamo paricchedo

Rūpavibhāgavaṇṇanā

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

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

625-

我来翻译这段巴利文：
615. 一而相续,转起果而余有情亦或不有,彼果余业不有。种等行此义"一而相续"等此义成就成就有,种等行由蜜等事由人作彼种相续首得缘首得蜜等缘彼种果他时由蜜等种行余时甜有。实真"种等行"等语。彼实彼即首由蜜等由人种种由行他时甜性果亦或果处亦或不达。如是由此行此由我说"一而相续"等语由智者应知。亦及余理。童时少时由彼少用明工戒等业亦彼老时与果性由此"一而相续"等义由智者应显。
616-620. 诘问者复说 - 如是有亦彼业如是由此由我所说行业有亦存在亦彼业此即刹那有亦或果缘有。或或不有不缘不应有。此即刹那不有业或果缘有。若若有果缘有,彼转起刹那而彼业转起刹那彼业有时而由因业即俱异熟应有。或或余理。有灭业异熟缘若应有,转起刹那从彼业转起刹那前或时,彼业转起刹那后或不有时义。常果应有即一切时业缘离果应有义。阿阇黎说 - "贪,诸比丘,断,得预流我即保证"等于文保证如业应见。预流果如由业生果应见。作已即由人作已即彼业果缘有,此有性不及有,彼不有业有性或不及不即有。
621. 阿毗达摩行此阿毗达摩行此胜义显真义显闻者补特伽罗喜慧增长由智者种种所缘心不弯恭敬作意应闻。
如是阿毗达摩行复注
福异熟缘显释竟。
第九品。
第十品
色分别释
622. 说始何色,心生无间何色心心所无间始品始"心心所色"等语由阿阇黎说,从此后今彼色显略摄我将作。
623. 何变即色即何法生变由寒等违缘变异至。如是令色即色何法生至色变心所性意乐显,如是故色,何彼？色处。色无色有超,善色色说世尊色无色有超善色色说说。
625-;

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

630.Nirupādānamānasoti upādānavirahitacitto.

633.Tassasampattīti tassa kiccassa sampatti.

634.Upabrūhanarasāti vaḍḍhanakiccā.

637.Āsayānusaye ñāṇanti ettha āsayo nāma

Sassatucchedadiṭṭhī ca, khantī saccānulomikaṃ;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasadditaṃ.

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

638.Sabbaññutā ñāṇanti tihetukakāmāvacarakriyācatukkaṃ gahetabbaṃ.

641. Akkhikūṭehi matthaluṅgena paricchinno antato.

645.Bhāvasambhavasaṇṭhānāti itthipumasambhavabhūtavaṇṇāyatanaṃ.

647. Ete dasa catusamuṭṭhānā sambhārā catūhi paccayehi cattālīsa bhavanti.

652.Niviṭṭheti patiṭṭhite.

658.Ubbiadhikānaṃ pathavīadhikānaṃ.

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

663.Saddīyatīti uccārīyate. Rasantīti assādenti.

668.Paratoti paṭhamakappato aparabhāge paṭisandhiyaṃ bhāvadvayaṃ samuṭṭhātīti viññeyyaṃ. ‘‘Pavattepi samuṭṭhāyā’’tiādikaṃ soṇakumārādayo sandhāya vuttaṃ.

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

674.Ubbāhananti nīharaṇaṃ.

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

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

681. Ekāvajjanavīthiyaṃ heṭṭhā chahi cittehi vāyodhātusamuṭṭhitaṃ upatthambhaṃ labhitvā.

684.Saha saddena vāti saddena saheva.

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

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



我来翻译这段巴利文：
626. 大种即大成生此即大种,由彼。欺诳故大种等或。
630. 无取意即离取心。
633. 彼成就即彼作用成就。
634. 增长味即增长作用。
637. 意乐随眠智即此意乐名
常断见及,忍谛顺;
如实及何智,此意乐称。
有即实,迦旃延,此一边,边实,迦旃延,有如是此一边分,此常见。无即实,迦旃延,此第二边,此断见。忍谛顺即四谛

694.Sabhāvānapagame attano sabhāvassa anapagame sati.

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

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

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

718-

我来翻译这段巴利文：
694. 自性不离于自性不离时。
彼睡眠色说阿阇黎应斥。如何？实汝是牟尼圆觉,无盖汝即汝实定牟尼是圆觉是盖法汝你无,如是语若睡眠盖于色入应有。由世尊色身有故"无盖汝"语应说应有。昏沉睡眠盖与无明盖俱盖即有,盖相应及有。如是相应语由相应色无故彼亦不应说应有。非前生缘即俱生缘义。若昏沉睡眠色应有,如何无色亦俱生应有,不应有义。无色亦欲贪盖缘昏沉睡眠盖生。如是语及非睡眠色应有,无色如何应有义。无色即睡眠如是应斥。无色亦此睡眠生由成就语故结此及应知"无色"由智者。
705-706. 业二十色即八根依八不离相续积集空业生。心表二声轻等三不离相续积集空心生。时声轻等三不离相续积集空时生。食轻等三不离相续积集空食生。
707-717. 生应若彼即彼老无常色若生应,如是有而彼等老无常坏应有。实真语熟不熟,坏或不及坏由何,故彼等熟坏应有即,彼语无。此老无常二生已成就色由熟坏性不生。有何人觉此即此老无常决定界何人觉智若有,"色积集"语由"生生"语显如,如是如是熟亦应熟,坏亦应坏,如是觉应有。生非及生。如是由此行由明者应知。生生起成就色生起名显。彼何有彼语何人觉有。何等成就色法生有,彼生生起施设此缘性言说彼等成就色法缘义得言说业生等言说得即如,如是彼等成就色法彼熟坏生起施设名此缘性言说得,如是觉应有。彼人如是应说 - 此相续积集二业等生有如,如是熟坏彼业等生言说何时亦不得。实真语由何因生者业等缘威力名刹那生彼等熟坏无故不得。所说行刹那生生相续无故彼生得,由彼因生即生起施设缘性言说得,余老无常二而不得。彼老无常二老即坏即或不应说有。何故？业等缘威力刹那彼老无常二缘无故。
718-;

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

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

767.

Gantuṃ panicche piṭakebhidhamme,

Yo dhammasenāpatinā samattaṃ;

Hitatthinā tena ca bhikkhunāyaṃ,

Sakkacca sammā pana sikkhitabbo.

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

Iti abhidhammāvatāraṭīkāya

Rūpavibhāgavaṇṇanā niṭṭhitā.

Dasamo paricchedo.

11. Ekādasamo paricchedo

Nibbānaniddesavaṇṇanā

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

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

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

772.Apalokitanti adassanadhammaṃ.



我来 译这段巴利文：
723. 无常有为及此老死无常名如是语由世尊说故老无常二生,如是如是汝若思,如是"生即"语由世尊不应说。实由何因？"无常有为及此,老死如是亦"由说性等由行说教方便方便由世尊无常成就色法老死名自性由老死无常有为及亦心生变异性故表"心生"由说如,如是如是由世尊说。若如是义有时此变坏相三不生故及一切一切行如虚空花无,无为涅槃如常或及诘问者应说,无常即此二语非由世尊应说。何故？依法系属性由转起由地等依有时彼相三有故,故如虚空花彼相三非无,有义。地等无时彼相三非及得由何,故涅槃如,如是非常。
724-725. 边际等非成就。彼等即及色彼等即成就色法变异性故成就及有为余分由说分别者由见故。余明义即。
767.
欲往入藏阿毗达摩,
何法军将由圆满;
利益求由彼比丘此,
恭敬正而而应学。
何比丘阿毗达摩藏由法军将圆满自性去达欲,由彼及比丘利益求恭敬敬重正由判断思维诵持此阿毗达摩行应学。
如是阿毗达摩复注
色分别释竟。
第十品。
第十一品
涅槃显释
769. 有非有连系由小,大有缝合由。一切依舍离即一切由行依烦恼依蕴依由舍离。不死味不死成就。涅槃问由即善逝涅槃问由舍利弗上座。二经即法军将说二经义。灭尽近依故即灭尽力因故。众多法不放逸刹那贪等灭尽量涅槃应有。一切凡愚补特伽罗证得涅槃作证灭应有。何及多何上因及有义。贪等有为故彼等有为涅槃有为相应有。何而此即此等刹那何而刹那汝说。灭即即有等灭即。无上即成就食。
771. 无信即外信离。吐愿即吐吐愿爱由何即吐愿。
出离即出离从事。何此出离何此欲等此出离灭,彼少为有为缘起法生灭出离即,如是由此行说彼出离名无成就过故出离名初禅虚空无边处亦无应有。有出离即有涅槃。生等即生住坏。戏论无故即爱慢见无故。
772. 不见即不见法。

774.Abyāpajjhanti nidukkhaṃ. Akkharanti akharaṃ.

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

Iti abhidhammāvatāraṭīkāya

Nibbānaniddesavaṇṇanā niṭṭhitā.

Ekādasamo paricchedo.

12. Dvādasamo paricchedo

Paññattiniddesavaṇṇanā

Saṅkhāyatīti saṅkhā, kathīyatīti attho. Kinti kiṃ iti kathīyati. ‘‘Aha’’nti ‘‘mama’’nti kathīyati.

Tajjāpaññattīti tassa cakkhusotādikassa anurūpavasena jātā paññattīti attho.

Ekassavāti ekassa nāmadhammassa ‘‘accho’’ti nāmaṃ gahetvā bahūnaṃ nāmadhammānaṃ ‘‘accho’’ti nāmaṃ gahetvā. Samūhamevāti nāmadhammānaṃ samūhaṃ eva.

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

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

778.Tatiyā koṭīti tatiyo koṭṭhāso.

Iti abhidhammāvatāraṭīkāya

Paññattiniddesavaṇṇanā niṭṭhitā.

Dvādasamo paricchedo.

13. Terasamo paricchedo

Kārakapaṭivedhavaṇṇanā

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

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

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

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



我来翻译这段巴利文：
774. 无恼即无苦。不坏即不坏。
777. 信慧作如来论胜说破愚痴慧生慧因生净作。义文具即义文精具极妙精知胜教精知令惊奇作此如是所说行阿毗达摩何知,彼人甚深微于微智境阿毗达摩藏足结最上决定去达。
如是阿毗达摩复注
涅槃显释竟。
第十一品。
第十二品
施设显释
思量即思,说义。何即何如是说。"我"即"我的"即说。
彼生施设即彼眼耳等随顺力生施设义。
一或即一名法"净"即名取由多名法"净"即名取。聚即即名法聚即。
取前标识由此即取前标识。何彼？意门转向速行识。由彼取施设了知"有情"即"业生"即说。
女及男及女男,彼等首何彼等女男等,彼等。
778. 第三边即第三分。
如是阿毗达摩复注
施设显释竟。
第十二品。
第十三品
作者通达释
受者即乐苦受者。彼依转起即彼等依系属何等异熟彼等彼依转起,彼等。此此处由阿阇黎救说。何此汝彼随顺即彼彼余我作者无亦有情名我有亦此汝随顺随从何由何因此此无作者善等有时业相违何由何因。然亦即余理亦。何此即此此诘问何说有,余且说,不圆满汝诘问。彼即我。作者受者性无即作者受者性无应有。
然不有即我无时思亦无若不有。立减即"思无异我"即立减。所说行由即"我无时思无不有"如是所说行由。相反即"我无时思无"如是相反执应有。我灭,思住,然而如是不有即我灭,思住,如是执而不有。无异分舍舍"思无异我"即。立减何彼彼立减。
二思我一分性一分性无。如是有时即如是二一分无有时何过如是汝若说。何而由汝说如色味香等一分转亦相由异即何语而由汝说,彼语不合,不随顺义。汝立减即"一分转思我相由异"即立减。
如是有时即此思异性有时何过如是尊说。"无思我"即语,前所说过由即"如墙石草类应有"即前所说过由。

780.Atthi sattopapātikoti opapātikā sattā atthi.

781.Bhārādānanti bhāraggahaṇaṃ. Bhāranikkhepananti bhāroropanaṃ.

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

785. Bho māra, tvaṃ satto iti paccesi, kaṃ saddahasi, ‘‘satto’’ti gahaṇaṃ te tava diṭṭhigataṃ, suddhasaṅkhārapuñjo ayaṃ, idha loke satto na upalabbhati.

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

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

Iti abhidhammāvatāraṭīkāya

Kārakapaṭivedhavaṇṇanā niṭṭhitā.

Terasamo paricchedo.

14. Cuddasamo paricchedo

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā

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

797.Duvidhalakkhaṇaṃ cārittavārittalakkhaṇaṃ.

805.Tesaṃ caritānaṃ vomissakanayā.

807.Savaṇṇakasiṇāti nīlapītaodātalohitavaṇṇakasiṇā.

808. Taṃ ekakaṃ ānāpānaṃ assāsapassāso.

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

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

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

838.Sammaṭṭhānaṃmanobhunoti manobhuhadayo tassa hadayassa sammaṭṭhānaṃ.

844. Pattukāmena dhīmatā kasiṇaṃ kattabbaṃ.

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

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

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

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

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

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

864. Pādānaṃ dhovane papañcaparihāratthaṃ. Ekatalikāti ekatalamattā.



我来翻译这段巴利文：
780. 有有情化生即化生有情有。
781. 担取即担取。担舍即担降。
783. 一补特伽罗骨积骨聚一劫山等聚应有。
785. 尊魔,汝有情如是信,何信,"有情"即执汝汝见,纯行聚此,此世有情不得。
787. 何比丘此书极常亦思,彼比丘最上慧广广性去。
788. 何比丘此阿毗达摩行超慧作最上胜智作疑灭作疑断作爱作爱作常读,闻,彼比丘慧此教住开放盛开。
如是阿毗达摩复注
作者通达释竟。
第十三品。
第十四品
色界定修显释
789-793. 利道即利益。意及善去即善正转意及。甜义释此即甜义释。上而人等,法由智见即人等世间法由上位智见出世间。疑疑修行即由疑疑应念修行。无缺无破无杂。义欲即自利欲。
797. 二相即行持相。
805. 彼等行混杂理。
807. 有色遍即青黄白赤色遍。
808. 彼一出入息。
809-810. 死寂合念即死念寂念。食依想即食厌逆想。界决定即四界决定。
811-812. 随顺此等一切行即赞即何业处信行随顺,彼即慧行随顺即意趣。此一切而语定相违性由定对治性由极适时由说,如是由明者应知。
835. 观有成就乐因应有观成就乐有成就乐因应有。
838. 正处意生即意生心彼心正处。
844. 欲达由智者遍应作。
845. 可持即从此从彼及应取遍。彼住即彼处住从此从彼及不应取遍。
849. 圆而欲即涅槃欲由掌四指圆作彼遍应。
851-852. 伸手量中,彼从遍轮即从彼遍轮伸手量中处掌四指高。向前念即业处向念。
853-854. 出离即禅。安由见见我此行定一向离乐涅槃乐分应有应有。
856. 彼遍色由彼瑜伽者不应观,遍相不应观胜力力色不舍。
860. 如是由此所说行一境心一境心瑜伽者闭观如何行业处有开时亦,如是由彼行彼业处境去若若来,取即取相。
864. 足等洗戏论离义。一板即一地量。

865.Taṃ saṃhārimaṃ kasiṇamādāya.

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

868.Tanti taṃ nimittaṃ.

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

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

879.Dvinnaṃsamādhīnanti upacārappanāsamādhīnaṃ.

882. Cakkavattiyagabbhova ratanaṃ viya assa anena sudullabhaṃ.

884.Ayanti paṭisandhisanthāro.

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

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

901.Gotrabhu diṭṭhanti gotrabhu nāma uddiṭṭhaṃ.

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

908. Paccavekkhaṇā hetu yassa āvajjanassāti paccavekkhaṇahetukaṃ.

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

915. Sayañca atisantato sukhaṃ avūpasantasabhāvassa uddhaccakukkuccadvayassa paṭipakkhato vuttaṃ.

917.Pañcaṅgavippayuttanti pañcanīvaraṇavippayuttaṃ. Pañcaṅgasaṃyutanti vitakkādīhi yuttaṃ.

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

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



我来 译这段巴利文：
865. 彼可持遍取。
866. 应运即业处由善意应取,应作意义。寻取即由寻取触应作。
868. 彼即彼相。
871-874. 此即似相。前即取相。何而此差别？袋取出镜圆擦如。云中白鹤如。尔时彼取相破即出似相。从彼取相。彼即彼似相。形具及色具及非及现相量。慧生即慧生。
877-878. 近分刹那彼即彼定近分刹那。盖断由定得刹那而支寻等现起由如是二行。
879. 二定即近分安止定。
882. 转轮王胎如宝如此由此极难得。
884. 此即结生延续。
891-892. 平等精进即即精进平等。退沉性少亦去去意转心。
895-899. 有分而断断彼即地遍所缘作由瑜伽者意门中生。从彼即转从彼即所缘彼地遍名所缘彼瑜伽者速行四或五或生。末一速行意色界有,彼色界寻等支。余由余等心余寻等由力者有。彼安止性不达安止心由准备近分由准备性准备即说,近分性由近分即及说。彼速行安止顺由顺即及说。此顺中何最后速行,彼种姓即说。
901. 种姓见即种姓名举。
904-905. 前由速行何数习,彼力缘得得第六速行,第七或速行入。如是语说,此说中地得名阿毗达摩者阿阇黎说。断岸面何彼断岸面。
908. 省察因何转即省察因。
911-912. 欲贪散境贪。心一境定由定。
915. 自及极寂由乐不寂止性掉举恶作二对治由说。
917. 五支离即五盖离。五支俱即寻等俱。
920-921. 广即业处广性。彼及似相近分观增应。
928-931. 放逸瑜伽者即放逸力瑜伽具欲俱想作意行若转,彼瑜伽者彼禅退分有。念住立彼中,寂彼随法性彼初禅中彼随法性彼初禅随顺念爱寂有立立,彼禅钝瑜伽者住分有,住从事。胜分有,胜第二等修达义。厌离俱想,作意即厌离观俱想作意。通达分即出世间分,出世间道分义。

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

935.Nikantinti taṇhaṃ. Pariyādāyāti sosāpetvā.

936.Vidhināti pubbe vuttavidhinā. Satassāti satisampannassa.

938.Nimittaṃ tu tadeva cāti tameva paṭhamanimittaṃ ‘‘pathavī pathavī’’iti evaṃ manasā karontassa.

943.Sampasādananti saddhā. Majjhattanti tatramajjhattatā.

944.Duvaṅgahīnanti vitakkavicārahīnaṃ.

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

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

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

976. Dutiyajjhānaṃ dvidhā dvīhi koṭṭhāsehi ṭhitaṃ.

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

Iti abhidhammāvatāraṭīkāya

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

Cuddasamo paricchedo.

15. Pannarasamo paricchedo

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā

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

984.Sūkarābhihatova sāti sūkaraṃ anubandhito sā sunakho viya.

985.Vasīti yogī.

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

998. Rūpāvacarajjhānameva paccatthikaṃ rūpāvacarajjhānapaccatthikaṃ.

1004.Ākāsaphuṭaviññāṇeti phuṭameva viññāṇaṃ phuṭaviññāṇaṃ, tasmiṃ ākāsārammaṇe phuṭaviññāṇe.

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

1010. Paṭhamāruppaviññāṇassa abhāvo tassa eva paṭhamāruppassa suññato suññabhāvato.

1013.Satitiṭṭhati bhiyyo balavā sati tiṭṭhati.

1015. Abhāvake natthibhāve.

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

1029. Yā nāma ayaṃ samāpatti abhāvamattampi gocaraṃ katvā ṭhassati, ayaṃ samāpatti vata ekantena aho santāti padissati.

1033. Yāya saññāya nevasaññī, nāsaññī ca hoti, kevalaṃ ekantena atha kho sā saññā edisī na hoti.

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

1040. Pāsādatalañca sāṭikā ca.



我来翻译这段巴利文：
933. 此等至近不善敌近不善怨由寻行粗故及,故因此等至支弱。
935. 爱即爱。遍尽即枯竭。
936. 法即前说法。念即念具。
938. 相而彼即及即彼初相"地地"如是意作者。
943. 净信即信。舍即彼处舍。
944. 二支无即寻伺无。
948. 喜名心意上举上举性由何因。
961-962. 近喜过即喜即过。此此第三禅何即何即乐如是乐心运作意。如是由此行乐粗故此等至支弱有。
974-975. 乐舍习而不有由何舍习而不有,由何舍俱速行转,故第四禅舍俱说。
976. 第二禅二由二分住。
979. 此阿毗达摩行极妙最胜语何然人不即悦,极利明慧行何彼彼极利明慧行,彼由彼人应知应知。
如是阿毗达摩复注
色界定修显释竟。
第十四品。
第十五品
无色界定修显释
982-983. 色实有时即色身有时杖取等杖执等。如是色色身过见。
984. 猪打即如即猪随从彼犬如。
985. 自在即瑜伽者。
988-990. 触处及由彼即由彼心触彼处"无边虚空"如是及意作即除。如是语说,此余理,"空"如是意作彼遍不摇。
998. 色界禅即对治色界禅对治。
1004. 空遍触识即触即识触识,彼空所缘触识。
1005-1006. 此空无边如是如是彼空即遍转识识及如是语说。识无边名不有,无边所缘故"识无边"即说,彼识作意力亦无边显。
1010. 初无色识无彼即初无色空由空性由。
1013. 念住立更力者念住立。
1015. 无处无有。
1017-1018. 第二无色眼即眼第二无色"无无"如是等行由准备力意作。彼离量及彼初无色离量及。
1029. 何名此等至无量亦境作住立,此等至实一向奇寂即见。
1033. 何想非想者,非无想及有,唯一向然而彼想如是不有。
1035-1037. 利想作非及作由此等至"非想"即显说即第四无色由生转火界冷水燃烧作作不能如,彼行法余故。
1040. 楼阁层及衣及。

1041. Yo pana bhikkhu imaṃ rūpārūpajjhānasamāpattividhānaṃ sārataraṃ jānāti, so rūpārūpajjhānasamāpattipurekkho sekkho bhavaṃ kāmabhavaṃ abhibhuyya abhibhavitvā rūpārūpaṃ yāti pāpuṇāti.

Iti abhidhammāvatāraṭīkāya

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

Pannarasamo paricchedo.

16. Soḷasamo paricchedo

Abhiññāniddesavaṇṇanā

1045.Satāti satisampannena. Anuyoganti vīriyaṃ.

1047. Yogāvacarabhikkhunā nibbattitāsu abhiññāsu assa yogāvacarassa bhikkhuno samādhibhāvanā niṭṭhaṃ pariyosānaṃ gatā siyā.

1050.Danteti dante ṭhite. Acaleti acale ṭhite.

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

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

1069. Parassa cittaṃ pariyati paricchijjatīti cetopariyaṃ, tameva mānasaṃ cetopariyamānasaṃ.

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

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

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

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

1100-

我来翻译这段巴利文：
1041. 何而比丘此色无色禅等至规则精要知,彼色无色禅等至前行有学有欲有克服克服色无色去达。
如是阿毗达摩复注
无色界定修显释竟。
第十五品。
第十六品
神通显释
1045. 念即念具。勤修即精进。
1047. 瑜伽行比丘生神通中此瑜伽行比丘定修结终应有。
1050. 调伏即调伏住。不动即不动住。
1052-1054. 神通足因神通足瑜伽者百或亦千或亦若若欲,神通足禅入从彼神通足禅出出"百有,百有"如是如是欲界准备意作神通足因位禅复决意复入从彼禅出复决意,俱决意心决意名第四禅心俱彼瑜伽者百有。神变智。
1067-1068. 此得神通瑜伽者足所缘第四禅似相名所缘触处去转而声闻。天耳智。
1069. 他心遍知遍断即他心遍,彼即意他心遍意。
1070. 心而依即心所依血,心处转血义。
1075. 欲界心及即欲界有情欲界心及。色无色中色有无色有有情意及。何有？有贪等差别意一切他心智知。他心智。
1077-1082. 坐一切后即一切威仪后生坐比丘应转。从彼遍从彼一切后坐从遍彼一切后坐始作逆行逆行一切自作应转。此有乃至何时结生有,乃如是时作作由彼比丘应转。前有中死刹那中生名色及善应转。死刹那生彼名色如是比丘应转时彼即彼名色所缘作死刹那意门中作意意门转心生。宿住随念智。
1086-1096. 神通足遍所缘禅引导堪作此三遍中作福。故彼余或亦即光遍或余或亦遍二如次生近分地即住彼光遍应置。智者不生应,若生,彼光遍足禅依足禅所缘有。增禅摄色由彼瑜伽者应见应有。彼色见见彼瑜伽者准备转超过,尔时彼即刹那光亦彼瑜伽者光亦速隐没。彼光隐时色行色不见。日亦坐见色见有。
1100-

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

1103. Yo bhikkhu idha imasmiṃ sāsane imaṃ pana ganthaṃ suṇāti, citte karoti ca, so bhikkhu anena tarena iminā ganthena taritvā abhidhammamahaṇṇavapāraṃ yāti pāpuṇāti, jānātīti attho.

Iti abhidhammāvatāraṭīkāya

Abhiññāniddesavaṇṇanā niṭṭhitā.

Soḷasamo paricchedo.

17. Sattarasamo paricchedo

Abhiññārammaṇaniddesavaṇṇanā

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

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

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

1114. Kāyaṃ cittassa vasena citte āropeti, cittaṃ kāyassa vasena kāye āropeti, iti pariṇāmanakālasmiṃ tassa yogino ñāṇaṃ ajjhattārammaṇaṃ siyā. Sampavattati sattasūti parittamahaggataatītaanāgatapaccuppannaajjhattabahiddhārammaṇasaṅkhātesu sattasu ārammaṇesu sampavattati.

1120.Jānane majjhimānanti mahaggatānaṃ jānane.

1122.Etassa cetopariyañāṇassa maggārammaṇatā pariyāyena eva matā ñātā.

1126-7.Tattha tikkhaṇasampattaṃ, paccuppannaṃ khaṇādikaṃ.

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

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

1134-

我来翻译这段巴利文：
1. 彼心相应即由彼第四禅俱心。未来分智准备,如业生智及准备。天眼智。
1103. 何比丘此此教此而书闻,心作及,彼比丘由此岸此书度阿毗达摩大海彼岸去达,知义。
如是阿毗达摩复注
神通显释竟。
第十六品。
第十七品
神通所缘显释
1104. 未来分智及即不来未来,不尚达义,未来分分彼等智未来分智。何何业如业,彼趣知即如业生,异熟思知智。
1107-1109. 彼彼等所缘三。心依作即彼身心依作彼即身心心所力广大心中置智神变智,从彼身所缘由身小性欲界性小所缘智应有。
1110-1113. 现见身由,去欲时有何瑜伽者现见身由去欲时应有,彼瑜伽者尔时心身依作色身依作彼足禅心身力身置,尔时禅所缘由彼智广大境有,何智时未来及法生,过去及法生境所缘作,尔时彼智过去所缘有,尔时未来所缘所缘作时未来境有。现见身由彼比丘去而有彼瑜伽者智境现在名有,如是应显。
1114. 身心力中置,心身力身置,如是转变时彼瑜伽者智内所缘应有。转起七中即小广大过去未来现在内外所缘名七所缘中转起。
1120. 知中中即广大知。
1122. 此他心智道所缘性方便即想知。
1126-1127. 彼三相具,现在刹那等。
彼彼等现在何现在刹那等三相具生住坏刹那具刹那等刹那即彼刹那分现在名。一二相续转摄即一心二心路转摄相续现在名。现在即后即时现在义。
1131-1132. 何转心法转,何心知,彼等二转速心俱住无由彼"刹那等三现在"如是等"一心由一,必而贯通"如是终语不合。转速异所缘性得由及不合。不欲而处彼等转速一所缘性不欲彼处不合,余而处道路中转准备速遍等所缘有,种姓出世间心及涅槃所缘有,此所缘速一所缘性不欲。
1134-

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

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

1169. Vividhatthāni vaṇṇapadāni yasmiṃ so vividhatthavaṇṇapado, taṃ madhuratthamatinīharaṃ uttamaṃ sotujanassa hadayaṃ pītikaraṃ sacetano ko nāma manujo na suṇeyya.

Iti abhidhammāvatāraṭīkāya

Abhiññārammaṇaniddesavaṇṇanā niṭṭhitā.

Sattarasamo paricchedo.

18. Aṭṭhārasamo paricchedo

Diṭṭhivisuddhiniddesavaṇṇanā

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

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

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

1180. Samādhi āsannakāraṇaṃ etāyāti samādhāsannakāraṇā.

1181.Lakkhaṇenekadhāti sabbadhammaṃ paṭibujjhanalakkhaṇena paññāva ekadhā vuttā.

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

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

1192.Bhūmibhūtesūti vipassanāya bhūmibhūtesu.

1194.Jananāditoti jātiādito bhītena paññā bhāvetabbā.

1203.Ekāsītiyā cittenāti lokuttaracittavajjitena vipassanābhūmibhūtena ekāsītiyā cittena.

1208.Sattasammohaghātatthanti sattoti sammohassa vināsitatthaṃ.

1211.Nirīhakanti īhavirahitaṃ byāpāravirahitaṃ, dārurajjusamāyoge.

1215.Ubho bhijjanti paccayāti aññamaññapaccayakāraṇā.

1225.Antadvayanti kāmasukhallikānuyogaattakilamathānuyogadvayaṃ. Bhāvayeti diṭṭhivisuddhiṃ vaḍḍheyya.

Iti abhidhammāvatāraṭīkāya

Diṭṭhivisuddhiniddesavaṇṇanā niṭṭhitā.

Aṭṭhārasamo paricchedo.



我来 译这段巴利文：
41. "一有限定,现在即后"如是说复由余方便彼现在示此时名时名现在速转由应显。如是语显。时神通瑜伽者他心知转,彼转意现在刹那名现在意门转心所缘作由彼心俱灭,彼等灭彼瑜伽者四,五或速生。此等四,五速何后心神通心说。神通心从余欲界心。此等欲界神通速彼即及他心所缘有由何,故一切彼等速一所缘去,彼等速异所缘性时由不应有,现在所缘由彼等速一所缘性亦神通意即及他心知。余欲界而心他心不知。如眼门而识即眼识色见,如是余心不见。
1161. 未来分智即未来分智未来法非境,境不有即义。
1169. 种种义文句何彼彼种种义文句,彼甜义极引最上闻者心喜作有心何名人不应闻。
如是阿毗达摩复注
神通所缘显释竟。
第十七品。
第十八品
见清净显释
1175. 何知量即及,想青等由而即彼想青等力知量即及作。相通达即无常等相觉悟。
1177. 彼识上升上升作有情道令达不能。
1178-1179. 一切而法自性通达不颠倒力觉悟慧相。
1180. 定近因此由即定近因。
1181. 相一即一切法觉悟相慧即一说。
1183. 广慧即有义不颠倒义乐即广,广慧此即广慧,彼由。
1186-1191. 三义法语中及智义法语中生智中及智。何任缘生果法生。所说义即圣典义。此五法义名义名。果生因即生缘。所说即圣典。法名即法名。自性语即不颠倒言说。学习即学。闻证由前修由前转由。
1192. 地位即观地位。
1194. 生等由即生等由畏由慧应修。
1203. 八十一心即出世间心除观地位八十一心。
1208. 有痴破义即有即痴灭义。
1211. 无作即作离动作离,木绳和合。
1215. 二破缘即互缘因。
1225. 二边即欲乐随行自苦行随行二。修即见清净应增。
如是阿毗达摩复注
见清净显释竟。
第十八品。

19. Ekūnavīsatimo paricchedo

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā

1231. Iccevamādibāttiṃsakoṭṭhāsānaṃ paccayassa hetupaccaye tāva yogī manasā pariggaṇhāti.

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

1234.Pañcadhammāti avijjātaṇhupādānakammāhārā hetupaccayā dhammā.

1235. Kammaṃ puttassa janako pitā viya nāmarūpassa janakaṃ.

1238.Paccayāti paccayena.

1240.Yā sāti yā sā kaṅkhā. Pubbante pubbakoṭṭhāse.

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

1243.Atthasādhikāti kusalapakkhe dānādiatthasādhikā, akusalapakkhe pāṇātipātādiatthasādhikā.

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

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

1247. Pākappavattito uddhaṃ pākapaṭivedakaṃ na passati na jāniyate.

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

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

1255.Sambhārehīti sūriyādisambhārehi.

1257. Suññaṃ taṃ nāmarūpadhammaṃ.

1258.Hetusambhārapaccayāti hetunā ca sambhārapaccayehi ca.

Iti abhidhammāvatāraṭīkāya

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā niṭṭhitā.

Ekūnavīsatimo paricchedo.

20. Vīsatimo paricchedo

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā

1264.Paccuppannassa dhammassāti paccuppannassa nāmarūpadhammassa.

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

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

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

1286.Kāyacittānīti kāyāti vedanāsaññāsaṅkhārā. Cittanti viññāṇaṃ.

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

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

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

Iti abhidhammāvatāraṭīkāya

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Vīsatimo paricchedo.

21. Ekavīsatimo paricchedo

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā

1299.Upallesavimuttaṃsuvisadaṃ ñāṇanti aṭṭhavidhañāṇaṃ sandhāyāha.



我来翻译这段巴利文：
第十九品
度疑清净显释
1231. 如是等三十二分缘因缘中首瑜伽者意摄取。
1233. 因芽种而种芽因生,地等芽缘。
1234. 五法即无明爱取业食因缘法。
1235. 业子生父如名色生。
1238. 缘即由缘。
1240. 何彼即何彼疑。前边前分。
1241. 一切由一切分无余即彼瑜伽者彼疑断灭。
1243. 义成即善分布施等义成,不善分杀生等义成。彼异熟即断害业彼异熟生名有。如是一瑜伽者业异熟力名色缘摄取作。
1246. 因果相系力即因果相系力此名色唯一向转,如是正不颠倒行由见。
1247. 熟转从上熟通达不见不知。
1250-1251. 无转名不见,已生见。外道此义不知不知非自在有情想即"有情"即想取常断见异互违有成六十二见取。
1254. 二即二业异熟互空。非及业无果即业无果非及有。
1255. 资具即日等资具。
1257. 空彼名色法。
1258. 因资具缘即因及资具缘及。
如是阿毗达摩复注
度疑清净显释竟。
第十九品。
第二十品
道非道智见清净显释
1264. 现在法即现在名色法。
1266-1268. 生从生名色法聚集从来及无。方来即方由去。灭亦名色法一处聚集即及无。
1270-1271. 无明集色集,无明灭色灭。爱集色集,爱灭色灭。业集色集,业灭色灭。食灭色灭。法即行法。
1280. 达证即达出世间名道果预流等补特伽罗。违行即行中不行,违力行或。
1286. 身心即身即受想行。心即识。
1290. 从从缘等从。何甘露涅槃知知喜悦,彼等应得甘露,甘露如喜悦或。
1293. 未得即自道果中未得。得想即道果我得有如是想有。
1297. 实知即实知性。彼即彼道非道智见。此智道非道智见即道非道智见名。
如是阿毗达摩复注
道非道智见清净显释竟。
第二十品。
第二十一品
行道智见清净显释
1299. 垢离清净智即八种智合说。;

1302. Saccānulomañāṇanti ayameva pavuccati.

1306. Ayaṃ sikhāpattā vipassanā eva saccānulomañāṇaṃ nāma pavuccati.

1309.Bhavaṅgānantaraṃ saṅkhāru-pekkhāgatanayenāti bhavaṅgānantaraṃ saṅkhārupekkhāsaṅkhātena ñāṇena katanayena.

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

1318.Tatthāti vipassanāya.

Iti abhidhammāvatāraṭīkāya

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Ekavīsatimo paricchedo.

22. Dvāvīsatimo paricchedo

Ñāṇadassanavisuddhiniddesavaṇṇanā

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

1325.Sūraṃ tikkhaṃ vipassananti gotrabhucittaṃ sandhāyāha.

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

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

1336.Ujjhatīti chindati.

1338. Anekesaṃ ānisaṃsānaṃ dāyakena ādimaggena saṃyuttaṃ. Paṭhamamaggañāṇaṃ.

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

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

1351.Tato tadā vipassanāvīthiṃ otarati. Dutiyamaggañāṇaṃ.

1361.Mūlaghātanti mūlaghātanaṃ. Tatiyamaggañāṇaṃ.

1363.Anāvattisabhāvatoti anivattato. Catutthamaggañāṇaṃ.

Iti abhidhammāvatāraṭīkāya

Ñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

Dvāvīsatimo paricchedo.

23. Tevīsatimo paricchedo

Kilesapahānaniddesavaṇṇanā

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

Sukhumāti kāmarāgapaṭighā sukhumā.



我来翻译这段巴利文：
1302. 谛顺智即此即说。
1306. 此顶达观即谛顺智名说。
1309. 有分无间行舍行道即有分无间行舍名智作道。
1314-1316. 菩提分法,上及随顺即上转菩提分法随顺,此随顺智出起趣终名说大仙说。谛顺智击生,一切行种姓终。
1318. 彼即观。
如是阿毗达摩复注
行道智见清净显释竟。
第二十一品。
第二十二品
智见清净显释
1319-1322. 转适转,彼处此即转处,种姓即义。彼种姓心道心转处故。行道智见时无不及,如是智见清净时无不及。二智间一非言说言说用即言说,非言说非言说。观流中观流落故观名应说。从彼涅槃从。
1325. 勇利观即种姓心合说。
1326-1329. 无行即行离。初转及即初转如。初转亦及即初作意如。道无间等由缘。彼即道。顶达彼观顶中顶。不转即不退。
1330-1333. 一转由一即路。随顺种姓心即随顺种姓心异所缘说。彼种姓心非转亦道转处住。想与如即"我涅槃所缘作,汝亦彼即所缘作"如是想与如即意。想即想。时亦非贯通前道此此道前非贯通前。
1336. 舍即断。
1338. 多功德施由初道俱。初道智。
1341. 一习无一心生习缘无,故因二心生随顺。彼等即心生习缘得得第三心种姓有。
1345-1347. 道观因何转意,彼道观因。彼灭即彼转心灭道省察想七速次第生。省察智十九有。
1351. 从尔时观路入。第二道智。
1361. 根断即根断。第三道智。
1363. 不转性即不退。第四道智。
如是阿毗达摩复注
智见清净显释竟。
第二十二品。
第二十三品
烦恼断显释
1375. 此而此胜处因近说由利等因言说,利等前事何随即利等事,彼。
微细即欲贪嗔恚微细。

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

1383.Pariññābhisamayenāti paricchinditvā jānanena. Dukkhaṃ abhisametīti dukkhaṃ paṭivijjhati.

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

Iti abhidhammāvatāraṭīkāya

Kilesapahānaniddesavaṇṇanā niṭṭhitā.

Tevīsatimo paricchedo.

24. Catuvīsatimo paricchedo

Paccayaniddesavaṇṇanā

1395.Rūpaṃrūpassāti rūpaṃ rūpassa. Arūpassa nāmassa.

1396.Missakassāti nāmarūpamissakassāti attho.

1397.Tipañca cāti pannarasa ca.

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

Iti abhidhammāvatāraṭīkāya

Paccayaniddesavaṇṇanā niṭṭhitā.

Catuvīsatimo paricchedo.

Nigamanakathāvaṇṇanā

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

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

1405.Tividhā byappathānañhi gatiyoti byappathānaṃ vacanānaṃ atthaganthayuttivasena tividhā gatiyo.

1406.Nikāyantaraladdhīhīti aññasmiṃ nikāye laddhīhi. Vācanāmagganissitoti vacanappabandhanissito.

1410.Asaṃkiṇṇakulākuleti asammissakulehi ākiṇṇe. Supasannasitodaketi madhurasītodake.

1411.Saṅkaṭeti sambādhe.

1412.Kelāsasikharākārapāsādapaṭimaṇḍiteti rajatapabbatamatthakanibhehi pāsādehi alaṅkate.

1413.Vividhākāracārupākāragopureti vividhasaṇṭhānamanuññapākāradvārakoṭṭhake.

1414.Sallekhāti sallekhavutti. Sākhalyeti sakhilabhāve. Satāti satisampannena.



我来翻译这段巴利文：
1376. 何何初道等智由何何结等应断法破灭去,彼彼法彼彼无余智由如是善我显示。
1383. 遍知现观即遍断知。苦现观即苦通达。
1394. 何瑜伽者此知益修林应修知知实一向乐俱益至,心暗最上劣除灭无诤足处足无诤身离足应行应知足涅槃至达及。
如是阿毗达摩复注
烦恼断显释竟。
第二十三品。
第二十四品
缘显释
1395. 色色即色色。无色名。
1396. 杂即名色杂义。
1397. 三五及即十五及。
1399. 一即业缘。二时即过去现在时力二时属。显即世尊说。
如是阿毗达摩复注
缘显释竟。
第二十四品。
结语显释
1401. 善慧慧思觉即善慧妙慧诗人慧思觉。疑痴灭即疑愚痴灭。恶慧慧大暗灭即恶慧愚大暗似慧灭。利慧光作即利智者利慧光作。
1402. 善慧名比丘无等由无等供养我请由何因,从彼因此阿毗达摩行。句从句即分从分。益显修即益显示修由我造。或我善慧比丘无等由尊请由何,从彼。
1405. 三种语道行即语道言义文理力三行。
1406. 部异见即余部见。言道依即言续依。
1410. 不杂族众即不杂族遍。善净冷水即甜冷水。
1411. 狭小即障碍。
1412. 开罗莎山峰相楼庄严即银山顶似楼严饰。
1413. 种种相妙相城门即种种形妙护门楼。
1414. 节俭即节俭行。柔和即柔和性。念即念具。

1415.Vassavalāhakā devāti vassavalāhakabhūtā devā amarā.

Nigamanakathāvaṇṇanā niṭṭhitā.

Abhidhammāvatārapurāṇaṭīkā niṭṭhitā.

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammāvatāra-abhinavaṭīkā

(Paṭhamo bhāgo)

Ganthārambhakathā

(Ka) visuddhakaruṇāñāṇaṃ , buddhaṃ sambuddhapūjitaṃ;

Dhammaṃ saddhammasambhūtaṃ, vande saṃghaṃ niraṅgaṇaṃ.

(Kha) sāriputtaṃ mahātheraṃ, pariyattivisāradaṃ;

Namāmi santavuttiṃ me, guruṃ gāravabhājanaṃ.

(Ga) vandantena mayā evaṃ,

Yā laddhā puññasampadā;

Hitvā tassānubhāvena,

Antarāye asesato.

(Gha) mahāvihāravāsīnaṃ , therānaṃ thirasīlinaṃ;

Vaṃsālaṅkārabhūtena, bhūtānuggahakārinā.

(Ṅa) therena buddhadattena, racitaṃ yaṃ manoramaṃ;

Piṭake abhidhammasmiṃ, otārupāyabhāvato.

(Ca) abhidhammāvatāroti, laddhanāmena vissutaṃ;

Nānānipuṇagambhīranayaṃ pakaraṇuttamaṃ.

(Cha) atthasaṃvaṇṇanaṃ tassa, ārabhissaṃ yathābalaṃ;

Pāmojjajananatthāya, ābhidhammikabhikkhunanti.

Ganthārambhakathāvaṇṇanā



我来翻译这段巴利文：
1415. 雨云天即雨云位天神。
结语显释竟。
阿毗达摩行古注竟。
礼敬彼世尊阿罗汉正等正觉
阿毗达摩行新注
(第一部)
书开始语
(甲) 清净悲智,佛正觉敬;
法正法生,礼僧无垢。
(乙) 舍利弗大上座,教法通达;
我礼寂行我,师敬处。
(丙) 我如是礼敬,
何得福圆满;
舍由彼威力,
障碍无余。
(丁) 大寺住,上座坚戒;
传承庄严位,利益众生作。
(戊) 上座觉授,造何意悦;
藏阿毗达摩中,入方便性由。
(己) 阿毗达摩行即,得名闻;
种种细深,理胜论。
(庚) 义释彼,我将始如力;
为生喜悦,阿毗达摩比丘。
书开始语显释

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

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

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

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


我来 译这段巴利文：
1. 具足最精细种种理,自宗他宗深理通达能,善净广慧辩生,论此始此师首先以宝三礼敬作由障碍止息及慧利求。宝三礼敬即义由礼敬业成就善思。彼及应礼礼者田意乐圆满由现法受位由如得圆满因业力给与力由彼生异熟相续障碍作逼恼断绝业遮由彼因如所欲成就障碍病等障碍不转成就,贪等垢洗由及心相续清净由彼依慧由如所欲成就成就利净性引。何惯习此智者,此即书始宝三礼敬作,故善人行护故及始宝三礼敬始即如是等余亦多利益应确定。彼而彼彼多种广说即彼广大疲劳置如生即先释。
此及宝三礼敬欲作如来根由余宝首先如来赞前行礼始说"无边悲慧"等。赞前行由即礼由师功德胜结合,从彼及彼最上应礼性,彼及自礼田性,田性及礼由如所欲成就因性及显有。
彼礼即前时业显。彼而终偈"我将说"即此与后时业说俱结合。佛即礼业业显。"无边悲慧"等而彼别。彼散即悲,他苦散除即义。散于苦者散即悲。或作即悲,他苦有时善者动心忧生即义。或买即悲,他苦缘缺作由害即义。知即慧,如自性种种由通达即义。悲及慧即悲慧,无此等边即无边,无边悲慧此即无边悲慧,彼无边悲慧。
此及生灭边性力及相续终力及虽有世尊悲慧有边性无边所缘中转由无边性应知。正等觉即一切有情苦除行转无他共大悲不舍任何有情一切有情无余转,如是一切法自性觉能一切智智名慧亦一切所知法无余转,故无边所缘转悲智具性由无边悲慧世尊。悲慧取由及此世尊一切世间出世间功德圆满显有。如是悲取由世间中广大性得无共功德显由一切世间功德圆满显,慧取由一切智智基道智显由一切出世间功德圆满显。


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

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

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

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

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

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

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

我来翻译这段巴利文：
又复一切佛功德悲为始,慧为终。大悲所动意即世尊生死泥从有情拔济故作决意次第圆满诸波罗蜜无上正等正觉证得由一切佛功德获得。如是一切佛功德彼因性由悲一切佛功德始,一切智智基道智获得由更上应作无由慧终。始终显示由及一切佛功德理由显有。理取即一切佛功德见方便,否则如是一切智佛亦语路超 如来功德随道赞谁名能得终。
如是悲慧门由略说一切佛功德由世尊赞亦复自佛功德称不足性由及及他信多生故彼摄亦胜功德主性由引显说"如来"等。彼"如来"即如来等由八因由如来。说此即-
"八因由世尊如来,如来即如来,如去即如来,如相来即如来,如法如实现觉即如来,如见性由如来,如说性由如来,如作性由如来,胜义由如来"。
"何世尊如来即如来?如一切世间利由勤入前正等觉来,何说有?人性等八支具由何决意彼等世尊来,彼即及决意由此亦世尊来,如及彼等世尊三十波罗蜜圆满五大舍等成就由来,如及彼等三十七菩提分法修增由来,如此亦世尊来即如是首先如来即如来。(1)
何如去即如来?如生已彼等世尊七步游由去,如或彼等止观道由彼彼不善分破由去,如此亦世尊去,如是如去即如来。(2)
何如相来即如来?由彼等彼等法何自性本相如不虚,彼及此如相来如实证得,故如相来即如来去义觉义有由。如是说'何去义,彼觉义。何觉义,彼去义'。(3)
何如法如实现觉即如来?由'此苦即比丘如此不虚此'等说由;

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

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

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

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

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

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

‘‘Yatheva lokamhi vipassiādayo,

Sabbaññubhāvaṃ munayo idhāgatā;

Tathā ayaṃ sakyamunīpi āgato,

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

‘‘Pahāya kāmādimale yathā gatā,

Samādhiñāṇehi vipassiādayo;

Mahesino sakyamunī jutindharo,

Tathā gato tena tathāgato mato.

‘‘Tathañca dhātvāyatanādilakkhaṇaṃ,

Sabhāvasāmaññavibhāgabhedato;

Sayambhuñāṇena jinoyamāgato,

Tathāgato vuccati sakyapuṅgavo.

‘‘Tathāni saccāni samantacakkhunā,

Tathā idappaccayatā ca sabbaso;

Anaññañeyyena yato vibhāvitā,

Yāthāvato tena jino tathāgato.

‘‘Anantabhedāsupi lokadhātusu,

Jinassa rūpāyatanādigocare;

Vicittabhede tathameva dassanaṃ,

Tathāgato tena samantalocano.

‘‘Yato ca dhammaṃ tathameva bhāsati,

Karoti vācāyanulomamattano;

Guṇehi lokaṃ abhibhuyyirīyati,

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

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5.1090)'无明由行缘义行无明缘生起义如不虚无他'等说由及如法名谛缘起如实来现觉,故如法如实现觉即如来。(4)
"何如见性由如来?由无量世间界中无量有情六门所摄所缘不颠倒见知,知及如是'何彼色处,何四大种取由'等由如此不颠倒分别显示,故如来见知,彼或来显示即如来即如是如见性由如来。(5)
"何如说性由如来?由此现觉从至涅槃贪慢等破力由一相即法如不虚说,故如说,如不颠倒来说此即或达字作塔字作由如来即说即如是如说性由如来。(6)
"何如作性由如来?世尊即'如说如作'即说由自语随顺即作,故如语,如身亦去转此即如来即如是如作性由如来。(7)
"何胜义由如来?由此无比一切世间出世间功德圆满具足由天人世间胜由转,故胜义由如来即说"。
彼如是语成就应知 - 药如即药,说趣及福依。彼由此大威神医如天药由蛇一切他说,天人及世间胜。如是一切世间胜中如不颠倒如说药此即达字作塔字作由如来即说即此此略。广而长部疏等中应取。说及此 -
"如世中毗婆尸等,
一切智性牟尼此来;
如此释迦牟尼亦来,
如来说彼由具眼。
"断欲等垢如去,
定智由毗婆尸等;
大仙释迦牟尼持光,
如去彼由如来思。
"如及界处等相,
自性共别分由;
自觉智由胜此来,
如来说释迦尊。
"如谛普眼由,
如此缘性及一切;
无他知由由显,
如实由彼胜如来。
"无边别亦世间界,
胜色处等境;
种种别如即见,
如来彼由普眼。
"由及法如即说,
作语随顺自;
功德由世间胜行,
如来彼亦世间导"。

1.7);

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

‘‘Rūpe sīle samādhimhi, paññāya ca asādiso;

Vimuttiyā samasamo, dhammacakkappavattane’’ti.

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

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1.7）
任何功德自胜任何无由无此上即无上。世尊即无间从乃至有顶横无量世间界中无任何任何功德相等亦自有,何况更上。如说 -
"色戒定中,慧及无等;
解脱相等,法轮转中"。
礼即三礼由彼倾等力由敬。身语意门力由即三礼。如说"此三,比丘礼身由礼,语由礼,意由礼"。彼佛等功德所缘欲界善作任一思身表生由身门转力由生身礼即说,彼即语表生由语门转力由生语礼即,二表而不生由唯意门转力由生意礼即。头即上分具作性。觉,觉即或佛。此即四谛法自亦觉,他亦觉,故觉觉义由"佛"即说。如说"觉谛即佛,觉众生即佛"。

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

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

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


我来 译这段巴利文：
1.162）或复觉音觉悟开敷义中亦转由觉有习眠痴睡究竟离,觉由开敷即或佛。世尊即事自性见障碍无明名睡圣道智由有习断故由彼究竟离。最胜喜吉祥美聚由开敷如莲无量功德众庄严一切智智聚由开敷至开敷,故觉悟开敷义由亦"佛"即说。
如是及二行由世尊赞作有自利圆满由,利他行由及。彼自利圆满无碍智证得有习一切烦恼究竟断无余依涅槃证得及,利他行而意乐加行力由二种利他求。彼法说由非器提婆达多等怨敌有情中亦常利益意乐性未熟根者根成熟时待及意乐名。彼余有情而利养恭敬等无依心三乘门由一切苦出离法说加行名。二种而此利他行中,三种及自利圆满中无边悲说由,如来义由及如来音由意乐力由利他行显。觉义由佛音由,如见义由及如来义由及如来音由加行力由,无边慧说由,智趣显如来音由,觉觉悟开敷义由及佛音由三种亦自利圆满,无上说由及自利利他圆满显即应知。
又复因果有情利益圆满力由三行亦由世尊赞转即彼力由此赞应见。彼因圆满名大悲相应,菩提资粮积集及彼根由一切佛功德。果圆满而四种智圆满,断圆满,威力圆满,色身圆满及即。彼一切智智基道智,道智基一切智智,彼根及十力等智智圆满名。胜道修由一切烦恼有习由不生法性得断圆满。不可思议无量一切世间利成就,天人世间胜由及自在威力圆满。一切世间眼灌顶位而相好庄严自体圆满色身圆满名。有情利益下说利他行力由即应知。此而无边悲说由,如来义由及如来音由因圆满显。果圆满中智圆满及断圆满及无边慧说由,现观显如来音由,觉觉悟开敷义由,及佛音由显,威力圆满亦胜义由如来音由,无上说由及显示,色身圆满而色胜得显无上音由显即应见。

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

‘‘Rāgavirāgamanejamasokaṃ,

Dhammamasaṅkhatamappaṭikūlaṃ;

Madhuramimaṃ paguṇaṃ suvibhattaṃ,

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

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

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



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如是赞叹佛宝为先导而作礼敬后，现在开始对其余诸宝作礼敬，说道"法和善众"。通过对世尊的赞叹，已显示法的善说等功德，以及僧伽的善行道等功德，因为这些功德的根源不会有所改变，所以不对它们作个别的赞叹。法，是指能使已证得圣道、已现证灭谛的诸位补特伽罗按照教导而行道，使他们不堕入诸恶趣之苦及轮回之苦而住持，这法有十种：即四圣道、四沙门果、涅槃和教法。正如在《遮多精舍经》中所说：
"离贪无动无忧愁，
无为之法无违逆；
甘美精通善分别，
皈依此法为解脱。"
此中，"离贪"是说圣道，因为通过此道而离一切贪，包括欲贪等。"无动无忧"是说圣果，因为在证得时完全断尽了称为动摇的渴爱，以及以内在焦虑为相的忧愁。"无为之法"是说涅槃，因为它不由任何因缘所造作。而"无违逆"等词是说一切教法，因为它显示无诤，具足义理和文句，以及由于善巧分别殊胜功德。其中，圣道和涅槃因为直接地从恶趣等保护，所以是无譬喻的法；而果和教法则是譬喻的法。这里所说的保护是指摧毁能导致恶趣等的烦恼。如是，由于圣道能断除烦恼，涅槃作为其所缘而成为实现彼果的因，故二者都是无譬喻的法。至于其他二者，圣果因为能止息已被圣道所断的烦恼的作用，教法则因随顺圣道而为证得彼果的因，故二者都只是譬喻的法。
善众，是指成就自利利他者为善，他们的集合为善众，或说此善者亦即众，或说依止善者即正等觉者的众，因为他们是其亲生子。这善众即八种圣僧：具足四种圣道者和具足四种圣果者。"及"是助词的组合，或是单一助词，表示合集对三宝的礼敬行为。有些人说，此处"众"根据上下文只得到圣众补特伽罗的意思，因此"善"字用中性词形与"礼敬"连接，这样"善"的含义就是因为远离恐惧、利养等而恭敬、尊重。

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

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

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



我来为您直译这段巴利文：
2. 如是在论著开端作了如所欲的三宝礼敬后，现在为显示此论著为何处所建立以求精通，连同说法者、处所和听法者的圆满功德而显示，说道"在名为班度甘跋罗"等。其中，文义相连为：具无比威力者、为诸天神所供养的天中天、为诸天神所围绕，在天界坐于天王的名为班度甘跋罗的清净清凉石座上，对诸天神所说之法。
这里的含义是：因具有与班度甘跋罗相似的颜色，故名为"班度甘跋罗"，这是其通称。此石座因帝释天如是福德威力而生成，常以如班度甘跋罗胜华花相似的颜色光耀，其量度长六十由旬，宽五十由旬，高十五由旬。"石座"是部分关系的所有格。"无比威力"，即"可度量"意为"相等"，"不相等"即"无比"，"威力"即"力量"，具此者即"无比威力者"。因为正等觉者以最上波罗蜜威力所成就的身力，以象力计算等于十万亿象的力量，以人力计算等于十万亿人的力量，以及无量的智力，在诸天、梵天等中无有任何一位可与之力量相比。或者说，因为无与伦比，称为精进的超越不可量，因具足能带来无量殊胜功德、无与伦比的正精进，所以其称为精进的超越是无比的，即"无比威力者"。"无比威力"（atulyavikkamo）本应如是说，但因偈颂格律而省略ya音，故说"atulavikkamo"。或者，因为前缀a-也可表示度量义，所以说"具无比威力者"（atulavikkamo）意为"其威力无比"。
"天神"（devā）是指以五欲功德等游戏，或住于其中，由于具足胜利能力而欲战胜内外怨敌，作布施主权、财富等恭敬和领受，以及教导各种义理而言说，以福德智慧威力所得的光辉而照耀，无碍地到达如所欲的境界，能如所欲而成就，此为其义。或者说，天神是应被求度种种灾厄者所趋向的"皈依、究竟依止"，或因具殊胜庄严而可爱乐、应赞叹。天神有三种：世俗天、生天和清净天。其中，世俗天是指从大三摩多等刹帝利。生天是指从四大王天以上的天神。清净天是指诸漏尽者。此处应理解为生天。但也不是无差别地指一切生天，除去夜摩天等，只是指四大王天、三十三天的居民。天王是以四摄事摄受他们的统治者，天神之王即天王，此天王，意指"帝释天王"。因为世尊不是在其他天界宣说阿毗达摩藏的。

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

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



我来为您直译这段巴利文：
3. "此"是不确定的指示，应知它被"彼处"所限定。天中天是三种天神中最上者，因为他比所有这些天神更具有游戏等特质，即世尊。因为他具足无上神通游戏、最上天梵圣住、自他相续成就的五种魔王胜利意欲生起、称为正确实践七财等自在及领受不坏净供养等、称为随罪随顺如法教导等的殊胜言说、以及最上智慧、称为身光的光辉、无比的智身行、在降魔、一切知智、成就他利等方面无碍的能力，或因为为含天之世间所趋向为"皈依"，应被赞叹，因信乐而可爱乐，以这些这些功德超越一切天神而住立，故比一切天神更应受供养，或因为已证得称为清净天性的一切知功德庄严，比其他天神更殊胜地为天，故为天中天。"诸天"是指当时法的听众，以摩咄天子为首的住于一万世界的生天。有人说此处也包含清净天，但他们已包含在生天中，因为人间阿罗汉不在彼处。"诸天神"是指清净天，因为如前所说，清净天比其他诸天更殊胜地具足游戏等特质，故此处"天神"意指他们。"受供养"即应受供养，意为值得供养。这表明世尊即使在清净天中也是最上补特伽罗。"宣说"即发出如迦罗频迦鸟般甜美的梵音而开显。"天界"即三十三天界。法是指持有自性共相，阿毗达摩是指善等差别，此处说"法"是指开显此的阿毗达摩藏。如后将说"于诸藏中最上者"。"为天神所围绕"即为住于一万世界的天神梵天所围绕，意为被环绕。
难道不是说了"诸天"就已成就为天神所围绕的意思，为何还要说"为天神所围绕"？这不是过失。因为世尊有时如对小道长老等那样背向而坐，放光后使众生如见面对而坐般说法，有时如对波罗延婆罗门等那样面对而坐，被其他众围绕而对其他众说法，但此处不如是，为显示他仅被天神围绕而对天神说法，所以也应当说"为天神所围绕"。

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

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

‘‘Piṭakaṃ piṭakatthavidū,

Pariyattibbhājanatthato āhu;

Tena samodhānetvā,

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

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

‘‘Yaṃ ettha vuḍḍhimanto, salakkhaṇā pūjitā paricchinnā;

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

我来为您直译这段巴利文：
4. 如是在此论中为生起恭敬，已连同说法者等的圆满功德显示应当通达的阿毗达摩藏是此论的所缘，现在为显示如所欲的论著开始的目的、名称、所诠、听众的鼓励作法等，而说"其中说"等。其中，以"为求通达"说明论著开始的目的。以"阿毗达摩入门"说明名称和所诠。以"甘美"等修饰论著。以"略说"说明听众的鼓励作法，应如是理解。"说"表示自己是作者。如是，非他者的称为自我内处者说为"我"。
"通达"即"善巧"的状态，这就是以目的义而言的"通达"，为此目的。意指为了生起能领会种种方法的闻所成智。"比丘"是指看见轮回的怖畏，或破除邪恶不善法者，对他们。"最上藏"即是藏且是最上者，于此最上藏，意指阿毗达摩藏。因为它以教法容器义为藏，在三藏中最殊胜故为最上，故称最上藏。其中"教法容器义"即教法义和容器义。如"不以藏的圆满"等处，教法称为藏。如"时有一人持锄篮来"等处，任何容器也称为藏。因此这也以应当学习义为教法，以容纳阿毗达摩义为容器，故从教法容器义称为藏。故说：
"知藏义者说，
藏从教容义；
由此会通知，
律等三亦然。"
其殊胜性应从超越世间言说而依自性而说，以及显示殊胜法蕴而知。因为此中多以"蕴、处、界"等如法而说，超越"有情、补特伽罗、比丘"等世间言说，不像其他藏那样依前述言说，所以这称为如法教导。这里特别显示一切有为法中最殊胜的慧蕴，所以虽然三藏都是佛语，但因为如实不超越而说等原因，这在三藏中最殊胜是合理的。又其殊胜性应从法之超胜和特殊性而知。因为在阿毗达摩中无余地分别蕴处等诸法，所以比其他二藏更超胜、更殊胜，因此依超胜和殊胜的圣典法，说这在三藏中最上是适当的。正因为具有如上所说的殊胜性，这称为"阿毗达摩藏"，因为"阿毗"（abhi）表示殊胜义。又因为此中说增上等法，故这是阿毗达摩藏。如古德所说：
"此中增上者，自相尊重限，
所说胜诸法，故称阿毗达。"

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

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

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

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



我来为您直译这段巴利文：
1. 因为此中如"修习色界生起之道，以慈心相应之心遍满一方而住"等所说是增上法，如"色所缘或声所缘"等方式由所缘等应被标记故为自相法，如"有学法、无学法、出世间法"等方式为应受尊重者故为尊重法，如"有触、有受"等方式由自性限定故为限定法，如"广大法、无量法、无上法"等方式所说为殊胜殊特法，因此由于"阿毗"（abhi）字也在增上等义中运用，以"此中有增上法"等词义解释，此藏称为"阿毗达摩"。由此进入阿毗达摩，故名为《阿毗达摩入门》论。这显示其名称随顺义理。"图"（tu）字是用于填充句子。因为论师多在各处说助词是为了填充偈颂句子。若见到它们有特殊用途处，我们将在彼处说明其义。"甘美"，无譬喻地说，"甘美"字用于舌识所知的味的差别，但此处以可爱性的共相，以甘美字说明义理文句的圆满。因为有以彼相似者用彼字表述，如说"火童子"。因具此甘美故此亦甘美，如具青色功德故称青莲。由精妙深奥的文句圆满和义理圆满增长阿毗达摩境界的智慧，故称增智。或者说，由文句圆满故称"甘美"，由义理圆满故称"增智"。
5. "钥"即锁钥，意为如锁钥。"痴"是使迷惑者，这是无明的同义语，痴成为如门闩阻碍入阿毗达摩大城者的进入，故称痴闩，其。"开启"即开，或由此而开。难道不是以慧开启无明闩吗？因为慧是其正对治。确实如此，这也因为是其因而说"作痴闩开启"。因为因的因也依因而说，如说"村被盗贼烧，饭以薪煮"。
6. "极难度"因具足法、义、教说、证悟称为四种甚深性，为钝慧者所不能度越故为极难度，正因如此，这与大海相似故称"大海"。因为大海深八万四千由旬，除了须弥山王外任何处不能得立足处，如是这具足四种甚深性，除了如来外任何人不能得立足处。"欲度者"即欲依义理领会而度越者。此中或依"如筏"的关系应说，或引后说而相连。"欲度者"即为到达彼岸而度越者。"如筏"即如木筏，意为与彼相同。摩羯罗是鱼类，其所住处为居所，故称摩羯罗住处，其。

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

Ganthārambhakathāvaṇṇanā niṭṭhitā.

1. Paṭhamo paricchedo

Cittaniddeso

Kāmāvacarakusalavaṇṇanā

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

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

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

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

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

我来为您直译这段巴利文：
7. "阿毗达摩行者"是从事于阿毗达摩者，对他们。"如手中要领"即手中要领。如人虽有众多珍宝等，但为了在灾难时便于受用而置于手中的要领珍宝等称为"手中要领"，如是虽有广大的阿毗达摩藏，因其完全广大而不能携带，为阿毗达摩比丘们便于携带而作的摄其义要，因如手中要领故称"手中要领"。"我将说"即我将详细宣说，这是未来语，或因接近现在故对未来用现在语，表示承诺后即将说。为显示虽依义理详细宣说而依文句将略说，故说"略说"。略说即简略，以此略说，意即非详说。至此已显示目的、名称、所诠、听众的鼓励作法后，现在因为听众的鼓励即是令他们专心听闻，所以令他们专注于此而说"请专心听彼"。因为正确修行与认真听闻相关。其中"彼"即请听闻、观察我将要说的阿毗达摩入门。"专心"即善集中，意为心不散乱。
论书开端解释完毕。
1. 第一品
心之解说
欲界善心解释
8. 如是已显示三宝礼敬等后，现在略举已开始论著的义理主体的阿毗达摩而说"心、心所"等。其中，心字的语义他自己接着详说。在"心所"等中，不相离而属于心、或生于其中因依其而转，故称心所，这是受等三蕴的同义语。被破坏或被形成故称色，即被冷热等改变或被获得，意为二十八种色蕴的同义语，依四大种和二十四所造色。结缚有非有故称爱，此中无彼，或从彼出故称涅槃，即不死、无为法。"如是"（iti）字表示例示。无有比此更上者故称无上。或因住于四无畏故无有对此的反驳语故称无上。因为在含天之世间没有任何人能对师尊的智、断、障碍、出离说出正理的反驳。其中世尊因无恐惧故成为无畏者。世尊曾说：
"我自称正等觉者，而有沙门、婆罗门、天、魔、梵或世间任何者以正理指责我说'这些法未正等觉'，舍利弗，我不见此相。舍利弗，我不见此相故，得安稳，得无畏，得无畏住。
"我自称漏尽者，而有...（中略）...得无畏住。
"所说障碍法，受用彼等不足为障碍，而有...（中略）...得无畏住。
"为此义而所说之法，依之行者不能正尽苦，而有...（中略）...得无畏住。"

1.150).

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

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1.150) - "开显四圣谛"故称"四谛开显者"。因为依苦、集、灭、道有四圣谛。如说："诸比丘，有四圣谛。何为四？苦圣谛、苦集圣谛、苦灭圣谛、趣向苦灭道圣谛。"其中，三界诸法因为是众多灾患的所依，因缺乏常、净等，及因低劣、空无义，故称为苦。业等种种因缘和合时作为苦生起的原因的渴爱称为集，因为"从此和合而生起苦"。因为是苦不生起之灭的因缘，涅槃为苦灭。而以缘彼苦灭为所缘的方式而行，达到，及为证得彼而成为道故，出世间道称为"趣向苦灭之道"。应知它们的谛义是因为是真实、不颠倒、如实的自性。如说："诸比丘，'此是苦'是如是，非不如是，非异如是。"

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

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

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

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

‘‘Sāmaññaṃ vā sabhāvo vā, dhammānaṃ lakkhaṇaṃ mataṃ;

Kiccaṃ vā tassa sampatti, rasoti paridīpito.


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5.1090) 详细。此中，虽然四圣果和与圣道相应的诸法超出诸谛，但此处以说明道与涅槃的方式也说明彼等，应知这是因为以无漏性而具同一相，及因为是彼彼因缘的境界。
此中以"无上四谛开显者"这些显示世尊适合开示心等四种法的殊胜功德，因为非如是者不具足彼开示能力。或者以"无上"之语显示四种法的无有异性。而以"四谛开显者"此语显示：世尊为成熟所化众而说的那些法，此处非所意。而以应由已成熟者证悟的方式所说的苦等四种，才是以应当举说的义理而意指的。
如是略举四法后，现在因为举说是为了解说，为解说如所举说的诸法而开始说"其中心"等。其中"其中"即在彼等心等诸法中。"了知境"即心，意为凡是对称为境的所缘的了知、领会，那即是心。以此显示心的依所缘而转性、无常性和非作者性。因为以"了知境"标识心是依所缘，以显示彼而显示仅于面向彼时生起故显示无常性。而以状态的解说显示仅是了知故显示非作者性。因为这称为自性法仅是依缘而转。如是作已，无譬喻地得到一切心、心所法唯依状态而成就。若说"思故为心，由彼心而转故为寻"等依作者、工具的词源解释，应知那是譬喻说。因为在诸法各自的作用中，以假立自我为主导而有作者性，以顺应彼而在与彼相应的诸法聚中假立作者性而有工具性，这仅依譬喻而得。应知如是譬喻是为了显明除法自性外无有其他作者等。
以"了知境"这显示心的特相是领会所缘，现在说其作用等。因为心以先导为作用，以相续为现起，以名色为近因。因为到达诸门时以了别彼所缘义故心是先导、前行者。如是经眼门应见的色所缘唯以心而知...乃至...经意门应识的法所缘唯以心而知。如城门守卫坐于城中十字路口观察来往之人："此是居民，此是外来者"，应知这也如是，所以到达诸门时以了别彼所缘义故为前行者，即以先导为作用。后后生起者似相续不间断前前者而现起、达到摄取状态，故以相续为现起。在五蕴有中必定以名色为近因，在四蕴有中唯以名为近因，故以名色为近因。而特相等的差别应依后面将说的方式而知。因为将在色品中说：
"共相或自性，说为诸法相；
作用或其成，说为其作用。


‘‘Phalaṃ vā paccupaṭṭhānaṃ, upaṭṭhānanayopi vā;

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

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

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

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"现起或现前，即是其现起；
近因所谓者，即是其足处。"
凡是说到特相等处，皆应依此方式了知它们的差别。
因为了知语义后已知心的共相，更进一步所说的心的差别将显得庄严，所以首先说语义了知更为适合，为欲说此而问"其语义是什么？"因为有五种问：为明未见而问、为比对已见而问、为断疑惑而问、为得同意而问、为欲说而问。其中，对未知未见者，为求知见而发问，称为为明未见而问。对已知已见者，为与其他智者比对而发问，称为为比对已见而问。本性倾向怀疑者为除自己的疑惑而发问，称为为断疑惑而问。如"诸比丘，你们认为如何，色是常还是无常？""无常，尊者。""若是无常，是苦还是乐？"等为求得同意而发问，称为为得同意而问。如"诸比丘，有四念处。何为四？"等

5.402-404) pana taṃtaṃdhammānaṃ desanādhippāyena pañhākaraṇaṃ kathetukamyatāpucchā nāma.

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

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



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5.402-404) 为说明彼等诸法的意趣而发问，称为为欲说而问。
在这些问中，前三种对论师们不会生起。因为他们为造论而开始时不是现在明未见、比对已见或陷入疑惑，因为他们在造论时已先净除这些而入手。但其余两种会生起。在这些中，这是为欲说而问。又论师们引起质问时，假设另一质问者，依他的言语而引起，所以应知依此也得到为明未见和为断疑惑而问。"其"即彼"心"字。因为已得知心，由相伴关系，表示它的语词也已得知，所以这里以"其"字摄取彼。有些人说"其心"是其义，那与"其语义是什么？"这不相合。因为不可能有"心的语义是什么？"这样的问。
现在为解答如所问义，首先作"说"的承诺后，以"依摄一切"等开始解答。其中"依摄一切"即从最低的眼识等开始，因为一切都有了知所缘的自性，依摄取彼等一切，非如将要说的词源解释那样依随得，这是其义。"思"即了知。或以彼思而转的是心。因为假立相应诸法为作者，而得其工具性。首先显示依摄一切的义后，现在为显示依随得的义而说"或积聚自相续"等。因为"心"字是一切心的共同，凡在何处如何得义，即在彼处如是应取。若某心不得如所说的特殊义，应知彼依惯用而称为心。如虽以茅草等所作，因与多罗叶所作相似故，依惯用语而说为"多罗扇"。"自相续"即自己的相续，意为速行相续。因为"自"字表示对治他义，故称依相似而生起的速行相续为自己的相续。"积聚彼"即作堆积，此义应依有数习的速行心而见。因为它们作为前生者，成为后生者的数习缘，以使自己的速行相续成熟有力而称为积聚彼。"或"字表示非摄一切义的选择。"亦"字表示积集作用。或者"依摄一切"这也在此相连，若如是取为这也依摄一切所说，则"自相续"因是识的同义语，由"自"字表示自义，故依此说为心相续。因为依无间缘等使心相续不断转起，故一切心类都称为积聚心相续。但在此义中，"或"字表示作用的选择。应知"亦"字是为牵引"心"字。但在前分别中，应由心的关系而取。

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

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9. "造作多彩"，或"多彩的造作"即多彩造作，从多彩造作，意为造作多彩的心业等。因为在世间任何种类的多彩技艺，如绘画等差别，一切彼等都是由心思考而造作。所以世尊说："诸比丘，你们见过称为绘画的心吗？""是的，尊者。""诸比丘，即使那称为绘画的心也是由心所思考的。";


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

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

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


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3.100)。此义对三十二个有表业的心可得。或因造作有漏善不善，或因造作种种趣等，依多彩造作义故称为心。难道不是种种趣等是依业而成就的吗？如说：
"依业的差别而显现有情趣的差别，即无足、二足、四足、多足、有色、无色、有想、无想、非想非非想；依业的差别而显现有情生起的差别，即高下、劣胜、善趣恶趣；依业的差别而显现有情自体的差别，即好色丑色、善生恶生、善形恶形；依业的差别而显现有情世间法的差别，即得失、称讥、毁誉、苦乐。"
所以由于是业的差别所生，趣等是心性。业即是作为心所法的思，及贪等所说，非心。如何说心造作种种趣等？答：因为业依心而住，故其所成就者也是由心所作，如敌王被王的战士打败而说被王击败。或有多彩造作为其性质故称多彩造作。因为除一处心外，每一心各自具有结生等多彩作用性，或一切心都具有转向等互相不同的作用性，故适合说多彩造作。在一切分别中，应知如"色有为色"等省略后分，依心的同义语或依多彩字的词源解释，或省略"vi"字。或者"多彩造作"这是显示心多彩性的能知因的显示。由此因为这是多彩造作，故应知其为多彩的能成就者，自身也如是多彩，如是因造作多彩故多彩而称为心，这是其义。舍弃彼依造作多彩而多彩性，为显示唯依自己的种类、地、相应等而多彩故称为心，而说"或依自多彩性"。其中，因为善是一种，不善是另一种，无记是另一种，欲界是一种，色界等差别是另一种，有贪是一种，离贪是另一种，有嗔是一种，离嗔是另一种，有痴是一种，离痴是另一种，色所缘是一种，声等所缘是另一种，在色所缘中青所缘是一种，黄等所缘是另一种。如是在声所缘等中也随所适合。在彼等一切中，下是一种，中是另一种，上是另一种，在下等中欲增上是一种，心增上是另一种，精进增上是另一种，观增上是另一种，如是依种类、地、相应、所缘、下中上、增上等而多彩、多种，所以依此自多彩性而称为心。


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

‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

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

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

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

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虽然此中单一心不能称为如是多彩，但因为包含在多彩之中，故其中任何一个也适合说因多彩性而称为心，因为依总体言说部分也被言说，如见到山河海等的一部分而说见到山等，如与每一心相应的受等也依聚义以蕴的言说而说"受蕴、想蕴"等。又此中异熟识为业烦恼所积集故称为心，它被以烦恼为伴的业以果的方式生起，称为被彼等积集。且这是就世间异熟而言，但对于出世间如何说？答：由于如"何为善法？当出世间善心生起时...乃至...此时依无明缘行"等显示圣道思也有无明为依，故出世间善也以随眠为依，因此其所生异熟得到被业烦恼积集的譬喻。或积集而保护故称为心。因为即使由业等积集的自体，在识灭时称为死。如说：
"寿、暖及识，当舍此身；
彼时倒卧，如无用木。"
此心字虽见于多义。如是在"质多居士"等中现于假名。"一切世界于他心无心"等中于识。"诸比丘，我不见其他任何一类如是多彩"等中于多彩，意为种种。"称为绘画的心"等中于绘画。但此处由于是四种法的解说，依章节应见为具如所说语义的识的同义语，为显此义而说"于假名"等。由此而施设故为假设，即于名假设。因为"质多"是一个居士的名。"亦"字为摄集将说。"于识"即于有异熟、无异熟差别的心。因为彼以了知义故称为"识"。如说："诸比丘，了知故称为识，所以称为识。""心的施设"即心的言说。"应见"即应知。"此"即在此四种法解说处。"智者"即了知者，意为阿毗达摩论师。
具差别诸法的自性显明不离差别，为显心的差别而开始说"从有所缘"等。其中，依彼而转起故为所缘，即缘、境。如是在"魔罗得所缘，魔罗得入处"等中，缘称为"所缘"。"出入息相为一心无所缘"等中为境。但此处二者皆适合，因为一切心都有缘、有境。与所缘俱转，不离彼故为有所缘。此中依状态为主的解说，以有所缘字说有所缘性，如"此亦是佛宝殊胜。眼空无我或我所"等中;

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

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

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



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4.85) 宝等、我我所等性为宝等语词，从彼有所缘性，这是其义。如是其他处也应随适当而见。"一种"即一类，意为一分。
"有异熟、无异熟"即有无产生异熟的自性。因为"异熟"字行于两义中。有时于已达成熟状态的无色法中，有时于产生异熟的自性中。如是此在"异熟法"等中行于已达成熟状态的无色法中。"异熟法法"等中于产生异熟的自性。但此处应见为产生异熟的自性。否则会导致神通善等不摄入有异熟句中。如是若此处取唯已达成熟状态的诸法，彼等若在某处，彼为有异熟，其他为无异熟，则因神通善及有时无异熟的现法受等业，及修所断不善无异熟生起，故摄入无异熟句中，如是则因将说"无异熟无记"，导致彼等成为无记性，而这不适当，因为在善不善的解说中已解说彼等。但若取产生异熟的自性，则彼自性即是在未断无明、有贪随眠的相续中有功用的转起，由于彼在彼等中存在，即使无异熟生起，也成就摄入有异熟句中，故不导致任何违背所欲。由于某因神通善等为无异熟，此中应说的抉择，我们将在彼等各自出现处显示一切。
关于此中何为有异熟，何为无异熟的质问，而说"其中有异熟"等。"无记"即依异熟、唯作而有二种无记。其中首先异熟心如镜面中的面像，因无功用故不能产生异熟。在唯作心中，凡是仅在漏尽者相续中必定的十八种识，彼行于已断有根的相续中，故如断根藤的花不能结果。而二转向虽行于未断有根的相续中，因无数习故软弱，如不实花不能作种子，故无果。如是说一切此无记因无异熟性故无异熟，故说"无异熟无记"。虽不相似也生起相似相故为类，即相同相，善、不善、无记的类为善不善无记类，依彼差别故三种：善、不善、无记。语义问的目的已说。

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

‘‘Kuso viya lunātīti, kusā viya lunāti vā;

Kusalaṃ kuṃ saletīti, lunāti kusamiccapī’’ti.

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

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

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10. "恶劣"等为解答。其中"恶劣"即可责备的，如不净被城市的智者所呵责的恶法，这是其义。"斩断"即伤害，或除去。因为善法随适当以相对等方式舍断不善法时，称为伤害彼等或除去。或"斩断"即防护，意为遮蔽。因为依善法而防止不善生起，及使成为不生起法性，故在意为第六的诸门中不生起而成为防护、遮蔽。"恶"即以贪等不净相应及为种种苦因故，以恶劣相未断而在相续中躺卧、转起故为恶，即恶法。或恶劣的杀生等有罪法的磨刃、使利故为恶，即嗔贪等。因为依嗔等，思达到锐利性故，杀生等成为大罪。彼等的切割、断除，即随适当舍断，这是其义。"以智"即因恶劣的磨刃而变薄，或使终结，故得名为"智"的智慧。"应采取"即应摄取，以俱生、依止性应在相续中转起。因为智使三因善以俱生性及依止性，二因善唯以依止性在相续中转起。如是说依一切善共同方式，善义即善巧生起义。或"以智"因为是生类语词故为单数说明，但义为"以诸智"。因为依福业而转起的信等诸根，如所说方式称为"诸智"，应被彼等采取即如所说方式应转起。又此中：
"如草割断故，或如草刀割；
善削去恶故，或谓割恶故。"
其中如草被执取时割断两边的手部分，如是此也依已生未生而割断、切断两边的烦恼分，如所说正勤："为未生诸恶不善法不生而生欲、精进，为已生...乃至...舍断。"所以如草割断故为善。"如草刀割"中，"恶"称为地，因为是诸法的住处，由于与彼相似，此处说色无色蕴。因为现在及未来燃烧、毁灭自己所依的彼，躺卧于恶故为草刀，即贪等，如彼等割断切断自己所依故为善。因为圆满修习的善法以使色无色法永不转起而完全断绝，达到无余涅槃界。但依所说方式，因削去、除去得名为"恶"的色无色蕴，故削去恶为善。而"割恶"中，恶者躺卧于此故为恶，即身，割断彼即如所说方式故为善。
11. 现在为显示善字的义理提举而说"善字于巧"等。其中"你善巧于车的支分"，"善巧于舞蹈歌曲，学习敏捷的女人们"等中见于巧，即巧的同义语熟练义。"尊者安乐否，尊者无病否"等中于无病。"尊者，何为善身行？大王，不过失的身行";;

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

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

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

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

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2.361) 及"尊者，这是无上的，如世尊开示善法"等中于无过失。"因摄取善法故如是此福增长，因造作积集善业"等中于乐报。"无过失等"即无过失乐报，说"无过失等"是因为适合自己将要说的相，非因无病义不可能。因为无烦恼病故，善为无病。
贪等为过失，彼等于谁不存在，彼为无过失，四蕴为乐报于谁，彼为乐报，其乐报性应见为具彼自性，非必定由其有乐报，由此标识故为相，无过失及乐报即无过失乐报。彼为其相故为无过失乐报相。
难道不是善即是无过失乐报，但依所说方式，会有异于无过失乐报的善？因为不能说自己即是自己的相？这不是过失，因为在已知未知语义的差别中,设想一者也成为所相能相。因为"无过失乐报"是已知语义。"善"是未知语义。如是依已知语义的语词之义所成，及依未知语义所成，由彼等已知未知语义自性的差别，而设想具彼者善虽是一也有差别，如"以前他是聪明，现在更聪明"由功德差别及事物差别而设想，所以依已知语义性为相，依未知语义性为所相，如是在设想差别而摄取时不导致任何过失。
或者由此标识故为相，无过失乐报及彼相即无过失乐报相，凡成为无过失乐报而被标识者，彼为善，这是其义。或者以无过失字说无过失性，以乐报字说乐报性，所以无过失及乐报为无过失乐报，彼为其相，依作具格或作业格的相字，无过失乐报相即具无过失乐报自性，或应以无过失乐报性而标识，这是其义。此中以二语摄取的原因是什么，难道不是以一语就能成就所欲义？因为虽然说"无过失相"时，"尊者，这是无上的，如世尊开示善法"等中；

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

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

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


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3.145) 如是由于离过失，无记也会有可能，所以必须说乐报语，但当说"乐报相"时，不必说另一个，因为无记以不适合异熟故无乐报可能？这是真实的，以无过失语显示善的转起乐性，以乐报语显示异熟乐性，故说二语。因为无过失语是依自己转起自性的相说，另一个是依他时产生异熟的能力。或为显示善的义清净而说前语，为显示清净异熟性而说后语。或前者使善转离不善自性，后者转离无记自性，不要过分戏论。此中以"无过失...乃至...相"之语说善的共相，因为无过失乐报自性为善类所共。或应见为以不共于不善等的方式为自相。
"破坏不善为作用"即随适当舍断不善的作用。因为善分为小、广大、出世间差别，依次第以相对、镇伏、断除舍断的方式舍断不善分。那么相对等舍断有何差别？答：以施等福业事所摄的彼彼善分舍断彼彼悭等不善分为相对舍断，彼应见如以灯光破除黑暗，因为欲界善力量小，故彼等在自住时破坏的不善在彼离去时由于再来而覆盖。以镇伏称的舍断彼彼盖法，以防止转起方式为镇伏舍断，彼应见如以瓶击在水面上排除水藻。如以强力瓶击远离的水藻，即使彼被除去，因彼击力也不会突然覆盖，如是被近行、安止等禅那镇伏的欲贪等，即使在彼不转起时，因彼力也不会突然覆盖。以令成为不生法称的正确断除方式的舍断为断除舍断，彼则应见如以雷击破坏树等连根。因为被圣道断除的烦恼即使以随眠程度也不在相续中转起。如以一次转起的天火连根破坏的树等不再生长，如是即使以一心刻那，彼仅以自生起，即使住于随眠程度的烦恼也完全被破坏。
"清净"即清净，意为离杂染垢，如是为其现起故为清净现起，意味着以清净相现起于修习者的智。


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

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


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如是说了善以离过失乐报自性为相，以作用现起行相方式为味现起，为再以对治过失性方式显示相，以成就果方式显示味等，而说"因对治过失"等。其中对治过失性为对治过失性，从彼。以此显示"无过失相"中的a音为对治义，由此使其转离无记。否则若非过失，或异于过失为无过失，无记也会有彼相的可能。但说"因对治过失"时，因为唯善不善以能舍所舍方式如光明黑暗互为直接对立性，所以唯善因对治过失故为无过失相，非他，此义成就。"清净性为味"即具清净性成就，意为以不为烦恼垢所染性而成就。现起被引导由因，或依自因，或以系属性对面而现起故为现起，乐报为其现起故为乐报现起。
因为无如理作意时善不生起，有彼时生起，彼为其近因，故说"如理作意为足处"。其中以道、方便作意为如理作意，但就义而言，对有随眠相续者，于六门现前的所缘中，依适当处所居住等成就，以为善法的缘而转起有分后生起的转向名为如理作意。应以所说相反方式见不如理作意。而对具无随眠相续者以唯作心为缘而生起者，除彼外因无过失法不成为任何有过失法的缘故，或应属如理作意分。因为在漏尽者相续中，不考虑如理不如理性，对现前所缘中仅生起而已，不作为任何善不善性的缘，故因二者方式不可说故，或应称为无记作意。


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


我来为您直译这段巴利文：
"不善以有过失不乐报为相"中也应依"贪等为过失，彼等于谁存在，彼为有过失，不乐报于谁，彼为不乐报"等所说方式见对立的安立。从味等而言，此以生不利为味，以杂染为现起。或者因应责备性故即以有过失为相，以杂染性为味，以不乐报为现起，以不如理作意为足处。从语义而言，非善故为不善，意为善的对立。因为此a音为对立义，非其他义，也非无有义。否则不会成为三法，而会成为二法或四法。如是若不善为异于善，则因无记也异于彼，而摄入不善语，则由善不善类差别故应说为二种。若不善为无善，则不摄任何类，故由善无记类差别应说唯二。若说"无有也应别取"，如是则因彼无类故不能与类字相连。因为唯存在者有类。如善的无有，如是无记的无有也有，故应说无无记类而成为四法。而这不适当，因为仅欲以善等方式三种类，且在圣典中仅说"善法、不善法、无记法"以三法方式。但说"善的对立"时，如敌人为朋友的对立，无贪为贪的对立，凡为善的直接对立法类，彼为不善，依彼的力量而成立三法。而其直接对立性应由有过失不乐报性，及由彼应断性而知，非由坏善性。因为不善不能断善，但因大力故唯善断彼。因为善为大力，不善为弱力。故说"弱者为力胜，危难压迫彼"，所以应知唯善如所说方式为不善的能断，不善不是另一者的能断。


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

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


我来为您直译这段巴利文：
"彼二者...乃至...无记"即凡法类不如善以无过失乐报为相，也不如不善以有过失不乐报为相，而是因无异熟故以异于彼二者为相，彼为无记，这是其义。难道不是说"异于彼二者为相"时，如乐受苦受的相反为舍受，如是乐报不乐报的相反是某个其他异熟于谁存在，彼为无记而成？不成，因为如是不可能。因为如光明黑暗无其他相反，如是乐报不乐报无任何相反异熟。或者此处"彼"字仅涉及不关乐报不乐报的善不善而已，故因善不善有异熟性，异于彼二者为相，彼即以无异熟为相，这是其义，此中不必过问。以善不善性未记说故为无记。因为说善不善后说无记，故了知仅以善不善性未说，非以其他方式。而如是不说仅因其异于彼二者为相，非仅因不可说性而应见。或者vi音表示对立，ā音显示趋向性，所以由自己诸缘而互相对立趋向所作为记说，即善不善。异于彼为无记。因为彼从相不如善不善互相对立。因为无异熟性不如不乐报性与乐报性对立，如乐报性与不乐报性对立于乐不乐报性，无记也不断任何善不善，也不为任何所断。当了知"异于彼二者为相无记"时，有业，无业异熟，无业异熟，将无业异熟，以此三法所摄的因趣、依、时、加行失坏而无异熟的现法受等业，及修所断不善与神通善无异熟生起，故有时某人会想"或许是无记性否？"为防止彼而说"或不适合异熟"，不适合给与异熟因为彼处无能力故为不适合异熟。这是所说：首先现法受等由于缺缘等因而无异熟，若彼等远离彼，则因能给与异熟故即适合异熟，但彼非如是，而是以任何方式不能给与异熟故不适合异熟，名为无记。
现在如是依三法解说善等中，首先分别善心而以"其中善心"等显示其数量界限。"二十一种"即八欲界、五色界、四无色界、四出世间，如是略说二十一种。"依地四种"即依欲色无色出世间地称的四地，于彼转起的心也成为四种。其中于此有故为地，即处所及状态。因为状态也如状态者的转起处所而取。如是则彼等容易把握。此处状态即诸法为欲爱等所限或非所限性。其中前三地应依二者而知，其他唯依状态。因为不得出世间法有异于欲有等的其他处所。


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

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


我来为您直译这段巴利文：
在其他处转起的也依将说方式摄属欲地故，依地为一种。"以有依无依差别"即眼等五种和心为六依。但善无依眼等性故，此处意指心所依为依。与彼相应必定依彼而转起故为有依，即在欲色界转起的识。因为彼处无色与色有系缚转起，而在无色界因无色故离依而转起，故彼处转起为无依。"下...乃至...三种"中，依缘及果而低于中上，或缺乏彼等功德故为下，由自缘而达最胜性故为上，生于二者中间为中。其中以下等欲、心、勤、观而转起为下，以中等欲等转起为中，以上等转起为上。而欲等的下等性应依胜解而见。因为依下胜解故彼等为下性，依上胜解故为上性，依彼二者中间故为中性。或以欲得名声而作的善为下，以欲得福果为中，如是依"此福应由善者作"而依圣性而作为上。或以"我是施主，而彼等其他是施奴等"如是以自赞毁他而染污转起为下，如是不染污为中，道果足处为上。或为有与受用圆满因而作为下，依声闻辟支佛波罗蜜为自解脱而作为中，依正等觉波罗蜜为一切解脱而作为上。
"喜...乃至...差别"中差别字应各别相连为"依喜舍差别、依智差别、依加行差别"。其中"依加行差别"即依行差别的意思。难道不是喜舍差别才合理因为彼等自性不同。而智加行差别如何？答：由智加行所作差别为智加行差别，因为依彼等有无而转起。现在为以分别显示彼喜舍等差别而问"何者"后以"喜俱"等解答。其中"何者"即是何者，或如何，这是其义。


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

‘‘Pubbappayogasambhūto, viseso cittasambhavī;

Saṅkhāro iti saṅkhāra-sabhāvaññūhi kittito’’ti.

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


我来为您直译这段巴利文：
善意为妙意，或此有善意故为善意，彼之状态为喜，这是心理乐受的同义语，与喜从生起直至灭尽俱行、转起、相杂、相应，这是其义。或者与喜一起达到同生等性故为喜俱。如实了知通达故为智，与彼同等以同生等诸方式相应故为智相应。无其行故为无行，无行即为无行性。与行俱转起为有行，彼即为有行性。此中行即自己或他人的前加行，"行作以称为锐利性的特别装饰而准备，或心由此而被准备"故。其中于施等福业时，当心为悭垢昏沉睡眠等染污而沉没时，依染污止息方式，及依生心精进方式，于三门转起的正精进名为自加行。而对行善无精进者，以"善人啊，行善名为智者所习行道，汝于彼也应行，所以应布施，应守戒，因为彼将为汝义利安乐"等方式，依为行善而生精进方式，于他人身语二门转起的命令名为他加行。在彼等中，前者生于前分转起的心相续，后者仅生于他人心相续，故由彼所生称为锐利性的心特殊性，此处以近因义为行而应知。故诸阿阇黎说：
"由前加行所生，心中生特殊，
知行自性者，称说彼为行。"
或者"有行无行"这仅依行的有无而说，非依彼俱转的有无，故即使转于异相续的行也有此性，依彼而生的心有其行故为有行，因为有字显示存在义如"有毛有翼"等。而与彼相反则因彼不存在，如所说方式即为无行。或者行作，或由此偶然所生除去心沉没自性方式而准备，或如所说方式而行作彼故为行，直接说前加行所生的锐利性，因彼不存在故为无行，意为自性锐利。与彼俱行故为有行，或被悭垢等行作故为行，即心沉没自性，彼于谁不存在故为无行，另一为有行。或优良时节饮食等强力缘为行，"以锐利性行作心，或彼由此而被行作"故。因a音表示增长义，故已达增长之行于其故为无行，意为具强力缘。但因未以表示增长的a音区别，故有行意指有缘而弱力缘。与智离、无故为智不相应。


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

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

‘‘Niyāmapariṇāmehi , samudāciṇṇatāya ca;

Ñāṇapubbaṅgamābhogā, iṭṭhepi kusalaṃ siyā’’ti.

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


我来为您直译这段巴利文：
舍看故为舍，即使感受也平等看所缘，以住于中性行相的意思。或者于可意、不可意所缘以无偏袒性从适当、合理而看、经验故为舍。或者具足不违背乐苦的看、经验故为舍。因为正由不违背故，彼于彼等之后也转起。但乐苦受因各自为违背自性故不互相随后转起。正因此在发趣论中否定喜之后忧，忧之后喜的生起。此义于贪俱心相应受也可得，但前二义不如是。因为贪俱等无以中性行相平等看，或从适当而看故。"舍俱"一切如前所说方式。
难道不是还有触等其他相应法存在，为何仅依喜等方式取八种？因为是能分别者。因为触等为一切心共同，信等为一切善共同，故不以彼等分别心，但喜等于某些心有，某些心无，故以彼等分别心明显。为何彼等于某些心有，某些心无？因为因的现前不现前性。什么是彼等的因？答：其中首先喜俱性依所缘而有。因为于可意所缘生喜俱心。难道不是可意所缘为贪的事物因可染着性，如何于彼生善？这不是决定，因为于可意所缘也依确定等方式生善。因为若"唯善应由我作"而心确定于作善，转离不善转向而转变唯于作善，由数数作而习行善，依适当处所居住、听闻正法、依止善士、宿有福性称为四轮依止方式，如理思惟转起，于彼即使于可意所缘也生无贪相应心，不生贪相应。此中有：
"由确定转变，及以习行性，
以智为前行，可意亦生善。"
而且由多信等因也应知心的喜俱性。因为对不信、邪见者，即使见到一向可意所缘的如来色也不生喜。若不见善转起的功德，彼等即使被他人激励而作善也不生喜，所以多信性、清净见、见功德性，由此等因也有心的喜俱性。


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

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

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

我来为您直译这段巴利文：
而且凡是那些导致生起喜觉支的十一法。即：忆念佛、忆念法、忆念僧、忆念戒、忆念舍、忆念天、忆念寂止、远离粗糙人、亲近柔和人、省察能生净信经、倾向于彼，由此等因也应知心的喜俱性。因为忆念佛等功德者，直至近行生起遍满全身之喜生起。如是省察长时依无缺等方式自己所护持的四遍净戒者，居士省察十戒五戒者，在饥荒怖畏等时施优良食物给同梵行者后省察"如是布施施舍"的自己舍者，居士也在如是时省察施与持戒者的布施者，省察自己具有诸天以何功德而得天性的如是功德者，见以止观伏断的烦恼六七十年不现行而思惟"啊，我的烦恼不现行"者，因见塔见长老不恭敬作业而示现粗糙性、因无对佛等净信爱而如驴背尘的粗糙人远离者，亲近对佛等多净信柔软心的柔和人者，省察显示三宝功德的能生净信经者，于住处坐处等为生喜目的以倾向等方式转起者，多分喜生起。因为喜与乐不相离故，彼生起时此生起必定，如是应见喜因也是乐因。复次，非深性格、乐结生性，由此二因有喜俱性。因为谁是非深性格，于微小利益资具也喜足，谁是乐结生者于不净所缘也见不违逆，彼多分生喜俱心。应知由无如所说乐因及中舍所缘性有舍俱性。
而智相应由业、生起、根成熟、烦恼远离等此等因而有。因为谁以利益他人意乐说法、教授低高等竹匠指印计数等工艺处、木工农商等业处、除毒等明处，如是无过工艺处等，或自学习，对说法者作恭敬令说法，立愿"未来我将有慧"而作种种福业，如是成就种种慧所转业者，依彼业而生起的善成为智相应。如是生于无恼害世界者所生起的善成为智相应。因为这样说：
"彼于彼处乐者法句浮现，诸比丘，念生起虽迟钝，然后彼有情速得殊胜分"。

4.191).

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

‘‘Yogā ve jāyate bhūri, ayogā bhūrisaṅkhayo’’ti. (Dha. pa. 282).

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

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

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如是达到慧十者，依根成熟而生起的善成为智相应。而由止观修习伏断烦恼者，依烦恼远离而生起的心生为智相应。如说：
"由瑜伽生广慧，无瑜伽慧灭尽。"
而且凡是导致生起择法觉支的诸法。即：多问、令事物清净、令根平等、远离劣慧人、亲近有慧人、省察深智行、倾向于彼，由此等因有智相应性。如是谁亲近有慧者而多问蕴界处根力觉支道支禅支止观等，依彼而生起以闻所成智为始的心成为智俱。而由谁令指甲头发衣服住处等内外事物从前不清净者以剪除垢等而清净，如是清净事物者于所生心心所中有清净智，如依清净灯盏等而生起的灯焰光明。若谁信根等中某者强而其他弱，从此彼等不能作自己作用，所以彼依觉支分别所来方式以种种行相令平等，如是令诸根平等者依观智等方式心成为智俱。而谁远离劣慧人，或亲近有慧人，或省察世尊于蕴等深入的深智行，或于住处坐处等住于倾向于彼心，此等所生起的善也成为智相应。而且由忆念佛等功德心也成为智俱。如说：
"大名，当圣弟子忆念如来时，彼时其心不为贪所缠，不为嗔...乃至...不为痴所缠，彼时其心缘于如来而正直。大名，而圣弟子心正直时得义悦，得法悦，得法相应的欢喜，欢喜者生喜，有喜者身轻安，身轻安者受乐，乐者心得定，得定而如实知"等。;

11.11).

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

‘‘Iṭṭhārammaṇatā saddhābāhulyaṃ diṭṭhisuddhi ca;

Phaladassāvitā ceva, pītibojjhaṅgahetuyo.

‘‘Ekādasa tathā dhammā, agambhīrasabhāvatā;

Somanassayuttā sandhi, iccete sukhahetuyo.

‘‘Abhāvo sukhahetūnaṃ, majjhattārammaṇanti ca;

Upekkhuppattihetu ca, evaṃ ñeyyā vibhāvinā.

‘‘Kammūpapattito ceva, tathā indriyapākato;

Kilesūpasamā dhamma-vicayassa ca hetuhi.

‘‘Sattadhammehi buddhādi-guṇānussaraṇena ca;

Sappaññasandhito ceva, cittaṃ ñāṇayutaṃ siyā.

‘‘Utubhojanaāvāsa-sappāyādīhi hetuhi;

Asaṅkhārikabhāvopi, viññātabbo vibhāvinā’’ti.

Evaṃ vedanāñāṇappayogabhedato aṭṭhavidhaṃ kāmāvacaracittaṃ niddisitvā idāni taṃ nigamento āha ‘‘idaṃ…pe… nāmā’’ti.

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

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

我来为您直译这段巴利文：
如是应见忆念佛等也因清净贪等垢故唯是智生起因。复次，三因结生性是智生起因。因为结生慧从开始以相续心相续方式多转起，以相续熏修而为智生起的殊胜近因。而无行性由适宜时节饮食住处等缘而有。此中有：
"可意所缘性，多信与见净，
及见果性等，是喜觉支因。
十一如是法，非深自性者，
乐相应结生，此等是乐因。
无有诸乐因，及中舍所缘，
舍生起因等，智者应如是知。
由业与生起，如是根成熟，
烦恼止息及，择法等诸因。
由七法及以，忆念佛等德，
及有慧结生，心成智相应。
由时节饮食，住处适宜等，
诸因无行性，智者应了知。"
如是显示依受智加行差别八种欲界心后，现在总结说"此...乃至...名"。
12.现在为显示此以何义称为"欲界"而开始"从摄略"等。其中"从摄略"即从列举，意为从略。虽然如剩余烦恼等，烦恼欲也因可受用性摄于事欲如智于所知，略说只是一种欲，但烦恼欲成为事欲性时依可欲性而成，非依欲求。而依欲求则唯烦恼欲，非事欲，故说"依烦恼事"等。此中何为事欲，何为烦恼欲？顾虑此问难而说如"欲是欲，染是欲，欲染是欲，寻是欲，染是欲，寻染是欲"，如是义释中所来所说欲爱，此中为烦恼欲。而"可意色...乃至...可意触...乃至...一切欲界法...乃至...一切色界...乃至...一切无色界...乃至...诸欲"，于彼处所说有识无识差别三地诸法为事欲，显示故说"烦恼...乃至...轮转"。以"欲染"确定，于以烦恼性建立的贪嗔痴等十中，排除嗔痴等九烦恼。欲色无色爱的处所、依止，或成为因故为事。
13.如何名为烦恼欲，如何为事欲？说"烦恼欲"等。欲求即希望事欲。被欲求即被烦恼欲所希望。"如是"字意为"所以"。"又"字意为"唯"，由彼因为烦恼欲欲求故为欲，事欲被欲求故，所以唯烦恼欲与事欲，此二种欲成就于作者二，即能作所作，领受能作性与所作性，这是其义。或者"二种"即二欲的能诠故二种。"欲"此字成就于作者二，生于如所说作者对于能作所作，意为"欲"字生起于能作所作。而"vo"音仅是不变词如"如是汝等迦罗摩"等中。;

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

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

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

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

我来为您直译这段巴利文：
如是。或者"二作者"意为二蕴。因为烦恼欲因是行性故属行蕴，而事欲如将说方式成为五欲功德性因是色性故属色蕴，如是此二种欲成就于二蕴，生起，成为其内。
14.圆满即成就，依彼等以所缘所缘性互相会合方式，以达到方式，这是其义。以此而显示此：何处二种欲以所缘所缘性相应而转起，彼十一种处称为欲界。而于色无色界何处仅事欲转起，彼处不名为欲界。难道不是二种相应也转于色无色界，因为色无色界法为事欲，而以彼为所缘的色无色爱以相应彼而成就烦恼欲性？非如是，因为此处意为烦恼欲性唯是属下分的粗重烦恼欲贪。因为虽以"从摄略二欲"而列举一切欲，但以"四恶趣处"等所缘限定，于"此二种"中，作为欲一分的在盖障位说的欲贪为烦恼欲性，以彼为事的诸法为事欲性，非色无色爱与以彼为事的诸法，如是令知。如是作已，上面将说的带剑转喻成立，因为此处意为如所说诸欲故，于色无色界宫殿如意树衣饰等小善等差别欲界法中转起的欲染不名为烦恼欲，而以彼为事的宫殿如意树等小法类不名为事欲，如是成立。正因此说"欲或欲想于梵界不存在"。但若为欲界有情相续中爱的所缘，则应知以相应彼而于色无色界转起的小法也唯是事欲。或者依义释所来方式，无余烦恼欲欲爱有爱无有爱灭爱差别于此转起。于事欲中也除去少许色无色异熟外，一切于此转起，依无余转起故说"此二种欲"。虽如是说，但为显示于彼等中取粗重烦恼欲性的粗重欲贪与以彼为事的五欲功德，故说"依诸成就"。依圆满方式，依成就方式，这是其义。转起即生起。"如是"字于因，因为此二种欲转起，所以欲于此转起故称为欲界，这是其义。
15.善所认为的天道解脱因性多分远离故为恶趣。依地狱等方式四恶趣为四趣。"六"即称为四大王天、三十三天、夜摩天、兜率天、化乐天、他化自在天的六天界。而须弥山脚居住的阿修罗摄于三十三天中，故不与彼等说为七。因意增盛故为人，因具勇猛念性梵行性等功德而积集意性故，即殊胜功德心性，而彼等应知无譬喻地为阎浮提居民。如说：
"诸比丘，依三处阎浮提人胜过北俱卢人与三十三天众。何为三？勇猛、具念、此处梵行住"。;

9.21).

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

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

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

‘‘Kāmevacaratītyetaṃ, kāmāvacarasaññitaṃ;

Sese avacarantampi, saṅgāmāvacaro yathā’’ti.

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



我来为您直译这段巴利文：
而与彼等同形等性故，与小洲居民一起，其他大洲居民也称为"人"。而世俗人因为是摩奴的后裔而说"人"。"十一种"虽然在四恶趣中畜生饿鬼界无各别限定处所，但因取彼等于林海山脚等常住居住的如是处所，故为十一种。
16.难道此中因其他诸法也有转起可能，如何仅依欲的转起而得名？说"因彼标记"等。其中"彼"即此二种欲。"标记"即于十一种处明显。或者"彼"是作格义的属格，所以由此二种欲标记、施设十一种处，这是其义。或者依受格义的属格方式，此十一种处由彼二种标记，这是其义。与剑俱为带剑，彼等转起处为带剑转处，如是。因为如于某处带剑人转起，彼虽有其他二足四足等转起，因彼等于彼明显，或由彼等标记故称为"带剑转"，如是虽有其他色界等转起，依标记方式此处唯称为"欲界"。此理趣于色无色界也如是。
17-18.难道不是说心为欲界，但依如所说方式取处所，如何于彼转起名为欲界？说"此彼"等。彼此欲界称为"欲"，这是关系。如色有为色，因为虽未说"如"字也从"如是"字决定而得。如"修色生道"此中应说"色有生"而色有称为"色"，此中这是其义。如何此如是称？说"上"等。或者如省略上词而说此色有称为"色"，如是此欲界为欲，这是关系。"于彼欲"即于彼依上词省略而称为欲的处。"此"即此八种心。而依主题而取彼，一切小心也得此义，因一切于欲转起。"恒"即一切时，意为多分。以此显示此：如战场多分转起而得名"战场转"的象，即使转于他处也依多转方式称为"战场转"，如是此虽转于他处，因于欲界多住故唯说"欲界"。而以彼解决"难道此因于色无色有也转起故应得色界等名"此质难。此中有：
"于欲界转起，故称为欲界，
虽转于余处，如战场转者。"
"如是"字于因。"又"字于当说他事和合。由彼因为依上词省略欲界称为"欲"，又因为此心于彼欲恒转起，所以说"欲界"，而非欲界界，也非色无色界，这是意趣。"杀欲者"即以说法智于所化相续中有杀烦恼欲性的正等觉。;

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

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

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

‘‘Kāmovacaratītyettha, kāmevacaratīti vā;

Ṭhānūpacārato vāpi, taṃ kāmāvacaraṃ bhave’’ti.

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



我来为您直译这段巴利文：
19. "令结生...乃至...转起"或者因为虽生于任何处但在欲有中令结生转起，所以此令于欲中转起故说"欲界"，作"ca"音短音，这是其义。如是显示依上词省略词生起后，现在为显示即使不依上词省略欲界词的生起而说"摄属或于彼"。"于彼"即于彼欲有。"摄属"即包含。此中这是意趣：
"何法为欲界？下至限于无间地狱，上至摄入他化自在天，在此中间于此转起于此摄属的蕴界处色受想行识。此法为欲界"。
因说故，如生于人女腹中的畜生类因摄属畜生胎故唯说"畜生"，如是此虽生于色无色有但因摄属欲有故唯说"欲界"。而应知其摄属彼性为无间他化自在所限处所趣向的欲爱的所缘性。如是阿阇黎法护长老也于摄义篇说："'于此转起'之语依无间他化自在所限处所的欲爱的所缘性而说"。而此中词生起应如是了知：欲爱为欲，彼由作所缘方式于此转起故为欲界。难道此中何为欲爱？即缘欲界法的爱。何为欲界法？即为欲爱所缘者，如是岂不成互相依赖过失？不成，因为依无间等十一处所趣向性，取任一渴爱为欲爱性，依如是自性爱的所缘性而应标记欲界法故。或者依烦恼事二种欲依适宜以俱生方式于此转起故为欲界，或者依作所缘方式于二种欲中此转起故为欲界。或者如依床者作喝彩时，因以智取能依所依不相离故，依能依所依假说而说"诸床作喝彩"，如是此也因依转起于欲界有方式而依止于彼，依所依言说而说"欲界"。此中有：
"欲于此转起，或于欲转起，
或依处假说，彼为欲界有。"
20. 由生可赞果，及由净自相续为福，应作为业，因为是彼彼利益的事物为事，故为福业事。因数为十量故，十与福业事为十福业事，"依彼等"即依十福业事，以十福业事性成为彼性，这是其义。以"唯"字显示非如色无色出世间唯依修习方式。或者唯依十福业事转起，非依他人所计著赞他等福业事方式，以"唯"字决定。故将说"一切随念福"等。

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

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

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


我来为您直译这段巴利文：
21. 何为彼十福业事，依彼等此八种心转起而说？为对此质问而显示彼等自性说"布施戒"等。其中"由此施"为布施，舍离思。而此中依心为主取彼相应。如是于"戒"等中也。"戒"即戒，摄持身语业，这是其义。因为以善戒方式，身业等现在不散乱，未来能引利益安乐，正住立、等持，或"戒"即持守。而此处持守即为诸善的住立性。"由此修习、亲近、增长善法"为修习。由此施自相续中所成就的得为施得。作彼彼事务者的状态为服务。"由此说"为说法。"由此随喜得"为随喜得。但省略前词而说"随喜"。见的正直性为见正，即正见的正直作，这是其义。"由此依自己或他人利益意乐而正闻"为听闻。"由此以敬重方式恭敬作适宜"为恭敬。福业事的差别为福业事差别。但依中词省略而说"福事差别"如良马所系的车为"良马车"。此中这是词的考察。
而这是抉择：其中学人凡夫依向他人以敬重摄益欲而舍自己现有事物方式转起的思名为布施福业事。漏尽者也如是转起布施，但彼不名为福业事故此处非所意。因为由生可赞果及净自相续为福，而于漏尽者相续中转起者不生果，也不净化因转于清净相续故。如是于其他中也。
而依常戒布萨戒等方式受持五戒八戒十戒者，即使不受持而依家系行为方式离诸所遇身恶行等者，于受具足戒场受持律仪者，圆满波罗提木叉者，于现前诸所缘防护眼等诸根者，省察衣等诸资具者，从诡诈等事净化活命者的转起思，此名为戒福业事。此中问："布施名为我的家族传统家族行为"如是住于传统戒而施者，转起的是布施福业事还是戒福业事？唯是戒福业事因为是传统戒性。因为此虽依舍施物方式转起，但因前行和后时思如是转起故，唯是戒福业事，非布施福业事。因为以敬重摄益欲而施为布施福业事。


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

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

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

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

‘‘Purimā muñcanā ceva, parā tissopi cetanā;

Hoti dānamayaṃ puññaṃ, evaṃ sesesu dīpaye’’ti.

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


我来为您直译这段巴利文：
而以"眼无常"等对眼等安立三相而观察者转起的至种姓解脱为终的观察思，及于遍等所缘未得安止至种姓为终的遍作思，此名为修习福业事。得安止也是修习，但彼非欲界故此处不取。无过失明处业处工巧处的学习思也摄入修习中，诸阿阇黎说。而此中观察施物灭尽变坏而施者的转起，也如前因两分思如是转起故，应知唯是修习福业事。
作任何布施等善行业后,"愿如是者得，或一切有情得",如是依自作与他共有期望方式转起的名为施得福业事。难道如是施得者福减损耶？不减损，如点一盏灯从彼点千盏灯时,不应说初灯耗尽,而与前光后光成一时更大,如是施得者应见非减损，而是增长。如何名为已施？以"此我福业回向一切有情，或如是者"如是于前分或后作语表或仅以意思即名已施。有人说"我所作善行,其果我'施'虽如是说也名已施得"。但因善业为主题及应由他人随喜业故，应施业，随喜者也应随喜业，这是此中诸阿阇黎的决定。
于衣等无期望，以不染意乐依作沙门婆罗门的义务奉事方式及看护病人方式转起名为服务福业事。
以不顾虑财物等之心，住于解脱处首而说自己熟练的法，如是教示无过失明处等转起名为说法福业事。对他人所作任一善行业，已施或未施，舍离嫉妒悭垢，说"善哉！善哉！"随喜者转起名为随喜福业事，依"有施"等以业自性智使见正直者转起名为正直见福业事。若如是则不得无智相应心的正直见福业事性耶？非不得，因前后思也摄于彼彼福业。如是将说：
"前舍思以及，后三种思等，
成为布施福，如是说余者。"
所以虽然正直化时唯智相应心，但前后分也有无智相应，故其也生正直见福业事性。


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

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



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其他人则说：依识与慧方式的见为见，即心与慧。见的正直性为见正。是何？即善识与业自性智等正见。其中以善识生智时也摄入忆念自善行、赞叹他功德、归依，以业自性智则业道正见。而布施等相应的智应知唯摄于布施等中。"如是闻此法已依所说方式行道将证得世间出世间功德殊胜，或成多闻将以说法摄益他人"，如是依自己或他人解脱处首而闻正法者转起名为闻福业事。无过失明处等闻思也摄于此中。见应供养、尊重处、长者而从座起、作接受钵衣、给予道路、礼敬、合掌、作座位花香等供养者转起的恭敬思名为具敬重福业事。而服务与敬重的差别是：对年龄功德长者和病者作彼彼事务为服务，适宜作为敬重。
22-23.如是依注释书所来方式显示十福业事后，现在为依经中所来方式显示布施戒修习三种，显示其他也摄于彼等中而说"趣入摄"等。其中施得随喜趣入摄于布施因为是彼自性。因为布施也是嫉妒悭垢的对治，这些也是，所以以同对治性与布施一相故，这些趣入摄于布施福业事。服务敬重趣入摄于戒福因为是传统戒自性。而说法听闻正直见因亲近善法修习故趣入摄于修习。有人说"说者闻者随说法送智而通达相而说而闻，而彼说闻引向通达故说法听闻趣入摄于修习"。也可说因法施性故"说法趣入摄于布施"。如是正直见于一切中因是一切的决定相。因为于布施等任何以"有施"等方式转起的正见所净化者成为大果大功德。如是作已于长部注释中说"而正直见是一切的决定相"。而大众部和无畏山住者不取正直见为别的福业性。如是彼等舍弃布施戒修习听闻说法随念随喜服务供养归依得赞叹即忆念自作福、于佛等归依、赞叹他功德此三，不取正直见而施设十二福业事。又唯三即先是十种后略说唯成三。

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



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24. 现在为显示由他人所指示的福随念等摄入于自己所指示者中而说"一切随念福等"。其中随念一切自作善行名为一切随念福。"赞叹"即以净信心赞叹他人所作福业和正行，意为满足。"三归依"此中能杀害故为归依，即佛等三宝。因为彼等以彼归依而杀害归依者的怖畏、恐惧、恶趣、污染。有三支分为三，这是有三支分的集合的名称，归依的三为三归依，即说三归依。因为无离开支分而有集合者。而此中取三归依依靠近或上词省略意为归依。因为三归依不名为福业事。而依义此以"彼世尊实是正等觉者，法善说，僧众善行道"等方式依得于佛等净信方式转起的思趣入摄于正直见因依彼而成就。因为邪见者不有此三，所以彼等一向趣入摄于正直见福业事，不应别取为福业性，这是意趣。故说"无有疑问"。正直见虽摄入修习，但依略说方式摄于修习中，而依详说方式"于何处耶"应有疑问故不说此等摄入修习。或者因正直见是一切大果性的决定者而为根本，为显示彼重要性而说别摄于彼。其他人则说"摄者摄，取者舍故，归依如受戒可有取故摄于戒"。有人说"归依因是礼拜性故摄于具敬重"。

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

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

‘‘Annaṃ pānaṃ vatthaṃ yānaṃ, mālāgandhavilepanaṃ;

Seyyāvasathapadīpeyyaṃ, dānavatthū dasāvime’’ti.


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25. 现在为显示如上所说福业事依前后分转起的思也趣入摄于彼彼中而说"前舍"等。其中"前"即为布施而如法平等生起施物者,生起后思维"我将舍"者,寻求应供者,乃至舍物于受者手中或回向为止转起的前分思。而于受者手中舍思或回向思名为舍思。彼以省略音而说"舍"。或者"舍"即是读法。"后"即于自己所舍物不作执著,以"善哉!善哉!我施最上施"喜心省察时生起的后分思。"三思"即如是此前思,此舍思,此后思,三思合为一成为布施福,名为布施福业事,这是其义。依"福"字而说"成"为单数。现在类推如上所说义于其他中而说"如是于余应说"。"于余"即于戒等福业事中如是如上所说方式,"思维'我将持戒',往寺院'我将出家'转起前思,受持戒,出家,圆满戒生起中思,省察'我已圆满'生起后思,如是三思合为一名为戒福业事"等应说、应显示,这是其义。难道自作福随念思摄于正直见,而此后思即是彼,如何其摄于彼？此非过失,因所缘差别二者有特殊故。因为福随念唯以自作福为所缘。而此以彼事为所缘故二者差别即明显。
至此说"唯依十福业事转起",其中显示十福业事自性和摄入后,现在为显示如是转起的此各别转起行相所缘而开始"现在"等。其中"此"为将说之指示。应施之法为施物,食等十种事。因说：
"食饮衣乘具，花香涂油品，
卧处灯明类，施事有十种。"


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

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受者为首的彼等施时等，彼等为受者等，施物与受者等的圆满为施物受者等圆满。其中施物的殊胜可意性、如法平等生起性为施物圆满。受者的最上应供性为受者圆满。难得饮食等处为处圆满。如是时为时圆满。因为于难得饮食等处或时所施，因意乐力故成为大果，及为喜因，所以彼等依施圆满而说。而朋友圆满为善友性。因为依止善友于布施等心达到踊跃。而侍者圆满为不须命令也于成办彼彼事务不放逸的侍者之得。"或其他喜因"即信多性、清净见等差别或其他喜因。"缘"即靠近，意为依止。"欢喜踊跃"即依喜方式欢喜及踊跃。以二者说增上喜。"有...乃至...转起"即"有布施，有祭祀，有供献，有诸业善作恶作的果报，有此世，有他世，有母，有父，有化生有情，有世间沙门婆罗门正至正行道，以自通智作证具足住于此世他世者"。;

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

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

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

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


我来为您直译这段巴利文：
如是转起的十种依正见事及择法觉支处等方式转起。因为"等"字不仅取九种正见事,而且摄择法觉支处。正确方式转起的见,或赞叹的见为正见,彼。"置于前"即作为前行。而彼唯依俱生前行方式如"意为诸法前行"等,因意为相应故。
"不被鼓励"即由于贪悭等方式不陷入于福业的退缩,不被自己或任何他人鼓励而。因为这是见福业自性的转起。而"诸他"依显示他人鼓励方式而说。"第一"依说法次第或此处所示次第为第一。"大善心"即以喜俱等支分圆满为大善心。或者因引后有菩萨的结生故为大而受敬的善心为大善心。因为说一切诸正等觉菩萨的结生是慈为前行三因喜俱无行心的异熟。此中以"施物...乃至...欢喜踊跃"说此为喜俱性,"置正见于前"为智相应性,而以"不被鼓励"为无行性,应如是见。
"如说方式"即如"缘施物受者等圆满或其他喜因"如是说方式。"被鼓励"即由于对施物有期望等,于戒圆满等不信解等而陷入于福业的退缩,被自己或任何他人鼓励。而"诸他"如前所说方式。"作布施等诸福"为关联。"彼"即依喜俱等与彼相似性而说。因为于彼相似也有彼言说如"彼即鹧鸪,彼即药"。而此中以"被鼓励"显示有行性。余如说方式。"于此义"即于此有行声所诠,即于应鼓励心所称的义、彼所缘,这是其义。"前加行"即于福业生起退缩时,依离彼而鼓励方式转起的心加行。而此中取"前"依如是转起前行方式彼加行有而说,非彼前时性,此义已说。
"见行道"即见比丘而施舍施物礼敬等行道。"力而活"为愚者,唯以入出息而活,非以慧生活,这是意趣。愚者即愚童。而彼等此中因无"有施"等方式转起的正见故为未生智的儿童。而此中取愚童依显著。而于急速作等时他者也无智相应故。"生喜者"即彼等生喜,意为已生喜。"急速"即因欲急速施故即生起同时。


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

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

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

‘‘Kamena puññavatthūhi, gocarādhipatīhi ca;

Kammahīnādito cāpi, gaṇeyya nayakovido’’ti.



我来为您直译这段巴利文：
此中以"见行道"说无他人加行，以"生熟习"说无自己加行。以二者显示此无行性。以"愚童、急速"说无智相应性，以"比丘...乃至...生"说喜俱性。或者以"行道...乃至...熟习"显示无行性，以"愚童比丘...乃至...生"显示无智相应喜俱性故，以"急速"言显示如上所说无智相应无行性。如是则依反方式显示喜俱等性。而依顺方式以"生喜"显示喜俱性，以取"急速"显示无智相应无行性。而以"行道...乃至...见"显示喜俱等性的因。"彼等"即彼等亲戚，或彼等愚童，这是其义。"缘喜因的无有"应见此仅为示例。中性所缘如是心行等也是舍俱性的因故。心无喜时人也无喜故，说"于四...乃至...有"依人为所依，意为作福时无喜。"如是"等为结论。
而于此八识中喜俱较舍俱劣，无智相应较智相应劣，有行较无行同类劣。而依不同受智加行方式有强有弱。因为较喜俱三因无行，舍俱三因有行更强，较舍俱二因无行，喜俱三因无行更强。如是较第四心第三心更强，较彼第八心，较彼第七心，较彼第二心，较彼第一心，较彼第六心，较彼第五心，如是应知此等强弱性。
26. 如是依经中所来方式显示依受智加行差别为八种后，现在为显示依注释书所来福业等方式的差别而说"十福业等"。以"等"字应见摄六所缘、四增上、三业和下等差别。故说：
"依次以福事，及所缘增上，
及业下等等，善巧数诸方。";

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

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

Kāmāvacarakusalavaṇṇanā niṭṭhitā.


我来为您直译这段巴利文：
27. 现在为显示如是转起的彼依彼等方式所得的计数界限，集合而说"一万七千"等。其中应如是知计数 - 此八识依十福业事方式转起故各十而成八十心，彼等于六所缘中转起故六倍成四百八十，彼等依四增上相应方式四倍成一千九百二十，彼等依身语意称为三业方式三倍成五千七百六十六，彼等依下中上差别三倍成一万七千二百八十。难道无智相应心无观增上相应故依增上成一千六百八十，彼等依业等方式集合成一万五千二十？这是真实，但依听闻方式不取彼而取增上计数，应见非依彼方式而减计数。
难道说"有异熟善"，而彼如何、何处、何果？为对此质问而说"而彼"等。因为三因善生三因或二因结生，不生无因结生。当生三因结生时，于转起产生十六异熟。当二因时十二。而二因生二因无因结生，不生三因。当生二因时，于转起十二。当无因时八。而诸依传来欲异熟的行差别者，依彼等意三因成熟十二或十，二因十或八，所以说"如相应"。因为是种种圆满处故为妙，因为是趣故为趣，而欲界有即为善趣欲界善趣。于彼欲界善趣。"有用圆满"此中而有故为有，此取称为生有的异熟蕴与业生色，因受用故为用，于转起所得圆满，或有为结生，用为与余异熟业生色俱于转起所得圆满，有与用为有用，彼等因圆满性故为圆满，或彼等的圆满为有用圆满，产生彼，依能生方式及依缘方式成就，这是其义。此中依有用圆满无余所得处而说"于欲界善趣"。而除有因异熟，于善趣恶趣中也一般产生转起异熟业生色自性的有圆满和部分用圆满，或唯用圆满。因为龙金翅鸟等也有如天圆满般可意的受用类，及彼境异熟心，及金色好声等，彼一切唯是欲界善的果。因为不善无可意果。因说此："此是不应理不合理，即不善有可意可爱异熟。"
欲界善释毕。;


Rūpāvacarakusalavaṇṇanā

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

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

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

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


我来为您直译这段巴利文：
色界善释
现在因为欲界善之后所说的色界善的解释机会已到，所以为显示彼而开始"于其他"等。其中"于其他"即于如上所说欲界善之外，意为于色界等。依有依一种因为定依于依处。因为无色界中不得色界法，因为以厌离色而生，再无色界禅定入定故。
"依下中上差别"此中如前应以增上的下等性配合禅的下等性。或者仅得而未修习为下因为极弱性，不善修习未圆满自在为中，而极善修习一切圆满自在为上。如是依欲得殊胜福果方式转起为下，为世间神通而转起为中，依出离欲住于圣性而转起为上。或为自利而转起为下，唯以无贪意乐转起为中，为利他转起为上。或以轮回意乐转起为下，以出离意乐转起为中，以解脱意乐为出世间基础而转起为上。
"依行道等差别"即依苦行道钝通等行道通的差别。或以行道言即得通因不离彼故。如是此中称为行道四法，以"等"字应见摄增上等，所以"依行道等差别"即依行道差别、增上差别、所缘差别、退分等差别，这是其义。其中首先依行道差别为苦行道钝通、苦行道速通、乐行道钝通、乐行道速通，如是为四种。其中苦行道为彼者为苦行道。钝通为彼者为钝通。此理于"苦行道速通"等中也是如此。
其中对未断盖、未镇伏禅爱、及智的作用不明显者，圆满一切前行后，从"地地"或"水水"如是转起最初作意开始，直到彼彼禅的近行生起有断盖、镇伏爱，在此期间转起的前分修习名为行道，因为"以此趣向禅"。而已断盖、已镇伏禅爱及智的作用明显者，从近行禅开始直到安止生起，在此期间转起的慧因殊胜于前分慧故名为通，所以谁最初镇伏烦恼禅爱时以苦以行以加行疲劳而镇伏，已镇伏烦恼禅爱而住于安止时久远才达支现起，彼的禅为苦行道钝通。而谁以行镇伏烦恼等后不久达支现起，彼的为苦行道速通。谁镇伏烦恼等时安乐无疲劳而镇伏，但安止久远，彼的为乐行道钝通。而谁安乐地镇伏烦恼等后迅速达安止，彼的为乐行道速通，应如是知。


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

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

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

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


我来为您直译这段巴利文：
而此行道通的差别应依烦恼根优胜方式而知。因为谁贪等烦恼强盛，而信等五根柔弱，及于止观未作优胜，彼的转起禅为苦行道钝通。因为彼因烦恼现行强盛故镇伏盖以苦以难而成就，故行道苦不乐，由于彼信等诸根柔弱故通也钝迟不速转起。或因在其他有中未作止的优胜故行道苦，因未作观的优胜故通也钝。而谁与所说相反，由于烦恼非强盛现行，诸根锐利，于止观已作优胜故，如次第为乐行道速通。因为在其他有中已修习者如熟练后已舍结以少许加行而善转起及通晓诵习，如是修习不以苦而成就。而此未作与已作的优胜依止说于行道因行道以定为主。依观说于通因安止以智为主,应如是见。
而谁强烦恼利根或唯于观已作优胜，彼如所说方式苦行道而速通，与彼相反者乐行道钝通。所以应知此等差别依烦恼的强弱性、诸根的锐钝性及前修习的有无方式，如是依烦恼根优胜方式。
又将后来的适不适、断除障碍等前行作及安止善巧，于彼等谁于得近行之前及之后亲近不适，彼苦行道及钝通。二处亲近适者乐行道及速通。而谁于彼前分亲近不适后分亲近适，彼苦行道速通。与彼相反者应知乐行道钝通。
如是不完成断除障碍等前行作而修习者因有障碍故苦行道，相反无障碍故乐行道。不完成安止善巧者因智不明故钝通，完成者相反故速通。又应依爱、无明、有方式知彼等差别。因为为爱胜者苦行道因彼为定的正对治故为止行道的障碍，不为胜者因无彼故乐行道。而为无明胜者因彼为慧的正对治故钝通，其他者速通。而此行道差别仅依止修而得禅，而依道得禅则无苦行道等差别。但有些人唯依道赞说彼的行道等差别说"因为道有苦行道等故彼为苦行道等"。


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

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

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

‘‘Bhāgī assamahaṃ addhā, imāya paṭipattiyā;

Pavivekasukhassāti, katvā ussāhamuttama’’nti.


我来为您直译这段巴利文：
在增上差别等中,依增上差别为欲增上、心增上、精进增上、观增上,如是为增上差别;小而小所缘、小而无量所缘、无量而小所缘、无量而无量所缘,如是为所缘差别;退分、住分、胜分、抉择分,如是为退分等差别而知四种性。其中"如有欲者将生禅,我也将生"如是以欲为首而生起为欲增上。此理于"心增上"等中也如是。而不熟练不能作为上禅的缘为小,于笛声等未增长所缘中生起为小所缘。而与所说相反应如次第知无量所缘等。退分等差别将自己说。
"依禅支相应差别"即于某处五禅支、某处四、某处三、某处二、某处另二,如是依禅支相应差别。难道此中如欲界善为何不取行差别。因为此也唯依止修而得有行,依道得无行,所以应说"依禅支行相应差别为十种"?非如是,因为依道实得后分也依加行方式生起,所以一切禅无有称为加行的前行而唯依优胜方式不生起故不能说"无行",无优胜而唯依加行前行也不生起故不能说"有行",所以说依禅支相应差别为五种。
欲贪、瞋恚、昏沉睡眠、掉举恶作、疑,此五盖断除于彼故为"欲贪...乃至...断除"。如"置火"此中应见"断除"字如"置"字为它说。或由欲贪等断除、离系因为是彼等断者故为"欲贪...乃至...断除"。其中欲求为欲,以欲求义为欲而为欲欲,此是浓厚欲贪的名称。瞋恚等义将说。因为欲贪等未断则禅不生,所以应知彼等为此断支。难道其他不善法不也由此禅断除,那么为何唯说五为断支?因为特别作禅的障碍。因为依欲贪被种种境界诱惑的心不于一境定,或为欲贪胜而不行于欲界种种积聚的断行道,而依瞋恚于所缘击打而不转起定,为昏沉睡眠胜则不适业,掉举恶作缠绕则不寂止而流转,被疑损坏则不登禅证得行道,因为以"是正等觉否不是,地地"等转起作意而"禅将有否不有"等怀疑者不成就禅证得行道。故将说：
"我定是分享,此修行方式,
离欲之乐者,作最上精进。"


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

‘‘Paccanīkā yato pañca, samādhādīnamettha hi;

Jhānantarāyikā tasmā, pahānaṅge niyāmitā’’ti.

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

‘‘Upanijjhānakiccattā, kāmādipaṭipakkhato;

Santesupi ca aññesu, pañceva jhānasaññitā’’ti.

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

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


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所以因为以正对治性特别作禅证得的障碍故说唯此等为断支。此中有：
"因为此中五种,为定等对治,
作禅障碍故,决定为断支。"
如是依断支显示此已,现在为依相应支显示而说"寻...乃至...相应"。其中寻等依语义相等方式将在上面来。而因为此等生起时称为禅生起,所以应知此等为彼相应支,因此不应取与此等相应的别有禅。而如轮等支聚合有车等言说,如是禅支聚合有禅言说。因为在分别中也说此:"禅即寻、伺、喜、乐、心一境性。"而为何在其他触等相应法存在时唯说此五为禅支?说 - 因为有近观作用,及为欲贪等正对治性。因为寻令心趋近于所缘,伺随逐。如是对已为无散乱而等持加行的心,由加行圆满生起的喜作满足,乐作增长。然后一境性被此等趋近、随逐、满足、增长所摄的彼与相应法,以等持作用令自随转,于一所缘平等、正确地安置,依根平等性平等,因对治法远离故无沉掉故正确地住立。如是唯此等有特殊近观作用。而与欲贪等对治性将自己说。如是因有近观作用及为欲贪等正对治性,唯此五决定为禅支。如说：
"因近观作用,对治欲等故,
虽有余存在,唯五称为禅。"
依说法次第及于广大法中最先应证故为初,也说因最先应入故为初。而彼非定相,因禅逆等方式入时不可能故。
于前后心生起但安止刹那不生起故寻断除于彼,或彼从彼断除故为寻断除。因为以修习断除故寻于禅刹那不生起。而因无染性及近行修习不能断彼故于前分后分无对治心转起故仍生起。


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

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

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


我来为您直译这段巴利文：
难道说"因无染性"，那么如何被禅断除？因为无有由善法断除无染法，彼为贪等染污恶法的正对治性？说 - 虽是无染性，但因粗重性软弱故为令于禅刹那不生起性，彼中依镇伏爱方式有第二禅修习，故以彼力于禅刹那不生起，或依镇伏爱方式镇伏称为断除。如是则近行也镇伏爱故彼中也应有断除，如初禅近行中诸盖？非如是，因为不如盖的断除，以近行殊胜完成寻所缘爱的镇伏。因为彼中爱的断除唯以安止殊胜，所以我们所说"因近行修习不能断彼"，应见此善观察而说。于"伺断除"等中应依所说方式见义。于第二禅已断的寻，此中为显示仅不转起而取"寻伺断除"中的寻。如是于"寻伺喜断除"等中也是。
"如所生起"即于地遍等中何何所缘于何何生起，不超越彼。因为于遍、入出息中转起五禅，于不净、身至念中初禅，于非舍梵住中除第五禅，于舍梵住中第五禅。
"于地遍等"此中以"等"字应见不仅摄水遍等，而且也摄不净等引生安止的业处。此中胜处解脱禅依转起方式不同，而依所缘唯是遍处，所以以遍处禅摄彼等。或以"如所生起...乃至...多种"言摄色界禅一切可得差别故未别说胜处解脱禅，而彼等应如是依自性而知。


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

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


我来为您直译这段巴利文：
其中对于胜智瑜伽行者降伏地遍等所缘后"于此我生安止无负担"如是行道,从相生起后于第二第三心路,或第四第五心路所得的禅称为胜处。因为彼降伏所缘故为胜,因为是瑜伽者殊胜乐的住处,或因属于意处法处故为处,故为胜处。或应降伏为胜,所缘,彼为处故为胜处。或者唯由降伏所缘故为胜,准备或智,彼为因处故为胜处。准备或智降伏所缘而转起,从近行生起不超第五心路而生安止。而于第五心路后生起者虽以欲胜而生也不名为胜处。而依一般趣向唯是遍处。因为仅对此速转起,在义释中说"降伏彼等而入定,此中与相生起即生安止。"难道不在义释中依如闻而取义。因说"与相生起即",故知与相生起俱生的禅为胜处?非如是,因为安止不能与相生起俱生。因为此中相生起即似相生起或以彼为所缘的近行禅,首先与似相生起俱生安止不可能因无近行禅故,也非与近行禅于一心路俱生因彼时不能以近行修习相续修习故,所以应知义释中为显示不久转起以近在近作用说如是。如果从相生起不久转起为胜处,如何在圣典中说其钝通速通差别?说 - 于第四第五速行心路生起因久时生故钝通,于第二第三心路生起因与彼相反相故速通。但有些人说"名为胜处仅得自在性,非其他",彼是彼等之意,因得自在性与相生起太远而与义释语"此中与相生起即生安止"相违。
又得自在性禅不依降伏因而不能以自在力恭敬入定,故不名为胜处,所以此应结论未得自在性唯初生即为胜处。如是者如何在胜处说中说"无量小所缘,无量无量所缘"。因为说得自在性禅为无量。而此因仅生起故唯是小?此非过失。最初依胜处得的禅后得自在性也得胜处名,所以得自在性胜处为无量,其他为小。


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

Taṃ panetaṃ gaṇanato aṭṭhavidhaṃ hoti. Yathāha –

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

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

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

我来为您直译这段巴利文：
或者说得自在性为无量依殊胜趣向摄取方式。而彼说作为"更强者为无量"此义的标相。力强为无量性的因。而力强性因后后安止轮比前安止轮强故即使未得自在的禅也有可能,所以强为无量,其他为小,如是即使未得自在的禅也应知有无量等性。或者安止的力强名为近行强时有。而彼近行强能顿时生起安止,所以速通二胜处禅于近行心路后第二心路生起因近行禅强故自身也更强而名为无量。超过第二心路于第三心路生起因与彼相反性故为小。如是钝通于第四心路生起为无量。于第五心路生起为小。或者于任何安止心路将生第五安止比生起第四有力强性,所以依此也应知此中小无量性。
而彼依数为八种。如说：
"内无色想见外色小,'胜知彼等我见'如是想。内无色想见外色小好恶色。内无色想见外色无量。内无色想见外色无量好恶色,'胜知彼等我见'。青青色青显青光,'胜知彼等我见'。黄黄色黄显黄光。赤赤色赤显赤光。白白色白显白光,'胜知彼等我见'如是想。"
其中"内无色想"即因未得或不需于内发毛等离准备安止想。"见外色"即于外八遍,或唯四大遍作准备已依准备及安止方式见彼等外八或四遍色。"小"即非大。"胜"即如大食者具足消化得一勺食后说"此食有何可食"聚集一切作一团,如是胜智者利慧"于此小所缘有何可入,此非我负"以准备或智胜彼等色而入定。如前说方式速生安止。而以此"知见"说其前作意,及从彼来定中心行。否则说此作意时不说彼成就禅,此胜处说是禅境界。而在来源义释中说依定出起的前分修习方式于禅刹那转起胜状而转起作意："以此说其作意。而彼确是定出起者,非定中。"

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

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

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

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

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

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

我来为您直译这段巴利文：
第二"好恶色"即清净不清净色。因为此中意指清净的青等为好色,不清净为恶色。
第三"无量"即增长量大如打谷场等。而此中不取增长方式的无量性因此中遍增长不可能。因为遍有二增长地:近行地或安止地。其中此中于近行地增长不可能。禅与相生起似同时生起哪有其处?于安止地也不。增长不适合为初生禅所缘,所以此中意指自性大的所缘为无量。但有些人说"唯取增长方式为无量,因最初无欲胜故增长后有欲胜时以胜方式转起于彼生安止,故说此胜处于得安止后增长相中。"
第四"胜"即胜已。如具足消化大食者得一食增则说"虽有其他又其他,此对我何用"而不见彼为大,如是胜智利慧者说"此中有何可入,此无量于我心一境性作非负担"而胜已入定。如所说方式生安止。
第五"青...乃至...青光"即此等异名,其中"青"依一切摄取方式说。而仅说如是则由相应以彼言说于具相者也有过失,为遮遣彼故依色说"青色"。如是依多财依义相者也有过失故依显现说"青显"。因为显现是应显,是眼所见色。为遮遣白等故与青字作复合词,故说成为不明衣不杂色唯一青而见。而此"青光"依光明方式说,意为青光明具青光。以此显示彼等极清净。于"黄"等中也应以此方式知义。而此八中第一说依胜方式无色作意八遍小为所缘而生。第三如是无量。仅第二第四二者依具色作意生,而非依色遍方式生因彼将别说。
而第五等依于彼等作优胜说依极清净色方式。因为彼等胜不以小无量为因,而是极清净青等性。因为彼等于此作优胜。难道不在来源义释中说"或好色或恶色,唯依小无量方式说此等胜处"?

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

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

我来为您直译这段巴利文：
说?正确,但彼说因在来源中胜处以异方式来。因为彼中：
"内有色想一人见外色小好恶色,无量好恶色,内无色想一人见外色小好恶色,无量好恶色。"
[注:这段经文引自《长部》、《中部》、《增支部》等经典,是关于八胜处(abhibhāyatana)的描述。文中说明修行者在禅修过程中如何超越色相的障碍。]


8.65) –

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


我来为您直译这段巴利文：
如是唯来四胜处,所以在其义释中说不论有无色作意唯依小无量方式说此等。因为小无量性在此四中是胜的因不论有无色作意。难道不是因处处说"好恶色"故唯取有色作意者?不是,说无色作意与有色作意一切小合为一说"小好恶色",如是"无量好恶色"。如是者如何特殊的无色作意与有色作意一起作意,非一起,彼等别别作意。如是者如何别别而一?因小性共同。如是者好恶色执取有余遗?不余因方便说性。因为有此方便,即不取色作意生不生的差别,依小性共同导一性说"胜小"后,为依所化而显示彼摄入的差别,而彼等有时依色方式作意,应说"胜好恶色"而别别作意无色作意与有色作意,于二处取胜小无色作意,胜有色作意小的小胜共同而作一。而在阿毗达磨因无方便说故别说无色作意与有色作意。因为有二处胜差别。姑且如是,如是因经阿毗达磨文差别而义释文异中何意趣?说 - 因为在经中分初解脱为二说初二胜处,因方便说故解脱也有胜方便,所以说"内有色想"二胜处。


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

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

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

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


我来为您直译这段巴利文：
第三第四胜处中摄第二解脱,色胜处中摄第三解脱因胜转起,而此中因无方便说为显示解脱胜处无混乱故除解脱说胜处。而一切解脱作用说于解脱说中,由此了知因经中来"内有色想"二胜处于阿毗达磨不说,及"有色见色"等为一切解脱作用共同言说性而作决定。此必应如是接受,不接受者于经阿毗达磨文异应说他因。那此中何所说,难道不在义释中说"为何如经中说'内有色想一人见外色小'等,不如是说而此中四胜处中说唯内无色想"后说因"因内色不可胜"?彼非其因说,而是某处不说"见内色"于一切处说"见外色",及其因说。因为彼处或此处说"唯外色应胜",而内色不可胜性因如外色不明显。因为无极明显性胜智者不能胜所缘。难道不在义释中说二文差别的说法变化为因?正确说,而彼应依如说决定而知。因为名为说法变化是依所化意乐显现唯有方便,非任何。如是首先应知胜处。
其中"解脱"即得禅者欲入禅依意乐转起速行心路后即如父膝上舒展肢体的童子于所缘全无疑虑,如初胜解不速出起,至少不退住四五心刹那,依乐欲于所缘转起得自在禅的增语。因为彼依遍处方式或胜处方式生起因极解脱对治法,及信解所缘故说为"解脱"。也在义释中说：
"以何义应知解脱?以信解义。此名为何信解义?极解脱对治法义,及依乐欲于所缘极信解义。"
如果唯得自在为解脱,如何在圣典中说其所缘四法中有小性。因为说未得自在禅为小?此非过失,因彼中意指依圆满得自在说未圆满得自在的小性,所以唯得自在禅名为解脱,非其他。而其他如果依遍处方式生起为遍处。若依胜处方式即为胜处。但有些人说"因后后比初安止极解脱对治故依遍处方式与胜处方式生起除初胜解余即为解脱。"


Taṃ panetaṃ gaṇanato tividhaṃ. Yathāha –

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

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

我来为您直译这段巴利文：
而彼依数为三种。如说：
"有色见色，内无色想见外色，唯信解净。"
其中"有色"即于内发毛等生起色禅色,彼有此故为有色。"见色"即以禅眼见外青遍等色。以此显示于内外事遍得禅。"内无色想"即内非色想,于自发毛等未生色界禅的意思。以此显示作外准备而唯于外得禅性。以"净"此显示于极清净青等色遍诸禅。其中虽然定中无"净"作意,但谁以极清净净遍为所缘而住,彼因依"净"信解方式具足初禅而住,如是第二等,所以如是作说。而在无碍解道中以"此中比丘以俱慈心遍满一方而住"等...
[注：这里讨论的是从不同角度理解色界禅那的修习过程,特别是对遍处修习的说明。]

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

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

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

Rūpāvacarakusalavaṇṇanā niṭṭhitā.


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在无碍解道中依梵住方式说净解脱。而在法聚论中因梵住别来故否定彼方式,在义释中许可唯依极青等方式净解脱,故此中也如彼所说方式作决定,如是首先应知解脱禅。
"如相应"即下等等相应。因为初禅下生起劫三分寿量梵众天,中生起半劫寿量梵辅天,上生起一劫寿量大梵天。如是第二禅、第三禅下生起二劫寿量少光天,中生起四劫寿量无量光天,上生起八劫寿量光音天。第四禅下生起十六劫寿量少净天,中生起三十二劫寿量无量净天,上生起六十四劫寿量遍净天。而第五禅三种皆生起五百劫寿量广果天,彼即外道依离想方式修而生五百劫寿量无想天。而阿那含在凡夫等时后修依信等根胜解次第如次生起千劫、二千劫、四千劫、八千劫、一万六千劫寿量名为无烦、无热、善现、善见、色究竟的五净居天,如是此如相应生起十六色界梵天界,故说"如相应...乃至...有"。
而因色有中得的受用圆满也是欲界之果,所以此中应见不说"生起有受用圆满"唯说生起。此中从第二禅地起一切应见依圆满大劫限定,而于初禅地依无数劫。因为彼中不能依其他限定因即使一劫也无坏灭,于大劫第四分建立故。
色界善论释完。


Arūpāvacarakusalavaṇṇanā

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

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

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


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无色界善论释
今无色界善的解说机会已至,为其解说故说"于余"等。除虚空遍任一遍出起所得空为遍出起空。彼中转起识即说空无边处。因为彼为第二无色所缘。"一切"即一切方式,以见色相、持杖等生起等一切色法,地遍等色相及彼所缘禅中见过方式,或即于彼等色相以断爱着、不欲入定等方式的意思。或者"一切"即一切,善等差别无余的意思。"色想"即以想为首说色界禅及彼所缘。因为色界禅也说为"色"如"有色见色"等中省略后词。彼所缘遍色也如"提婆达多"、"见外色"等中省略前词,所以此中取色、色禅、彼俱想为色想,此是以想为首说色界禅的增语。"有色想"即有色之想,有色名的意思。应见此取地遍等差别彼所缘之名。因为说"色想"依同形省略方式。"超越"即离、灭。说何?此等善异熟唯作方式十五说为禅的色想,及此等地遍等方式九说为所缘的色想无余一切方式,或即于彼等以断爱着、不欲入定等方式离、灭因厌及镇伏彼系爱欲生起空无边处想俱无色界善心。因为不能不全超色想而生彼。
不仅由超越此等生此,而且由对碍想等灭等故说"对碍想"等。其中以眼等事、色等所缘的对碍即相互和合名为对碍生起想为对碍想,此是色想等二五想的增语。如说：
"其中何为对碍想?色想、声想、香想、味想、触想,此等说为对碍想。"


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


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说彼等善不善异熟的灭、断、不生、令不转起。难道此等在入色界禅者也无。因为入初禅等时心不依五门转起?此是真实,但如"以断乐及断苦,喜忧先已灭,不苦不乐,舍念清净,具足第四禅而住"此中依赞叹方式说在他处已断的乐苦于第四禅,"以断身见、疑,贪瞋痴薄,具足一来道而住"此中说于初道已断的身见等于第二道,如是应知依生此禅者的精进生起故,依此禅的赞叹方式说彼等于此。或者虽然彼等在入色界者也无,但非因断而无。然则因何?因缘无。因为色界修习不转向离色,因彼等转起依于色。而无色修习转向离色,所以可说"彼等于此断"。如是因彼等于此前未断故世尊说"入初禅者声为刺"。而此中因已断故以无色定的不动行等说,以"彼等寂静解脱超色为无色"等说不动性、寂静解脱性。


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

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

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


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"种种想"即转起于种种境,或种种的想,意为余说四十四欲界想。因为此等:
"其中何为种种想?未入定者具意界或具意识界的想、等想、已等想性,此等说为种种想。"
如是在分别中分别说。而彼等因于色声等差别种种、种种自性所缘转起,及因八欲界善想、十二不善想、十一欲界善异熟想、二不善异熟想、十一欲界唯作想如是四十四种种种自性、互不相似,所以说"种种想"。"不作意"即一切不转向、不注意、不省察因或不以速行引导于有分心作内,除遍出起空于种种所缘不造作心的意思。因为以此说超越种种想作意因的色法,而于色禅因无彼故不说"种种想不作意"。那么超越等有何差别?说:因为色想、对碍想于此禅所生有中也不存在,因无色想修习,死后往上无生色想对碍想者直至自异熟生起间证得不生法性,何况入此禅时,所以以"超越、灭"二种显示彼等无。而于种种想中,彼有中因定依色不生者,因无处故不生,非因无色修习所遮,因不遮故有些生起,所以说彼等不作意、不转向、不省察或不以速行引导有分意作内、不入。因为即使彼等于彼转起,于入禅者也是不作意,否则无入禅。如是略说以"超越色想"此说断一切色界法,"对碍想灭、种种想不作意"说断一切欲界心心所及不作意,以此三说定坚固性。


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

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

‘‘Viññāṇānantamiccevaṃ, vattabbaṃ panidaṃ siyā’’ti.

Atha vā dutiyāruppaviññāṇena añcitabbaṃ ārammaṇavasena pāpuṇitabbanti viññāṇañcaṃ. Sesaṃ purimasadisameva.

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

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


我来为您直译这段巴利文：
"具空无边处想"此中无其边为无边,无边空为空无边,遍出起空,而无边性应由无生灭边或无边作意方式知。因为此无生边或灭边可知因非自性法。因为自性法因不曾有而有,有而坏故限定生灭边,非他。而瑜伽行者作意此时不取其名为边的界限,而仅以取离色性以无边遍满方式转起作意,所以应知此无边由无生灭边或作意方式。应说"无边空"而依后置无边词故说"空无边"。空无边即空无边,令相合后字"ta"为"ca",彼即处因为与俱生法禅的所缘性,以住立义如天处故为空无边处,于彼得安止想为空无边处想,与彼俱识为具空无边处想。或者空无边是其与俱生法想的处为空无边处,彼即想,与彼禅俱为具空无边处想。
"识...乃至...俱"即此初无色识,虽因自性法有生等边,但由作所缘方式遍满无边空故,由缘自不取边方式转起作意故为无边识为识无边,应说"识无边"而识无边词安立彼义省略"ā"音"na"音或作"识无边"如是说。如是作已将说：
"识无边如是,此应如是说。"
或者应为第二无色识以所缘方式到达为识无边。余如前相同。
"无所有...乃至...俱"即无此初无色识所有为无所有,说乃至破坏些许也无余。因为有破坏些许也会有其所有性。无所有的状态为无所有性,此是空无边处识无的增语。余如说方式。
"非想非非想...乃至...俱"即因如下禅无粗想故非有其想为非想,因有细想故非无其想为非非想,非想且彼非非想为非想非非想,第四无色禅。如是应说"非想非非想"?此是真实。但为语言美化故说长音。或者非有其想非非想如是依一起依主释说"非想非非想"。非想非非想且彼处因摄属意处法处为非想非非想处,与彼相应具想为具非想非非想处想。或者想因不能作明了想作用为非想,如热水火界因余行极细性得故非非想为非想非非想,彼即因余法依止缘性,以住立义即摄属法处性为处为非想非非想处,与为非想非非想处的想俱为具非想非非想处想。


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

Arūpāvacarakusalavaṇṇanā niṭṭhitā.

Lokuttarakusalavaṇṇanā

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

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

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

我来为您直译这段巴利文：
"如相应...乃至...生起"即"第一无色地第一,第二无色地第二"等依自相应方式于四无色地成就生起。其中应知第一二万劫寿,第二四万劫寿,第三六万劫寿,第四八万四千劫寿。
无色界善论释完。
出世间善论释
如是说三种世间善已,今说出世间善说"余则"等。因坏灭义为世间,彼三种:行世间、有情世间、器世间。从彼超出为出世间。因为四道以无漏性从名为取蕴的行世间超出。于有情世间中预流道从非圣世间超出,一来道从预流世间超出,不还道从一来世间超出,阿罗汉道从不还世间超出。于器世间中初道从恶趣世间超出,一来道从欲界一分超出,不还道从一切欲界超出,阿罗汉道从色无色界超出。如是四种道心从三种世间超出为出世间,而从厌恶动摇等为善,从思等为心为出世间善心。而果因从世间超出为出世间,或二者与涅槃俱从名为取蕴世间超出更殊胜为出世间。如说:"诸比丘,所有有为无为法,离贪说为彼等法最上。"
"由定不定事差别"即预流道因无他言缘不生故无色有不生为定事,而其他七因无他言也依观力成就故于彼生为不定事。
"三...乃至...三种"即因为出世间解脱门故,由名为空观等三出起观应得故此出世间善三种为空、无相、无愿。何为彼等出世间解脱?九出世间法。如说:"四圣道、四沙门果及涅槃,此是无漏解脱。"因为从染法极解脱故名为解脱。彼等一一为空解脱、无相解脱、无愿解脱三种。如说:"诸比丘,此三解脱:空解脱、无相解脱、无愿解脱。"

1.209). Idha pana kusalādhikārattā catumaggasaṅkhātāyeva lokuttaradhammā adhippetā.

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

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

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

我来为您直译这段巴利文：
此中因善论故意指名为四道的出世间法。
而彼等得空等名由行道、自德、所缘应知。即由此来道果为行道。彼二种:道行道、果行道。其中出起观为道行道,圣道为果行道。于彼中道来处应取道行道,果来处应取果行道。此中因道来故取道行道。由行道。自德即自性。所缘即所缘法。
因为以通达一切行无我相方式转起的无我观得道者,彼观因镇伏作非空性的执我缘见一分烦恼故,由如实取三地法无我空性为空观。而由彼得道因空来故名空。所以说"作意无我者以空解脱解脱。"
而以通达一切行无常相方式转起的无常观得道者,彼观因镇伏取常相等烦恼故,由不取名为住立常性的常相等为无相观。而由彼得道因无相来故名无相。所以说"作意无常者以无相解脱解脱。";

1.227).

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


我来为您直译这段巴利文：
而以通达一切行苦相方式转起的苦观得道者,彼观因镇伏爱愿而无愿故名无愿观。而由彼得道因无愿来故名无愿。所以说"作意苦者以无愿解脱解脱。"此是彼由行道而得名。



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

‘‘Animittañca bhāvehi, mānānusayamujjaha;

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

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

我来为您直译这段巴利文：
而因自无贪等故空性,因无常相等故,因无爱愿故由自德,因缘无贪等的、无常相等的、离愿的涅槃故由所缘而名空等解脱,如是应见彼由自德所缘得名。而彼唯经方式,非论方式。因为经说是方便说,他是非方便说,所以由自德所缘得名因一切通用性不确定故是方便故唯经方式得,而由行道论方式也由确定性故非方便。因为正由此阿阇黎说"因由三解脱门应得故三种"即以解脱门为首说,非说"由空等名三种"。而此中无相名由行道也唯经方式得,因论中对道无相名未举故。未举不仅是不应举而已,而是因非方便于道不得故。因为虽此观除常相而转,但因不舍行相故不以非方便得无相名。而于经中:
"修无相,断慢随眠,
由彼慢现观,寂静而行。"
说道无相性,彼取如说方便方式得说。而于论中彼自也不以非方便得无相名者,如何能与道彼?故不举道无相名。若如是空名也应相同。因为无我观虽取人空,但不取法空故自以非方便不名空观故也不应与道空名。或因取人空故自为空观而与道彼,无常观也因除常相等虽取行相故自为无相观而应与道无相名耶?不如是,因除常等相无相性以非方便于道不得故,除常等相也方便故。难道此一切处相同。因为空无愿性也以非方便不得于非道因取人空、干爱愿唯由道成就故,所以空观也无愿观也唯以方便得彼彼名故不以非方便与道名耶?不,因由彼得圣道以非方便由俱生法有空无愿名故。如何?除佛出世于沙罗婆伽师等时也因难知性细故无我相唯以慧境故由无我观观故道时慧根增上。如说:"作意无我者慧根增上。";

1.221).

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

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

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

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

我来为您直译这段巴利文：
而彼因自拔除我执,及摄属圣道故以非方便得空名。因苦观干对治定的名为爱的愿故,依彼观者道时定根增上。如说:"作意苦者定根增上。"而彼因自干爱愿,及摄属圣道故以非方便得无愿名。而由行道闻一切行无常性已后自现见"世尊说无常实即无常"而于世尊得多信故,作意无常观者道时信根增上。如说:"作意无常者信根增上。"而彼虽自出离行相但不摄属圣道故不以非方便得无相名,所以如身业增上心说为"身业",如是名为空的慧根增上道得空名,名为无愿的定根增上得无愿名,而信根增上因信不得无相名故自也不得彼。若由俱生法得空等名,那么如何说"由行道"?实,由行道增上根力得名也由行道得。
或者以论方式空性也名唯人空故由取人空的无我观以非方便得空名。名愿唯贪等故由干贪等的苦观以非方便得无愿名。
而相除经方式以论方式为行相故由取行相的无常观不以非方便得无相名,所以以非方便名为空无愿的无我苦观力得道由行道得空无愿名,而无相名唯以方便得。所以说:"而此中无相名由行道也唯经方式得,因论中对道无相名未举故。"如是应知此三解脱的入门性故名为空观等的无我观等三次第得力成为出起观名三解脱门。因说此:
"此三解脱门转向出世间,由遍了别一切行及心倾向无相界,由于一切行心励起及心倾向无愿界,由观一切法为他及心倾向空界,此三解脱门转向出世间。"

1.219).

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

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

我来为您直译这段巴利文：
此中"由遍了别"即由生灭力遍了别及遍转。因为无常观遍了别"生前诸行无"而观察彼等去处不过灭,即于此中消失故由遍转由边际观察。"由观察"即由正观察转向为连系。"由心励起"即由心震惊。因为苦观于诸行心震惊。"由观为他"即如是"非我,非我所"由无我观察。如是应知此三句依无常观等三力说。正由此于其后问答-
"作意无常者由尽诸行现起,作意苦者由怖诸行现起,作意无我者由空诸行现起。";


1.219) –

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

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

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

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

Evaṃ buddhādīsu kaṅkhāvasena aṭṭhavatthukā,

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

我来为您直译这段巴利文：
说。难道此中因说阿毗达磨入门故应唯以论方式确立解脱门耶?实,为显无常观也有道出起故以经方式也作一确立,而如是出起的道应见于论方式唯摄于净行。
由四道相应差别即由预流等四圣道相应差别。而圣道因正见等八支自性,及彼等一切出世间有故,虽灭时无别而由根未熟熟更熟性由证殊胜故有烦恼断差别,应见依彼四种。正由此说"有身见疑"等。于有存在五蕴名身见,或自于彼有见为身见,此是于五蕴由执我我所转起邪见之名。彼于一一蕴由四种执著成二十种。即如是某执色为我"彼色是我,彼我是色,如灯色即焰,焰即色。"或见我有色,如有影树。或见我中色,如花中香。或见色中我,如盒中宝。如是于受等也应配"见受为我"等。此中五种不离我执为断见。而十五种离我执应知为常见。
因寻真实由彼艰难痛苦为疑,或因难治愈无治疗智对治为疑。彼:
"于师起疑惑,于法,于僧,于学,于前际,于后际,于前后际,于此缘性缘生法起疑惑。"
如是由于佛等疑力八事,
"我于过去世是否存在,是否不存在,是什么,是如何,是什么成为什么,我于未来世将是否存在,将是否不存在,将是什么,将是如何,将是什么成为什么,或者现在内有疑:我是否存在,是否不存在,是什么,是如何,此有情从何来,彼将往何去?"
[译者注:此处原文似未完,以";"结尾]

2.20) –

Evaṃ pubbantādayo ārabbha pavattivasena soḷasavatthukā ca niddiṭṭhā.

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

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


我来为您直译这段巴利文：
如是显示关于前际等转起力十六事。
此中疑师者疑其色身法身有无,疑法者疑其善说恶说性,疑僧者疑其善行恶行等性,疑学者疑其善立恶立性,疑前际者依常相及无因生相疑过去自有无,疑后际者依常相及断相疑未来自生不生,疑前后际者疑现在自有非有。因现在时分有前分后分部分故说"前后际",而对此生疑应理否?应理,不应理有何思议。因为凡愚如狂人故。所以彼疑一切。正由此十六事疑说明说"或者现在"等。而诸师说:"前后际者总摄过去未来疑彼二者"。而疑此缘性缘生法者疑无明等缘及行等缘生因因生性有无,如是应知八事疑转起。
而十六事"我是否"等者如说方式疑过去自有无。"我是什么"者依种姓性别生起疑"是否刹帝利,是婆罗门等在家等天等中一"。"如何"者依形相疑"是否长短白黑等中一"。说依创造主等疑"以何方式有"由生起相疑。"是什么成为什么"者依种姓等疑"是否刹帝利成婆罗门...天成人"疑自后后转起。"将是否"者如下说方式疑未来自有无。"将是什么"等如说方式。"我是否存在"者疑现在自有非有。此中因已说。"我是什么"者即为刹帝利等而疑自刹帝利等性。余亦此法。"如何"者取"有名内命"而疑其长等性。而不知现在自身形相者无。"从何来,将往何去"者应知疑自体来去处。


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

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


我来为您直译这段巴利文：
戒和禁为戒禁,此中牛戒等非净道由受持力为戒,由不违越力为禁。或二种皆为戒,因取为苦行业故为禁。或由牛等自性自成就牛等性为戒,如"行时食,立时撒尿"等作牛等行为为禁。或由各自非作正思而离为戒,由受持彼特殊行作如食狗食等为禁。超越自性从他取执为取着,戒禁的取着为戒禁取。此是于外沙门婆罗门"由戒净,由禁净,由戒禁净"如是于非净道执为"净道"的邪执之名。有身见和疑和戒禁取为有身...取,彼等于业果或于轮回系缚有情为结,彼等由见清净等分断已,由令得不生法性而作究竟断灭断故为有身...断。
因对涅槃闻流故说圣八支道为流,从初趣入彼为预流,寻求涅槃,为求涅槃者所寻求,或杀烦恼而行故为道,预流即道为预流道。或者从初趣入流为预流,初圣者,彼道为预流道,正见等八支,与彼相应心为预流道心。


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

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


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染着执着为贪,此中为五欲境及欲有境爱。瞋恚为瞋,以十种嗔恚事为近因的嗔害。迷惑为痴,于苦等八种无知。作这些烦恼薄为贪...薄。此中由二因薄:由不频生起,及由现行微弱。因一来者烦恼不如随世轮回凡夫频生,有时稀疏状生起,如是生起时也不能压制覆蔽作黑暗而生。由二道断故微弱薄弱生起。有说一来者烦恼虽久生起也粗重生起。如是说见其子女。彼非因,因无交媾亦有结胎,所以如说方式由二因应知彼等薄。为何此说痴薄,岂不应说此作第三道所断薄,否则因下三道断上道所断烦恼粗重性故此应说一切上分结薄,正由此经中说"为欲贪嗔薄故得第二地"。此实,但经中取上道所断薄方便说"由贪瞋痴薄成一来",因来三因薄故此也随顺说。或读"欲贪嗔"。如是正此上第二道智说明说"然成就嗔欲贪薄"。由结生力一回来此人世为一来,彼道为一来道。虽然因道者不能由结生力来故唯果者名一来,但彼来之道为区分道间由引其所属性说为一来道,与彼相应心为一来道心。
于五欲功德及欲有贪为欲贪。由彼心害为嗔。由结生力不来此欲界为不来。色有欲贪为色贪。无色有欲贪为无色贪。慢此关于证阿罗汉唯傲。掉举也唯心不寂静如"谁为我负担断烦恼"如是相转起。无明也于非乐乐想颠倒。由远离烦恼,或邪行者,由害贪等敌及轮回轮辐,由应供养等,由无秘密作恶无秘密于作恶,由无应舍名"应舍"的恶法,由善者不应舍不应离,或由无名行的轮回行为阿罗汉,第八圣者,彼性为阿罗汉性,此是最上果之名。因彼由名"阿罗汉"及觉之转起缘故为阿罗汉性说为"阿罗汉性",彼来之道为阿罗汉道,与彼相应心为阿罗汉道心。


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

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

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


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由禅支相应差别即如色界由五禅支相应差别。如何彼差别?此中且有注释说及三长老说为四说。即如是且于注释说"行舍位得定出起观道定禅支。"而三藏小龙长老说"定道近观的足处定定禅支。"孔雀精舍住大达多长老说"观所缘蕴定。无论思惟何禅出起,即相似彼。"三藏小无畏长老说"人意乐定,如'啊将得五支或四支道'等,如彼意乐如是道。"
因注释说为量,及三长老为智明达,所以四说应知以不相违力如是。如何?且思惟欲界法纯观者生道及得定者不作禅足处生道也由观定为初禅。若作某禅足处生,由彼力支变异故相似彼彼禅。因此中缘欲界蕴转观于欲界法如大界法由修胜无禅支胜,所以"观所缘蕴定"如是转第二长老说不入此说。思惟禅法生道若无足处禅,由思惟禅定相似彼彼禅。若从初禅出思惟第二等禅生,由人意乐定相似二中一禅。若人无如是意乐,则如何?此且有说"于异心路即由还转足处禅于一心路得姓住还转观所缘蕴力,所以由思惟蕴定相似彼道。"如是则"由足处禅定"如是转第一长老说唯关于从足处禅出思惟欲界蕴生道而住。
而他说"足处禅由根因力及近因力为道缘,而思惟蕴唯由根因力为缘,所以思惟蕴比足处禅力故相似足处禅道。"如是则"由思惟蕴定"如是转第二长老说唯关于不作定足处唯思惟禅法生道而住。因下下禅比上上禅力得,所以从下下禅出观上上禅法生道不顾足处禅由思惟禅力相似彼彼禅。而从上上禅出思惟下下禅法生道不顾思惟禅相似足处禅,此中此为更精要。如是则二长老说为无遗境同果。


Tatiyattheravādo cettha pādakajjhānaṃ, sammasitajjhānaṃ vā vinā ajjhāsayamatteneva na ijjhati. Tīsupi vādesu ṭhapetvā sesajhānaṅgapariṇāmaṃ vedanāpariṇāmo vipassanāniyāmeneva hoti. Tayopi theravādā vipassanāniyāmena vinā na hontīti daṭṭhabbaṃ. Nanu ca vedanāpi jhānaṅgameva, tasmā tāyapi pādakajjhānaniyāmeneva bhavitabbanti? Taṃ na, vedanāyapi pādakajjhānaniyāmena pariṇāme sati vipassanāniyāmaṃ anapekkhitvā pādakajjhānaniyāmeneva maggakkhaṇe sesajhānaṅgāni pariṇāmaṭṭhāneyeva vedanāyapi pariṇāmo bhaveyya, tathā pana ahutvā ekāvajjanavīthiyā āditova pariṇāmanato maggavuṭṭhānavīthiyā āsannatarappavattāya vipassanāya vasena vedanāniyāmo hoti.

Atha vā pādakajjhānasammasitajjhānānaṃ sambhave tesu anuppannā vedanā vipassanāya na hotīti pādakajjhānasammasitajjhānaniyāmena pariṇamatītipi na sakkā vattuṃ. Ettha siyā – yattha tāva pādakajjhānaṃ atthi, tattha taṃ niyameti. Yattha pana tikacatukkapādakajjhānaṃ natthi, tasmiṃ arūpabhave kiṃ niyametīti? Tatthāpi pādakajjhānameva niyameti. Yo hi bhikkhu aṭṭhasamāpattilābhī paṭhamajjhānaṃ pādakaṃ katvā sotāpattimaggaphalāni nibbattetvā aparihīnajjhāno kālaṃ katvā arūpabhave nibbatto paṭhamajjhānikāya sotāpattiphalasamāpattiyā vuṭṭhāya vipassanaṃ paṭṭhapetvā upari tīṇi maggaphalāni nibbatteti, tassa tāni paṭhamajjhānikāneva honti. Dutiyajjhānikādīsupi eseva nayo. Arūpepi hi lokuttaraṃ tikacatukkajjhānaṃ uppajjatīti evamettha ekekassa lokuttarakusalassa jhānaṅgayogabhedo veditabboti.

Maggā…pe… nipphādetīti tebhūmakakusalaṃ viya paṭisandhippavattīsu avipaccavantampi attano attano anurūpassa phalassa nipphādanena taṃtaṃphalappatte sotāpanno sakadāgāmī anāgāmī arahāti sāmaññato cattāro ariyapuggale abhinipphādetīti. Visesato pana sattakkhattuparamatādike anekepi sotāpannādayo nipphādeti.

Lokuttarakusalavaṇṇanā niṭṭhitā.

Catubhūmakakusalavaṇṇanā

28. Evaṃ catubhūmakakusalacittaṃ sarūpato niddisitvā idāni taṃ nigamento āha ‘‘kāme aṭṭhevā’’tiādi. Tattha kāmeti kāmabhave. Tathā ‘‘rūpe’’tiādīsu.



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此中第三长老说无足处禅或思惟禅唯由意乐不成就。三说中除余禅支变异外受变异唯由观定。应见三长老说无观定不成。岂非受也是禅支,所以彼也应由足处禅定?此不然,若受也由足处禅定变异则不顾观定唯由足处禅定于道刹那余禅支变异处受也变异,但不如是而由一心路初即变异故由道出起心路近转观力受定。
或者足处禅思惟禅有时其中未生受非观故不能说由足处禅思惟禅定变异。此或有-且何处有足处禅,此定。何处无三四足处禅,于彼无色有何定?彼处也足处禅定。因比丘得八定作初禅足处生预流道果未失禅命终生无色界从预流果定初禅出起观生上三道果,彼等为初禅。于第二禅等也此法。因无色也生出世三四禅故如是此中应知一一出世善禅支相应差别。
道...成就即如三地善虽不于结生转起成熟也由成就各自相应果成就彼彼果得预流者一来者不还者阿罗汉等通称四圣者。而别说成就七返最多等诸多预流者等。
出世间善释毕。
四地善释
28.如是从自性说四地善心今总结说"欲八"等。此中欲即欲有。如是"色"等。

29.Kusalākusalāpagatenāti kusalākusalakammato apagatena. Aggamaggassa hi uppannakālato paṭṭhāya arahato sabbāni kusalākusalakammāni pahīnāni nāma honti paccayavekallena paṭisandhidāne asamatthabhāvato. Yato ca ariyamaggañāṇaṃ ‘‘kammakkhayakara’’nti vuccati. Atha vā ahetuapaccayavisujjhanassa abhāvato kilesasamucchedakena maggakusalena akusalehi apagatena. Kusale kusalenāti kucchitānaṃ salanādīhi kusalasaṅkhātāya paṭipattiyaṃ desanuppādanādīsu chekena. Munināti ubhayalokamunanakena aggaphalañāṇena, sabbaññutaññāṇena vā samannāgatattā muninā. Tenāha –

‘‘Yo munāti ubho loke, muni tena pavuccatī’’ti.

Vasināti chaḷabhiññatāya paramena cittavasibhāvena samannāgatattā, jhānādīsu pañcavidhavasisabbhāvato ca vasibhūtena vasibhāvūpagatindriyena.

Catubhūmakakusalavaṇṇanā niṭṭhitā.

Akusalavaṇṇanā

Ettāvatā ca yaṃ ‘‘kusalākusalābyākatajātibhedato tividha’’nti ettha vuttaṃ kusalaṃ, taṃ sarūpato niddisitvā idāni tadanantaruddiṭṭhaṃ akusalaṃ niddisanto āha ‘‘akusalaṃ panā’’tiādi. ‘‘Bhūmito ekavidha’’nti vuttamatthaṃ niyametvā dassento āha ‘‘kāmāvacaramevā’’ti. Nikāyantarikā pana rūpārūpāvacarampi akusalaṃ icchantīti tesaṃ matinisedhanatthaṃ avadhāraṇaṃ kataṃ. Mahaggatabhūmiyaṃ uppajjantampi hetaṃ tattha rūpadhātuyaṃ pavattivipākaṃ dentampi ekantena kāmāvacaramevāti. Kuto panesa niyamoti? Kāmataṇhāvisayabhāvato. Kāmataṇhāvisayatā hi kāmāvacarabhāvassa kāraṇaṃ yathā rūpārūpataṇhāvisayatā rūpārūpabhāvassa. Ekaṃsena cetaṃ evaṃ sampaṭicchitabbaṃ. Itarathā byāpitalakkhaṇaṃ na siyā. Yadi hi ālambitabbadhammavasena bhūmivavatthānaṃ kareyya, evaṃ sati anārammaṇānaṃ saṅgaho na siyā. Atha vipākadānavasena, evampi avipākānaṃ saṅgaho na siyā, tasmā ālambaṇadhammavaseneva pariyāpannānaṃ sā kātabbā. Apariyāpannānaṃ pana lokato uttiṇṇatāya lokuttaratā, uttaritarābhāvato anuttaratā ca veditabbāti.

Domanassassa anīvaraṇāvatthāya abhāvena taṃsahagatacittuppādo kāmabhūmiyaṃyeva pavattatīti so niyatavatthuko, itare arūpabhūmiyampi pavattanato aniyatavatthukāti āha ‘‘niyatā…pe… duvidha’’nti. Vicikicchuddhaccasahagatānaṃ mohekahetukattā, itaresampi lobhamohadosamohavasena dvihetukattā āha ‘‘ekahetukaduhetukato’’ti. Ādito ekādasannaṃ akusalacittānaṃ paṭisandhijananato, uddhaccasahagatassa tadabhāvato āha ‘‘paṭisandhijanakājanakato’’ti. Uddhaccasahagatañhi pavattivipākaṃ dentampi paṭisandhiṃ nākaḍḍhati. Yato vakkhati –

‘‘Ekādasavidhānaṃ tu, hitvā uddhaccamānasaṃ;

Ekādasavidhā ceva, bhavanti paṭisandhiyo’’ti. (abhidha. 536);

Yena pana kāraṇena taṃ paṭisandhiṃ nākaḍḍhati, taṃ paṭisandhivinicchayakathāhi imissā gāthāya vaṇṇanāpadeseyeva vakkhāma . Tīhi vedanāhīti sukhadukkhopekkhāsaṅkhātāhi tīhi vedanāhi. Yathāha – ‘‘tisso imā, bhikkhave, vedanā. Katamā tisso? Sukhā dukkhā adukkhamasukhā’’ti (saṃ. ni. 4.249). Yaṃ pana katthaci sutte ‘‘dvemā, bhikkhave, vedanā sukhā dukkhā’’ti (saṃ. ni. 

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29.离善不善即离善不善业。因从最上道生起时阿罗汉一切善不善业名断由缘缺乏于给结生无能力。由此说圣道智"作业尽"。或者由无无因缘清净故由断烦恼道善离不善。善于善即于名善的舍恶等行于教导生起等善巧。牟尼即由双世思量最上果智或由具一切智智故为牟尼。故说:
"彼思量两世,故说彼牟尼。"
自在即由具六神通最上心自在性,及由禅等五种自在有故成自在得自在根。
四地善释毕。
不善释
至此说"由善不善无记生别为三"中所说善从自性说已,今说其后所说不善说"不善则"等。显示定"从地一种"所说义说"唯欲界"。而别部师欲有色无色不善故为遮彼意作限定。虽生大地给彼色界转起果也定唯欲界。此定从何?由为欲爱境。因为欲爱境性为欲界性因如色无色爱境性为色无色性。此应一向如是同意。否则无遍相。若由所缘法立地,如是则无所缘不摄。若由与果,如是则无果不摄,所以应由所缘法对摄者作。而出离者由出世间超越世间,由无上上故应知无上性。
由忧无无盖位故彼相应心生唯欲地故彼定处,余由生无色地故不定处故说"定...二种"。由疑掉举相应唯痴一因,余由贪痴瞋痴力二因故说"一因二因"。由初十一不善心生结生,掉举相应无彼故说"生结生不生结生"。因掉举相应虽给转起果不引结生。故将说:
"除十一种中,掉举之心已;
十一种结生,转起如是有。"
由何因彼不引结生,彼将于结生决择说释此偈处说。三受即乐苦舍名三受。如说:"诸比丘,此三受。何三?乐苦不苦不乐。"而某处经说:"诸比丘,此二受乐苦。"
[译者注:最后一句似未完,以引号未闭合结尾];

4.267) vacanaṃ, taṃ kusalapakkhikaṃ upekkhaṃ sukhe, akusalapakkhikañca dukkhe pakkhipitvā pariyāyena vuttanti daṭṭhabbaṃ. Suppatiṭṭhitabhāvakāraṇattā mūlamivāti mūlaṃ, lobho mūlaṃ etassāti lobhamūlaṃ. Kiñcāpi hi mohopi lobhamūlesu atthi, so pana sabbākusalasādhāraṇattā vavatthānakaro na hotīti asādhāraṇadhammavasena ‘‘lobhamūla’’ntveva vuttaṃ yathā ‘‘bherisaddo yavaṅkuro’’ti. Tathā ‘‘dosamūla’’nti etthāpi. Mūlantaravirahato moho eva mūlaṃ imassa, nāññanti mohamūlaṃ.

Micchāvasena dassanaṃ diṭṭhi, diṭṭhiyeva diṭṭhigataṃ yathā ‘‘ākāsagataṃ thāmagata’’nti. Atha vā vipariyesaggāhikāya diṭṭhiyā gatameva, na ettha gantabbavatthu tathāsabhāvanti diṭṭhigataṃ, dvāsaṭṭhiyā vā diṭṭhīsu antogadhanti diṭṭhigataṃ, tena samaṃ pakārehi yuttanti diṭṭhigatasampayuttaṃ.

‘‘Yadā hī’’tiādi lobhamūlacittānaṃ pavattiākāradassanaṃ. Micchādiṭṭhinti ucchedadiṭṭhiādiṃ micchādiṭṭhiṃ. Tāya hi vipallattacittā tāva kodhavisayo, yāva indriyagocaroti paralokaṃ paṭikkhipitvā ‘‘natthi kāmesu ādīnavo’’ti gaṇhanti. Ādi-saddena –

‘‘Esa panthovitatho devayāne,

Yena yanti puttavanto visokā;

Taṃ passanti pasavo pakkhino ca,

Tena te mātaripi mithunaṃ carantī’’ti. –

Ādinā nayena puttamukhadassanaṃ saggamokkhamaggoti evamādikaṃ micchādiṭṭhiṃ saṅgaṇhāti. Kāme vāti ettha vā-saddo aniyamattho. Tena ‘‘brāhmaṇānaṃ suvaṇṇaharaṇameva adinnādāne sāvajjaṃ, itaraṃ anavajjaṃ, gurūnaṃ, gunnaṃ, attano jīvitassa, vivāhassa ca atthāya musāvādo anavajjo, itaro sāvajjo, guruādīnaṃ atthāya pesuññakaraṇaṃ anavajjaṃ, itaraṃ sāvajjaṃ, bhāratayuddhasītāharaṇādikathā pāpavūpasamāya hotī’’ti evamādike micchāgāhe saṅgaṇhāti. Diṭṭhamaṅgalādīnīti diṭṭhasutamutamaṅgalāni. Sārato paccetīti vuḍḍhiyā pubbanimittabhāvena aggahetvā ‘‘idameva vuḍḍhikāraṇa’’nti evaṃ sāravasena gaṇhāti. Sabhāvatikkhenevāti lobhassa, micchābhinivesassa vā vasena saraseneva tikhiṇena kururena. Mandenāti dandhena atikhiṇena. Tādisaṃ pana attano, parassa vā samussāhanena pavattatīti āha ‘‘samussāhitenā’’ti. Parassa bhaṇḍaṃ vā haratīti vā-saddena tathāpavattanakamusāvādādīnampi saṅgaho veditabbo. Kāmānaṃ vāti anubhuyyamānānaṃ kāmaguṇānaṃ. Vā-saddena parasantakassa ayathādhippetatāya yaṃ laddhaṃ, taṃ gahetabbanti gahaṇādikaṃ saṅgaṇhāti.

Sampayuttadhammavasena bhedābhāvato dosamūlaṃ asaṅkhārikasasaṅkhārikabhedato duvidhaṃ. Yadi evaṃ kasmā ‘‘domanassasahagataṃ paṭighasampayutta’’nti vuttaṃ? Asādhāraṇadhammehi tassa cittassa upalakkhaṇatthaṃ. Pāṇassa atīva, atikkamitvā vā pātanaṃ pāṇātipāto. Ādi-saddena adinnādānamusāvādapesuññapharusasamphappalāpabyāpāde saṅgaṇhāti. Dasaakusalakammapathesu hi kāmesumicchācāraabhijjhāmicchādiṭṭhisaṅkhātā tayova kammapathā iminā na sijjhanti. Sabhāvatikkhaṃ hutvā pavattamānaṃ cittaṃ asaṅkhārameva hoti, itaraṃ sasaṅkhāranti adhippāyenāha ‘‘tikkhamandappavattikāle’’ti. Mandaṃ pana hutvā pavattamānaṃ ekaṃsena sasaṅkhāramevāti na sakkāva viññātuṃ. Yaṃ sasaṅkhārena sappayogena pavattati, taṃ mandameva hotīti katvā tathā vuttanti daṭṭhabbaṃ.


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4.267)言语,彼应见善分舍放乐,不善分放苦方便说。因建立性因如根为根,贪为根此为贪根。虽然痴也有于贪根,彼由一切不善共故非区分作故由不共法力说"贪根"如"鼓声谷芽"。如是"瞋根"此中也。由无别根唯痴为此根,非他为痴根。
邪见为见,见即见趣如"虚空趣力趣"。或者颠倒执取见所趣,此中无趣事如彼性为见趣,或摄六十二见中为见趣,与彼种种相应为见趣相应。
"因何时"等为显贪根心转起相。邪见即断见等邪见。因由彼颠倒心且嗔境乃至根境否定他世执"欲无过患"。以等字摄:
"此为天道虚妄道,
由此有子无忧去;
畜生鸟类见此道,
由此与母作双运。"
等方式见子面为天解脱道如是等邪见。或欲中此或字为不定义。由此摄"婆罗门取金唯于不与取有罪,余无罪,为师长牛自命婚姻妄语无罪,余有罪,为师长等作离间无罪,余有罪,婆罗多战夺悉多等故事为除恶"如是等邪执。见瑞等即见闻触瑞。信为真即不取为增长前相而如是真力执"此唯增长因"。唯以自性锐即以贪或邪执力自性利猛。钝即迟不利。而如是由自他励起转故说"励起"。或取他物者以或字应知摄如是转妄语等。或欲即受用欲功德。以或字摄取他物非如意得应取等执。
由相应法无差别故瞋根由无行有行差别二种。若如是何故说"忧相应嗔恚相应"?为以不共法标示彼心。极或超越杀生为杀生。以等字摄不与取妄语离间粗语绮语嗔害。因十不善业道中淫欲贪邪见名三业道此不成就。自性利成转起心唯无行,余有行意趣说"利钝转时"。而钝成转起不能一向知为有行。以由有行有加行转起者为钝故如是说应见。


Mohamūlaṃ cittaṃ mūlantaravirahato atimūḷhaṃ vicikicchuddhaccayogato cañcalañcāti upekkhāsahagatameva hoti, na tassa kadācipi sabhāvatikkhatā atthi. Ārammaṇe hi saṃsappanavasena, vikkhipanavasena ca pavattamānassa cittadvayassa kiṃ tādise kicce sabhāvatikkhatāya, ussāhetabbatāya vā bhavitabbaṃ, tasmā na tattha saṅkhārabhedo atthi. Nanu ca uddhaccaṃ sabbākusalasādhāraṇaṃ, kasmā pana etameva tena visesetvā vuttaṃ ‘‘uddhaccasahagata’’nti. Visesato balavabhāvato. Idañhi etasmiṃ citte balavaṃ, tasmā sampayuttadhammesu padhānaṃ hutvā pavattatīti idameva tena visesitabbaṃ. Teneva hi pāḷiyaṃ sesākusalesu uddhaccaṃ yevāpanakavasena āgataṃ, idha pana sarūpatoyeva niddiṭṭhaṃ. Evaṃ asādhāraṇappadhānadhammavasena mohamūlaṃ vicikicchāsampayuttaṃ uddhaccasampayuttanti duvidhaṃ vuttanti daṭṭhabbaṃ. Asanniṭṭhānaṃ saṃsayo, vikkhepo avūpasamo, bhantatāti attho. Tattha vicikicchāsahagatassa asanniṭṭhānakāle, uddhaccasahagatassa vikkhepakāle ca pavatti veditabbā.

Yathānurūpanti paṭisandhijanakājanakassa, kammapathabhāvappattāpattassa ca anurūpato. Atha vā yathānurūpanti yo yassa hetu, tadanurūpato. Yebhuyyena hi lobhamūlakena khuppipāsādinirantarapetavisaye uppajjanti, dosamūlakena doso viya caṇḍajātatāya taṃsarikkhake niraye, mohamūlakena niccasammūḷhāya tiracchānayoniyaṃ, tasmā lobhādihetuanurūpato tattha tattha apāye upapattiṃ nipphādetīti āha ‘‘yathānurūpaṃ…pe…upapattiyā’’ti . Akusalavipākānaṃ dukkhappadhānatāya ‘‘dukkhavisesassā’’ti vuttaṃ.



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痴根心由无别根极迷惑由疑掉举相应动摇故唯舍相应,彼无有时自性利。因于所缘由游移力及散乱力转起二心于如是作用有何自性利励起性,所以此中无行差别。岂非掉举一切不善共,何故唯此以彼差别说"掉举相应"。由特别力强。因此于此心强,所以于相应法为主转起故唯此应以彼差别。正由此于经中余不善掉举由遍入力来,此中则从自性说。如是应见由不共主法力痴根说疑相应掉举相应二种。不决定为疑,散乱为不寂静,散动义。此中疑相应于不决定时,掉举相应于散乱时应知转起。
如相应即由生结生不生结生,成不成业道相应。或者如相应即谁为谁因,如彼相应。因多由贪根于饥渴等恒常饿鬼界生,由瞋根如瞋由凶暴性于相似彼地狱,由痴根于常痴畜生界,所以说"如相应...生"由贪等因相应于彼彼恶趣成就生。由不善果以苦为主故说"苦差别"。

31.Apāpena alāmakena pāpāpāpappahīnena pāpāpāpesu mānasesu yaṃ pāpamānasaṃ vuttaṃ, pāpāpāpesu puggalesu apāpena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti vā sambandho. Atha vā pāpāpāpesu mānasesu pāpena pāpamānasena pāpavasena pāpāpāpappahīnena yaṃ pāpamānasaṃ vuttanti yojanā. Ayaṃ panettha adhippāyo – asammāsambuddhena tāva dhammasabhāvassa dubbijānīyattā kusalampi akusalato, akusalampi kusalato vucceyya, bhagavato pana saha vāsanāhi viddhaṃsitākusalassa kammakkhayakarañāṇena paccayavekallato viddhaṃsitakusalakammassa ca sammāsambuddhabhāvato ekanteneva akusaladesanā akusaladhammavasenevāti.

Akusalavaṇṇanā niṭṭhitā.

Abyākatavaṇṇanā

Aññamaññavisiṭṭhānaṃ kusalākusalānaṃ pākanti vipākaṃ, vipakkabhāvamāpannānamarūpadhammānametamadhivacanaṃ. Yathā hi loke sālibījādīnaṃ phalāni taṃsadisāni nibbattāni vipakkāni nāma honti, vipākaniruttiñca labhanti, na mūlaṅkurapattadaṇḍanaḷādīni, evaṃ kusalākusalānaṃ phalāni arūpadhammabhāvena, sārammaṇabhāvena ca taṃsadisāni vipakkabhāvamāpannānīti vipākaniruttiṃ labhanti, na pana kammābhinibbattāpi rūpadhammā kammavisadisattā. Vipākameva cittaṃ vipākacittaṃ. Karaṇamattaṃ kiriyā phaladānāsambhavato. Yena pana kāraṇena tassa phaladānaṃ na sambhavati, taṃ heṭṭhā vuttameva. Kiriyā eva cittaṃ kiriyacittaṃ. Vipākassa kāmāvacarādibhāvo kusale vuttanayena yathāsambhavaṃ veditabbo. Alobhādisampayuttahetūhi saha vattanato sahetukaṃ. Tadabhāvato ahetukaṃ. Nibbattakahetuvasena sijjhamānampi hetaṃ sampayuttahetuvaseneva ‘‘sahetukamahetuka’’nti vuccati, itarathā vavatthānābhāvato.

Sakakusalaṃ viyāti attano janakaṃ kāmāvacarakusalaṃ viya. Janakajanitabbasambandhavasena hi taṃ taṃ kusalaṃ tassa tassa vipākassa sakaṃ nāmaṃ hoti.


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31.由非恶非劣由断恶非恶于恶非恶心中所说恶心,或于恶非恶人中由非恶由断恶非恶所说恶心为关联。或者于恶非恶心中由恶恶心由恶力由断恶非恶所说恶心为结合。此中此意趣-且由非正等觉难知法性故善也从不善,不善也从善说,而世尊由断烦恼习气作业尽智由缘缺断善业及由正等觉性故定唯不善说由不善法力。
不善释毕。
无记释
互相差别善不善之果为异熟,此是得熟性色无色法之名。如世间稻种等果生相似名熟,得异熟言,非根芽叶茎竹等,如是善不善之果由无色法性及有所缘性相似得熟性故得异熟言,而非业生色法由不似业。异熟即心为异熟心。唯作为作由无与果可能。由何因彼无与果可能,彼如前说。作即心为作心。异熟欲界等性应知如善说随相应。由与无贪等相应因俱转故有因。由彼无故无因。虽由生因力成就此也唯由相应因力说"有因无因",否则无区分。
如自善即如自生欲界善。因由生者所生者关系故彼彼善为彼彼异熟之自名。


‘‘Sakakusalaṃ viyā’’ti vuttattā pavattākāraārammaṇādito cassa taṃsadisatā āpajjeyyāti taṃnivāraṇatthamāha ‘‘yathā panā’’tiādi. Chasu ārammaṇesūti parittādiatītādiajjhattādibhedesu chasu rūpādiārammaṇesu. Bhavantarapaṭisandhānato paṭisandhi. Avicchedappavattihetubhāvena bhavassa aṅganti bhavaṅgaṃ. Nibbattitabhavato parigaññatāya cutihetutāya cuti. Parittadhammapariyāpannesūti kāmāvacaradhammapariyāpannesu. Kāmāvacaradhammā hi kilesavikkhambhanādīsu asamatthabhāvena parittānubhāvatāya, oḷārikāhi vā kāmataṇhādīhi parito gahitattā ‘‘parittā’’ti vuccanti. Vipākassa saṅkappetvā ārammaṇaggahaṇābhāvato kammānurūpameva pavattatīti parittakammavipāko parittārammaṇeyeva pavattitumarahati, na mahaggataappamāṇārammaṇeti vuttaṃ ‘‘parittadhammapariyāpannesū’’ti. Yadi evaṃ mahaggatavipākopi mahaggatārammaṇeyeva āpajjatīti? Nāpajjati, saññāyattārammaṇassa samādhippadhānassa kammassa appanāpattassa tādiseneva vipākena bhavitabbattā. Vaṇṇalakkhaṇādikañhi aggahetvā lokasaññānurodheneva gahite pathavādike parikammasaññāya samuppāditaṃ paṭibhāganimittasaṅkhātamārammaṇaṃ saññāvasaṃ saññāyattaṃ hoti, tasmā tadārammaṇassa samādhippadhānassa appanāpattassa kammassa vipākena samādhippadhānaappanāpattehi viya saññāyattārammaṇatāya nibbiseseneva bhavitabbaṃ. Parittavipāko pana mahaggataappamāṇapaññattārammaṇakammanibbattopi hoti, so parato āgamissati.

Mukhanimittaṃ viyāti mukhaṃ paṭicca uppannanimittaṃ viya. Yathā hi taṃ nirīhaṃ aparaṃ mukhanimittaṃ uppādetuṃ, aññaṃ vā kiñci attano balena kātuṃ na sakkoti, evametampi vipākuppādanādīsu na ussahati. Tenāha ‘‘nirussāha’’nti. Ussāhoti cettha anupacchinnāvijjātaṇhāmānānusayasmiṃ santāne vipākuppādanasamatthatāsaṅkhāto, āsevanapaccayabhāvasaṅkhāto, viññattijanakatāsaṅkhāto ca byāpāro. So vipāke natthi kammavegukkhittattā patitaṃ viya hutvā pavattamānassa tassa ekantena dubbalabhāvatoti taṃ nirussāhaṃ.

Vipaccanaṭṭhānanti vipaccanavasena pavattanaṭṭhānaṃ, paṭisandhibhavaṅgacutitadārammaṇavasena catukiccānametesaṃ pavattiokāsoti attho. Tattha cutibhavaṅgānaṃ antarāḷaṃ paṭisandhikiccānaṃ ṭhānaṃ, paṭisandhiāvajjanānaṃ, tadārammaṇāvajjanānaṃ, javanāvajjanānaṃ, voṭṭhabbanāvajjanānañca antarāḷaṃ bhavaṅgakiccānaṃ ṭhānaṃ, tadārammaṇapaṭisandhīnaṃ, javanapaṭisandhīnaṃ, bhavaṅgapaṭisandhīnaṃ vā antarāḷaṃ cutikiccānaṃ ṭhānaṃ, javanabhavaṅgānaṃ antarāḷaṃ tadārammaṇakiccānaṃ ṭhānanti daṭṭhabbaṃ. Yasmā panetaṃ ṭhānaṃ dhammānaṃ taṃtaṃkiccavasena pākaṭaṃ hoti, tasmā ṭhānaṃ veditabbanti ṭhānaṃ uddharitvā pākaṭakiccavaseneva taṃ pakāsetuṃ ‘‘imānihī’’tiādi vuttaṃ. Atha vā kiccampi kiccavantānaṃ pavattiṭṭhānabhāvena gayhatīti ṭhānantipi kiccameva uddhaṭanti taṃ sarūpato dassetuṃ ‘‘imāni hī’’tiādi vuttaṃ.



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由说"如自善"故应得从转起相所缘等彼相似性,为遮彼说"如何则"等。于六所缘即于小等过去等内外差别六色等所缘。由连结有间为结生。由无间转起因性为有分为有支。由了知已生有由死因性为死。摄入小法即摄入欲界法。因欲界法由无压伏烦恼等能力小功能性,或由粗欲爱等遍取故说"小"。由异熟无思考取所缘故唯随业转起故小业异熟应唯于小所缘转起,不于大无量所缘故说"摄入小法"。若如是大界异熟也应成大界所缘?不成,由所缘属想由定为主得安止业应以如是异熟故。因不取色相等随顺世想取地等由预备想生对应相名所缘为想力属想故,所以彼所缘定为主得安止业之异熟应如定为主得安止无差别由所缘属想性。而小异熟也由大无量假施设所缘业生,彼后当来。
如面相即如依面生相。因如彼无功用生余面相,不能以自力作余何,如是此也不于生异熟等励起。故说"无励起"。此中励起即于未断无明爱慢随眠相续名生异熟能力,名等无间缘性,及名生表示性功用。彼于异熟无由被业力抛如已落故彼唯软弱性故彼无励起。
异熟处即由异熟力转起处,结生有分死转向力四作用此等转起处义。此中死有分间为结生作用处,结生转向、转向转向、速行转向、确定转向间为有分作用处,转向结生、速行结生、有分结生间为死作用处,速行有分间为转向作用处应见。因此处由彼彼作用力法明故,所以应知处而举处由明作用力显示彼故说"因此等"。或者作用也由作用者转起处性取为处故举处作用即为显示彼自性故说"因此等"。

32. Aṇḍajajalābujayonisambhavānaṃ manussānaṃ, vinipātikāsurānañca ahetukapaṭisandhiyāpi sabbhāvato āha ‘‘duhetukatihetūna’’nti. Paṭisandhiviññāṇasampayuttā dve alobhādayo hetū yesaṃ te duhetukā. Esa nayo tihetukesupi. Tattha duhetukānaṃ ñāṇavippayuttāni cattāri, tihetukānaṃ ñāṇasampayuttāni cattāri paṭisandhiyo honti, tathā bhavaṅgacutiyopi. Yena yena hi cittena paṭisandhi hoti, taṃ tadeva bhavaṅgacutivasenapi pavattati. Tadārammaṇaṃ pana avisesena daṭṭhabbaṃ duhetukānampi tihetukatadārammaṇassa icchitattā. Nanu cetaṃ asamapekkhitābhidhānaṃ ācariyeneva imassa paṭisiddhattā. Tathā hi vakkhati –

‘‘Ahetupaṭisandhissa, na tadārammaṇaṃ bhave;

Duhetukaṃ tihetuṃ vā, duhetupaṭisandhino’’ti. (abhidha. 443);

Nayidamasamapekkhitābhidhānaṃ paṭisandhijanakakammaṃ sandhāya tattha paṭisiddhattā. Yena hi kammena yā paṭisandhi ādinnā, na taṃ tato adhikataraṃ tadārammaṇaṃ pavatte abhinipphādeti. Yaṃ pana aññampi kiñci kammaṃ tadāladdhāvakāsaṃ siyā, na taṃ tattha tato adhikatarampi vipākaṃ na nibbattetīti atthi. ‘‘Sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti (paṭṭhā. 3.1.102) hi paṭṭhānavacanena ahetukassāpi nānākammena sugatiyaṃ sahetukatadārammaṇamanuññātaṃ. Tenāhu ācariyā –

‘‘Hoti aññena kammena, sahetukaṃ ahetuna’’nti.

Yathā ca ahetukassa sahetukaṃ, evaṃ duhetukassa tihetukampi icchanti. Ācariyajotipālatthero pana ‘‘sahetuka’’nti avisesena vuttattā ahetukānampi tihetukatadārammaṇaṃ icchati. Vuttañhi tena ‘‘sahetuka’’nti avisesopadesena duhetukaṃ, tihetukañca gahetabbaṃ. Tathā hi aṭṭhakathāyaṃ ‘‘ahetukassāpi tihetukatadārammaṇamabhihitaṃ, yañcarahi atthasamāse ahetukānaṃ tihetukaphalāni detī’’ti vuttaṃ, taṃ kathaṃ? So eva pucchitabbo, yo tassa kattāti. Apare pana ‘‘mūlasandhiyā jaḷattā tassa tihetukatadālambaṇaṃ na labbhatiyevā’’ti vadanti.

33-4.Tatoti paṭisandhito paraṃ, dutiyacittato paṭṭhāya. Satipi antarantarā vīthicittuppāde tadavasāne uppajjamānassa yāvatāyukaṃ anivattanato vuttaṃ ‘‘yāvatāyuka’’nti. Balavārammaṇeti atimahantavibhūtārammaṇe. Pañcadvāre hi atimahantārammaṇe manodvāre vibhūtārammaṇe tadārammaṇamuppajjati, na aññesu. Ekārammaṇappavattiyā paṭisandhādīnaṃ tiṇṇampi ekaṭṭhāne dassanatthaṃ uddese tadārammaṇassa avasānakaraṇaṃ, idha pana pavattikkamavasena cutiyā avasānakaraṇanti daṭṭhabbaṃ.

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32.由卵生胎生种生人类及堕处阿修罗也有无因结生故说"二因三因"。结生识相应二无贪等因者为二因。此法于三因也。此中二因者无智相应四,三因者智相应四结生,如是有分死也。因以何心结生,彼即以彼由有分死力转起。而转向无差别应见由许二因者也有三因转向。岂非此不顾虑说为阿阇梨自遮此。因如是将说：
"无因结生者,不有转向;
二因或三因,于二因结生。"
此非不顾虑说由指结生生业彼处遮。因以何业取何结生,彼不生彼以上转向于转起。而何其他业未得机会,彼处不生彼以上异熟也无。因论母言"有因有分与无因有分为等无间缘"故许无因者也由异业于善趣有因转向。故诸阿阇梨说：
"由别业无因,有有因。"
如无因有有因,如是许二因也有三因。而阿阇梨入光护长老由说"有因"无差别故欲无因者也有三因转向。因彼说由"有因"无差别教应取二因三因。如是注说"说无因者也有三因转向,而今义品说无因者与三因果",彼如何?应问彼自,谁为彼作者。而他说"由根本结生愚钝故彼定不得三因所缘"。
33-4.彼处即从结生后,从第二心起。虽有间间心路生起由彼终生起乃至寿不退故说"乃至寿"。强所缘即极大明所缘。因五门中极大所缘意门中明所缘生转向,非余。由为显示一所缘转起结生等三于一处故说示中转向最后,而此由转起次第死最后应见。
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6.Kammadvāranti kāyavacīkammadvārassa janakavasena na pavattantīti vuttaṃ hoti. Tattha kāyoti kāyaviññatti. Kammanti taṃsamuṭṭhāpikā cetanā, kāyena kataṃ kammaṃ kāyakammaṃ. Kiñcāpi hi kāyo kammassa catuvīsatiyā paccayesu na kenaci paccayena paccayo hoti, tathāpi taṃsamuṭṭhānassa tassa sabbhāveyeva kāyakammādivohāroti taṃ tena katanti vuccati. Kāyakammassa pavattiṭṭhānabhūtaṃ dvāraṃ kāyakammadvāraṃ. Yadi evaṃ kammadvāravavatthānaṃ na siyā . Kāyadvārena hi siddhaṃ kammaṃ ‘‘kāyakamma’’nti vuccati. Taṃ pana ‘‘dvāre caranti kammānī’’ti (dha. sa. aṭṭha. 1 kāyakammadvāra) vacanato vacīdvārepi sijjhatīti dvārena kammavavatthānaṃ na siyā, tathā vacīkammaṃ kāyadvārepi sijjhatīti kammena dvāravavatthānampi na siyāti? Taṃ na, tabbahulavuttiyā ceva yebhuyyena vuttiyā ca vavatthitattā. Kāyakammañhi kāyadvāreyeva bahulaṃ pavattati, appaṃ vacīdvāre, tasmā kāyadvāre bahulappavattanato etassa kāyakammabhāvo siddho vanacarakādīnaṃ vanacarakādibhāvo viya. Tathā kāyakammameva yebhuyyena kāyadvāre pavattati, na itaraṃ, tasmā kāyakammassa yebhuyyena ettheva pavattito assa kāyakammadvārabhāvo siddho brāhmaṇagāmādīnaṃ brāhmaṇagāmādibhāvo viyāti nettha kammadvāravavatthāne koci vibandhoti. Vacīkammadvārepi esa pabandho yathāsambhavaṃ daṭṭhabbo.

Manokammadvāraṃ pana sayaṃ manoyeva samānaṃ attanā sahagatacetanāanabhijjhādikammānaṃ pavattidvārabhāvena manodvārasaṅkhaṃ labhatīti na taṃ cittassa uppattidvāravasena gaṇhāti. Na hi sayaṃ attatova pavattati. Yadi pana cittasampayuttā kammadvārabhāvena adhippetā, tadā tesaṃ kammadvārabhāvo manasmiṃ na upacārīyatīti sampayuttadhammānaṃ cittādhipatibhāvo citte viyāti cittaṃ ‘‘manokammadvāra’’nti vuccati. Sabhāvato pana kammadvāraṃ nāma sampayuttadhammāyevāti cittaṃ tato pavattanato manokammadvāravasena pavattati. Anantarapaccayabhūtassa pana manokammadvārabhāve vattabbameva natthi. Idha pana ‘‘aviññattijanattā’’ti vacanena kāyavacīkammadvāravaseneva appavattiyā sādhitattā manokammadvāraṃ na gahitameva. Na hi ‘‘aviññattijanattā’’ti kāraṇaṃ manokammadvāravasenapi appavattiṃ sādheti. Atha vā ‘‘avipākasabhāvato’’ti vacanena manokammadvāravasenapi appavatti sādhitā hoti. ‘‘Kammadvāra’’nti ettha kammaggahanena nānakkhaṇikakammassa adhippetattā tassāpi gahaṇaṃ daṭṭhabbaṃ. Iti imesu kāyavacīkammadvārasaṅkhātesu dvīsu dvāresu, manokammadvārena saha tīsu eva vā yathā kusalaṃ pavattati, na evaṃ vipāko, yathā ca kusalaṃ kāyavacīmanokammassa āyūhanavasena dānādipuññakiriyavatthuvasena pavattati, na evamayaṃ. Ayaṃ pana neva kāyavacīkammadvāresu pavattati viññattisamuṭṭhāpakattābhāvato, na kammavasena, manokammadvāravasenāpi ca pavattati vipākuppādanabhāvābhāvato, na puññakiriyavasena pavattati dānādivasena appavattanatoti dassetuṃ ‘‘kammadvārañca…pe… no samā’’ti vuttaṃ. Evanti dānādivasena.



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6.业门即说不由生身语业门力转起。此中身即身表。业即生彼思,由身作业为身业。虽然身于业二十四缘不以任何缘为缘,然而由有彼生彼故有身业等言说故说彼由彼作。身业转起处为门为身业门。若如是无业门区别。因由身门成就业说"身业"。而彼由说"诸业行于门"故于语门也成就故由门无业区别,如是语业于身门也成就故由业也无门区别?彼不然,由彼多转及多分转成立故。因身业唯于身门多转,少于语门,所以由身门多转此身业性成就如林住者等林住者等性。如是唯身业多分于身门转,非余,所以由身业多分于此转故彼身业门性成就如婆罗门村等婆罗门村等性故此中业门区别无何碍。于语业门也此相续应见随相应。
而意业门自为意同由自俱生思不贪等业转起门性得意门名故不由心生门力取彼。因自不从自转。若心相应由业门性意趣,则彼等业门性不施设于意中故相应法心增上性如于心故心说"意业门"。而自性业门名唯相应法故心从彼转由意业门力转。而为等无间缘意业门性无所说。此中由说"不生表"故由唯身语业门力不转成就故不取意业门。因"不生表"因不成就由意业门力也不转。或由说"异熟自性"故成就由意业门力也不转。"业门"此中由业取由取异刹那业意趣故应见彼也取。如是此身语业门名二门,或与意业门俱三如善转,异熟不如是,如善由身语意业造作力由施等福业事力转,此不如是。而此不于身语业门转由无生表生性,不由业力,由意业门力也转由无生异熟性,不由福业力转由不由施等力转故说"业门...不同"为显示。如是即由施等力。

37.‘‘Parittārammaṇattā’’tiādi sampayuttadhammavasena visesadassanaṃ. Yasmā ete parittārammaṇā, karuṇāmuditā ca paññattārammaṇā sattapaññattiyaṃ pavattanato, tasmā dvinnamālambaṇānaṃ ekacittassa visayabhāvānanugamanato na tesu karuṇāmuditā kadācipi jāyantīti ayamettha paṭhamagāthāya adhippāyo.

38. Dutiyagāthāya pana hi-saddo yasmāti imassa atthe. Yasmā ‘‘pañca sikkhāpadā kusalā’’ti (vibha. 715) vuttā, tasmāti attho. Idaṃ vuttaṃ hoti – bhagavatā hi sikkhāpadavibhaṅge ‘‘pañca sikkhāpadā kusalā’’ti (vibha. 715) evaṃ ‘‘pāṇātipātā veramaṇī’’tiādīnaṃ pañcannaṃ sikkhāpadānaṃ kusalabhāvo vutto, te ca viratisabhāvā eva ādito tiṇṇaṃ sikkhāpadānaṃ, pacchimassa ca sammākammante, itarassa sammāvācāyaṃ, pañcannampi micchājīvahetukapañcaduccaritato viramaṇavasena pavattānaṃ sammāājīve ca antobhāvato, tasmā tā ekantakusalabhūtānaṃ kadāci abyākate labhanti, itarathā saddhāsatiādayo viya ‘‘siyā kusalā, siyā abyākatā’’ti vucceyyunti. Yadi evaṃ lokuttaraphalesu aṭṭha, satta vā maggaṅgā na labbhantīti? No na labbhanti lokiyaviratīnameva tattha ekantakusalabhāvassa vuttattā, lokuttaraviratiyo pana phalassa maggapaṭibimbabhūtattā maggasadisato aṭṭhaṅgikatāya, sattaṅgikatāya ca bhavitabbanti na ca ekantakusalabhāvena vavatthāpetuṃ yuttā. Evañca katvā upari lokuttaraphalesupi aṭṭhaṅgikatādibhedo maggo uddhaṭoti.

39.‘‘Tathādhipatino’’tiādi adhipativasena visesadassanaṃ. Sabbesampi hi tebhūmakakusalānaṃ añño āyūhanakālo, añño vipaccanakālo, tasmā na tāni attano vipākehi adhipatiṃ gāhāpetuṃ sakkontīti na te chandādīni dhuraṃ katvā pavattanti. Lokuttarakusalāni ca pana āyūhanakālassa, vipaccanakālassa ca antarābhāvato attano chandādīnaṃ balassa avūpasantakāleyeva vipākaṃ nibbattentīti anantarapaccayā hutvā vipākehi adhipatiṃ gāhāpetuṃ sakkontīti. Evañca katvā upari lokuttaravipākānaṃ adhipatiyogaṃ vakkhati.

40. Yasmā moravāpivāsimahādattattherena vipākānaṃ āgamanato asaṅkhārikasasaṅkhārikabhāvo icchito, tipiṭakacūḷanāgattherena paccayato, tasmā ubhinnampi matidassanatthamāha ‘‘asaṅkhārasasaṅkhāravidhāna’’ntiādi. Purimatthero hi yathā mukhe calite ādāsatale mukhanimittaṃ calati , evaṃ asaṅkhārikassa kusalassa vipāko asaṅkhāriko, sasaṅkhārikassa vipāko sasaṅkhārikoti āha, tasmā tassa matidassanatthaṃ ‘‘asaṅkhāra…pe… puññato’’ti vuttaṃ. Dutiyatthero pana asaṅkhārikādīsu yena kenacipi cittena kamme āyūhite āsannamaraṇassa attano, paresaṃ vā payogena vinā asaṅkhārena appayogena kammakammanimittagatinimittapaccupaṭṭhāne paṭisandhi uppajjamānā asaṅkhārikā. Yassa kassaci sasaṅkhārena sappayogena kammādipaccupaṭṭhāne sasaṅkhārikā. Tathā bhavaṅgacutiyopi. Tadārammaṇañca paṇītāpaṇītautubhojanādipaccayavasena, anantaraniruddhakusalākusalassa vasena vā asaṅkhārasasaṅkhāranti evaṃ paccayato asaṅkhārikādividhānatamāha, tasmā tassa matidassanatthaṃ ‘‘ñeyyaṃ paccayato cevā’’ti vuttaṃ. Idameva ca pana ācariyā pasaṃsanti.

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37."由小所缘"等为由相应法力显示差别。因此等小所缘,悲喜由假施设所缘由转于有情假施设,所以由二所缘非一心境性随随不于彼生悲喜任何时此中此为第一偈意趣。
38.第二偈中而"希"字义为"因"。因说"五学处善"故义。此说为-因世尊于学处分别如是说"五学处善"如是说"离杀生"等五学处善性,彼等唯离性前三学处,后者于正业,余于正语,五也由离五邪命因五恶行力转摄入正命中,所以彼等定善性者有时得无记,否则如信念等应说"或善或无记"。若如是不得圣果中八或七道支?非不得由说唯世间离彼中定善性,而出世间离由果为道影像性由似道故应有八支性七支性且不应由定善性区别。如是作已上说出世间果也有八支等差别道。
39."如是增上"等为由增上力显示差别。因一切三地善有别造作时,别成熟时,所以彼等不能令自异熟取增上故彼等不以欲等为首转。而出世间善由无造作时成熟时间故于自欲等力未寂时即生异熟故成等无间缘能令异熟取增上。如是作已上说出世间异熟增上相应。
40.因孔雀池住大达多长老欲异熟来无行有行性,三藏小龙长老由缘,所以为显示二者意说"无行有行分别"等。因前长老如面动时镜面面相动,如是无行善异熟无行,有行异熟有行故说,所以为显示彼意说"无行...福"。而第二长老说无行等任何心造业时临死自他加行无无行无加行于业业相趣相现前生结生为无行。任何有行有加行于业等现前为有行。如是有分死也。而转向由胜劣时节食等缘力,或由等无间灭善不善力无行有行如是由缘说无行等分别,所以为显示彼意说"应知唯由缘"。而此诸阿阇梨赞叹。
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2.Hīnādīnaṃ vipākattāti adhipatiyogābhāvepi hīnamajjhimapaṇītānaṃ kusalānaṃ vipākattā. Etena āgamanato hīnādibhāvaṃ vibhāveti. Vineyyasantānagatakilesamalavidhamanena tassa punanato puñño vādo vacīghoso etassa, vuttanayeneva puññaṃ vadatīti vā puññavādī, tena puññavādinā. ‘‘Ekantena savatthuka’’nti vuttepi rūpaloke pavatti anivāritāti āha ‘‘kāmalokasmi’’nti . ‘‘Na panaññattha jāyate’’ti iminā pana byatirekato laddhamatthaṃ dassetīti.

Evaṃ tāva sahetukavipāke niddisitvā idāni ahetuke niddisituṃ ‘‘ahetukavipākacittaṃ panā’’tiādi vuttaṃ. Kasmā pana sahetukassa kammassa ahetukavipāko hotīti? Vuccate – cakkhuviññāṇādīnaṃ tāva pañcannaṃ ārammaṇābhinipātamattattā alobhādisampayogo na sambhavati, tathā mandatarakiccesu sampaṭicchanasantīraṇesūti evaṃ hetūnaṃ uppattiyā asambhavato ca nesaṃ ahetukatā daṭṭhabbā. Upekkhādiyoge pana cakkhuviññāṇādīnaṃ tāva catunnaṃ iṭṭhārammaṇepi pavattamānānaṃ vatthārammaṇasaṅghaṭṭanāya dubbalabhāvato upekkhāsahagatatā, kāyaviññāṇassa ca tāya balavabhāvato sukhasahagatatā hoti. Sampaṭicchanaṃ pana ārammaṇaghaṭṭanayogyabhāvena oḷārikattā, catucittakkhaṇātītavasena cirajātattā ca dubbalamattano nissayena saha asamānajātikañca cakkhādivatthuṃ nissāya uppannehi cakkhuviññāṇādīhi laddhānantarapaccayatāya, apubbanissayatāya ca ārammaṇarasassāde dubbalanti iṭṭhādīsu ārammaṇesu upekkhāsahagatameva. Santīraṇaṃ pana vuttaviparītato iṭṭhārammaṇe sukhasahagataṃ, iṭṭhamajjhatte ca upekkhāsahagatanti daṭṭhabbaṃ. Manoviññāṇadhātu viya visiṭṭhamananakiccābhāvato manomattā nissattanijjīvādiatthehi dhātu cāti manodhātu. Sā hi satipi viññāṇabhāve manoviññāṇato sambhavassa visiṭṭhamananakiccassa akaraṇato mananamattāyeva hoti. Vuttalakkhaṇaviparītato pana mano ca taṃ viññāṇañcāti manoviññāṇaṃ, tadeva yathāvuttaṭṭhena dhātūti manoviññāṇadhātu.

Viññāṇapañcakaṃ niyatārammaṇaṃ yathākkamaṃ rūpādiekekasseva ārammaṇakaraṇato. Sesattayamaniyatārammaṇaṃ pañcārammaṇikachaḷārammaṇikabhāvato.

Daṭṭhabbatāya diṭṭhaṃ, rūpāyatanaṃ. Sotabbatāya sutaṃ, saddāyatanaṃ. Munitabbatāya mutaṃ, sampattasseva gahetabbatāyāti attho, gandhādittayassetaṃ nāmaṃ. Cakkhādīhi vinā kevalaṃ manasā eva vijānitabbatāya viññātaṃ, dhammāyatanaṃ. Anāmaṭṭhakālavisesavacanattā ca nesaṃ atītānāgatāpi rūpādayo diṭṭhādisaddehi vuccanti. Teneva hi ‘‘daṭṭhabbatāyā’’tiādinā kālasāmaññena nesaṃ nibbacanaṃ vuttaṃ. Diṭṭhaṃ ārammaṇaṃ yassa taṃ diṭṭhārammaṇaṃ. Evaṃ sutārammaṇādīsu.


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2.下等异熟性即虽无增上相应由下中上善异熟性。此由来显示下等性。由调伏相续得烦恼垢清净由彼净故福说语声为彼,或如说福故福说,由彼福说。虽说"定有事"由色界转起无遮故说"于欲界"。由"不于余生"此由差别显示得义。
如是且说有因异熟今为说无因说"而无因异熟心"等。何故有因业有无因异熟?说-且眼识等五由仅所缘撞击故无贪等相应可能,如是于弱作用领受推度故如是由因生不可能故应见彼等无因性。而于舍等相应且眼识等四于悦所缘也转由处所缘碰触软弱性故舍俱,而身识由彼强性故乐俱。而领受由所缘碰触相应性粗,由经四心刹那久生故软弱自依俱不同类及依眼等处由得眼识等无间缘,由新依故于所缘味受软弱故于悦等所缘唯舍俱。而推度由说相反于悦所缘乐俱,于悦中舍俱应见。如意识界由无胜意作用故唯意由无我无命等义为界意界。因虽有识性由不作胜于意识生意作用故唯意性。而由说相相反意及彼识为意识,彼如说义为界为意识界。
识五定所缘由如次唯缘色等一一故。余三不定所缘由五所缘六所缘性故。
由应见性为见,色处。由应闻性为闻,声处。由应知性为知,由应唯会合取义,此为香等三名。由离眼等唯由意应识为识,法处。由未说时差别言故彼等过去未来也色等说见等。正由此说彼等生由"应见性"等时通。见为所缘者彼为见所缘。如是闻所缘等。


Cakkhuto pavattanti cakkhudvāratova pavattaṃ sabbavākyānaṃ avadhāraṇaphalattā. Tena manodhātuādīnaṃ cakkhuviññāṇabhāvo nivārito hoti tesaṃ dvārantaratopi pavattisambhavato. Atha vā ‘‘cakkhuto pavatta’’nti idaṃ sañjātippavattiṃ sandhāya vuttaṃ, na sañcaraṇappavattiṃ, tasmā yathā kuṇḍamukhato udakaṃ sañcaraṇavasena pavattati, na evaṃ pavattamidha gahitaṃ. Yathā pana candakantapāsāṇato udakaṃ sañjātivasena pavattati, evaṃ pavattameva cakkhuto pavattanti gahitaṃ. Yathā ca kiṃ? Yathā kucchito samuṭṭhitaṃ pittasemharuhirādi mukhato sandantampi ‘‘mukhassavo’’ti na vuccati, mukhatoyeva pana samuṭṭhahitvā tato savantaṃ kheḷaṃ ‘‘mukhassavo’’ti vuccati, evaṃ hadayavatthusannissayato samuṭṭhahitvā cakkhuto pavattamānaṃ cakkhuviññāṇaṃ nāma na hoti. Cakkhutoyeva pana samuṭṭhahitvā tato pavattamānaṃ cakkhuviññāṇaṃ nāmāti. Yo pana imamatthaṃ asallakkhetvā byañjanamattasseva abhinivisitvā taṃdvārappavattānaṃ sesānampi cakkhuviññāṇabhāvaṃ maññeyya, taṃ nivāretuṃ pakārantarenapi viggahaṃ dassento āha ‘‘cakkhumhi sannissita’’nti. Yathā cakkhuto pavattaṃ, cakkhusannissitaṃ vā viññāṇaṃ cakkhuviññāṇaṃ, evaṃ sotaviññāṇādīsupi ‘‘sotato pavattaṃ, sotasmiṃ sannissitaṃ vā viññāṇaṃ sotaviññāṇa’’ntiādinā yojanaṃ atidisanto āha ‘‘tathā sotaviññāṇādīnī’’ti.

Cakkhusannissitaṃ hutvā rūpassa vijānanalakkhaṇametassāti cakkhusannissitarūpavijānanalakkhaṇaṃ. Tattha cakkhusannissitavacanena dibbacakkhādikaṃ aññaṃ rūpārammaṇaṃ viññāṇaṃ nivatteti . Vijānana-ggahaṇena cakkhusannissite phassādidhamme nivatteti. Cakkhurūpa-ggahaṇena nissayato, ārammaṇato ca cittaṃ vibhāveti ubhayādhīnavuttikattā. Yadi hi cakkhu nāma na siyā, andhāpi rūpaṃ passeyyuṃ, na ca passanti. Yadi ca nīlādirūpaṃ nāma na siyā, desādiniyamena na bhavitabbaṃ, attheva ca niyamo. Ekantasārammaṇatā ca cittassa vuttāti ārammaṇena vinā nīlādiābhāsaṃ cittaṃ pavattatīti evaṃ pavatto vādo micchāvādoti gahetabbo. Tenāha bhagavā ‘‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’’ntiādi (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 

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从眼转起即仅从眼门转由一切句限定果故。由此遮遣意界等眼识性由彼等有从余门转可能。或者"从眼转起"此说关于生起转,非行走转,所以如从瓮口水由行走力转,非如是转此处取。而如从月光宝石水由生起力转,如是转唯从眼转起取。如何?如从腹生起胆痰血等从口流也不说"口流",而从口生起从彼流涎说"口流",如是从心所依止生起从眼转起名非眼识。而唯从眼生起从彼转起名眼识。而不察此义唯执文句而想彼门转起余等也眼识性者,为遮遣彼以别相也显示分别说"依止于眼"。如从眼转起,或依止眼识为眼识,如是于耳识等也显示结合"如是耳识等"。
为依止眼而为了知色相者为依止眼了知色相。此中由依止眼言遮遣天眼等余色所缘识。由了知取遮遣依止眼触等法。由眼色取由依止所缘而显示心由二依转起性。因若无名为眼,盲者也应见色,而不见。若无名为青等色,不应由处等定,而有定。及说心定有所缘性故无所缘如青等显现心转说应取为邪说。故世尊说"缘眼色生眼识"等。;

4.60; kathā. 465). Ettha siyā – kiṃ panetaṃ cakkhu, rūpañca viññāṇassa paccayo hontaṃ ekameva paccayo hoti, udāhu anekanti? Cakkhu tāva ekampi, rūpaṃ pana anekameva saṅgataṃ. Kiṃ kāraṇaṃ? Paccayabhāvavisesato. Cakkhu hi cakkhuviññāṇassa nissayapurejātaindriyavippayuttapaccayehi paccayo hontaṃ atthibhāveneva hoti tasmiṃ sati tassa bhāvato, asati abhāvato. Yato taṃ atthiavigatapaccayehissa paccayoti vuttaṃ, svāyaṃ paccayabhāvo na ekasmiṃ na sambhavatīti ekampi cakkhuviññāṇassa paccayo hoti. Rūpaṃ pana yadipi cakkhu viya purejātaatthiavigatapaccayehi paccayo hoti puretaraṃ uppannaṃ hutvā vijjamānakkhaṇeyeva upakārakattā, tathāpi anekameva saṅgataṃ hutvā paccayo hoti ārammaṇabhāvato. Yañhi taṃ ārammaṇaṃ tassa yathā tathā upalabbhanīyavaseneva ārammaṇapaccayabhāvo, viññāṇassa ca indriyādhīnavuttikassa ārammaṇasabhāvūpaladdhi na ekadvikalāpagatavaṇṇavasena hoti, nāpi katipayakalāpagatavaṇṇavasena, atha kho ābhogānurūpaṃ āpāthagatavaṇṇavasenāti anekameva rūpaṃ saṃhaccakāritāya viññāṇassa paccayo hotīti. Amumeva hi visesaṃ vibhāvetuṃ ‘‘cakkhuñca paṭicca rūpe cā’’ti (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni. 

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4.60;此中应问-而此眼与色为识缘时是为一缘,还是多?且眼虽一,而色必多和合。何因?由缘性差别。因眼为眼识依止前生根不相应缘为缘时由有性而有由彼有故彼有,无故无。由此说彼为有不离缘彼此缘性不于一可能故虽一为眼识缘。而色虽如眼由前生有不离缘为缘由前已生而于存在刹那作助益,然而必多和合为缘由所缘性。因彼所缘由如何如何可得力唯为所缘缘性,而依根转识所缘自性得非由一二聚色力,非由少聚色力,然而随注意随现前色力故必多色由和合作为识缘。因为显示彼差别"缘眼色"。;

4.60; kathā. 465) pāḷiyaṃ vacanabhedo katoti. Evaṃ sotaviññāṇepi yathārahaṃ vattabbaṃ. Ghānaviññāṇādīnaṃ pana sampattaggāhatāya attano nissayena saha allīnasseva gahaṇato ekakalāpagatampi gandhādikaṃ tesaṃ uppattiyā paccayo hoti.

Rūpamattārammaṇarasanti rūpāyatanamattasseva ārammaṇakaraṇarasaṃ. Matta-saddena yathā ārammaṇantaraṃ nivatteti, evaṃ rūpāyatanepi labbhamāne ekacce visese nivatteti. Na hi cakkhuviññāṇaṃ vaṇṇamattato aññaṃ kiñci nīlādivisesaṃ tattha gahetuṃ sakkoti. Tenāha bhagavā – ‘‘pañcahi viññāṇehi na kiñci dhammaṃ paṭivijānāti aññatra abhinipātamattā’’ti. Cakkhuviññāṇaṃ uppajjamānaṃ rūpārammaṇe eva uppajjanato tadabhimukhabhāvena gaṇhātīti vuttaṃ ‘‘rūpābhimukhabhāvapaccupaṭṭhāna’’nti. Attano anantaraṃ uppajjamānānaṃ arūpadhammānaṃ samanantaravigatā arūpadhammā pavattiokāsadānena anantarasamanantaranatthivigatapaccayehi upakārakā, nissayārammaṇā dhammā viya āsannakāraṇāti dassento āha ‘‘rūpārammaṇāya kiriyāmanodhātuyā apagamapadaṭṭhāna’’nti. Sotaviññāṇādīsupi vuttanayeneva attho veditabbo. Kiriyāmanodhātuyā ārammaṇabhedato bhinnasabhāvattā āha ‘‘kiriyāmanodhātūna’’nti. Cakkhuviññāṇādīhi gahitaṃ rūpādiārammaṇaṃ tadanantarameva aparipatantaṃ katvā sampaṭicchantaṃ gaṇhantaṃ viya hotīti vuttaṃ ‘‘rūpādisampaṭicchanarasa’’nti. Tathābhāvena sampaṭicchanabhāvena paccupaṭṭhātīti tathābhāvapaccupaṭṭhānaṃ.

Chasu ārammaṇesu kadāci pañcannaṃ jaccandhādivasena tatopi ūnānaṃ, brahmaloke ca dvinnameva vijānanasabhāvāpi chaḷārammaṇavijānanalakkhaṇā vuttā taṃsabhāvānativattanato, chasveva vā itaresaṃ ārammaṇānaṃ antogadhattā. Santīraṇādirasāti yathāsambhavaṃ santīraṇatadārammaṇādikiccā, santīraṇatadārammaṇapaṭisandhibhavaṅgacutikiccāti adhippāyo. ‘‘Hadayavatthupadaṭṭhānā’’ti idaṃ imāsaṃ dvinnaṃ manoviññāṇadhātūnaṃ anibaddhaṭṭhānatāya nibaddhakāraṇaṃ dassetuṃ vuttaṃ. Vuttanayena pana ‘‘taṃtaṃanantarātītaviññāṇāpagamapadaṭṭhāna’’ntipi vattuṃ vaṭṭatiyeva. Ahetukacittānaṃ visuṃ visuṃ lakkhaṇādikassa dassitattā parisesato sahetukacittānaṃ ekasadisameva lakkhaṇādikanti viññāyati. Taṃ pana heṭṭhā vibhāvitameva.


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4.60;经中作语词差别。如是于耳识也应随应说。而鼻识等由得会合取由与自依止俱粘着取故唯一聚香等为彼等生缘。
唯色所缘味即唯色处所缘作味。由唯言如遮遣余所缘,如是于色处也得遮遣一些差别。因眼识不能取色外其他任何青等差别。故世尊说-"五识不了知任何法除仅撞击"。眼识生时唯于色所缘生由向彼取故说"色向性现前"。为自无间生无色法等无间离去无色法由与转起处故由等无间等无间无离去缘助益,如依止所缘法由近因故显示说"色所缘作意界去为足处"。于耳识等也应如说理知。由作意界所缘别异自性故说"诸作意界"。眼识等所取色等所缘令彼无间不堕取领受似取故说"色等领受味"。由如是性领受性现前故如是性现前。
于六所缘有时五由生盲等力少于彼,于梵界唯二了知性也说六所缘了知相由不超彼性,或于六余所缘摄入故。推度等味即随相应推度转向等作用,推度转向结生有分死作用意趣。说"心所依足处"此为显示此二意识界不系处系因说。而如说理说"彼彼无间过去识去为足处"也可。由已显示无因心各各相等由余有因心同相等可知。而彼已于下显示。


Idāni imāsaṃ ārammaṇādito bhedaṃ dassetuṃ ‘‘tattha paṭhamā’’tiādi vuttaṃ. Ekantamiṭṭhārammaṇeti ekanteneva iṭṭhārammaṇe, atiiṭṭhārammaṇeti attho. Pañcasu ṭhānesūti sahetukavipākānaṃ vuttesu catūsu, sampaṭicchanavoṭṭhabbanānaṃ antarāḷasaṅkhātasantīraṇaṭṭhāne cāti pañcasu ṭhānesu, pañcasu kiccesūti vā attho. Kiñcāpi somanassapaṭisandhikassa domanassajavanāvasāne tadārammaṇasambhave asati yaṃ kiñci paricitapubbaṃ parittārammaṇamārabbha upekkhāsahagatasantīraṇamuppajjatīti icchitaṃ, tathā pana uppajjamānassa kadāciyeva sambhavato yebhuyyappavattiṃ gahetvā cha ṭhānāni avatvā pañceva vuttāni. Atha vā taṃ uppajjamānaṃ tadārammaṇaṭṭhāneyeva nibbattatīti taṃvaseneva tassāpi ṭhānaṃ gahitanti daṭṭhabbaṃ. Acakkhusaṃvattanikakammanibbattatāya jātiyā andho jaccandho. Kiñcāpi hi jātikkhaṇe aṇḍajajalābujānaṃ sabbesampi cakkhu natthi, yassa bhāvābhāvato andhānandhavicāraṇā bhaveyya, tathāpi cakkhussa uppajjamānārahakālepi cakkhuvipattivibandhakena kammunā paṭihatasāmatthiyena paṭisandhidāyakena itarenāpi vā kammena tassa anupādiyamānattā satto ‘‘jaccandho’’ti vuccati. Atha vā jaccandhoti pasūtiyaṃyeva andho, mātukucchiyaṃyeva andho hutvā nikkhantoti attho. Tena duhetukatihetukānaṃ mātukucchigatakālepi cakkhussa avipajjanaṃ siddhaṃ hoti, evaṃ jātibadhirādīsupi yathārahaṃ vattabbaṃ. Jaccajaḷoti jātiyā aññāṇako . Kiñcāpi duhetukapaṭisandhikopi jātiyaṃ aññāṇako, tassa pana pavattiyaṃ paññā sambhavatīti vuttanayena yebhuyyato pavattiyampi paññāyāsambhavato jaccajaḷo veditabbo. Jaccummattako surāmerayapānādiummattakabhāvasaṃvattanikakammaparibhāvitena kammena gahitapaṭisandhiko. Paṇḍakoti paradāragamanādikammaparibhāvitena kammunā gahitapaṭisandhiko. So pañcavidho āsittapaṇḍako usūyapaṇḍako pakkhapaṇḍako opakkamikapaṇḍako napuṃsakapaṇḍakoti. Idha pana opakkamikapaṇḍakassa sahetukassāpi bhāvato, napuṃsakassa ca visuṃ gahaṇato tayo paṇḍakā adhippetā. Ādi-saddena jātimūgajātipaṅgulamammanādīnaṃ saṅgaho. Keci pana ‘‘ekacce ahetukapaṭisandhikā avikalindriyā hutvā thokaṃ vicāraṇapakatikāpi honti, tasmā tādisānampi idha ādi-saddena saṅgaho’’ti vadanti. Ettha ca jaccandhādīnameva ayaṃ paṭisandhīti na gahetabbā. Jaccandhādayo pana iminā paṭisandhiṃ gaṇhantīti gahetabbaṃ.

43.Tihetukapuññassāti tihetukassapi ukkaṭṭhapuññassa. Duhetukammassa pana sabbathāpi soḷasannaṃ vipākānaṃ asambhavato tappaṭikkhepaparattā cetanāya ‘‘tihetukapuññassā’’ti avisesato vuttaṃ.

Kāmāvacaravipākavaṇṇanā niṭṭhitā.

Rūpāvacarārūpāvacaravipākavaṇṇanā

Mahaggatavipākānaṃ taṃtaṃkusalāgamanavaseneva jhānaṅgahāni, na pana bhāvanāvisesenāti tesaṃ pahānaṅgāni anuddhaṭāni. Upapattiyanti upapattibhave.

Arūpāvacaravipākacittāni vuccantīti sambandho.



我来为您直译这段巴利文：
今为显示此等所缘等差别说"此中初"等。唯定悦所缘即必定悦所缘,极悦所缘义。于五处即有因异熟说四,领受确定间推度处为五处,或五作用义。虽喜结生者于忧速行末若有转向时由任何熟习前小所缘生舍俱推度所欲,然而如是生有时有故取多分转不说六处而说五。或者彼生唯生于转向处故应见由彼取彼处。由生不眼业生为生盲。虽生刹那卵生胎生一切也无眼,由有无彼应观察盲非盲,然而于眼应生时也由眼坏障业击坏力由结生作或余业不取故有情说"生盲"。或者生盲即于生即盲,于母胎即盲而出义。由此成就二因三因于母胎时眼不坏,如是于生聋等也应随应说。生痴即生无智。虽二因结生者于生无智,而彼于转起有慧可能故如说理由多于转起也无慧应知生痴。生狂由饮醉酒等成狂业熏习业取结生。黄门由邪淫等业熏习业取结生。彼五种浇黄门嫉黄门半黄门作黄门中性黄门。此中由作黄门也有因性,中性别取故意趣三黄门。等字摄生哑生跛结巴等。有说"一些无因结生者成不坏根少思择性,所以如是者此中由等字摄"。此中不应取此唯生盲等结生。而应取生盲等取此结生。
43.三因福即三因也上福。而二因业由一切十六异熟不可能由遮遣彼故思无别说"三因福"。
欲界异熟释毕。
色界无色界异熟释
广大异熟由彼彼善来力禅支,非由修差别故不取彼等舍支。于生即于生有。
说无色界异熟心为结合。

44.Kusalānugataṃ katvāti kusalānurūpaṃ kusalasadisaṃ katvā. Yathā kāmāvacaravipākaṃ kusalato visadisampi katvā vibhattaṃ, evamakatvā kusalasadisameva katvāti atthaṃ vadanti. Aṭṭhakathāyaṃ pana kusalānantaraṃ katvā mahaggatavipākānaṃ bhājitapāḷiṃ sandhāya ‘‘kusalānugataṃ katvā bhājita’’nti vuttaṃ. Pāḷiyañhi –

‘‘Katame dhammā abyākatā? Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’tiādinā (dha. sa. 431) –

Kāmāvacaravipākaṃ vibhajitvā mahaggatavipākaṃ vibhajantena –

‘‘Katame dhammā abyākatā? Yasmiṃ samaye rūpapattiyā maggaṃ bhāveti, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti, ime dhammā kusalā, tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇaṃ…pe… ime dhammā abyākatā’’ti (dha. sa. 498).

Evaṃ kusalaṃ uddisitvā tadanantaraṃ katvā mahaggataṃ vipākaṃ vibhattaṃ, tasmā yathā kāmāvacaravipākaṃ, evaṃ avibhajitvā idaṃ kusalānantaraṃ katvā vibhattanti imamatthaṃ jotetuṃ aṭṭhakathāyaṃ ‘‘kusalānugataṃ katvā’’ti vuttaṃ. Imināpi ca ācariyena parihāramukhena vakkhamānaatthavisesavacanicchāya tattha vuttanayeneva codanā katā. Evañhi sati kusalānantaraṃyeva phalaṃ uppajjatīti ñāpanaṃ suṭṭhūpapannaṃ hotīti ayamettha amhākaṃ ācariyassa maggo.

Mahaggatanti mahaggatavipākaṃ. Tañhi idha adhigataṃ. Kāmā…pe… yatoti yasmā kāmāvacarakusalaṃ asamānaphalaṃ hoti tihetukassa duhetukāhetukavipākānaṃ, duhetukassa ca ahetukavipākānampi jananato, na evamidaṃ, idaṃ pana ekanteneva sadisavipākajananato samānaphalameva, tasmāti attho. Ettha ca ‘‘kusala’’nti avuttepi kāmāvacarapuññaṃvāti upamitattā upameyyassapi kusalabhāvo viññāyati. Kasmā panetaṃ sadisavipākaṃ, na kāmāvacaraṃ viya visadisavipākampīti? Vuccate – kāmāvacarapuññañhi ācinanto rūpataṇhādinānāvatthukakāmataṇhūpanissayato ācinati, tasmā tadūpanissayakusalaṃ tadanurūpato nānāvatthukaṃ vipākaṃ janeti. Mahaggataṃ pana ācinanto ekavatthukāyeva bhavataṇhāya vasena ācinatīti tadanurūpato taṃ nānāvatthuṃ ajanetvā ekavatthumeva janetīti.

45-6.Sabbathāti dhammato ārammaṇato paṭipadādito ca. Tathā hi ye phassādayo kusale ca labbhanti, te vipākepi labbhanti, yasmiñca ārammaṇe kusalaṃ pavattati, tattheva idaṃ vipākampi. Yāva paṭipadādayo kusalassa labbhanti, tāva imassa vipākassapīti. Kāmaṃ yassa kassaci chāyā taṃtaṃvatthusadisāva, mahantassa pana kusalavipākassa mahantāhiyeva upamāhi bhavitabbanti ‘‘gajādīna’’ntiādi vuttaṃ. Apare apare attabhāve bhavaṃ vedanamassāti aparāpariyavedanaṃ. Yadi aparāpariyavedanaṃ na hoti, kathañcarahi imassa phaluppattīti āha ‘‘jhānā aparihīnassā’’tiādi.



我来为您直译这段巴利文：
44.作随善即作随顺善相似善。如欲界异熟虽与善不同也作分别,不如是作而作唯似善义说。而注释中由善无间作广大异熟分别经关联说"作随善分别"。因经中-
"何法无记?何时由作积集欲界善业异熟眼识生"等-
分别欲界异熟分别广大异熟者-
"何法无记?何时为色生修道,离欲...初禅圆满住地遍,彼时有触...无散,此法善,彼色界善业由作积集异熟离欲...初禅圆满住地遍...此法无记"。
如是举善作彼无间分别广大异熟,所以如欲界异熟不如是分别此作善无间分别为显此义注释中说"作随善"。由此也阿阇梨由救护门由将说义差别欲说如彼说理作诘问。因如是由善无间果生显示善成就此中此为我等阿阇梨道。
广大即广大异熟。因彼此得。欲...故由欲界善不同果由三因生二因无因异熟,由二因也生无因异熟,非如是此,而此必定由生同异熟故唯同果,所以义。此中虽不说"善"由譬喻欲界福能知所譬也善性。何故此同异熟,非如欲界也异异熟?说-因集欲界福由依色爱等种种事欲爱故集,所以依彼善由随彼生种种事异熟。而集广大由一事有爱力集故由随彼不生种种事唯生一事。
45-6.一切由法所缘行道等。如是因触等于善得,于异熟也得,于何所缘善转,此异熟也唯此。乃至善得行道等,乃至此异熟也。虽任何影唯似彼彼事,而大善异熟应有大譬喻故说"象等"等。于后后自体有受为后后受。若无后后受,如何此果生故说"未失禅"等。

47.Kusalānantaranti kusalabhavānantaraṃ. Yasmiñhi bhave taṃ kusalaṃ kataṃ, so idha kusala-saddena upacārato gahito kammānantaraṃyeva phalassa asambhavato. Na hi taṃ lokuttarakusalaṃ viya anantaraphalanipphādakaṃ, atha kho ekaccakāmāvacarakusalaṃ viya aparāpariyavedanaṃ ahutvā satipi anekeyeva kāmāvacarakamme mahogho viya parittaṃ udakaṃ tamajjhottharitvā attanoyeva vipākadānena ekantena anantarabhaveyeva phalaṃ nibbatteti. Nanu ca aparihīnajjhānasseva kassaci nikantivasena kāmabhave paṭisandhi hoti. Tathā hi tissamahābrahmā uparibrahmalokūpapattiyā bhāvitamaggo bhikkhūhi yācito tato cavitvā moggalibrāhmaṇassa gehe paṭisandhiṃ aggahesīti vuttanti taṃ kathanti? Nikantibaleneva jhānaṃ parihāyatīti tato parihīnajjhāno nibbattatīti vadanti. Apare pana ācariyā ‘‘anīvaraṇāvatthāya nikantiyā jhānassa parihāni vīmaṃsitvā gahetabbā’’ti vatvā ‘‘satipi mahaggatakammuno vipākaṃ paṭibāhanasamatthasseva parittakammassa abhāve ‘ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā’ti (a. ni. 8.35) vacanato kāmabhave cetopaṇidhi mahaggatakammassa vipākaṃ paṭibāhitvā parittakammuno vipākassa okāsaṃ karotī’’ti vadanti, taṃ yuttaṃ. Etassāti imassatthassa ñāpanatthanti sambandho.

48-9. Evaṃ avisesena kusalasadisataṃ atidisitvā idāni visesaṃ dassetuṃ ‘‘paṭipadākkamocevā’’tiādi vuttaṃ. Yathā hi dukkhapaṭipadaṃ dandhābhiññaṃ jhānaṃ uppādetvā punappunaṃ samāpajjantassa taṃ jhānaṃ taṃpaṭipadameva hoti, evaṃ tasmiṃ tasmiṃ aparihīne tassa tassa vipāko nibbattamāno taṃtaṃpaṭipadova bhavituṃ arahati. Chandādhipateyyādibhāvo pana tasmiṃ khaṇe vijjamānānaṃ chandādīnaṃ adhipatipaccayabhāvena hoti, na āgamanavasena. Tathā hi ekameva jhānaṃ nānakkhaṇesu nānādhipateyyaṃ hoti, tasmā vipākassa āgamanavasena chandādhipateyyāditā na gahitā. Tenāha ‘‘abhāvodhipatīna’’nti. Tadabhāvatova sarasato tassa hīnāditā na sambhavatīti sāpi jhānāgamanatova vuttā.

Rūpāvacarārūpāvacaravipākavaṇṇanā niṭṭhitā.

Lokuttaravipākavaṇṇanā

Maggacittassa viya phalacittassa maggayogato bhedābhāvena ‘‘catumaggayogato’’ti avatvā ‘‘catumaggasampayuttacittaphalattā’’ti vuttaṃ, catūhi ariyamaggehi sampayuttakusalacittassa phalattā catubbidhasāmaññaphalasampayuttacittabhāvatoti attho. Sotāpattimaggassa phalaṃ cittaṃ sotāpattimaggaphalacittaṃ. Evaṃ sesesu. Maggavīthiyaṃ dvikkhattuṃ, tikkhattuṃ vā phalasamāpattiyā aparicchinnaparimāṇaṃ pavattamānampi dvīsveva ṭhānesu pavattiyā duvidhameva hotīti āha ‘‘maggavīthiphalasamāpattivasena pavattito duvidha’’nti.

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我来为您直译这段巴利文：
47.善无间即善有无间。因于何有作彼善,彼此由善字假说取由业无间果不可能。因彼非如出世善为无间果生,然而如一些欲界善不为后后受由虽有多欲界业如大流微水覆彼由自异熟与必定于无间有生果。然而未失禅者由某贪力于欲有结生。如是帝须大梵为上梵世生修道被比丘请从彼死于目犍连婆罗门家取结生说如何?由贪力即失禅故由失禅生说。而余阿阇梨说"由无盖位贪失禅应观察取"说"虽有广大业由能遮异熟微业无'成就诸比丘具戒心愿由清净'说故于欲有心愿遮广大业异熟为微业异熟作处"说,彼适。此即为显此义为结合。
48-9.如是无别显示似善今为显示差别说"行道次第"等。因如生苦行钝智禅再再入定彼禅为彼行,如是于彼彼未失彼彼异熟生应为彼彼行。而欲增上等性由彼刹那有欲等增上缘性,非由来。如是一禅于异刹那异增上,所以异熟由来欲增上等性不取。故说"无增上"。由无彼由自性彼下等性不可能故彼也由禅来说。
色界无色界异熟释毕。
出世间异熟释
由如道心果心由道合无差别不说"由四道合"而说"由四道相应心果性",由四圣道相应善心果性为四种沙门果相应心性义。预流道果心为预流道果心。如是余。于道路二次或三次由果定无限量转也由二处转唯二故说"由道路果定转力二种"。
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1.Maggassānantare phale labbhanti maggāgamanatoti adhippāyo. Maggo hi āgamanato ‘‘suññato’’ti laddhanāmo saguṇālambaṇavasena animittaappaṇihitanāmampi labhatīti phalassa nāmattayampi deti, tathā āgamanato appaṇihito maggo saguṇārammaṇavasena animittasuññataappaṇihitanāmakoti phalassa nāmattayampi deti. Evañca katvā abhidhamme ekekassa phalassa tīṇi tīṇi nāmāni vuttāni. Nanu ca abhidhamme ‘‘saguṇārammaṇato nāmaṃ anadhippeta’’nti vuttaṃ? Saccaṃ vuttaṃ, taṃ pana nāmalābhaṃ sandhāya, na nāmadānaṃ. Tattha hi vavatthānakarattābhāvato tathā anadhippetaṃ, na alabbhanato. Idha pana ekekassa phalaṃ nāmattayampi labhatīti vavatthānappayojanābhāvato saguṇārammaṇehi laddhanāmadānassa adhippetattā tividhampi nāmaṃ deti. Ekantena cetaṃ evaṃ sampaṭicchitabbaṃ, itarathā vipassanāpi vipassato laddhanāmamaggassa taṃ na dadeyyāti. Parabhāgasminti aparabhāge. Vaḷañjanaphalesūti samāpajjanavasena anubhavitabbaphalesu. ‘‘Vaḷañjanaphalesu nā’’ti maggāgamanaṃ sandhāya paṭikkhittanti āha ‘‘vipassanāvasenevā’’tiādi. Vaḷañjanaphalañhi visuṃ vipassanāvaseneva nibbattatīti tassa taṃvasena nāmalābho. Yadi evaṃ maggassa viya animittanāmalābho na siyā? Taṃ na, yathā maggānantarassa phalassa viya vaḷañjanakaphalasamāpattiyāpi maggāgamanato ca jhānapaṭipadābhedo hoti, evaṃ animittanāmampi labbhatīti.

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我来为您直译这段巴利文：
1.于道无间果得由道来意趣。因道由来得名"空"由自德所缘力也得无相无愿名故与果三名,如是由来无愿道由自德所缘力名无相空无愿故与果三名。如是作于阿毗达摩说一一果三三名。然而阿毗达摩说"由自德所缘名不意趣"?实说,而彼关联得名,非与名。此中由无决定作者故如是不意趣,非由不得。而此一一果得三名故由无决定作用由自德所缘得名与意趣故与三名。必定此如是应受,否则观也由观得名道不与彼。于后分即后分。于受用果即由入定力应受用果。"于受用果否"由道来关联遮故说"由观力"等。因受用果唯由观力生故彼由彼力得名。若如是如道无相名不得?彼否,如道无间果如是受用果定也由道来及禅行差别如是得无相名。
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3.Honti sādhipatīnevāti ettha kāraṇaṃ vuttameva. Maggabhāvenāti soḷasahi ākārehi catusaccapaṭivedhakamaggabhāvena, kilesamāraṇavasena gamanasaṅkhātena, nibbānatthikehi maggitabbabhāvasaṅkhātena vā maggabhāvena. Phalaṃ…pe… vuccatīti sayaṃ phalabhāvampi maggassa phalattā, taṃsadisatāya vā tamupādāya maggoti vuccati ‘‘maggaṅgaṃ maggapariyāpanna’’ntiādīsūti adhippāyo.

Lokuttaravipākavaṇṇanā niṭṭhitā.

Akusalavipākavaṇṇanā

Yathā atiiṭṭhe iṭṭhamajjhatte ca ārammaṇe vedanābhedasambhavato kusalavipākamanoviññāṇadhātu duvidhā hoti somanassasahagatā, upekkhāsahagatāti, evaṃ atianiṭṭhe aniṭṭhamajjhatte ca ārammaṇe vedanābhedo natthīti akusalavipākamanoviññāṇadhātu ekavidhāvāti ‘‘sattākusalavipākānī’’ti vuttaṃ. Sati hi tattha vedanābhede atianiṭṭhe domanassena bhavitabbaṃ, na ca paṭighena vinā domanassaṃ uppajjatīti. Kāyaviññāṇassa dukkhasahagatā kusalavipāke vuttavipariyāyena veditabbā. Ettha ca akusalavipākesu labbhamānadukkhaṃ viya nātikaṭukāpi upekkhā ekantanihīnassa akusalassa vipākabhāvato dukkhasabhāvattā hīnā eva. Na hi akusalassa vipāko adukkho hoti, upekkhābhāvo panassa balavatā bādhiyamānassa paṭipaharituṃ asakkontassa dubbalapurisassa tena kariyamānabādhassa upekkhanā viyāti daṭṭhabbaṃ. Imāni…pe… cittānīti imāni satta ekekassa akusalassa vipākacittāni, na pana kusalavipāke viya tihetukādipuññavisesena. Uddhaccasahagatassapi hi pavattiyaṃ satteva vipākā labbhanti. Kasmā panettha yathā kusalavipākaṃ sahetukampi uddhaṭaṃ, na evaṃ akusalavipākanti? Hetūnaṃ asambhavato. Lobhādīnañhi ekantasāvajjatāya ayonisomanasikārahetukānaṃ natthi vipākabhāvo, alobhādīnampi ekantamanavajjasabhāvānaṃ vā kāraṇassa tabbidūratāya nattheva akusalavipākabhāvo. Na hi alobhādīnaṃ paṭipakkhalobhādayo te abhinipphādenti, tasmā idaṃ sabbathā sahetuppavattiyā asambhavato ahetukamevāti.

Kammakammanimittagatinimittesūti ettha atītabhave āyūhitaṃ aparāpariyavedanīyaṃ, upapajjavedanīyaṃ vā kammaṃ kammaṃ nāma . Kammakaraṇakāle cetanāya gahitamārammaṇaṃ kammanimittaṃ nāma. Upapajjitabbabhavapariyāpanno narakādīsu aggijālādivaṇṇo gatinimittaṃ nāma.

54.Imeti akusalavipākā. Tesaṃ aniṭṭhāniṭṭhamajjhattavisayesu pavattivacanena tabbipariyāyena kusalavipākānaṃ iṭṭhaiṭṭhamajjhattavisayesu pavatti atthato āpannāti sā visuṃ na vuttā. Sukhādittayayuttāti sukhasomanassupekkhāyuttā.

‘‘Eva’’ntiādi yathāvuttavipākānaṃ nigamanaṃ.

Akusalavipākavaṇṇanā niṭṭhitā.

Vipākacittavaṇṇanā



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3.唯有增上即此因已说。由道性即由十六行相四谛通达道性,由断烦恼死力名行,或由涅槃求者应求性名道性。果...说即自果性也由道果性,或由彼相似缘彼说道如"道支道所摄"等意趣。
出世间异熟释毕。
不善异熟释
如于极悦悦中所缘由受差别可能故善异熟意识界二种为喜俱舍俱,如是于极不悦不悦中所缘无受差别故不善异熟意识界唯一种故说"七不善异熟"。因若此有受差别于极不悦应以忧,而无嗔不生忧故。身识苦俱应知由善异熟说相反。此中于不善异熟得苦如不太苦舍由唯下不善异熟性故苦性唯下。因不善异熟不为不苦,而彼舍性如被强力逼不能反击弱人由彼作逼舍应见。此...心即此七一一不善异熟心,非如善异熟由三因等福差别。因掉举俱也于转起得七异熟。何故此中如善异熟也有因举,不如是不善异熟?由因不可能。因贪等由唯有过由非如理作意因性无异熟性,无贪等唯无过性或由因远离故无不善异熟性。因非无贪等对治贪等生彼,所以此由一切有因转起不可能故唯无因。
业业相趣相即此过去生积集后后受,生受名业。作业时思取所缘名业相。应生有所摄地狱等火聚等色名趣相。
54.此即不善异熟。由说彼等于不悦不悦中所缘转由相反理善异熟于悦悦中所缘转得义故彼别不说。具乐等三即具乐喜舍。
"如是"等为如说异熟结。
不善异熟释毕。
异熟心释

55. Pākassa asurakaññānaṃ gabbhaparipākassa sāsanato vināsanato, pākasaṅkhātassa vā asurassa vināsanato pākasāsano vuccati sakko devarājā, tena pūjito pākasāsanapūjito. Pākaṃ vā paripakkaṃ sāsanametesūti pākasāsanā, khīṇāsavā, tehi pūjitoti pākasāsanapūjito.

Vipākacittavaṇṇanā niṭṭhitā.

Dānādivasenāti pavattākāramattato dānādivasena, na pana puññakiriyavatthuvasena khīṇāsavasantānagatassa puññakiriyabhāvābhāvatoti vuttovāyamattho.

Āvajjatīti āvajjanaṃ, ābhuñjati oṇojeti pariṇāmeti vāretīti vā attho. Tañhi āpāthagataṃ ārammaṇaṃ paṭhamamābhuñjati, cakkhuviññāṇādīni vīthicittāni āpāthagatārammaṇābhimukhaṃ oṇojeti, cittasantānaṃ vā purimākārato aññathā pariṇāmeti, anuppabandhato pavattanakaṃ bhavaṅgacittasantānaṃ parato pavattituṃ adatvā āpāthagataṃ vā ārammaṇaṃ aññattha gantuṃ adatvā vāreti. Hasitaṃ uppajjati, uppādīyati vā etenāti hasituppādaṃ, tadeva cittanti hasituppādacittaṃ. Voṭṭhapetīti voṭṭhabbanaṃ. Kasmā panettha āvajjanavoṭṭhabbanāni upekkhāsahagatāni, hasituppādañca somanassasahagatanti? Vuccate – āvajjanaṃ tāva apubbārammaṇe sakideva ca pavattamānasantativicchedavasena pavattanato, dubbalabhavaṅgapaccayaṃ vā sabbathā visayarasamanubhavituṃ na sakkotīti iṭṭhādīsu sabbattha upekkhāyuttameva hoti. Voṭṭhabbanañca vuttavipariyāyena vedanābhedārahampi samānaṃ vipākappabandhaṃ vicchinditvā visadisacittappabandhassa nibbattanato santatipariṇāmaneyeva kiccantare byāvaṭattā vipākaṃ viya ārammaṇarasassāde asamatthamevāti sabbattha upekkhāsahagatameva. Hasituppādaṃ pana vuttaviparītato parihīnavipallāsānaṃ khīṇāsavānaṃ santāne iṭṭhārammaṇeyeva uppajjanato sabbathā somanassasahagatamevāti.

Lakkhaṇādito panetāsu purimaṃ cakkhuviññāṇādīnaṃ purecaraṃ rūpādivijānanalakkhaṇaṃ, āvajjanarasaṃ , tathābhāvapaccupaṭṭhānaṃ, bhavaṅgavicchedapadaṭṭhānaṃ. Dutiyaṃ chaḷārammaṇavijānanalakkhaṇaṃ, arahataṃ anoḷārikesu vatthūsu hasituppādarasaṃ, tathābhāvapaccupaṭṭhānaṃ, ekantato hadayavatthupadaṭṭhānaṃ. Tatiyampi chaḷārammaṇavijānanalakkhaṇaṃ, pañcadvāramanodvāresu voṭṭhabbanāvajjanarasaṃ, tathābhāvapaccupaṭṭhānaṃ, ahetukavipākamanoviññāṇadhātubhavaṅgānaṃ aññatarāpagamapadaṭṭhānanti.


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55.由烧教即由烧阿修罗女胎成熟教由毁灭,或由毁灭名烧阿修罗故说帝释天王,由彼供养为烧教供养。或烧即成熟教于彼等为烧教,漏尽者,由彼等供养为烧教供养。
异熟心释毕。
由施等即由转起行相唯由施等,非由福业事由漏尽者相续无福业性故说此义。
转即转向,享受引导变化止息义。因彼初享受所缘境,眼识等路心引导向所缘境,或变化心相续由前行相为异,由不断转有分心相续不与后转或不与所缘境往他处止息。笑生,或由此生为笑生,彼即心为笑生心。确定为确定。何故此中转向确定舍俱,笑生喜俱?说-转向由于新所缘唯一次及由断相续转,或由弱有分缘一切不能受用境味故于悦等一切唯舍俱。而确定虽可受差别由相反说由断异熟相续生异心相续故由相续变化唯他作用务如异熟于所缘味受用不能故一切唯舍俱。而笑生由相反由离颠倒漏尽者相续唯于悦所缘生故一切唯喜俱。
由相等此等前为眼识等前行色等了知相,转向味,如是性现前,有分断足处。第二六所缘了知相,阿罗汉于不粗事笑生味,如是性现前,必定心所依足处。第三也六所缘了知相,五门意门确定转向味,如是性现前,无因异熟意识界有分一去为足处。


Bhavaṅgaṃ āvaṭṭayamānāti bhavaṅgasantānaṃ āvaṭṭayantī viya. Sādhāraṇāti sekkhāsekkhaputhujjanānaṃ sādhāraṇā. Asādhāraṇāti asekkhānaṃyeva āveṇikā. Tenāha ‘‘khīṇāsavassā’’ti. Chasu dvāresu…pe…ārammaṇesūti cakkhādīsu chasu dvāresu, padhānasāruppaṭṭhānādigatesu chasu rūpādiārammaṇesu. Padhānasāruppañhi ṭhānaṃ disvā diṭṭhadhammasukhavihāratthāya ‘‘sāruppamidaṃ ṭhānaṃ mayā laddha’’nti tusantassa cakkhudvāre rūpārammaṇe, bhaṇḍabhājanaṭṭhāne mahāsaddaṃ sutvā ‘‘evarūpā loluppataṇhā me pahīnā’’ti tusantassa sotadvāre saddārammaṇe, gandhehi vā pupphehi vā cetiyapūjanakāle ‘‘evarūpena vata sugandhena bhagavantaṃ pūjemī’’ti tusantassa ghānadvāre gandhārammaṇe, rasasampannaṃ piṇḍapātaṃ sabrahmacārīhi saha bhājetvā paribhuñjanakāle ‘‘sāraṇīyadhammo vata me pūrito’’ti tusantassa jivhādvāre rasārammaṇe, ābhisamācārikavattapūraṇakāle ‘‘kāyena vattapaṭivattaṃ pūremī’’ti tusantassa kāyadvāre phoṭṭhabbārammaṇeti evaṃ pañcadvāresu pañcārammaṇesu pavattati.

Manodvāre pana yathāvuttesveva pañcasu paccuppannārammaṇesu ghaṭikārasuttādīsu (ma. ni. 2.282 ādayo) viya bhagavato pubbenivāsañāṇena pariññāte atītārammaṇe, ‘‘aṭṭhissaro nāma paccekabuddho bhavissatī’’ti (dha. pa. aṭṭha. 

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转向有分即如转向有分相续。共即有学无学凡夫共。不共即唯无学特有。故说"漏尽者"。于六门...所缘即于眼等六门,于胜适处等得六色等所缘。因见胜适处为现法乐住"此适处由我得"喜于眼门色所缘,闻分物处大声"如是贪染由我断"喜于耳门声所缘,或于香或花塔供养时"以如是妙香供养世尊"喜于鼻门香所缘,与同梵行者分食具味钵食时"和合法由我满"喜于舌门味所缘,满细行义务时"由身满义务"喜于身门触所缘如是于五门五所缘转。
而于意门如说五现在所缘如瓶师经等由世尊宿住智遍知过去所缘,"名阿达伊沙罗辟支佛将有"

1.16 devadattavatthu) āgataṭṭhānādīsu viya anāgataṃsañāṇena paricchinne anāgatārammaṇe cāti evaṃ chasvevārammaṇesu hasitaṃ uppādetīti veditabbaṃ. Nanu ca atītaṃsādīsu appaṭihatādīsu appaṭihatañāṇaṃ vatvā ‘‘imehi tīhi dhammehi samannāgatassa buddhassa bhagavato sabbaṃ kāyakammaṃ ñāṇapubbaṅgamaṃ ñāṇānuparivatta’’nti vacanato vicāraṇapaññārahitāya etāya kathaṃ bhagavato uppatti yujjeyyāti? Hasituppādacittena pavattiyamānampi bhagavato sitakaraṇaṃ pubbenivāsaanāgataṃsasabbaññutaññāṇānaṃ anuvattakattā ñāṇānuparivattiyeva, evaṃ pana ñāṇānuparivattibhāve sati na koci pāḷivirodho. Evañca katvā aṭṭhakathāyaṃ ‘‘tesaṃ ñāṇānaṃ ciṇṇapariyante idaṃ cittaṃ uppajjatī’’ti vuttaṃ. Avassañcetaṃ evaṃ icchitabbaṃ, itarathā aññassāpi viññattisamuṭṭhāpakassa ahetukacittassa bhagavato uppatti na yujjeyya. Na hi viññattisamuṭṭhāpakassa taṃsamuṭṭhitāya viññattiyā kāyakammādibhāvaṃ āpajjanabhāvo vibandhatīti. Evañca katvā pañcadvāre iminā cittena somanassuppādanamattaṃ daṭṭhabbaṃ, na hāsuppādanaṃ pañcadvārikacittānaṃ aviññattijanakattā. Manodvāre pana hāsuppādanaṃ. Teneva hi aṭṭhakathāyaṃ pañcadvāre ‘‘somanassito hotī’’ti (dha. sa. aṭṭha. 568) ettakameva vuttaṃ, manodvāre ca ‘‘hāsayamāna’’nti. Idha pana ‘‘hasituppādakiccā’’ti avisesavacanaṃ pañcadvāre somanassakaraṇavasena pavattassapi manodvāre hāsajananassa paccayabhāvaṃ sandhāya vuttanti veditabbaṃ. Hasituppādakiccāti hasitasseva uppādanakiccā. Teneva hi taṃ ‘‘hasituppāda’’nti vuccati, na pana aññesaṃ hasituppādacittānaṃ abhāvato. Tathā hi vakkhati ‘‘kusalato catūhī’’tiādi.

Cha asādhāraṇañāṇānīti āsayānusayañāṇaṃ, indriyaparopariyañāṇaṃ, yamakapāṭihāriyañāṇaṃ, mahākaruṇāsamāpattiñāṇaṃ, sabbaññutaññāṇaṃ, anāvaraṇañāṇanti imāni cha paccekabuddhādīhi asādhāraṇāni ñāṇāni. Nanu ca sabbaññutaññāṇameva anāvaraṇañāṇaṃ, itarathā sabbaññutānāvaraṇañāṇānaṃ asabbaññutasāvaraṇañāṇatā ca āpajjeyya, tathā hi yadi sabbaññutaññāṇato aññamanāvaraṇañāṇaṃ siyā, tassa sāvaraṇattā sāvaraṇe ca visaye sabhāvapaṭivedhābhāvato sabbaññubhāvaṃ na sijjheyya, anāvaraṇañāṇassa ca asabbadhammārammaṇabhāvena yattha taṃ na pavattati, tatthāvaraṇasambhavato anāvaraṇabhāvopi na siyāti? Saccametaṃ, ekameva taṃ ñāṇaṃ anavasesasaṅkhatāsaṅkhatasammutidhammavisayattā sabbaññutaññāṇaṃ, tattha ca āvaraṇābhāvato nissaṅgavāramupādāya anāvaraṇañāṇanti evaṃ visayapavattibhedena aññehi asādhāraṇabhāvadassanatthaṃ dvedhā vuttanti. Yathāha –

‘‘Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti sabbaññutaññāṇaṃ, tattha āvaraṇaṃ natthīti anāvaraṇañāṇa’’ntiādi (paṭi. ma. 1.119).

Idha ṭhatvāti hasitassa uppādanato hasitassa uppādananti vuttacittassa āgataṭṭhāne ṭhatvā. Pariggaṇhitabbānīti paricchinditvā gaṇhitabbāni. Kiñcāpi rūpāvacarakiriyānaṃ jhānaṅgappahānaṃ vipāke viya āgamanato ahutvā kusale viya bhāvanāvisesena pavattākāramattaṃva hoti, paṭhamajjhānassa pana pahānaṅgasambhavābhāvato ekassa vaseneva niddisituṃ sesānampi pahānaṅgaṃ avatvā sampayogaṅgameva tesu dassitanti.



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1.16 提婆达多事来处等由未来分智界定未来所缘如是于六所缘生笑应知。然而说于过去分等无碍等无碍智"由具此三法佛世尊一切身业智为前智随转"说由无思察慧此如何适合世尊生?由笑生心转世尊作笑由随宿住未来分一切智智故唯智随转,如是由智随转性无经违。如是作注释说"彼等智行边此心生"。必定此如是应欲,否则余也表色生无因心世尊生不适。因表色生彼生表色成身业等性不障碍。如是作于五门由此心唯生喜应见,非生笑由五门心不生表色。而于意门生笑。唯由此注释于五门说"成喜"唯此,而于意门"令笑"。而此说"笑生作用"无差别语于五门由作喜力转也关联于意门为笑生缘应知。笑生作用即唯笑生作用。唯由此彼说"笑生",非由无余笑生心。如是将说"由善四"等。
六不共智即随眠智、根上下智、双神变智、大悲定智、一切智智、无碍智此六独觉等不共智。然而一切智智即无碍智,否则一切智无碍智成非一切智有碍智,如是若有异一切智智无碍智,由彼有碍由有碍境由无自性通达故不成一切知性,由无碍智非一切法所缘于彼不转由有碍故不成无碍性?实此,唯一彼智由无余有为无为假法境一切智智,于彼由无碍缘无着分说无碍智如是由境转差别为显示不与余共性说二。如说-
"知一切有为无为无余为一切智智,于彼无碍为无碍智"等。
此住即由生笑由生笑说心来处住。应遍取即应界定取。虽色界作于异熟如由来无有如善由修差别唯转起行相,而由初禅无有断支可能故由一显示余也不说断支唯显示相应支于彼。

57. Yasmā pana bhāvanāvasena pavattākāramattaṃ vinā bhāvanāya kātabbassa nīvaraṇappahānādikiccassa abhāvato ujukaṃ bhāvanā nāma na hoti, tasmā ‘‘bhāvanākāravasappavattānī’’ti ākāra-ggahaṇaṃ katanti.

58-9.Nanti taṃ yathāvuttarūpārūpasamāpattiṃ. Samāpannā sace kriyāti ettha kiñcāpi sā eva samāpatti samāpajjituṃ na sakkā, niruddhānaṃ anuppannato, paṭiladdhasamāpattikasseva samāpajjitukāmatāya saddhiṃyeva samāpajjanato, paṭhamajjhānādikameva paṭilabhitvā dutiyajjhānādikaṃ samāpajjituṃ asakkuṇeyyabhāvato ca, pubbe paṭiladdhasamāpattisadisaṃ puna samāpajjanato puthujjanakālasmiṃ abhinibbattitasamāpattisadisā ettha sā eva tathā vuttā.

61.Ekacittakkhaṇattāti ekacittakkhaṇeyeva pavattanato. Yadi hi so punappunaṃ uppajjeyya, tadāssa arahato uppattiyā kiriyabhāvo icchitabbo siyā. Sakiṃyeva pana pavattati catusaccapaṭivedhakiccassa ekavāreneva pariniṭṭhānato, takkiccena ca vinā tassa anupalabbhanīyattā. Tenāha – ‘‘na pāraṃ diguṇaṃ yantī’’ti (su. ni. 719), tasmā natthi lokuttaraṃ kiriyacittanti ayamettha adhippāyo.

62.Kriyā…pe… desakoti yā āpattiyo kāyavācāhi akātabbaṃ katvā āpajjati, tā kiriyā, yā pana āpattiyo kāyavācāhi kātabbaṃ akaronto āpajjati, tā akiriyā, kiriyā ca akiriyā cāti kiriyākiriyā, kiriyākiriyā ca tā āpajjitabbato āpattiyo cāti kiriyākiriyāpattiyo, tāsaṃ vibhāgaṃ desetīti kiriyā…pe… desako. Atha vā kiriyājhānabhūtā samāpattiyo kiriyāpattiyo, kusalabhūtā pana samāpattiyo akiriyāpattiyo, tāsaṃ vibhāgaṃ desetīti kriyā…pe… desako. Yaṃ kiriyākiriyaṃ cittanti sambandho. Pañcannaṃ mārānaṃ jitattā jino. Hitāhitānanti atthānatthānaṃ. Sāti so jino. Kriyākriyāratoti sabbasattānaṃ hitassa karaṇe, ahitassa ca akaraṇe nirato. Atha vā ekantamiṭṭhavipākattā hitāti kusalānametaṃ adhivacanaṃ . Tappaṭipakkhattā ahitāti akusalānametaṃ adhivacanaṃ. Yathākkamaṃ tesaṃ kiriyāyaṃ, akiriyāyañca ratoti hitāhitānaṃ…pe… rato. Atha vā hitāhitāti kusalākusalā eva, tesaṃ kiriyākiriyāmattamavipākabhāvaṃ kātuṃ icchatīti hitāhitānaṃ…pe… rato. Atha vā hitāhitānaṃ puggalānaṃ sakiriyākiriyāya attano attano kiccassa idhalokaparalokanipphādanassa karaṇe rato abhiratoti hitāhitānaṃ…pe… rato.

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57. 然由修力唯转起行相由无修应作断盖等作用故不直接名修,所以说"由修行相力转"作行相取。
58-9. 否即彼如说色无色定。入若作即此虽彼定不能入,由已灭未生,由与得定者欲入共入,由得初禅等不能入第二禅等,由再入如前得定故凡夫时生定相似此彼如是说。
61. 一心刹那性即由一心刹那转。因若彼再再生,尔时彼阿罗汉生应欲作性。而唯一转由四谛通达作用一次究竟,由无彼作用彼不可得。故说"不往彼岸二次",所以无出世间作心此此意趣。
62. 作...说即由身语作不应作得罪为作,而由身语不作应作得罪为非作,作与非作为作非作,作非作彼由得为罪为作非作罪,说彼差别为作...说。或作禅为定为作罪,而善为定为非作罪,说彼差别为作...说。彼作非作心为结合。由胜五魔为胜者。利不利即义非义。彼即彼胜者。乐作非作即乐一切有情作利不作不利。或由唯悦异熟性利为善此增语。由对治性不利为不善此增语。如次于彼等作非作乐为利不利...乐。或利不利即善不善,欲作彼等作非作唯无异熟性为利不利...乐。或于利不利补特伽罗由作非作作自己此世他世成就作用乐欢喜为利不利...乐。
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6. Sabbe lokuttare aṭṭha katvā ye ekūnanavuti cittuppādā vuttā, tāni cittāni mayā niddiṭṭhānīti sambandho. Pāṭavaṃ atthenti patthenti, pāṭavasaṅkhāto vā attho etesanti pāṭavatthino. Uggahetabboti savanapaṭipucchāvasena uggahitabbo, uggaṇhitvā pana na kevalaṃ uggahaṇamatteyeva ṭhātabbanti dassento āha ‘‘cintetabbo punappuna’’nti, na hi sakkā uggahaṇamattenevettha sabbathā sanniṭṭhānaṃ gantunti adhippāyo. Abhidhammamahodadhinti dhammasaṅgaṇīādisattappakaraṇavasena ṭhitamabhidhammapiṭakamahaṇṇavaṃ, khandhāyatanādivasena ṭhitaṃ paramatthamahaṇṇavaṃ vā. Tarantīti atthaggahaṇavasena uttaranti, sutamayañāṇamūlakena vā bhāvanāñāṇena otarantīti attho. Imaṃ lokanti paccuppannabhavaṃ. Paraṃ lokanti anāgatabhavaṃ. Tarantīti atikkamanti. Idha lokasmiñhi chandarāgappahānavasena imaṃ lokaṃ taranti, āyatiṃ bhavūpapādakassa kammassa kammakkhayakarañāṇena vināsanato paralokaṃ taranti, anupādāparinibbānavasena parinibbāyantīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Cittaniddesavaṇṇanā niṭṭhitā.
.
2. Dutiyo paricchedo

Cetasikaniddesavaṇṇanā



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6. 一切出世间八作八十九心生说,彼等心由我显示为结合。求巧即希求,或巧名义为彼等为求巧者。应学即由闻问力应学,而学非唯住学量故显示说"应再再思",因不能唯由学量此一切得定论为意趣。阿毗达摩大海即由法集等七论力住阿毗达摩藏大海,或由蕴处等力住胜义大海。度即由义取度,或由闻慧根本修慧入义。此世即现有。他世即未来有。度即超。因此世由断欲贪度此世,由未来有生业由业尽作智灭故度他世,由无取般涅槃般涅槃义。
如是名阿毗达摩义光明
阿毗达摩入释
心显示释毕。
第二品
心所显示释

67. Ettāvatā ca cittaṃ cetasikaṃ rūpaṃ nibbānanti evaṃ uddiṭṭhesu catūsu dhammesu cittaṃ tāva jātibhūmisampayogappavattākārādivasena vibhāgena niddisitvā idāni tadanantaraṃ uddiṭṭhe cetasikadhamme niddisituṃ ‘‘cittānantaramuddiṭṭhā’’tiādi āraddhaṃ. Vibhājananti jātibhūmiādivasena vibhāgaṃ, tesu tesu cittesu yathārahaṃ sampayogavasena visuṃ visuṃ bhājanañca.

Katame pana cetasikā, yesaṃ vibhājanaṃ vuccatīti te saha nibbacanena sarūpato dassetuṃ ‘‘tattha cittasampayuttā’’tiādi vuttaṃ. Tattha ‘‘cittasampayuttā’’ti idaṃ cetasikalakkhaṇadassanaṃ. Tena ye cittena saha sampayogalakkhaṇena yuttā, teyeva cetasikāti dasseti. Kiṃ pana taṃ sampayogalakkhaṇanti? Ekuppādaekanirodhaekavatthukaekārammaṇasaṅkhātā pakārā. Samaṃ pakārehi yuttāti hi sampayuttā. Tattha yadi ekuppādatāmatteneva ca sampayuttatā adhippetā, sahuppattikānaṃ rūpārūpadhammānaṃ aññamaññasampayuttatā āpajjeyyāti ekanirodha-ggahaṇaṃ. Evampi avinibbhogarūpānaṃ aññamaññasampayuttatā āpajjeyyāti ekavatthuka-ggahaṇaṃ. Evampi ‘‘avinibbhogarūpesu ekaṃ mahābhūtaṃ sesamahābhūtopādārūpānaṃ nissayapaccayo hotīti tasmā tāni ekavatthukānīti, cakkhādīnaṃ nissayabhūtāni vā bhūtāni ekaṃ vatthu etesu nissitanti ekavatthukānī’’ti kappentassa tesaṃ sampayuttatāpatti siyāti tannivāraṇatthaṃ ekārammaṇa-ggahaṇaṃ.

Paṭilomato vā ‘‘ekārammaṇā’’ti vutte ekavīthiyaṃ pañcaviññāṇasampaṭicchanādīnaṃ, nānāvīthiyaṃ parasantāne ca ekasmiṃ ārammaṇe uppajjamānānaṃ bhinnavatthukānaṃ sampayuttatā āpajjeyyāti ekavatthuka-ggahaṇaṃ. Evampi maraṇāsannavīthiyaṃ sampaṭicchanasantīraṇādīnaṃ sampayuttatā āpajjeyyāti ekanirodha-ggahaṇaṃ. Kiṃ pana nānuppādāpi evaṃ tividhalakkhaṇā honti , atha ekuppādā evāti vicāraṇāya ekuppādā eva evaṃ tividhalakkhaṇā hontīti dassanatthaṃ ‘‘ekuppādā’’ti vuttaṃ. Iti imehi catūhi sampayogalakkhaṇehi ye cittasampayuttā, te cetasikā nāmāti evaṃ cetasikalakkhaṇaṃ ṭhapitaṃ hoti. Kathaṃ panete cetasikā nāmāti āha ‘‘citte bhavā’’ti. ‘‘Cetasi bhavā cetasikā’’ti vattabbe citta-saddassapi ceto-saddena saha samānatthatāya atthamattaṃ dassetuṃ ‘‘citte bhavā cetasikā’’ti vuttaṃ.

Niyatāti niyatuppattikā, karuṇāmuditādayo viya kadāci anuppajjitvā yadā yadā taṃ cittaṃ uppajjati, tadā tadāva tena avinibhuttā hutvā jāyamānāti attho. Sarūpena āgatāti chandādayo viya ‘‘ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā’’ti evaṃ yevāpanakavasena anāgantvā ‘‘phasso hoti, vedanā hotī’’tiādinā (dha. sa. 1) sarūpeneva pāḷiyaṃ āgatā. Yevāpanāti evaṃ desanā etesanti yevāpanakā. Ekūnatiṃsa dhammāti kiccabhedaṃ anāmasitvā kevalaṃ asambhinnadhammavaseneva ekenūnā tiṃsa dhammā. Pāḷiyaṃ pana cittena saha tiṃsa dhamme gahetvā tesaṃ kiccabhedato gahaṇena chappaññāsa dhammā vuttā. Seyyathidanti sarūpapucchā. Phasso…pe… cittujukatāti yathāpucchitānaṃ sarūpadassanaṃ. Iti-saddo parisamāpane, nidassane vā. Puna tettiṃsa hontīti sambandho. Tettiṃsa hontīti teyeva ekūnatiṃsa dhammāti adhippāyo.


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67. 如是心、心所、色、涅槃如是显示四法中先由生地相应转起行相等差别显示心后,今为显示此后显示心所法开始说"心后显示"等。分别即由生地等差别,于彼彼心如应由相应力各各分配。
何为心所,言彼等分别故为显示彼等俱释义自性说"此中心相应"等。此中"心相应"此为显示心所相。由此显示与心俱相应相应者,彼等即心所。何为彼相应相?名一生一灭一所依一所缘行相。由同行相应为相应。此中若唯由一生性意欲相应,俱生色无色法互相应故取一灭。如是不相离色互相应故取一所依。如是"于不相离色一大种为余大种所造色依缘故彼等一所依,或眼等所依大种一所依于彼等所依为一所依"计度彼等相应取故为遮遣彼取一所缘。
或相反说"一所缘"于一路五识领受等,于异路他相续于一所缘生异所依相应故取一所依。如是临死路领受推度等相应故取一灭。何为非异生也如是三相,或唯一生为考察为显示唯一生如是三相故说"一生"。如是由此四相应相与心相应,名彼等心所如是置心所相。何为彼等名心所说"心有"。应说"心有为心所"由心声与心所声同义为显示义唯说"心有为心所"。
定即定生,如悲喜等有时不生何时何时彼心生,尔时尔时与彼不离而生义。自性来即如欲等不由"或于彼时有余缘生无色法"如是由或来而由"有触,有受"等自性于经来。或来即如是说为彼等为或来。二十九法即不涉作用差别唯由不杂法二十九法。而于经取与心三十法由取彼等作用差别说五十六法。何等即自性问。触...心正直为显示如问自性。如是声于遍满,或显示。复三十三为结合。三十三即彼等二十九法为意趣。


‘‘Kadāci uppajjantī’’ti vuttaṃ, taṃ kathaṃ daṭṭhabbanti āha ‘‘imesū’’tiādi. Karuṇāmuditāvasenāti paṭhamasamannāhārato paṭṭhāya gotrabhupariyosānappavattitakaruṇāmuditāparikammavasena. Karuṇāpubbabhāgoti karuṇāya pubbabhāgo, parikammappanāvasena pavattakaruṇābhāvanāya appanākoṭṭhāsato purimakoṭṭhāso, paṭhamasamannāhārato paṭṭhāya gotrabhupariyosānappavattaparikammakoṭṭhāso hutvāti attho. Evaṃ ‘‘muditāpubbabhāgo’’ti etthāpi. Bhāga-saddassa drabyavuttitāya tappurisassa ca uttarapadatthappadhānatāya ‘‘karuṇāpubbabhāgo’’tiādinā pulliṅgena vuttaṃ. Eta-saddassa pana guṇavuttitāya guṇavisesavati vattamāno tassa liṅgavasena pariṇamatīti karuṇāmuditāpekkhāya ‘‘etā’’ti itthiliṅgavasena vuttanti. Na panekato uppajjanti, kiñcarahi visuṃ visuṃyevāti attho. Teneva hi ‘‘karuṇāpubbabhāgo vā muditāpubbabhāgo vā’’ti vikappo vuttoti. Kasmā panetā dve ekato nuppajjantīti? Bhinnārammaṇattā. Karuṇā hi dukkhitasatte ārabbha tesaṃ dukkhāpanayanakāmatāvasena pavattati, muditā sukhitasatte ārabbha tesaṃ sukhānumodanavasena, tasmā ubhinnampi bhinnavisayattā na ekasmiṃ citte uppatti sambhavatīti. Micchākammantādīhīti ādi-saddena micchāvācāmicchājīvānaṃ gahaṇaṃ. Sammākammantādīni paripūrentīti sammākammantasammāvācāsammāājīvāni paripūrenti. Ko viratīti tīsu ekā virati uppajjati, sammākammantaṃ pūrentī paṭhamā, sammāvācaṃ pūrentī dutiyā, sammāājīvaṃ pūrentī tatiyā virati uppajjatīti attho. Karuṇāmuditāhi saha na uppajjanti tāsaṃ paññattārammaṇattā, viratiyā ca ekantaparittārammaṇattā. Aññamaññena ca na uppajjanti aññamaññassapi bhinnavisayattā. Micchākammantādīnañhi ārammaṇāneva yathākkamaṃ sammākammantādīnaṃ ārammaṇāni tato viratibhāvato. Etesūti imesu pañcasu.

68. Viratīnampi saṅgahaṇatthaṃ ‘‘karuṇāmuditādīsū’’ti vattabbe gāthābandhasukhatthaṃ ādi-saddalopavasena ‘‘karuṇāmuditāsū’’ti vuttaṃ. Evañca katvā vuttaṃ ‘‘ekenā’’ti, itarathā ‘‘ekāyā’’ti vattabbanti.

69-71. Kiṃ panettha kāraṇaṃ, catūsu brahmavihāresu dve idha niddiṭṭhā, na itarāti codento āha ‘‘kasmā panā’’tiādi. Upekkhā ca na uddhaṭāti sambandho. Navahi lokuttaradhammehi janaṃ rañjetīti dhammarājā. Diṭṭhadhammikasamparāyikatthehi sadevakaṃ lokaṃ anusāsatīti satthā. Abyāpādena mettā gahitā tasseva hitākārappavattikāle mettābhāvūpagamanato. Teneva hesa ‘‘mettā mettāyanā’’tiādinā niddiṭṭho. Tatramajjhattatāya upekkhā gahitā tāyeva sattesu majjhattākārappavattāya upekkhābrahmavihārabhāvato. Ādiccena saha samānagottatāya, ariyasāvakabhāvena vā tassa bhagavato puttatāya ādicco bandhu imassa, ādiccassa vā bandhūti ādiccabandhu.



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说"有时生",彼如何见说"此等"等。由悲喜力即由初作意始至种姓终转悲喜预备力。悲前分即悲前分,由预备安止力转悲修预备至安止分前分,由初作意始至种姓终转预备分义。如是"喜前分"此也。由分声实义由依主释后分义主故由男性说"悲前分"等。而此声德义由德差别转由彼性变故对悲喜舍由"彼等"由女性说。非一起生,然各各义。唯由此说"或悲前分或喜前分"选择。何故此二不一起生?由异所缘。因悲缘苦有情由欲离彼等苦力转,喜缘乐有情由随喜彼等乐力,所以二也由异境故不能一心生。由邪业等即等取邪语邪命。圆满正业等即圆满正业正语正命。何离即三一离生,圆满正业第一,圆满正语第二,圆满正命第三离生义。不与悲喜生由彼等施设所缘,由离唯有限所缘。互也不生由互也异境。因邪业等所缘如次即正业等所缘由彼离性。此等即此五。
68. 为摄离也应说"于悲喜等"为偈结安乐由略等声说"于悲喜"。如是作说"由一",否则应说"由一"。
69-71. 何此因,四梵住二此显示,非余问说"何故"等。舍也非举为结合。由九出世间法染人为法王。由现法后世义教导天世间为师。由无恚取慈由彼作利时成慈性。唯由此彼显示"慈慈性"等。由中舍取舍由彼于有情转舍行为梵住舍性。由与日同族,或由圣弟子性由彼世尊子性日亲此,或日亲为日亲。

72.Rāsinti phassapañcakādisattarasarāsiṃ. Paṭhamamahācittuppādavasena hi –

‘‘Phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṃ hoti, cittassekaggatā hoti, saddhindriyaṃ hoti, vīriyindriyaṃ hoti, satindriyaṃ hoti, samādhindriyaṃ hoti, paññindriyaṃ hoti, manindriyaṃ hoti, somanassindriyaṃ hoti, jīvitindriyaṃ hoti, sammādiṭṭhi hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṃ hoti, vīriyabalaṃ hoti, satibalaṃ hoti , samādhibalaṃ hoti, paññābalaṃ hoti, hiribalaṃ hoti, ottappabalaṃ hoti, alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti, sammādiṭṭhi hoti, hirī hoti, ottappaṃ hoti, kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, sampajaññaṃ hoti, samatho hoti, vipassanā hoti, paggāho hoti, avikkhepo hotī’’ti (dha. sa. 1) –

Evaṃ dhammuddhāraṃ karontena bhagavatā phassādayo tiṃsa dhamme chappaññāsa katvā phassapañcakarāsi jhānapañcakarāsi indriyaṭṭhakarāsi maggapañcakarāsi balasattakarāsi hetuttikarāsi kammapathatikarāsi lokapāladukarāsi chayugaḷadukarāsi upakāradukarāsi yuganandhadukarāsi vīriyasamathadukarāsīti sattarasannaṃ rāsīnaṃ vasena vibhāgo kato.


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72. 蕴即触五等十七蕴。因由初大心生力-
"有触,有受,有想,有思,有心,有寻,有伺,有喜,有乐,有心一境性,有信根,有精进根,有念根,有定根,有慧根,有意根,有悦根,有命根,有正见,有正思惟,有正精进,有正念,有正定,有信力,有精进力,有念力,有定力,有慧力,有惭力,有愧力,有无贪,有无瞋,有无痴,有无贪婪,有无恚,有正见,有惭,有愧,有身轻安,有心轻安,有身轻快,有心轻快,有身柔软,有心柔软,有身适业,有心适业,有身练达,有心练达,有身正直,有心正直,有念,有正知,有止,有观,有策举,有不散"-
如是作法举世尊作触等三十法为五十六由触五蕴、禅五蕴、根八蕴、道五蕴、力七蕴、因三蕴、业道三蕴、世护二蕴、六双二蕴、资助二蕴、止观双二蕴、精进止二蕴由十七蕴力作差别。


Kathaṃ? Etesupi cittaṃ tāva phassapañcakaṃ patvā ‘‘cittaṃ hotī’’ti vuttaṃ, indriyāni patvā ‘‘manindriya’’nti. Vitakko jhānaṅgāni patvā ‘‘vitakko hotī’’ti vutto, maggaṅgāni patvā ‘‘sammāsaṅkappo’’ti. Saddhā indriyāni patvā ‘‘saddhindriyaṃ hotī’’ti vuttā, balāni patvā ‘‘saddhābala’’nti. Hirī balāni patvā ‘‘hiribalaṃ hotī’’ti vuttā, lokapāladukaṃ patvā ‘‘hirī’’ti. Ottappepi eseva nayo. Alobho mūlaṃ patvā ‘‘alobho hotī’’ti vutto, kammapathaṃ patvā ‘‘anabhijjhā’’ti. Adoso mūlaṃ patvā ‘‘adoso hotī’’ti vutto, kammapathaṃ patvā ‘‘abyāpādo’’ti. Ime satta dvīsu ṭhānesu vibhattā. Vedanā pana phassapañcakaṃ patvā ‘‘vedanā hotī’’ti vuttā, jhānaṅgāni patvā ‘‘sukha’’nti, indriyāni patvā ‘‘somanassindriya’’nti. Evamayaṃ eko dhammo tīsu ṭhānesu vibhatto. Vīriyaṃ pana indriyāni patvā ‘‘vīriyindriyaṃ hotī’’ti vuttaṃ, maggaṅgāni patvā ‘‘sammāvāyāmo’’ti, balāni patvā ‘‘vīriyabala’’nti, vīriyasamathaṃ patvā ‘‘paggāho’’ti. Satipi indriyāni patvā ‘‘satindriyaṃ hotī’’ti vuttā, maggaṅgāni patvā ‘‘sammāsatī’’ti, balāni patvā ‘‘satibala’’nti, upakāradukaṃ patvā ‘‘sati hotī’’ti . Evaṃ ime dve dhammā catūsu ṭhānesu vibhattā. Samādhi pana jhānaṅgāni patvā ‘‘cittassekaggatā hotī’’ti vutto, indriyāni patvā ‘‘samādhindriya’’nti, maggaṅgāni patvā ‘‘sammāsamādhī’’ti, balāni patvā ‘‘samādhibala’’nti, yuganandhadukaṃ patvā ‘‘samatho’’ti, vīriyasamathaṃ patvā ‘‘avikkhepo hotī’’ti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto. Paññā pana indriyāni patvā ‘‘paññindriyaṃ hotī’’ti vuttā, maggaṅgāni patvā ‘‘sammādiṭṭhī’’ti, balāni patvā ‘‘paññābala’’nti, mūlāni patvā ‘‘amoho’’ti, kammapathaṃ patvā ‘‘sammādiṭṭhī’’ti, upakāradukaṃ patvā ‘‘sampajañña’’nti, yuganandhadukaṃ patvā ‘‘vipassanā’’ti. Evamayaṃ eko dhammo sattasu ṭhānesu vibhattoti evamete dvādasa dhammā indriyāditaṃtaṃkiccavantatāya dviṭṭhānikādibhedena sattarasasu rāsīsu vibhattā. Itare aṭṭhārasa kiccavasena bhedābhāvato ekaṭṭhānikāyevāti imesu sattarasasu rāsīsu yevāpanakadhammā ekarāsimpi na bhajanti taṃtaṃkiccabhāvatoti katvā vuttaṃ ‘‘rāsiṃ bhajanti nā’’ti.


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何故?此等也心先至触五说"有心",至根"意根"。寻至禅支说"有寻",至道支"正思惟"。信至根说"有信根",至力"信力"。惭至力说"有惭力",至世护对"惭"。愧也此法。无贪至根说"有无贪",至业道"无贪婪"。无瞋至根说"有无瞋",至业道"无恚"。此七于二处分别。而受至触五说"有受",至禅支"乐",至根"悦根"。如是此一法于三处分别。而精进至根说"有精进根",至道支"正精进",至力"精进力",至精进止"策举"。念也至根说"有念根",至道支"正念",至力"念力",至资助对"有念"。如是此二法于四处分别。而定至禅支说"有心一境性",至根"定根",至道支"正定",至力"定力",至止观双"止",至精进止"不散"。如是此一法于六处分别。而慧至根说"有慧根",至道支"正见",至力"慧力",至根"无痴",至业道"正见",至资助对"正知",至止观双"观"。如是此一法于七处分别如是此十二法由根等彼彼作用具故由二处等差别于十七蕴分别。余十八由作用力无差别唯一处故此十七蕴或来法不分一蕴由彼彼作用性故说"不分蕴"。


Nanu cete kiñcāpi sesarāsayo na bhajanti tesaṃ sadisakiccasaṅgahavasena ṭhitattā. Phassapañcakarāsi pana khandhasaṅgahavaseneva ṭhapitoti cetanāya viya nesaṃ saṅkhārakkhandhasaṅgahato tattha samavarodho yuttoti? Taṃ na, khandhasaṅgahavasena ṭhapitopi hi phassapañcakarāsi sabbacittasādhāraṇadhamme saṅgahetvā ṭhapitoti chandādīnaṃ tiṇṇaṃ pakiṇṇakavasena uppajjamānānaṃ sabbacittasādhāraṇatāya abhāvato, manasikārassa ca satipi sabbacittasādhāraṇatte nippariyāyato saṅkhārakkhandhasaṅgahābhāvato na etesaṃ phassapañcakarāsibhajanampi yuttanti. Kasmā pana manasikārassa nippariyāyato saṅkhārakkhandhasaṅgahābhāvoti? Vuccate – ṭhapetvā cetanaṃ sesadhammānaṃ sakasakakiccesupi parādhīnabhāvena pavattanato abhisaṅkharaṇalakkhaṇaṃ nippariyāyato na labbhati. Yadi labheyya, cittekaggatājīvitindriyānaṃ sabbacittasādhāraṇattā vedanāviññāṇāni viya tāni phassapañcake vattabbāni siyuṃ, na panevaṃ vuttā, tasmā ṭhapetvā cetanaṃ sesadhammānaṃ abhisaṅkharaṇalakkhaṇaṃ nippariyāyato na labbhatīti na tesaṃ nippariyāyato khandhasaṅgaho labbhati. Cetanāyayeva pana sakiccaparakiccasādhanavasena pavattanato nippariyāyato abhisaṅkharaṇalakkhaṇassa atthitāya khandhasaṅgaho labbhatīti. Yadi evaṃ kathaṃ phasso phassapañcake vuttoti? ‘‘Phassapaccayā vedanā (vibha. 225), phuṭṭho vedeti, phuṭṭho sañjānātī’’tiādivacanato (saṃ. ni. 4.93) vedanā saññā cetanā viññāṇanti imesaṃ arūpakkhandhānaṃ uddesaṭṭhāne ṭhatvā tesaṃ paccayassapi uddisitukāmatāya phasso tattha vutto . Dubbalāti sakavisayepi parāyattabhāveneva pavattanato dubbalā. Adhimokkho hi samādhissa paribyattabhāve paribyattabhāvato samādhāyattavutti, manasikāropi cetanāya paribyattabhāvato cetanāyattavuttīti parāyattāva te honti.

73.Manasīca kāroti manasikāro ca. Manasikārasaddassa hi atthamattasandassanavasena gāthābandhasukhatthaṃ asamāsaniddeso, dīghakaraṇaṃ, majjhe ca ca-saddavacananti. Tena munivarenāti sambandho.

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然此等虽余蕴不分由同作用摄住故。而触五蕴由蕴摄置故由如思彼等行蕴摄于彼同摄应?彼不,因由蕴摄置也触五蕴摄一切心共法置故由欲等三杂生一切心共性无故,作意虽一切心共由无戏论行蕴摄无故不彼等触五蕴分也应。何故作意由无戏论行蕴摄无?说—除思余法于自作用也由依他性转由造作相无戏论不得。若得,心一境性命根由一切心共如受识彼等于触五应说,而不如是说,所以除思余法造作相无戏论不得故不彼等无戏论蕴摄得。而唯思由自作用他作用成就力转由无戏论造作相有故蕴摄得。若如是何故触于触五说?"由触缘受,触受,触想"等说由受想思识此无色蕴显示处住由彼等缘也欲显示故触彼说。弱即于自境也由依他性转故弱。因胜解由定明显性明显故依定转,作意也由思明显故依思转故依他彼等。
73. 意中作即作意。因作意声由义显示力为偈结安乐由不复合显示,作长,中也说和声。由彼牟尼胜为结合。
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80.Paṭhamābhinipātattāti ārammaṇe phusanavasena paṭhamameva abhinipatanato. Sabbepi cetasikā cittāyattā cittakiriyabhāvena vuccantīti ‘‘cittassā’’ti vuttaṃ. Kirāti arucisūcanaṃ. Evaṃ mahāsaṃghikamataṃ dassetvā idāni tameva vitthāretuṃ ‘‘phusitvā panā’’tiādi vuttaṃ. Mahāsaṃghikā hi ‘‘paṭhamaṃ phasso ārammaṇaṃ phusati, atha tena phuṭṭhaṃ dutiyaṃ vedanā vediyati, evaṃ etehi phuṭṭhaveditaṃ tatiyaṃ saññā sañjānāti, tehi pana phuṭṭhaveditasaññāte catutthaṃ cetanāya sampayuttadhamme abhisandahatī’’tiādinā vadanti. Balavapaccayattāti yathā pāsādaṃ patvā thambhā sesadabbasambhārānaṃ balavapaccayā, evamesa yasmā sesasampayuttānaṃ balavapaccayo, tasmāti attho. Tasmāti hetunigamanaṃ.

Saheva cāti ca-saddo aṭṭhānappayutto, so ‘‘cittajāna’’nti imassa anantaraṃ daṭṭhabbo. Kasmā? Cittānaṃ, cittajānañca ekuppādādibhāvena saheva pavattitoti evamettha padasambandho veditabbo. Idanti idaṃ yathāvuttavidhānaṃ, evaṃ ‘‘paṭhamābhinipātattā’’ti kāraṇaṃ pariharitvā idāni ‘‘balavapaccayattā’’ti idaṃ pariharanto āha ‘‘balava…pe… dissatī’’ti. Ca-saddo avadhāraṇe, neva dissatīti attho. Sesadhammānampi hi sahajātapaccayabhāvassa sādhāraṇattā tasseva balavapaccayabhāve na kiñci kāraṇaṃ dissatīti. Yadi sabbamidamakāraṇaṃ, kathañcarahi phasso paṭhamaṃ vuttoti āha ‘‘desanākkamato’’tiādi. ‘‘Vedanā hoti, phasso hoti, saññā hoti, phasso hoti, cetanā hoti, phasso hoti, cittaṃ hoti, phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, vitakko hotī’’tiādīhi āharitumpi vaṭṭeyya, desanāvārena pana phassova paṭhamaṃ vuttoti veditabbo. Yathā cettha, evaṃ sesadhammesupi pubbāparakkamo nāma na pariyesitabbo. Vacanatthalakkhaṇādīhīti vacanatthato ca lakkhaṇādito ca.

Phusatīti kattuniddeso. Tattha kāraṇaṃ heṭṭhā vuttameva, phusanti etena vāti phasso. Sampayuttadhammā hi ārammaṇe pavattamānā taṃ phusanalakkhaṇena phassena phusantā viya honti, ārammaṇaphusanamattaṃ vā phassotipi sādhanattayampi yujjateva. Phusanaṃ lakkhaṇametassāti phusanalakkhaṇo, vedanāya paccayabhāvaṭṭhena ārammaṇaphusanalakkhaṇoti attho. Saṃghaṭṭanarasoti manodvāre cittārammaṇānaṃ saṃghaṭṭanato saṃghaṭṭanakicco. Ayañhi ārammaṇe anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ cittamārammaṇañca ghaṭṭeti. Pañcadvāresu vā vatthārammaṇasaṃghaṭṭanena sampajjatīti saṃghaṭṭanasampattiko phasso ‘‘saṃghaṭṭanaraso’’ti vutto. Yathā ‘‘dve pāṇī vajjeyyu’’ntiādīsu pāṇimhi ghaṭṭanaṃ tabbisesabhūtā rūpadhammā, evaṃ cittassa ārammaṇe saṃghaṭṭanaṃ tabbisesabhūto eko cetasikadhammo daṭṭhabbo. Tiṇṇaṃ sannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’ti (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni 2.

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80. 由初触故即由于所缘触力初即触故。一切心所依心由心作为说故说"心"。实即表不喜。如是显示大众部见今为广说彼"而触"等说。因大众部"先触触所缘,尔时由彼触二受感,如是由彼等触感三想知,而由彼等触感想知四由思相应法润"等说。由强缘故即如柱至宫余诸资具强缘,如是此由余相应强缘故义。故即因结。
俱也即也声无处用,彼应见"心生"此后。何故?心与心生由一生等性俱转故如是此语结合应知。此即此如说仪式,如是舍"由初触故"因今舍"由强缘故"此说"强...见"。也声限定,实不见义。因余法也俱生缘性共故彼唯强缘性无何因见。若一切此无因,何故触先说说"由说次第"等。"有受,有触,有想,有触,有思,有触,有心,有触,有受,有想,有思,有寻"等也应引,而由说分唯触先说应知。如此此,如是余法也先后次第名不应寻求。由说义相等即由说义和相等。
触即作者说。此中因下已说,或由此触为触。因相应法于所缘转由彼触相触由触如触,或仅所缘触为触也三成就应。触相即此为触相,由受缘性所缘触相义。会合味即于意门心所缘会合由会合作。此虽不着所缘如色如眼,声如耳心所缘和会合。或五门由依所缘会合成就故会合成就触说"会合味"。如"二掌触"等于掌会合彼差别色法,如是心于所缘会合彼差别一心所法应见。由三和名自因力显故三和现起。"缘眼和色生眼识,三和触"。;

4.60; kathā. 465) hi vacanato cakkhurūpaviññāṇādīnaṃ tiṇṇaṃ sannipātavasena gahetabbatāya upaṭṭhānato sannipātasaṅkhātassa kāraṇassa vasena upaṭṭhānamassāti upaṭṭhānaṭṭhena paccupaṭṭhānena sannipātapaccupaṭṭhānatā vuttā. ‘‘Phassapaccayā vedanā’’ti (vibha. 225) vacanato vedanā phalamassāti vedanāpaccupaṭṭhāno. Tajjasamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhāno. Ayañhi tassa phassassa kāraṇabhūto tadanurūpabhūto samannāhāroti tajjasamannāhārasaṅkhātena āvajjanena ceva cakkhādiindriyena ca yathākkamaṃ ārammaṇakaraṇatadabhimukhabhāvavasena parikkhate abhisaṅkhāte āpāthagateyeva visaye ekantena uppajjanato āpāthagato visayo padaṭṭhānaṃ āsannakāraṇaṃ imassāti āpāthagatavisayapadaṭṭhāno.

Nanu cāyaṃ dhammo cetasiko, svāyaṃ arūpadhammo samāno kathaṃ phusanalakkhaṇo hotīti antolīnacodanaṃ manasi katvā tassā sodhanatthaṃ ‘‘arūpadhammopi samāno’’tiādi vuttaṃ. Tattha ‘‘phusanākāreneva pavattatī’’ti iminā arūpassāpi sato tassa dhammassa ayaṃ sabhāvoti dasseti. Sā ca tassa phusanākārappavatti ambilaṃ ambapakkādiṃ khādantaṃ passantassa parassa kheḷuppattiparaṃ bādhiyamānaṃ disvā dayālukassa sarīrakampanaṃ, rukkhasākhagge duṭṭhitaṃ purisaṃ disvā bhūmiyaṃ ṭhitassa purisassa jaṅghacalanaṃ, pisācādibhāyitabbaṃ disvā ūrupatthambhoti evamādi viya daṭṭhabbā. Soti so yathāvuttalakkhaṇādiko phasso.

Sundaranti sukhavedanāsampayuttattā pasatthaṃ. Manoti viññāṇaṃ. Sumanassa bhāvoti sumanasaṅkhātassa viññāṇassa bhāvo. Yvāyaṃ saddappavattinibandhano attho, so somanassaṃ. Somanassavedanāsampayuttattā hi sumana-saddo tasmiṃ viññāṇe pavattati. Vedena anubhavanākārena ayitaṃ pavattaṃ vedayitaṃ, taṃ lakkhaṇamassāti vedayitalakkhaṇā. Iṭṭhassa iṭṭhākāratova anubhavanaṃ kiccamassāti iṭṭhākārānubhavanarasā. Sā hi sabhāvato iṭṭhamārammaṇaṃ iṭṭhavasena, itarañca iṭṭhākāreneva anubhavati, tattha iṭṭhākārānubhavanaṃ kusalākusalacittasampayuttavedanāya labbhati tassā aniṭṭhassapi kappanāvasena iṭṭhākārena gahaṇato, sabhāvato pana iṭṭhānubhavanaṃ abyākatacittasampayuttāyapi labbhati tassā vipallāsaggāhābhāvato. ‘‘Rājā viya subhojanarasa’’nti iminā imaṃ dīpeti – phassassa phusanamattameva hoti, saññāya sañjānanamattameva, cetanāya sañcetanāmattameva, viññāṇassa vijānanamattameva, ekaṃsato pana issaravatāya sāmibhāvena vedanāva ārammaṇarasaṃ anubhavati, rājā viya sūdakārena sampāditasubhojanarasanti. Assādīyatīti assādo, sukhavedanā. Tenāha bhagavā – ‘‘yaṃ, bhikkhave, pañcupādānakkhandhe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vuccati, bhikkhave, pañcupādānakkhandhesu assādo’’ti. Cetosannissitattā cetasi bhavo assādoti cetasikaassādo, tathā paccupaṭṭhātīti cetasikaassādapaccupaṭṭhānā. Passaddhakāyo sukhaṃ vediyatīti āha ‘‘passaddhipadaṭṭhānā’’ti. Idaṃ pana nirāmisasomanassavasena veditabbaṃ.


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4.60由说故由眼色识等三和力应取现起故由和名因力现起彼由现起义现起由三和现起说。由"触缘受"说受果彼由受现起。由相应作意也根于境无障即生故至境所依。因此彼触因相应作意由相应作意名转也眼等根也如次由所缘作及向彼力于已治已作至境即境一向生故至境境所依近因此由至境境所依。
然此法心所,此无色法如何触相由内含问思为净彼说"虽无色法"等。此中"由触行即转"由此虽无色彼法此自性显示。而彼触行转如食酸芒果等见他生涎见逼恼他悲者身动,见人立树枝端地立人胫动,见应怖鬼等大腿僵如是等应见。彼即彼如说相等触。
善即由乐受相应赞叹。意即识。善意性即善名识性。此声转系义,彼悦。因由喜受相应善意声于彼识转。受由受行相行转受,彼相此由受相。悦悦行受作此由悦行受味。因彼自性悦所缘由悦,余也由悦行受,此中悦行受由善不善心相应受得由彼虽不悦也由分别力由悦行取故,而自性悦受由无记心相应也得由彼无颠倒取故。"如王善食味"由此显此-触唯触,想唯知,思唯思,识唯识,一向由自在性主性唯受受所缘味,如王由厨者成就善食味。受乐为味,乐受。故世尊说:"诸比丘,缘五取蕴生乐喜,诸比丘此说五取蕴味。"由依心心有味为心所味,如是现起由心所味现起。轻安身受乐说"由轻安所依"。此而由离欲喜应知。


Nīlādibhedassa ārammaṇassa sañjānanaṃ tameva saññaṃ katvā jānanaṃ lakkhaṇaṃ etassāti sañjānanalakkhaṇā. Paccābhiññāṇakaraṇarasāti pati abhiññāyati etenāti paccābhiññāṇaṃ, tadevetanti puna paccābhiññāṇanimittaṃ saṇṭhānādiko ākāro, tassa karaṇaraso kiccamassāti paccābhiññāṇakaraṇarasā. Sā hi uppajjamānā pacchā sañjānanassa kāraṇabhūtaṃ saṇṭhānādikaṃ ākāraṃ gahetvā uppajjatīti. Idañca nimittakārikāya nimittena sañjānantiyā ca sabbāya samānasaññāya yojetabbaṃ. Nimittena sañjānantīpi hi puna aparāya saññāya ca sañjānanassa nimittaṃ karotīti. Tañca kusalākusalakiriyājavanasaññaṃ dhuraṃ katvā veditabbaṃ. Taṃ panetaṃ abhiññāṇakaraṇaṃ kathaṃ daṭṭhabbanti āha ‘‘vaḍḍhakissa abhiññāṇakaraṇamivā’’ti. Yathā vaḍḍhakissa dārūsu ‘‘idaṃ uddhaṃ, idaṃ adho’’ti evaṃ pacchā sañjānanapaccayabhūtassa saññāṇassa karaṇaṃ, evamassā puna sañjānanapaccayanimittakaraṇanti vuttaṃ hoti. Hatthidassakaandho viya ‘‘idameva sacca’’nti saññāya yathāgahitanimittavasena abhinivesakaraṇato yathā…pe… paccupaṭṭhānā. Etena saññāya ākāraggahaṇaṃ katvā ṭhitassa diṭṭhiādīnaṃ uppajjanato akusalasaññāya anurūpavasena phalapaccupaṭṭhānaṃ dassitaṃ hoti. Atha vā abhinivesakaraṇanti ‘‘idameva sacca’’nti saññābhinivesamattameva, tasmā upaparikkhābhāvena yathāgahitanimittavasena abhinivesākārena upaṭṭhānato ākārapaccupaṭṭhānaṃ vuttaṃ. Tiṇapurisakesu migapotakānaṃ ‘‘purisā’’ti uppannasaññā viya avikappasabhāvattā yathāupaṭṭhitavisayapadaṭṭhānā. Ettha ca ñāṇavippayuttasaññāya ākāraggahaṇavasena uppajjanakāle cittaṃ abbohārikaṃ saññānugatikaṃ hoti. Ñāṇasampayutte citte pana sasambhārapathaviyā anugatā sesadhātuyo viya saññācittañca abbohārikaṃ ñāṇānugatikaṃ hoti.

Abhisandahatīti pabandhati pavatteti, ‘‘gaṇhatha gaṇhathā’’ti vadantī viya sampayuttadhamme ārammaṇe payojeti, sakasakakicce ca paṭṭhapetīti attho. Cetayitalakkhaṇāti niddokkantassa pabuddhakkhaṇe sambhamappavatti viya cetaso ussāhatāva lakkhaṇā. Atha vā ‘‘abhisandahatī’’ti vuttattā payojanalakkhaṇātveva attho. Āyūhanarasāti cetasikairiyanarasā, payogarasāti vuttaṃ hoti. Kusalākusalakiriyājavanasampayuttāyayeva panetaṃ labbhati. Saṃvidahanapaccupaṭṭhānāti ‘‘tvaṃ idaṃ karohī’’ti vicārentī viya hotīti vicāraṇapaccupaṭṭhānā. Etāya hi pavattamānāya sabbepi sampayuttadhammā yathā sakiccapasutā honti, teneva hesā sakiccaparakiccasādhikā vuttā. Jeṭṭhasisso pare sajjhāyane uyyojento sayampi sajjhāyati. Tasmiñhi sajjhāyituṃ āraddhe sesasissāpi sajjhāyanti. Mahāvaḍḍhakismimpi vaḍḍhakikammaṃ kātuṃ āraddhe itarepi karonti yevāti āha ‘‘jeṭṭhasissamahāvaḍḍhakiādayo viyā’’ti. Ādi-saddena jeṭṭhantevāsikādīnaṃ gahaṇaṃ.


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蓝等差别所缘知即作彼想知相此由知相。由再知作味即由此再知为再知,彼即为再知相形相等行,彼作味作此由再知作味。因彼生时为后知因形相等行取生。此和相作者与相知者一切同想应用。因由相知也为后余想知作相。彼而由善不善作速行想为主应知。而彼再知作何应见说"如木匠再知作"。如木匠于木"此上,此下"如是为后知缘想作,如是此为再知缘相作为说。如见象盲由"此即真"想由如取相力作执着由如...现起。由此显示想由取行作住不善想生由不善想随顺力果现起。或作执着即"此即真"唯想执着,所以由无观察由如取相力由执着行现起由行现起说。如草人中幼鹿生"人"想由无分别性由如现境所依。此中离智想由取行力生时心不定随想。而于有智相应心由具资粘土随余界如想心也不定随智。
润即连系转,"取取"如说令相应法于所缘用,于自自作用也立义。由思相即如离睡觉时惶遽转如心勇为相。或由说"润"由发动相即义。励味即心动味,加行味为说。而此由善不善作速行相应得。安排现起即如"汝作此"观察如为由观察现起。因由此转一切相应法如专注自作用,唯由此说自作用他作用成就。上首弟子令他诵也自诵。因彼始诵余弟子也诵。大木匠也始作木工余也作说"如上首弟子大木匠等"。等声取上首学徒等。


Yathāpaccayaṃ pavattamānānaṃ dhammānaṃ natthi kāci vasavattitāti vasavattibhāvanivāraṇatthaṃ ‘‘vitakkanaṃ vitakko’’ti vuttaṃ. Ūhanaṃ ārammaṇassa parikappanaṃ, tasmiṃ abhiniropananti vā vuttaṃ hoti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiruḷhaṃ viya hoti, tasmā vuttaṃ ‘‘ārammaṇecittassa abhiniropanalakkhaṇo’’ti. Yathā hi koci gāmavāsī puriso rājavallabhaṃ, taṃsambandhinaṃ mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkacittaṃ ārammaṇaṃ ārohati, na hi dvipañcaviññāṇadutiyajjhānādike vitakko upalabbhati, yassa balena taṃ ārammaṇaṃ ārohati, tasmā sabhāvato bhāvanābalena tattha anuppajjanako? Saccaṃ, tampi vitakkabalena ārohati. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkacittaṃ ārammaṇaṃ ārohati. Paricayoti cettha santāne abhiṇhaṃ pavattacittabhāvanāsaṅkhāto paricayo. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhirohanaṃ ciraparicitaṃ, tena taṃ cittaṃ kadāci vitakkena vināpi tattha vattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇarahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ.

Atha vā dvipañcaviññāṇaṃ avitakkampi vatthārammaṇaghaṭṭanassa balavatāya, dutiyajjhānādīni ca heṭṭhimaheṭṭhimabhāvanāya balavatāya ārammaṇaṃ ārohatīti. Ādito, abhimukhaṃ vā hananaṃ paharaṇamattaṃ āhananaṃ, parito, parivattetvā vā hananaṃ visesena paharaṇaṃ pariyāhananaṃ, taṃ kiccamassāti āhananapariyāhananaraso. Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ānayanaṃ cittassa ārammaṇe upanayanaṃ, ākaḍḍhanaṃ vā, tathā hutvā paccupaṭṭhānamassāti ānayanapaccupaṭṭhāno.

Tenāti tena vicārena karaṇabhūtena, hetubhūtena vā cittaṃ ārammaṇe vicarati anuvicarati, avicāracittassa pana avitakkacitte vuttānusārena pavatti veditabbā. Vicaraṇaṃ anusañcaraṇaṃ anuparigamanaṃ. Svāyaṃ viseso santānamhi labbhamāno javanasantāne pākaṭo hotīti daṭṭhabbo. Esa nayo sesesupi. Ārammaṇassa anumajjanaṃ anumasanaṃ parimajjanamassa lakkhaṇanti ārammaṇānumajjanalakkhaṇo. Tathā hi vicāro parimajjanahattho viya, saṃsaraṇahattho viyāti vuccati. Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicaraṇasaṅkhātaanumajjanavasena veditabbaṃ. Dhammānañhi sabhāvavinimuttā kāci kiriyā nāma natthi. Tathāgahetabbākāro bodhaneyyajanānurodhena paramatthato ekasabhāvopi sabhāvadhammo pariyāyavacanehi visayasamāropitarūpehi bahūhi pakārehi pakāsīyati. Evañhi so suṭṭhu pakāsito hotīti. Anupabandhapaccupaṭṭhānoti ārammaṇe cittassa avicchinnassa viya pavattipaccupaṭṭhāno. Tathā hi so anusandhānatāti niddiṭṭho.


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由缘转法无任何自在为遮止自在性说"寻为寻"。思维即所缘分别,于彼置入为说。因心由寻力如登所缘,所以说"于所缘心置入相"。如某村人依王所爱,或彼相关友登入王宫,如是依寻心登所缘。若如是何故无寻心登所缘,因二五识第二禅等不得寻,由彼力登所缘,所以自性由修力彼不生?真实,彼也由寻力登。如彼人由熟习无彼也无畏入王宫,如是由熟习无寻也无寻心登所缘。此中熟习即相续中数转心修名熟习。因寻于相续数转力心所缘登久习,由彼彼心有时无寻也于彼转。如彼与智观察力久习有时无智也由观察力转,或如与烦恼转一切无烦恼也由熟习由烦恼习气力转,如是此应见。
或二五识虽无寻由依所缘触力,第二禅等由下下修力登所缘。初,向打唯打为打,遍,转打别打为遍打,彼作此由打遍打味。如是由彼瑜伽行者所缘作寻打寻遍打说。引即心于所缘引近,或牵引,如是为现起彼由引现起。
由彼即由彼伺作具,或作因心于所缘伺随伺,而无伺心由无寻心说随知转应知。伺即随行遍行。此差别于相续得于速行相续明应见。如是余也。所缘随触触摸彼相由所缘随触相。如是伺如摸手,如循手说。彼中即所缘中。俱生随用由所缘随伺名随触力应知。因法离自性无任何作用名。如是应取行由随顺所教化众胜义一自性也自性法由分位语于境假立相多种显示。如是彼善显示。随系现起即于所缘心如不断转现起。如是彼说连续性。


Ettha ca vicārato oḷārikaṭṭhena tasseva pubbaṅgamaṭṭhena paṭhamaghaṇṭābhiravo viya cetaso paṭhamābhinipāto vitakko, anuravo viya anusañcaraṇaṃ vicāro. Yathā hi ghaṇṭābhighātajo paṭhamābhiravo anuravato oḷāriko, pubbaṅgamo ca hoti, evaṃ ārammaṇābhiropanaṭṭhena vitakko oḷāriko, pubbaṅgamo viya ca hoti. Tato sukhumaṭṭhena anumajjanasabhāvena ca ghaṇṭānuravo viya anupabandho vicāro. Vipphāravā cettha vitakko cittassa paṭhamuppattikāle cittassa paripphandanabhūto ākāse uppatitukāmassa sakuṇassa pakkhavikkhepo viya, padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro cittassa nātiparipphandanabhāvo, ākāse uppatitassa sakuṇassa pakkhappasāraṇaṃ viya, padumassa uparibhāge paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa. Āgamaṭṭhakathāyaṃ pana vipariyāyena āgataṃ. Tathā ca vuttaṃ dukanipātaṭṭhakathāyaṃ –

‘‘Ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti.

Tampi anupabandhena pavattiyaṃ yujjati. Tathā hi upacāre, appanāyaṃ vā santānena pavattiyaṃ vitakko niccalo hutvā ārammaṇaṃ anupavisitvā viya pavattati, na paṭhamābhinipāte viya pākaṭo hotīti.

Pinayatīti kāyacittaṃ appeti, vaḍḍheti vā. Sampiyāyanalakkhaṇāti ārammaṇaṃ kallato gahaṇalakkhaṇā. Pīṇanarasāti kāyacittānaṃ paribrūhanakiccā. Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā, attanā sampayuttacittasamuṭṭhānehi rūpehi sakalarūpakāyabyāpanaṃ karotīti vuttaṃ hoti. Na hi aññathā imissā pharaṇaṃ hoti, dhammānaṃ abyāpāratāya kesaggamattampi saṅkamanābhāvato. Udaggabhāvo odagyaṃ.

Ekaṃ ārammaṇaṃ aggametassāti ekaggaṃ, cittaṃ, yena pana dhammena yogato taṃ ekaggaṃ nāma hoti, so ekaggabhāvo. So pana cittasseva hoti, na yassa kassacīti āha ‘‘cittassa ekaggabhāvo’’ti, nivāte dīpasikhāya ṭhiti viya cittassa ṭhitīti vuttaṃ hoti. Visārassa byaggabhāvassa paṭipakkho sabhāvo avisāro, na visārābhāvamattaṃ, taṃ imassa lakkhaṇanti āha ‘‘avisāralakkhaṇo’’ti. Avikkhepo sampayuttadhammānaṃ avikkhittatā, avisārāvikkhepānaṃ samādhānabhāvato atthato visesābhāvepi samukhena, sampayuttamukhena ca ubhayaṃ vuttanti daṭṭhabbaṃ. Avūpasamalakkhaṇassa vikkhepassa paṭipakkhatāya cittassa upasamanākārena paccupaṭṭhātīti upasamapaccupaṭṭhāno. Visesatoti yebhuyyena. Sukhavirahitopi hi atthi samādhīti so yebhuyyena sukhapadaṭṭhāno hoti. Atha vā visesatoti atisayena. ‘‘Sukhino cittaṃ samādhiyatī’’ti (a. ni. 

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此中由伺由粗义由彼先行义如初钟响心初触为寻,如随响随行为伺。如由钟打生初响比随响粗,为先行,如是由所缘置入义寻粗,如先行。由彼微细义由随触自性如钟随响随系为伺。此中寻有震动为心初生时心动如欲空飞鸟翅展,如向莲趣落有香系心蜂。伺行寻为心不太动,如空飞鸟展翅,如向莲趣落蜂于莲上转。而在来论释中反说。如是二部论释说—
"如空行大鸟由二翅取风令翅休息行如于所缘心置入性转寻,如为取风令翅动行如由随触性转伺"。
彼也于随系转应。如是近分或安止于相续转寻成不动如入所缘转,不如初触时明。
润即身心令满,或增长。由爱好相即所缘善取相。润味即身心增长作。遍味即由胜色身遍味,由自相应心生色遍一切色身作为说。因不然此遍,由法无作用由无发毛许动故。上举性上举。
一所缘最此为一境,心,而由何法合故彼名一境,彼一境性。彼而唯心,非任何故说"心一境性",如无风灯焰住为心住说。无散乱散乱对治性无散乱,非唯无散乱,彼此相说"由无散乱相"。不散相应法不散性,由无散乱不散成定性虽义无差别由自面相应面二说应见。由对治不寂静相由心寂静行现起由寂静现起。别即多分。因无乐也有定故彼多分由乐所依。或别即极。"乐者心定"。;

11.11) vacanato hi sukhaṃ samādhissa visesakāraṇaṃ sukhavirahitassapi tadupanissayeneva samijjhanato.

Saddahanti etāyāti kammaphalādisaddahanakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena saddhāya paccayataṃ dasseti. Tassā hi dhammānaṃ tathā paccayabhāve sati taṃsamaṅgipuggalo ‘‘saddahatī’’ti voharīyati. Saddahanaṃ saddheyyavatthuno pattiyāyanaṃ, taṃ lakkhaṇametissāti saddahanalakkhaṇā. Kālusiyamalaṃ vidhametvā sampayuttānaṃ, puggalasseva vā pasādaṃ anāvilabhāvakāraṇaṃ kiccametissāti pasādanarasā. Yathā kathaṃ viyāti āha ‘‘udakappasādakamaṇi viyā’’ti. Akālusiyapaccupaṭṭhānāti anāvilabhāvapaccupaṭṭhānā. Ratanattayaṃ kammaṃ kammaphalañca saddheyyavatthu, taṃ imissā āsannakāraṇanti saddheyyavatthupadaṭṭhānā. Na hi saddhāya avatthubhūtesu titthiyādīsu sā uppajjati. Sā panāyaṃ kusaladhammānaṃ ādāne hattho viya, sabbasampattisampadāne vittaṃ viya, amatakasiphalaphalane bījaṃ viya ca daṭṭhabbā. ‘‘Saddhāhattho, mahānāma, ariyasāvako, saddhīdha vittaṃ purisassa seṭṭhaṃ (saṃ. ni. 1.246; su. ni. 184), saddhā bījaṃ tapo vuṭṭhī’’tiādivacanañhettha (saṃ. ni. 1.197; su. ni. 77) sādhakaṃ.

Saranti 237 etāyāti saraṇakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena satiyā paccayataṃ dasseti. Tassā hi dhammānaṃ tathā paccayabhāve sati taṃsamaṅgipuggalo ‘‘saratī’’ti voharīyati. Udake alābu viya pilavitvā gantuṃ adatvā pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ asammuṭṭhatākaraṇaṃ apilāpanaṃ, taṃ lakkhaṇamassāti apilāpanalakkhaṇā. Sā hi ārammaṇe daḷhaṃ patiṭṭhitattā esikā viya vuccati. Sammosapaccanīkakiccaṃ asammosaraso, na sammosābhāvamattaṃ. ‘‘Satārakkhena cetasā viharatī’’ti (a. ni. 10.20) vuttattā cetoguṇaratanahārakānaṃ kilesacorānaṃ nivāraṇato āha ‘‘ārakkhapaccupaṭṭhānā’’ti. Tathā hesā cakkhudvārādirakkhanato dovāriko viyāti vuccati. Paṭhamaṃ saññāya thiruppannabhāve pacchā satiyā patiṭṭhānabhāvato āha ‘‘thirasaññāpadaṭṭhānā’’ti. Atha satisaññānaṃ kiṃ nānākaraṇanti? Saññā tāva paṭhamaṃ aggahitanimittaṃ sañjānāti, gahitanimitte puna paccābhiññāṇapaccayanimittaṃ karoti, paṭhamaṃ aggahite pana saññākiccaṃ appadhānaṃ hoti, sati pana paṭhamaṃ aggahitanimittampi sarati gahitanimittampi, gahitanimitte pana satikiccaṃ guṇabhūtaṃ hotīti idameva tāsaṃ nānattaṃ.

Vīrabhāvoti yena vīriyena vīro nāma hoti, so dhammo. Vīrānaṃ vā kammanti yena kammena vīro nāma hoti, taṃ vīrānaṃ kammaṃ nāma. Vīriyaṃ panassa sādhakabhāvato tathā vuttaṃ. Dhammavinimuttaṃ vā kiñci kammaṃ natthīti vīriyameva kammabhāvena vuttanti daṭṭhabbaṃ. Vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ. Ussāho taṃ taṃ kiccaṃ samārambho, parakkamo vā. Upatthambhanaṃ pana sampayuttadhammānaṃ kosajjapakkhe patituṃ adatvā dhāraṇaṃ anubalappadānaṃ. Sampayuttadhammānaṃ saṃsīdanabhāvanivārako dhammo, na saṃsīdanābhāvamattaṃ, asaṃsīdanabhāvena paccupaṭṭhātīti asaṃsīdanabhāvapaccupaṭṭhānaṃ. ‘‘Saṃviggo yoniso padahatī’’ti (a. ni. 

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11.11因说故乐为定别因由无乐也由彼近依成就。
信由此即由业果等信行转法于彼增上性信缘性显示。因彼法如是缘性时具彼人说"信"。信即信处确信,彼相此由信相。除浊垢由相应,或人净不浊性作作此由净味。如何说"如水净宝"。由无浊现起即由不浊性现起。三宝业业果为信处,彼此近因由信处所依。因信于非处外道等不生。此而善法取如手,一切成就赐如财,无死耕果如种应见。"信手大名圣声闻,信此财人胜,信种苦雨"等说此证。
念237由此即由念行转法于彼增上性念缘性显示。因彼法如是缘性时具彼人说"念"。如水葫芦不令浮去如石不动所缘住不忘作不忘,彼相此由不忘相。因彼于所缘坚住说如柱。对治忘作不忘味,非唯无忘。由说"由念护心住"由防护意功德宝盗烦恼贼说"由防护现起"。如是因彼由守护眼门等说如门卫。由先想坚生性后念住性说"由坚想所依"。然念想何差别?想先不取相知,于已取相为再知作缘相,而于先不取想作不主,而念先不取相也念已取相也,而于已取相念作成德即此彼等差别。
勇性即由何勇名勇,彼法。或勇业即由何业名勇,彼名勇业。而勇由成就性如是说。或离法无何业故应见唯勇由业性说。或由法应发应转为勇。策励即彼彼作开始,或精进。而支持即相应法不令落懈怠分持续给助力。相应法沉没性遮止法,非沉没性唯,由不沉没性现起由不沉没性现起。"忧悚如理勤"。;;

4.113) vacanato saṃvegapadaṭṭhānaṃ. Saṃvegoti cettha saṃvegamayaṃ ñāṇaṃ. Asaṃvegapubbikāya pana kusalakiriyāya vīriyārambhavatthupadaṭṭhānaṃ. Tattha vīriyārambhavatthūni nāma –

‘‘Maggo gantabbo hoti, maggo gato. Kammaṃ kātabbaṃ hoti, kammaṃ kataṃ. Appamattako ābādho uppanno hoti, gilānā vuṭṭhito hoti, aciravuṭṭhito gelaññā. Gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati, lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ labhati…pe… pāripūri’’nti –

Evaṃ vuttāni etāni anurūpapaccavekkhaṇasahitāni aṭṭha vīriyārambhavatthūni, tammūlakāni vā paccavekkhaṇāni. Ettha ca vitakko sampayuttadhamme ārammaṇaṃ āropeti. Cetanā te taṃtaṃkiccesu niyojeti. Vīriyaṃ pana te saṃsīdituṃ adatvā ussāhetīti ayaṃ vitakkacetanāvīriyānaṃ viseso.

Vijānanalakkhaṇāti visesena jānanalakkhaṇā, yathāsabhāvapaṭivedhalakkhaṇāti attho. Visayassa ārammaṇassa obhāsanaṃ pakāsanaṃ tappaṭicchādakasammohandhakārassa vidhamanatoti visayobhāsanaṃ, taṃ kiccamassāti visayobhāsanarasā. Katthaci visaye asammuyhanākārena sammohapaṭipakkhatāya vā paccupaṭṭhānato sammohābhāvassa paccupaṭṭhānato vā asammohapaccupaṭṭhānā.


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4.113由说由忧悚所依。忧悚即此忧悚作智。而由无忧悚前善作由勤发事所依。此中勤发事名-
"道应行,道已行。业应作,业已作。小病已生,从病起,不久从病起。往村或城邑乞不得,或粗或妙食得如量满...满"-
如是说此随顺省察俱八勤发事,或彼根省察。此中寻令相应法登所缘。思令彼等于彼彼作用用。而勤不令彼等沉没令策励,此寻思勤差别。
由识相即由别知相,如性通达相义。境所缘照明显明由彼覆愚暗除故境照明,彼作此由境照明味。由于某境不愚行由对治愚故现起或由无愚现起由无愚现起。


Attanā anupāletabbānaṃ sahajātadhammānaṃ anupālanaṃ jīvitassa byāpāro, tañca tesaṃ jīvananti taṃ tassa kāraṇabhāvaṃ purakkhatvā vuttaṃ ‘‘jīvanti tenā’’ti. Rūpārūpajīvitindriyassa anurūpato lakkhaṇādikaṃ dassetuṃ ‘‘attanā avinibhuttāna’’nti vuttaṃ. ‘‘Sampayuttāna’’nti hi vuccamāne rūpadhammānaṃ sampayogābhāvato rūpajīvitindriyassa saṅgaho na siyā. ‘‘Avinibhuttāna’’nti pana vuttattā yāni avinibbhogarūpāni rūpajīvitindriyena saddhiṃ avinibhuttāni avisaṃsaṭṭhāni. Ye ca arūpadhammā arūpajīvitindriyena sampayuttā, tesaṃ sabbesaṃ saṅgaho hotīti. Pavattanarasanti uppādato yāva bhaṅgā anupālanato antarā anivattanasabhāvasādhanena tesaṃ pavattanakiccaṃ. Keci pana ‘‘rūpajīvitindriyaṃ tesaṃ ṭhitikkhaṇato paṭṭhāya, arūpajīvitindriyaṃ uppādato paṭṭhāya pavattiyā paccayo’’ti vadanti, taṃ na yuttaṃ. Paṭṭhāne hi ‘‘abyākataṃ dhammaṃ paṭicca asaññasattānaṃ ekaṃ mahābhūtaṃ paṭicca indriyapaccayaṃ kammapaccayasadisa’’nti asaññasattānaṃ indriyapaccayo kammapaccayasadisaṃ katvā vutto, tasmā rūpajīvitindriyampi uppādato paṭṭhāya paccayo hotīti daṭṭhabbaṃ. Uppādato yāva bhaṅgā ṭhapanato ṭhapanapaccupaṭṭhānaṃ. Anupālanavasena yāpayitabbā pavattetabbā dhammā padaṭṭhānamassāti yāpayitabbadhammapadaṭṭhānaṃ. Yadi evaṃ tesaṃ anupālanādisādhakaṃ, kathaṃ tesaṃ nirodho hoti. Evañhi sabbakālaṃ ṭhātabbanti āha ‘‘santepi cā’’tiādi. Anupālanalakkhaṇādimhīti ādi-saddena pavattanarasādimeva saṅgaṇhāti. Atthikkhaṇeyevāti attanā anupāletabbānaṃ, attano vā atthikkhaṇeyeva. Udakanti taḷākagatajalaṃ, daṇḍagatajalaṃ vā . Tattha taḷākagataudakassa gahaṇe attanā anupāletabbadhammānaṃ atthikkhaṇe anupālanaṃ sādhitaṃ hoti, daṇḍagatajalassa pana gahaṇe attano atthikkhaṇe anupālanaṃ. Attanā anuppāditadhamme kathaṃ pāletīti āha ‘‘dhāti viya kumāra’’nti. Yadi sesadhammānaṃ pavattikāraṇena kenaci bhavitabbaṃ, jīvitassa pana kiṃ pavattikāraṇanti āha ‘‘sayaṃ…pe… pavattatī’’ti. Yathā kathaṃ viyāti āha ‘‘niyāmako viyā’’ti. Sopi attanā pavattitanāvāsambandhena pavattati. Yadi dhammānaṃ pavatti jīvitindriyapaṭibaddhaṃ, bhaṅgato uddhampi kiṃ pana pavattetīti āha ‘‘na bhaṅgato uddha’’nti. Kasmāti āha ‘‘attanoca pavattetabbānañca abhāvā’’ti. Bhaṅgakkhaṇe pana kathanti āha ‘‘na bhaṅgakkhaṇe ṭhapetī’’ti.

Yasmā pana lobhapaṭipakkho alobho hoti, ye dhammā tena sampayuttā, taṃsamaṅgino vā sattā, te na lubbhanti, sayampi kadāci na lubbhateva, atthato vā alubbhanākāro eva ca so hoti, tasmā vuttaṃ ‘‘na lubbhanti tenā’’tiādi. Esa nayo ‘‘na dussanti tenā’’tiādīsupi. Alaggabhāvo ārammaṇaṃ nissāya pavattantassapi tattha anāsattatā. Tenāha ‘‘kamaladale jalabindu viyā’’ti. Apariggaho kassaci vatthuno mamattavasena asaṅgaho. Muttabhikkhu viyāti khīṇāsavabhikkhu viya. So hi muttarāgattā katthaci mamāyanarahito hoti. Anallīno bhāvo adhippāyo etassāti anallīnabhāvo. Evañhi ‘‘asucimhi patitapuriso viyā’’ti upamāya sameti. Yathā hi tassa purisassa satipi kāyena allīyane bhāvo anallīno, evaṃ alobhopi ārammaṇakaraṇavasena gahitepi ārammaṇe alaggabhāvena anallīnabhāvo anallīnākāroyeva pavattati. Evaṃsabhāvo hi so dhammoti.


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自护俱生法护持为命行,而彼彼等命由彼因性为先说"由彼命"。为显色无色命根随顺相等说"由自不离"。因说"相应"由色法无相应故不摄色命根。而由说"不离"由无离色与色命根俱不离不混。而无色法与无色命根相应,彼一切摄故。转味即由生乃至坏由护持中间由不转性成就彼等转作用。有说"色命根由彼等住刹那始,无色命根由生始为转缘",彼不应。因发趣中"无记法缘无想有一大种缘根缘如业缘"无想有根缘如业缘说,所以色命根也由生始为缘应见。由生乃至坏由立由立现起。由护持力应活应转法所依彼由应活法所依。若如是彼等护持等成就,如何彼等灭。如是一切时应住说"虽有"等。护持相等中即等声摄转味等。唯于有时即自护持者,或自有时。水即池水,或杆水。此中取池水成就由自护持法有时护持,而取杆水成就自有时护持。自未生法何护说"如乳母童子"。若余法转因应有,而命何转因说"自...转"。如何说"如船主"。彼也由自转船系转。若法转系命根,坏后也何转说"非坏后"。何故说"由自和应转无故"。而坏刹那何说"不坏刹那立"。
而因贪对治无贪,彼相应法,或具彼有情,彼等不贪,自也有时不贪,或义唯不贪行彼,所以说"由彼不贪"等。如是"由彼不瞋"等。不着性即依所缘转也于彼无着。由说"如莲叶水滴"。不执即任何物由我所力不摄。如解脱比丘即漏尽比丘。因彼离贪于任何无我所。不着性意此由不着性。如是"如堕不净人"譬喻应合。如彼人虽身着性不着,如是无贪也所缘作力取所缘由不着性由不着性唯不着行转。如是性彼法故。


Caṇḍikassa bhāvo caṇḍikkaṃ, pharusabhāvo, atthato pana kopoyeva, tappaṭipakkho apharusabhāvo acaṇḍikkaṃ. Avirodho aviggaho appaṭipakkho sabhāvo. Āghātavinayanarasoti ettha āghāto nāma parassa attānaṃ, attano paraṃ uddissa, parasseva ca paraṃ uddissa pavatto upanāho balavakopo. Tassa vinayanaraso apanayanaraso. Sommabhāvo majjanavasena hilādaniyatā sītalabhāvo. Tenāha ‘‘puṇṇacando viyā’’ti.

Kāyaduccarītādīhīti hetumhi karaṇavacanaṃ. Hirīyati lajjanākārena jigucchiyati. Tehiyevāti kāyaduccaritādīhiyeva. Ottappatīti ubbijjati. Hirī pāpe gūthe viya passantī jigucchatīti āha ‘‘pāpato jigucchanalakkhaṇā hirī’’ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato uttasatīti vuttaṃ ‘‘uttāsalakkhaṇaṃ ottappa’’nti. Ubhopi pāpānaṃ akaraṇarasāti lajjanākārena pāpānaṃ akaraṇarasā hirī, uttāsākārena ottappaṃ. Pāpato saṅkocanapaccupaṭṭhānāti vuttappakāreneva pāpato saṅkocanākārena paccupaṭṭhānā. Attagāravaparagāravapadaṭṭhānāti attagāravapadaṭṭhānā hirī ajjhattasamuṭṭhānatāya, attādhipatitāya ca. Paragāravapadaṭṭhānaṃ ottappaṃ bahiddhāsamuṭṭhānatāya, lokādhipatitāya ca. Attānañhi garuṃ katvā hiriyā pāpaṃ pajahati kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ pajahati vesiyā viya. Ajjhattasamuṭṭhānāditā ca nesaṃ tattha tattha pākaṭabhāvena veditabbā, na pana tesaṃ kadāci aññamaññaviyogato. Na hi lajjanaṃ nibbhayaṃ vā pāpabhayaṃ vā alajjanaṃ atthīti. Hiriyā balavabhāve pana ottappaṃ abbohārikaṃ hoti, ottappassa balavabhāve hirī abbohārikā. Ime ca dve dhammā ‘‘lokapālā’’ti vuccanti. Yathāha –

‘‘Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca, ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha ‘mātā’ti vā ‘mātucchā’ti vā ‘mātulānī’ti vā’’tiādi (a. ni. 

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暴性为暴,粗性,而义即忿,彼对治无粗性无暴。无违无斗无对治性。除恨味即此恨名对他自,自他,或他他转执着强忿。彼除味去味。善性由悦力喜性寒性。由说"如满月"。
由身恶行等即因位具格。惭即羞行厌恶。由彼等即由身恶行等。愧即怖。惭见恶如粪厌说"由恶厌相惭"。愧见彼如热由彼惊说"由惊相愧"。二者恶不作味即由羞行恶不作味惭,由惊行愧。由恶退现起即由说方式由恶退行现起。由自敬他敬所依即由自敬所依惭由内生性,由自主性。由他敬所依愧由外生性,由世主性。因自作敬由惭断恶如良女。作他敬由愧断恶如妓女。内生性等彼等于彼彼明性应知,而非彼等有时互离。因无羞无畏或无恶畏无羞有。而惭强力时愧不定,愧强力时惭不定。此二法说"护世"。如说 -
"比丘,此二白法护世。何二?惭与愧,比丘,此二白法若不护世,此不显'母'或'姑'或'伯母'"等。;

2.9).

Passambhanaṃ darathavūpasamo, kāya-saddo samūhavacano. So cettha vedanādikkhandhattayaṃ. Vatticchāvasena hi saddo visiṭṭhavutti hotīti āha ‘‘kāyoti cetthā’’tiādi. Vedanādayoti vedanākkhandho saññākkhandho saṅkhārakkhandhoti tayo khandhā. Tathā ca vuttaṃ tattha ‘‘katamā tasmiṃ samaye kāyapassaddhi hoti, yā tasmiṃ samaye vedanākkhandhassā’’tiādi (dha. sa. 40). Daratho sārambho domanassapaccayānaṃ uddhaccādīnaṃ kilesānaṃ, tathā pavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Tassa vūpasamaṃ lakkhaṇamassāti kāyacittadarathavūpasamalakkhaṇā. Kāyacitta…pe… rasāti yathāvuttānameva paṭipakkhadhammānaṃ abhibhavanarasā. Darathanimmaddanena pariḷāhaparipphandanavirahito sītibhāvo aparipphandanasītibhāvo. Avūpasamo paripphandanaṃ asantavuttitā. Uddhaccādikilesāti uddhaccappadhānā uddhaccādhikacittuppādasampayuttā kilesā. Tepi hi uddhaccavasena avūpasamakarā. Uddhaccaṃ vā ādiṃ katvā sabbeyeva kilesā uddhaccādikilesā. Evaṃ sesesupi.

Garubhāvo dandhatā, thinamiddhādhikānaṃ tathā pavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Dandhatāya paṭipakkho adandhatā agarubhāvo.

Thaddhabhāvo thambho. Diṭṭhimānādhikānaṃ, tappadhānānaṃ vā catunnaṃ khandhānaṃ etaṃ nāmaṃ. Thaddhabhāvanimmaddanatoyeva katthaci ārammaṇe appaṭihatākārena paccupaṭṭhanti, sampayuttānaṃ vā tattha appaṭighātaṃ paccupaṭṭhāpentīti appaṭighātapaccupaṭṭhānā.

Kammani sādhu kammaññaṃ, na kammaññaṃ akammaññaṃ, tassa bhāvo akammaññabhāvo, dānasīlādipuññakiriyāya asamatthatā. Atthato kāmacchandādisaṃkilesadhammā, tappadhānā vā cattāro akusalakkhandhā. Akammaññabhāvanimmaddaneneva sampannākārena ārammaṇassa gahaṇaṃ ārammaṇakaraṇasampatti. Vuttāvasesā kāmacchandādayo, tadekaṭṭhā ca saṃkilesadhammā sesanīvaraṇādayo. Imā pana dve vinibandhanimmaddanena pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

Gelaññaṃ assaddhiyādayo, tadekaṭṭhā ca pāpadhammā, tappaṭipakkho agelaññabhāvo lakkhaṇaṃ etāsanti agelaññabhāvalakkhaṇā. Gelaññanimmaddaneneva natthi etāsaṃ ādīnavo doso upaddavo vā, na vā etā ādīnaṃ kapaṇaṃ vanti pavattantīti nirādīnavā, tenākārena paccupaṭṭhanti, taṃ vā sampayuttesu paccupaṭṭhāpentīti nirādīnavapaccupaṭṭhānā.

Kāyasambandhī, cittasambandhī ca ujubhāvoti lakkhitabbatāya kāyacittānaṃ ajjavalakkhaṇā. Kāyacittānaṃ naṅgalasīsacandakoṭigomuttavaṅkatāsaṅkhātānaṃ kuṭilabhāvānaṃ atthato māyāsāṭheyyādibhūtānaṃ nimmaddanato kāyacittānaṃ kuṭilabhāvanimmaddanarasā. Tatoyeva sabbathāpi ajimhabhāvena paccupaṭṭhanti, sampayuttānaṃ vā ajimhataṃ paccupaṭṭhāpentīti ajimhatāpaccupaṭṭhānā.


我来为您直译这段巴利文：
2.9。
轻安即恼灭,身词总说。彼此受等三蕴。因说欲力声别说说"此身"等。受等即受蕴想蕴行蕴三蕴。如是彼说"何彼时身轻安,彼时受蕴"等。恼掉举忧缘烦恼,或如是转四蕴此增语。彼灭相此由身心恼灭相。身心等味即如说对治法胜味。由恼压由热动离寒性无动寒性。不寂动不寂行性。掉举等烦恼即掉举主掉举胜心生相应烦恼。彼等也由掉举力作不寂。或掉举为初一切烦恼掉举等烦恼。如是余也。
重性迟钝性,昏沉睡眠胜或如是转四蕴此增语。迟钝对治非迟钝非重性。
硬性僵。见慢胜,或彼主四蕴此名。由硬性压于某所缘由无碰行现起,或令相应于彼无碰故由无碰现起。
业善业,非业非业,彼性非业性,施戒等福作不能。义贪欲等染法,或彼主四不善蕴。由非业性压由圆满行取所缘所缘作圆满。说余贪欲等,彼一类染法余盖等。此二由结缚压于净事生净,于利事导适业性如金净应见。
病即不信等,彼一类恶法,彼对治无病性相此由无病性相。由病压无此患过患害,或此非下贱行转无患,由彼行现起,或令相应现起故由无患现起。
身系,心系正性由应相由身心正相。身心犁头月弧曲牛尿曲名曲性义欺诳等由压身心曲性压味。由彼一切由不曲性现起,或令相应不曲故由不曲性现起。


Nanu ca kāyapassaddhiādīnaṃ dvinnaṃ dvinnaṃ dhammānaṃ ekekapaṭipakkhattā darathanimmaddanādikiccaṃ ekekameva karoti. Kasmā pana dve dve dhammā vuttāti? Na kho panevaṃ cintitabbaṃ bhagavatāpi tatheva desitattā. Kasmā pana bhagavatā tathā desitā? Sabhāvadhammabhāvato. Na hi bhagavatā pubbe avijjamānā ete dhammā desanāvasena uppāditā, atha kho sabhāvato vijjamānāyeva sayambhuñāṇena sammā sacchikatvā yathāsabhāvā desitā, tasmā kathamettha bhagavatā sabhāvato vijjamānassa hāpanaṃ kātuṃ sakkā. Sabhāvato vijjamānatāya cettha bhagavato vacanameva pamāṇaṃ. Na hi bhagavā yathādhammasāsanādhikāre ayathādhammaṃ katheyyāti, yassa pana vijjamānassāpi akathanaṃ, taṃ aññahetukaṃ. Na cettha tādiso hetu upalabbhati, yena imesu ekekadhammassa akathananti. Yathā pana dvinnaṃ purisānaṃ ekoyeva veriko hoti, tassa te purisā otāraṃ disvā ekato hutvāva hananti, evameva dve dve dhammā ekato hutvā ekaṃ paṭipakkhadhammaṃ hananti, yathā ca panete visuṃ disvāpi taṃ veriṃ hananti, na evamete taṃ visuṃ hananti tesaṃ aññamaññaṃ avinābhāvatoti, tasmā ete paṭipakkhadhammānaṃ ekekabhāvepi dve dveyeva vuttāti, apica cittapassaddhiādīhi cittameva passaddhi lahu mudu kammaññaṃ paguṇaṃ ujuñca hoti. Kāyapassaddhiādīhi pana rūpakāyopīti tadatthadassanatthaṃ bhagavatā ettheva duvidhatā vuttā, na samādhiādīsu.

Chandanaṃ chando, ārammaṇena atthikatā. ‘‘Chando kāmo’’tiādīsu (mahāni. 1) pana taṇhāpi chandoti vuccati. ‘‘Chandaṃ janeti vāyamatī’’tiādīsu vīriyampīti tato nivattanatthaṃ vuttaṃ ‘‘kattukamyatāyetaṃ adhivacana’’nti. Kattukamyatā vuccati karaṇicchā. Cetasikassa dhammassa sārammaṇattā karaṇicchā nāma ārammaṇassa ālambitukāmatāmukheneva hotīti ārammaṇakaraṇicchālakkhaṇo chando ‘‘kattukamyatālakkhaṇo’’ti vutto. Tenevāha ‘‘ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno’’ti ca. Yadaggena panāyaṃ attano ārammaṇapariyesanaraso, tadaggena sampayuttadhammānampi hotiyeva ekārammaṇatāya. Tena tesaṃ ārammaṇaggahaṇe cetaso hatthappasāraṇaṃ viyāti vuccati. Kathaṃ pana dānavatthuvissajjanavasena pavattamānacetanāsampayutto chando ārammaṇena atthiko hotīti? Nanu avocumhā ‘‘ārammaṇakaraṇicchālakkhaṇo’’ti, tasmā saṅgāmagataissāsassa khipitabbausūnaṃ gahaṇe atthikatā viya dānavatthuvissajjanavasena pavattacchandopi vissajjitabbena tena atthikoyevāti. Svāyaṃ kusalesu uppanno kusalacchando nāma hoti yonisomanasikārasamuṭṭhānattā. Tabbiparītato pana akusalesu uppanno akusalacchando.


我来为您直译这段巴利文：
然身轻安等二二法一一对治故恼压等作用唯一一作。何故说二二法?不应如是思世尊也如是说故。何故世尊如是说?由自性法性。因非世尊先无此等法由说力生,而由自性有自觉智正证如自性说,所以此何世尊由自性有能作减?由自性有故此世尊语唯量。因世尊于如法教权不说非如法,而有也不说,彼他因。而此无如是因得,由彼此等一一法不说。如二人唯一敌,彼彼人见机一起即打,如是二二法一起打一对治法,如此等别见也打彼敌,不如此等别打彼由彼等互不离故,所以此等对治法一一性也说二二,又由心轻安等唯心轻安轻柔适业熟练正。而由身轻安等色身也由显彼义世尊此二性说,非定等。
欲即欲,所缘有性。"欲欲"等而爱也说欲。"生欲精进"等精进也由彼退说"作欲此增语"。作欲说作愿。心法有所缘故作愿名由所缘欲取面唯有由所缘作愿相欲说"由作欲相"。由彼说"由所缘求味,由所缘有性现起"。而此自所缘求味,由彼相应法也唯有由一所缘性。由彼彼等取所缘如意伸手说。何由施事舍力转思相应欲由所缘有?不说"由所缘作愿相",所以如入战箭师于应射箭有性如由施事舍力转欲也由应舍彼有。此于善生名善欲由如理作意生。而由彼相反于不善生不善欲。


Adhimuccanaṃ ārammaṇe sanniṭṭhānavasena veditabbaṃ, na pasādanavasena. Tenāha ‘‘sanniṭṭhānalakkhaṇo’’ti. Yathā tathā hi ārammaṇe nicchayanaṃ adhimuccanaṃ anadhimuccantassa pāṇātipātādīsu , dānādīsu vā pavattiyā abhāvato, saddhā pana pasādanīyesu pasādādhimokkhoti ayametesaṃ viseso. Voṭṭhabbanaṃ pana yathā santīrite atthe nicchayanākārena pavattitvā parato pavattamānānaṃ tathā pavattiyā paccayo hoti. Yadi evaṃ vicikicchāsampayuttesu dhammesu kathanti? Tesampi ekaṃseneva saṃsappanākārassa paccayatāya daṭṭhabbaṃ, dārakassa viya ito cito ca saṃsappanassa ‘‘karissāmi, na karissāmī’’ti anicchayassa paṭipakkhakiriyā asaṃsappanaṃ. Yesu cittuppādesu ayaṃ sanniṭṭhānalakkhaṇo adhimokkho, tesaṃ ārammaṇadhammoyeva sanniṭṭhātabbattā sanniṭṭheyyadhammo. So padaṭṭhānamassāti sanniṭṭheyyadhammapadaṭṭhāno. Indakhiloti esikāthambho vuccati.

Tesu tesu dhammesūti yesu dhammesu sayaṃ uppannā, tesu attanā sampayuttesu cittacetasikadhammesu. Anārammaṇattepi hi tesu samappavattesu udāsīnabhāvo ‘‘tatramajjhattatā’’ti vuccati. Samaṃ avisamaṃ vāhitaṃ attanā pavattitasampayuttānaṃ vā yathāsakakiccesu pavattanaṃ lakkhaṇametissāti samavāhitalakkhaṇā. Tattha samaṃ hutvā pavattanalakkhaṇāti atthe apakkhapatitabhāvo vutto hoti, avisamaṃ katvā pavattanalakkhaṇāti atthe ūnādhikatānivāraṇaṃ . Udāsīnabhāvena pavattamānāpi hi esā sampayuttadhamme samaṃ katvā yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi adhikaraṇadhammaṭṭhe yathāsakakiccesu samaṃ appamatte pavatteti. Alīnānuddhatappavattipaccayānaṃ dhammānaṃ ūnādhikatāya līnuddhatabhāvassa nivāraṇakiccāti vuttaṃ ‘‘ūnādhikatānivāraṇarasā’’ti. Yadi evaṃ kathaṃ sahajātādhipatīnaṃ adhipatibhāvo. Ādhipaccañhi tesaṃ kiccato adhikabhāvoti? Nāyaṃ doso. Tampi tassa kiccameva, yaṃ sahajātadhammānaṃ adhipatibhāve pavattāpanaṃ. Yathā hi raṅgamaṇḍalaṃ gato naṭakācariyo te te naṭake yathāsakaṃ anurūpaṃ bhūmiyaṃ yojeti, evamesāpi attanā sampayuttadhammesu adhipatibhāve ṭhite adhipatibhāve yojeti, indriyatte ṭhite indriyatte, na pana sakasakakiccato ūnataṃ, adhikataṃ vā pattuṃ detīti. ‘‘Idaṃ nihīnakiccaṃ hotu, idaṃ atirekakicca’’nti evaṃ pakkhapātavasena viya pavatti pakkhapāto. Taṃ upacchindantī viya hotīti pakkhapātupacchedanarasā. Sā cittacetasikānaṃ ajjhupekkhanena samappavattesu ājānīyesu sārathi viya daṭṭhabbā.



我将为您逐段翻译这段巴利文：
第一段译文：
应当知道，胜解是对所缘境确定的作用，而非净信的作用。因此说"以确定为相"。因为若不对所缘境作如是确定的胜解，就不会在杀生等或布施等行为中转起，而信则是对可净信之事的净信胜解，这就是二者的区别。确定则是对已确定的义理以决定的行相转起后，成为后续转起的缘。若如此，对于与疑相应的诸法如何解释？应当视为它们也是一向地对游移不定行相的缘，如同小孩子这里那里游移不定地想"我要做，我不要做"，与此相反的行为就是不游移。在任何心生起中，若有此以确定为相的胜解，则其所缘法正是应被确定的法。这是它的近因，故说"以应确定之法为近因"。因陀罗柱是指门柱。
第二段译文：
"于彼彼诸法中"是指于自身所生起的、与自身相应的心心所法中。因为虽然它们无所缘，但在诸法等起时的舍离状态称为"舍心所"。其相是平等、不偏地运转，或令相应法于各自作用中运转，故说"以平等运转为相"。其中，"以平等而转起为相"是说不偏向任何一方，"以不偏地转起为相"是说防止过多过少。因为它虽以舍离态度转起，却使相应法平等地在各自作用中转起，如同国王虽安静而坐，也使司法官们平等不偏地履行各自职责。由于能防止引起沉没、掉举的诸法过多过少而导致的沉没与掉举状态，故说"以防止过多过少为味"。若如此，如何解释俱生增上法的增上性？因为它们的增上性在作用上是更殊胜的。这并非过失。这也是它的作用，即令俱生诸法住于增上性中。如同进入表演场地的舞蹈老师让各个演员按其适合的位置就位一样，它也使相应诸法安住于增上性中，安住于根性中，但不让它们偏离各自的作用而过多或过少。"让这个作用低劣，让那个作用过度"，这样的偏向称为偏袒。它似乎能够切断这种偏袒，故说"以断除偏袒为味"。它应当被视为如同驭者对待平等奔驰的良马一般，以旁观态度看待诸心心所。


Kiriyā kāroti kāra-saddassa bhāvasādhanataṃ āha. Tena kāroti nāññaṃ, kiriyāyevāti dīpitaṃ hoti. Manasmiṃ kāroti manasi ārammaṇassa karaṇaṃ. Yena hi mano ārammaṇe karīyati ārammaṇenassa saṃyojanato, tato eva tena ārammaṇampi manasi karīyatīti. Manasikāroti cettha aluttasamāso daṭṭhabbo. Purimamanatoti bhavaṅgamanato. Visadisaṃ mananti vīthijavanamanaṃ, taṃ karotīti manasikāro, manasikārasāmaññena vīthijavanapaṭipādake dasseti. Ettha pana upayogatthabhummavacane samāso daṭṭhabbo. Sampayuttadhamme ārammaṇābhimukhaṃ sārento payojento viya hotīti manasikāro sāraṇalakkhaṇoti vutto. Saṃyojanarasoti payojanaraso. Vitakko sampayuttānaṃ ārammaṇe abhiniropanasabhāvattā ārammaṇe cittaṃ pakkhipanto viya hoti. Cetanā attano ārammaṇaṃ gaṇhantī sampayuttepi sakasakakiccaṃ kāretīti attanā karaṇena balaṃ niyojento balanāyako viya hoti. Manasikāro sampayutte ārammaṇe payojetīti ājānīyappayojanakasārathi viyāti ayametesaṃ viseso.

Ārammaṇābhimukhabhāvapaccupaṭṭhānoti ārammaṇe saṃyojanavasena tadabhimukhabhāvapaccupaṭṭhāno. Ettha satiyā appamussanacchandatā visayābhimukhapaccupaṭṭhānatā, manasikārassa pana saṃyojanavasenāti ayametesaṃ viseso. Ārammaṇapaṭipādakassa saṅkhārakkhandhapariyāpannatāvacanaṃ itaramanasikārānaṃ viññāṇakkhandhapariyāpannataṃ dasseti. Mahisāsakā pana ‘‘āvajjanassa viññāṇabhāve sabbaññutaññāṇassa sabbavisayatā parihāyeyya, tasmā taṃ javanasampayuttasaṅkhārakkhandhapariyāpannamevā’’ti vadanti. Tesañhi ayamadhippāyo – yadi taṃ visuṃ cittasabhāvaṃ siyā, paccuppannacittaṃ ārammaṇaṃ katvā pavattassa tassa anantaraṃ uppajjamānajavanānaṃ paccuppannārammaṇatā na bhaveyya, aññadatthu atītārammaṇatāva siyā, evañca sati sabbaññutaññāṇassāpi paccuppannacittārammaṇatāya abhāvato asabbavisayatā āpajjeyya, yadaggena ca taṃ asabbavisayaṃ, tadaggena sāvaraṇampi hoti yattha na pavattati, tattha āvaraṇasambhavato, tasmāssa sakalalokasiddho sabbaññubhāvo, anāvaraṇabhāvo ca parihāyetha, javanasampayuttabhāve pana sati āvajjanassa nāyaṃ iṭṭhavighāto āpajjatīti. Tayidaṃ tesamabhinivesamattaṃ ‘‘āvajjanā kusalānaṃ khandhānaṃ, akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) vacanena tassānantaraṃ kusalākusaluppattiyā dīpitattā. Sabbaññutaññāṇassa pana paccuppannacittārammaṇabhāvo evaṃ veditabbo – atītādivasena hi vibhāgamakatvā ‘‘imassa cittaṃ jānāmī’’ti pavattassa āvajjanaṃ sāmaññena yaṃ kiñci abhimukhībhūtaṃ cittamāvajjati, tato javanānipi attano attano abhimukhībhūtaṃ cittamārammaṇaṃ katvā pavattanti, na cettha javanānaṃ bhinnārammaṇatā āsaṅkitabbā cittasāmaññena ārammaṇassa abhinnattā, tasmā sabbaññutaññāṇassa paccuppannacittārammaṇataṃ paṭicca na kāci vihesā anubhavitabbāti. Kiṃ vā etena yuttivādena, nanu vuttaṃ bhagavatā – ‘‘acinteyyo buddhavisayo’’ti (a. ni. 

我来将这段巴利文翻译成简体中文：
第一段译文：
说明"作用"是"作"这个词的抽象意义。因此表明"作"不是其他，正是作用。"意中作"是在意中对所缘的造作。因为由于所缘使心与之相应，所以说心被所缘造作，正因如此，所缘也被造作于意中。这里应当理解"作意"是不省略的复合词。"前心"是指有分心。"不同的心"是指路心速行心，造作此者即是作意，以作意的共相显示能引生路心速行者。在此应当理解是宾格与处格的复合词。因为它引导相应诸法趣向所缘，犹如驱使一般，所以说作意是以引导为相。"以连结为味"即是以驱使为味。寻由于具有令相应法投向所缘的自性，犹如将心投入所缘中。思在取自己的所缘时也使相应法执行各自的作用，就像统帅分配兵力一样。作意令相应法趣向所缘，就像驭者驱使良马，这就是它们之间的区别。
第二段译文：
"以面向所缘为现起"即是以连结方式面向彼所缘为现起。此中念是以不忘失的欲求而现起面向境界，而作意则是以连结的方式，这是它们之间的区别。说明属于行蕴的引导所缘的作意，显示其他作意属于识蕴。但是化地部说："若说转向是识的本质，则一切智智就会失去一切境为所缘的特性，因此它只属于与速行相应的行蕴。"他们的意思是：如果它是独立的心的自性，那么以现在心为所缘而转起的彼（转向）之后生起的诸速行就不会以现在为所缘，反而一定会以过去为所缘。如此一来，连一切智智也会因为不能以现在心为所缘而成为非一切境，正因为它不是一切境，也就成为有障碍，因为在它不转起处必有障碍，因此它广为世间承认的一切智性和无障碍性都会消失。但若是与速行相应，则转向不会有这种过失。这只是他们的执着而已，因为经中说"转向是善蕴、不善蕴的无间缘"，显示其后有善不善生起。关于一切智智以现在心为所缘应当如是理解：不作过去等区分而转起"我知此心"的转向，笼统地转向任何面对的心，之后诸速行也以各自面对的心为所缘而转起。在此不应怀疑速行有不同所缘，因为以心的共相而言所缘是无差别的。因此关于一切智智以现在心为所缘，不应有任何困扰。或者何必说这些理论，世尊不是说过："佛境不可思议"吗？

4.77), tasmā aparimitapuññasambhārekaphalassa acinteyyasabhāvattā āvajjanena vināpi visayaggahaṇe vibandhanābhāvato yattha katthaci pavatti appaṭihatāyevāti. Keci panettha ‘‘āvajjanaṃ anāgatacittamārammaṇaṃ katvā nirujjhati, javanameva pana paccuppannamārammaṇaṃ gaṇhātī’’ti vadanti. Yasmā pana ‘‘anāgatārammaṇā āvajjanā paccuppannārammaṇānaṃ khandhānaṃ anantarapaccayena paccayo’’ti pāḷi natthi, tasmā taṃ appamāṇaṃ.

Karotīti karuṇā. Kiṃ karoti, kesaṃ kiṃ nimittanti āha ‘‘paradukkhe sati sādhūnaṃ hadayakampana’’nti. Kampananti ca paresaṃ dukkhaṃ disvā tassa asahanākārena cittassa aññathattaṃ, tadidaṃ sappurisānaṃyeva hotīti āha ‘‘sādhūna’’nti. Sappurisā hi attahitaparahitasādhanena ‘‘sādhū’’ti vuccanti. ‘‘Kiṇātī’’ti imassa atthamāha ‘‘vināsetī’’ti, adassanaṃ gameti apanetīti attho. Tenāha ‘‘paradukkhāpanayanākārappavattilakkhaṇā’’ti. Paresaṃ dukkhassa apanayanaṃ hotu vā, mā vā, so paradukkhāpanayanākāro, tathāpavattilakkhaṇāti para…pe… lakkhaṇā. Apanetukāmatāya paresaṃ dukkhassa asahanaṃ anadhivāsanaṃ paradukkhāsahanaṃ. Na vihiṃsā avihiṃsā, sattānaṃ aviheṭhanaṃ, taṃ paccupaṭṭhāpeti, vihiṃsāya vā paṭipakkhabhāvena paccupaṭṭhātīti avihiṃsāpaccupaṭṭhānā.

Pamodanalakkhaṇāti parasampattiyā pamodanalakkhaṇā. Anissāyanarasāti issāyanassa usūyanassa paṭipakkhabhāvakiccā. Pantasenāsanesu, adhikusaladhammesu ca aramaṇaṃ arati. Sā atthato issādhikaṃ domanassasahagataṃ, thinamiddhādhikañca uddhaccaṃ. Tattha purimaṃ parasampattivisayaṃ, dutiyaṃ pantasenāsanādivisayanti daṭṭhabbaṃ. Aratiyā vihananākārena paccupaṭṭhāti, tassā vighātaṃ vā vūpasamaṃ paccupaṭṭhāpetīti arativighātapaccupaṭṭhānā. ‘‘Aniyate icchantī’’ti iminā cetasikantarabhāvena icchantīti dasseti.


我来将这段巴利文翻译成简体中文：
第一段译文：
因此，由于无量福德资粮之果的不可思议自性，即使没有转向也无碍于境的把握，所以在任何处的转起都是无碍的。此中有些人说："转向以未来心为所缘而灭，而速行则取现在为所缘。"但是因为没有"以未来为所缘的转向是以现在为所缘诸蕴的无间缘"这样的圣典文句，所以这说法不足为据。
第二段译文：
"作"即是悲悯。作什么，对谁，以什么为相？答道："当他人有苦时，善人之心震动。"震动是指见到他人的苦而以不堪忍受的行相使心改变，这只发生在善人身上，所以说"善人的"。因为善人以成就自利利他而被称为"善"。解释"断除"的意思是"灭除"，即令不见、除去的意思。因此说"以欲除他人之苦的行相转起为相"。不论是否能除去他人的苦，那欲除他人之苦的行相，即是以如此转起为相，故说"以欲除他人之苦的行相转起为相"。以欲除去的意乐而不能忍受、不能容忍他人的苦，即是不忍他苦。非损恼即是不损恼，是对众生的不伤害，它使之现起，或以对损恼的对立而现起，故说"以不损恼为现起"。
第三段译文：
"以欢喜为相"即是以对他人的成就欢喜为相。"以不嫉妒为味"即是以对治嫉妒、妒忌为作用。对远离的住处和殊胜善法的不乐即是不乐。它实际上是与嫉妒相应的忧俱心，以及与昏沉睡眠相应的掉举。其中前者以他人成就为境，后者以远离住处等为境，应当如是理解。以破除不乐的行相而现起，或使其止息、平息而现起，故说"以破除不乐为现起"。"在不定中希求"，以此显示以心所的别法而希求。


Kāyaduccaritatoti vatthuvītikkamasaṅkhātaduccaritato. Kāyaduccaritādivatthūnanti parapāṇaparadhanaparaitthiādīnaṃ kāyaduccaritādīnamālambaṇabhūtānameva vatthūnaṃ. Avītikkamalakkhaṇāti amaddanalakkhaṇā. Kāyaduccaritādivatthuto saṅkocanakiriyāpadesena kāyaduccaritāditoyeva saṅkocanakiriyā vuttāti daṭṭhabbaṃ. Na hi viratiyo duccaritavatthuno akiriyapaccupaṭṭhānā yujjanti, atha kho duccaritasseva, viratīnañca soraccavasena saṅkocanaṃ, akiriyā ca hirottappānaṃ jigucchādivasenāti ayametesaṃ viseso. Saddhā…pe… padaṭṭhānāti ettha saddhādayo sabbeva dhammā kāyasucaritādīnaṃ padaṭṭhānāti eke. Apare pana ‘‘kammaṃ kammaphalaṃ saddahantassa kāyaduccaritādiakaraṇato, hirottappasampannassa musāvādādiakathanato, appicchasantuṭṭhīsallekhaguṇasamannāgatassa micchājīvavivajjanato ca saddhādayo tiṇṇaṃ dhammānaṃ yathākkamena padaṭṭhānā’’ti vadanti. Kecīti abhayagirivāsino. Imāsūti imāsu tīsu viratīsu. Ekekaṃ niyataṃ viratimicchantīti aññaṃ ekaṃ catutthaniyataviratimicchanti. Atha vā niddhāraṇatthe bhummavasena imāsaṃ antare ekaṃ niyataṃ viratimicchantīti attho. Ubhayathāpi pana tesaṃ icchā na yujjati aparāya viratiyā dhammasenāpatināpi adesitattā, visayassa ca sadā sannihitattābhāvena niyatāya eva ekissā abhāvato. Teneva hi abhayagirivāsinoyeva ca keci imāsaṃ tividhattaṃ aniyatattameva ca icchanti. Vuttañhi tehi –

‘‘Karuṇāmuditā sammāvācākammantaājivā;

Yebhuyyato aniyatā, honti gocarabhedato’’ti. –

Ettha pana ‘‘yebhuyyato’’ti vacanaṃ lokuttaracittesu sabbadā ekatoyeva ca labbhamānataṃ sandhāya vuttaṃ.

Dutiyacittena sampayogaṃ gacchantīti sambandho. Yathā cittaṃ, evaṃ taṃsampayuttadhammāpīti dutiye sasaṅkhārā evāti āha ‘‘sasaṅkhārabhāvamattameva hettha viseso’’ti. Tathāti yathā tatiye, tathā catutthepi pītiyā sukhapadaṭṭhānattā. Sukhassa cettha abhāvato āha ‘‘ṭhapetvā pīti’’nti. Nanu ca ‘‘karuṇāmuditā upekkhāsahagate na sambhavantī’’ti vadanti, tasmā yathā pītiyā, evaṃ tāsampi paṭikkhepo kātabboti? Na kātabbo, appanāpattito pubbe karuṇāmuditānaṃ upekkhāsahagatānampi sambhavato. Karuṇāmuditābhāvanākāle hi appanāvīthito pubbe upekkhāsahagatacittenāpi parikammaṃ hoti, appanāvīthiyaṃ pana somanassasahagatacitteneva ekāvajjanavīthiyā vedanāparivattanābhāvato, tasmā pubbabhāgavaseneva karuṇāmuditānampi upekkhāsahagatesu sambhavo hotīti ācariyā. Apare pana sabbadāpi tāsaṃ upekkhāsahagatesu sambhavaṃ na icchanti. ‘‘Avasesā pañcamena sampayogaṃ gacchantī’’ti avisesena vuttattā idāni visesadassanatthamāha ‘‘somanassaṭṭhāne cā’’tiādi.



我来将这段巴利文翻译成简体中文：
第一段译文：
"从身恶行"即从称为超越界限的恶行。"身恶行等诸事"即是他人之生命、他人之财物、他人之妻等作为身恶行等所缘的诸事。"以不超越为相"即以不践踏为相。应当理解，以从身恶行等事收敛的行为，即说明从身恶行等收敛的行为。因为诸离并非以恶行事的不作为现起相应，而是恶行本身，诸离是以调柔而收敛，而惭愧则是以厌恶等而不作为，这是它们之间的区别。"以信等为近因"，此中有些人说信等一切诸法都是身善行等的近因。但其他人说："因为信受业果者不作身恶行等，具足惭愧者不说妄语等，具足少欲知足头陀功德者远离邪命，所以信等依次是三法的近因。""有些人"是指无畏山住者。"在这些"即在这三种离中。"希求一个确定的离"即是希求另一个第四确定的离。或者以处格表示选择义，意为在这些之间希求一个确定的离。但无论哪种解释，他们的希求都不合理，因为法将军也未说有其他的离，而且由于境不常在，也不可能只有一个确定的离。正因如此，只有无畏山住者和一些人主张这些是三种且是不确定的。因为他们说：
"悲、喜、正语、正业、正命，
多数是不确定的，依所缘差别。"
此中说"多数"是针对在出世间心中和一起生起而言。
第二段译文：
与第二心相应的关系。如心，与之相应的诸法也是如此，故在第二中只有有行，因此说"此中差别仅在有行性"。"如是"即如在第三中，在第四中也是如此，因为喜是乐的近因。因为此中无乐，所以说"除去喜"。然而他们说："悲与喜不存在于舍俱心中"，因此如同排除喜一样，也应当排除它们？不应排除，因为在达到安止之前，悲与喜也存在于舍俱心中。因为在修习悲与喜时，在安止路心之前也有舍俱心的遍作，但在安止路心中则只有喜俱心，因为在一个转向路心中没有受的转变，因此诸阿阇黎说悲与喜只在预备阶段存在于舍俱心中。但其他人不承认它们在任何时候都存在于舍俱心中。因为说"其余的与第五相应"而未作区分，现在为了显示差别而说"在喜处等"。

81.Karuṇāmuditādayoti karuṇāmuditā ceva viratittayañca. Tenāha ‘‘pañcā’’ti.

Evaṃ kāmāvacarakusalacittasampayutte dassetvā idāni rūpāvacarakusalacittasampayuttadhamme dassetuṃ ‘‘avasesesu panā’’tiādimāha. Tattha ṭhapetvā viratittayanti viratittayaṃ vajjetvā. Kasmā panettha viratittayaṃ pariccattanti? Vuccate – suvisuddhakāyakammādikassa cittasamādhānavasena rūpārūpāvacarakusalappavatti, na kāyakammādīnaṃ sodhanavasena, nāpi duccaritadurājīvānaṃ samucchindanavasena. Tathā hi nīvaraṇādidhammānaṃ avatthattayaṃ hoti vītikkamāvatthā pariyuṭṭhānāvatthā anusayāvatthāti. Tattha vītikkamāvatthāya paṭipakkhaṃ kāmāvacarakusalaṃ pariyuṭṭhānāvatthāya rūpārūpāvacaraṃ, anusayāvatthāya lokuttarakusalaṃ. Duccaritadurājīvānaṃ pana ṭhapetvā vītikkamāvatthaṃ, anusayāvatthañca vītikkamāvatthāya visuṃ pariyuṭṭhānāvatthā na upalabbhati. Yassā vipaccanīkaṃ rūpārūpāvacarakusalaṃ siyā, tasmā taṃ neva kāmāvacarakusalaṃ viya tesaṃ vītikkamāvatthaṃ sodheti, na ca lokuttaraṃ viya anusayāvatthaṃ samucchindati, paṭipassambheti vā. Sīlavisuddhiyaṃ sīlasodhanavasena kāmāvacarakusaleneva vigatavītikkamassa parisuddhakāyakammādikassa yogino cittasamādhānavasena pavattatīti mahaggatacittuppāde viratīnaṃ asambhavoyeva. Imameva hi atthaṃ sādhetuṃ ‘‘viratiyo panā’’tiādi āraddhaṃ. Tettiṃsa vā karuṇādijhānavasena pavattanakāle . Tatoti tato tatiye vuttacetasikato. Karuṇāmuditānaṃ appanāpattānamekantasomanassasahagatattā āha ‘‘pañcamena…pe… karuṇāmuditāvajjā’’ti.

Rūpāvacarapañcame vuttanayenāti tiṃsevāti adhippāyo. Yadi evaṃ rūpāvacarato ko visesoti āha ‘‘arūpāvacarabhāvovettha viseso’’ti, pañcame rūpasaññābhāvato rūpāvacarabhāvo, idha pana rūpasaññāsamatikkamena pattabbattā arūpāvacarabhāvoti ayamevassa tato visesoti attho.

Paṭhamajjhāniketi paṭhamajjhānavati. Maggacitteti catubbidhepi maggañāṇe. Dutiyajjhānikādibhedeti dutiyatatiyacatutthapañcamajjhānike. Vuttanayenāti ‘‘dutiyena vitakkavajjā’’tiādinā vuttanayena. Kiṃ avisesenāti ce, noti āha ‘‘karuṇāmuditāna’’ntiādi. Maggadhammesu pādakajjhānādivasena kadāci sammāsaṅkappaviraho siyā, na pana virativiraho, kāyaduccaritādīnaṃ samucchinnavaseneva ariyamaggassa pavattanatoti āha ‘‘niyataviratibhāvo’’ti. Lokuttarabhāvoti chabbisuddhiparamparāya pattabbattā lokato uttaraṇabhāvo.

Evaṃ kusalacetasikānaṃ sampayogavacanatthalakkhaṇādīni dassetvā idāni akusalacetasikāni dassetuṃ ‘‘akusalā panā’’tiādi āraddhaṃ. Cha yevāpanakāti kiñcāpi paṭhame aniyatayevāpanakā na labbhanti, akusalesu pana labbhamānakayevāpanadhamme ekattha dassetuṃ tesampi idheva vacanaṃ daṭṭhabbaṃ. Evañca katvā upari dhammānaṃ uddesānantaraṃ ‘‘evaṃ yevāpanā’’tiādi vuttaṃ. Vicikicchāsahagate chandādhimokkhānaṃ, uddhaccasahagate chandassa ca abhāvato vuttaṃ ‘‘paṭipāṭiyā dasasu cittesū’’ti.



我来翻译这段巴利文：
第一段译文：
"悲、喜等"是指悲、喜和三种离。因此说"五种"。
这样显示了欲界善心相应后，现在为显示色界善心相应诸法而说"在其余诸心中"等。其中"除去三种离"即是排除三种离。为何此中舍弃三种离？答道：色无色界善的转起是依身业等极清净者的心定力，不是依净化身业等，也不是依断除恶行邪命。如是诸盖等法有三种状态：超越状态、缠缚状态、随眠状态。其中欲界善对治超越状态，色无色界对治缠缚状态，出世间善对治随眠状态。而恶行邪命除了超越状态和随眠状态外，没有别的缠缚状态可为色无色界善所对治，因此它既不像欲界善那样净化其超越状态，也不像出世间那样断除或止息随眠状态。在戒清净中，已由欲界善净化戒而远离超越、身业等清净的瑜伽行者，是依心定力而转起，所以在广大心生起中完全没有诸离。正是为证明此义而开始说"诸离"等。或三十三种依悲等禅那的方式转起时。"从彼"即从彼第三所说的心所。因为悲与喜达到安止时一定是喜俱，所以说"除去第五中的悲与喜"。
第二段译文：
"依色界第五所说方式"即是指三十而已。若如此，与色界有何差别？答道："此中差别只在无色界性"，第五由于无色想故为色界性，而此中由于超越色想而证得故为无色界性，这就是它与彼的差别。
第三段译文：
"在初禅"即具有初禅。"在道心"即在四种道智中。"在第二禅等差别中"即在第二、第三、第四、第五禅中。"如所说方式"即如"在第二中除去寻"等所说方式。若问是否无差别？不是，所以说"悲与喜"等。在道法中虽然依基础禅那等有时可能无正思惟，但不可能无离，因为圣道的转起正是以断除身恶行等方式，所以说"确定离性"。"出世间性"即因依六清净次第而证得故超越世间性。
第四段译文：
如是显示了善心所的相应、文义、相等之后，现在为显示不善心所而开始说"不善"等。"六遍行"即虽然在第一中不得不定遍行，但为在一处显示不善中所得的遍行法，应当理解它们的说明也在此处。正因如此，在上面诸法列举之后才说"如是遍行"等。由于在疑相应中无欲和胜解，在掉举相应中无欲，所以说"在次第十心中"。

82.Niddiṭṭhāti nissesena dassitā. Hatā vihatā viddhastā pāpā apāyādidukkhapāpanato ‘‘pāpā’’ti saṅkhātā akusaladhammā yena so bhagavā hatapāpo, tena. Lābho alābho, yaso ayaso, nindā pasaṃsā, sukhaṃ dukkhanti imesu aṭṭhasu lokadhammesu akampanaṭṭhena tādinā sammāsambuddhena. So hi lābhādīsu yādiso, alābhādīsupi tādisoyevāti ‘‘tādī’’ti vuccati.

Na hirīyatīti na lajjati. Ahirikoti puggalo dhammasamūho vā. ‘‘Ahirikka’’nti vattabbe ekassa ka-kārassa lopaṃ katvā ‘‘ahirika’’nti vuttaṃ. Na ottappanti ottappassa paṭipakkhabhūtaṃ dhammamāha. Ajigucchanaṃ ahīḷanaṃ. Alajjanaṃ avilā. Ajigucchanalakkhaṇanti sabhāvavasena vuttaṃ, alajjanalakkhaṇanti kusalābyākatassa sādhāraṇāya hiriyā paṭipakkhavasena. Tehevāti kāyaduccaritādīhi eva. Asārajjanaṃ nibbhayatā. Anuttāso asambhamo. Rasādīni hiriottappesu vuttapaṭipakkhavasena gahetabbānīti na tāni idha vuttāni. Tesu hi alajjanākārena pāpānaṃ karaṇarasaṃ ahirikaṃ. Anuttāsākārena anottappaṃ . Vuttappakāreneva pāpato asaṅkocanapaccupaṭṭhānāni. Attani, paresu ca agāravapadaṭṭhānāni. Gāmasūkarassa viya asucito kilesāsucito ajigucchanaṃ ahirikena hoti. Salabhassa viya aggito pāpato anuttāso anottappena hoti. Yathāhu porāṇā –

‘‘Jigucchati nāhiriko, pāpā gūthāva sūkaro;

Na bhāyati anottappo, salabho viya pāvakā’’ti.

Ettha ca yathā hiriyā balavabhāve ottappaṃ abbohārikaṃ hoti, ottappassa balavabhāve hirī abbohārikā, evaṃ ahirikassa balavabhāve anottappaṃ abbohārikaṃ, anottappassa balavabhāve ahirikaṃ abbohārikaṃ hotīti keci, taṃ na yujjati. Yathā hi asucinā attānaṃ makkhento, sappamukhe hatthaṃ pavesento bāladārako tattha paṭikkūlabhāvassa, ādīnavassa ca anupaparikkhanato neva jigucchati, na ca uttasati, evamevaṃ dhammasabhāvassa aññāṇato moho pāpato neva jigucchati, na uttasati, tasmā taṃsampayuttacittuppāde ubhayampi balavataraṃ hotīti.

Lubbhantīti abhigijjhanti, allīyantīti vuttaṃ hoti. Ārammaṇaggahaṇalakkhaṇoti ettha ārammaṇaggahaṇaṃ nāma ‘‘mama ida’’nti taṇhābhinivesavasena abhiniviṭṭhassa ārammaṇassa avissajjanaṃ, na ārammaṇakaraṇamattaṃ. Abhisaṅgo atisayavatāya āsattiyā dummocanīyabhāvo. Apariccāgo avijahanaṃ. Telañjanarāgo viyāti dhovitvāpi pariccajituṃ asakkuṇeyyo telamakkhitaañjanarāgo viya. ‘‘Assādānupassino taṇhā pavaḍḍhatī’’ti vacanato vuttaṃ ‘‘assādadassanapadaṭṭhāno’’ti. Tattha assādavasena dassanaṃ assādadassanaṃ. Nanu ca assādadassanampi atthato lobhoyevāti kathaṃ sayaṃ attano padaṭṭhānaṃ hotīti? Saccaṃ, paṭhamaṃ nātibalavalobhavasena assādadassano pacchā balavalobho hotīti tassa taṃpadaṭṭhānatā vuttā. Teneva ca ‘‘taṇhā pavaḍḍhatī’’ti vuttaṃ. Apare pana ‘‘assādo nāma sukhavedanā, assādadassananti assādadiṭṭhī’’ti vadanti. Sukhavedanāya vā kāraṇabhūtaṃ subhanimittaṃ assādo nāma, asubhe ‘‘subha’’nti pavattā tayo vipallāsā assādadassanaṃ nāmāti keci.


我来翻译这段巴利文：
第一段译文：
"已说示"即是已完全显示。"已断恶者"即是已断除、已破坏、已摧毁诸恶，因导向恶趣等苦而称为"恶"的不善法的世尊。"舍心者"即是在利、衰、名、不名、毁、誉、乐、苦这八种世间法中不动摇的正等正觉者。因为他在利等和衰等中都是如如不动，所以称为"舍心者"。
第二段译文：
"不惭"即不羞耻。"无惭者"即人或法的集合。应说"ahirikka"，但省略一个ka音而说"ahirika"。"不愧"即说明是愧的对立法。不厌恶即不嫌恶。不羞耻即不耻。"以不厌恶为相"是依自性而说，"以不羞耻为相"是依与善无记共有的惭的对立而说。"正是以彼等"即正是以身恶行等。不怕即无畏。不恐即不惊。味等应当依惭愧所说的对立而理解，所以此处未说。因为其中无惭以不羞耻的行相作恶为味，无愧以不恐惧的行相为味。如所说方式，以不从恶收敛为现起。以对自己和他人不敬为近因。如村猪不厌污秽，无惭者不厌烦恼污秽。如飞蛾不怕火，无愧者不怕恶。如古人所说：
"无惭不厌恶，如猪不厌粪；
无愧不畏惧，如蛾扑向火。"
此中有些人说，如惭强时愧不明显，愧强时惭不明显，同样无惭强时无愧不明显，无愧强时无惭不明显。这是不合理的。因为如同污秽涂身、将手伸入蛇口的愚童，由于不观察其中的厌恶性和过患，既不厌恶也不恐惧，同样由于不知法的自性，痴既不厌恶恶也不怕恶，所以在与之相应的心生起中二者都很强。
第三段译文：
"贪"即是贪求、执着的意思。"以执取所缘为相"，此中执取所缘即是以"这是我的"的渴爱执著方式而执著所缘而不放舍，不仅仅是作所缘。执著是由于过度贪着而难以脱离。不舍即不放弃。"如油墨渴"即如涂油的墨渍即使洗也无法舍弃。因说"随观乐味者渴爱增长"，故说"以见乐味为近因"。其中以乐味方式而见即是见乐味。然而见乐味实际上也是贪，如何能成为自己的近因？诚然，先以不太强的贪见乐味，后成为强贪，所以说它是其近因。正因如此而说"渴爱增长"。但其他人说："乐味即是乐受，见乐味即是乐味见。"有些人说乐味是作为乐受因的净相，在不净中"净"的三种颠倒称为见乐味。;


Muyhantīti na bujjhanti. Dhammasabhāvassa yāthāvato adassanaṃ cittassa andhabhāvo. Aññāṇaṃ ñāṇapaṭipakkho dhammo. Tattha purimalakkhaṇaṃ sabhāvavasena vuttaṃ, itaraṃ paṭipakkhavasena. Atha vā aññāṇalakkhaṇoti kiccavasena vuttaṃ. So hi asampaṭivedharasoti vutto. Dhammasabhāvaṃ paṭivijjhituṃ asamatthatā asampaṭivedho. Ārammaṇasabhāvacchādanarasoti yathā aññāṇaṃ, mohasamaṅgipuggalo vā ārammaṇasabhāvaṃ paṭivijjhituṃ na labhati, mohassa tathā pavatti ārammaṇasabhāvacchādanaṃ. Ettha ca ñāṇaṃ ārammaṇaṃ yathāsabhāvato jānāti, diṭṭhi yathāsabhāvaṃ vijahitvā ayāthāvato gaṇhāti, moho pana na kathañci vijānāti. Yadi evaṃ ārammaṇaggahaṇakālo kathaṃ tadā so ārammaṇaṃ jānātevāti? Tadāpi na jānāti. Yathā pana phassādayo phusanākārādimattavaseneva ārammaṇaṃ gaṇhanti, na jānanavasena, evamayaṃ ārammaṇaṃ gahetvā uppajjamāno paṭicchādanākāreneva gaṇhāti, na pana jānanākārenāti. Yassa uppajjati, tassa andhakaraṇaṃ andhakāro, tathā paccupaṭṭhāti, taṃ vā paccupaṭṭhāpetīti andhakārapaccupaṭṭhāno.

Micchā passantīti dhammasabhāvassa viparītavasena aniccādiṃ niccādivasena passanti. Ayoniso abhiniveso uppathābhiniveso. Dhammasabhāvaṃ atikkamitvā parato niccādito vā parappaccayato vā āmasanaṃ parāmāso, viparītaggāhavasena ‘‘idameva saccaṃ, moghamañña’’nti abhinivesanaṃ micchābhiniveso. Ariyānaṃ adassanakāmatādīti ādi-saddena saddhammaasotukāmatādiṃ saṅgaṇhāti.

Yassa dhammassa vasena uddhataṃ hoti cittaṃ, taṃsampayuttadhammā vā, so dhammo uddhaccaṃ. Tenāha ‘‘uddhatabhāvo’’ti. Avūpasamoti asannisinnabhāvo. Vātā…pe… paṭākāviyāti yathā paṭākā yottabalena dhajayaṭṭhiṃ amuñcantīpi vātābhighātena ettha avaṭṭhātuṃ na sakkoti, evamidampi adhimokkhabalena ārammaṇaṃ amuñcantampi ayonisomanasikārabalena ārammaṇe acalaṃ avaṭṭhātuṃ na sakkotīti vātappahāreneva caladhajapaṭākā viya anavaṭṭhānakiccaṃ. Bhantattaṃ paribbhamanākāro. Uddhaccassa sabbākusalasādhāraṇattā, aññesañca akusalasādhāraṇānaṃ visuṃ padaṭṭhānassa labbhamānattā vuttaṃ ‘‘ayoniso…pe… padaṭṭhāna’’nti. Yenākārena vā manasikaroto uddhaccaṃ uppajjati, tenākārena manasikaraṇaṃ idha ayonisomanasikāro. Atha vā uddhaccanimittassa ārammaṇassa manasikaraṇaṃ idha ayonisomanasikāro.


我来翻译这段巴利文：
第一段译文：
"迷惑"即不觉悟。不如实见法的自性是心的盲暗。无知是与知相对立的法。其中前相是依自性而说，后者是依对立而说。或者"以无知为相"是依作用而说。因为说它"以不通达为味"。不能通达法的自性即是不通达。"以覆蔽所缘自性为味"即如无知或具痴之人不能通达所缘自性，痴的如是转起即是覆蔽所缘自性。此中智如实了知所缘，见舍弃如实性而非如实取，而痴则完全不了知。若如此，在取所缘时如何说它知道所缘？那时也不知。如同触等仅以触知等行相取所缘，不是以了知方式，如是此法生起时以覆蔽行相取所缘，不是以了知行相。对于生起之处造成盲暗即是黑暗，如是现起，或使之现起，故说"以黑暗为现起"。
第二段译文：
"邪见"即是以颠倒方式见法自性，将无常等视为常等。非如理执著即是邪道执著。超越法自性而执取为常等或依他缘等即是遍执，以颠倒执取方式执著"唯此为真实，其他皆虚妄"即是邪执。"不欲见圣者等"中的"等"字包含不欲听正法等。
第三段译文：
由于某法的力量使心掉举，或与之相应的诸法，那个法即是掉举。因此说"掉举性"。不寂静即不安定性。"如风中旗帜"即如旗帜虽由绳力不离旗杆，但被风吹击时不能在此安住，如是此虽以胜解力不舍所缘，但由于非如理作意力而不能安稳地住于所缘，如被风吹动的旗帜一样，以不安住为作用。散乱性即是周遍漂动的行相。因为掉举是一切不善共有，而其他不善共有法各有别的近因，所以说"以非如理作意为近因"。或者以某种行相作意而生起掉举，那种作意在此称为非如理作意。或者对掉举相的所缘作意，在此称为非如理作意。


Maññatīti abhimaññati, ahaṃkāraṃ karotīti attho. Seyyādivasena uccato namanaṃ uṇṇati. Sampaggaharasoti uṇṇativaseneva attano, sampayuttadhammānaṃ vā sampaggaṇhanakicco, na vīriyaṃ viya taṃtaṃkiccasādhanena. Abhibhussahanavasena hīnassa attānaṃ nīcaṃ katvā gahaṇampi paggaṇhanavasenevāti veditabbaṃ. Ketu…pe… paccupaṭṭhānoti ettha ketu vuccati accuggatadhajo, idha pana ketu viyāti ketu, uḷāratamādibhāvo, taṃ ketubhāvasaṅkhātaṃ ketuṃ kamyatīti ketukamyaṃ, yassa dhammassa vasena taṃ ketukamyaṃ, so ketukamyatā. ‘‘Aha’’nti pavattanato mānassa diṭṭhisadisī pavattatīti diṭṭhimānā ekacittuppāde na pavattanti, dve kesarasīhā viya ekaguhāyaṃ, tasmā māno diṭṭhivippayuttacitte sabbadā anuppajjamānopi diṭṭhisampayuttacitte niyamena anuppajjanato diṭṭhivippayuttalobhapadaṭṭhāno. Māno dhammasamūhaggahaṇe balavaṃ hutvā attukkaṃsanabhāvena pavattati, diṭṭhi ekekadhammampi niccādiākārena gaṇhantī pavattati. Attasinehasannissayo vā māno, attakilamathānuyogasannissayā diṭṭhīti ayametesaṃ viseso.

Issatīti usūyati. Tatthevāti parasampattīsuyeva. Issāvasena parasampattīsu atussanato vuttaṃ ‘‘anabhiratirasā’’ti. Tenevetaṃ vuccati –

‘‘Issānalasikhā yesaṃ, hadaye jalatīdha te;

Neva vindanti pāmojjaṃ, sambuddhādīhi sevita’’nti.

Maccharayogena maccharini pavattaṃ macchara-saddaṃ gahetvā āha ‘‘maccharabhāvo macchariya’’nti. Niruttinayena pana ‘‘mā idaṃ acchariyaṃ aññesaṃ hotu, mayhaṃva hotū’’ti macchariyanti porāṇā. Niguhaṇaṃ attano sampattiyā paresaṃ adassanaṃ. Saṅkocanaṃ attasampattīnaṃ parehi sādhāraṇabhāvakaraṇassa aruccanākārena paṭikuṭanaṃ. ‘‘Mā idaṃ parassa hotū’’ti paresu paṭihananavasena attasantakassa ārammaṇakaraṇato maccheraṃ paṭighacittesveva labbhatīti vadanti, taṃ na yuttaṃ ekasseva dhammassa aññattha paṭihaññitvā aññārammaṇabhāvappasaṅgato. Parehi sādhāraṇabhāve paṭihananavasena pana taṃ ārabbha pavattanato maccheraṃ paṭighacittesu uppajjatīti yuttaṃ. Attasampattīti āvāsādisampatti.


我来 译这段巴利文：
第一段译文：
"慢"即遍慢，意思是作我执。依胜等方式向上倾的是慢。"以执持为味"即只是以慢方式执持自己或相应诸法为作用，不像精进那样以成就各种作用。应当了知即使以胜伏方式把自己作为低劣而取，也是以执持方式。"以如幢相为现起"，此中幢是指高耸的旗帜，在此是如幢般，即最殊胜等性，欲求称为幢的那种幢性即是欲幢，由于某法的力量而有欲幢，那就是欲幢性。因为以"我"而转起，慢的转起与见相似，见慢不在一心生起，如两只狮子不在一洞中，所以慢虽然在一切离见相应心中都不生起，但因在见相应心中决定不生起，故以离见贪为近因。慢在取法聚时变得强大而以自高方式转起，见则取每一法都以常等行相转起。或者慢依止于自爱，见依止于自我折磨，这是它们的区别。
第二段译文：
"嫉"即是妒忌。"就在那里"即就在他人的成就中。因为由于嫉而不喜于他人的成就，所以说"以不欢喜为味"。因此说：
"嫉火焰在心中燃烧者，
不得佛陀等所重视的喜悦。"
取"悭"字在悭者中的转起而说"悭性是悭"。但依词源学说，古人说悭是"愿此殊胜勿属他人，只属于我"。遮蔽即不令他人见自己的成就。收缩即以不喜他人共享自己成就的行相而排斥。由于以"愿此勿属他人"而以对他人排斥方式以自己所有为所缘，所以说悭只在瞋心中得到，这是不合理的，因为会导致同一法在一处排斥而在另一处成为其他所缘。但因以排斥与他人共有的方式而缘之而转起，所以悭生起在瞋心中是合理的。"自己的成就"即住处等成就。


Kucchitaṃ katanti ettha katampi akatampi garahitabbattā kucchitaṃ kataṃ nāma hoti. Evañhi vattāro honti ‘‘yaṃ mayā na kataṃ, taṃ kukata’’nti. Tathā hi vakkhati ‘‘katākatānusocanarasa’’nti. Evaṃ katākataṃ duccaritaṃ sucaritampi kucchitaṃ kataṃ nāma. Sucaritampi hi garahantassa kucchitaṃ katanti hoti . Yathā pana pathavīkasiṇārammaṇaṃ jhānaṃ pathavīkasiṇaṃ, evaṃ kukataṃ ārabbha vippaṭisāravasena pavattaṃ cittaṃ taṃsahacaritatāya idha kukatanti gahetabbaṃ. Atha vā katākataṃ ārabbha uppajjanakavippaṭisāracittaṃyeva garahitabbato ‘‘kucchitaṃ kataṃ kukata’’nti vuccati. Yassa dhammassa vasena taṃ cittaṃ kukataṃ nāma hoti, so dhammo kukkuccaṃ. Tenāha ‘‘kukataṃ, tassa bhāvo’’ti. Pacchā anutappanaṃ viheṭhanaṃ pacchānutāpo. Katākatānusocanaṃ katākatassa sucaritaduccaritassa anusocanaṃ, ‘‘akataṃ vata me kalyāṇa’’ntiādinā anutappanaṃ, ‘‘akataṃ mayā pubbe kalyāṇakammaṃ, ito dāni paṭṭhāya karomī’’ti pavattaṃ pana kusalapakkhikaṃ vīriyameva, na katākatānusocanaṃ, katākatākāravisiṭṭhassa sucaritaduccaritassa anusocanavasena virūpaṃ paṭisaraṇaṃ vippaṭisāro. Katākatānusocanañhi avaḍḍhisampādanato virūpaṃ paṭisaraṇaṃ, taṃ parāyattatāhetutāya dāsabyaṃ viya daṭṭhabbaṃ. Yathā hi dāsabye sati dāso parāyatto hoti, evaṃ kukkucce sati taṃsamaṅgīpuggalo. Na hi so attano dhammatāya kusale pavattituṃ sakkoti. Atha vā katākatakusalākusalānusocanavasena āyattatāya tadubhayavasena kukkuccena taṃsamaṅgī hotīti taṃ dāsabyaṃ viya hoti.

Anussāhanāvasīdanavasena saṃhatabhāvo thinaṃ, tena yogato cittaṃ thinaṃ, tassa bhāvo thinatā. Tenāha ‘‘anussāhasaṃhananatā’’ti. Asamatthatāvighātavasena akammaññatā middhaṃ. Tenāha ‘‘asattivighāto’’ti. Yasmā middhavaseneva tena sampayuttadhammā medhitā vihatasāmatthiyā honti, tasmā ‘‘middhatā middha’’nti vuttaṃ. Na vijjati ussāho assāti anussāhaṃ, tabbhāvopi anussāhaṃ. Anussāhasaṅkhāto saṃhananabhāvo anussāhasaṃsīdanatā, kusītabhāvoti vuttaṃ hoti. Asattivighātoti yasmā taṃ middhaṃ uppajjamānameva sattivināsavasena uppajjati, tasmā natthi etassa sattīti taṃ sampayuttacittaṃ asatti, tassa bhāvopi, asattiyeva vighātoti asattivighāto.


我来翻译这段巴利文：
第一段译文：
"恶作"中，已作或未作都因应受谴责而称为恶作。如是人们说："我未作的，那是恶作。"因此将说"以追悔已作未作为味"。如是已作未作的恶行善行也称为恶作。因为谴责善行者也成为恶作。如地遍所缘的禅那称为地遍，同样以恶作为缘而以追悔方式转起的心，由于与之俱生，此处应取为恶作。或者因为缘已作未作而生起的追悔心本身应受谴责，所以称为"恶作恶作"。由于某法的力量使那个心成为恶作，那个法即是恶作。因此说"恶作，它的状态"。后悔即是后来折磨的追悔。追悔已作未作即是追悔已作未作的善行恶行，以"我未作善"等方式追悔，但以"我先前未作善业，从今以后我要作"而转起的则只是善分的精进，不是追悔已作未作。对已作未作行相差别的善行恶行以追悔方式而不正确地忆念即是追悔。因为追悔已作未作不能成就增长，是不正确的忆念，由于导致依他性，应当视如奴隶性。因为如有奴隶性时奴隶依他，如是有恶作时与之相应的人也是。因为他不能依自己的本性而转起于善。或者由于依已作未作善不善追悔方式而依靠，与恶作相应者依那两者而有恶作，所以它如奴隶性。
第二段译文：
以不奋励、沉没方式的结合性是昏沉，由于与之相应心昏沉，它的状态是昏沉性。因此说"以不奋励结合性"。以不能力破坏方式的不适业性是睡眠。因此说"能力破坏"。因为正是由于睡眠，与之相应的诸法被损坏、破坏了能力，所以说"睡眠性即是睡眠"。无奋励者即是不奋励，它的状态也是不奋励。不奋励称为结合性即是不奋励沉没性，意思是说懈怠性。"能力破坏"即因为那睡眠生起时即以破坏能力方式生起，所以与之相应的心无能力，它的状态也是，无能力即是破坏，所以是能力破坏。


Anussāhanalakkhaṇanti ussāhapaṭipakkhalakkhaṇaṃ. Vīriyassa vinodanaṃ khepanaṃ vīriyavinodanaṃ. Sampayuttadhammānaṃ saṃsīdanākārena paccupaṭṭhāti, tesaṃ vā saṃsīdanaṃ paccupaṭṭhāpetīti saṃsīdanapaccupaṭṭhānaṃ. Akammaññatālakkhaṇanti ettha kāmaṃ thinampi akammaññatāsabhāvameva, taṃ pana cittassa akammaññaṃ, middhaṃ vedanādikkhandhattayassāti ayamettha viseso. Tathā hi pāḷiyaṃ ‘‘tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā. Katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā’’ti (dha. sa. 1162) ca ādinā imesaṃ niddeso pavatto. Oṇahanaṃ viññāṇadvārānaṃ pidahanaṃ, sampayuttānaṃ bandhanaṃ vā. Līnatā līnākāro, ārammaṇaggahaṇe saṅkoco. Yasmā thinena cittasseva saṃhananaṃ hoti, middhena pana vedanādikkhandhattayassa viya rūpakāyassapi, tasmā taṃ pacalāyikāniddaṃ paccupaṭṭhāpetīti pacalāyikāniddāpaccupaṭṭhānantipi vaṭṭati. Pottharūpapaṭicchādakapaṭo viya ārammaṇasabhāvāvacchādako moho. Mukhe bandhapaṭo viya sampayuttadhamme pattharituṃ adentaṃ middhanti ayametesaṃ viseso.

Sesāti idha lakkhaṇādivasena vuttāvasesā phassādayo. Kusalesu vuttanayenāti lakkhaṇādito vuttanayena. Na koci ettha viseso atthīti ce, no natthīti āha ‘‘ettha panā’’tiādi, vitakkādīnaṃ tiṇṇaṃ yathākkamaṃ micchāsaṅkappādināmamattameva visesoti attho. Ekūnavīsatīti ṭhapetvā mānādayo cha aniyatayevāpanake sesā sarūpenāgatā pannarasa chandādayo ca cattāro niyatayevāpanakāti ime ekena ūnā vīsati cetasikā. Aniyatayevāpanakānaṃ pana idha alabhantānampi ettha vacane kāraṇaṃ vuttameva.

Thinamiddhassa aniyatabhāvoti thinamiddhassa aniyatassa idha uppajjanakabhāvamāha, na pana paṭhame niyatabhāvaṃ tattha sabbasova anuppajjanato. Na hi sabhāvatikhiṇaṃ cittaṃ thinamiddhayogī hotīti. Tatiye mānassa aniyatassa sambhavepi niyatadhamme sandhāya ‘‘aṭṭhārasā’’ti vuttaṃ. Tenāha ‘‘māno panettha aniyato’’ti. Diṭṭhiyā saha na uppajjatīti ettha kāraṇaṃ vuttameva. Catutthe avasesāti aṭṭhāraseva, pañcame ṭhapetvā pītiṃ diṭṭhiyā saha aṭṭhāraseva, tathā chaṭṭhepi. Sattame pītiyā, diṭṭhiyā ca abhāvato sattarasa, tathā aṭṭhamepi.

Etepi tayoti na kevalaṃ karuṇāmuditā eva, etepi tayo ekato na uppajjanti aññamaññaṃ visayabhedatoyeva. Tathā hi issā parasampattivisayā, macchariyaṃ attasampattiyā parehi sādhāraṇābhāvavisayaṃ, kukkuccaṃ katākatavisayanti, tasmā yaṃ abhayagirivāsino vadanti ‘‘issāmaccheraṃ yadicchāvasena ekatopi uppajjatī’’ti, na taṃ gahetabbaṃ.

Sabhāvato, parikappanato vā aniṭṭhassa ārammaṇassa aniṭṭhākāraṃ vā ārammaṇassa anubhavanaṃ sambhuñjanaṃ aniṭṭhārammaṇānubhavanaṃ, taṃ lakkhaṇamassāti aniṭṭhārammaṇānubhavanalakkhaṇaṃ. Tenāha ‘‘aniṭṭhākārasambhogarasa’’nti, yathābhūtena vā ayathābhūtena vā aniṭṭhākārena ārammaṇassa sambhuñjanarasaṃ, paccānubhavanakiccanti attho. Titthiyādīnañhi sabhāvato iṭṭhe buddhādiārammaṇepi aniṭṭhākārato gahaṇavasena domanassaṃ uppajjati. Domanassassa ekantena kāmadhātuyaṃyeva pavattanato āha ‘‘hadayavatthupadaṭṭhāna’’nti. Tassa hi anīvaraṇāvatthāya abhāvato rūpārūpadhātuyaṃ asambhavo.


我来 译这段巴利文：
第一段译文：
"以不奋励为相"即是与奋励相对立的相。消除精进、耗尽精进即是精进消除。以使相应诸法沉没的行相而现起，或使它们沉没而现起即是以沉没为现起。"以不适业为相"，此中虽然昏沉也是不适业自性，但那是心的不适业，而睡眠是受等三蕴的不适业，这是此中的区别。因此在圣典中"此中什么是昏沉？是心的不堪能性、不适业性。什么是睡眠？是身的不堪能性、不适业性"等这样解说它们。遮蔽即是关闭识门，或束缚相应法。萎靡即是萎靡行相，在取所缘时退缩。因为由昏沉只使心结合，而由睡眠则如使受等三蕴一样也使色身[结合]，所以它使打盹睡眠现起，故也可说以打盹睡眠为现起。如覆盖身体的布遮蔽所缘自性的是痴，如口上的布不让相应法伸展的是睡眠，这是它们的区别。
第二段译文：
"其余"即此处依相等方式所说的其余触等。"如在善中所说方式"即依相等所说方式。若问此中无任何差别吗？不是无差别，所以说"此中"等，寻等三者依次只是名为邪思惟等的差别。"十九"即除去慢等六个不定遍行外，其余以自相而来的十五个欲等和四个定遍行，这些少一成二十的心所。而不定遍行虽在此处不得，但说它们的原因已说过。
第三段译文：
"昏沉睡眠的不定性"是说昏沉睡眠不定在此生起，不是说在第一[瞋心]中是定的，因为在那里完全不生起。因为自性锐利的心不会与昏沉睡眠相应。在第三中虽有不定的慢可能生起，但针对定法而说"十八"。因此说"此中慢是不定的"。与见不一起生起的原因已说过。在第四中"其余"即只有十八，在第五中除去喜与见也是十八，第六中也是如此。在第七中因无喜和见而有十七，第八中也是如此。
第四段译文：
"这三者也"不仅是悲喜，这三者也因互相所缘差别而不一起生起。即是说嫉以他人成就为所缘，悭以自己成就不与他人共有为所缘，恶作以已作未作为所缘，所以无畏山住者所说"嫉悭依意欲也一起生起"，不应接受。
第五段译文：
自性或分别不可意所缘或不可意行相的所缘的经验、享受即是不可意所缘经验，它以此为相，所以是以不可意所缘经验为相。因此说"以不可意行相受用为味"，意思是以如实或不如实的不可意行相享受所缘、体验为味。因为外道等对自性可意的佛等所缘也以不可意行相取而生起忧。因为忧一定只在欲界转起，所以说"以心所依处为近因"。因为它在无障碍状态中不存在，所以在色无色界中不可能生起。


Attano pavattiākāravasena aniṭṭharūpasamuṭṭhāpanavasena vā virūpaṃ sappanaṃ visappanaṃ, aniṭṭharūpasamuṭṭhāpanavaseneva vā visappanaṃ sarīrakampanaṃ, taṃ raso kiccaṃ, sampatti vā assāti visappanaraso, nissayassa hadayavatthuno, sakalasseva vā kāyassa vijjhattabhāvāpādanato āha ‘‘attano nissayadahanaraso vā’’ti, vijjhattabhāvāpādanatoti ca milātabhāvāpādanatoti attho. Yathā kathaṃ viyāti āha ‘‘dāvaggi viyā’’ti. So hi vanaghaṭeyeva uppanno tameva dahati. Dussanapaccupaṭṭhānoti attano, parassa ca dūsanākārena paccupaṭṭhāno. So hi yassa santāne uppanno, taṃ ekantena antamaso virūpabhāvāpādanenapi dūseti, paraṃ pana dūsetu vā, mā vā hatthena gahitaasuci viya. ‘‘Anatthaṃ me acarī’’tiādīni nava āghātavatthūni padaṭṭhānamassāti āghātavatthupadaṭṭhāno. So upayogaphalakālesu aniṭṭhattā visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Aṭṭhārasa vāti issādīsu aniyatesu ekena saddhiṃ aṭṭhārasa vā.

Pavattiṭṭhitimattāti cetaso pavattisaṅkhātā ṭhitimattā, maggaṅgādibhāvaṃ na gacchati adhimokkhavirahatoti attho. Atha vā pavattiṭṭhitimattāti khaṇaṭṭhitimattā. ‘‘Nivāte dīpaccīnaṃ ṭhiti viyā’’ti hi vuttaṃ. Cittaṭṭhiti viya santānaṭṭhitiyā paccayo bhavituṃ asamatthattā nicchayābhāvena asaṇṭhahanato cetaso pavattipaccayamattatāya pavattiṭṭhitimattā khaṇaṭṭhitimattā pavattipaccayamattā ṭhiti pavattiṭṭhitīti katvā. Vigatā cikicchāti nissakke paccattavacanaṃ ‘‘pisuṇā vācā paṭivirato’’tiādīsu viya, vigatā tikicchāyāti attho. Ayameva vā pāṭho. ‘‘Vigatā cikicchā’’ti cikicchituṃ dukkaratāya cetaṃ vuttaṃ, na sabbathā cikicchāya abhāvato. ‘‘Evaṃ nu kho, na nu kho’’tiādinā saṃsappanavasena seti, samantato vā setīti saṃsayo. Kampanarasāti cittassa kampanakiccā. Uddhaccañhi attanā gahitākāreyeva ṭhatvā bhamatīti ekārammaṇasmiṃ eva vipphandanavasena pavattati, vicikicchā pana yadipi ekasmiṃ ārammaṇe uppajjati, tathāpi ‘‘evaṃ nu kho, na nu kho’’ti aññaṃ gahetabbākāraṃ apekkhatīti nānārammaṇe kampanaṃ hoti. Anicchayākārena dveḷhakākārena paccupaṭṭhāti, anicchayaṃ vā paccupaṭṭhāpetīti anicchayapaccupaṭṭhānā.

Adhimokkhavicikicchānaṃ aññamaññaṃ viparītakiccatāya āha ‘‘vicikicchāya abhāvenā’’ti. Samādhīti cittekaggatā. Sā hi ārammaṇe cittassa sammā ādhānato ‘‘samādhī’’ti vuccati. Balavā hotīti balavamittena dinnapiṭṭhibalo puriso viya balavā hoti, balādibhāvaṃ gacchatīti adhippāyo.

Sattārammaṇattāti sattapaññattārammaṇattā. Nanu paññattārammaṇāpi vipākā hontīti codanaṃ sandhāyāha ‘‘kāmāvacaravipākānaṃ ekantaparittārammaṇattā’’ti. Kuto pana viratīnaṃ kusalattamevāti cāritanti āha ‘‘pañca sikkhāpadā kusalāti (vibha. 715) hi vutta’’nti. Yadi evaṃ lokuttaravipākesu viratiyo na labbhantīti? No na labbhanti sikkhāpadavibhaṅge lokiyaviratiyoyeva sandhāya vuttattā. Tena lokiyavipākesuyeva viratiyo na sambhavantīti gahetabbaṃ.

Kāyapasādasannissitattā kāye bhavo sātabhāvo lakkhaṇamassāti kāyikasātalakkhaṇā. Cetasikasukhe vuttanayena paccupaṭṭhānādayo netabbāti āha ‘‘sesā vuttanayā evā’’ti.

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我来 译这段巴利文：
第一段译文：
依自己转起行相或以生起不可意色方式的不正常流散、遍流散，或者只依生起不可意色方式的遍流散、身体震动，这是它的味即作用或成就，所以是以流散为味。因为使所依即心所依处或整个身体成为被损害状态，所以说"或以烧所依为味"，使成为被损害状态即是使成为萎靡状态。如何呢？说"如林火"。因为它生起于林丛中就烧那里。"以污染为现起"即以污染自己和他人的行相而现起。因为它在谁的相续中生起，就一定污染他，即使至少使成为不正常状态，而对他人则可能污染也可能不污染，如手所执的不净物。"对我作不利"等九种嫌恨事是它的近因，所以以嫌恨事为近因。它在受用和结果时都不可意，应如混毒的腐尿般看待。"或十八"即与嫉等不定中的一个一起成十八。
第二段译文：
"仅是转起住立"即只是称为心转起的住立，因无胜解而不达道分等性质。或者"仅是转起住立"即只是剎那住立。因为说"如无风中灯焰的住立"。因为由于无决定而不安立，不能如心住立那样成为相续住立的缘，所以只是心转起的缘性而仅是剎那住立、仅是转起缘的住立即是转起住立。"离去疑虑"是离格中的主格词，如"离去离间语"等，意思是离去医治。或者这才是读法。说"离去疑虑"是因为难以医治，不是因为完全无医治。"疑"是以"是这样吗？不是这样吗？"等方式爬行，或是遍卧。"以动摇为味"即是使心动摇为作用。因为掉举停留在自己所取的行相而旋转，所以只在一个所缘中以散动方式转起，而疑虽然在一个所缘中生起，但因期待"是这样吗？不是这样吗？"的其他可取行相，所以是在不同所缘中动摇。以不决定行相、犹豫行相而现起，或使不决定现起，所以以不决定为现起。
第三段译文：
由于胜解和疑相互有相反作用，所以说"因疑的无"。"定"即是心一境性。因为它是在所缘中正确安置心，所以称为"定"。"变得有力"即如得到有力朋友支持的人变得有力，意思是达到有力等性质。
第四段译文：
"因为以有情为所缘"即以有情施设为所缘。针对"难道施设为所缘的也成为异熟"的质难而说"因为欲界异熟一定以有限为所缘"。从何处而说诸离只是善性呢？说"因为说五学处是善"。若如此，在出世间异熟中不得诸离吗？不是不得，因为在学处分别中只是针对世间诸离而说。由此应理解只在世间异熟中诸离不可能。
第五段译文：
"以身适为相"即因依身净色而在身中的舒适性是它的相。"其余如在心乐中所说方式"即现起等应如在心乐中所说方式理解，所以说"其余如所说方式"。

6. Nanu ca iṭṭhe ārammaṇe sukhavedanā uppajjati, aniṭṭhe dukkhavedanā, iṭṭhāniṭṭhamajjhatte upekkhāvedanā, cakkhuviññāṇādayo ca kusalavipākā iṭṭhe, iṭṭhamajjhatte vā ārammaṇe uppajjanti, tattha yutto tāva iṭṭhamajjhatte upekkhāvedanāyogo, na pana iṭṭhārammaṇe, na cāpi etaṃ sakkā vattuṃ parikappanāvasena iṭṭhārammaṇampi iṭṭhamajjhattato gaṇhanti yathā ‘‘kammaviññāṇa’’nti vipākānaṃ avañcanīyabhāvato, tasmā kathaṃ iṭṭhe, iṭṭhamajjhatte ca uppajjamānesu cakkhusotaghānajivhāviññāṇesu upekkhāvedanāyeva sambhavati, na sukhavedanā, yato tesu upekkhāvedanā vuttāti imaṃ codanaṃ saṅkhepato dassetuṃ ‘‘iṭṭhārammaṇayogasmi’’ntiādiṃ vatvā puna tassā sodhanatthaṃ ‘‘upādāya ca rūpenā’’tiādi vuttaṃ. Bhūtarūpaṃ upādāya nissāya pavattaṃ rūpaṃ upādāyarūpaṃ. ‘‘Upādāya ca rūpenā’’ti pana ‘‘manasī ca kāro’’ti ettha vuttanayameva. ‘‘Upādāyakarūpenā’’ti vā pāṭho, cakkhuviññāṇassa vatthubhūtena cakkhupasādena, tathā sotaviññāṇādīnaṃ vatthubhūtena sotapasādādinā ca upādāyarūpenāti attho. Upādārūpake panāti ya-kāralopaṃ katvā niddeso ‘‘paṭisaṅkhā yoniso’’tiādīsu viya, yathākkamaṃ cakkhuviññāṇādīnaṃ ārammaṇabhūte rūpasaddādike upādāyarūpeti attho. Saṃghaṭṭanānighaṃsassāti saṃghaṭṭanāsaṅkhātassa nighaṃsassa. Saṃghaṭṭanāyeva aññamaññavisayavisayībhāvassa anurūpadesuppattisaṅkhātanighaṃso viyāti nighaṃsoti vuccati. Atha vā sampattāsampattaggahaṇavasena saṃghaṭṭanāya nighaṃsassa cāti attho. Cakkhurūpasotasaddā hi aññamaññaṃ asampattāyeva anurūpadesuppattiyā aññamaññaṃ ghaṭṭanti nāma. Tato tesaṃ vasena ghaṭṭanākārabhūto aññamaññābhimukhabhāvo ‘‘saṃghaṭṭanā’’ti vutto. Ghānagandhā, pana jivhārasā ca aññamaññaṃ sampattāyeva āsannataradese uppannā aññamaññaṃ nighaṃsenti āhacca tiṭṭhanti. Tato tesaṃ vasena nighaṃso vuttoti. Dubbalattāti adhikaraṇīmatthake picupiṇḍakaṃ ṭhapetvā picupiṇḍeneva pahatakāle viya phuṭṭhamattabhāvena dubbalattā. Dīpayeti evaṃ saṃghaṭṭanānighaṃsassa dubbalattā vedanā majjhattaṭṭhāne tiṭṭhatīti upekkhāyogaṃ pakāseyya. Yadi evaṃ kāyaviññāṇepi idaṃ samānanti, noti āha ‘‘pasādaṃ panā’’tiādi. Yathā hi adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā kūṭena paharantassa kūṭaṃ picupiṇḍamatikkamma adhikaraṇiṃ gaṇhāti, evamevaṃ kāyadvāre bahiddhā mahābhūtārammaṇaṃ ajjhattikakāyapasādaṃ ghaṭṭetvā taṃ atikkamma pasādapaccayesu mahābhūtesu paṭihaññati, nighaṃso balavā hoti, tasmā iṭṭhārammaṇe kāyaviññāṇasampayuttā sukhavedanā hoti, aniṭṭhārammaṇe pana vuttanayena dukkhavedanāti vuttaṃ hoti.

Manodhātunāti ettha kiñcāpi dhātu-saddo idha itthiliṅgeyeva dissati, imināyeva pana ācariyassa vacanena pulliṅgo atthīti siddhaṃ. Keci pana ‘‘sakkaṭavohārena vutta’’nti vadanti. Sampayuttā dasa dhammāti sambandho. Tasmāvetthāti ettha va-kāro padasandhimattakaro.

Kāyaviññāṇe dukkhavedanāti kiñcāpi sukhādikanti ādi-saddena akusalavipākakāyaviññāṇassa dukkhavedanāsampayogo vutto, idha panassā lakkhaṇādidassanatthaṃ puna ‘‘kāyaviññāṇe dukkhavedanā’’ti upaññāso kato, rasādayo panassa kusalavipāke sukhavedanāya vuttavipariyāyena yojetabbāti idha na vuttā. Sesāti sesacetasikā.


我来 译这段巴利文：
在可意所缘中生起乐受，在不可意所缘中生起苦受，在可意不可意中间的所缘中生起舍受，而眼识等善异熟生起在可意或可意中间的所缘中，其中在可意中间所缘中与舍受相应是合理的，但在可意所缘中则不合理，也不能说依分别方式把可意所缘也当作可意中间取，如"业识"，因为异熟不可欺诳，所以在可意和可意中间所缘中生起的眼耳鼻舌识中如何只有舍受而无乐受，因此说它们中有舍受呢？为了简略显示这个质难而说"在可意所缘相应"等，然后为了清净它而说"依色"等。依大种色而转起的色是所依色。"依色"如在"意与作"中所说方式。或读作"依所依色"，意思是对眼识来说是作为所依的眼净色，同样对耳识等来说是作为所依的耳净色等所依色。"在所依色中"是省略ya音的说法，如"审虑如理"等，意思是依次作为眼识等所缘的色声等所依色。"触碰摩擦"即称为摩擦的触碰。触碰即是互相作为对象和有对象者而适当处所生起称为摩擦，所以称为摩擦。或者意思是依已得未得取而触碰和摩擦。因为眼与色、耳与声虽然互不到达，但由适当处所生起而互相触碰。因此依它们而有的互相面对的触碰行相称为"触碰"。而鼻与香、舌与味互相到达而在极近处生起互相摩擦，互相碰触而住。因此依它们而说摩擦。"因为软弱"即如在砧板上放棉团以棉团击打时一样，因为只是接触而软弱。"显示"即如是因触碰摩擦软弱，受住于中间处，所以显示与舍相应。若如此，在身识中也相同吗？不是，所以说"但净色"等。因为如在砧板上放棉团用锤击打时锤超过棉团而取砧板，如是在身门中外在大种所缘击触内在身净色后超过它而撞击作为净色缘的大种，摩擦变强，所以在可意所缘中与身识相应的是乐受，而在不可意所缘中如所说方式是苦受。
"以意界"中，虽然界字在这里见为阴性，但由这位阿阇黎的话而成立也有阳性。有些人说"是依梵语用法而说"。"相应十法"为关系语。"所以在此"中va音只是作语词连接。
"身识中苦受"，虽然以"乐等"的等字已说不善异熟身识与苦受相应，但此处为了显示它的相等而再次提起"身识中苦受"，而它的味等应当依善异熟中乐受所说的相反方式结合，所以此处未说。"其余"即其余心所。


Balappattoti sesāhetukacittasampayuttasamādhito ayaṃ vīriyindriyayogena balavabhāvappatto, na pana balarāsippattoti attho. Yadi evaṃ kasmā cetasikavibhāganiddese ‘‘balāni dve dvicittesū’’ti vuttaṃ? Tattha hi kiriyāhetukamanoviññāṇayugaḷaṃ sandhāya tathā vuttaṃ. Sabbaṃ sesāhetukacittesu cittekaggatāya vibhaṅge –

‘‘Katamā tasmiṃ samaye cittassa ekaggatā hoti? Yā tasmiṃ samaye cittassa ṭhitī’’ti (dha. sa. 11) –

Ettakameva vatvā kiriyāhetukamanoviññāṇadhātusampayuttāya ekaggatāya vibhaṅge –

‘‘Katamā tasmiṃ samaye cittassa ekaggatā hoti? Yā tasmiṃ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibala’’nti (dha. sa. 11) –

Balapariyosānaṃ katvā vibhajitattā vīriyavibhaṅge ca –

‘‘Katamaṃ tasmiṃ samaye vīriyindriyaṃ hoti? Yo tasmiṃ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabala’’nti (dha. sa. 13) –

Balapariyosānaṃ katvā vibhajitattā vibhaṅgavāre āgataṃ samādhibalaṃ, vīriyabalañca sandhāya ‘‘balāni dve dvicittesū’’ti vuttaṃ, na pana dhammuddesavāre balarāsiyaṃ āgatabalaṃ sandhāya sabbāhetukacittesu dhammuddesassa maggarāsito paṭṭhāya parihīnattā.

87.Vipākakiriyāhadayehīti vipākakiriyacittehi. Hadayaṃ mano mānasaṃ cittanti hi pariyāyavacanaṃ. Sobhanaṃ gataṃ gamanamassāti sugato. Bhagavato hi vineyyajanūpasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dhutavilambitādidosarahitaṃ avahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ, ñāṇagamanañca nimmalavipulakaruṇāsativīriyādiguṇavisesasamaṅgībhūtamabhinīhārato yāva mahābodhiṃ anavajjatāya sobhanamevāti. Atha vā sakalampi lokaṃ pariññābhisamayavasena sayambhuñāṇena parijānanto sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato, lokanirodhasaṅkhātaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato, lokanirodhagāminipaṭipadāsaṅkhātaṃ maggaṃ bhāvanābhisamayavasena sammā gato pattoti sugato. Atha vā sammā gadatīti sugato. Bhagavā hi bhūtaṃ tacchaṃ atthasaṃhitaṃ vineyyānaṃ yathārahaṃ kālayuttameva dhammaṃ bhāsati, tasmā sammā gadatīti da-kārassa ta-kāraṃ katvā ‘‘sugato’’ti vutto. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gatoti sugato, tena sugatena.



我来翻译这段巴利文：
第一段译文：
"达到力"意思是这个由于与精进根相应而达到强力状态，比其余无因心相应定强，但不是达到力蕴。若如此，为何在心所分别解说中说"二力在二心中"？因为那里是针对唯作无因意识双说如是。在一切其余无因心中心一境性的分别中-
"什么是那时的心一境性？是那时的心住立"
只说到这里，而在与唯作无因意识界相应的一境性的分别中-
"什么是那时的心一境性？是那时的心的住立、安立、确立、不散乱、无散动、心不散动性、寂止、定根、定力"
以力为结尾而分别，在精进分别中-
"什么是那时的精进根？是那时的心的精进发起、勇猛、奋进、努力、精勤、奋励、励力、坚固、持续、不松懈精进、不舍欲、不舍担、荷负、精进、精进根、精进力"
以力为结尾而分别，因此说"二力在二心中"是针对分别品中所说的定力和精进力，不是针对法标品中力蕴所说的力，因为在一切无因心中法标从道蕴开始已缺失。
第二段译文：
"异熟唯作心"即异熟唯作诸心。因为心、意、意识、心是同义词。"善逝"即是他的行为是善美的。因为世尊接近所化众生一定成就他们的利益安乐故是善美的，同样由于具足相好庄严色身而行走无疲乏迟缓等过失，如大笑的王天鹅、牡牛、龙象、兽王的行走是身行走，而智的行走从发愿直到大菩提都具足无垢广大悲智念精进等功德差别故是善美的。或者以遍知现观方式以自觉智遍知整个世间而正确地去、了解故是善逝，同样以断现观方式断除世间集而使之成为不生法故是善逝，以作证现观方式正确地去、证得称为世间灭的涅槃故是善逝，以修习现观方式正确地去、到达称为导向世间灭的道故是善逝。或者正确地说故是善逝。因为世尊说真实、如实、有义利、适合所化、应时的法，所以正确地说，将da音变为ta音而说"善逝"。或者去向善妙处即正等觉或涅槃故是善逝，由那善逝。

88.‘‘Avagacchatī’’tiādīsu yo bhikkhu anūnaṃ atthato vā byañjanato vā anūnaṃ suparipuṇṇaṃ tatoyeva paramaṃ visiṭṭhaṃ imaṃ abhidhammāvatāraṃ nāma pakaraṇaṃ avagacchati avabujjhati, sammāuggahaṇadhāraṇādisampādanavasena ogāhitvā jānāti. Atha vā paramanayadīpanato paramaṃ imaṃ pakaraṇaṃ yo anūnaṃ katvā avagacchati jānāti, tassevaṃ avagacchato yathāsabhāvaṃ mananato matisaṅkhātā paññā durāsade maṃsacakkhunā paramāṇu viya lokiyañāṇena durāsade durādhigantabbe adhigantuṃ dukkaratare, atigambhīraṭṭhāne ṭhapetvā sinerupabbatarājānaṃ rāhuādīhi mahākāyehipi sabbena sabbaṃ ajjhogāhituṃ asakkuṇeyyatāya mahāsamudde viya ṭhapetvā sammāsambuddhaṃ sāriputtādīhipi mahāñāṇehi sāvakehi sabbena sabbaṃ ajjhogāhituṃ asakkuṇeyyarūpe abhidhammanaye vijambhate hemantasālapanti viya pattharati, abhimukhābhimukheyeva dhamme pavattatīti vā attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Cetasikaniddesavaṇṇanā niṭṭhitā.

3. Tatiyo paricchedo

Cetasikavibhāganiddesavaṇṇanā

89.Nāmasāmaññatoyevadvepaññāsāti phassādināmasāmaññena dvīhi adhikā paṇṇāsa honti, sampayuttadhammabhedato pana ekūnanavuticittasampayutto phasso ekūnanavutividhoti evamādinā bahuvidhāpi hontīti attho.

Nanu ca phassādayo heṭṭhā pāḷikkamena dassitā, idha pana kasmā na tathā vuttāti? Ekekasabhāvavantānaṃ taṃtaṃsāmaññāpekkhāya ekasmiṃ ṭhāne niddisitukāmattā. Phassādayo hi manakkārāvasānā terasa kusalākusalābyākatasāmaññato ekato vuttā, majjhattādayo muditāvasānā pañcavīsati kusalābyākatasāmaññato, lobhādayo pana anottappāvasānā akusalabhāvasāmaññatoti evaṃ taṃtaṃsāmaññāpekkhāya samānasabhāvā dhammā ekato vuttāti.

90. Evaṃ phassādayo dhamme uddisitvā idāni ‘‘ettakesu ayaṃ dhammo samupalabbhatī’’ti cittuppādesu tesaṃ payogaṃ dassetuṃ paṭhamaṃ tāva cittagaṇanaṃ dassento āha ‘‘catupaññāsadhā’’tiādi. Kāmeti kāmāvacareti vuttaṃ hoti. Evaṃ ‘‘rūpe arūpe’’ti etthāpi. Āsavavisayattābhāvato na vijjanti etesu āsavāti anāsavā.

91-2.Samāsatoti vitthārāpekkhāya vuttaṃ, na itopi samāsassa abhāvato. Atisaṅkhepato pana ekūnanavuti cittuppādā honti. Etesūti imesu cittuppādesu. Tesaṃ phassādīnaṃ dhammānaṃ uppattiṃ ekekaṃ uddharitvā cittacetasikesu bhikkhūnaṃ pāṭavatthāya pavakkhāmīti sambandho. Ekakanti ekekaṃ, gāthābandhavasena e-kāralopo.

93. Cetasikavibhāgaṃ vattukāmopi avinibbhogadhamme dassetuṃ cittena saha ekato katvā āha ‘‘phassapañcaka’’nti. Ekato uppādo etesanti ekuppādā, saha khīyantīti sahakkhayā, ekato uppajjitvā ekato nirujjhanakāti attho.

94. Sabbesveva ekavīsasatesu cittesu samupalabbhanato sabbasādhāraṇā. Kiñcāpi anantaragāthāya cittena saha ekuppādādibhāvakathaneneva imesaṃ sabbasādhāraṇatā vuttā, tattha pana ekuppādādimattakathanameva icchitaṃ, na sabbasādhāraṇatā. Vuttopi vāyamattho tattha apākaṭattā puna pākaṭaṃ katvā idha vuttoti.

95-

我来翻译这段巴利文：
第88段译文：
在"了知"等中，若比丘对这称为《入阿毗达摩》的论书，从义理上或文字上无缺、圆满、因此最殊胜，而了知、觉悟，以成就正确领受、受持等方式深入而知。或者因为阐明最上之理而是最上的这个论书，谁无缺地了知、了解，如是了知者的慧称为意，因为如实思维，在难以接近的[处]，如肉眼对极微，世间智对难以接近、难以证得、更难获得的极深之处，如除了须弥山王外连罗睺等巨身都完全不能潜入的大海，如是除了正等觉者外连舍利弗等大智声闻都完全不能潜入的阿毗达摩理趣中展现，如冬季沙罗树开花般展开，或者意思是对面对面的诸法转起。
如是《显扬阿毗达摩义》名
《入阿毗达摩注》中
心所解说注释完成。
第三章
心所分别解说注释
第89段译文：
"仅以名通性五十二"即以触等名通性而有五十二加二，但依相应法差别则触相应于八十九心成为八十九种等，如是也有多种。
难道触等不是在前依经典次第所显示的吗？为什么此处不如是说呢？因为想要依各自通性在一处解说具有各别自性者。因为触等到作意结束的十三个依善不善无记通性而一起说，舍等到喜结束的二十五个依善无记通性，而贪等到无愧结束依不善性通性，如是依各自通性而具有相同自性的诸法一起说。
第90段译文：
如是列举触等诸法后，现在为了显示"此法在这么多心生起中获得"而显示这些在诸心中的运用，首先显示心的计数而说"五十四种"等。"欲"即说欲界。如是在"色无色"中也是。因为无有漏境故无有漏在其中，所以是无漏。
第91-92段译文：
"略说"是对广说而说，不是因为此处也无略说。但极略说则有八十九心生起。"在这些"即在这些心生起中。"我将说"这些触等诸法的生起，一一列举，为了比丘们在心心所上的熟练，这是关系。"一一"即各个，因偈颂结构而省略e音。
第93段译文：
想要说心所分别也为了显示不相离法而与心一起说"触五"。这些有一起生起故是一生，一起灭故是同灭，意思是一起生起后一起止灭。
第94段译文：
因为在一切一百二十一心中都获得故是遍一切。虽然在下一偈中由说与心一起生起等已说这些的遍一切性，但那里只欲说一起生起等而已，不是遍一切性。虽然那个义也已说过，但因那里不明显而在此再明显地说。
第95段开始...

100. Dvipañcaviññāṇavajjitacatucattālīsakāmāvacaracittesu, lokiyalokuttaravasena ekādasasu paṭhamajjhānikacittesu cāti pañcapaññāsacittesu vitakkassa desitattā āha ‘‘vitakko…pe… samudīrito’’ti. Vicāro pañcapaññāsasavitakkacittesu ceva ekādasasu dutiyajjhānikacittesu cāti chasaṭṭhicittesu uppajjatīti āha ‘‘cāro…pe… jāyate’’ti.

Ekapaññāsacittesu pītīti kāyaviññāṇavajjitesu aṭṭhārasasu somanassasahagatakāmāvacaracittesu ceva catutthapañcamajjhānavajjitatettiṃsarūpajjhānikacittesu cāti ekapaññāsacittesu pīti jāyati. Tesaṭṭhiyā sukhanti ekapaṇṇāsasappītikacittesu ceva ekādasasu catutthajjhānikacittesu, kusalavipākakāyaviññāṇe cāti tesaṭṭhiyā cittesu sukhaṃ jāyati. Tesaṭṭhisukhasahagatacittāni ceva tīṇi ca dukkhasahagatānīti chasaṭṭhicitte vajjetvā avasesapañcapaṇṇāsacittesu upekkhā uppajjatīti āha ‘‘upekkhā pañcapaññāsacittesū’’ti. Dukkhaṃ tīsūti dvīsu paṭighacittesu ceva akusalavipākakāyaviññāṇe cāti tīsu cittesu dukkhaṃ jāyati. Hoti…pe… somanassindriyanti tesaṭṭhiyā sukhasahagatacittesu ekameva kāyaviññāṇaṃ apanetvā avasesesu somanassindriyaṃ hoti. Akusalavipākakāyaviññāṇavasena ekameva dukkhindriyasahagataṃ, tathā kusalavipākakāyaviññāṇameva sukhindriyasampayuttanti āha ‘‘dukkhindriyaṃ…pe… sukhindriya’’nti.

Ahetukavipākakiriyāmanodhātuvajjitesu majjhimagaṇanāya pañcādhikasataparimitesu kusalākusalavipākakiriyācittesu vīriyaṃ desitanti āha ‘‘pañcuttara…pe… āhā’’ti. Diṭṭhadhammikasamparāyikatthesu satte vineti, vigato vā nāyako imassa, visiṭṭho vā sabbalokassa nāyako sāmi, visesena vā vineyyasatte nibbānapuraṃ netīti vināyako. Samādhindriyaṃ vicikicchāvajjitavīriyasahagatacittesu vuttanti āha ‘‘catuttarasate’’tiādi.

Aṭṭhārasa ahetukacittāni, dve ekahetukacittāni ca vajjetvā avasesaekuttarasate citte chando uppajjatīti dassetuṃ ‘‘sabbāhetukacittānī’’tiādi vuttaṃ. Dasa viññāṇeti kusalākusalavipākavasena dviguṇite cakkhādike pañcaviññāṇe.

102-6.Niyatā na yevāpanakā viya kadācīti attho. Kathaṃ panete ekanavutiyā cittesveva jāyantīti āha ‘‘ahetukesū’’tiādi. Ekūnāsītiyāti dvādasa ñāṇasampayuttakāmāvacarāni, pañcadasa rūpāvacarāni, dvādasa arūpāvacarāni, samacattālīsa lokuttaracittānīti evaṃ ekūnāsītiyā tihetukacittesu. Aṭṭhavīsatiyā citteti soḷasasu kāmāvacarakusalamahākiriyāsu, dvādasasu ca lokiyacatutthajjhānacittesu cāti aṭṭhavīsaticittesu. Sāṭṭhake cattālīsavidheti aṭṭhasahite cattālīsavidhe, aṭṭhacattālīsavidheti vuttaṃ hoti. Cha yugaḷānīti kāyapassaddhicittapassaddhādīni cha yugaḷāni. Kusalābyākatā cāti kusalacittasampayogato kusalā, abyākatacittasampayogato abyākatāti kusalenapakāsanavidhānesu chekena satthunā pakāsitā desitāti attho.

108-

我来 译这段巴利文：
第100段译文：
在除二五识的四十四欲界心，及依世间出世间的十一个初禅心，即在五十五心中说有寻，所以说"寻...乃至...被说"。伺在五十五有寻心及十一个第二禅心，即在六十六心中生起，所以说"伺...乃至...生起"。
"在五十一心中喜"即在除身识的十八个悦俱欲界心及除第四第五禅的三十三个色界禅那心，即在五十一心中喜生起。"在六十三中乐"即在五十一个有喜心及十一个第四禅心，及善异熟身识，即在六十三心中乐生起。除去六十三个乐俱心及三个苦俱心，在其余五十五心中舍生起，所以说"舍在五十五心中"。"苦在三中"即在二瞋心及不善异熟身识，即在三心中苦生起。"有...乃至...乐根"即在六十三个乐俱心中除去一个身识，在其余中有乐根。依不善异熟身识而有一个苦根俱，同样只有善异熟身识相应苦根，所以说"苦根...乃至...乐根"。
在除无因异熟唯作意界的中等计数一百零五善不善异熟唯作心中说有精进，所以说"百零五...乃至...说"。调御者是在现世后世义利中调御众生，或是离去的引导者，或是殊胜的一切世间引导者主宰，或是殊胜地引导所化众生至涅槃城，故为调御者。定根在除疑俱精进心中说，所以说"一百零四"等。
为了显示除去十八无因心及二个一因心，在其余一百零一心中欲生起，而说"一切无因心"等。"十识"即依善不善异熟二倍的眼等五识。
第102-106段译文：
意思是定的不像遍行有时[生起]。为何这些只在九十一心中生起呢？所以说"在无因"等。"在七十九"即十二个智相应欲界心、十五个色界心、十二个无色界心、四十个出世间心，如是在七十九个三因心中。"在二十八心"即在十六个欲界善大唯作及十二个世间第四禅心，即在二十八心中。"在四十八"即在四十八种，即说在四十八种。"六对"即身轻安心轻安等六对。"善无记"意思是由于与善心相应故善，由于与无记心相应故无记，如是由善巧的导师在善的显示规则中所显示、所说。
第108段开始...

111.Saṃsayoti vicikicchā. Sā hi saṃseti samantato seti, ‘‘evaṃ nu kho, no nu kho’’ti parisappatīti saṃsayo. Mahante sīlakkhandhādike esati gavesatīti mahesī. Tena mahesinā sammāsambuddhena. Aṭṭhasūti aṭṭhalobhasahagatacittesu. Catūsūti tesveva diṭṭhisahagatacittesu. Diṭṭhiviyuttesu catūsūti sambandho. Dvīsvevāti dvīsu dosamūlakacittesu. Dvīsu jāyanti no sahāti dosamūlesveva dvīsu jāyanti, saha pana na uppajjanti, usūyanakāle issā, maccharaṇakāle maccherantiādinā nānā hutvāva uppajjanti. Pañcasūti pañcasu sasaṅkhārikacittesu.

112. Cittassa cetasikattābhāvepi kusalākusalābyākatadhammānaṃ gaṇanaṭṭhānato ‘‘mano’’ti cittampi vuttaṃ.

114-5. Ettāvatā cetasikavibhāgaṃ dassetvā idāni ekekasmiṃ cittuppāde labbhamānarāsīsu aṅgavibhāgadassanatthaṃ ‘‘ekūnatiṃsacittesū’’tiādi vuttaṃ. Nanu ca phassapañcamakarāsi sabbapaṭhamaṃ āgatā, sā kasmā na vuttāti? Sabbasādhāraṇabhāvato. Na hi so cittuppādo atthi, yo phassapañcamakavinimuttoti. Ekādasa paṭhamajjhānikāni somanassasahagatāni, dvādasa sahetukakāmāvacarāni, tathā cattāri akusalāni, sukhasantīraṇahasituppādāni dveti ekūnatiṃsacittesu pañcaṅgikaṃ jhānaṃ pañcakarāsisaṅkhātaṃ mataṃ. Catu…pe… niddiseti ekādasa dutiyajjhānikāni, kusalavipākakiriyāvasena dvādasa upekkhāsahagatasahetukakāmāvacarāni, upekkhādomanassasahagatāni aṭṭha akusalāni, dvipañcaviññāṇavajjitaupekkhāsahagatāni cha ahetukacittāni cāti imāni sattatiṃsa cittāni yathāyogaṃ catūhi jhānaṅgehi yuttāni. Ettha hi ekādasa dutiyajjhānikāni vicārapītisukhasamādhīhi sahagatāni, itarāni yathāyogaṃ upekkhādomanassesu ekekena vitakkavicārasamādhīhīti catūhi sampayuttāni.

Ekādasavidhanti ekādasavidhaṃ tatiyajjhānikacittaṃ pītisukhacittekaggatāyogato tivaṅgikamudīritaṃ. Catuttiṃsa…pe… mudīritanti dvādasa arūpāvacaracittāni, dvāvīsati catutthapañcamajjhānikāni sāsavānāsavānīti catuttiṃsa cittāni yathāyogaṃ upekkhekaggatāyogato, sukhekaggatāyogato ca duvaṅgikamudīritaṃ. Catutthajjhānikāni hi ekādasa sukhekaggatāsahitāni, sesāni tevīsati upekkhekaggatāsahitāni.



我来翻译这段巴利文：
第111段译文：
"疑"即是疑。因为它疑虑、周遍疑虑，"是这样吗？不是这样吗？"而遍爬行，故为疑。寻求伟大的戒蕴等故为大仙。由那大仙即正等觉者。"在八中"即在八个贪俱心中。"在四中"即在其中有见俱心中。与"离见的四"相关联。"只在二中"即在二个瞋根心中。"二中生起不同时"即只在二瞋根中生起，但不同时生起，在嫉妒时嫉，在悭吝时悭等，如是以不同方式生起。"在五中"即在五个有行心中。
第112段译文：
虽然心不是心所性，但因为善不善无记法的计数处所，所以心也称为"意"。
第114-115段译文：
至此已显示心所分别，现在为了显示在每一心生起中所得诸蕴的支分别而说"在二十九心中"等。难道触五群不是最先来的吗？为何不说呢？因为是遍一切。因为没有离开触五群的心生起。十一个初禅悦俱心、十二个有因欲界心、同样四个不善心、乐推度和生笑心二个，即在二十九心中五支禅那被认为是五群。"四...乃至...说"即十一个第二禅心，依善异熟唯作十二个舍俱有因欲界心，舍忧俱八个不善心，除二五识的舍俱六个无因心，即这三十七心随适合与四个禅支相应。因为此中十一个第二禅心与伺、喜、乐、定俱，其他随适合于舍忧中的一个与寻、伺、定等四个相应。
"十一种"即十一种第三禅心因与喜、乐、心一境性相应称说为三支。"三十四...乃至...称说"即十二个无色界心，二十二个第四五禅有漏无漏心，即三十四心，随适合与舍一境性相应，与乐一境性相应称说为二支。因为十一个第四禅心具有乐一境性，其余二十三个具有舍一境性。

116.Sabhāvenāvitakkesūti dutiyajjhānādayo viya bhāvanābalena vinā sabhāveneva avitakkesu dvipañcaviññāṇesu. Tesu hi vijjamānānipi sesajhānaṅgāni vitakkavirahena upanijjhānakiccesu asamatthāni. Teneva hi aṭṭhakathāyampi ‘‘vitakkapacchimakañhi jhānaṅgaṃ nāmā’’ti vuttaṃ. Bhāvanāya avitakkabhāvappattāni pana bhāvanābaleneva upanijjhānakiccesu paṭutarā, tasmā sabhāvenāvitakkesu jhānaṅgāni na uddhareyya. ‘‘Na uddhaṭā’’ti vā pāṭho, na uddhaṭānīti attho.

Yadi evaṃ kasmā dvipañcaviññāṇesu sarūpeneva cittekaggatā vuttā, nanu tassā vitakkavirahena jhānaṅgakicce asamatthatāya rāsibhajanābhāvato yevāpanakavasena vacanaṃ yuttanti ? Vuccate – kusalākusalesu avijjamānadhammassa vipākesupi anupalabbhanato jhānaṅgakiccassa akaraṇepi kusalākusalesu desitaniyāmeneva sarūpena idhāpi vuttā. Hotu tāva etaṃ, jhānarāsiyaṃ vedanā kasmā vuttā. Sā hi sabbacittasādhāraṇabhāvato phassapañcakarāsimhi ceva, upekkhādiindriyabhāvato indriyarāsimhiyeva vattabbā, na itarattha tadabhāvatoti? Saccaṃ, vedanā pana sabbavedanānaṃ sāmaññasabhāvena phassapañcake āgatavedanā ca aparena visesavacanena tattha niddiṭṭhā, na tattha antokaraṇatthaṃ. Teneva hi dhammasaṅgaṇiyaṃ dvipañcaviññāṇesu saṅgahavāre jhānaṅgarāsi na uddhaṭāti rūpadhātuyaṃ tiṇṇaṃ mahābhūtānaṃ appaṭighabhāvepi kāmadhātuyaṃ sappaṭighamahābhūtehi samānabhāvato tatthāpi sappaṭighabhāvo viya dvipañcaviññāṇesu vedanācittekaggatānaṃ vitakkaviyogena jhānakiccākaraṇepi savitakkacittesu jhānacittasamaṅgīvedanādīhi samānattā jhānaṅgabhāvena vacanaṃ nāma yuttaṃ. Teneva ca nāmarūpasamāse ‘‘phassapañcakarāsijhānadukarāsiindriyattikarāsī’’ti vuttanti. Atha vā kiṃ etāya yutticintāya, dhammasabhāvavedinā tathāgatena dhammasabhāvaṃ avirajjhitvā desitanti na ettha anuyogo kātabboti. Ahetukacittānaṃ ārammaṇe suppatiṭṭhitatābhāvena aniyyānikattā vuttaṃ ‘‘sabbā…pe… na uddhare’’ti. Vuttañhetaṃ aṭṭhakathāyampi ‘‘hetupacchimako maggo’’ti.



我来翻译这段巴利文：
第116段译文：
"在自性无寻中"即如第二禅等那样，不是通过修习力而是自性就无寻的二五识中。因为在这些中虽有其余禅支，但因缺寻而不能在近禅作用中起作用。因此在注释中也说"因为寻是最后的禅支"。但通过修习达到无寻状态的则因修习力而在近禅作用中更为锐利，所以在自性无寻中不应提出禅支。或读作"不提出"，意思是未提出。
若如此，为何在二五识中明确说心一境性，难道不是因为它因缺寻而不能作禅支作用，所以从无蕴分别而应依遍行方式说吗？答：因为在善不善中不存在的法在异熟中也不获得，虽然不作禅支作用，但如在善不善中所说的规定那样，在这里也明确说。暂且如此，为何在禅蕴中说受？因为它是一切心共有故应说在触五群中，又因为是舍等根性故应只说在根群中，不应在其他处因为那里没有它？这是真的，但受以一切受的共同自性及在触五中所说的受以另一个差别说明在那里解说，不是为了包含在那里。因此在《法集论》中二五识的摄类品中不提出禅支蕴，如在色界中虽然三大种无对碰性，但因在欲界中与有对碰大种相同，所以在那里也像有对碰性一样，在二五识中虽然受和心一境性因离寻而不作禅作用，但因与有寻心中具足禅心的受等相同，所以说为禅支是合理的。因此在名色合说中说"触五群禅二群根三群"。或者何必思考这个道理，应知是了知法自性的如来不违反法自性而说，所以这里不应作追问。因为无因心对所缘无善安立性故不能出离，所以说"一切...乃至...不提出"。因为在注释中也说"因为是最后的道"。

117.Tīṇi soḷasacittesūti pannarasasu ahetukavipākacittesu ceva kiriyāmanodhātumhi cāti soḷasasu cittesu. Manindriyaṃ jīvitindriyaṃ vedanindriyesu labbhamānamekanti tīṇindriyāni honti. Imesupi kusalavipākakāyaviññāṇadhātuyaṃ manindriyasukhindriyajīvitindriyavasena tīṇindriyāni, akusalavipākakāyaviññāṇadhātuyaṃ dukkhindriyena saha tīṇi, sukhasantīraṇe somanassindriyena saha tīṇi, avasesaterasacittesu upekkhindriyena saha tīṇīti. Ettha cittanti sasampayuttadhammassa cittuppādassa adhippetattā manindriyassāpi ādhārabhāvo yujjeyya. Itarathā hi manindriyanti cittasseva gahaṇe tassa attano ca ādhārabhāvo na yujjatīti. Ekasmiṃ pana cattārīti ekasmiṃ vicikicchāsahagate vīriyindriyamanindriyajīvitindriyaupekkhindriyavasena cattāri. Pañca terasasūti ṭhapetvā vicikicchāsahagataṃ avasesāni ekādasa akusalacittāni, kiriyāhetukamanoviññāṇadhātudvayanti terasasu cittesu vīriyindriyādīni tīṇi, samādhindriyaṃ, vedanindriyesu labbhamānaṃ ekanti pañcindriyāni. Ettha hi dvīsu dosamūlesu vīriyindriyasamādhindriyamanindriyajīvitindriyadomanassindriyavasena pañca, pañcasu somanassasahagatesu purimāni cattāri somanassindriyena saddhiṃ pañca, sesesu upekkhindriyena saddhiṃ pañca honti.

118.Satta dvādasacittesūti dvādasasu ñāṇavippayuttacittesu saddhāsatisamādhivīriyajīvitamanindriyāni ca vedanindriyesu labbhamānamekanti satta indriyāni. Tattha hi chasu somanassasahagatesu saddhindriyādīni cha somanassindriyena saddhiṃ satta, itaresu chasu upekkhindriyena saddhiṃ satta honti. Ekenūnesu…pe… manesu cāti dvādasa ñāṇasampayuttāni kāmāvacarāni, sattavīsati lokiyajjhānacittāni cāti ekūnacattālīsavidhesu lokiyacittesu purimāni satta, paññindriyañcāti aṭṭheva indriyāni. Ettha hi somanassasahagatesu chasu kāmāvacaresu, dvādasasu rūpāvacaracatukkajjhānesu cāti aṭṭhārasacittesu somanassindriyena, sesesu ca upekkhindriyena saddhiṃ yojetvā aṭṭhindriyāni veditabbāni.

119.Cattālīsāya cittesu navakanti samacattālīsavidhesu lokuttaracittesu purimāni aṭṭhaindriyāni, anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti imesu labbhamānamekanti indriyānaṃ navakā. Sotāpattimaggesu hi anaññātaññassāmītindriyaṃ labbhati. Sotāpattiphalato paṭṭhāya arahattamaggapariyosānesu taṃ na labbhati. Tassa ṭhāne aññindriyaṃ. Arahattaphale tampi na labbhati. Tassa ṭhāne aññātāvindriyaṃ tiṭṭhatīti. Evanti chahi indriyehi sampayuttassa abhāvato katthaci tīṇi, katthaci cattāri, katthaci pañca, katthaci satta, katthaci aṭṭha, katthaci navindriyānīti evaṃ chahi ākārehi indriyayogopi, na kevalaṃ jhānaṅgayogova, atha kho indriyehi saha cittuppādānaṃ sampayogopi veditabboti.

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我来翻译这段巴利文：
第117段译文：
"三在十六心中"即在十五个无因异熟心及唯作意界中，即十六心中。意根、命根、在诸受根中所得一个，即三根。在这些中也在善异熟身识界中依意根、乐根、命根三根，在不善异熟身识界中与苦根一起三个，在乐推度中与悦根一起三个，在其余十三心中与舍根一起三个。此中"心"因为意指与相应法的心生起，所以意根也适合作为依处。否则若取意根只是心，则它作为自己的依处是不适合的。"在一中四个"即在一个疑俱中依精进根、意根、命根、舍根四个。"在十三中五个"即除去疑俱的其余十一个不善心，及唯作无因意识界二个，即在十三心中精进根等三个，定根，在诸受根中所得一个，即五根。因为此中在二个瞋根中依精进根、定根、意根、命根、忧根五个，在五个悦俱中前四个与悦根一起五个，在其余中与舍根一起五个。
第118段译文：
"在十二心中七个"即在十二个离智心中信、念、定、精进、命、意根及在诸受根中所得一个，即七根。因为其中在六个悦俱中信根等六个与悦根一起七个，在其余六个中与舍根一起七个。"在少一...乃至...意中"即十二个智相应欲界心、二十七个世间禅心，即在三十九种世间心中前七个及慧根，即八根。因为此中在六个悦俱欲界心、十二个色界四禅心，即十八心中与悦根，在其余中与舍根一起结合而知八根。
第119段译文：
"在四十心中九个"即在四十种出世间心中前八根，及在我当知未知根、已知根、具知根中所得一个，即九根。因为在诸预流道中得我当知未知根。从预流果乃至阿罗汉道末后不得它。在它处是已知根。在阿罗汉果也不得它。在它处住具知根。"如是"即因为没有与六根相应，所以在某处三个，在某处四个，在某处五个，在某处七个，在某处八个，在某处九根，如是以六种行相的根相应，不仅是禅支相应，而且应知也是与根一起的心生起的相应。
第120段开始...

3. Idāni maggaṅgasampayogaṃ dassento paṭhamaṃ tāva yesu cittesu maggaṅgāni na labbhanti, tāni dassetvā pacchā maggaṅgayogacittuppāde dassetuṃ ‘‘amaggaṅgānī’’tiādimāha. Etthāti etasmiṃ ekavīsasatappabhede cittasmiṃ, imasmiṃ maggaṅgādhikāre vā. Viññāṇesu dvipañcasūti sabhāvāvitakkesu cakkhādīsu dvipañcaviññāṇesu. Kiñcāpi heṭṭhā dvipañcaviññāṇesu jhānaṅgābhāvo, ahetukesu ca maggaṅgābhāvo vuttova, ajhānaṅgāni pana tattha adhikāravasena vuttāni, idha pasaṅgāgatavasena. Amaggaṅgāni tattha pasaṅgāgatavasena, idha adhikāravasenāti na koci punaruttidoso.

Ekanti vicikicchāsampayuttaṃ cittaṃ. Tañhi micchāsaṅkappamicchāvāyāmayogato dve maggaṅgāni etthāti dumaggaṅgaṃ. Timaggaṅgāni sattasūti cattāri diṭṭhivippayuttāni, dve dosamūlāni, uddhaccasahagatacittanti sattasu micchāsaṅkappamicchāvāyāmamicchāsamādhiyogato timaggaṅgāni. Cattālīsa…pe… caturaṅgikoti dvādasa ñāṇavippayuttāni, cattāri diṭṭhisampayuttāni, paṭhamajjhānikavajjāni catuvīsati mahaggatacittānīti cattālīsacittesu yo maggo labbhati, so yathāyogaṃ sammāsaṅkappasammāvāyāmasammāsatisammāsamādhiyogato, micchādiṭṭhimicchāsaṅkappamicchāvāyāmamicchāsamādhiyogato, sammādiṭṭhisammāvāyāmasammāsatisammāsamādhiyogato ca caturaṅgiko mato. Tattha ñāṇavippayuttesu dvādasasu paṭhamāni cattāri, diṭṭhisampayuttesu majjhimāni, sesesu pacchimāni labbhanti.

Pañcaddasasu…pe… pañcaṅgikoti dvādasasu ñāṇasampayuttakāmāvacaresu ceva tīsu lokiyapaṭhamajjhānikesu cāti pannarasasu cittesu sammādiṭṭhisammāsaṅkappasammāvāyāmasammāsatisammāsamādhivasena pañcaṅgiko maggo. Nanu ca sammāvācādayo kāmāvacaresu labbhantīti? Saccaṃ labbhanti, pāṭhe pana anāgatattā idha pariccattāti. Dvattiṃsacittesūti paṭhamajjhānikavajjesu dvattiṃsalokuttaracittesu. Sattaṅgikoti avitakkattā sammāsaṅkappo na labbhatīti taṃ pariccajitvā avasesasattamaggaṅgavasena sattaṅgiko vutto.

Yattha pana sammāsaṅkappo labbhati, tattha tena saha aṭṭhaṅgikoti āha ‘‘maggo aṭṭhasū’’tiādi. Tattha aṭṭhasu cittesūti paṭhamajjhānikesu aṭṭhasu lokuttaracittesu. Evanti chahi maggaṅgehi sampayuttassa abhāvato katthaci dve maggaṅgāni, katthaci tīṇi, katthaci cattāri, katthaci pañca, katthaci satta, katthaci aṭṭhāti evaṃ chahi pakārehi.

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我来翻译这段巴利文：
第3段译文：
现在为显示道支相应，首先显示在哪些心中不得道支，然后为显示道支相应心生起而说"无道支"等。"此中"即在这一百二十一种差别的心中，或在这道支主题中。"在二五识中"即在自性无寻的眼等二五识中。虽然在前面已说二五识中无禅支，在无因中无道支，但无禅支是依主题而说的，在这里是依连带而来。无道支在那里是依连带而来，在这里是依主题，所以没有任何重复过失。
"一个"即疑相应心。因为它与邪思维、邪精进相应故在此有二道支，故为二道支。"三道支在七中"即四个离见、二个瞋根、掉举俱心，即在七个中因与邪思维、邪精进、邪定相应故为三道支。"四十...乃至...四支"即十二个离智、四个见相应、除初禅的二十四个广大心，即在四十心中所得之道，随适合与正思维、正精进、正念、正定相应，与邪见、邪思维、邪精进、邪定相应，与正见、正精进、正念、正定相应故被认为是四支。其中在十二个离智中得前四个，在见相应中得中间的，在其余中得后面的。
"在十五...乃至...五支"即在十二个智相应欲界心及三个世间初禅中，即在十五心中依正见、正思维、正精进、正念、正定五支道。难道正语等不是在欲界中得吗？确实得，但因在经文中未来故此处舍弃。"在三十二心中"即在除初禅的三十二出世间心中。说"七支"是因为无寻故不得正思维，舍弃它而依其余七道支说七支。
但在得正思维处，与它一起成为八支，所以说"道在八中"等。其中"在八心中"即在初禅八个出世间心中。"如是"即因为没有与六道支相应，所以在某处二道支，在某处三个，在某处四个，在某处五个，在某处七个，在某处八个，如是以六种方式。
第124段开始...

6. Idāni balasampayogaṃ dassento āha ‘‘balāni dve’’tiādi. Tattha vīriyabalasamādhibalavasena dve balāni kiriyāhetukamanoviññāṇadhātudvaye vibhaṅgavāre āgatāni vīriyabalasamādhibalāni paccekaṃ labbhantīti ‘‘dve dvicittesū’’ti vuttaṃ. Ekasmiṃ tīṇīti ekasmiṃ vicikicchāsahagate vīriyabalaahirikabalaanottappabalavasena tīṇi balāni. Ekādasasu cattārīti vicikicchāsahagatavajjesu ekādasasu akusalacittesu samādhibalañceva pubbe vuttāni tīṇīti cattāribalāni. Cha dvādasasūti dvādasasu ñāṇavippayuttacittesu saddhāvīriyasatisamādhihiriottappavasena cha balāni.

Ekūnāsītiyāsattāti dvādasasu ñāṇasampayuttakāmāvacaracittesu ceva sattavīsatimahaggatacittesu ca cattālīsāya lokuttaracittesu cāti ekūnāsītividhesu cittesu saddhāvīriyasatisamādhipaññāhiriottappavasena satta balāni. Soḷasevābalānīti pañcadasa ahetukavipākāni, kiriyāmanodhātuāvajjanañcāti soḷasa balavippayogato abalacittāni. Evanti pañcahi balehi sampayuttassa abhāvato katthaci dve, katthaci tīṇi, katthaci cattāri, katthaci cha, katthaci sattāti pañcahi ākārehi sabalaṃ, imesu ekassāpi abhāvato abalampi ca viññeyyaṃ, vijānitabbanti attho. Heturāsiādayo vinicchayabhāvato na vuttāti veditabbaṃ. Yesu cittesu yāni jhānaṅgamaggaṅgabalindriyāni jāyantīti sambandho. Gāthābandhasukhatthaṃ indriyānaṃ osānakaraṇaṃ.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Cetasikavibhāganiddesavaṇṇanā niṭṭhitā.

4. Catuttho paricchedo

Ekavidhādiniddesavaṇṇanā

128-30.Vijānanasabhāvatoti ārammaṇavijānanasabhāvattā. Nanu ca heṭṭhā sārammaṇato ekavidhabhāvo vuttoti? Saccaṃ vutto, so pana cetasikānañca sādhāraṇoti idha tabbivajjanatthaṃ vijānanalakkhaṇatāva vuttā. Saṅkhepagaṇanavasena ca sahetukānaṃ ekasattatividhatā vuttā. Hetuvādināti kusalākusalābyākatahetūnaṃ byākaraṇakusalena . Atha vā ‘‘ye dhammā hetuppabhavā , tesaṃ hetuṃ tathāgato āhā’’ti (apa. thera 1.1.286; mahāva. 60) vacanato taṃtaṃpaccayuppannadhammānaṃ taṃtaṃpaccayavādinā.

131-

我来 译这段巴利文：
第6段译文：
现在为显示力相应而说"二力"等。其中依精进力、定力二力，在唯作无因意识界二个中分别段论中所说的精进力、定力各别获得，所以说"二在二心中"。"在一中三个"即在一个疑俱中依精进力、无惭力、无愧力三力。"在十一中四个"即在除疑俱的十一个不善心中有定力及前面所说的三个，即四力。"在十二中六个"即在十二个离智心中依信、精进、念、定、惭、愧六力。
"在七十九中七个"即在十二个智相应欲界心及二十七个广大心及四十个出世间心中，即在七十九种心中依信、精进、念、定、慧、惭、愧七力。"十六无力"即十五个无因异熟及唯作意界转向，即十六个因离力而无力心。"如是"即因为没有与五力相应，所以在某处二个，在某处三个，在某处四个，在某处六个，在某处七个，即以五种行相有力，应知也因为没有这些中任一个而无力，这是意思。应知因为因群等是决定性故不说。"在哪些心中生起哪些禅支、道支、力、根"是关系。为偈颂易顺而将根置于末尾。
如是《显扬阿毗达摩义》名
《入阿毗达摩注》中
心所分别解说注释完成。
第四章
一种等解说注释
第128-130段译文：
"了知自性"即因为是所缘了知自性。难道在前不是已说依有所缘而是一种性吗？确实已说，但那是与诸心所共同的，所以这里为了避免那个而只说了知相性。又依略数而说有因的七十一种性。"由说因者"即由善于解说善不善无记因者。或者根据"诸法从因生，如来说彼因"之语，由说各各缘生诸法的各各缘者。
第131段开始...;

4.Savatthukāvatthukatoti ekantena sabbavatthunissitabhāvato ceva tadabhāvato ca. Keci pana hadayavatthuvasena savatthukāvatthukataṃ vaṇṇenti, taṃ na yujjati savatthukaniddese ‘‘sabbo kāmavipāko’’ti pasādanissitānampi saṅgahitattā. Ubhayavasenāti savatthukāvatthukavasena. Kānici hi cittāni ekantena savatthukāni, kānici avatthukāneva, kānici ubhayasabhāvāni. Tathā ceva niddisati ‘‘sabbo kāmavipāko cā’’tiādi.

Sabbo kāmavipāko cāti sahetukāhetukabhinno sabbo tevīsatividho kāmāvacaravipāko ca. Ādimaggoti sotāpattimaggo. So hi sabbalokuttaresu ādito uppajjanato, aṭṭhasu ariyapuggalesu ādipuggalassa sambandhīti vā ‘‘ādimaggo’’ti vuccati. Vinā vatthunti sakasakavatthuṃ vinā nuppajjanti. Teneva hetāni arūpabhave nuppajjanti tattha vatthūnaṃ abhāvato. ‘‘Nuppajjanti vinā vatthu’’nti ca idaṃ antobhāvitakāraṇatthaṃ katvā vuttaṃ. Tena yasmā vatthuṃ vinā nuppajjanti, tasmā ekantena savatthukāti vuttaṃ hoti.

Ekantena avatthukā arūpabhaveyeva paṭisandhādivasena pavattanato. Kathaṃ pana rūpasannissayena vinā tattha arūpaṃ pavattati, kasmā na pavattati pañcavokāreti? Tathā adassanato. Yadi evaṃ kabaḷīkārāhārenapi vinā rūpadhātuyaṃ rūpena pavattitabbaṃ, kiṃ kāraṇā? Kāmadhātuyaṃ tathā adassanato. Api tu yassa cittasantānassa pavattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena pavatti. Yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena pavatti kāraṇassa taṃvimukhatāyāti rūpasannissayena vinā tattha arūpaṃ pavattati. Dvecattālīsa sesānīti manodvārāvajjanaṃ kusalakiriyāvasena soḷasa kāmāvacarāni, tatheva aṭṭha arūpāvacarāni, paṭhamamaggavajjāni satta lokuttarāni, paṭighadvayavajjitadasaakusalāni ceti dvecattālīsa vuttāvasesacittāni.

135-7. Rūpādīsu ekekameva ārammaṇaṃ imassāti ekekārammaṇaṃ. Tassa tassa ārammaṇassa āpāthagatakāle taṃtaṃvijānanavasena pañcapi ārammaṇāni imassāti pañcārammaṇaṃ. Evampīti na kevalaṃ savatthukādivaseneva, atha kho ekekārammaṇāditopi. Abhiññāvajjitānaṃ sabbamahaggatānampi dhammārammaṇabhāvena ekārammaṇattā āha ‘‘sabbaṃ mahaggata’’nti. Paṇṇattārammaṇato ekārammaṇanti keci. Taṃ arūpāvacaradutiyacatutthajjhānāni patvā na yujjati tesaṃ mahaggatārammaṇattā. Abhiññādvayassa chaḷārammaṇikabhāvena, tassa ca rūpāvacarapañcamajjhānato abhinnattā taṃ pahāya ‘‘tecattālīsā’’ti vuttaṃ.

141. Puññavipākakiriyato kāme dvādasāti sambandho. Dhāti nipātamattaṃ. Puññavipākakriyatoti ñāṇavippayuttakusalavipākakiriyato.

143-

我来翻译这段巴利文：
第4段译文：
"有依处无依处"即因为一定是依止一切依处及无彼。有些人则依心所依处解释有依处无依处，这是不合适的，因为在有依处的解说中"一切欲界异熟"也包含了依净色者。"依二者"即依有依处无依处。因为有些心一定是有依处，有些是无依处，有些是二者自性。如是解说"一切欲界异熟等"。
"一切欲界异熟"即有因无因差别的一切二十三种欲界异熟。"初道"即预流道。因为它在一切出世间中最初生起，或因为与八圣者中的最初圣者相关而称为"初道"。"离依处"即离各自依处不生起。因此这些在无色界不生起，因为那里无诸依处。"离依处不生起"这是作为内含因义而说。由此说因为离依处不生起，所以一定是有依处。
一定无依处是因为只在无色界以结生等方式转起。但如何离色所依而在那里转起无色，为何不在五蕴[界]中转起？因为不见如是。若如此在色界中也应离段食而以色转起，为何？因为在欲界不见如是。而且对于那些心相续的转起因是对色未离贪者，与色一起转起。但对于那些生起因是对色离贪者，离色而转起，因为因与它背离，所以离色所依在那里转起无色。"其余四十二"即意门转向、依善唯作十六个欲界心、同样八个无色界心、除初道的七个出世间心、除瞋二的十个不善心，即四十二个已说余心。
第135-137段译文：
"一所缘"即在色等中只有一个所缘。"五所缘"即在那那所缘现前时以了知彼彼方式有五个所缘。"如是也"即不仅依有依处等，而且也依一所缘等。因为除神通的一切广大也以法所缘性而为一所缘，所以说"一切广大"。有些人说依概念所缘故一所缘。这对于无色界第二第四禅是不合适的，因为它们以广大为所缘。因为神通二以六所缘性，且它与色界第五禅无别，所以除去它而说"四十三"。
第141段译文：
"从福异熟唯作在欲界十二"是关系。"昨"只是助词。"从福异熟唯作"即从离智善异熟唯作。
第143段开始...

9. Iriyāya kāyikāya kiriyāya pavattipathabhāvato iriyāpatho, gamanādi. Atthato tadavatthā rūpappavatti. Kāmañcettha rūpavinimutto iriyāpatho, viññatti vā natthi, tathāpi sabbaṃ rūpasamuṭṭhāpakacittaṃ iriyāpathupatthambhakaṃ, viññattivikāruppādanañca hoti. Yaṃ pana cittaṃ viññattijanakaṃ , taṃ ekaṃsato itaradvayassa janakaṃ avinābhāvato, tathā iriyāpathupatthambhakaṃ rūpassāti imassa visesassa dassanatthaṃ ‘‘rūpīriyāpathaviññatti-janakājanakādito’’ti iriyāpathaviññattīnaṃ visuṃ gahaṇaṃ. Janakājanakāditoti tiṇṇampi janakato, kassacipi ajanakato, dvinnaṃ ekassa ca janakato. Kānici hi cittāni rūpaṃ samuṭṭhāpenti, iriyāpathaṃ kappenti, viññattiṃ janayanti. Kānici rūpaṃ samuṭṭhāpenti, iriyāpathaṃ kappenti, viññattiṃ na janayanti. Kānici rūpameva samuṭṭhāpenti, itaradvayaṃ na karonti. Kānici tīṇi na karonteva. Tathā ceva dasseti ‘‘dvādasākusalā’’tiādi. Evañcāpi hi taṃ cittanti na kevalaṃ ahetukāditova, evaṃ rūpādijanakāditopi taṃ catubbidhaṃ. ‘‘Evañcādimhi ta’’ntipi likhanti. Tassa pana ādimhi nikkhittaṃ cittaṃ evañca catubbidhanti atthaṃ vadanti. Tatthāti tesu rūpajanakādīsu. Dasa kiriyāti manodhātuvajjā dasa kiriyā.

Samuṭṭhāpenti rūpānīti attano uppādakkhaṇeyeva attanā janetabbarūpāni samuṭṭhāpenti. Kappentīti sannāmenti. Yathāpavattaṃ iriyāpathaṃ upatthambhenti. Yathā hi antarantarā uppajjamānehi vīthicittehi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti, pavedhantā viya honti, na evaṃ dvattiṃsavidhesu vakkhamānesu ca chabbīsatividhesu jāgaraṇacittesu pavattamānesu. Tadā pana aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattanti. Janayanti ca viññattinti manodvāre pavattā eva viññattiṃ janayanti, na pana pañcadvāre pavattāti daṭṭhabbaṃ.

Dvipañcaviññāṇānaṃ jhānaṅgayogābhāvena rūpājanakattā āha ‘‘dvepañcaviññāṇā’’ti. Jhānaṅgāni hi cittena saha rūpasamuṭṭhāpakāni, tesaṃ anubalappadāyakāni maggaṅgādīni tesu vijjamānesu savisesaṃ rūpappavattidassanato. Arūpavipākā pana rūpavirāgabhāvanāya nibbattattā hetuno taṃvimukhatāya rūpaṃ na samuṭṭhāpentīti āha ‘‘vipākā ca arūpisū’’ti.



我来 译这段巴利文：
第9段译文：
因为成为身体活动的行道，所以行威仪即行走等。就义而言是那个状态的色法转起。虽然此中离色的行威仪或表色是没有的，但是一切能令色生起的心是行威仪的支持者，也是表色变化的生起者。但是能生表色的心，必定是其余二者的生起者，因为不离开，如是支持行威仪的色，为显示这个差别，所以在"由色行威仪表色生不生等"中分别取行威仪和表色。"由生不生等"即由三者的生起，由全不生起，由二者或一者的生起。因为有些心令色生起，令行威仪生成，生起表色。有些心令色生起，令行威仪生成，不生表色。有些心只令色生起，不作其余二者。有些心三者都不作。如是显示"十二不善"等。"如是也此心"即不仅依无因等，如是也依色等生起等，它是四种。也有写作"如是等之初彼"。他们说其义是在初中放置的心如是是四种。"其中"即在那些色生起等中。"十唯作"即除意界的十个唯作。
"令色生起"即在自己的生时令自己所应生的色生起。"令生成"即令倾向。支持如已转起的行威仪。因为如在有间隔生起的路心不间断的有分转起时，诸肢体下沉，好像震动，在将说的三十二种及二十六种觉醒心转起时不如是。但那时诸肢体坚固，以如已转起行威仪的状态而转起。"也生表色"即应知只有在意门转起的才生表色，而不是在五门转起的。
因为二五识因无禅支相应故不生色而说"二五识"。因为禅支与心一起令色生起，道支等是它们的助力，在它们存在时见到色转起的殊胜性。但无色异熟因为以厌离色的修习而生，因为因与它背离故不令色生起，所以说"及无色中异熟"。;

150.Sabbesaṃ sandhicittanti sabbesaṃ sattānaṃ paṭisandhicittaṃ. Tañhi vatthudubbalatāya, appatiṭṭhitatāya, paccayavekallato, āgantukatāya ca rūpaṃ na samuṭṭhāpeti. Tathā hi paṭisandhiviññāṇena sahajātaṃ vatthu pacchājātapaccayarahitaṃ, āhārādīhi ca anupatthaddhaṃ dubbalaṃ, tassa ca dubbalattā tannissitaviññāṇampi dubbalanti. Yathā ca papāte patito aññassa nissayo bhavituṃ na sakkoti, evaṃ tampi bhinnasantatiyaṃ kammakkhittatāya papāte patitaṃ viya appatiṭṭhitaṃ na rūpasamuṭṭhāpane ussahati ca vatthuno ca attanā saha apacchā apure uppajjamānattā purejātapaccayassa alābhato. Yathā pana āgantuko puriso agatapubbaṃ desaṃ gato aññesaṃ ‘‘etha bho antogāme vo annapānagandhamālādīni dassāmī’’ti vattuṃ na sakkoti attano avisayatāya, appahutāya ca, evamevaṃ paṭisandhicittampi āgantukanti. Evaṃ vatthudubbalatādīhi kāraṇehi rūpaṃ na samuṭṭhāpeti. Apica āhārindriyādivasena yehākārehi cittasamuṭṭhānarūpānaṃ cittacetasikā paccayā honti, tehi sabbehi paṭisandhiyaṃ cittacetasikā samatiṃsakammajarūpānaṃ yathāyogaṃ paccayā honti. Vuttañhetaṃ paṭṭhāne –

‘‘Paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo’’tiādi (paṭṭhā. 1.

我来 译这段巴利文：
第150段译文：
"一切的结生心"即一切有情的结生心。因为它由于依处软弱性、无立足性、缺乏缘、客来性而不令色生起。即如此，与结生识俱生的依处缺乏后生缘，且未被食等所支持而软弱，因为它软弱，依止它的识也软弱。如同堕入悬崖者不能成为他人的所依，如是它也像堕入悬崖一样，因为被业抛掷在断续中而无立足，不能努力于令色生起，又因为依处与自己同时生起非后非前，所以不得前生缘。又如客人来到从未到过的地方，因为非自己境域及不充足，不能对他人说"来啊诸位，我将给你们村中的饮食香花等"，如是结生心也是客来。如是因为依处软弱等因缘而不令色生起。而且，依食根等方式，以诸行相而心所生色的心心所成为缘，以那一切在结生时心心所随适宜地成为三十业生色的缘。因为在发趣论中说：
"在结生刹那，异熟无记食对相应诸蕴及业生诸色以食缘为缘"等。;

1.429).

Tasmā samatiṃsakammajarūpāni cittasamuṭṭhānarūpānaṃ ṭhānaṃ gahetvā ṭhitānīti paṭisandhicittaṃ rūpaṃ na samuṭṭhāpetīti veditabbaṃ.

Cuticittañcārahatoti ettha khīṇāsavassa cuticittaṃ upasantavaṭṭamūlasmiṃ santāne sātisayaṃ santavuttitāya rūpaṃ na samuṭṭhāpeti, anāgāmiādīnaṃ tadabhāvatoti vadanti. Ṭīkākāro pana ānandācariyo bhaṇati –

‘‘Kāmāvacarānaṃ pacchimacittassa uppādakkhaṇe yassa cittassa anantarā kāmāvacarānaṃ pacchimacittaṃ uppajjissati, rūpāvacare, arūpāvacare pacchimabhavikānaṃ, ye ca rūpāvacaraṃ, arūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cavantānaṃ, tesaṃ vacīsaṅkhāro nirujjhissati, no ca tesaṃ kāyasaṅkhāro nirujjhissatīti vacanato aññesampi cuticittaṃ rūpaṃ na samuṭṭhāpetī’’ti.

Ācariyassa hi ayamadhippāyo – ‘‘kāmāvacarānaṃ pacchimacittassā’’ti etena avisesena kāmāvacarasattānaṃ cuticittassa, ‘‘ye ca rūpāvacaraṃ…pe… nirujjhissatī’’ti iminā kāmabhavato cavitvā rūpārūpabhavūpapajjanakānaṃ kāmāvacaracuticittassāpi uppādakkhaṇato uddhaṃ vacīsaṅkhārassa nirodhaṃ vatvā kāyasaṅkhārassa tadabhāvavacanato cuticittassa kāyasaṅkhārāsamuṭṭhāpanaṃ siddhaṃ. Yadaggena ca taṃ kāyasaṅkhāraṃ na samuṭṭhāpeti, tadaggena taṃ sesarūpampi na janeti. Na hi rūpasamuṭṭhāpakassa gabbhagatatādivibandhābhāve kāyasaṅkhārāsamuṭṭhāpane kāraṇaṃ atthi. Na ca yuttaṃ cutito uddhaṃ cittasamuṭṭhānañcassa rūpaṃ pavattatīti, nāpi ‘‘cuticittaṃ rūpaṃ samuṭṭhāpetī’’ti pāḷi atthi, na cāpi vaṭṭamūlānupasamo cuticittassa rūpuppādane kāraṇaṃ cuticittena na uppannānampi tato purimatarehi uppannānaṃ viya bhavantare anuppajjanato, tasmā sabbesampi cuticittaṃ rūpaṃ na samuṭṭhāpetīti. Yadi kāyasaṅkhārasamuṭṭhāpanameva rūpajananārahabhāvaṃ sādheti, tadā catutthajjhāne kathanti? Nāyaṃ doso, tassa bhāvanābalena sātisayaṃ santavuttitāya kāyasaṅkhārāsamuṭṭhāpanepi maraṇāsannacittānaṃ viya paridubbalattābhāvato rūpasamuṭṭhāpane vibandho natthīti. Kuto pana paṭṭhāya cittajarūpaṃ nuppajjatīti? Yato paṭṭhāya kāyasaṅkhāre nuppajjati. Kadā ca kāyasaṅkhāro nuppajjatīti? Cutito pubbe dvattiṃsamacittakkhaṇato paṭṭhāya nuppajjati, tettiṃsamacittakkhaṇe uppannaṃ pacchimasoḷasakato puretarameva nirujjhatīti vadanti. ‘‘Yassa kāyasaṅkhāro na nirujjhati, tassa cittasaṅkhāro na nirujjhissatī’’ti (yama. 2.saṅkhārayamaka.113) pañhe ‘‘pacchimacittassa bhaṅgakkhaṇe tesaṃ kāyasaṅkhāro ca na nirujjhati, cittasaṅkhāro ca na nirujjhissatī’’ti pacchimacittasseva vajjitattā cutito dutiyatatiyacittenāpi saha nirujjhatīti apare. Yassa cittassa anantarā kāmāvacarānaṃpacchimacittaṃ uppajjatīti ettha ‘‘yassā’’ti kāmāvacaracuticittassa anantarapaccayabhūtaṃ cittaṃ sandhāya vuttanti tassa uppādatopi uddhaṃ kāyasaṅkhārābhāvavacanena heṭṭhimakoṭiyā cutito tatiyacitteneva saha nirujjhati. Dutiyacittaṃ na pāpuṇātīti eke.

151-

我来翻译这段巴利文：
第429段第1节译文：
因此，应知三十业生色取代了心所生色的位置而住，所以结生心不令色生起。
"及阿罗汉的死心"，此中漏尽者的死心因为在寂灭轮回根本的相续中特别寂静行相故不令色生起，而不还等则无此，他们这样说。但注疏师阿难阿阇黎说：
"在欲界最后心的生时，若最后心将在此心之后生起者，对于将生色界、无色界最后有者，及那些将生色界、无色界而般涅槃者的临死者，他们的语行将灭，但身行不将灭"之语，其他人的死心也不令色生起。
因为阿阇黎的意趣是这样的：以"欲界最后心"无别说欲界有情死心，以"那些将生色界...乃至...将灭"说从欲有死而将生色无色有者的欲界死心也在生时以后说语行的灭，因说无身行，成就死心不生起身行。以它不生起身行为第一，以此为第一它也不生其余色。因为对能令色生起者在无入胎等障碍时，没有不生身行的因。死后的心所生色转起也不合理，也没有"死心令色生起"的圣典，轮回根本的非寂灭也非死心令色生起的因，因为如同未由死心生起而由更前生起者在另一有中不生起，所以一切人的死心都不令色生起。若只有身行的生起才成就适合生色，那么在第四禅如何？这不是过失，因为它以修习力特别寂静行相，虽不生身行，但因无如临死心般极度软弱性，所以在令色生起时无障碍。从何时起心生色不生？从不生身行时起。何时身行不生？从死前第三十二心时起不生，在第三十三心时生起者在最后十六之前即灭，他们这样说。在"若身行不灭，则心行不将灭"问中，因为除去"在最后心的坏时，他们的身行不灭，心行不将灭"的最后心，所以与死前第二第三心一起灭，其他人如是说。"若心之后欲界最后心生起"，此中"若"是说关于作为欲界死心的无间缘的心，由说从它的生以后无身行，以下限与死前第三心一起灭，不达第二心，有些人如是说。
第151段开始...;

7. Ekaṃ dve tīṇi cattāri ṭhānāni imassāti ekadviticatuṭṭhānaṃ, ekadviticatuṭṭhānattāti attho. Ṭhānanti ca idha kiccamadhippetaṃ. Tañhi tiṭṭhanti ettha dhammā avaṭṭhitā viya hontīti ‘‘ṭhāna’’nti vuccati. Maṃsacakkhudibbacakkhuñāṇacakkhubuddhacakkhusamantacakkhuvasena pañca nimmalāni locanāni imassāti pañcanimmalalocano.

Nippapañcenāti rāgādipapañcarahitena. Rāgādayo hi saṃsāre papañcanato ‘‘papañcā’’ti vuccanti.

Āvajjane paṭicchane ṭhāne manodhātuttikanti sambandho, kiriyāmanodhātu āvajjanaṭṭhāne, vipākadvayaṃ sampaṭicchanaṭṭhāneti attho.

‘‘Somanassayuttasantīraṇaṃ pañcadvāre santīraṇaṃ siyā’’ti vattabbe ‘‘santīraṇa’’nti adhikāratova labbhatīti gāthābandhasukhatthaṃ ‘‘somanassayuta’’nti ettakameva vuttaṃ.

Balavārammaṇe satīti tadārammaṇakiccassa balavārammaṇeyeva labbhanato vuttaṃ, na imasseva āveṇikabhāvena sabbesampi tadārammaṇānaṃ balavārammaṇeyeva uppajjanato. Voṭṭhabbananti kiriyāmanoviññāṇadhātusaṅkhātaṃ voṭṭhabbanakiccaṃ cittaṃ.

158-9.Sabbesanti sabbesaṃ kāmarūpārūpabhavikasattānaṃ. Iminā idaṃ dasseti – pañcadvāresu voṭṭhabbanakiccaṃ kesañcideva sattānaṃ arūpabhave sabbaso pañcadvārikacittappavattiyā, rūpabhave ca dvārattayappavattiyā abhāvato. Manodvāre āvajjanakiccaṃ pana sabbesameva sacittakasattānaṃ karotīti. Dviṭṭhānikaṃ nāma hotīti yathāvuttaṭṭhānadvayavantatāya dviṭṭhānikacittaṃ nāma hoti. Keci pana ‘‘somanassasahagatasantīraṇaṃ kāmasugatiyaṃ paṭisandhiṃ ākaḍḍhati , tasmā taṃ pañcaṭṭhānika’’nti vadanti, taṃ tesaṃ matimattaṃ paṭṭhāne tathā adīpitattā. Tattha hi –

‘‘Upekkhāsahagataṃ dhammaṃ paṭicca upekkhāsahagato dhammo uppajjati nahetupaccayā’’ti ettha (paṭṭhā. 2.7.8) ‘‘ahetukaṃ upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā , ahetukapaṭisandhikkhaṇe upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti (paṭṭhā. 2.7.8) –

Evaṃ upekkhāsahagata-padassa pavattipaṭisandhivasena paṭiccanayo uddhaṭo. Pītisahagatasukhasahagata-padānaṃ pana –

‘‘Pītisahagataṃ dhammaṃ paṭicca pītisahagato dhammo uppajjati nahetupaccayā. Ahetukaṃ pītisahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Sukhasahagataṃ dhammaṃ paṭicca sukhasahagato dhammo uppajjati nahetupaccayā. Ahetukaṃ sukhasahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti (paṭṭhā. 2.7.6) –

Evaṃ pavattivaseneva uddhaṭo, na ‘‘ahetukapaṭisandhikkhaṇe’’tiādinā paṭisandhivasena, tasmā yathādhammasāsane avacanampi abhāvameva dīpetīti na tassa paṭisandhidānaṃ atthīti dviṭṭhānikatāva vuttāti. Te mahaggatavipākā navāti sambandho.

162. Chadvārā eva chadvārikā. Atha vā chadvārikesūti chadvārikacittesūti attho.

164-

我来翻译这段巴利文：
第7段译文：
"一二三四处"即有一二三四处者，意思是有一二三四处性。此中"处"意指作用。因为诸法在此住立似稳固故称为"处"。由肉眼、天眼、慧眼、佛眼、普眼五种清净眼故称为"五清净眼者"。
"无戏论"即离贪等戏论。因为贪等在轮回中延滞故称为"戏论"。
"在转向、领受处意界三"是关系，即唯作意界在转向处，异熟二在领受处的意思。
当说"悦俱推度在五门为推度"时，因为由"推度"主题即可得知，为易于偈颂只说"悦俱"而已。
"在强所缘时"是说因彼所缘作用只在强所缘时得，不是因为这个的独特性，而是因为一切彼所缘只在强所缘时生起。"确定"即名为唯作意识界的确定作用心。
第158-159段译文：
"一切"即一切欲色无色有的有情。以此显示这个：在五门中确定作用只属某些有情，因为在无色有中完全无五门心转起，在色有中无三门转起。但在意门中转向作用则属一切有心有情。"名为二处"即因具有如所说二处性而名为二处心。但有些人说"悦俱推度在欲善趣中牵引结生，所以它是五处"，这只是他们的想法，因为在发趣论中没有如是说明。因为在那里：
"依舍俱法而舍俱法生起，以无因缘"中，"依一个无因舍俱蕴而三蕴[生]，依三蕴而一蕴[生]，依二蕴而二蕴[生]，在无因结生刹那，依一个舍俱蕴而三蕴[生]，依三蕴而一蕴[生]，依二蕴而二蕴[生]"。
如是舍俱句依转起结生方式而举缘生法。但喜俱乐俱句：
"依喜俱法而喜俱法生起，以无因缘。依一个无因喜俱蕴而三蕴[生]，依三蕴而一蕴[生]，依二蕴而二蕴[生]。依乐俱法而乐俱法生起，以无因缘。依一个无因乐俱蕴而三蕴[生]，依三蕴而一蕴[生]，依二蕴而二蕴[生]"。
如是只依转起方式而举，不以"在无因结生刹那"等依结生方式，所以如在法教中不说也表示不存在，因此它没有给予结生，所以只说二处性。"那些广大异熟九个"是关系。
第162段译文：
六门即是六门的。或者"在六门中"即在六门心中的意思。
第164段开始...


164-6.‘‘Pañcakicca’’ntiādi yathāvuttānameva nigamanaṃ. Sesanti aṭṭhasaṭṭhividhaṃ cittaṃ. Ekakiccayogato, ekaṃ kiccamassāti vā ekaṃ, ekameva ekakaṃ. Sabbacittānaṃ kiccavasena niddesaṭṭhāneyeva kiccānaṃ paṭipāṭimpi dassetuṃ ‘‘bhavaṅgāvajjana’’ntiādi vuttaṃ. Yadi evaṃ paṭisandhito paṭṭhāya cutipariyosānaṃ vattabbanti? Saccaṃ, cutipaṭisandhīnaṃ pana pākaṭattā tathā na vuttaṃ. Bhavassa hi paṭisandhi ādi, cuti pariyosānanti pākaṭameva, tasmā pākaṭaṭṭhānaṃ pahāya apākaṭaṭṭhānato paṭṭhāya dassetuṃ bhavaṅgameva ādito vuttaṃ. Tadārammaṇaṃ pana kiñcāpi apākaṭaṃ, atha kho anekantikaṃ kismiñci bhave katthaci javanavīthiyaṃ alabbhanatoti ekantalabbhamānaparidīpanatthaṃ taṃ na vuttaṃ. Atha vā tadārammaṇacittampi yebhuyyena bhavaṅganāmaṃ labbhatīti purimajavanavīthiyaṃ tadārammaṇaṃ pacchimajavanavīthiyā āvajjanassa purecarabhūtaṃ bhavaṅga-ggahaṇeneva saṅgahitanti visuṃ na vuttaṃ. Keci pana ‘‘pañcadvāresu pavattivasena pañcavidhatāya dassanatthaṃ ‘bhavaṅgāvajjana’ntiādi vutta’’nti vadanti, tattha pana appavattamānānaṃ kesañci sabbhāvato taṃ na yujjati, chadvārappavattivasena chabbidhattanayadassanatthanti vattuṃ vaṭṭati. Yathā cettha ‘‘bhavaṅgāvajjana’’ntiādinā cakkhudvāre vuttaṃ, evaṃ sotadvārādīsupi dassanādiṃ apanetvā savanādiṃ pakkhipitvā kiccappavatti yojetabbā. Manodvāre pana –

‘‘Bhavaṅgaṃ paṭhamaṃ hoti, tato āvajjanaṃ mataṃ;

Dutiyaṃ tamatikkamma, javanaṃ tatiyaṃ siyā’’ti. –

Yojanā daṭṭhabbā. Channaṃ viññāṇānanti cakkhuviññāṇādīnaṃ pañcannaṃ, manoviññāṇassa ca. Sattaviññāṇadhātūnanti cakkhuviññāṇadhātādīnaṃ pañcannaṃ, manodhātumanoviññāṇadhātudvayassāti sattannaṃ viññāṇadhātūnaṃ.

169-71.Pañcābhiññāvivajjitanti –

‘‘Iddhividhaṃ dibbasoto, paracittavijānanā;

Pubbenivāsānussati, dibbacakkhūti pañcadhā’’ti. –

Evamāgatāhi pañcahi abhiññāhi yuttena rūpāvacarapañcamajjhānacittena vajjitaṃ. Dibbasotādīnaṃ ekekārammaṇattepi pañcannampi abhiññānaṃ ekasseva cittassa avatthābhedabhāvato vuttaṃ ‘‘pañcābhiññāvivajjita’’nti . Keci pana ‘‘idha ekantena dhammārammaṇikacittānameva vacanato paracittavijānanaṃ vajjetvā anāgataṃsañāṇena saha pañcābhiññānaṃ paṭikkhepo’’ti vadanti.

Dvipañcaviññāṇānaṃ, manodhātuttayassa ca pariccāgena ekacattālīsa hontīti āha ‘‘cattālīsaṃ tathekaka’’nti. Abhiññāni cāti ca-saddo aṭṭhānappayutto, so ‘‘cattālīsaṃ tathekaka’’nti imassānantaraṃ daṭṭhabbo, tena pana abhiññācittadvayaṃ saṅgaṇhāti. Atha vā abhiññā nāma heṭṭhā ekekārammaṇikesu vuttassa pañcamajjhānasseva avatthāvisesoti abhiññācittānaṃ chaḷārammaṇikesu aggahaṇanti daṭṭhabbaṃ.

172-3.Tidhā katvāti tidhā karaṇahetu. Hetvattho hi ayaṃ tvā-saddo yathā ‘‘sīhaṃ disvā bhayaṃ chambhitattaṃ uppajjati, paññāya cassa disvā āsavā parikkhīṇā hontī’’ti. ‘‘Puññāpuññavasenā’’tiādinā jātibhūmihetuvedanādivasena yāva chasattatividho bhedo, tāva manoviññāṇadhātuṃ bhinditvā taṃvasena cittavibhāgadassanatthaṃ nayadānaṃ katanti veditabbaṃ.

175.Tidhā katvāti paṭhamaṃ vipākadvayakiriyābhedato, dutiyaṃ kusalākusalāditoti evaṃ dhātudvayaṃ paccekaṃ tidhā katvā.



我来将这段巴利文直译成简体中文:
164-6. "五作用"等是前述内容的结论。"其余"是指六十八种心。由单一作用的结合,或因为它有一个作用故称为"一",一即是单一。为了在所有心的作用阐述处显示诸作用的次序,所以说"有分、转向"等。如果这样的话,是否应该从结生开始直到死亡为止来说明呢?的确如此,但是因为结生和死亡比较明显,所以没有那样说。因为对于生有来说,结生是开始,死亡是结束,这是很明显的,所以舍弃明显的部分,从不明显的部分开始说明,才首先说有分。虽然彼所缘也是不明显的,但是因为它在某些生有中的某些速行路中是不确定的、不可得的,所以为了说明必定可得的内容而不说它。或者说,彼所缘心大多也称为有分,所以前速行路中的彼所缘是后速行路中转向的先导,已被有分的概括所包含,因此没有单独提及。有些人则说"'有分、转向'等的说法是为了显示在五门中运作而有五种的区别",但是因为有一些在那里并不运作的存在,所以这是不恰当的,应该说是为了显示依六门运作而有六种的道理。如同在这里以"有分、转向"等说明眼门,同样地在耳门等处也应去除见等,加入闻等来配合作用的运作。而在意门中 -
"有分为第一,然后知为转向;
第二超越此已,第三当为速行。" -
应当如此理解。"六识"是指眼识等五识和意识。"七识界"是指眼识界等五种,以及意界和意识界这两种,共七种识界。
169-71. "除去五神通"是指:
"神变、天耳通,他心智;
宿命随念、天眼通等五种。" -
如此所说的五种神通相应的色界第五禅心除外。虽然天耳等各有其所缘,但是因为五种神通都是同一心的不同状态,所以说"除去五神通"。有些人则说"因为这里只说决定以法为所缘的心,所以除去他心智,与未来分智一起否定五神通"。
排除二组五识和三意界后成为四十一,所以说"四十以及一"。"及神通"中的"及"字用在不当处,应该放在"四十以及一"之后看,它包含两种神通心。或者说,所谓神通是前面在一一所缘中所说的第五禅的特殊状态,因此神通心不包括在六所缘中。
172-3. "分为三种"是分为三种的原因。这个"tvā"词表示原因,如同"看见狮子而生起恐惧战栗,以及以智慧见而诸漏已尽"。应知以"依福非福"等,通过生类、地界、因、受等分类,直到七十六种差别,分析意识界后,为显示依此的心的区分而作示例。
175. "分为三种"是指首先依异熟二种和唯作的区别,其次依善、不善等,如此将两界各自分为三种。

180.Bhūmi…pe… vibhāvayeti tiṃsabhūmīnaṃ nānattavasena pavattito tiṃsavidhaṃ, tattheva tiṃsapuggalānaṃ nānattavasena pavattito ca tiṃsavidhantiādinā idaṃ yathāniddiṭṭhacittaṃ bahudhā hotīti ca vibhāveyyāti attho.

181.Idhāti imasmiṃ sāsane. Hatthagatāmalakā viya hontīti yathā hatthagataṃ āmalakaṃ cakkhumato supākaṭaṃ hoti, evamimassa matimato bhikkhuno abhidhammapiṭakagatā atthā supākaṭā honti, āvajjitāvajjitakkhaṇe suvisadāva paññāyantīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Ekavidhādiniddesavaṇṇanā niṭṭhitā.

5. Pañcamo paricchedo

Bhūmipuggalacittuppattiniddesavaṇṇanā

182-8. Buddhiyā vuddhiṃ viruḷhiṃ karotīti buddhivuddhikaraṃ. Yassa yassa nayassa kathanaṃ paṭiññātaṃ, taṃ taṃ dassento āha ‘‘cittānaṃ bhūmīsuppatti’’nti. Taṃ vatvā bhūmīnaṃ ādhāravasena pasaṅgāgataṃ gatibhedaṃ, bhavabhedañca dassetuṃ ‘‘devā cevā’’tiādi vuttaṃ. ‘‘Catassopāyabhūmiyo’’ti vatvā asuragatiyā petagatiyaṃyeva saṅgahitattā ‘‘gatiyo pañcā’’ti vuttanti vadanti. Mayaṃ pana ‘‘tissovāpāyabhūmiyo’’ti pāṭhena bhavitabbanti maññāma. Na hi esa anākulavacano ācariyo īdisaṃ pubbāparaviruddhaṃ viya sammohajanakaṃ vacanaṃ bhāsati. Pāḷiyampi hi –

‘‘Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo tiracchānayoni pettivisayo manussā devā’’ti (a. ni. 9.68) –

Evaṃ tiṇṇameva apāyānaṃ vasena vuttaṃ. Kāmarūpārūpavasena tayo bhavā. Tatthāti tesu tīsu bhavesu. Tiṃsevāti catasso apāyabhūmiyo, sattavidhā kāmasugatibhūmi, soḷasa rūpībrahmalokā, catasso arūpabhūmiyoti ekatiṃsabhūmīnamantare cittappavattiadhikārattā asaññabhūmiṃ apanetvā avasesā tiṃseva bhūmiyoti attho. Tāsu tiṃseva puggalāti tāsu bhūmīsu uppannā puggalā bhūmigaṇanavasena tiṃseva honti. Bhūmivasena tiṃsavidhāpi pana paṭisandhicittagaṇanāya ekūnavīsati hontīti dassento āha ‘‘bhūmīsvetāsū’’tiādi.

Paṭisandhikacittānanti dasa kāmāvacarapaṭisandhicittāni, pañca rūpāvacarapaṭisandhicittāni, cattāri arūpāvacarapaṭisandhicittānīti imesaṃ ekūnavīsatipaṭisandhicittānaṃ vasena. Asaññīnamacittakāti asaññasattānaṃ acittakā paṭisandhi. Vuttañhetaṃ –

‘‘Asaññasattā devā ahetukā anāhārakā aphassakā avedanakā asaññakā acetanakā acittakā pātubhavantī’’ti.

Yadi paṭisandhivasena vīsati puggalā, kathaṃ bhūmivasena tiṃsāti vuttā. Ekatiṃsāti hi vattabbanti āha ‘‘idhā’’tiādi.

Na vijjati hetu imesanti ahetū, duve, tīṇi ca hetū imesanti dvitihetū, paṭisandhivasena ahetukā, duhetukā, tihetukā cāti attho. Tattha ahetukā āpāyikā ca, ekacce bhūmadevā, manussesu jaccandhajaccabadhirajaccummattakanapuṃsakaubhatobyañjanakādayo ca. Vuttāvasesā kāmasugativāsinova duhetukā. Tihetukā pana kāmasugativāsinova. Ariyā pana aṭṭhāti catunnaṃ ariyamaggasamaṅgīnaṃ, catunnañca ariyaphalasamaṅgīnaṃ vasena aṭṭha ariyapuggalā . Nanu ca ariyāpi tihetukāyevāti? Saccaṃ, cittuppādaṃ pana patvā tesaṃ visesasabbhāvato visuṃyeva uddhaṭāti daṭṭhabbaṃ.

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我来将这段巴利文直译成简体中文:
180. "地...等...显示"的意思是:依三十地的差别而运作的三十种,以及在其中依三十补特伽罗的差别而运作的三十种等,这如前所述的心有多种,应当如此显示。
181. "于此"是指在这个教法中。"如手中的阿摩勒果"意思是:就像手中的阿摩勒果对有眼者很明显一样,如此对这位具慧比丘来说,阿毗达摩藏中的义理很明显,在每次转向的刹那都清晰可见。
如是名为阿毗达摩义显
阿毗达摩入门注释书
一种等分别注释完结
5. 第五品
地、补特伽罗、心生起分别注释
182-8. "增长智慧"是指使智慧增长、茁壮。说明已承诺讲述的每一种方法时说"诸心在诸地生起"。说了这个之后,为了显示依地基而附带而来的趣的区分和有的区分,所以说"诸天等"。有人说因为说了"四恶趣地"后,阿修罗趣包含在饿鬼趣中,所以说"五趣"。但我们认为应该读作"三恶趣地"。因为这位言语不混乱的阿阇黎不会说这种前后矛盾似的令人迷惑的话。在圣典中也说:
"舍利弗,这五趣是什么?地狱、畜生界、饿鬼界、人、天。" -
如此是依三恶趣而说的。依欲有、色有、无色有有三有。"于其中"是指在那三有中。"唯三十"意思是:四恶趣地、七种欲善趣地、十六色梵天界、四无色地,共三十一地中,因为是心运作的论述,所以去除无想地后,剩余唯三十地。"在其中唯三十补特伽罗"意思是:在那些地中出生的补特伽罗依地的计数也唯有三十。但是三十种地依结生心的计数成为十九,为了显示这点而说"在这些地中"等。
"结生心"是指:十欲界结生心、五色界结生心、四无色界结生心,依这十九种结生心。"无想者无心"是指无想有情的无心结生。因为说:
"无想天神是无因、无食、无触、无受、无想、无思、无心而显现。"
如果依结生有二十补特伽罗,为什么说依地有三十?应该说三十一才对,因此说"于此"等。
"无因"是指没有因的,二因、三因是指有二、三因的,依结生而言是无因、二因、三因的意思。其中,无因者是诸恶趣者以及某些地居天,在人中则有生来盲、聋、疯、黄门、两性人等。除去上述者,其余欲善趣居者是二因。三因者则是欲善趣居者。"八圣者"是依四种圣道具足者和四种圣果具足者而有八圣补特伽罗。难道圣者不也是三因吗?确实如此,但是到达心生起时,由于他们有特殊性的存在,所以应知是单独列举的。
189-

92.‘‘Bhūmīsuppattiṃ bhaṇato me nibodhathā’’ti sutvā codako ‘‘tiṃsabhūmīsū’’tiādinā sabbesaṃ bhūmīnaṃ sādhāraṇacittāni pucchati, itaro ‘‘cuddasevā’’ti vissajjeti. Tattha aṭṭha parittakusalāni, cattāri diṭṭhivippayuttāni, uddhaccasahagataṃ, manodvārāvajjanañcāti cuddaseva, na ūnāni nādhikāni, sabbāsu tiṃsabhūmīsu honti, sabbabhūmīnaṃ sādhāraṇānīti attho.

Sadā…pe… siyunti dve dosamūlāni, kusalavipākacakkhusotaviññāṇasampaṭicchanasantīraṇadvayavajjitāni aṭṭhārasa kāmāvacaravipākacittānīti vīsati cittāni sadā kāmeyeva bhave siyuṃ, na kadāci aññattha uppajjantīti attho. Nanu ca brahmūnampi akusalavipākāni uppajjantīti? Saccaṃ uppajjanti, tāni kāmabhave aniṭṭharūpādayo ārabbha uppajjanti brahmaloke tesaṃ abhāvatoti kāmabhaveyeva niyamitāni. Rūpāvacaravipākacittāni pañca rūpāvacarabhaveyeva siyuṃ, cattāro ca arūpāvacaravipākā arūpīsūti āha ‘‘pañca rūpabhave’’tiādi.

Kāma…pe… bhavantīti rūpāvacarakusalakiriyacittāni ceva kusalavipākāni ca cakkhusotaviññāṇasampaṭicchanasantīraṇāni voṭṭhabbanavajjāni ca dve ahetukakiriyacittāni paṭhamamaggaviññāṇanti aṭṭhārasa cittāni kāmarūpabhaveyeva bhavanti, na arūpabhave. Tattha hi sabbaso rūpasaññānaṃ samatikkantattā rūpāvacarakusalakiriyā nuppajjanti. Cakkhuviññāṇādīni vatthudvāravirahato, hasituppādo ekantavatthunissayattā, sotāpattimaggo paratoghosapaccayāyeva nibbattanato na uppajjati. Dvecattālīsāti aṭṭha parittakusalāni, cattāri arūpakusalāni, paṭhamamaggavajjāni satta lokuttaracittāni, paṭighadvayavajjitāni ca dasa akusalacittāni, pubbe vuttaahetukakiriyādvayavajjitāni nava kāmāvacarakiriyacittāni, cattāri arūpāvacarakiriyacittānīti evaṃ dvecattālīsa cittāni tīsu bhavesu honti.

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我来将这段巴利文直译成简体中文：
192. 听到"请了解我说诸地中的生起"后，质问者以"在三十地中"等问及一切地的共通诸心，另一方以"唯十四"回答。其中八欲界善心、四离见心、掉举相应心、意门转向心,共十四种，不多不少，在所有三十地中生起，是一切地的共通心的意思。
"常...等...应"意思是：二瞋根心、除去善异熟眼识耳识领受推度二种的十八欲界异熟心，这二十种心常唯在欲有中应有，不会在其他处生起的意思。难道梵天们不也生起不善异熟吗？确实生起，但那些是缘于欲有中的不可意色等而生起，因为在梵天界中没有那些（不可意色等），所以限定在欲有中。五色界异熟心唯在色界有中应有，四无色界异熟则在无色者中，所以说"五在色有"等。
"欲...等...有"意思是：色界善心和唯作心以及善异熟心、眼耳识领受推度、除去确定的二无因唯作心、第一道识，这十八种心唯在欲色有中有，不在无色有中。因为在那里已完全超越色想，所以色界善和唯作不生起。眼识等因为无所依处和门，微笑唯作因为一定要依所依处，须陀洹道因为只能依他音而生起，所以不生起。"四十二"是指：八欲界善心、四无色善心、除去第一道的七出世间心、除去二瞋的十不善心、除去前述二无因唯作的九欲界唯作心、四无色界唯作心，如此四十二种心在三有中生起。
193-

204. Evaṃ bhavavasena cittuppattiṃ dassetvā idāni kālavasena dassento āha ‘‘ṭhapetvā panā’’tiādi. Sabbāsanti niddhāraṇatthe sāmivacanaṃ. Aṭṭha mahākiriyā, arahattamaggaphalacittāni, anāgāmiphalaṃ, nevasaññānāsaññāyatanakusalakiriyāti teraseva cittāni apāyarahitāsu chabbīsabhūmīsu honti apāyesu vipākāvaraṇasabbhāve etesaṃ anuppajjanato. Aparāni cha cittānīti sambandho. Tāni pana rūpabhavasādhāraṇānaṃ pañcaparittavipākānaṃ, kiriyamanodhātuyā ca vasena veditabbāni.

Pañca cittānīti diṭṭhisampayuttavicikicchāvasena pañca cittāni. Tāni hi pañcasu suddhāvāsabhūmīsu na labbhanti. Tattha anāgāmikhīṇāsavānameva adhivutthattā, tesañca paṭhamamaggeneva imesaṃ pañcannaṃ viññāṇānaṃ anuppādadhammataṃ āpāditattā.

Aparāni duveti tatiyāruppakusalakiriyacittāni. Tāni hi nevasaññānāsaññāyatanesu atikkantārammaṇattā, apāyesu ca ahetukapaṭisandhikattā nuppajjanti. Catuvīsatībhūmisu dve cāti viññāṇañcāyatanakusalakiriyāvasena dve cittāni. Tevīsabhūmisu dveyevāti ākāsānañcāyatanakusalakiriyacittāni.

Ekādasavidhanti rūpāvacarakusalakiriyā hasituppādoti ekādasa. Sotāpattiphalaṃ yāva anāgāmimaggo cattāri ca cittāni suddhāvāsaapāyavajjāsu ekavīsatibhūmīsu bhavanti. Ekaṃ sotāpattimaggacittaṃ suddhāvāsaapāyaarūpabhūmivajjesu sattarasasu bhūmīsu jāyati. Dve dosamūlāni, kusalavipākaghānajivhākāyaviññāṇāni, satta akusalavipākāti dvādasa cittāni mahaggatabhūmivajjāsu ekādasasu kāmabhūmīsu jāyanti. Aṭṭha mahāvipākacittāni kāmāvacaradevamanussavasena sattabhūmīsu jāyanti. Chasu bhūmisūti vehapphalasuddhāvāsasaṅkhātāsu chasu pañcamajjhānabhūmīsu.

Cattāri…pe… bhūmisūti catutthajjhānavipāko parittasubhaappamāṇasubhasubhakiṇhavasena tīsu bhūmīsu jāyati, dutiyajjhānavipāko, tatiyajjhānavipāko ca parittābhāappamāṇābhāābhassaravasena tīsu bhūmīsu, paṭhamajjhānavipāko brahmapārisajjabrahmapurohitamahābrahmāvasena tīsu bhūmīsu hotīti evaṃ cattāri cittāni ekekavasena tīsu tīsu bhūmīsu jāyanti.

206-9. Evaṃ ettakāneva cittāni ettakāsu bhūmīsu uppajjantīti cittaniyamavasena uppattiṃ dassetvā idāni ettakāsu eva bhūmīsu ettakāneva cittāni uppajjantīti bhūminiyamavasena dassetuṃ ‘‘kusalākusalā kāme’’tiādi āraddhaṃ. Tattha kāme kusalākusalā vīsati, tesaṃ pannarasa ahetukā pākā, āvajjanadvayañcāti sattatiṃseva mānasā narakādīsu catūsupi apāyesu jāyare. Avasesāni pana sattarasa kāmāvacaravipākakiriyacittāni, pañcatiṃsa mahaggatalokuttarānīti dvepaññāsa mānasā kadācipi tesu nuppajjanti abhūmibhāvatoti attho.

Asīti hadayāti vuttāvasesāni asīti cittāni. Ghānādiviññāṇattayanti kusalavipākaghānādiviññāṇattayaṃ. ‘‘Apuññajā pākā’’ti akusalavipākānaṃ sabbesameva gahitattā ghānādiviññāṇattayaṃ aggahitavisesampi pārisesañāyena kusalavipākameva viññāyati.

213.Domanassanti domanassasahagataṃ. Kriyā ca dveti voṭṭhabbanavajjitā dve ahetukakiriyā.

214.Bhūmivasenevāti puggale anāmasitvā kevalaṃ bhūmivasena. Puggalānaṃ vasena ca bhūmivasena ca cittuppattiṃ vibhāvayeti sambandho.

216-


我来将这段巴利文直译成简体中文:
204. 这样展示了依存在而有的心生起后,现在为了显示依时间而有的(心生起),说"除了"等等。"一切的"是用来表示分别义的所有格。八个大唯作心、阿罗汉道果心、阿那含果心、非想非非想处善心和唯作心,这十三种心只在无恶趣的二十六地中生起,因为在恶趣中有异熟障碍,所以这些(心)不会生起。另外六种心是相连的。这些应当依色界所共的五种小异熟心和唯作意界来理解。
"五种心"是指与邪见相应和疑相应的五种心。这些(五种心)在五净居地中是不可得的。因为在那里只住着阿那含和漏尽者,而且他们在初道时就已经使这五种识成为不生法。
"另外两种"是指第三无色界善心和唯作心。因为这些(心)在非想非非想处已超越所缘,在恶趣中是无因结生,所以不会生起。"在二十四地中两种"是指识无边处善心和唯作心的两种心。"在二十三地中只有两种"是指空无边处善心和唯作心。
"十一种"是指色界善心、唯作心和微笑心共十一种。从预流果到阿那含道的四种心在除净居地和恶趣的二十一地中生起。一个预流道心在除净居地、恶趣和无色界地的十七地中生起。两个瞋根心、善异熟的鼻识、舌识、身识,七个不善异熟,这十二种心在除去广大地的十一个欲界地中生起。八个大异熟心在欲界天和人道的七地中生起。"在六地中"是指在广果天和净居天所称的五禅地的六地中。
"四...地中"是指第四禅异熟在少净、无量净、遍净的三地中生起,第二禅异熟和第三禅异熟在少光、无量光、光音天的三地中,初禅异熟在梵众天、梵辅天、大梵天的三地中生起,如是四种心各别在三三地中生起。
206-9. 这样依心的限定显示了这些心在这些地中生起后,现在为了依地的限定显示在这些地中只有这些心生起,而开始说"欲界善不善"等等。其中在欲界中二十种善不善(心),它们的十五种无因异熟,以及两种转向心,这三十七种意识在地狱等四恶趣中生起。其余十七种欲界异熟唯作心,三十五种广大出世间心,这五十二种意识在那里永远不生起,因为(那里)不是(这些心的)地。
"八十心"是指前面所说的其余八十种心。"鼻等三识"是指善异熟的鼻等三识。因为"不善生异熟"已摄取了一切不善异熟,所以虽然没有特别提到鼻等三识,但依剩余法则可以理解是善异熟。
213. "忧"是指忧俱。"两种唯作"是指除去确定的两种无因唯作。
214. "仅依地"是指不涉及补特伽罗而仅依地。应当依补特伽罗的差别和依地来分别解说心的生起。
216. (原文未完整,无法翻译)

8.Pañcabhūmisūti caturāpāyamanussavasena pañcabhūmīsu. Ahetukānaṃ paṭisandhisadisatadārammaṇavasena ‘‘sattatiṃsevā’’ti vuttaṃ, aññakammena pana dvihetukatadārammaṇassāpi sambhavato ekacattālīsa honti. Ācariyajotipālattherassa adhippāyena tihetukavipākehipi saddhiṃ pañcacattālīsevāti daṭṭhabbaṃ. Ahetukassa vuttehīti ahetukasattassa vuttehi sattatiṃsamānasehi saha. Nava kriyāti aṭṭha mahākiriyā, hasituppādo cāti imāni asādhāraṇakiriyacittāni nava.

220-1. ‘‘Catupaññāsa mānasā’’ti vatvā tesaṃ sarūpato dassanatthaṃ āha ‘‘dvihetukassā’’tiādi. Puna ‘‘catupaññāsā’’tiādi pana nigamanaṃ.

223-4.Paññāsevassa cittānīti tihetukassa puthujjanassa vuttacatupaññāsacittesu diṭṭhivicikicchāsahagatavajjāni ekūnapaññāsa, sotāpattiphalanti imāni paññāseva cittāni assa kāmāvacarassa sotāpannadehino jāyante. Navatiṃsevāti ekūnacattālīsacittāni. Paṭhamaṃ phalanti sotāpattiphalaṃ.

225-8.Dutiyañca phalaṃ hitvāti sakadāgāmiphalaṃ hitvā. Ca-saddena sotāpattiphalañca hitvāti attho. Attano phalena saha yāni aṭṭhacattālīsa cittāni, tāni anāgāmissa sattassa jāyanti. Cattālīsañca cattārīti tevīsati kāmāvacaravipākacittāni, vīsati kiriyacittāni, arahattaphalañcāti catucattālīsa cittāni. Sakaṃ sakanti ‘‘sotāpannassa sotāpattimaggacittaṃ, sakadāgāmino sakadāgāmimaggacitta’’ntiādinā attano attano maggacittaṃ. Kasmā pana tesaṃ ekekameva cittaṃ hotīti āha ‘‘ekacittakkhaṇāhi te’’ti. Pañcatiṃsevāti sattarasa kāmarūpārūpakusalacittāni, paṭighadvayavajjāni dasa akusalāni, rūpabhave labbhamānakāni pañca ahetukavipākāni, āvajjanadvayaṃ, paṭhamajjhānavipāko cāti pañcatiṃsa cittāni tīsu paṭhamajjhānabhūmīsu puthujjanassa jāyanti.

232-5.Hitvā cāti ettha ca-saddena paṭhamaphalassa gahaṇaṃ dasseti. Tena apuññapañcakaṃ hitvā paṭhamaṃ phalaṃ gahetvā cāti attho. Apuññapañcakanti diṭṭhisampayuttavicikicchāsahagatavasena pañca akusalacittāni. Tatthāti tesu sotāpannassa vuttesu. Tatthevāti sakadāgāmissa vuttesu. Puññajaṃ sampaṭicchanaṃ santīraṇadvayañcevāti sambandho.

237. Evaṃ paṭhamajjhānabhūmiyaṃ puthujjanasotāpannādivasena cittasambhavaṃ dassetvā idāni tesameva vasena dutiyajjhānabhūmiyaṃ dassetuṃ ‘‘puthujjanassā’’tiādi āraddhaṃ. Dutiyajjhānatatiyajjhānavipākānaṃ ekasattasseva asambhavepi dutiyajjhānatale nibbatte puthujjanādayo puthujjanādibhāvasāmaññena ekato gahetvā ‘‘dutiyajjhānatatiyajjhānapākato’’ti vuttaṃ.

242. Parittasubhādito paṭṭhāya yāva akaniṭṭhā tatiyacatutthajjhānabhūmīsu paṭhamajjhānabhūmiyaṃ vuttagaṇanāya cittappavatti veditabbā. Tenāha ‘‘parittakasubhādīna’’ntiādi.

247.Catuvīsaticittānīti aṭṭhaparittakusalāni, cattāri arūpakusalāni, paṭighadvayavajjitāni dasa akusalacittāni, paṭhamāruppavipāko, manodvārāvajjanañcāti catuvīsati cittāni paṭhamāruppabhūmiyaṃ puthujjanassa jāyanti.

250-

我来将这段巴利文直译成简体中文：
8. "在五地中"是指在四恶趣和人道的五地中。因无因者的结生相似与彼所缘,所以说"仅三十七",但由于其他业也可能有二因彼所缘,所以成为四十一。依阿阇黎周帝波罗长老的意趣,连同三因异熟在内应当看作仅四十五。"与无因所说"是指与无因有情所说的三十七种意识一起。"九种唯作"是指八大唯作心和微笑心,这些是不共的唯作心九种。
220-1. 说了"五十四种意识"后,为了显示它们的自性而说"二因者"等。再说"五十四"等则是总结。
223-4. "他有五十种心"是指三因凡夫在所说的五十四心中除去邪见俱和疑俱而成四十九,加上预流果,这五十种心在欲界的预流圣者身中生起。"仅三十九"是指三十九心。"初果"是指预流果。
225-8. "舍弃第二果"是指舍弃一来果。"和"字的意思是也舍弃预流果。连同自己的果一起有四十八种心,这些在阿那含有情中生起。"四十和四"是指二十三种欲界异熟心,二十种唯作心,和阿罗汉果共四十四种心。"各自各自"是指"预流者的预流道心,一来者的一来道心"等,每个人自己的道心。为什么他们每个只有一个心呢?所以说"因为他们是一心刹那"。"仅三十五"是指十七种欲界、色界、无色界善心,除去二瞋的十种不善心,在色界可得的五种无因异熟,两种转向心,和初禅异熟,这三十五种心在凡夫的初禅三地中生起。
232-5. "和舍弃"中的"和"字表示摄取初果。因此意思是舍弃不善五种并摄取初果。"不善五种"是指与邪见相应和疑俱的五种不善心。"在那里"是指在那些对预流者所说的(心)中。"在那里"是指在对一来者所说的(心)中。"善生的领受和二推度"是相连的。
237. 这样依凡夫、预流者等显示了在初禅地中心的生起后,现在为了依他们来显示在第二禅地中而开始说"对凡夫"等。虽然第二禅和第三禅异熟不可能在一个有情中生起,但对在第二禅层出生的凡夫等,以凡夫等的共同性而一起摄取,所以说"从第二禅和第三禅异熟"。
242. 从少净开始直到色究竟天,在第三禅和第四禅地中,应当了知心的运作如在初禅地中所说的计数。因此说"从少净等"等。
247. "二十四种心"是指八种欲界善心,四种无色界善心,除去二瞋的十种不善心,第一无色界异熟,和意门转向心,这二十四种心在凡夫的第一无色界地中生起。
250. (原文未完整,无法翻译);

3.Dasa pañcāti aṭṭha mahākiriyā, catasso arūpakiriyā, manodvārāvajjanaṃ, paṭhamāruppavipāko, arahattaphalañcāti pannarasa cittāni paṭhamāruppabhūmiyaṃ arahato honti.

Tevīsāti paṭhamāruppabhūmiyaṃ puthujjanassa vuttesu catuvīsaticittesu ākāsānañcāyatanakusalavipākavajjā bāvīsati ca dutiyāruppavipāko cāti tevīsati dutiyāruppabhūmiyaṃ puthujjanassa honti. Tattheva tiṇṇaṃ phalaṭṭhasekhānaṃ puthujjanassa vuttesu akusalapañcakavajjāni aṭṭhārasa, taṃtaṃphalañcāti ekūnavīsati cittāni honti.

Kriyā dvādasāti aṭṭha mahākiriyā, ākāsānañcāyatanavajjitā tisso arūpakiriyā, manodvārāvajjananti dvādasa kiriyacittāni. Pākekoti eko arūpavipāko.

Dutiyāruppabhūmiyaṃ puthujjanassa vuttesu viññāṇañcāyatanakusalavipākavajjāni ekavīsati , ākiñcaññāyatanavipāko cāti bāvīsati cittāni tatiyāruppabhūmiyaṃ puthujjanassa uppajjanti.

254-60. Puthujjanassa vuttesu apuññapañcakavajjāni sattarasa, paṭhamaphalañcāti aṭṭhārasa tatiyāruppabhūmiyaṃ sotāpannassa uppajjanti. Tānīti tāneva aṭṭhārasa cittāni. ‘‘Ṭhapetvā paṭhamaṃ phala’’nti hi vacanato dutiyaphalaṃ pakkhipitvāti ayamattho avuttasiddho. Na hi sakadāgāmino sakadāgāmiphalañca nuppajjati . Evañca katvā vuttaṃ ‘‘ṭhapetvā dutiyaṃ phala’’nti. Etthāpi anāgāmiphalaṃ pakaraṇasiddhamevāti daṭṭhabbaṃ. Aṭṭha mahākiriyā, dve tatiyacatutthāruppakiriyā, manodvārāvajjanaṃ, ākiñcaññāyatanavipāko, arahattaphalanti terasa cittāni tatiyāruppabhūmiyaṃ khīṇāsavassa jāyanti. Tatiyāruppabhūmiyaṃ puthujjanassa vuttesu dvāvīsaticittesu ākiñcaññāyatanakusalavipākavajjāti vīsati, nevasaññānāsaññāyatanavipākoti ekavīsati cittāni catutthāruppabhūmiyaṃ puthujjanassa jāyanti. Puthujjanassa vuttesu apuññapañcakavajjāni soḷasa, sotāpattiphalañcāti sattarasa tattheva sotāpannassa honti. Aṭṭha mahākiriyā, dve ca nevasaññānāsaññāyatanavipākakiriyā, manodvārāvajjanaṃ, arahattaphalañcāti dvādasa cittāni tattheva arahato uppajjanti.

261-3. Arūpakusalā ceva kiriyāpi ca uppajjanti, na pana vipākāti adhippāyo. Uddhamuddhamarūpīnanti viññāṇañcāyatanādīsu arūpīnaṃ. Heṭṭhimāti viññāṇañcāyatanikānaṃ ākāsānañcāyatanakusalavipākā nuppajjanti, ākiñcaññāyatanikānaṃ ākāsānañcāyatanaviññāṇañcāyatanakusalavipākāti evamādinā heṭṭhimā heṭṭhimā arūpā nuppajjanti. Kasmāti āha ‘‘diṭṭhādīnavato kirā’’ti. Kirāti anussutiyaṃ. Diṭṭhādīnavatoti ārammaṇe, jhāne ca diṭṭhadosattā. Kusalānuttarāti lokuttarakusalā.

266.Sabbo rūpo mahaggatoti sabbo rūpāvacaramahaggatacittuppādo. Manodhātūti kiriyāmanodhātuvipākamanodhātūnaṃ kāmavipāka-ggahaṇena gahitattā.

269-

我来将这段巴利文直译成简体中文：
3. "十和五"是指八大唯作心、四无色唯作心、意门转向心、第一无色异熟心和阿罗汉果心,这十五种心在阿罗汉的第一无色地中生起。
"二十三"是指在第一无色地中对凡夫所说的二十四心中除去空无边处善心和异熟的二十二心,加上第二无色异熟心,这二十三心在凡夫的第二无色地中生起。在那里,对三种有学果和凡夫来说,在所说的心中除去不善五种的十八心,加上各自的果,共十九心生起。
"十二唯作"是指八大唯作心、除去空无边处的三种无色唯作心、意门转向心,这十二种唯作心。"一异熟"是指一个无色异熟心。
在第二无色地中对凡夫所说的心中除去识无边处善心和异熟的二十一心,加上无所有处异熟心,这二十二心在凡夫的第三无色地中生起。
254-60. 在对凡夫所说的心中除去不善五种的十七心,加上初果,这十八心在预流者的第三无色地中生起。"那些"是指那十八心。因为说"除去初果",所以加入第二果,这个意思是不言而喻的。因为一来者的一来果不是不生起的。因此说"除去第二果"。在这里也应当看到阿那含果是依上下文而成立的。八大唯作心、第三第四无色唯作心两种、意门转向心、无所有处异熟心、阿罗汉果心,这十三心在漏尽者的第三无色地中生起。在第三无色地中对凡夫所说的二十二心中除去无所有处善心和异熟的二十心,加上非想非非想处异熟心,这二十一心在凡夫的第四无色地中生起。在对凡夫所说的心中除去不善五种的十六心,加上预流果,这十七心在那里的预流者中生起。八大唯作心、两种非想非非想处异熟唯作心、意门转向心、阿罗汉果心,这十二心在那里的阿罗汉中生起。
261-3. 无色善心和唯作心生起,但异熟心不生起,这是其意趣。"上上无色者"是指在识无边处等中的无色者。"下下"是指对识无边处者来说空无边处善心和异熟不生起,对无所有处者来说空无边处和识无边处善心和异熟不生起,如是下下无色心不生起。为什么呢?所以说"因见过患故"。"据说"是指依传闻。"见过患"是指在所缘和禅那中见到过失。"善出世间"是指出世间善心。
266. "一切色广大"是指一切色界广大心生起。"意界"是因为唯作意界和异熟意界已被欲界异熟所摄。
269. (原文未完整,无法翻译);

73.Evaṃ…pe… heṭṭhimanti dutiyāruppabhūmiyaṃ vuttesu dutiyāruppattayaṃ ṭhapetvā attano pākena saha tatiyāruppabhūmiyaṃ ekūnacattālīsa cittāni tatthavuttesu tatiyāruppattayaṃ ṭhapetvā attano pākena saha sattatiṃsāti evaṃ sesadvayepi heṭṭhimaheṭṭhimaṃ hitvā cittagaṇanā ñeyyā. Attano attanoti paṭhamāruppabhūmiyaṃ paṭhamāruppavipāko, dutiyāruppabhūmiyaṃ dutiyāruppavipākoti evaṃ attano attano vipākā cattāro ca anāsavā lokuttaravipākāti evaṃ catūsu arūpabhūmīsu ekekāya bhūmiyā pañca pañca vipākā jāyanti. Yā kiriyā teraseva siyuṃ, tā sabbapaṭhamāruppabhūmiyaṃ khīṇāsavassa jāyanteti sambandho. Dutiyāruppabhūmiyaṃ khīṇāsavassa paṭhamāruppakiriyacittaṃ vajjetvā dvādaseva kriyā honti. Tatiyāruppabhūmiyaṃ dutiyāruppakiriyacittaṃ vajjetvā ekādasa. Catutthāruppabhūmiyaṃ tatiyāruppakiriyacittaṃ vajjetvā daseva viññeyyā.

274-5. Idāni kevalaṃ puggalavasena tesameva puggalānaṃ āveṇikacittaṃ dassetuṃ ‘‘arahato panā’’tiādinā arahatoyeva uppajjanakacittaṃ dassetvā anāgāmiādīnaṃ pāṭipuggalikaṃ sakasakaphalacittaṃ pākaṭamevāti saṃkhittaṃ. Arahatoti khīṇāsavassa. Arahato bhāvo arahattaṃ, arahattaphalanti attho. Tañhi ‘‘arīnaṃ hatattā arahā’’tiādinā arahanta-saddassa pavattinimittabhāvena ‘‘arahatta’’nti vuccati. Idāni tesaṃ tesaṃ puggalānaṃ sādhāraṇacittāni dassetuṃ ‘‘catunnañca phalaṭṭhāna’’ntiādi vuttaṃ.

290.Susāranti atthabyañjanavasena pariccajitabbassa pheggussa abhāvato suṭṭhu sāraṃ, sabbaso sāranti attho. Paranti susārattā eva paraṃ. Sattānaṃ idhalokaparalokahitapaṭicchādakassa avijjandhakārassa vidhamanato mohandhakārappadīpaṃ. Cintetīti atthavasena cinteti. Vācetīti byañjanavasena sajjhāyati. Rāgadosānaṃ mohena saha avinābhāvato tassa anupagamanaṃ atthasiddhamevāti ‘‘mohandhakārappadīpa’’nti vatvāpi ‘‘naraṃ…pe… nopayantī’’ti rāgadosānupagamanameva vuttaṃ. ‘‘Mohandhakārappadīpa’’nti vā vacaneneva mohassa anupagamo vutto hotīti rāgadosānameva anupagamanaṃ vuttaṃ. Mūlabhūtānaṃ pana tiṇṇaṃ anupagamanavacanena sesakilesānampi anupagamanaṃ vuttamevāti daṭṭhabbaṃ.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Bhūmipuggalacittuppattiniddesavaṇṇanā niṭṭhitā.

Paṭhamo bhāgo niṭṭhito.

Namo tassa bhagavato arahato sammāsambuddhassa

Abhidhammāvatāra-abhinavaṭīkā

(Dutiyo bhāgo)

6. Chaṭṭho paricchedo

Ārammaṇavibhāganiddesavaṇṇanā

291-

我来将这段巴利文直译成简体中文：
73. "如是...下下"是指在第二无色地中所说的心中除去第二无色三种,连同自己的异熟在第三无色地中有三十九心,在那里所说的心中除去第三无色三种,连同自己的异熟有三十七心,如是在其余两处也应当了知除去下下而有的心数。"各自各自"是指在第一无色地中有第一无色异熟,在第二无色地中有第二无色异熟,如是各自的异熟和四种无漏出世间异熟,如是在四无色地中每一地各有五种异熟生起。那十三种唯作心在漏尽者的第一无色地中生起,这是相连的。在第二无色地中漏尽者除去第一无色唯作心而有十二种唯作。在第三无色地中除去第二无色唯作心而有十一种。在第四无色地中除去第三无色唯作心而应当了知只有十种。
274-5. 现在仅依补特伽罗来显示这些补特伽罗的不共心,以"然而阿罗汉"等显示了只在阿罗汉中生起的心后,对阿那含等各个补特伽罗的各自果心是明显的,所以简略。"阿罗汉"是指漏尽者。阿罗汉的状态是阿罗汉性,即阿罗汉果的意思。因为这是以"由于杀除敌人而成为阿罗汉"等阿罗汉一词的生起因而称为"阿罗汉性"。现在为了显示那些补特伽罗的共同心而说"对四种果位者"等。
290. "精要"因为在义理和文句方面没有应当舍弃的虚假,所以是善精要,意思是完全精要。"最胜"因为是精要所以最胜。因为驱散遮蔽有情今世后世利益的无明黑暗,所以是痴暗之灯。"思维"是依义理而思维。"诵习"是依文句而读诵。因为贪与嗔和痴不可分离,所以它们的不接近是依义理成就的,因此说了"痴暗之灯"后又说"人...不接近",只说贪嗔的不接近。或者说"痴暗之灯"一语已经说明了痴的不接近,所以只说贪嗔的不接近。应当看到,通过说明作为根本的三者的不接近,也已经说明了其余烦恼的不接近。
如是名为阿毗达摩义显的
阿毗达摩入门注释中
地人心生起分别注释完成。
第一分完成。
礼敬世尊、阿罗汉、正等正觉者
阿毗达摩入门新复注
(第二分)
6. 第六品
所缘分别解释
291. (原文未完整,无法翻译)

3.Etesanti yathāvuttappabhedānaṃ. Nanu ca ‘‘cittaṃ cetasika’’ntiādinā cittādīniyeva uddiṭṭhānīti tāneva niddisitabbāni, ārammaṇaṃ pana appakataṃ, taṃ kasmā idha vuccatīti codanaṃ manasi karitvā āha ‘‘tena vinā natthi hi sambhavo’’ti. Yasmā ārammaṇena vinā cittasambhavo natthi, na hi anārammaṇaṃ cittaṃ nāma atthi, tasmā ‘‘tayidaṃ cittaṃ kaṃ ārabbha uppajjatī’’ti āsaṅkānivāraṇatthaṃ ito paraṃ ārammaṇaṃ dassayissāmīti attho . Katividhaṃ pana taṃ ārammaṇaṃ, kiṃ sarūpañcāti āha ‘‘rūpaṃ sadda’’ntiādi. Vacanatthaṃ pana nesaṃ sayameva vakkhati. Chaḷārammaṇakovidāti channaṃ ārammaṇānaṃ byākaraṇakusalā buddhādayo.

Bhūteti cattāro mahābhūte. Upādāyāti nissāya. Catusamuṭṭhitoti kammādīhi catūhi paccayehi samuṭṭhito. Nidassitabbaṃ nidassanaṃ. Kiṃ taṃ? Daṭṭhabbabhāvo cakkhuviññāṇassa gocarabhāvo , saha nidassanenāti sanidassano. Paṭihaññati, paṭihanananti vā paṭigho, yena byāpārādivikārapaccayantarasahitesu cakkhādīnaṃ nissayesu vikāruppatti, so sayaṃ nissayavasena ca sampattānaṃ, asampattānañca paṭimukhabhāvo aññamaññapatanaṃ paṭighoti attho. Tattha sayaṃ sampattiṃ phoṭṭhabbassa nissayavasena sampatti gandharasaghānajivhākāyānaṃ. Itaresaṃ ubhayathāpi asampatti, tasmā idha asampattānaṃ paṭimukhabhāvo ‘‘paṭigho’’ti vuccati. Saha paṭighenāti sappaṭigho, sanidassano ca so sappaṭigho cāti sanidassanasappaṭigho. Etthāha – yassa daṭṭhabbabhāvo atthi, so sanidassano, cakkhuviññāṇagocarabhāvova daṭṭhabbabhāvo. Tassa ca rūpāyatanato anaññattā kathaṃ saha nidassanena sanidassanoti yujjatīti? Vuccate – anaññattepi tassa aññehi dhammehi rūpāyatanaṃ visesetuṃ aññaṃ viya katvā vuttaṃ ‘‘saha nidassanena sanidassana’’nti. Dhammasabhāvasāmaññena hi ekībhūtesu dhammesu yo nānattakaro viseso, so aññaṃ viya katvā upacārituṃ yutto. Evañhi atthavisesāvabodho hoti. Rūpārammaṇasaññitoti ayaṃ evarūpo vaṇṇo rūpārammaṇanti saññito. Idaṃ vuttaṃ hoti – cattāro mahābhūte upādāya te amuñcitvā pavattamāno kammasamuṭṭhāno cittasamuṭṭhāno utusamuṭṭhāno āhārasamuṭṭhāno ca nīlādivasena dissamāno indriyehi ghaṭṭento ca vaṇṇo rūpārammaṇaṃ nāmāti.

294-7. Cittañca utu ca cittotu, tehi sambhavati, te vā sambhavā paccayā imassāti cittotusambhavo. Saha viññattisamuṭṭhāpakaviññāṇena pavatto saddo saviññāṇakasaddo, saviññāṇakasaddo pana na kevalaṃ saviññāṇakasantānappavattova kucchisaddādivasena tassa utusamuṭṭhitassāpi sambhavato.

Dharīyatīti kalāpaparamparāya sandhārīyati. Sūcanatoti attano vatthussa supākaṭakaraṇato. Gandho hi ‘‘idaṃ sugandhaṃ, idaṃ duggandha’’nti pakāseti, paṭicchannapupphaphalādīni ‘‘idamettha atthī’’ti pesuññaṃ karontaṃ viya hotīti.

Rasamānāti assādavasena tussamānā. Rasantīti asanti, anubhavantīti attho. Ettha ra-kāro padasandhikaro. Evañhi ‘‘rasamānā naṃ asantīti raso’’ti niruttinayo sundaro hoti. Itarathā ‘‘rasanti assādentī’’ti vuccamāne ‘‘rasamānā’’ti idaṃ niratthakameva siyā. Atha vā ‘‘rasamānā’’ti ito ra-kāraṃ, ‘‘rasantī’’ti ito sa-kārañca gahetvā ‘‘raso’’ti niruttinayo daṭṭhabbo.



我来将这段巴利文直译成简体中文：
3. "这些"是指如前所说的种类。然而,以"心、心所"等只列举了心等,所以只应该解释那些,而所缘却未作说明,为什么在这里要说呢?考虑到这个质问而说"离此确实无生起"。因为离开所缘心不能生起,因为没有无所缘的心,所以为了除去"这个心缘何而生起"的疑虑,从这以后我将显示所缘,这是其意思。那所缘有几种,什么是它的自性呢?所以说"色、声"等。它们的语义他自己将要说明。"通晓六所缘"是指善巧解释六种所缘的佛等。
"大种"是指四大种。"取"是指依止。"四等起"是指由业等四种缘所等起。"可示"是指可显示。是什么呢?是可见性、是眼识的行境,与可示共在为"有可示"。被撞击,或撞击为"撞击",由此作用等变异因缘和合的眼等所依而生起变异,它自身依所依的方式,对已到达和未到达的相对性、相互撞击,这是撞击的意思。其中自身到达是触的,依所依方式到达是香、味、鼻、舌、身的。其他的两种方式都是未到达,所以这里未到达的相对性称为"撞击"。与撞击共在为"有撞击",有可示且有撞击为"有可示有撞击"。这里有人问:凡是有可见性的,那是有可示的,眼识的行境性就是可见性。因为它与色处无异,怎么说"与可示共在为有可示"是合适的呢?回答说:虽然无异,但为了区别色处与其他法,好像说成另外的一样,所以说"与可示共在为有可示"。因为在以法的自性共同而成为一的诸法中,那作成差异的特性,适合像另外的一样而假说。如此才能了解义理的差别。"称为色所缘"是指这样的色被称为色所缘。这是说:依止四大种而不离它们而转起的业等起、心等起、时节等起、食等起,以青等方式被看见并与诸根相碰的色,名为色所缘。
294-7. 心和时节为心时,由它们生起,或它们是此生起的缘为心时生起。与表示等起识共同生起的声音为有识声,但有识声不仅是在有识相续中生起的,因为它也可能是腹部声等方式的时节等起的。
"持"是指被相续的聚集所持续。"指示"是指使自己的事物非常明显。因为香使"这是好香,这是恶香"显明,好像在告发隐藏的花果等"这里有这个"。
"品尝"是指以享受的方式欢喜。"尝"是指吃,意思是体验。这里"ra"字是为了语音连接。如此"由品尝而尝为味"的语源解释才好听。否则说"尝即享受"时,"品尝"这个词就毫无意义了。或者应当看到取"品尝"中的"ra"字和"尝"中的"sa"字而成"味"的语源解释。

298.Phusīyatīti ghaṭṭīyati. Kiṃ taṃ phoṭṭhabbaṃ nāmāti āha ‘‘pathavītejavāyavo’’ti. Iminā dhātuttayameva kāyaviññāṇaviññeyyabhāvasaṅkhātaphoṭṭhabbaṃ nāma, na aññanti dasseti. Kasmā panettha āpodhātu na gahitā, nanu sītatā phusitvā gayhati, sā ca āpodhātu evāti? Saccaṃ gayhati, na pana āpodhātu, kiñcarahi tejodhātu eva. Mande hi uṇhabhāve sītavuddhi, na sītatā nāma koci guṇo atthi. Kevalaṃ pana uṇhabhāvassa mandatāya sītatābhimāno. Kathaṃ panetaṃ viññātabbanti ce? Sītavuddhiyā anavaṭṭhitabhāvato pārāpāre viya. Tathā hi ghammakāle ātape ṭhatvā chāyaṃ paviṭṭhānaṃ sītavuddhi hoti, tattheva pathavīgabbhato uṭṭhitānaṃ uṇhavuddhi ca. Kiñcarahi himapātasamayādīsu sītassa paripācakattadassanato ca tejodhātu eva sītatāti daṭṭhabbaṃ. Yadi ca sītatā āpodhātu siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ upalabbheyya dvinnaṃ dhātūnaṃ avinibbhogappavattito, na ca panevaṃ upalabbhati, tasmā ñāyati ‘‘na āpodhātu sītatā’’ti . Idaṃ catumahābhūtānaṃ avinibbhogavuttitaṃ icchantānaṃ uttaraṃ, anicchantānampi pana catunnaṃ mahābhūtānaṃ ekasmiṃ kalāpe kiccadassanena sabhāgavuttitāya sādhitāya idameva uttaraṃ. Keci pana ‘‘vāyodhātu sītatā’’ti vadanti, tesampi idameva uttaraṃ. Yadi vāyodhātu sītatā siyā, ekasmiṃ kalāpe uṇhabhāvena saddhiṃ upalabbheyya, na ca panevaṃ upalabbhati, tasmā viññāyati ‘‘na vāyodhātu sītatā’’ti. Ye pana vadanti ‘‘dravatā āpodhātu, sā ca phusitvā gayhatī’’ti, te vattabbā ‘‘dravabhāvopi nāma phusīyatīti idaṃ āyasmantānaṃ adhimānamattaṃ saṇṭhāne viyā’’ti. Vuttañhetaṃ porāṇehi –

‘‘Dravabhāsahavuttīni , tīṇi bhūtāni samphusaṃ;

Dravataṃ samphusāmīti, lokoyamabhimaññati.

‘‘Bhūte phusitvā saṇṭhānaṃ, manasā gayhate yathā;

Paccakkhato phusāmīti, ñātabbā dravatā tathā’’ti.

299.Sabbaṃ nāmanti sabbaṃ cittacetasikanibbānasammataṃ nāmaṃ. Cittacetasikañhi ārammaṇaṃ pati namanato nāmaṃ. Nibbānaṃ pana cittacetasikassa attānaṃ pati nāmanato nāmaṃ. Rūpanti nipphannarūpaṃ. Kiṃ avisesenāti ce, noti āha ‘‘hitvā rūpādipañcaka’’nti. Lakkhaṇānīti aniccādilakkhaṇāni. Paññattīti nāmupādāyavasena duvidhā paññatti.

300. Imāni pana chabbidhāni ārammaṇāni sabbāni sabbattha labbhanti, udāhu katthaci kānicīti āha ‘‘chaḷārammaṇānī’’tiādi. Tīṇi rūpeti rūpāvacarabhūmiyaṃ rūpasaddadhammavasena tīṇi ārammaṇāni labbhanti. Ghānādittayassa pana tattha abhāvato gandhārammaṇādīni dhammārammaṇato visuṃ na labbhanti. Arūpabhave pana sabbaso rūpānaṃ abhāvato ekaṃ dhammārammaṇameva labbhati, na aññanti āha ‘‘arūpe dhammārammaṇamekaka’’nti . Nanu ca arūpabhavato cavitvā kāmabhave nibbattantānaṃ arūpabhaveyeva gatinimittavasena rūpārammaṇaṃ upaṭṭhātīti? Saccaṃ upaṭṭhāti, taṃ pana kāmabhaveyeva ārammaṇaṃ. Upapajjitabbabhavasmiñhi vaṇṇo gatinimittavasena upaṭṭhāti.

301-

我来将这段巴利文直译成简体中文：
298. "被触"是指被碰触。什么是所触呢?所以说"地、火、风"。这表示只有这三界是所谓身识所识知的触,而不是其他。但为什么这里不取水界呢?难道冷不是被触知的吗?而且那就是水界啊?确实是被触知,但不是水界,而是什么呢?是火界。因为在热性微弱时冷性增长,并没有所谓冷性这样的性质存在。只是因为热性微弱而有冷的错觉。如果问这怎么知道呢?因为冷的增长是不稳定的,就像此岸彼岸一样。如是在炎热时站在阳光下进入阴凉处的人们感觉冷增长,而在同处从地底升起的则感觉热增长。而且因为在下雪时等看到冷有消化作用,所以应当看到冷就是火界。如果冷是水界,那么在一个聚集中应当与热性一起被觉察,因为两界是不可分离而转起的,但并非如此被觉察,所以知道"冷不是水界"。这是对主张四大种不可分离而转起者的答复,对不主张者来说,通过在一个聚集中看到四大种的作用而证明它们的相同转起,这也是答复。有些人说"冷是风界",对他们也是这同样的答复。如果冷是风界,那么在一个聚集中应当与热性一起被觉察,但并非如此被觉察,所以知道"冷不是风界"。那些说"流动是水界,而且它是被触知的"的人,应当对他们说"流动性也被触知,这只是你们的增上慢,就像形状一样"。因为古人说:
"触知流动共存的,三大种时,
这世间增慢说是,触到流动。
就像触知大种后,心取形状,
应知流动也如是,现前触知。"
299. "一切名"是指一切被认为是心、心所、涅槃的名。因为心、心所趣向所缘故为名。涅槃则因为心、心所趣向它故为名。"色"是指完成色。如果问是否无差别呢?不是,所以说"除去色等五种"。"诸相"是指无常等相。"施设"是指依名和所依而有的二种施设。
300. 这六种所缘是否都在一切处可得,还是在某些处只有某些呢?所以说"六所缘"等。"三种色"是指在色界地中可得色、声、法三种所缘。因为那里没有鼻等三种,所以香所缘等不能从法所缘分开而得。在无色有中因为完全没有色法,所以只有一个法所缘可得,没有其他的,所以说"无色中法所缘一种"。难道从无色有死后生在欲有的人们,不是在无色有中就以趣相的方式现起色所缘吗?确实现起,但那是在欲有中的所缘。因为在将要生的有中,色以趣相的方式现起。
301. (原文未完整,无法翻译);

2. Evaṃ cha ārammaṇāni sarūpato, pavattippabhedato ca dassetvā idāni tesu abhayagirivāsīnaṃ kiñci vippaṭipattiṃ dassetvā taṃ paṭikkhipituṃ ‘‘khaṇavatthuparittattā’’tiādi vuttaṃ. Tattha khaṇavatthuparittattāti khaṇassa ceva vatthuno ca parittattā. Ye rūpādayoti sambandho. Yesanti yesaṃ ācariyānaṃ laddhi. Yesanti vā dhammārammaṇena saha sambandhībhāvato, vuttaṃ vavatthāpakattā ca. Te hi dhammārammaṇaṃ vavatthāpento attanā saha taṃ sambandhenti, tasmā dhammārammaṇena saha sambandhībhāvāpekkhāya ‘‘yesa’’nti sāmivacananti. Iminā pana idaṃ vuttaṃ hoti – ye rūpādayo pañca ārammaṇā santattaayoguḷe patitajalabindu viya parittakkhaṇikā, dibbacakkhunā asakkuṇeyyaggahaṇā paramāṇu viya parittavatthukā, tato ca sakasakaviññāṇānaṃ āpāthaṃ na gacchanti, kevalaṃ pana manoviññāṇasseva gocarā, te dhammārammaṇaṃ nāmāti yesaṃ laddhi, te yesaṃ vā dhammārammaṇaṃ nāmāti. Eteneva ca atītānāgatabhāvena atidūraaccāsannabhāvena, kuṭṭādiantaritābhāvena ca āpāthaṃ anāgacchantānampi rūpādīnaṃ saṅgaho kato hotīti. Evaṃladdhikā pana te –

‘‘Imesaṃ kho, āvuso, pañcannaṃ indriyānaṃ nānāvisayānaṃ nānāgocarānaṃ na aññamaññassa gocaravisayaṃ paccanubhontānaṃ mano paṭissaraṇaṃ, mano ca nesaṃ gocaravisayaṃ paccanubhotī’’ti (ma. ni. 1.455) –

Idaṃ suttaṃ āharitvā paṭikkhipitabbāti dassento āha ‘‘te paṭikkhipitabbāvā’’tiādi. Tattha paṭikkhipitabbāvāti na anuvattitabbā. Aññamañña…pe… bhontānanti cakkhundriyaṃ sotindriyassa gocaraṃ na paccanubhoti, tathā ‘‘sotindriyaṃ cakkhundriyassā’’tiādinā aññamaññassa ārammaṇaṃ neva paccanubhontānaṃ nānubhavantānaṃ na gaṇhantānaṃ. Tesanti tesaṃ pañcannaṃ indriyānaṃ.



我来将这段巴利文直译成简体中文：
2. 这样显示了六所缘的自性和转起的差别后，现在为了显示无畏山住者们对它们的某些错解并驳斥它，而说"因刹那和事物的微细"等。其中"因刹那和事物的微细"是指因为刹那和事物的微细性。"凡色等"是相连的。"凡"是指凡是那些阿阇黎们的见解。或者"凡"是因为与法所缘有关联性，和因为是能确定的。因为他们在确定法所缘时将它与自己相连，所以观待与法所缘的关联性而"凡"是所有格。这里说的是：凡是色等五所缘像落在热铁球上的水滴一样是刹那微细的，像极微一样是事物微细的难以被天眼所取，因此不能进入各自识的范围，只是意识的境界，这些就是法所缘，这是那些人的见解，或者对那些人来说是法所缘。通过这个也包括了因为过去未来性、太远太近性、和被墙等遮蔽性而不能进入范围的色等。持这种见解的他们引用：
"朋友，这五根各有不同的境域、不同的行境，不互相经验对方的行境境域，意是它们的依止，而意经验它们的行境境域"(中部)
这经文，为了显示应当被驳斥，所以说"他们应当被驳斥"等。其中"应当被驳斥"是指不应当随顺。"不互相...经验"是指眼根不经验耳根的行境，如是"耳根不经验眼根的"等，不互相经验、不体验、不取对方的所缘。"它们的"是指那五根的。

303. Tañca gocaraṃ mano paccanubhotīti sambandho. Taṃ rūpādipañcavidhaṃ ārammaṇaṃ ca-saddena dhammārammaṇañca mano paccanubhoti, cittaṃ ārammaṇaṃ karotīti attho. Ayaṃ panettha adhippāyo – yadi cakkhādīnamāpāthagatāni vinā avasesā dhammārammaṇā honti, tadā taṃvisayaṃ cittaṃ pañcindriyānaṃ visayaṃ paccanubhontaṃ nāma na hoti, attanoyeva pana visayaṃ paccanubhontaṃ nāma hoti. Evañca sati manova tesaṃ gocaravisayaṃ paccanubhotīti dupparihāriyaṃ bhaveyya, na ca taṃ suttavacanaṃ sakkā atikkametuṃ, tasmā vuttanayena cakkhādīnaṃ anāpāthagatāpi manogocarā rūpādayo rūpādiārammaṇāneva honti, na dhammārammaṇāti. Yadi rūpārammaṇaṃ cittaṃ attano visayaṃ nānubhoti, paravisayameva anubhoti, kathaṃ dassanādikiccaṃ na karoti? Taṃtaṃkiccānaṃ nissayabhūtassa vatthuno anissitattā. Kathañcarahi pañcindriyānaṃ visayaṃ paccanubhoti nāma? Dassanādikiccassa akaraṇepi cakkhuviññāṇādīhi diṭṭhādiākārasseva gahaṇato pañcindriyānaṃ visayaṃ paccanubhoti nāma. Yadi hi cakkhuviññāṇādīhi diṭṭhādiākāraṃ na gaṇhāti, rūpādīnaṃ nīlattādivasena jānanaṃ manoviññāṇameva karoti, na pañcaviññāṇānīti tathā jānanameva na hoti. Tassa pana atthitāyevetaṃ viññātabbaṃ – anāpāthagatarūpādārammaṇaṃ cittaṃ attano visayaṃ na paccanubhoti nāma. Atha kho pañcindriyānaṃ visayameva paccanubhotīti. Atha siyā, na mayaṃ cittassa pañcindriyavisayānubhavanaṃ paṭikkhipāma, tassa pana anubhavanaṃ dassanādikiccavirahena dhammārammaṇavasenevāti ce? Tampi na, sutte tathā āgataṭṭhānassa abhāvato. Yadi hi cittaṃ dassanādikiccavirahena pañcindriyavisayaṃ dhammārammaṇavaseneva paccanubhoti, pañcindriyānaṃ visayaṃ paccanubhavamānā manodhātumanoviññāṇadhātupi dhammārammaṇāyeva siyā, evañca sati ‘‘dhammāyatanaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’ti paṭṭhāne vattabbaṃ siyā, tathā pana avatvā –

‘‘Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.2),

‘‘Rūpāyatanaṃ…pe… dhammāyatanaṃ manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’’ti ca (paṭṭhā. 1.1.2) –

Vuttattā pañcindriyānaṃ visayaṃ paccanubhontī manodhātumanoviññāṇadhātu taṃpañcindriyānaṃ visayavasena paccanubhoti, na dhammāyatanavasenāti niṭṭhamettha gantabbaṃ.

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我来将这段巴利文直译成简体中文：
303. "而且意经验那行境"是相连的。意经验那色等五种所缘和以"和"字所表示的法所缘,心使之成为所缘,这是其意思。这里的意趣是:如果除了进入眼等范围的之外其余的都成为法所缘,那么取那境域的心就不能称为经验五根的境域,而只能称为经验自己的境域。如果这样的话,"而且意经验它们的行境境域"就难以解释,而且那经文也不能超越,所以按照所说的方式,即使没有进入眼等范围的意境界中的色等也是色等所缘,而不是法所缘。如果取色所缘的心不经验自己的境域而只经验他人的境域,为什么不作见等作用呢?因为不依止作为那些作用的所依的事物。那么怎么称为经验五根的境域呢?即使不作见等作用,因为取着被眼识等所见等的行相,所以称为经验五根的境域。因为如果不取眼识等所见等的行相,只有意识作为青等方式知道色等,而不是五识,那么如此的知道就不会有。而由于它的存在,应当这样了知:取未进入范围的色等所缘的心不称为经验自己的境域,而是称为经验五根的境域。
如果说:我们不否定心经验五根的境域,但是它的经验因为没有见等作用所以只是依法所缘的方式?这也不对,因为在经中没有如此说的地方。因为如果心因为没有见等作用而只是依法所缘的方式经验五根的境域,那么经验五根境域的意界和意识界也应该只是法所缘,如果这样的话,在发趣论中应当说"法处以所缘缘的方式作为意界和意识界及其相应诸法的缘",但是没有那样说,而是说:
"色处、声处、香处、味处、触处以所缘缘的方式作为意界及其相应诸法的缘",
"色处...乃至...法处以所缘缘的方式作为意识界及其相应诸法的缘"。
因为如此说,所以应当在这里得出结论:经验五根境域的意界和意识界是依那五根的境域方式经验,而不是依法处的方式。
304. (原文未完整,无法翻译)

5. Evaṃ ekenākārena paṭikkhepavidhiṃ dassetvā puna aparenapi kāraṇena dassento āha ‘‘dibbacakkhādī’’tiādi. Ādi-ggahaṇena dibbasotañāṇaggahaṇaṃ. Itipi na yujjatīti na kevalaṃ pubbe vutteneva kāraṇena, atha kho imināpi kāraṇena na yujjatīti vuttaṃ hoti. Yadipi cakkhādīnaṃ anāpāthagatarūpādīni dhammārammaṇā nāma honti, tadā dibbacakkhādīni rūpādiārammaṇāni na siyuṃ tesaṃ pasādavisayānaṃ rūpasaddānaṃ pariggaṇhanato, evañca sati suttesu dibbacakkhudibbasotānaṃ dhammārammaṇatāva vattabbā, na rūpādiārammaṇatā, vuttā ca sā, tasmā cakkhādīnaṃ avisayā rūpādayo rūpādārammaṇāneva, na dhammārammaṇāti. Teneva ca dhammasaṅgahepi –

‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā, yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hotī’’ti (dha. sa. 1) –

Vuttaṃ. Kiñca anāpāthagatānaṃ dhammārammaṇatte sabbaññutaññāṇaṃ rūpādiārammaṇaṃ na hotīti āpajjatīti. Evaṃ satīti yadi kadāci rūpādiārammaṇaṃ hutvā kadāci dhammārammaṇaṃ hoti, kadāci dhammārammaṇaṃ hutvā kadāci rūpādiārammaṇaṃ hoti, tadā tesaṃ rūpādiārammaṇānaṃ niyamopi kathaṃ bhave ‘‘idaṃ rūpādiārammaṇaṃ, idaṃ dhammārammaṇa’’nti niyamo na bhaveyya, ārammaṇasaṅkaro bhaveyyāti attho.

306. Evaṃ chabbidhaṃ ārammaṇaṃ dassetvā idānissa anantarabhedaṃ parittārammaṇādittikavasena dassento āha ‘‘sabbaṃ ārammaṇa’’ntiādi. Chabbidhaṃ parittattikādikaṃ taṃ etaṃ sabbaṃ ārammaṇanti sambandho. Parittattikādīnanti parittārammaṇattikādīnaṃ. Parittārammaṇattiko hi idha ‘‘parittattiko’’ti vutto majjhapadalopavasena. Ādi-ggahaṇena maggārammaṇattiko atītārammaṇattiko ajjhattārammaṇattikoti imesaṃ tiṇṇaṃ tikānaṃ saṅgaho. Tattha ‘‘parittārammaṇā dhammā, mahaggatārammaṇā dhammā, appamāṇārammaṇā dhammā’’ti evamāgato parittārammaṇattiko. Ādipadavasena ‘‘maggārammaṇā dhammā, maggahetukā dhammā, maggādhipatino dhammā’’ti evamāgato maggārammaṇattiko. ‘‘Atītārammaṇā dhammā, anāgatārammaṇā dhammā, paccuppannārammaṇā dhammā’’ti evamāgato atītārammaṇattiko. ‘‘Ajjhattārammaṇā dhammā, bahiddhārammaṇā dhammā, ajjhattabahiddhārammaṇā dhammā’’ti evamāgato ajjhattārammaṇattikoti veditabbaṃ.

307-9.Kriyāhetudvayanti ahetukakiriyadvayaṃ hasituppādamanodhātu itarassa mahaggatādiārammaṇatāvasenāpi vakkhamānattā. ‘‘Iṭṭhādibhedā’’tiādi parittārammaṇabhāvavibhāvanaṃ. Iṭṭhādibhedāti iṭṭhaiṭṭhamajjhattaaniṭṭhaaniṭṭhamajjhattabhedā. Paṭipāṭiyāti ‘‘rūpaṃ cakkhuviññāṇassa, saddo sotaviññāṇassā’’tiādinā anukkamato. Rūpādi…pe… ttayassa tūti kiriyāmanodhātuyā ceva kusalākusalavipākavibhāgavasena dvinnaṃ manodhātūnañca sabbaṃ rūpādipañcakagocaraṃ . Tā hi hadayavatthuṃ nissāya cakkhuviññāṇādīnaṃ purimapacchimā hutvā niyatā rūpādīneva ārabbha pavattanti.



让我为您直译这段巴利文：
5. 如是以一种方式说明否定之理后，为再以另一种原因说明而说"天眼等"等。"等"字包含天耳智的含摄。"如是也不相应"是说不仅仅因前述原因，而且也因此理由不相应。虽然眼等的非所行境色等是法所缘，但那时天眼等就不会以色等为所缘，因为它们摄取净色境界的色声，如此则在经中应说天眼天耳是以法为所缘，而非以色等为所缘，但已说彼等是色等所缘，因此眼等的非境界色等就是色等所缘，而非法所缘。故在法聚中也说：
"何时欲界善心生起，与喜俱，相应智，或以色为所缘，或以声为所缘，或以香为所缘，或以味为所缘，或以触为所缘，或以法为所缘，或缘于任何，尔时有触......有无散乱。"
又若非所行境是法所缘，则一切智智就不会以色等为所缘。"如是则"是说若有时作为色等所缘，有时作为法所缘，有时作为法所缘，有时作为色等所缘，则彼等色等所缘如何确定"此是色等所缘，此是法所缘"，就不会有确定性，会有所缘混乱之义。
306. 如是显示六种所缘后，现在为显示其以小所缘等三法的差别而说"一切所缘"等。六种小三法等，此一切所缘为连系。"小三法等"即小所缘三法等。此中"小三法"即指小所缘三法，依中间词省略。"等"字摄取道所缘三法、过去所缘三法、内所缘三法这三种三法。其中如是而来"小所缘法、大所缘法、无量所缘法"为小所缘三法。依"等"字，如是而来"道所缘法、道因法、道增上法"为道所缘三法。"过去所缘法、未来所缘法、现在所缘法"为过去所缘三法。"内所缘法、外所缘法、内外所缘法"为内所缘三法，应当了知。
307-9. "二无因作意"即二无因作意，即生笑意界，因将说另一个也有大等所缘性。"可意等差别"等是显示小所缘性。"可意等差别"即可意、极可意、中性、不可意、极不可意的差别。"依次"即如"色是眼识的，声是耳识的"等依次序。"色等......三"即作意意界以及依善不善异熟分别的二意界的一切色等五境。因为它们依心所依，作为眼识等的前后而决定，只缘色等而转起。

311.Kāmadhātuyanti kāmabhave. Tattha hi nesaṃ sabbesaṃ vatthārammaṇāni upalabbhanti. Cattārīti tesveva kiriyāmanodhātu, kusalavipākacakkhusotaviññāṇāni, tathā sampaṭicchananti imāni cattāri cittāni. Sesāni pana vatthārammaṇābhāvena tattha nuppajjanti. Neva kiñcīti vatthārammaṇānaṃ sabbaso abhāvato etesu kiñci na jāyati.

312-3.‘‘Mahāpākāna’’ntiādi paṭhamaparicchede vuttatthameva. Paṭuppannāti paccuppannā.

314. Evaṃ parittārammaṇe dassetvā idāni mahaggatārammaṇe appamāṇārammaṇe ca dassetuṃ ‘‘dutiyāruppacittañcā’’tiādi vuttaṃ. Tattha dutiyāruppacittaṃ paṭhamāruppārammaṇato, catutthāruppaṃ tatiyāruppārammaṇato mahaggatārammaṇaṃ. Chabbidhanti kusalavipākakiriyāvasena paccekaṃ tividhatāya chappakāraṃ.

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我来为您直译这段巴利文：
311. "在欲界"即在欲有中。因为在那里能得到它们所有的依处和所缘。"四"即在那些中的作意意界、善异熟眼耳识，以及领受，这四种心。其余则因无依处和所缘而不生起于彼处。"全无任何"即因完全无依处和所缘，这些中任何都不生起。
312-3. "大异熟"等义如第一品中所说。"现前"即现在。
314. 如是显示小所缘后，现在为显示大所缘和无量所缘而说"第二无色心等"。其中第二无色心缘第一无色故为大所缘，第四无色缘第三无色故为大所缘。"六种"即依善、异熟、作意，各有三种故为六种。
316. [这句似乎未完整，建议等待完整内容后再译]


20. Ñāṇaṃ parihīnaṃ etesaṃ, ñāṇato parihīnāti vā ñāṇahīnā. Parittārammaṇā…pe… honti teti aṭṭha ñāṇavippayuttacittuppādā sekhaputhujjanakhīṇāsavānaṃ kadāci nirussukkabhāvena ādarākaraṇavasena akammaññasarīratāaññavihitatāhi vā asakkaccadānapaccavekkhaṇadhammassavanādīsu atipaguṇavipassanāya ca kāmāvacaradhamme ārabbha pavattikāle parittārammaṇā. Atipaguṇānaṃ paṭhamajjhānādīnaṃ paccavekkhaṇakāle mahaggatārammaṇā. Kasiṇanimittādipaññattipaccavekkhaṇakāle parittārammaṇādivasena navattabbā. Akusalesu cattāro diṭṭhisampayuttacittuppādā catupaññāsakāmāvacaradhammānaṃ, rūpassa ca ‘‘attā satto’’ti parāmasanaassādanābhinandanakāle parittārammaṇā. Tenevākārena sattavīsatimahaggatadhamme ārabbha pavattakāle mahaggatārammaṇā. Paṇṇattidhamme ārabbha pavattanakāle siyā navattabbā parittārammaṇādivasena. Diṭṭhivippayuttāni teyeva dhamme ārabbha vinā parāmāsena assādanābhinandanavasena pavattiyaṃ, paṭighasampayuttāni domanassavasena pavattiyaṃ, vicikicchāsampayuttaṃ dveḷhakabhāvena, uddhaccasahagataṃ vikkhipanavasena, avūpasamavasena ca pavattiyaṃ parittamahaggatanavattabbārammaṇāti veditabbā. Kriyatopi ca tathāti kiriyacittatopi ñāṇasampayuttā cattāroti attho. Kriyāvoṭṭhabbananti sarūpakathanametaṃ, na pana kusalākusalavipākavoṭṭhabbanassa vijjamānattā.

Tividho hoti gocaroti parittamahaggataappamāṇavasena tividhopi gocaro hoti. Kathaṃ? Kusalakiriyāvasena aṭṭha ñāṇasampayuttacittuppādā sekhaputhujjanakhīṇāsavānaṃ sakkaccadānapaccavekkhaṇadhammassavanavipassanādīsu kāmāvacaradhamme ārabbha pavattakāle kāmāvacarārammaṇikaabhiññāya parikammānulomakāle ca parittārammaṇā. Paṭhamajjhānādipaccavekkhaṇakāle mahaggatārammaṇajhānādīnaṃ parikammakāle mahaggatadhamme ārabbha sammasanakāle ca mahaggatārammaṇā honti. Yathālābhaṃ gotrabhuvodānakāle pana lokuttaraṃ dhammaṃ paccavekkhaṇakāle ca nibbānārammaṇābhiññāya parikammakāle ca appamāṇārammaṇā. Paṇṇattipaccavekkhaṇakāle paṇṇattārammaṇikajhānābhiññānaṃ parikammakāle ca navattabbā. Abhiññādvayassa parittādiārammaṇataṃ sattarasamaparicchede vakkhati. Kiriyāvoṭṭhabbanampi yathāvuttadhammānaṃ taṃtaṃārammaṇe pavattamānānaṃ purecaraṃ hutvā taṃ tadeva āvajjantaṃ pavattatīti parittādiārammaṇaṃ. Pañcadvāre voṭṭhabbanavasena pavattiyaṃ parittārammaṇameva.

Vuttāvasesānīti yathāvuttehi avasiṭṭhāni pannarasa rūpāvacarāni paṭhamatatiyāni, cha arūpāvacarakusalavipākakiriyacittānīti ekavīsati cittāni. Navattabbārammaṇānīti parittādivasena navattabbassa kasiṇādinimittasattapaññattiākāsaviññāṇābhāvassa ārammaṇakaraṇato navattabbārammaṇāni.

Parittārammaṇattikaṃ samattaṃ.

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我来帮您将这段巴利文翻译成简体中文：
20. 这些人的智慧已衰退，或因智慧衰退而称为缺乏智慧者。所缘是小等......即八种离智心生起，对于有学、凡夫、漏尽者，有时因无精进状态、或因不恭敬、或因身体不适、或因注意力分散，在不恭敬地布施、观察、听法等时，以及在修习纯熟的观禅时，缘取欲界法时，是小所缘。在观察已纯熟的初禅等时，是大所缘。在观察遍相等概念时，依小所缘等而说为不可说。在不善中，四个邪见相应心生起，对五十四欲界法和色法，以"我、众生"执取、享受、欢喜时，是小所缘。以同样方式，缘取二十七广大法时生起，是广大所缘。缘取概念法时生起，依小所缘等可能是不可说。离邪见的，缘取那些法时，无执取而仅以享受、欢喜方式生起；瞋恚相应的，以忧方式生起；疑相应的，以犹豫方式生起；掉举俱行的，以散乱方式、不寂静方式生起，应知为小、大、不可说所缘。从唯作来说也是如此，即四个智相应唯作心的意思。唯作确定，这是说明其本质，并非因为有善、不善、异熟确定的存在。
所缘有三种，即依小、大、无量而有三种所缘。如何？善和唯作的八种智相应心生起，对于有学、凡夫、漏尽者，在恭敬地布施、观察、听法、观禅等时，缘取欲界法时，以及在欲界所缘神通的遍作、随顺时，是小所缘。在观察初禅等时，在大所缘禅等的遍作时，以及在观察广大法时，是广大所缘。在种姓、净化时，以及在观察出世间法时，在无量所缘神通的遍作时，是无量所缘。在观察概念时，在概念所缘禅与神通的遍作时，是不可说。两种神通的小等所缘，将在第十七品中说明。唯作确定也是如前所述诸法在各自所缘中生起时的前导，转向那些所缘而生起，故为小等所缘。在五门中以确定方式生起时，唯是小所缘。
其余所说的，即如前所说之外的十五个色界心中的初、第三，六个无色界善、异熟、唯作心，共二十一心。不可说所缘，即因为缘取依小等不可说的遍等相、七种概念、虚空、识无边处、无所有处为所缘，故为不可说所缘。
小所缘三法完。
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2. Evaṃ parittārammaṇattikavasena visayīvibhāgaṃ dassetvā idāni yasmā appamāṇārammaṇaniddeseneva maggārammaṇattikasaṅgahitopi visayīvibhāgo niddiṭṭho hoti, tasmā taṃ pahāya atītārammaṇattikavasena dassetuṃ ‘‘dutiyāruppacittañcā’’tiādi vuttaṃ. Tattha dutiyāruppacittaṃ atītassa paṭhamāruppaviññāṇassa ārammaṇakaraṇato, catutthāruppaṃ tatiyāruppassa ārammaṇakaraṇato ekantaatītārammaṇaṃ. Paccuppannāva gocarāti rūpādimhi dharamāneyeva pañcadvārikacittānaṃ uppajjanato. Anāgatārammaṇaṃ pana niyataṃ kiñci natthi anāgataṃsañāṇassapi pañcamajjhānato abhinnattā.

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我来 助您翻译这段巴利文：
2. 如是通过小所缘三法显示了境的分别后，现在由于通过无量所缘的说明已经包含了道所缘三法所摄的境的分别，因此舍弃它，为了依过去所缘三法显示而说"第二无色心等"等。其中，第二无色心因为缘取过去的第一无色识为所缘，第四无色因为缘取第三无色为所缘，是必定的过去所缘。现在才是所缘，因为五门心在色等存续时才生起。而确定的未来所缘则什么都没有，因为未来分智也不异于第五禅。
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6.Siyā…pe… nāgatagocarāti aṭṭha tāva mahāvipākā devamanussānaṃ paṭisandhiggahaṇakāle kammaṃ vā kammanimittaṃ vā ārabbha pavattiyaṃ atītārammaṇā. Bhavaṅgacutikālepi eseva nayo. Gatinimittaṃ pana kadāci kammanimittañca ārabbha paṭisandhiggahaṇakāle, tadanantaraṃ bhavaṅgakāle ca paccuppannārammaṇā, tathā pañcadvāre tadārammaṇavasena pavattiyaṃ. Manodvāre pana atītānāgatapaccuppannārammaṇānaṃ javanānaṃ ārammaṇaṃ gahetvā pavattiyaṃ atītānāgatapaccuppannārammaṇā. Kusalākusalavipākāhetukaupekkhāsahagatamanoviññāṇadhātudvayepi eseva nayo. Kevalañhi tā yathākkamaṃ manussesu jaccandhādīnaṃ, apāyesu ca sabbesaṃ paṭisandhi honti. Pañcadvāre ca santīraṇakāle paccuppannārammaṇāva hontīti ayametesaṃ viseso. Somanassasahagatā pana pañcadvāre santīraṇavasena, tadārammaṇavasena ca pavattikāle paccuppannārammaṇā, manodvāre ca tadārammaṇakāle atītānāgatapaccuppannārammaṇāti veditabbā. Hasituppādacittaṃ pana khīṇāsavānaṃ pañcadvāre haṭṭhapahaṭṭhākāraṃ kurumānānaṃ paccuppannārammaṇaṃ hoti, manodvāre atītādibhede dhamme ārabbha hasituppādavasena pavattiyaṃ atītānāgatapaccuppannārammaṇaṃ. ‘‘Kusalākusalā’’tiādīsu kusalesu tāva cattāro ñāṇasampayuttacittuppādā sekhaputhujjanānaṃ, atītādibhedāni khandhadhātuāyatanāni sammasanakāle, paccavekkhaṇakāle, atītādiārammaṇikaabhiññānaṃ parikammakāle ca atītānāgatapaccuppannārammaṇā. Paññattinibbānapaccavekkhaṇakāle, gotrabhuvodānakāle, paññattinibbānārammaṇikaabhiññānaṃ parikammādikāle ca navattabbārammaṇā. Paññattinibbānāni hi idha atītādikālavasena navattabbānīti tadārammaṇāni atītārammaṇādivasena navattabbāni. Tenāha ‘‘santapaññattikālepī’’ti, yathāsambhavaṃ santassa nibbānassa, paññattiyā ca ārammaṇakaraṇakāleti attho. Potthakesu pana ‘‘sante paññattikālesū’’ti likhanti, so apāṭho. Tassa pana apāṭhabhāvaṃ ajānantā atthahānimpi asallakkhetvā vacanavipallāsavasena paññattikālasmiṃ satīti atthaṃ likhanti. Ñāṇavippayuttānipi vuttanayeneva veditabbāni. Kevalañhi tesaṃ maggaphalanibbānapaccavekkhaṇāni natthi. Ñāṇavirahena lokuttaradhammārammaṇe asamatthabhāvatoti ayameva viseso.


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6. 可能......未来所缘，首先八大异熟心在天人和人类结生时，缘取业或业相而生起时，是过去所缘。在有分和死亡时也是此理。而趣相有时和业相，在结生时缘取，以及随后在有分时是现在所缘，同样在五门中以彼所缘方式生起时也是。但在意门中，取过去、未来、现在所缘的速行的所缘而生起时，是过去、未来、现在所缘。在善、不善异熟无因舍俱意识界二种中也是此理。只是它们依次在人中对生盲等，在恶趣中对一切众生成为结生。在五门中推度时唯是现在所缘，这是它们的差别。而喜俱的，应知在五门中以推度方式和彼所缘方式生起时是现在所缘，在意门中彼所缘时是过去、未来、现在所缘。而微笑生起心，对漏尽者在五门中现出欢喜形态时是现在所缘，在意门中缘取过去等差别诸法而以微笑生起方式生起时，是过去、未来、现在所缘。在"善不善"等中，首先在善中，四个智相应心生起，对于有学、凡夫，在观察过去等差别的蕴、界、处时，在观察时，在过去等所缘神通的遍作时，是过去、未来、现在所缘。在观察概念、涅槃时，在种姓、净化时，在概念、涅槃所缘神通的遍作等时，是不可说所缘。因为此处概念、涅槃依过去等时间而说为不可说，所以缘取它们者依过去所缘等而说为不可说。因此说"在寂静概念时"，即是说在缘取适当的涅槃和概念的时候的意思。但在经典中写作"在寂静、概念诸时"，这是误写。不知道它是误写的人，不察觉义理的损失，依语词颠倒而写作"在概念时有寂静"的意思。离智的也应依所说方式而知。只是它们没有道、果、涅槃的观察。因为缺乏智慧而对出世间法所缘无能力，这才是差别。


Akusalesu cattāro diṭṭhisampayuttacittuppādā atītādibhedānaṃ tebhūmakadhammānaṃ assādanābhinandanaparāmasanakāle atītādiārammaṇā. Tatheva paññattiṃ ārabbha pavattikāle navattabbārammaṇā. Diṭṭhivippayuttesupi eseva nayo. Kevalañhi tattha parāmāsaggahaṇaṃ natthi. Dve paṭighasampayuttacittuppādā atītādibhede dhamme ārabbha dussanakāle atītādiārammaṇā, paṇṇattiṃ ārabbha dussanakāle navattabbārammaṇā. Vicikicchuddhaccasampayuttā tesu dhammesu aniṭṭhaṅgatabhāvena ca avūpasamavikkhepavasena ca pavattiyaṃ atītānāgatapaccuppannanavattabbārammaṇā. Kiriyāsu aṭṭha sahetukacittuppādā kusalacittuppādagatikā eva. Tattha hi ñāṇasampayuttā kusalesu ñāṇasampayuttehi, ñāṇavippayuttā ñāṇavippayuttehi samānā. Kevalaṃ pana te sekhaputhujjanānaṃ uppajjanti, ime khīṇāsavānanti ayamevettha viseso. Kiriyāhetukamanoviññāṇadhātu pana upekkhāsahagatā pañcadvāre voṭṭhabbanavasena pavattiyaṃ paccuppannārammaṇā, manodvāre atītānāgatapaccuppannārammaṇānañceva paññattinibbānārammaṇānañca javanānaṃ purecārikakāle atītānāgatapaccuppannanavattabbārammaṇā. Abhiññādvayassa atītādiārammaṇataṃ vakkhati. Navattabbā…pe… ādināti kasiṇanimittādipaññattārammaṇattā atītārammaṇādinā navattabbā.



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在不善中，四个邪见相应心生起，在享受、欢喜、执取过去等差别的三界诸法时，是过去等所缘。同样在缘取概念生起时，是不可说所缘。在离邪见的也是此理。只是其中没有执取的意思。两个瞋恚相应心生起，缘取过去等差别诸法而生嗔恨时，是过去等所缘；缘取概念而生嗔恨时，是不可说所缘。疑和掉举相应的，对这些法以未达结论状态和不寂静散乱方式生起时，是过去、未来、现在、不可说所缘。在唯作中，八个有因心生起完全与善心生起相同。因为其中智相应的与善中的智相应相同，离智的与离智相同。只是它们生起于有学、凡夫，这些生起于漏尽者，这才是此处的差别。而唯作无因意识界舍俱，在五门中以确定方式生起时是现在所缘，在意门中对过去、未来、现在所缘以及概念、涅槃所缘的速行的前导时，是过去、未来、现在、不可说所缘。两种神通的过去等所缘将会说明。不可说......等，即因为是遍相等概念所缘，依过去所缘等说为不可说。

327.Kriyā pañcāti ñāṇasampayuttā catasso, ahetukamanoviññāṇadhātu upekkhāsahagatāti imā pañca kiriyā. Rūpato pañcamī kriyāti rūpāvacarapañcamajjhānasaṅkhātā kiriyābhiññā ca. Natthi kiñci agocaranti atītādibhedesu, kālavimuttesu ca agocaraṃ nāma kiñci natthi, sabbameva nesaṃ gocaraṃ hotīti attho.

Atītārammaṇattikaṃ.

Vuttanayānusāreneva ajjhattārammaṇattikasaṅgahitopi visayīvibhāgo sakkā viññātunti so visuṃ na uddhaṭo. Sarūpato panesa evaṃ veditabbo – viññāṇañcāyatanaṃ nevasaññānāsaññāyatananti ime tāva kusalavipākakiriyāvasena cha cittuppādā attano santānasambandhaṃ heṭṭhimaṃ samāpattiṃ ārabbha pavattanato ajjhattārammaṇā. Rūpāvacaracatukkajjhānāni, paṭhamatatiyārūppāni, lokuttarakusalavipākāni ca niyakajjhattato bahibhāvena bahiddhābhūtāni pathavīkasiṇādīni ārabbha pavattito bahiddhārammaṇāni. Sabbeva kāmāvacarakusalākusalābyākatā dhammā rūpāvacarapañcamajjhānañca ajjhattabahiddhārammaṇāni. Tattha kāmāvacarakusalato cattāro ñāṇasampayuttacittuppādā attano khandhādīni paccavekkhantassa ajjhattārammaṇā, paresaṃ khandhādipaccavekkhaṇe, paṇṇattinibbānapaccavekkhaṇe ca bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Ñāṇavippayuttesupi eseva nayo. Kevalañhi tesaṃ nibbānapaccavekkhaṇā natthi. Akusalāpi attano khandhādīnaṃ assādanābhinandanaparāmāsādikāle ajjhattārammaṇā, parassa khandhādīsu ceva anindriyabaddharūpakasiṇādīsu ca tatheva pavattikāle bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Dvepañcaviññāṇāni, tisso ca manodhātuyoti ime terasa cittuppādā attano rūpādīni ārabbha pavattiyaṃ ajjhattārammaṇā, parassa rūpādīsu pavattā bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā, somanassasahagataṃ santīraṇaṃ pañcadvāre santīraṇatadārammaṇavasena attano pañcarūpādidhamme manodvāre tadārammaṇavasena aññepi ajjhattike kāmāvacaradhamme ārabbha pavattiyaṃ ajjhattārammaṇā, paresaṃ dhammesu pavattamānā bahiddhārammaṇā, tadubhayavasena ajjhattabahiddhārammaṇā. Upekkhāsahagatasantīraṇadvayepi eseva nayo.

Kevalaṃ pana taṃ sugatiduggatīsu paṭisandhibhavaṅgacutivasenāpi ajjhattādibhedesu kammādīsu pavattati. Aṭṭha mahāvipākāni paṭisandhibhavaṅgacutitadārammaṇavasena ajjhattādibhedesu dhammesu pavattanato ajjhattādiālambaṇāni. Hasituppādampi attano rūpādīni ārabbha pahaṭṭhākārakaraṇavasena pavattiyaṃ ajjhattārammaṇaṃ, parassa rūpādīsu pavattaṃ bahiddhārammaṇaṃ. Manodvārepi attano katakiriyapaccavekkhaṇena hasituppādane ajjhattārammaṇaṃ, paresaṃ katakiriyapaccavekkhaṇena bahiddhārammaṇaṃ, tadubhayavasena ajjhattabahiddhārammaṇaṃ. Manodvārāvajjanaṃ pana manodvāre āvajjanavasena, pañcadvāre ca voṭṭhabbanavasena pavattiyaṃ ajjhattādiārammaṇaṃ. Aṭṭha mahākiriyā kusalagatikāyeva. Kevalañhi tā khīṇāsavānaṃ uppajjanti, kusalāni sekhaputhujjanānanti ettakameva nānattaṃ. Rūpāvacarapañcamajjhānassa ajjhattādiārammaṇataṃ vakkhati.

329. ‘‘Phalaṃ, magga’’nti ca sāmaññena pucchitattā āha ‘‘cattāro…pe… puññato’’ti.

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327. 五唯作，即四个智相应和舍俱无因意识界，这五个是唯作。第五色唯作，即色界第五禅所说的唯作神通。没有任何非所缘，即在过去等差别中和离时间中没有任何非所缘，一切都成为它们的所缘的意思。
过去所缘三法。
依所说方式，内所缘三法所摄的境的分别也能理解，因此不另外列出。但其本质应如是了知 - 识无边处、非想非非想处，首先这六种善、异熟、唯作心生起，因为缘取自相续系属的下面定而生起，是内所缘。色界四禅、第一和第三无色、出世间善和异熟，因为缘取从自内离开而成为外在的地遍等而生起，是外所缘。一切欲界善、不善、无记法和色界第五禅是内外所缘。其中从欲界善，四个智相应心生起，对观察自己蕴等者是内所缘，在观察他人蕴等、观察概念和涅槃时是外所缘，依这两者是内外所缘。在离智的也是此理。只是它们没有涅槃的观察。不善在自己蕴等的享受、欢喜、执取等时是内所缘，在他人蕴等以及非根所系缚色遍等中同样生起时是外所缘，依这两者是内外所缘。二种五识和三意界，这十三种心生起，缘取自己色等生起时是内所缘，在他人色等生起是外所缘，依这两者是内外所缘。喜俱推度在五门中以推度、彼所缘方式缘取自己五色等法，在意门中以彼所缘方式缘取其他内欲界法生起时是内所缘，在他人诸法中生起是外所缘，依这两者是内外所缘。在舍俱推度二种中也是此理。
只是它以结生、有分、死亡方式在善趣、恶趣中对内等差别的业等生起。八大异熟以结生、有分、死亡、彼所缘方式在内等差别诸法中生起，故为内等所缘。微笑生起也是缘取自己色等而以欢喜形态方式生起时是内所缘，在他人色等生起是外所缘。在意门中也以观察自己已作业而生起微笑是内所缘，以观察他人已作业是外所缘，依这两者是内外所缘。而意门转向，在意门中以转向方式，在五门中以确定方式生起时是内等所缘。八大唯作完全与善相同。只是它们生起于漏尽者，善生起于有学、凡夫，只有这些差别。色界第五禅的内等所缘将会说明。
329. 因为以"果、道"等总略而问，所以说"四......福"。
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4. Arahattamaggaphalāni pana te jānituṃ na sakkonti, tathā kusalābhiññā ca . Tenāha ‘‘sabbesu panā’’tiādi. Voṭṭhabbanassa āvajjanakiccasamayaṃ sandhāya gāthābandhasukhatthaṃ ‘‘voṭṭhabbanampi cā’’ti vuttaṃ. ‘‘Cattāro…pe… puññato’’ti idaṃ ñāṇasampayuttassāpi sekhaputhujjanasantānappavattassa aggamaggaphalajānane asamatthatāya nidassanamattaṃ. Kusalābhiññācittampi pana taṃ gocaraṃ kātumasamatthameva. Evañca katvā heṭṭhā ‘‘kriyābhiññā manodhātū’’ti vuttaṃ.

335-8.Kasmāti kāraṇapucchā. ‘‘Arahato’’tiādi vissajjanaṃ. Hi-saddo ‘‘yasmā’’ti imassa atthe. Yasmā puthujjanā vā sekhā vā arahato maggacittaṃ, phalamānasañca jānituṃ na sakkonti, tasmāti attho. Ayañca nesaṃ asamatthatā anadhigatattā anadhigate ca visaye sabbesampi moho atthevāti dassetuṃ ‘‘puthujjano na jānātī’’tiādi vuttaṃ. Sotāpannassa mānasanti sotāpannassa pāṭipuggalikaṃ maggaphalasaṅkhātalokuttaramānasaṃ. Evaṃ ‘‘sakadāgāmissa mānasa’’ntiādīsupi. Lokiyamānasaṃ pana arahantassāpi jānāti. Tathā hi vuttaṃ ‘‘atha kho māro pāpimā bhagavato cetasā cetoparivitakkamaññāyā’’ti. Vuttamevatthaṃ saṅkhipitvā dassento āha ‘‘heṭṭhimo heṭṭhimo’’tiādi. Yatheva heṭṭhimo heṭṭhimo puggalo uparūpari cittaṃ na jānāti, evaṃ uparimo uparimopi heṭṭhimassa heṭṭhimassa cittaṃ na jānātīti ce? No na jānāti, so pana attanā adhigatavisayattā jānātiyevāti dassento āha ‘‘uparūparī’’tiādi. Yathā ‘‘uparūparī’’ti vuttaṃ, evaṃ ‘‘heṭṭhimassa heṭṭhimassā’’ti vattabbe ekaṃ heṭṭhima-saddaṃ ca-saddena saṅgahetvā ‘‘heṭṭhimassa ca mānasa’’nti vuttaṃ.

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4. 但阿罗汉道果，他们不能知道，同样善神通也是。因此说"在一切中"等。关于确定的转向作用时，为了偈颂顺畅而说"确定也是"。"四......福"这是显示即使智相应的、生起于有学凡夫相续中的，在知道最上道果时也无能力的例证而已。而善神通心也同样无能力缘取它。如是理解，所以前面说"唯作神通意界"。
335-8. 为什么，是问原因。"阿罗汉的"等是答案。hi字在此是"因为"的意思。因为凡夫或有学不能知道阿罗汉的道心和果心，所以如是的意思。而他们这种无能力是因为未证得，在未证得的境界中一切人都有痴，为了显示这点而说"凡夫不知"等。须陀洹的心，即须陀洹的个别道果所说的出世间心。如是在"斯陀含的心"等中也是。但世间心连阿罗汉也知道。如是说："那时恶魔波旬以心知世尊的心寻思。"为显示已说的义理而简略地说"下下"等。如同下下补特伽罗不知上上心，如是上上补特伽罗也不知下下心吗？不是不知道，他因为是自己已证得的境界所以确实知道，为显示这点而说"上上"等。如说"上上"，同样在应说"下下的"时，以ca字摄一个"下"字而说"下的和心"。
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41. Evampi visayīpadhānavasena vibhāgaṃ dassetvā idāni visayappadhānavasena dassetuṃ ‘‘yo dhammo’’tiādi vuttaṃ. Kusalameva ārammaṇanti kusalārammaṇaṃ. Kāmeti padaṃ ubhayattha sambandhitabbaṃ ‘‘kāme kusalārammaṇaṃ kāme kusalākusalassā’’ti. Kiñcāpi hi akusalassa ekantakāmāvacarattā na etassa visesitabbatā atthi, kusalaṃ pana visesitabbamevāti taṃ apekkhāya ‘‘kāme’’ti uparipadena sambandhitabbameva. Atha vā akusalasahacariyato kusalampi kāmāvacarameva gayhatīti ‘‘kāme’’ti idaṃ purimapadasseva visesanaṃ daṭṭhabbaṃ.

Kāmāvacarapākassāti pañcaviññāṇasampaṭicchanānaṃ ekantena rūpakkhandhārammaṇattā tadavasesassa ekādasavidhassa kāmāvacaravipākassa. Kāmakriyassāti vuttanayeneva manodhātuvajjitassa dasavidhakāmāvacarakiriyacittassa. Etesaṃ…pe… ārammaṇaṃ siyāti ettha kusalassa tāva attanā katassa dānādikāmāvacarakusalassa pasannacittena anussaraṇakāle, tatheva parehi katassa anumodanakāle, tasseva duvidhassāpi aniccatādivasena paccavekkhaṇakāle , cetopariyañāṇādīnaṃ parittakusalārammaṇikaabhiññānaṃ parikammādikāle ca ārammaṇaṃ hoti. Akusalesu ca catunnaṃ diṭṭhigatasampayuttānaṃ kāmāvacarakusalaṃ ārabbha assādanābhinandanaparāmasanakāle, diṭṭhivippayuttānaṃ kevalaṃ assādanādikāle ca dvinnaṃ paṭighasampayuttānaṃ attanā, parehi ca katakusalamārabbha vippaṭisāradussanakāle, vicikicchācittassa asanniṭṭhānakāle, uddhaccasahagatassa avūpasamavikkhepakāle ca ārammaṇaṃ hoti. Abhiññācittadvaye kusalassa sekhaputhujjanānaṃ attanā, parehi vā katakusalassa anussaraṇakāle, paracittavijānanakāle, ‘‘iminā puññakammena manussesu, kāmāvacaradevesu ca nibbattatī’’ti jānanakāle, ‘‘anāgate dānādīni puññāni karomi, karissatī’’ti jānanakāle ca kiriyacittassāpi khīṇāsavānaṃ attanā, parehi vā katakammānussaraṇakālādīsu ārammaṇaṃ hoti. Kāmāvacaravipākesu navannaṃ sugatipaṭisandhīnaṃ kammakammanimittārammaṇikapaṭisandhikāle, sabbesampi tadārammaṇānaṃ kāmāvacarakusalārammaṇikajavanānantaraṃ tadārammaṇakāle ca ārammaṇaṃ hotīti. Dasavidhakāmāvacarakiriyāsu ca aṭṭhannaṃ mahākiriyacittānaṃ khīṇāsavānaṃ kāmāvacarakusalapaccavekkhaṇasammasanakāle, parittārammaṇikakiriyābhiññānaṃ parikammādikāle, hasituppādassa dānādiṃ paccavekkhitvā tussanakāle, manodvārāvajjanassa pana kāmāvacarakusalārammaṇikajavanānaṃ purecārikakāle ca ārammaṇaṃ hotīti evaṃ kāmāvacarakusalaṃ channaṃ rāsīnaṃ ārammaṇaṃ hoti.



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41. 如是显示以境者为主的分别后，现在为了显示以境为主的分别而说"何法"等。善所缘即善为所缘。"欲"字应与两处连接为"欲界善所缘、欲界善不善的"。虽然不善因为必定是欲界的而没有需要特别指明，但善需要特别指明，所以考虑到这点应与上面的"欲界"字连接。或者因为与不善相伴，善也唯取欲界的，所以"欲界"这个应视为仅是前面词的限定。
欲界异熟的，即因为五识与领受必定以色蕴为所缘，余下十一种欲界异熟。欲界唯作的，即如所说方式除意界的十种欲界唯作心。这些......成为所缘，在此首先善，在以净信心忆念自己所作的布施等欲界善时，同样在随喜他人所作时，在以无常等方式观察这两种时，在缘取小善所缘神通的遍作等时成为所缘。在不善中，四个邪见相应在享受、欢喜、执取欲界善时，离邪见的仅在享受等时，两个瞋恚相应在对自己和他人所作善生起后悔嗔恨时，疑心在未决定时，掉举俱行在不寂静散乱时成为所缘。在两种神通心中，对有学、凡夫在忆念自己或他人所作善时，在知他心时，在知道"以此福业投生人中和欲界天中"时，在知道"未来我作或他作布施等福"时，唯作心也对漏尽者在忆念自己或他人所作业等时成为所缘。在欲界异熟中，九种善趣结生在以业和业相为所缘的结生时，一切彼所缘在欲界善所缘速行之后的彼所缘时成为所缘。在十种欲界唯作中，八大唯作心对漏尽者在观察、思惟欲界善时，小所缘唯作神通的遍作等时，微笑生起在观察布施等而欢喜时，而意门转向在欲界善所缘速行的前导时成为所缘，如是欲界善成为六类的所缘。

342.Tatoti yathāvuttarāsito. Tenāha ‘‘pañcannaṃ pana rāsīna’’nti. Ettha ca kiriyacittesu hasituppādo na sambhavati ekantaparittārammaṇattā. Tattha kāmāvacarakusalassa tāva sekhaputhujjanānaṃ jhānapaccavekkhaṇasammasanakāle, rūpāvacarakusalārammaṇikaabhiññānaṃ parikammādikāle, akusalassa vuttanayena parāmasanādikāle, abhiññāsu kusalābhiññāya sekhaputhujjanānaṃ attanā, parehi vā atītabhave uppāditajhānānussaraṇakāle, paresaṃ rūpāvacaracittaparicchindanakāle, ‘‘iminā kammena imasmiṃ brahmaloke nibbattissatī’’ti jānanakāle ca ‘‘anāgate jhānaṃ bhāvessatī’’ti vā jānanakāle, kiriyābhiññāya ca khīṇāsavānaṃ yathāvuttavasena pavattikāle ca navavidhassa pana kiriyacittassa khīṇāsavānaṃ heṭṭhā vuttanayena rūpāvacarakusalapaccavekkhaṇakāleti evaṃ rūpāvacarakusalaṃ pañcannaṃ rāsīnaṃ ārammaṇaṃ hoti.

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342. 从其中，即从如上所说的类别中。因此说"五类的"。这里在唯作心中，微笑生起不可能，因为必定是小所缘。其中首先欲界善，对有学、凡夫在观察、思惟禅那时，在色界善所缘神通的遍作等时，不善如所说方式在执取等时，在神通中善神通对有学、凡夫在忆念自己或他人过去世所生禅那时，在了知他人色界心时，在知道"以此业将投生此梵天界"时，或在知道"未来将修禅那"时，而唯作神通对漏尽者在依所说方式生起时，九种唯作心对漏尽者在依前面所说方式观察色界善时，如是色界善成为五类的所缘。
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7. Āruppakusalañcāpi ārammaṇapaccayo hotīti sambandho. Tebhūmakakusalassāti sabbassa kāmāvacarakusalassa, rūpāvacarakusalesu kusalābhiññāya, arūpāvacarakusalesu dutiyacatutthakusalassa cāti imassa tebhūmakakusalassa. Esa nayo ‘‘tebhūmakakriyassā’’ti etthāpi. ‘‘Catutthadūna’’nti vā ‘‘catutthadutiyāna’’nti vā vattabbe gāthābandhavasena vibhattiyā, savibhattissa vā tiya-saddassa lopaṃ katvā ‘‘catutthadū’’ti vuttaṃ. Imesaṃ…pe… paccayoti kāmāvacarakusalassa, tāva abhiññākusalassa ca rūpāvacarārammaṇesu vuttanayena dutiyacatutthāruppassa paṭhamatatiyavasenāti evaṃ tebhūmakakusalassa tathā sekhaputhujjanakāle attano santānagatassa, parasantānagatassa vā āruppakusalassa pajānanakāle kāmāvacararūpāvacarakiriyacittassa sekhaputhujjanakāleyeva attanā nibbattitaṃ paṭhamatatiyāruppaṃ ārabbha khīṇāsavakāle dutiyacatutthāruppanibbattane arūpakiriyacittassāti evaṃ tebhūmakakiriyassa heṭṭhā vuttanayeneva akusalassa, catutthadutiyānañca arūpāvacaravipākānanti evametesaṃ aṭṭhannaṃ rāsīnaṃ arūpakusalamārammaṇaṃ hoti.

Paricchijja gāhikāya taṇhāya āpannanti pariyāpannaṃ, tebhūmakadhammajātaṃ, na pariyāpannanti apariyāpannaṃ, tadeva puññañcāti apariyāpannapuññaṃ. Kāmāvacaratopi kusalassa kiriyassāti sambandho. Rūpatoti rūpāvacarato. Catunnaṃ…pe… sadāti sekhānaṃ maggapaccavekkhaṇakāle maggārammaṇikakusalābhiññāya parikammādikāle ñāṇasampayuttakusalassa, khīṇāsavānaṃ maggapaccavekkhaṇakāle maggārammaṇikakiriyābhiññāya ca parikammakāle ñāṇasampayuttakiriyacittassa, tesaṃ tesaṃ javanānaṃ purecaravasena pavattikāle manodvārāvajjanassa, sekhānaṃ attano, paresaṃ vā maggajānanakāle abhiññādvayassāti evametesaṃ catunnaṃ rāsīnaṃ apariyāpannakusalamārammaṇaṃ hoti.

Tathevākusalaṃ…pe… īritanti sekhānaṃ pahīnāvasiṭṭhakilesapaccavekkhaṇakāle, sekhaputhujjanānaṃ attano, paresaṃ vā santānappavattākusalasammasanakāle, akusalārammaṇikakusalābhiññāya parikammādikāle kāmāvacarakusalassa, attano, paresaṃ vā pavattaakusalānussaraṇādīsu rūpāvacarakusalassa, khīṇāsavānaṃ pahīnakilesapaccavekkhaṇaaññasantānagataakusalasammasanādikāle, pahīnakilesapaccavekkhaṇena tussanakāle, sabbesampi taṃtaṃjavanānaṃ purecarakāle ca kāmāvacarakiriyacittassa, kusalābhiññāya vuttanayena rūpāvacarakiriyacittassa, parāmāsaassādanābhinandanādivasena pavattiyaṃ akusalassa, uddhaccarahitakammārammaṇavasena akusalavipākasantīraṇassa, kāmāvacarajavanānaṃ anussaraṇakāle sabbampi ekādasatadārammaṇavipākassāti evaṃ kāmāvacaravipākānanti evametesaṃ channaṃ rāsīnaṃ akusalamārammaṇaṃ hoti.

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7. 无色界善法也成为所缘缘,这是关联。三地善法即是一切欲界善法、色界善法中的善神通、无色界善法中的第二与第四善法,即是此三地善法。这个道理在"三地唯作"中也同样适用。本应说"第四缺"或"第四与第二",但由于偈颂结构的缘故,词尾变化,或者说带词尾变化的tiya音消失而说成"第四缺"。这些......缘即是对欲界善法、乃至神通善法以及色界所缘,如前所说方式对第二、第四无色界以第一、第三方式,如是三地善法,同样在有学及凡夫时自相续中所生或他相续中所生的无色界善法,在了知时欲界及色界唯作心,在有学及凡夫时由自己所生的第一、第三无色界,在漏尽时缘第二、第四无色界生起的无色界唯作心,如是三地唯作,如前所说方式的不善,以及第四、第二无色界异熟,如是这八类以无色界善法为所缘。
为爱欲所限定执取即是系缚,三地诸法,不系缚即是不系缚,即是此功德称为不系缚功德。从欲界乃至善与唯作,这是关联。从色即是从色界。四......常即是有学在观察道时、道所缘善神通在遍作等时具智善法、漏尽者在观察道时道所缘唯作神通及遍作时具智唯作心、彼彼速行之前生起意门转向、有学了知自己或他人之道时此二神通,如是这四类以不系缚善法为所缘。
如是不善......所说即是有学在观察已断余烦恼时、有学及凡夫在观察自己或他人相续中生起不善时、不善所缘善神通在遍作等时欲界善法、在随念自己或他人生起不善等时色界善法、漏尽者在观察已断烦恼及观察他相续中不善等时、以观察已断烦恼而欢喜时、一切彼彼速行之前时欲界唯作心、如善神通所说方式的色界唯作心、以执取味着欢喜等方式生起不善、以除掉举业所缘方式的不善异熟推度、在随念欲界速行时一切十一彼所缘异熟,如是欲界异熟,如是这六类以不善为所缘。
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56.Vipākārammaṇaṃ…pe… paccayoti sekhaputhujjanānaṃ vipākasammasanādikāle kāmāvacarakusalassa, vipākakkhandhānussaraṇādīsu rūpāvacarakusalassa, vuttanayeneva khīṇāsavānaṃ vipākasammasanādikāle, puthujjanakāle aniṭṭhavipākābhāvaṃ ārabbha tussanakāle, yathāvuttajavanānaṃ purecarakāle kāmāvacarakiriyacittassa, kusalesu vuttanayeneva rūpāvacarakiriyacittassa, vipākaṃ ārabbha tadārammaṇappavattiyaṃ vipākārammaṇikakammunā paṭisandhiṃ gaṇhantassa kammanimittavasena pavattiyañca kāmāvacaravipākassa, assādanābhinandanaparāmāsādivasena pavattiyaṃ akusalassāti evametesaṃ channaṃ rāsīnaṃ kāmāvacaravipākamārammaṇapaccayo hotīti. Rūpāvacaravipākārammaṇepi imināva nayena yojanā kātabbā. Kevalañhi taṃ kāmāvacaravipākānaṃ kiriyacittesu ca hasituppādassārammaṇaṃ na hotīti ayamettha viseso. Lokuttaravipākassa kāmāvacarakusalakiriyānamārammaṇakkamo appamāṇārammaṇaniddese vuttanayena veditabbo.

Kāmāvacarakiriyacittassa kāmāvacarakusalādīnaṃ channaṃ rāsīnamārammaṇakkamo kusalārammaṇe vuttasadisova. Kevalañhi ettha yadetaṃ khīṇāsavasantānasseva niyataṃ navavidhaṃ kiriyacittaṃ, taṃ parasantānappavattakusalākusalassa, sasantāneva sekhaputhujjanakāle anāgatārammaṇikaabhiññāya parikammādivasappavattakusalassa ārammaṇaṃ hoti. Vipākesu ca paṭisandhibhavaṅgacutisaṅkhātānaṃ vipākānaṃ kammārammaṇavasena ārammaṇaṃ na hotīti ayameva viseso.

Rūpāvacarakiriyacittassa pañcannaṃ rāsīnaṃ ārammaṇakkamo kusalārammaṇe vuttasadisova. Visesopi kāmāvacarakiriyārammaṇe vuttanayeneva veditabbo. Āruppakiriyacittassāpi tesaṃ pañcannaṃ rāsīnaṃ gocarabhāvo vuttasadisova. Āruppakiriyassa pana paṭhamatatiyaṃ dutiyacatutthasseva gocaro hoti.

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56. 异熟所缘......缘即是有学及凡夫在观察异熟等时欲界善法、在随念异熟蕴等时色界善法、如前所说方式漏尽者在观察异熟等时、在凡夫时缘无不可意异熟而欢喜时、如前所说速行之前时欲界唯作心、如善法中所说方式的色界唯作心、缘异熟而生起彼所缘时以异熟所缘业结生时及以业相方式生起时欲界异熟、以味着欢喜执取等方式生起时不善,如是这六类成为欲界异熟所缘缘。对于色界异熟所缘也应以此方式理解。只是它不成为欲界异熟及唯作心中微笑生起的所缘,这是此中差别。出世间异熟对欲界善唯作的所缘次第应如无量所缘解释中所说方式了知。
欲界唯作心对欲界善等六类的所缘次第与善所缘中所说相似。只是在此,这九种唯作心唯限于漏尽者相续,它成为他相续中生起的善不善、自相续中有学凡夫时未来所缘神通以遍作等方式生起的善法的所缘。在异熟中,对结生有分死亡所说的异熟以业所缘方式不成为所缘,这是差别。
色界唯作心对五类的所缘次第与善所缘中所说相似。差别也应如欲界唯作所缘中所说方式了知。无色界唯作心对那五类成为境也与所说相似。但是无色界唯作的第一第三只成为第二第四的境。
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8. Evaṃ rūpanibbānavajjitamārammaṇaṃ dassetvā idāni rūpārammaṇaṃ, nibbānārammaṇañca dassetuṃ ‘‘rūpaṃ catusamuṭṭhāna’’ntiādi āraddhaṃ. Rūpanti aṭṭhavīsatividho bhūtopādāyabhedabhinno rūpakkhandho. Kiñcāpi na sabbameva rūpaṃ paccekaṃ catusamuṭṭhānaṃ, samudito pana rūpakkhandho catūhi eva samuṭṭhānehi samuṭṭhātīti katvā vuttaṃ ‘‘catusamuṭṭhāna’’nti. Kāmapākakiriyassāti kāmāvacaravipākassa, kāmāvacarakiriyacittassa ca, tattha ca kāmāvacarakusalassa tāva vaṇṇadānādipuññakiriyakāle, vaṇṇādīnaṃ aniccādivasena sammasanakāle, abhiññāya parikammādikāle, akusalassa assādanābhinandanaparāmāsādikāle, abhiññādvayassa iddhividhabhūtassa suvaṇṇadubbaṇṇādirūpanimmānakāle, pubbenivāsānussatibhūtassa ‘‘purimabhave evaṃvaṇṇo ahosi’’ntiādinā anussaraṇakāle, dibbacakkhubhūtassa cavamānaupapajjamānasattānaṃ vaṇṇadassanakāle, dibbasotabhūtassa saddasavanakāle, anāgataṃsañāṇabhūtassa ‘‘anāgate evaṃvaṇṇo bhavissāmī’’tiādinā jānanakāle, kāmāvacaravipākesu dvipañcaviññāṇasampaṭicchanadvayassa yathāyogaṃ rūpādivijānanakāle, sukhasantīraṇassa santīraṇatadārammaṇakāle, upekkhāsantīraṇadvayassa santīraṇatadārammaṇakammanimittagatinimittārammaṇakāle , sahetukavipākassa kammanimittagatinimittārammaṇakāle, tadārammaṇakāle ca, kāmāvacarakiriyāsu pana kusale vuttanayānusārena aṭṭhamahākiriyacittassa, ‘‘evarūpaṃ vaṇṇādimadāsi’’nti tussanakāle hasituppādassa, pañcadvāramanodvāresu voṭṭhabbanāvajjanakāle manodvārāvajjanassa, pañcadvāre āvajjanakāle pañcadvārāvajjanassa ca ārammaṇaṃ hotīti evaṃ catusamuṭṭhānikaṃ rūpaṃ channaṃ rāsīnamārammaṇaṃ hoti.

359-60. Nibbānaṃ pana gotrabhuvodānakāle, nibbānārammaṇikaabhiññāya parikammādikāle ca kāmāvacaratihetukakusalassa, atītabhave sacchikatanirodhānussaraṇakaālādīsu rūpāvacarakusalassa, vuttanayeneva kāmarūpāvacarakiriyacittassa, maggaṭṭhānaṃ tadanantaraphalavaḷañjanaphalakālesu apariyāpannakusalavipākassa cāti evaṃ channaṃ rāsīnaṃ ārammaṇaṃ hotīti dassetuṃ ‘‘nibbānārammaṇa’’ntiādi vuttaṃ. Ubhayassāti kāmāvacararūpāvacaravasena duvidhassa.

361-2.Nānappakārakanti dvādasamaparicchede vakkhamānanayena nānāvidhappakāraṃ. Navannaṃ…pe… paccayoti kāmāvacarakusalassa, akusalassa, hasituppādamanodhātuvajjitakāmāvacarakiriyacittānañceva dvinnaṃ abhiññācittānañca sabbāpi paññatti, rūpāvacarakusalavipākakiriyānaṃ kasiṇanimittādikā, paṭhamāruppakusalavipākakiriyānaṃ ākāsapaññatti, tatiyāruppakusalādīnaṃ tiṇṇaṃ abhāvapaññattīti evaṃ paññatti navannaṃ rāsīnaṃ ārammaṇapaccayo hotīti.

363-5. Evaṃ yo dhammo yassa dhammassa ārammaṇaṃ hoti, taṃ ekekuddhāravasena dassetvā idāni sabbe catubhūmakacittuppāde chahi ārammaṇehi yojetvā dassetuṃ ‘‘rūpārammaṇikā dve’’tiādi gāthāttayaṃ vuttaṃ. Taṃ heṭṭhā vuttatthameva.

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我来将这段巴利文直译成简体中文:
8. 这样展示了除去色法和涅槃之外的所缘之后,现在为了说明色法所缘和涅槃所缘,开始说"色法四等起"等。色法指二十八种大种及所造色差别分类的色蕴。虽然并非一切色法各自都是四等起,但是总的色蕴是由四种因缘所生起,所以说"四等起"。"欲界异熟和作用"指欲界异熟和欲界作用心,其中首先是欲界善,在布施色等福业时,在以无常等方式观察色等时,在神通的遍作等时;不善心在贪著欢喜执取等时;两种神通在神变变现金色丑色等色时,在宿住随念时忆念"前世是如此色相"等,在天眼见到死亡投生众生的色相时,在天耳听闻声音时,在未来分智了知"未来将有如此色相"等时;欲界异熟中二种五识和二种领受在相应地了知色等时,乐推度在推度和彼所缘时,两种舍推度在推度、彼所缘、业相、趣相所缘时,有因异熟在业相、趣相所缘和彼所缘时;而欲界作用中,八大作用心依照前述善心的方式,生笑心在"他布施了如此色等"而欢喜时,意门转向在五门和意门的确定转向时,五门转向在五门的转向时,成为所缘。如是四等起色法成为六种聚的所缘。
359-60. 涅槃则是在种姓、净化时,在缘取涅槃的神通的遍作等时成为欲界三因善心的所缘,在忆念过去世已证得的灭等时成为色界善心的所缘,如前所说成为欲界、色界作用心的所缘,在道位和随后的果享用果时成为出世间善和异熟的所缘,如是显示成为六种聚的所缘而说"涅槃所缘"等。"两者"指欲界和色界两种。
361-2. "种种差别"指将在第十二品中说明的各种差别。"九......缘"指一切假法是欲界善心、不善心、除去生笑心和意界的欲界作用心以及两种神通心的所缘,遍相等是色界善、异熟、作用心的所缘,虚空假法是第一无色界善、异熟、作用心的所缘,无有假法是第三无色界善等三种心的所缘,如是假法成为九种聚的所缘缘。
363-5. 如是显示了某法是某法的所缘,以一一列举的方式之后,现在为了显示所有四地心生起与六种所缘的关系,而说"缘色所缘二"等三个偈颂。其义如前所说。
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9.‘‘Paṭhamāruppakusala’’ntiādi pana heṭṭhā vuttanayampi arūpāvacarārammaṇesu arūpāvacaradhammānaṃ sekhāsekhavasena nānappakārato pavattiākāraṃ pakāsetuṃ vuttaṃ. Kusalassāti sekhaputhujjanānaṃ dutiyāruppakusalassa. Vipākassa pana khīṇāsavānaṃ pavattamānassāpi ārammaṇaṃ hoti tassa purimabhave kammanimittārammaṇattā. Arūpabhave atisantabhāvena pavattamānaṃ bhavaṅgacittaṃ na bhāvanāya parisuddhaṃ upaṭṭhātīti āha ‘‘paṭhamāruppapāko’’tiādi. Paṭhamaṃ tu kiriyacittaṃ puññassa dutiyāruppacetaso ārammaṇaṃ na hoti, vipākassa dutiyāruppacetaso ārammaṇaṃ na hotīti sambandho. Tattha khīṇāsavakāle kassaci kusalassa abhāvato ‘‘na puññassā’’ti vuttaṃ. Ākāsānañcāyatanakiriyāsamaṅgissa viññāṇañcāyatanavipākacittaṃ na pavattatīti ‘‘na pākassā’’ti vuttaṃ. Khīṇāsavassa diṭṭhadhammasukhavihāratthaṃ, nirodhasamāpajjanatthañca samāpattiyo samāpajjantassa paṭhamāruppakiriyacittaṃ dutiyassa ārammaṇaṃ hotīti āha ‘‘paṭhamaṃ tu kriyācitta’’ntiādi.

370-3. ‘‘Dvidhā’’ti ca vatvā tameva duvidhataṃ, tividhatañca dassetuṃ ‘‘kusalaṃ kusalassā’’ti, ‘‘kriyassāpi kriyā hotī’’ti ca ādi vuttaṃ. Taṃ vuttanayameva. Evameva…pe… siyāti paṭhamāruppacitte vuttanayena sekhaputhujjanānaṃ dvidhā, khīṇāsavānañca tidhā ārammaṇaṃ bhavatīti attho.

374-5.Yaṃ yaṃ gocaraṃ ārabbhāti rūpārūpanibbānapaññattīsu yaṃ yaṃ gocaraṃ ārabbha. Ye yeti arūpadhammā. Yonaroti yo gahaṭṭho, pabbajito vā māṇavo. Kirāti anumatiyaṃ. Tassa ‘‘uttaratevā’’ti iminā sambandho. Pāranti avasānaṃ. Taṃ imassa paramanipuṇagambhīranayasamaṅgitāya yāthāvato otarantehi akasirena tarituṃ asakkuṇeyyattā duppāpuṇeyyanti katvā āha ‘‘duttara’’nti. Uttaranti uttamaṃ. Abhidhammāvatārassa hi uttamatāya tadekadesabhūtapārampi uttamameva hoti. Soti so samuttiṇṇābhidhammāvatārapāro naro. Uttarateva, na pana na sakkoti taṃ uttaritunti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Ārammaṇavibhāganiddesavaṇṇanā niṭṭhitā.

7. Sattamo paricchedo

Vipākacittappavattiniddesavaṇṇanā

376.Anantañāṇenāti anantārammaṇe pavattañāṇena. Niraṅgaṇenāti ettha rāgādayo akusalā aṅganti etehi taṃsamaṅgino puggalā nihīnabhāvaṃ gacchantīti aṅgaṇāti vuccanti. Yathāha –

‘‘Rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇaṃ, pāpakānaṃ kho, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ yadidaṃ aṅgaṇa’’nti ca ādi (vibha. 924).

Attano santāne sīlādiguṇe esī gavesīti guṇesī, tena guṇesinā. Karuṇāyaṃ niyutto, sā assa atthīti vā kāruṇiko, tena kāruṇikena. Ettha ca ‘‘anantañāṇenā’’ti iminā bhagavato sabbaññubhāvamāha, ‘‘niraṅgaṇenā’’ti khīṇāsavabhāvaṃ, ‘‘guṇesinā’’ti pubbacariyaṃ, ‘‘kāruṇikenā’’ti mahākaruṇāsamaṅgibhāvaṃ. Ettakena pana thomanena bhagavato vipākadesanāya niyyānikādibhāvaṃ dīpeti. Asabbaññunā hi desitaṃ aniyyānikaṃ hoti, akhīṇāsavena desitaṃ na pākaṭaṃ, apuññavatā desitaṃ nappatiṭṭhāti, akāruṇikena vuttaṃ sukhadāyakaṃ na hoti. Bhagavato pana sabbaññubhāvato tena desitaṃ niyyānikaṃ, khīṇāsavattā pākaṭaṃ, puññavantatāya patiṭṭhāti, mahākaruṇāsamaṅgitāya sukhadāyakanti. Cittappabhavanti vipākacittānaṃ uppattiṃ.

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我来将这段巴利文直译成简体中文:
9. "第一无色善"等是为了说明前述方式中无色界所缘的无色界法,依有学和无学的差别而有种种运作方式。"善"指有学和凡夫的第二无色善。而异熟即使是在漏尽者运作时也成为所缘,因为它在前世是业相所缘。在无色界以极其寂静方式运作的有分心不会以清净的修习现起,所以说"第一无色异熟"等。而第一作用心不成为福德的第二无色心的所缘,不成为异熟的第二无色心的所缘,这是其关联。其中因为在漏尽时没有任何善,所以说"非福德"。具足空无边处作用的识无边处异熟心不运作,所以说"非异熟"。漏尽者为了现法乐住和入灭定而入定时,第一无色作用心成为第二的所缘,所以说"第一作用心"等。
370-3. 说"二种"之后,为了显示其二种性和三种性而说"善对善"和"作用对作用"等。这如前所说。"如是......应知"意为如第一无色心所说,对有学和凡夫是二种所缘,对漏尽者是三种所缘。
374-5. "缘取任何境"指在色、无色、涅槃、假法中缘取任何境。"彼等"指无色法。"此人"指在家或出家的学人。"确实"表示同意。这与"必能度"相连。"彼岸"指终点。因为此具足最极微细深奥之理,对如实趣入者也难以轻易到达而难以证得,所以说"难度"。"最胜"指最上。因为阿毗达摩现观最胜,所以作为其一部分的彼岸也是最胜。"彼"指那已度过阿毗达摩现观彼岸的人。"必能度",意即不是不能度过。
如是名为阿毗达摩义显
阿毗达摩现观注
所缘分别释毕。
第七品
异熟心转起释
376. "无量智"指在无量所缘中运作的智。这里"无垢"中,贪等不善称为垢,因为具足这些的补特伽罗由此趣向低劣,所以称为垢。如说:"贪是垢,嗔是垢,痴是垢,诸友,垢是恶不善欲行的同义语"等。寻求自相续中戒等功德故为求德者,由彼求德者。专注于悲愍,或具足悲愍故为具悲者,由彼具悲者。这里以"无量智"说世尊的一切知性,"无垢"说漏尽性,"求德者"说宿世行,"具悲者"说具足大悲。以如是赞叹显示世尊的异熟说法具出离等性。因为非一切知者所说不能出离,非漏尽者所说不明显,非福德者所说不安立,非具悲者所说不能引乐。而世尊因一切知性故其所说能出离,因漏尽性故明显,因具福德故安立,因具大悲故引乐。"心生起"指异熟心的生起。
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86. Idāni vipākakathāya mātikāvasena aṭṭhakathāya ṭhapite dasappakāre dassetuṃ ‘‘ekūnatiṃsa kammānī’’tiādi vuttaṃ. Tattha yathāraddhāya vipākakathāya mūlakāraṇabhāvato ‘‘ekūnatiṃsa kammānī’’ti paṭhamaṃ kammavavatthānaṃ kataṃ. Kamme pana kathite vipākakathāya adhiṭṭhānabhūtā vipākāpi kathetabbāti ‘‘pākā dvattiṃsa dassitā’’ti dutiyaṃ vipākavavatthānaṃ kataṃ. Kammavipākānañca advāresu adissanato ‘‘tīsu…pe… dissare’’ti tatiyaṃ kammadvāravipākadvārā vuttā. Kammavipākānaṃ vacanappasaṅgeyeva ekasseva kammassa taṃ taṃ paccayamāgamma anekaphalanipphādanaṃ dassetuṃ ‘‘kusalaṃ…pe… vividhaṃ phala’’nti catutthaṃ kāmāvacarakusalassa pavattipaṭisandhīsu nānāphalanipphādanaṃ vuttaṃ. Evaṃ vutte pana pavattipaṭisandhīnaṃ labbhamānavipākavasena vuttabhāvaṃ ajānantā –

‘‘Tasseva kammassa vipākāvasesenā’’ti;

‘‘Ekaṃ pupphaṃ cajitvāna, asītikappakoṭiyo;

Duggatiṃ nābhijānāmī’’ti. ca –

Evamādivacanassa byañjanacchāyāya atthaṃ gahetvā dinnapaṭisandhikāyapi cetanāya puna paṭisandhidānaṃ maññeyyunti ‘‘ekāya…pe… pakāsitā’’ti pañcamaṃ ekena kammena ekissāyeva paṭisandhiyā nibbattanaṃ vuttaṃ. Ekasmiṃ bhave nānākammassa vipākappavattiṃ suṇantā ‘‘disvā kumāraṃ satapuññalakkhaṇa’’ntiādivacanassa atthaṃ ajānantā ‘‘nānākammena ekāva paṭisandhi hotī’’ti cinteyyunti ‘‘nānā…pe… paṭisandhiyo’’ti chaṭṭhaṃ nānākammassa nānāpaṭisandhidānaṃ vuttaṃ. Tathā vipaccantassa ca ekassa kammassa soḷasa vipākāni dvādasamaggo ahetukaṭṭhakampīti ayaṃ vipākavibhāgo hetubhedavasena hotīti dassanatthaṃ ‘‘tihetukaṃ…pe… na ca hoti tihetukā’’ti sattamaṃ aṭṭhakathāya āgatahetukittanaṃ dassitaṃ. Taṃ pana hetukittanaṃ ekekassa kammassa vipākavibhāgadassanatthanti. Idāni tipiṭakacūḷanāgattherassa, moravāpivāsimahādattattherassa, tipiṭakamahādhammarakkhitattherassāti tiṇṇaṃ therānaṃ vādesu ‘‘ekāya cetanāya dvādasa vipākāni ettheva dasakamaggo ahetukaṭṭhakampī’’ti āgatassa dutiyattheravādassa, ‘‘ekāya cetanāya dasa vipākāni ettheva ahetukaṭṭhakampī’’ti āgatassa tatiyattherassa vādassa ca na sammāpatiṭṭhitattā suppatiṭṭhitassa paṭhamattheravādassa vasena dassetuṃ vipākesu asaṅkhārasasaṅkhāravidhānaṃ paccayabalena hoti, no kammabalenāti dīpanatthaṃ aṭṭhamaṃ, ‘‘asaṅkhārasasaṅkhāra’’ntiādinā kammena saha asamānampi katvā saṅkhārabhedo vutto. Kammassa somanassupekkhāsahagatabhāvepi ārammaṇavaseneva vipākavedanāya parivattanaṃ dassetuṃ ‘‘ārammaṇena…pe… parivattana’’nti navamaṃ ārammaṇena vedanāparivattanaṃ vuttaṃ. Kammavasena ceva ārammaṇavasena ca aniyatassa tadārammaṇassa javanavasena niyamadassanatthaṃ ‘‘tadārammaṇa…pe… niyāmita’’nti dasamaṃ javanena tadārammaṇaniyamo vuttoti.


我来将这段巴利文直译成简体中文：
86. 现在为了显示注释中依纲要建立的异熟论十种方式，说"二十九种业"等。其中，因为是已开始的异熟论的根本原因，首先作"二十九种业"的业建立。而在说明业之后，作为异熟论所依的异熟也应说明，所以其次作"显示三十二异熟"的异熟建立。由于业和异熟不在门之外显现，所以第三说"三......显现"的业门和异熟门。在说明业和异熟时，为了显示单一业依各种缘而产生多果，所以第四以"善......种种果"说明欲界善在转起和结生中产生种种果。
如是说时，不知转起和结生是依所得异熟而说的人们，取"以彼业的异熟余力"和"布施一朵花,八十俱胝劫,不知恶趣生"等语句的文字表相之义，会认为已给予结生的思还能再给予结生，所以第五以"一......说明"说明一业只能产生一个结生。
听闻在一世中有各种业的异熟运作的人们，不知"见此童子百福相"等语句的意义，会想"由多业而有一结生"，所以第六以"多......结生"说明多业给予多结生。
如是为了显示一业成熟时十六异熟、十二道、无因八等这异熟分别是依根基差别而有，所以第七以"三因......非三因"显示注释中所说的根基宣说。而彼根基宣说是为了显示每一业的异熟分别。
现在在三藏小龙长老、孔雀池住大达多长老、三藏大法护长老三位长老的论说中，因为"一思有十二异熟即此十道无因八"的第二长老论说，和"一思有十异熟即此无因八"的第三长老论说不善安立，为了依善安立的第一长老论说显示在异熟中无行有行的安排是依缘力而有，非依业力，所以第八以"无行有行"等说明即使与业不同的行差别。
为了显示即使业是具喜舍，异熟受也依所缘而转变，所以第九以"所缘......转变"说明依所缘而有受的转变。
为了显示依业力和所缘力不定的彼所缘依速行而定，所以第十以"彼所缘......决定"说明依速行而有彼所缘的决定。


Ekūnatiṃsakammānīti kusalākusalavasena vīsati parittāni, nava mahaggatānīti ekūnatiṃsa kammāni. Yasmā panesā vaṭṭavasena vipākakathā, tasmā lokuttarakusalaṃ vajjetvā ekūnatiṃseva kammāni vuttāni. Evaṃ ‘‘pākā dvattiṃsā’’ti etthāpi tevīsati parittā, nava mahaggatāti pākā dvattiṃsa. Tīsu dvāresūti kāyavacīmanodvāravasena tīsu kammadvāresu. Kammadvāravavatthānaṃ heṭṭhā saṅkhepato dassitameva. Vitthārato panetaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya (dha. sa. aṭṭha. 1 kāyakammadvāra), taṃsaṃvaṇṇanādito ca gahetabbaṃ. Kāmaṃ kammānipi chasu dvāresu pavattanti, pañcadvārappavattāni pana avipākāni, manodvāradvārattayavasena bhinnānaṃ vipākadāyakānameva saṅgaṇhanatthaṃ ‘‘tīsu dvāresū’’ti vuttaṃ. Chasūti cakkhudvārādīni pañca, manodvārañcāti chasu vipākadvāresu.

Taṃ taṃ paccayamāgammāti kālasampadādikaṃ taṃ taṃ paccayamāgamma. Tenāhu porāṇā –

‘‘Kālopadhippayogānaṃ , gatiyā ca yathārahaṃ;

Sampattiñca vipattiñca, kammamāgamma paccatī’’ti.

Atha vā taṃ taṃ paccayanti somanassādihetubhūtaṃ taṃ taṃ sahakāripaccayaṃ. Vividhaṃ phalanti somanassupekkhāsahagatasahetukāhetukaasaṅkhārasasaṅkhāravasena nānappakāraphalaṃ. Ekāya cetanāyāti upapajjavedanīyabhūtāya, aparāpariyavedanīyabhūtāya vā ekāya cetanāya. Diṭṭhadhammavedanīyabhūtā pana pavattivipākameva nibbatteti, no paṭisandhiṃ.

Kiñcāpi ‘‘tihetuka’’nti avisesena vuttaṃ, ukkaṭṭhameva pana tihetukakammaṃ tihetukavipākaṃ deti, tathā duhetukampi ukkaṭṭhameva duhetukavipākaṃ deti. Omakaṃ pana tihetukakammaṃ duhetukukkaṭṭhasadisaṃ, duhetukāhetukameva vipākaṃ deti. Tathā duhetukampi ahetukameva vipākaṃ detīti. Ukkaṭṭhomakavibhāgo ca panesa kusalākusalaparivāralābhato, āsevanavippaṭisārappavattiyā vā daṭṭhabbo. Yañhi kammaṃ attano pavattikāle purimapacchābhāgappavattehi kusaladhammehi parivāritaṃ, pacchā vā āsevanalābhena samudāciṇṇaṃ, taṃ ukkaṭṭhaṃ. Yaṃ pana karaṇakāle akusaladhammehi parivāritaṃ, pacchā vā ‘‘dukkaṭaṃ mayā’’ti vippaṭisāruppādanena paribhāvitaṃ, taṃ omakaṃ nāma hoti.


我来将这段巴利文直译成简体中文：
二十九种业，即依善与不善分为二十种有限业和九种广大业，合为二十九种业。由于这是从轮回角度讲述的果报之论，所以除去出世间善业，仅说二十九种业。同样，在"三十二种果报"中，也是二十三种有限业和九种广大业，合为三十二种果报。在三门中，即依身、语、意三业门。业门的确立已在前文简要说明。详细内容应从《法集论注》和其他相关注释中获取。虽然诸业也在六门中生起，但五门所生起的是无果报的，说"在三门中"是为了统摄依意门和三门所分别的能生果报者。在六门中，即眼门等五门和意门这六种果报门。
依各种缘起，即依时节圆满等各种缘起。因此古人说：
"依时与依托，
方法与趣向，
顺应其圆满，
及不圆满性，
诸业各自生，
相应诸果报。"
或者，各种缘即与喜等为因的各种俱有缘。种种果报，即依喜舍相应、有因无因、有行无行等诸多种类的果报。依一思，即依生起后报的，或依生起后后报的一思。至于现法受报者，则只产生转起果报，而不产生结生。
虽然说"三因"是不分别的，但最胜的三因业才能产生三因果报，同样最胜的二因业才能产生二因果报。劣等的三因业如同最胜二因业，只产生二因或无因果报。同样，二因业也只产生无因果报。这最胜与劣等的区别，应从善不善的眷属获得，或从习行与追悔的生起来理解。即任何业在其生起时为前后相续的善法所围绕，或后来因习行而积集，此为最胜。而在造作时为不善法所围绕，或后来因"我作恶"的追悔而受影响者，此名为劣等。


Athettha yathāvuttavidhānaṃ kiṃ paṭisandhipavattīnaṃ avisesena, udāhu pavattivasenevāti ce? Pavattivaseneva, paṭisandhiyaṃ pana ayaṃ visesoti dassento āha ‘‘tihetukenā’’tiādi. Etthāpi tihetukukkaṭṭhakammeneva tihetukapaṭisandhi hoti, omakena pana duhetukukkaṭṭhena ca duhetukā paṭisandhi, duhetukomakena pana ahetukāvāti ayaṃ viseso veditabbo. Yasmā panettha ñāṇaṃ jaccandhādivipattinimittassa mohassa, sabbākusalassa vā paṭipakkhaṃ, tasmā taṃsampayuttaṃ kammaṃ jaccandhādivipattipaccayaṃ na hotīti tihetukaṃ atidubbalampi samānaṃ duhetukapaṭisandhimeva ākaḍḍhati, nāhetukanti āha ‘‘na ca hoti ahetukā’’ti. Yasmā paṭisambhidāmagge sugatiyaṃ jaccandhabadhirādivipattiyā ahetukūpapattiṃ vajjetvā gatisampattiyā ahetukūpapattiṃ dassentena dhammasenāpatinā –

‘‘Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti, gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa’’nti (paṭi. ma. 

我来帮你直译这段巴利文文本:
在那里，按照所说的方法是针对结生和转起都没有区别呢，还是只针对转起呢？只是针对转起，而在结生时有这个特殊性，为了说明这点他说了"三因"等等。在这里也要知道这个特殊性:只有以三因殊胜业才能得到三因结生，以低劣业和二因殊胜业才能得到二因结生，而以二因低劣业则必定得到无因结生。
又因为在这里，智慧是与生盲等缺陷有关的愚痴或一切不善法的对治，所以与之相应的业不会成为生盲等缺陷的因缘。因此即使是极其微弱的三因业也只会牵引二因结生，而不会是无因结生，所以他说"不会是无因"。
因为在《无碍解道》中，法将军(舍利弗)在说明善趣中无因结生时，除去了生盲、聋哑等缺陷的无因结生，只说明了依托善趣圆满的无因结生：
"由于善趣圆满，与智相应的八因缘而有结生。由于善趣圆满，与智相应的哪八因缘而有结生呢？在善业速行刹那，三个善因在那刹那与所生的思心所成为俱生缘，所以说诸行也以善根为缘。在爱着刹那，两个不善因在那刹那与所生的思心所成为俱生缘，所以说诸行也以不善根为缘。在结生刹那，三个无记因在那刹那与所生的思心所成为俱生缘，所以说识也以名色为缘，名色也以识为缘。"
我尽可能严格按照原文直译，保持了术语的专业性，并保留了文本的完整结构。这段文本主要讨论了业力与结生的关系，以及各种因缘条件如何影响结生的过程。

1.231-232) –

Evaṃ javanakkhaṇe tiṇṇaṃ hetūnaṃ paccayā ñāṇasampayuttavipākuppatti vuttā, na pana ‘‘javanakkhaṇe dvinnaṃ hetūnaṃ paccayā’’ti, tasmā tihetukakammeneva tihetukapaṭisandhi hoti, na duhetukenāti āha ‘‘duhetukena…pe… na ca hoti tihetukā’’ti. Yadi hi duhetukakammena tihetukapaṭisandhi siyā, yathā ‘‘aṭṭhannaṃ hetūnaṃ paccayā upapatti hotī’’ti vatvā tassa vibhaṅgo kato, evaṃ ‘‘gatisampattiyā ñāṇasampayutte sattannaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇasampayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā, nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā, paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa’’nti sattannaṃ hetūnaṃ paccayā ñāṇasampayuttūpapattiṃ vatvā tassa vibhaṅgo kātabbo siyā, na ca panevaṃ atthi, tasmā viññāyati ‘‘duhetukakammena tihetukapaṭisandhi na hotī’’ti.

Yadi evaṃ –

‘‘Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇavippayutte katamesaṃ…pe… hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa’’nti –

Evaṃ duhetukakammena duhetukūpapattiṃ uddharitvā ‘‘gatisampattiyā ñāṇavippayutte sattannaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇavippayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa’’nti evaṃ tihetukakammena duhetukapaṭisandhiyāpi anuddhaṭattā sāpi na hotīti ce? No na hoti, duhetukomakakammena ahetukapaṭisandhiyā viya tihetukomakena duhetukapaṭisandhiyāva dātabbattā, kammasarikkhakavipākadassanatthaṃ pana mahātherena pāṭho sāvaseso kato.

Yadi evaṃ purimavuttehi idaṃ samānaṃ kammasarikkhakatābhāvatoti duhetukakammena tihetukapaṭisandhi na uddhaṭā, na pana alabbhanatoti? Taṃ na, akusalakammassa alobhasampayogābhāvato, alobhaphaluppādane viya ñāṇavippayuttassa ñāṇaphaluppādane asamatthabhāvato. Paññābalasampayogato hi taṃñāṇaphaluppādane samatthaṃ hoti.

Etthāha – kiṃ panetaṃ kammameva paṭisandhiṃ dentaṃ attanā sadisavedanameva deti, udāhu visadisavedanampīti? Duhetukomakameva visadisavedanaṃ deti, itaraṃ pana sadisavedanameva . Tathā hi papañcasūdaniyā majjhimaṭṭhakathāya mahākammavibhaṅgasutte sukhavedanīyādikammavaṇṇanāya –

‘‘Kāmāvacarakusalato somanassasahagatacittasampayuttā catasso cetanā, rūpāvacarakusalato catukkajjhānacetanāti evaṃ paṭisandhipavattesu sukhavedanāya jananato sukhavedanīyaṃ kammaṃ nāma. Kāmāvacarañcettha paṭisandhiyaṃyeva ekantena sukhaṃ janeti, pavatte pana iṭṭhamajjhattārammaṇe adukkhamasukhampi.

‘‘Akusalacetanā pavatte kāyadvārappavattadukkhassa jananato dukkhavedanīyaṃ kammaṃ nāma.


我来 助你直译这段巴利文：
这样，在说明速行刹那以三因为缘而有与智相应的异熟生起时，并没有说"在速行刹那以二因为缘"，因此只有三因业才能得到三因结生，二因业不能，所以他说"以二因业......不会是三因"。因为如果二因业能得到三因结生，就像说"以八因为缘而有结生"之后作了分别解说那样，也应该说"由于善趣圆满，与智相应的七因缘而有结生。由于善趣圆满，与智相应的哪七因缘而有结生呢？在善业速行刹那，二个善因在那刹那......诸行，在爱着刹那，二个不善因在那刹那......诸行，在结生刹那，三个无记因在那刹那......名色"，这样说明以七因为缘而有与智相应的结生后应该作分别解说，但是并没有这样，因此可知"以二因业不能得到三因结生"。
如果这样的话－
"由于善趣圆满，与智不相应的六因缘而有结生。由于善趣圆满，与智不相应的哪些......有？在善业速行刹那，二个善因在那刹那......诸行。在爱着刹那，二个不善因在那刹那......诸行。在结生刹那，二个无记因在那刹那......名色"－
这样列举了以二因业得到二因结生之后，"由于善趣圆满，与智不相应的七因缘而有结生。由于善趣圆满，与智不相应的哪七因缘而有结生呢？在善业速行刹那，三个善因在那刹那......诸行。在爱着刹那，二个不善因在那刹那......诸行。在结生刹那，二个无记因在那刹那......名色"，因为没有这样列举以三因业得到二因结生，所以也不会有这种情况吗？不是的，因为就像以二因低劣业得到无因结生一样，应该以三因低劣业得到二因结生，但是大长老为了显示业与果报的相似性而使经文有所省略。
如果这样，这与前面所说相同，因为没有业果相似性，所以没有列举以二因业得到三因结生，而不是因为不能得到？不是这样的，因为不善业不能与无贪相应，就像与智不相应的业不能产生智果一样，也无法产生智慧的果报。因为具有慧力相应，所以才能产生智果。
这里有一个问题－业在给予结生时，是只给予与自己相同的受，还是也给予不同的受呢？只有二因低劣业给予不同的受，其他则只给予相同的受。正如在《中部注释》《详解义疏》中对《大业分别经》中善受等业的解释－
"欲界善中与喜受相应的四种思，色界善中第四禅的思，这样在结生和转起中能产生乐受，所以称为善受业。其中欲界业在结生时必定产生乐受，但在转起时对于中等可意所缘也能产生舍受。"
"不善思在转起时能在身门中产生苦，所以称为苦受业。"


‘‘Kāmāvacarakusalato pana upekkhāsahagatacittasampayuttā catasso cetanā, rūpāvacarakusalato catutthajjhānacetanāti evaṃ paṭisandhipavattesu tatiyavedanāya jananato adukkhamasukhavedanīyaṃ kammaṃ nāma. Ettha ca ‘‘kāmāvacaraṃ paṭisandhiyaṃyeva ekantena adukkhamasukhaṃ janeti, pavatte iṭṭhārammaṇe sukhampī’’ti (ma. ni. aṭṭha. 

我来直译这段巴利文：
"欲界善中与舍受相应的四种思，色界善中第四禅的思，这样在结生和转起中能产生第三种受（舍受），所以称为不苦不乐受业。其中欲界业在结生时必定产生不苦不乐受，但在转起时对于可意所缘也能产生乐受。"
我按照原文直译，保持了专业术语的准确性，没有省略或简化任何内容。本段讨论了不同类型的善业如何产生不同的受，特别是与舍受相关的业及其果报。


3.300) –

Vuttaṃ. Nanu ca ‘‘ārammaṇena hoteva, vedanāparivattana’’nti vacanato ārammaṇavasena vedanāniyamo hoti, na ca somanassasahagatakammena paṭisandhiṃ gaṇhantassa iṭṭhārammaṇameva kammanimittādikamāpāthamāgacchatīti niyamo atthi, upekkhāsahagatakammena vā iṭṭhamajjhattārammaṇanti na sakkā vattuṃ, tasmā kathaṃ kammavaseneva vedanāniyamoti? Vuccate – iṭṭhādiārammaṇampi āpāthamāgacchantaṃ kammabaleneva āgacchatīti somanassasahagatakammena paṭisandhiggahaṇakāle tassa balena iṭṭhārammaṇamāpāthamāgacchati, upekkhāsahagatakammena iṭṭhamajjhattārammaṇanti na na sakkā vattuṃ, tasmā kammavasena paṭisandhiyā ārammaṇaniyamo, ārammaṇavasena vedanāniyamoti. Apica ‘‘ārammaṇena hoteva, vedanāparivattana’’nti idaṃ tadārammaṇaṃ sandhāya vuttanti na tena paṭisandhiyā kammasarikkhakavedanābhāvo paṭikkhipituṃ sakkā, duhetukomakaṃ pana somanassasahagatampi attano nihīnatāya duhetukaphaluppādane asamatthattā, ahetukāya ca attanā sadisavedanāya paṭisandhiyā asambhavato upekkhāsahagatapaṭisandhiyā anurūpato iṭṭhamajjhattārammaṇamupaṭṭhapetvā tadārammaṇaṃ upekkhāsahagatameva paṭisandhiṃ deti.

Nanu ca ‘‘pacchimabhavikamahābodhisattānaṃ mettāpubbabhāgaṃ somanassakammaṃ paṭisandhiṃ detī’’ti aṭṭhakathāsu vuttaṃ, mahāsivatthero ca upekkhāsahagatañāṇasampayuttaasaṅkhārikavipākacittena paṭisandhiṃ icchati. Vuttañhi tena ‘‘somanassasahagatato upekkhāsahagataṃ balavataraṃ, tena paṭisandhiṃ gaṇhanti, tena gahitapaṭisandhikā hi mahajjhāsayā honti tipiṭakacūḷanāgatthero viyā’’ti, tasmā somanassasahagatakusalato upekkhāsahagatapaṭisandhipi labbhati yathā ca, evaṃ tathā upekkhāsahagatato somanassasahagatāpīti kathaṃ kammasadisavedanā paṭisandhīti? Etthāpi ca kammampi upekkhāsahagatamevāti therassa adhippāyo siyāti sakkā vattuṃ. Apicāyaṃ vādo mahāaṭṭhakathāyaṃ paṭikkhittova. Tathā hi vuttaṃ saṅgahakārehi ‘‘aṭṭhakathāyaṃ pana ayaṃ therassa manoratho, natthi eta’’nti paṭikkhipitvā sabbaññubodhisattānaṃ hitūpacāro balavā hoti, tasmā mettāpubbabhāgakāmāvacarakusalavipākasomanassasahagatatihetukaasaṅkhārikacittena paṭisandhiṃ gaṇhantīti vuttanti, tasmā paṭikkhittavādaṃ gahetvā na sakkā aṭṭhakathāvacanaṃ cāletunti sampaṭicchitabbamevetaṃ kammasadisavedanā paṭisandhīti. Asampaṭicchantehi vā aṭṭhakathāya adhippāyo sādhukaṃ kathetabboti.

Asaṅkhāranti asaṅkhārikakammaṃ. Asaṅkhāraṃ sasaṅkhārampi phalaṃ detīti sambandho.


我来将这段巴利文直译成简体中文：
3.300.
已说。难道不是"必定由所缘而有,受的转变"这句话表明受的决定是由所缘而来,而不是说对于以喜俱业而结生者,业相等一定是可意所缘而现起,或者说对于以舍俱业而结生者,一定是可意、舍处所缘,是不能这样说的,那么怎么说受的决定是由业呢?回答说 - 可意等所缘的现起也是由业力而来,所以以喜俱业结生时,由其力量而现起可意所缘,以舍俱业则现起可意、舍处所缘,这是可以这样说的,因此由业力决定结生的所缘,由所缘决定受。而且"必定由所缘而有,受的转变"这句话是针对彼所缘而说的,因此不能以此否定结生时与业相应的受。但是二因劣等虽然是喜俱,由于自身低劣而不能产生二因果,且无因的与自身相同的受不能结生,因为与舍俱结生相应,所以建立可意、舍处所缘后,其彼所缘只给予舍俱结生。
难道不是在注释书中说"最后有的大菩萨们的慈心预备业给予结生",又大司瓦长老主张以舍俱智相应无行果心结生。因为他说"舍俱比喜俱更有力,以此而结生,因为以此结生者是大志向者,如三藏小龙长老",因此从喜俱善也得舍俱结生,同样地从舍俱也得喜俱结生,那么怎么说结生受与业相同呢?对此也可以说长老的意思可能是业也是舍俱。而且这种说法在大注释书中已被否定。因此《摄阿毗达摩义论》作者们说"在注释书中否定了这位长老的愿望,说'这是不存在的'",因为一切知菩萨的利益意乐是有力的,所以说他们以慈心预备欲界善果喜俱三因无行心结生,因此不能采取已被否定的说法而动摇注释书的言说,应当接受结生受与业相同这一说法。或者不接受者应当善说注释书的意趣。
无行即是无行业。无行给与有行果也,这是关联。


Ārammaṇenāti iṭṭhādiārammaṇena. Vedanāparivattananti tassa tassa ārammaṇassa anurūpato somanassādivedanāya parivattanaṃ, kusalavipākasantīraṇatadārammaṇāni sandhāya cetaṃ vuttaṃ. Tāni hi iṭṭhārammaṇe somanassasahagatāni, iṭṭhamajjhatte upekkhāsahagatāni. Akusalavipākaṃ pana santīraṇatadārammaṇaṃ aniṭṭhe, aniṭṭhamajjhatte ca ārammaṇe upekkhāsahagatameva. Na hi tassa ārammaṇavasena vedanābhedo atthi, heṭṭhā vuttanayena dvīsupi upekkhāsahagatameva. Dvipañcaviññāṇasampaṭicchanesu ca ṭhapetvā kāyaviññāṇadvayaṃ sesāni iṭṭhādīsu sabbattha heṭṭhā vuttakāraṇavaseneva upekkhāsahagatāni, tathā kāyaviññāṇaṃ iṭṭhādīsu sukhasahagataṃ, aniṭṭhādīsu dukkhasahagatanti. Javanena niyamitaṃ aṭṭhakathāyanti adhippāyo. Hetuniyamanameva cettha javanavasena hoti vedanābhedassa ārammaṇeneva, saṅkhārabhedassa ca paccayavaseneva niyamitattā. Ettha ca akusalavipākānaṃ vibhāgābhāvato kusalavipākatadārammaṇānameva ārammaṇajavanapaccayavasena niyamanaṃ hoti. Taṃ pana sarūpato evaṃ veditabbaṃ – tihetukukkaṭṭhakammena hi tadārammaṇaṃ pavattamānaṃ kammavasena niyamābhāvato sabbesupi kusalavipākatadārammaṇesu sampattesu ārammaṇajavanapaccayavasena, ārammaṇajavanavaseneva vā niyataṃ ekameva uppajjati. Kathaṃ? Tadārammaṇesu hi ārammaṇavasena vedanāniyamo hoti, javanavasena hetuniyamo , paccayavasena saṅkhāraniyamo. Ahetukesu pana saṅkhārabhedābhāvato paccayavasena niyamanaṃ natthi. Tattha ārammaṇena vedanāniyamanaṃ heṭṭhā vuttanayena veditabbaṃ. Javanavasena hetuniyamane pana kammasarikkhakahetuvasena tihetukāni duhetukāni ahetukānīti tīṇi javanāni veditabbāni. Tattha kammasarikkhakahetuvasena tihetukajavanāni nāma kāmāvacarakusalakiriyāsu ñāṇasampayuttajavanāni, duhetukajavanāni nāma ñāṇavippayuttajavanāni, ahetukāni nāma akusalajavanāni ceva kiriyāhetukajavanañca. Akusalajavanānipi hi kusalakammasarikkhakahetuvasena ahetukāni kusalahetūnaṃ tesu abhāvato.

Tattha kammassa javanasadisatadārammaṇābhinipphādanasāmatthiye sati tihetukajavane javite tihetukatadārammaṇaṃ hoti, duhetukajavane javite duhetukatadārammaṇaṃ, ahetukajavane javite ahetukatadārammaṇaṃ hotīti. Evaṃ javanavasena hetuniyamanaṃ daṭṭhabbaṃ. Kathaṃ paccayavasena saṅkhāraniyamoti? Kālasampadādīnaṃ, utusampadādīnañca paccayānaṃ balavabhāve sati asaṅkhārikatadārammaṇaṃ hoti, dubbalabhāve sasaṅkhārikaṃ. Ahetukatadārammaṇassa pana paccayavasena niyamo natthi, tasmā yadi iṭṭhārammaṇaṃ hoti, tadā upekkhāsahagataṃ tadārammaṇaṃ paṭibāhitvā somanassasahagatatadārammaṇameva hoti. Somanassasahagatatadārammaṇesupi aniyamena ārammaṇavasena sabbesu sampattesu javanassa tihetukabhāve duhetukāhetuke paṭibāhitvā tihetukameva tadārammaṇaṃ hoti. Tihetukatadārammaṇesupi aniyamena javanavasena sabbesu sampattesu paccayassa balavabhāve sati sasaṅkhārikatadārammaṇaṃ paṭibāhitvā asaṅkhārikameva tadārammaṇaṃ hoti. Eteneva nayena sesaṃ tadārammaṇampi taṃtaṃjavanānurūpato niyamanaṃ daṭṭhabbaṃ.


我来直译这段巴利文：
"由所缘"即由可意等所缘。"受的转变"是指随顺各各所缘而转变为喜等受,这是针对善果的推度心与彼所缘而说的。因为这些在可意所缘时是喜俱,在可意舍处时是舍俱。但不善果的推度心与彼所缘在不可意和不可意舍处所缘时都只是舍俱。因为它没有依所缘而有受的差别,如前所说方式在两种情况都只是舍俱。在二种五识和领受中,除了身识二种外,其余在可意等一切处都依前述原因而是舍俱,同样地身识在可意等时是乐俱,在不可意等时是苦俱。注释书说是由速行所决定的意思。这里只是因的决定是由速行而有,因为受的差别由所缘决定,行的差别由缘决定。这里由于不善果没有差别,所以只是善果彼所缘由所缘、速行、缘力而决定。这应当如此了知其自性 - 由三因殊胜业而生起的彼所缘,因为没有由业力决定,所以在一切善果彼所缘都可能时,由所缘、速行、缘力,或只由所缘、速行而决定只生起一个。如何?在彼所缘中,由所缘决定受,由速行决定因,由缘决定行。但在无因中因为没有行的差别,所以没有由缘决定。其中由所缘决定受应当依前述方式了知。而由速行决定因时,应当了知由与业相似的因而有三因、二因、无因三种速行。其中由与业相似的因而名为三因速行是欲界善、唯作中的智相应速行,名为二因速行是智不相应速行,名为无因是不善速行和唯作无因速行。因为不善速行也因为与善业相似的因而是无因,因为其中没有善因。
其中当业有能力产生与速行相似的彼所缘时,在三因速行生起时是三因彼所缘,在二因速行生起时是二因彼所缘,在无因速行生起时是无因彼所缘。应当如此看待由速行决定因。如何由缘决定行?当时节圆满等和节气圆满等诸缘有力时是无行彼所缘,软弱时是有行。但无因彼所缘没有由缘决定,所以如果是可意所缘,那时排除舍俱彼所缘而只有喜俱彼所缘。在喜俱彼所缘中也是,当由所缘而一切都可能时,如果速行是三因则排除二因无因而只有三因彼所缘。在三因彼所缘中也是,当由速行而一切都可能时,如果缘有力则排除有行彼所缘而只有无行彼所缘。应当依此方式看待其余彼所缘也随各各速行而决定。


Ahetukatadārammaṇaṃ pana paccayaṃ anapekkhitvā ārammaṇavasena ceva javanavasena ca niyamanaṃ hoti. Idamettha yebhuyyappavattivasena niyamanaṃ. Kadāci pana ārammaṇavasena, paccayavasena, paricitavasena ca tadārammaṇaniyamo hoti. Tattha ārammaṇavasena ceva paccayavasena ca niyamanaṃ heṭṭhā vuttanayameva. Paricitavasena pana niyamane yebhuyyena tihetukakusalappavattiyā tesu paricitassa kadāci duhetuke, ahetuke vā javane javite paricayavasena tihetukatadārammaṇameva hoti. Yebhuyyena ca duhetukajavanappavattiyā tattha paricitassa kadāci tihetuke, ahetuke vā javane javite paricayavasena duhetukatadārammaṇameva hoti. Tatheva akusalesu paricitassa kadāci tihetukaduhetukesupi javanesu javitesu paricayavasena ahetukatadārammaṇameva hotīti. Evañca katvā paṭṭhāne –

‘‘Kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjati, sahetuke khandhe aniccato dukkhato anattato vipassati, kusalākusale niruddhe ahetuko vipāko tadārammaṇatā uppajjatī’’ti –

Avisesena akusalajavanānantarampi sahetukatadārammaṇaṃ, tihetukajavanānantarañca ahetukatadārammaṇaṃ vuttaṃ. Tihetukomakena, pana duhetukukkaṭṭhena ca kammena tadārammaṇappavattiyaṃ kammassa tihetukavipākadāne asamatthatāya tihetukajavanepi javite duhetukatadārammaṇameva hoti. Sesaṃ vuttanayameva. Duhetukomakena pana kammena tadārammaṇappavattiyaṃ kammassa sahetukatadārammaṇanibbattane asamatthatāya sahetukajavanepi javite ahetukatadārammaṇameva hoti. Sesaṃ vuttanayameva.

387-

我来直译这段巴利文：
而无因彼所缘不依赖缘而只由所缘和速行而决定。这里是依多数情况的生起而决定。但有时由所缘、由缘、由熟习而决定彼所缘。其中由所缘和由缘决定如前所述方式。而由熟习决定时,对于多数三因善生起而在其中熟习者,有时在二因或无因速行生起时,由熟习而只有三因彼所缘。对于多数二因速行生起而在其中熟习者,有时在三因或无因速行生起时,由熟习而只有二因彼所缘。同样地对于在不善中熟习者,有时在三因二因速行生起时,由熟习而只有无因彼所缘。如此而在《发趣论》中说：
"善不善灭时,有因果作为彼所缘而生起,观察有因诸蕴为无常、苦、无我,善不善灭时,无因果作为彼所缘而生起。"
不分别地说在不善速行之后也有有因彼所缘,在三因速行之后也有无因彼所缘。但由三因劣等和二因殊胜业而有彼所缘生起时,因为业不能给予三因果,所以即使在三因速行生起时也只有二因彼所缘。其余如前所说方式。而由二因劣等业而有彼所缘生起时,因为业不能产生有因彼所缘,所以即使在有因速行生起时也只有无因彼所缘。其余如前所说方式。
387-

91.Tulyena pākacittenāti somanassasahagatañāṇasampayuttaasaṅkhārikena mahāvipākacittena. Balavārammaṇeti atimahantārammaṇe. Catubbidhañhi ārammaṇaṃ atimahantaṃ mahantaṃ parittaṃ atiparittanti. Vuttañca –

‘‘Tathā hi visayaṃ āhu, catudhā ettha paṇḍitā;

Mahantātimahantato, parittātiparittato’’ti.

Atimahantādibhāvo cassa āpāthagatakāle uppajjanakacittakkhaṇavasena veditabbo. Tathā hi āpāthagatakkhaṇato paṭṭhāya yāva soḷasacittakkhaṇā, tāva vijjamānāyukaārammaṇaṃ atimahantaṃ nāma. Pannarasacuddasacittakkhaṇāyukaṃ mahantaṃ nāma. Terasacittakkhaṇato paṭṭhāya aṭṭhacittakkhaṇāyukaṃ parittaṃ nāma. Tato paraṃ atiparittaṃ nāma. Tattha atimahantārammaṇe tadārammaṇapariyosānāni vīthicittāni uppajjanti. Mahante javanapariyosānāni, natthi tadārammaṇuppādo. Paritte javanampi na uppajjati, santīraṇānantaraṃ voṭṭhabbanameva dvattikkhattuṃ pavattati. Atiparitte bhavaṅgacalanamattameva. Kathaṃ? Atimahante hi ārammaṇe pañcadvāresu yathānurūpaṃ aññatarasmiṃ dvāre āpāthagate pasādaghaṭṭanānubhāvena hadayavatthusannissitā bhavaṅgasantati vocchijjati, vocchijjamānā ca sahasā na occhijjati. Yathā pana vegena dhāvanto puriso antarā ṭhātukāmopi ekadvepadavāre atikkamitvāva ṭhātuṃ sakkoti, na pana ṭhātukāmatāya saddhiṃyeva, evameva dīpasikhā viya, gaṅgāsoto viya, vegena javamānā bhavaṅgasantati antarā occhijjamānāpi pasādaghaṭṭanato paraṃ dvattikkhattuṃ uppajjitvāva occhijjati. Tattha paṭhamacittaṃ bhavaṅgasantatiyā calanākārena uppajjanato bhavaṅgacalanaṃ nāma, dutiyaṃ upacchijjanavasena uppajjanato bhavaṅgupacchedo nāma. Calanañcettha visadisacittassa upanissayabhāvagamanaṃ. Vuttañca –

‘‘Ārammaṇantarāpāthe , dvikkhattuṃ calite mano;

Cittantarassa hetuttaṃ, yānaṃ calanamīrita’’nti.

我来帮您直译这段巴利文：
91. 平等的异熟心，即喜俱智相应无行大异熟心。在强劲所缘，即极大所缘。所缘有四种：极大、大、小、极小。如说：
"如是智者说，
此境分四种；
从大及极大，
从小及极小。"
其极大等性质，应当依照落入认知时所生起的心刹那来理解。即从落入认知的刹那开始，直至十六心刹那期间，存在寿命的所缘称为极大。十五、十四心刹那寿命的称为大。从十三心刹那开始直至八心刹那寿命的称为小。此后称为极小。其中，于极大所缘，生起以彼所缘为终的路心。于大所缘，以速行为终，无彼所缘生起。于小所缘，速行亦不生起，推度之后确定心仅生起二三次。于极小所缘，仅有有分波动而已。如何？即于极大所缘，当五门中任一适当之门现起时，由净色撞击力，依止心所依处的有分相续断绝，而断绝时不会突然断绝。譬如快速奔跑的人想要中途停下，也要越过一两步才能停下，不能与想要停下的意愿同时停下。如是，如灯焰，如恒河流，快速流动的有分相续，即使中途断绝，也要在净色撞击之后生起二三次才断绝。其中，第一心因以有分相续波动形式生起而称为有分波动，第二心因以断绝方式生起而称为有分断。这里的波动是指趋向成为不同心的所依。如说：
"所缘现前时，
心动摇二次；
为异心之因，
称之为波动。"


Yadi evaṃ dutiyassapi taṃ atthīti tampi bhavaṅgacalanamicceva vattabbanti? Saccaṃ, bhavaṅgassa pana upacchijjanavasena pavattivisesaṃ gahetvā purimassa nāmato visadisanāmaṃ kātuṃ ‘‘bhavaṅgupacchedo’’ti vuccatīti. Nanu ca rūpādīhi pasāde ghaṭṭite pasādanissitasseva calanaṃ yuttaṃ, kathaṃ pana hadayavatthusannissitāya bhavaṅgasantatiyā calananti? Santativasena ekābaddhattā. Yathā hi bheriyā ekasmiṃ tale ṭhitasakkharāya makkhikāya nipannāya aparasmiṃ tale daṇḍādinā pahaṭe anukkamena bhericammavarattādīnaṃ calanena sakkharāya calitāya makkhikāya palāyanaṃ hoti, evameva rūpādimhi pasāde ghaṭṭite tannissayesu mahābhūtesu calitesu anukkamena taṃsambandhānaṃ sesarūpānampi calanena hadayavatthumhi calite tannissitassa bhavaṅgassa calanākārena pavatti hoti. Vuttañca –

‘‘Ghaṭṭite aññavatthumhi, aññanissitakampanaṃ;

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

Evaṃ bhavaṅgacalanabhavaṅgupacchedesu uppajjitvā niruddhesu ‘‘kiṃ nāmeta’’nti vadantī viya vīthicittāni ārammaṇābhimukhaṃ paṭipādentī kiriyāmanodhātu uppajjati, tassānantaraṃ yathārahaṃ dassanādikiccaṃ sādhayamānā pañcaviññāṇadhātūsu aññatarā uppajjati, tadanantaraṃ tāya gahitamevārammaṇaṃ sampaṭicchamānā vipākāhetukamanodhātu uppajjati, tadanantaraṃ tadevārammaṇaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu uppajjati, tadanantaraṃ tamevārammaṇaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu uppajjati, tadanantaraṃ kāmāvacarakusalākusalakiriyajavanesu yaṃ kiñci laddhapaccayaṃ tadevārammaṇaṃ ārabbha javanaṃ hutvā yebhuyyena sattakkhattuṃ javati, tadanantaraṃ ekādasatadārammaṇacittesu aññataraṃ kammaṃ ārammaṇaṃ javanaṃ paccayo paricitatāti imesaṃ anurūpavasena dvikkhattuṃ uppajjati, tadanantaraṃ bhavaṅgapāto hoti.

Idha ṭhatvā imissā cittaparamparāya sukhaggahaṇatthaṃ ambopamā veditabbā. Kathaṃ? Eko kira puriso phalitambarukkhassa heṭṭhā sasīsaṃ pārupitvā nipanno niddāyati, athekaṃ ambapakkaṃ vaṇṭato muccitvā tassa kaṇṇasakkhaliṃ puñchamānaṃ viya ‘‘ṭha’’nti bhūmiyaṃ patati, so tassa saddena pabujjhitvā sīsato vatthaṃ apanetvā cakkhuṃ ummīletvā olokesi, tato hatthaṃ pasāretvā phalaṃ gahetvā madditvā upasiṅghitvā pakkabhāvaṃ ñatvā paribhuñjitvā mukhagataṃ saha semhena assādetvā puna tatheva niddāyati. Tattha tassa purisassa ambarukkhamūle niddāyanakālo viya bhavaṅgasamaṅgikālo, ambapakkassa patitakālo viya ārammaṇassa pasādaghaṭṭanakālo, patanasaddena pabuddhakālo viya manodhātuyā bhavaṅgassa āvaṭṭitakālo, ummīletvā olokitakālo viya cakkhuviññāṇassa dassanakiccaṃ sādhanakālo, hatthaṃ pasāretvā gahitakālo viya vipākamanodhātuyā ārammaṇasampaṭicchanakālo, gahetvā madditakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīritakālo, upasiṅghitakālo viya kiriyāmanoviññāṇadhātuyā vavatthāpitakālo, paribhuttakālo viya javanassa ārammaṇarasaanubhavitakālo, mukhagataṃ saha semhena assāditakālo viya tadārammaṇassa javanena anubhūtārammaṇaanubhavanakālo, puna niddāyanaṃ viya puna bhavaṅgakāloti evamettha upamāsaṃsandanaṃ veditabbaṃ.


我来为您直译这段巴利文：
如果是这样，对于第二个也应当说它也是有的，难道也要称为"有分波动"吗？确实如此，但是由于有分的断绝方式运转的特殊性，为了区别于前者的名称而给予不同的名称，称为"有分断绝"。难道不是当色等（感官对象）触击净色（感官）时，只应该是依托于净色的波动才对，为什么会有依托于心所依处的有分相续的波动呢？因为以相续的方式是连接为一体的。就像在鼓的一面放置一粒沙子，有一只苍蝇落在上面，当用棒等敲击另一面时，由于鼓皮、皮带等依次震动，沙子震动，苍蝇就飞走了。同样地，当色等触击净色时，所依的四大种震动，由于与之相连的其他色法依次震动，心所依处震动，依托于它的有分就以波动的形式运转。如说：
"当一处被触击时，依托于他处的震动，
以连为一体而生，以沙粒譬喻来说。"
如是，在有分波动和有分断绝生起灭去之后，好像在说"这是什么名字"似的，引导心路转向所缘的唯作意界生起，其后适当地完成见等作用的五识界之一生起，其后领受它所取的所缘的无因异熟意界生起，其后推度那同一所缘的无因异熟意识界生起，其后确定那同一所缘的无因唯作意识界生起，其后欲界善、不善、唯作速行中任何获得缘的都以那同一所缘为所缘而成为速行，通常生起七次，其后在十一种彼所缘心中的任何一个依据业、所缘、速行、缘、熟习性这些相应的力量生起两次，其后堕入有分。
在此停顿，为了易于理解这个心的相续，应当了解芒果的譬喻。如何呢？据说有一个人用布盖着头躺在结果的芒果树下睡觉，这时一个成熟的芒果从枝上脱落，好像擦过他的耳廓一样"啪"地落在地上，他被这声音惊醒，除去头上的布，睁开眼睛观看，然后伸手拿起果实，揉捏嗅闻，知道是熟的就吃了，与唾液一起品尝口中的味道，然后又照原样睡去。其中，那个人在芒果树下睡觉的时候，好比具有有分的时候；芒果落下的时候，好比所缘触击净色的时候；被落下声音惊醒的时候，好比意界转向有分的时候；睁眼观看的时候，好比眼识完成见的作用的时候；伸手拿取的时候，好比异熟意界领受所缘的时候；拿着揉捏的时候，好比异熟意识界推度所缘的时候；嗅闻的时候，好比唯作意识界确定的时候；享用的时候，好比速行体验所缘味的时候；与唾液一起品尝口中味道的时候，好比彼所缘体验已被速行体验过的所缘的时候；再次睡去，好比再次进入有分的时候。如是应当了解这里的譬喻对应。


Ayaṃ pana upamā kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ, kiriyāmanodhātuyā bhavaṅgāvaṭṭanameva kiccaṃ, pañcaviññāṇadhātūnaṃ dassanādikameva kiccaṃ, vipākamanoviññāṇadhātuyā sampaṭicchanameva kiccaṃ, vipākamanoviññāṇadhātuyā santīraṇameva kiccaṃ, kiriyāmanoviññāṇadhātuyā vavatthāpanameva kiccaṃ, javanasseva pana ārammaṇarasānubhavanaṃ tadārammaṇassa etena anubhūtasseva anubhavananti evaṃ kiccavasena dhammānaṃ aññamaññāsaṃkiṇṇataṃ dīpeti, evaṃ pavattamānaṃ pana cittaṃ ‘‘tvaṃ āvajjanaṃ nāma hohi, tvaṃ dassanādīsu aññataraṃ, tvaṃ sampaṭicchanaṃ nāmā’’tiādinā niyuñjake kārake asatipi cittaniyāmavaseneva pavattatīti veditabbaṃ. Taṃ pana cittaniyāmaṃ saddhiṃ utuniyāmādīhi paricchedāvasāne vakkhati. Ayaṃ tāva atimahantārammaṇe cittappavattivibhāvanā.

Mahantārammaṇe pana tadārammaṇuppādassa abhāvato tasmiṃ āpāthagate vuttanayena javanapariyosānesu vīthicittesu uppannesu bhavaṅgapātova hoti, ārammaṇassa pana parikkhīṇāyukattā ekacittakkhaṇikappamāṇepi vā āyumhi sati samāsannamaraṇo viya puriso dubbalabhāvato tadārammaṇaṃ nuppajjati. Apica tadārammaṇamuppajjantaṃ niyamato dvikkhattumeva uppajjati, na ekavāraṃ. Ekacittakkhaṇāvasiṭṭhe ca ārammaṇe ekasmiṃ tadārammaṇe uppannesu dutiyassa uppajjanakāle tassa niruddhattā nuppajjati. Na hi dvīsu tadārammaṇesu ekaṃ paccuppannārammaṇaṃ, ekaṃ atītārammaṇaṃ hoti, tasmā dutiyassa anuppattiyā paṭhamampi nuppajjatīti. Majjhimaṭṭhakathāyaṃ pana sakimpi tadārammaṇassa pavatti vuttā. Paramatthavinicchayepi ca tameva vādaṃ sampaṭicchitvā ‘‘sakiṃ dve vā tadālamba’’nti (parama. vi. 116) vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘cittappavattigaṇanāyaṃ sabbavāresu dve eva cittavārāni āgatānī’’ti vatvā taṃ na sampaṭicchitaṃ, tasmā mahantārammaṇe javanāvasāne bhavaṅgapātova hoti, natthi tadārammaṇuppādo, ayañca tadārammaṇehi tucchatāya ‘‘moghavāro’’ti vuccati.

Parittārammaṇe javanuppādassapi abhāvato santīraṇāvasānesu vīthicittesu uppannesu tadanantaraṃ voṭṭhabbanameva āsevanaṃ labhitvā javanaṭṭhāne ṭhatvā dvikkhattuṃ pavattati, tato bhavaṅgapāto hoti. Voṭṭhabbanaṃ pana appatvā antarā cakkhuviññāṇādikaṃ patvā nivattissatīti netaṃ ṭhānaṃ vijjati. Javanaṃ pana ārammaṇassa appāyukabhāvena paridubbalattā nuppajjati. Tañhi uppajjamānaṃ sattacittakkhaṇāyukeyeva uppajjati, katipayacittakkhaṇāyuke pana paṭhamajavanameva nuppajjati. Tadanuppattiyañhi itarānipi nuppajjanti, tasmā parittārammaṇe natthi javanuppādoti ayaṃ dutiyo moghavāro aṭṭhakathāya vutto. Ṭīkākāro pana tathā asampaṭicchitvā aññathā dutiyamoghavāraṃ pakappeti. Vuttañhi tena tīsu moghavāresu dutiyamoghavāro upaparikkhitvā gahetabbo.


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这个譬喻说明什么呢？说明所缘触击净色只是作用，唯作意界转向有分只是作用，五识界的见等只是作用，异熟意界的领受只是作用，异熟意识界的推度只是作用，唯作意识界的确定只是作用，而速行体验所缘的味，彼所缘体验已被它体验过的，如是依作用而说明诸法互不混杂。应当了解：如是运转的心，即使没有指派者说"你要成为转向，你要成为见等之一，你要成为领受"等等，也会依心的规则而运转。关于那个心的规则，连同时节规则等，将在界说完结时说明。这首先是对极大所缘的心转起的解说。
在大所缘中，由于没有彼所缘的生起，当它呈现时，依所说的方式，在速行结束的心路生起之后，就有堕入有分。因为所缘的寿命已尽，或者即使有一心刹那量的寿命，由于如临近死亡的人一样虚弱，彼所缘就不生起。而且，彼所缘生起时必定只生起两次，不是一次。当所缘只剩一心刹那，一个彼所缘生起时，第二个生起的时候，因为它已灭去就不生起。因为在两个彼所缘中，不会一个是现在所缘，一个是过去所缘，所以因为第二个不生起，第一个也不生起。但在《中部注》中说到彼所缘也有一次的运转。在《胜义决择》中也接受这个说法而说"彼所缘一次或两次"。但在《阿毗达磨注》中说"在心转起的计数中，在一切轮次中只有两个心轮"，而不接受那个说法，因此在大所缘中，在速行结束后就有堕入有分，没有彼所缘的生起，这因为缺少彼所缘而称为"空轮"。
在小所缘中，由于也没有速行的生起，在推度结束的心路生起之后，其后确定获得重复而处于速行位置生起两次，然后堕入有分。但是在未到确定之前，中途到达眼识等就返回，这种情况是不存在的。而速行因为所缘寿命短暂而极其微弱就不生起。因为它生起时只在七心刹那寿命时生起，而在几个心刹那寿命时，第一速行就不生起。因为它不生起，其他的也不生起，所以在小所缘中没有速行的生起，这是注释书所说的第二空轮。但复注作者不这样接受，而以另一种方式设想第二空轮。因为他说在三个空轮中，第二空轮应当考察后接受。


Yadi hi anulome vedanāttike paṭiccavārādīsu ‘‘āsevanapaccayā na magge dve, namaggapaccayā āsevane dve’’ti ca vuttaṃ siyā, sopi moghavāro labbheyya. Yadi ca voṭṭhabbanampi āsevanapaccayo siyā, kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayo hotīti avutto atthi. Voṭṭhabbanassa pana kusalākusalānaṃ āsevanapaccayabhāvo na vutto. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati nāsevanapaccayā. Akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati nāsevanapaccayā’’ti vacanato paṭikkhittova. Athāpi siyā ‘‘asamānavedanānaṃ vasenevaṃ vutta’’nti, evampi yathā ‘‘āvajjanā kusalānaṃ khandhānaṃ, akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti (paṭṭhā. 1.

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因为如果在顺序受三法的缘起分等中说"由习行缘不在道有二，由非道缘在习行有二"，那么这个空轮就会被获得。如果确定也成为习行缘，那么对善法和不善法也会成为。因为没有适合获得习行缘的法成为习行缘而未被说到。但是确定对善法和不善法成为习行缘这一点未被说到。由于说"依善法而善法生起非由习行缘。依不善法而不善法生起非由习行缘"而被否定。即使有人说"这是依不同受的力量而说的"，即便如此，就像说"转向对善蕴、不善蕴以无间缘为缘"。;


1.417) vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā. Jātibhedā na vuttanti ce, ‘‘bhūmibhinnassa kāmāvacarassa rūpāvacarādīnaṃ āsevanapaccayabhāvo viya jātibhinnassapi bhaveyyā’’ti vattabbo eva siyā, abhinnajātikassa ca vasena yathā ‘‘āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā, na tu vuttaṃ, tasmā vedanāttikepi saṃkhittāya gaṇanāya ‘‘āsevanapaccayā namagge ekaṃ, namaggapaccayā āsevane eka’’nti evaṃ gaṇanāya niddhāriyamānāya voṭṭhabbanassa āsevanapaccayattābhāvā yathāvuttappakāro dutiyo moghavāro vīmaṃsitvā gahetabbo. Voṭṭhabbanaṃ pana vīthivipākasantatiyā āvaṭṭanato ‘‘āvajjanā’’icceva vuttaṃ. Tato visadisassa javanassa karaṇato manasikāro ca. Evañca katvā paṭṭhāne ‘‘voṭṭhabbanaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo’’tiādi na vuttaṃ, ‘‘āvajjanā’’icceva vuttaṃ, tasmā voṭṭhabbanato catunnaṃ vā pañcannaṃ vā javanānaṃ ārammaṇapurejātaṃ bhavituṃ asakkontaṃ rūpādiāvajjanādīnaṃ paccayo bhavituṃ na sakkoti, ayametassa sabhāvoti javanāpāripūriyā dutiyo moghavāro dassetuṃ yutto siyāti.

Ayañhi ācariyassa adhippāyo – yadi voṭṭhabbanampi āsevanapaccayo siyā, yathā ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati āsevanapaccayā namaggapaccayā’’ti anulomapaccaniye, paccaniyānulome ca ‘‘sukhā…pe… namaggapaccayā āsevanapaccayā’’ti ca vuttaṃ hasituppādacittavasena, evampi voṭṭhabbanavasena ‘‘adukkhamasukhāya vedanāya sampayuttaṃ dhammaṃ paṭiccā’’tiādinā pubbe vuttanayena pāṭho siyā. Tathā ca sati vāradvayavasena gaṇanāya ‘‘āsevanapaccayā namagge dve, namaggapaccayā āsevane dve’’ti ca vattabbaṃ siyā, na pana vuttaṃ, ‘‘āsevanapaccayā namagge ekaṃ, namaggapaccayā āsevane eka’’nticceva vuttaṃ. Apica yadi hi voṭṭhabbanampi āsevanapaccayo siyā, dutiyamoghavāro viya purimavāresupi siyā. Tathā ca sati attano viya kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayo hotīti avutto atthi ‘‘purimā purimā kusalā khandhā’’tiādinā anavasesato vuttattā, voṭṭhabbanassa pana avutto ‘‘abyākato dhammo kusalassa dhammassa āsevanapaccayena paccayo’’tiādivacanassa abhāvato. Na kevalaṃ avuttova, atha kho ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati, akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjatī’’ti phassādikusalākusaladhamme paṭicca sahajātādipaccayavasena kusalākusalassa uppattiṃ vatvā paṭhamajavanassa voṭṭhabbanato āsevanapaccayālābhaṃ sandhāya ‘‘nāsevanapaccayā’’ti paṭikkhittova.


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就像说"由无间缘为缘"那样，也应当说"由习行缘为缘"。如果说因为种类不同而未说，那么就应当说"就像欲界对色界等虽然地不同也成为习行缘那样，虽然种类不同也应当成为"，而且依据种类相同的力量，就像说"转向对有因蕴以无间缘为缘"那样，也应当说"以习行缘为缘"，但是未说。因此在受三法中也以简略的计数，当确定"由习行缘非道有一，由非道缘在习行有一"这样的计数时，由于确定不是习行缘，所说的那种第二空轮应当考察后接受。但是确定因为转向心路异熟相续而称为"转向"。又因为造作与之不同的速行而成为作意。这样做了以后，在《发趣论》中没有说"确定对善蕴以无间缘为缘"等，只说"转向"，因此当色等不能成为从确定到四或五个速行的所缘前生缘时，就不能成为转向等的缘，这是它的自性，因此适合显示因速行不圆满而成为第二空轮。
这是阿阇梨的意趣：如果确定也成为习行缘，就像在顺逆和逆顺中说"依与乐受相应法而与乐受相应法由习行缘非道缘生起"和"乐受......由非道缘习行缘"是依微笑心的力量那样，也应当依确定的力量如前所说的方式有"依与不苦不乐受相应法"等的读诵。如是，依二轮的力量应当说"由习行缘非道有二，由非道缘在习行有二"，但未说，只说"由习行缘非道有一，由非道缘在习行有一"。而且，如果确定也成为习行缘，就像第二空轮那样也应当在前轮中有。如是，就像对自己那样也应当对善不善有。因为没有适合获得习行缘的法成为习行缘而未被说到，因为以"前前善蕴"等已无余地说了，但是确定未说，因为没有"无记法对善法以习行缘为缘"等的说法。不仅未说，而且说"依善法而善法生起，依不善法而不善法生起"，说了依触等善不善法由俱生等缘而善不善生起后，针对第一速行从确定不得习行缘而说"非由习行缘"而被否定。


Athāpettha samodhānaṃ siyā, samānavedanānaṃ eva āsevanapaccayabhāvassa dassanato voṭṭhabbanena asamānavedanānaṃ kusalākusalānaṃ vasenāyaṃ paṭikkhepo katoti. Evampi sati yathā ‘‘āvajjanā kusalānaṃ khandhānaṃ akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ samānavedanāvasena ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā. Atha voṭṭhabbanassa kusalākusalehi bhinnajātikattā tassa tesaṃ āsevanapaccayabhāvo na vuttoti ce. Yathā bhūmivasena bhinnassa gotrabhuvodānavasena ṭhitassa kāmāvacarassa rūpāvacarādīnaṃ āsevanabhāvo dissati, evaṃ jātivasena bhinnassa voṭṭhabbanassa āsevanapaccayabhāve na koci vibandho, apica abhinnavedanassa, abhinnajātikassa ca upekkhāsahagatamahākiriyacittassa vasena yathā ‘‘āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā, na tu vuttaṃ, tasmā vedanāttikepi voṭṭhabbanassa āsevanapaccayattassa abhāvā voṭṭhabbanassa āsevanabhāvadassanavasena vutto dutiyo moghavāro vīmaṃsitvā gahetabbo. Voṭṭhabbanāvajjanānaṃ pana anatthantarabhāvato āvajjanāya ca kusalākusalānaṃ anantarapaccayabhāvassa vuttattā sati uppattiyaṃ voṭṭhabbanaṃ kāmāvacarakusalākusalakiriyājavanānaṃ ekantato anantarapaccayabhāveneva vatteyya, na pana aññathāti muñchāmaraṇāsannavelādīsu javanāpāripūriyā mandībhūtavegatāya ayaṃ dassetabboti.

Ācariyadhammapālattherena panettha idaṃ vuttaṃ – ‘‘yaṃ javanabhāvappattaṃ, taṃ chinnamūlarukkhapupphaṃ viyā’’ti vakkhamānattā anupacchinnabhavamūlānaṃ pavattassa voṭṭhabbanassa kiriyabhāvo na siyā, vutto ca ‘‘yasmiṃ samaye manoviññāṇadhātu uppannā kiriyā nevakusalā, nākusalā, na ca kammavipākā upekkhāsahagatā’’ti, tasmā aṭṭhakathāyaṃ ‘‘javanaṭṭhāne ṭhatvā’’ti vacanaṃ javanassa uppajjanaṭṭhāne dvikkhattuṃ pavattitvā na javanabhāvenāti adhippāyena vuttaṃ, ‘‘āsevanaṃ labhitvā’’ti ca ‘‘āsevanaṃ viya āsevana’’nti vutte na koci virodhoti. Vipphārikassa pana sato dvikkhattuṃ pavattiyevettha āsevanasadisatā. Vipphārikatāya hi viññattisamuṭṭhāpakattañcassa vuccati. Vipphārikampi javanaṃ viya anekakkhattuṃ appavattiyā dubbalattā na nippariyāyato āsevanapaccayabhāvena pavatteyyāti na imassa pāṭhe āsevanattaṃ vuttaṃ . Aṭṭhakathāyaṃ pana pariyāyato vuttaṃ, yathā phalacittesu maggaṅgaṃ maggapariyāpannanti. Yadipi ‘‘javanāpāripūriyā…pe… yutto’’ti vuttaṃ, ‘‘āvajjanādīnaṃ paccayo bhavituṃ na sakkotī’’ti pana vuttattā cittappavattivasena paṭhamamoghavārato etassa na koci visesoti.


我来为您直译这段巴利文：
如果在这里有综合，因为显示只对相同受有习行缘性，所以这个否定是依确定对不同受的善不善的力量而作的。即使如此，就像说"转向对善蕴、不善蕴以无间缘为缘"那样，也应当依相同受的力量说"以习行缘为缘"。如果说因为确定与善不善种类不同，所以未说它对它们的习行缘性。就像依地不同的欲界依种姓转向和遍净而住，对色界等显现为习行那样，依种类不同的确定成为习行缘时没有任何障碍。而且依受相同、种类相同的舍俱大唯作心的力量，就像说"转向对有因蕴以无间缘为缘"那样，也应当说"以习行缘为缘"，但未说。因此在受三法中也因为确定没有习行缘性，依显示确定的习行性而说的第二空轮应当考察后接受。但是由于确定和转向无异义，而且说了转向对善不善成为无间缘，当生起时，确定对欲界善、不善、唯作速行必定只以无间缘的方式运转，不会以其他方式，所以这个应当显示在饥饿、临死等时由于速行不圆满而力量变弱。
阿阇黎法护长老在这里说：因为将要说"凡是达到速行性的，就像断根树的花一样"，所以对未断有根的转起的确定就不会是唯作性，而且说"当意识界生起时是唯作，非善非不善，非业异熟，与舍俱"，因此注释书中说"处于速行位置"这句话是以"在速行生起处生起两次而不是以速行性"的意趣而说的，而且说"获得习行"就是说"如习行般习行"，就没有任何矛盾。但是在这里由于是广大的，只在两次转起时有类似习行性。因为由于广大性而说它能引起表示。虽然广大，但由于像速行一样不多次转起而微弱，就不会以非比喻的习行缘性而运转，所以在文中没有说它的习行性。但在注释书中以比喻说，就像在果心中道支是属于道的那样。即使说"由于速行不圆满......适合"，但因为说"不能成为转向等的缘"，所以依心转起的力量，这个与第一空轮没有任何差别。


Cakkhussāpāthamāgateti cakkhudvārassa yogyadesāvaṭṭhānavasena āpāthamāgate. Tāyāti manodhātuyā bhavaṅgāvaṭṭane pākaṭatāya kiriyāmanodhātuṃ paccāmasati. Āvaṭṭiteti santativasena pavattituṃ adatvā nivattite, pariṇāmite vā. Jātesu jāyateti sambandho. Gateti niruddhe. Tadevāti javanānubhūtameva iṭṭhārammaṇaṃ. Tenevāti javanaṃ hutvā niruddhena tena kāmāvacarakusalacittena. Tadārammaṇasaññitanti javanaggahiteyeva ārammaṇe pavattanato ‘‘brahmassaro’’tiādīsu viya tassa ārammaṇaṃ ārammaṇamassāti majjhapadalopavasena tadārammaṇanti saññitaṃ. Tulyatoti ārammaṇato visadisabhāvepi somanassasahagatādinā sadisattā. Mūlasadisaṃ bhavaṅgaṃ mūlabhavaṅgaṃ. Tadārammaṇampi bhavaṅgasabhāvattā ‘‘bhavaṅga’’nti vuccati yathā ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti (paṭṭhā. 3.1.102). Ettha hi paṭisandhicitte eva pavattiyaṃ ‘‘bhavaṅga’’nti vuccamāne na tassa hetuvasena bhedoti ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti na sakkā vattuṃ. Nāpi cetaṃ ‘‘sahetukaṃ cutiṃ ahetukapaṭisandhiñca sandhāya vutta’’nti sakkā viññātuṃ. Bhavassa aṅgabhāvābhāvato cuticittassa bhavaṅgavohārālābhatoti ‘‘sahetukaṃ bhavaṅga’’nti tadārammaṇaṃ vuttanti viññāyati. ‘‘Tadārammaṇasaññita’’nti vatvā ‘‘mūlabhavaṅganti vuccatī’’ti vuttattā nāmadvayampi imassa labbhatīti dīpitaṃ hoti.

392.Tañcāti tadārammaṇañca. Etthāti imesu vīthicittesu. Gaṇanūpagacittānīti vipākagaṇanūpagacittāni.

394.Asamānattāti asaṅkhārikabhāvena asamānattā.

396. Purimāni pañca vipākacittāni iminā saddhiṃ cha hontīti sambandho. Ettha ca yebhuyyato iṭṭhārammaṇe somanassappavattivasena somanassasahagatajavanānantarameva somanassatadārammaṇaṃ vuttaṃ. Javanassa pana pakappetvā ārammaṇaggahaṇasabbhāvato, vipākassa ca tadabhāvato iṭṭhārammaṇe upekkhāsahagatajavanesupi javitesu somanassasahagatameva tadārammaṇaṃ hoti.

399-

我来为您直译这段巴利文：
"呈现于眼"是指依适当处所的住立而呈现于眼门。"由它"是指由意界，因为在转向有分时明显而指代唯作意界。"已转向"是指未给予依相续而运转，或者已转变。"在已生起中生起"是相连的。"已去"是指已灭。"那个"是指速行已体验的可意所缘。"由那个"是指由那个成为速行而灭去的欲界善心。"称为彼所缘"是指因为在速行所取的所缘中运转，像"梵音"等那样，它的所缘是所缘，依中间词省略而称为彼所缘。"相同"是指虽然从所缘来说不同，但由喜俱等而相似。根本相似的有分是根本有分。彼所缘也因为是有分自性而称为"有分"，就像说"有因有分对无因有分以无间缘为缘"。因为在这里，如果只在结生心的转起中称为"有分"，就不会依因而有差别，所以不能说"有因有分对无因有分以无间缘为缘"。也不能理解这是"指有因死心和无因结生而说的"。因为死心由于不是有的支分而不得有分的名称，所以理解说"有因有分"是指彼所缘。因为说了"称为彼所缘"之后又说"称为根本有分"，所以显示这个得到两个名称。
"那个"是指彼所缘。"在这里"是指在这些心路心中。"计数所摄心"是指异熟计数所摄心。
"不同"是指以无行性而不同。
"前五异熟心与这个一起成为六"是相连的。在这里主要依可意所缘中喜的运转的力量，而说只在喜俱速行之后有喜俱彼所缘。但是因为速行有设想而取所缘的存在，而异熟则没有，所以在可意所缘中即使在舍俱速行已速行之后，彼所缘也是喜俱的。;

403.Tasmiṃ dvāreti tasmiṃyeva cakkhudvāre. Vedanā parivattatīti kammassa somanassasahagatabhāvepi ārammaṇassa iṭṭhamajjhattatāya somanassavedanā parivattitvā upekkhāvedanā hoti. Atha vā heṭṭhā vipākavedanāya somanassabhāvepi iṭṭhārammaṇassa majjhattabhāvena taṃvasena vedanā parivattatīti attho.

Javanesu javitesūti sambandho. ‘‘Javitesu catūsvapī’’ti vā pāṭho. Jāyareti tadārammaṇavasena jāyanti. Vedanāyāti vedanāya karaṇabhūtāya. Asamānattāti paṭisandhiyā saha asamānattā. Purimehīti heṭṭhā vuttatadārammaṇacatukkato. Atha vā ‘‘purimehi asamānattā’’ icceva yojanā. Purimehi saha asamānabhāve vutte tesaṃ sandhiyā saha asamānabhāvopi vuttova hotīti cattāri nāmato piṭṭhibhavaṅgāni ca hontīti yojanā. Ca-saddena āgantukabhavaṅgāni, tadārammaṇāni ca hontīti dasseti. Etthāpi ca yebhuyyena iṭṭhamajjhattārammaṇe upekkhāsahagatajavanassa uppajjanato upekkhāsahagatajavanānantarameva upekkhāsahagatatadārammaṇaṃ vuttaṃ, heṭṭhā vuttanayena pana upekkhāsahagatatadārammaṇaṃ hoti. Ñāṇasampayuttādīsu javitesu ñāṇavippayuttatadārammaṇānaṃ sambhavo heṭṭhā vuttanayena veditabbo. Kiñcāpi asaṅkhārasasaṅkhāravidhānaṃ javanavasena vuttaṃ, tathāpi utubhojanādipaccayānaṃ dubbalabhāve javanasseva asaṅkhārikattābhāvato asaṅkhārajavanāvasāne asaṅkhārameva tadārammaṇaṃ hoti, na sasaṅkhāranti niyamo. Paccayassa pana balavabhāve satipi paresaṃ ussāhabalena sasaṅkhārassa javanassa sambhavato sasaṅkhārajavanāvasāne sasaṅkhārameva tadārammaṇaṃ hoti, sasaṅkhārikattābhāvato asaṅkhārajavanāvasāne asaṅkhāramevāti niyamo natthīti asaṅkhārajavanāvasāne asaṅkhārampi sasaṅkhārampi tadārammaṇaṃ hoti, sasaṅkhārajavanāvasāne sasaṅkhārampi asaṅkhārampi tadārammaṇaṃ hoti.

Pañcimānīti iṭṭhamajjhattārammaṇe vuttāni upekkhāsahagatasantīraṇādīni pañca vipākāni. Purimehi sattahīti iṭṭhārammaṇe vuttehi cakkhuviññāṇādīhi sattahi viniddise cakkhudvārasminti adhippāyo.

405-6.Ekāyacetanāyāti ekāya tihetukasomanassasahagataasaṅkhārikacetanāya. Evaṃ samasaṭṭhi vipākāni uppajjantīti sambandho. Yasmā pana cakkhudvārādīsu anuppajjitvā sotadvārādīsuyeva uppajjamānā sotaviññāṇādayo viya pañcasu dvāresu anuppajjitvā manodvāreyeva uppajjamāno kāmāvacaravipāko natthi, tasmā manodvāre vipākappavatti na vuttā. Atha vā cakkhudvāre gahitānameva manodhātumanoviññāṇadhātūnaṃ sotadvārādīsupi gahaṇena pañcadvāresu gahitāya manoviññāṇadhātuyā manodvārepi gahaṇanayadassanaṃ kataṃ hoti, evaṃ sati chasu dvāresupi samasattati vipākāni honti. Atha vā manodvāre labbhamānāyapi pañcadvārappavattāya manoviññāṇadhātuyā manodvāre aggahaṇena sotadvārādīsu labbhamānānampi cakkhudvāre gahitamanodhātumanoviññāṇadhātūnaṃ sotadvārādīsu aggahaṇassa nayadassanaṃ kataṃ hoti, evaṃ sati pañcadvāresu soḷasa vipākāni honti. Evañca katvā vuttaṃ ‘‘gahitāggahaṇenā’’tiādi.

408-

我来为您直译这段巴利文：
"在那个门"是指在那个眼门中。"受转变"是指即使业是喜俱，但由于所缘是中性可意，喜受转变成为舍受。或者意思是：即使在下面异熟受是喜性，但由于可意所缘是中性，依它的力量受转变。
"在已速行的速行中"是相连的。或者读作"在四个已速行中"。"生起"是指依彼所缘而生起。"由受"是指由作为工具的受。"不同"是指与结生不同。"与前"是指从下面所说的四种彼所缘。或者只是"与前不同"这样连接。当说与前不同时，它们与结生不同也就已经说了，所以连接为"有四个名为背有分"。以"和"字显示有客有分和彼所缘。在这里也主要因为在中性可意所缘中生起舍俱速行，所以说只在舍俱速行之后有舍俱彼所缘，但依下面所说的方式有舍俱彼所缘。在智相应等已速行时，智不相应彼所缘的可能性应当依下面所说的方式了知。虽然无行有行的安立是依速行而说，但是当时节、食等缘微弱时，因为速行本身没有无行性，所以在无行速行结束时，彼所缘只是无行的，不是有行的，这是确定的。但是当缘强盛时，即使由于他人的励力而有有行速行的可能，所以在有行速行结束时，彼所缘只是有行的，因为没有无行性，所以在无行速行结束时只是无行的，这个确定是不存在的，所以在无行速行结束时，彼所缘可以是无行的也可以是有行的，在有行速行结束时，彼所缘可以是有行的也可以是无行的。
"这五个"是指在中性可意所缘中所说的舍俱推度等五个异熟。"与前七"是指意趣是：在眼门中分别与在可意所缘中所说的眼识等七个。
"由一个思"是指由一个三因喜俱无行思。这样生起六十个异熟是相连的。但是因为没有像耳识等在眼门等中不生起而只在耳门等中生起那样，在五门中不生起而只在意门中生起的欲界异熟，所以没有说意门中的异熟转起。或者由于在耳门等中也摄取在眼门中所摄取的意界和意识界，所以显示在意门中也摄取在五门中所摄取的意识界的方式，如是在六门中有七十个异熟。或者由于在意门中不摄取虽然可得的五门转起的意识界，所以显示在耳门等中也不摄取虽然可得的在眼门中所摄取的意界和意识界的方式，如是在五门中有十六个异熟。这样做了以后说"依摄取不摄取"等。;

9.Tīhi vipākehīti tehi tīhi kusalacittehi samānehi tīhi vipākehi dinnāya paṭisandhiyāti sambandho. Upekkhāsahitadvayeti upekkhāsahagatapaṭisandhiyugaḷe. Idha ṭhatvā nāḷiyantūpamā veditabbā. Kathaṃ? Ucchupīḷanasamaye kira ekasmā gāmā ekādasa yantavāhā nikkhamitvā ekaṃ ucchuvāṭaṃ disvā tassa paripakkabhāvaṃ ñatvā ucchusāmikaṃ upasaṅkamitvā ‘‘yantavāhā maya’’nti ārocesuṃ. So ‘‘ahaṃ tumheyeva pariyesissāmī’’ti ucchusālaṃ gahetvā agamāsi. Te tattha nāḷiyantaṃ yojetvā ‘‘mayaṃ ekādasa janā aparampi ekaṃ laddhuṃ vaṭṭati, vattanena gaṇhathā’’ti āhaṃsu. Ucchusāmiko ‘‘ahameva sahāyo bhavissāmī’’ti ucchusālaṃ pūrāpetvā tesaṃ sahāyo ahosi. Te attano attano kiccāni katvā phāṇitapācakena ucchurase pakke guḷe baddhe ucchusāmikena tulayitvā bhāgesu dinnesu attano attano bhāgaṃ ādāya sālaṃ sālasāmikaṃ paṭicchāpetvā eteneva upāyena aparāsupi catūsu sālāsu kammaṃ katvā pakkamiṃsu. Tattha pañca yantasālā viya pañca pasādā daṭṭhabbā, pañca ucchuvāṭā viya pañca ārammaṇāni, ekādasa vicaraṇakayantavāhā viya ekādasa vipākacittāni, pañca ucchusālasāmino viya pañca viññāṇāni, paṭhamakasālāya sālasāmikena saddhiṃ dvādasannaṃ janānaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ cakkhuviññāṇena saddhiṃ ekato hutvā cakkhudvāre rūpārammaṇe sakasakakiccakaraṇakālo, sālasāmikassa sālāya sampaṭicchitakālo viya cakkhuviññāṇassa dvārasaṅkantiakaraṇaṃ, dutiyatatiyacatutthapañcamasālāya dvādasannaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ kāyaviññāṇena saddhiṃ ekato hutvā kāyadvāre phoṭṭhabbārammaṇe sakasakakiccakaraṇakālo, sāmikassa sampaṭicchitakālo viya kāyaviññāṇassa dvārasaṅkantiakaraṇaṃ veditabbaṃ.

414.Assāti imassa bījassa. Hetupavattitoti paccayappavattito.

415. Idāni tihetukomakakammena gahitaduhetukapaṭisandhikassa vipākappavatti duhetukukkaṭṭhena gahitaduhetukapaṭisandhikassa vipākappavattiyā samānāti taṃ ṭhapetvā duhetukakammena gahitaduhetukapaṭisandhikasseva vipākappavattiṃ dassetuṃ ‘‘duhetukena kammenā’’tiādi vuttaṃ.

418-9. Duhetukapaṭisandhikassa kāmāvacaratihetukajavanānaṃ sambhavepi kammasarikkhakāneva javanāni dassetuṃ ‘‘somanassa…pe… duhetuke’’ti vuttaṃ. Tihetukajavanāvasānepi panassa paṭisandhidāyakakammaṃ tihetukavipākadāne asamatthanti tihetukatadārammaṇābhāvato, javanassa ca kammasarikkhakahetuvasena duhetukabhāvato duhetukatadārammaṇameva hoti.

424.Imāni ca bhavaṅgānīti imāni cattāri mūlāgantukapiṭṭhibhavaṅgāni. Aṭṭha hīti aṭṭheva.

426.Sotaghānādināti sotaghānādiviññāṇehi. Etthāpi ambopamā pākaṭikāva. Yantavāhopamāya panettha satta yantavāhā tehi hatthayante nāma sajjite sālasāmikaṃ aṭṭhamaṃ katvā vuttanayānusāreneva yojanā veditabbā.

434-6.Vuddhimupetassāti mātukucchito nikkhamitvā saṃvarāsaṃvare paṭṭhapetuṃ samatthabhāvena vuḍḍhippattassa. Kiñcāpi ahetukapaṭisandhikassa kammasarikkhakajavanameva dassetuṃ ‘‘duhetūnaṃ…pe… vasānasmi’’nti vuttaṃ. Tihetukajavanampi pana tesaṃ javati, javanassa duhetukabhāvepi kammassa duhetukavipākadāne asamatthatāya ‘‘ahetuka…pe… jāyate’’ti vuttaṃ.

443-

我来为您直译这段巴利文：
"由三个异熟"是指由与那三个善心相同的三个异熟所给予的结生而相连。"在舍俱二者中"是指在舍俱结生双中。在这里应当了解甘蔗榨机的譬喻。如何？据说在榨甘蔗的时候，从一个村子出来十一个榨机工人，看见一片甘蔗田，知道它已成熟，就前往甘蔗主人处报告说"我们是榨机工人"。他说"我正要找你们"，就拿着甘蔗棚去了。他们在那里安装榨机后说"我们十一个人还要再得到一个，你们以轮班来取"。甘蔗主人说"我就来当伙伴"，装满甘蔗棚后成为他们的伙伴。他们各自做完自己的工作，当甘蔗汁被煮成糖浆并凝结成糖块后，甘蔗主人称量后分配份额，他们各自拿着自己的份额，把棚子交还给棚主，用这同样的方法在其他四个棚子里工作后离开。在那里，应当看五个榨机棚如同五个净色，五片甘蔗田如同五个所缘，十一个巡行榨机工人如同十一个异熟心，五个甘蔗棚主如同五个识，在第一个棚子里与棚主一起十二个人共同工作并分得份额的时候如同十一个异熟心与眼识一起在眼门中对色所缘各自作用的时候，棚主接受棚子的时候如同眼识不做门的转换，在第二、第三、第四、第五个棚子里十二人共同工作并分得份额的时候如同十一个异熟心与身识一起在身门中对触所缘各自作用的时候，主人接受的时候如同身识不做门的转换，应当这样了知。
"它的"是指这个种子的。"由因运转"是指由缘运转。
现在因为三因下等业所取的二因结生者的异熟转起与二因上等所取的二因结生者的异熟转起相同，所以略去它而只为显示由二因业所取的二因结生者的异熟转起而说"由二因业"等。
为了显示虽然二因结生者可能有欲界三因速行，但只有与业相似的速行，所以说"喜......在二因中"。而且在三因速行结束时，因为它的结生施与业在给予三因异熟时无能，所以没有三因彼所缘，而且因为速行依与业相似的因而成为二因，所以只有二因彼所缘。
"这些有分"是指这四个根本、客来、背有分。"八个"是指只是八个。
"由耳鼻等"是指由耳鼻等识。在这里芒果的譬喻也是明显的。而在榨机工人的譬喻中，应当了知七个榨机工人，当他们准备好所谓的手榨机时，以棚主为第八，依所说的方式而连接。
"已达到成长"是指从母胎出生后，由于能够建立戒与不戒而达到成长。虽然为了显示无因结生者只有与业相似的速行而说"二因......结束时"。但是三因速行也对他们速行，虽然速行是二因，但因为业在给予二因异熟时无能，所以说"无因......生起"。;;

8.‘‘Ahetupaṭisandhissā’’tiādīsu adhippāyo heṭṭhā āgatova. Apāyesu paṭisandhidāyakakammena paṭisandhito hīnatadārammaṇassa anipphannato tassa labbhamānaṭṭhānameva dassetuṃ ‘‘sugatiya’’nti vuttaṃ, kāmāvacarasugatiyanti attho. Tenāti tena jātapaṭisandhivipākena. ‘‘Catūsu apāyesu labbhatī’’ti vatvā tassa visayadassanatthaṃ ‘‘thero nerayikāna’’ntiādi vuttaṃ. Theroti nirayacārikāya pākaṭattā mahāmoggallānattheramāha. Niraye bhavā nerayikā. Dhammaṃ desetīti niraye padumaṃ māpetvā padumakaṇṇikāya nisinno dhammaṃ deseti. Vassatīti antohetvatthaṃ katvā vuttaṃ, vassāpetīti attho. Theraṃ disvāti therassa dassanahetu. Iminā indanīlapaṭimāvaṇṇassa therassa iṭṭhārammaṇabhāvena kusalavipākacakkhuviññāṇuppattiyā kāraṇaṃ dasseti. Esa nayo ‘‘dhammaṃ sutvā’’tiādīsupi. Gandhanti tena māpitagandhaṃ. Aṭṭhakathāyaṃ pana ‘‘candanavane divāvihāraṃ nisinnassa cīvaragandha’’nti (dha. sa. aṭṭha. 498 vipākuddhārakathā) vuttaṃ. Ghāyatanti ghāyantānaṃ. Santīraṇadvayanti atiiṭṭhamajjhattassa gandhādino vasena santīraṇadvayaṃ. Kusalavipākānaṃ, iṭṭhārammaṇassa ca niraye sambhavadīpanena sesāpāyattayepi sambhavo dassitova hoti.

450. Niyamoyeva niyamattaṃ, tadārammaṇacittampi javanena niyāmitanti vuttaniyamoti attho. Kusalaṃ pana sandhāyāti kusalajavanaṃ sandhāya dīpitaṃ aṭṭhakathāyaṃ, kusalassa viya akusalassa sadisavipākābhāvatoti adhippāyo. Ettha ca kusalajavanānantaraṃ sahetukatadārammaṇasseva vacanaṃ. Javanassa kammasarikkhakahetuvasena sahetukattā javanānurūpato vuttaṃ. Paricitavasena pana aññakammenāpi taṃ ahetukatadārammaṇaṃ na hotīti na vattabbaṃ. Na hi paṭisandhijanakameva kammaṃ tadārammaṇaṃ janeti, atha kho aññakammampi paṭisandhidāyakakammena nibbattetabbatadārammaṇato visadisampi nibbattetīti. Akusalajavanānantarañca ahetukatadārammaṇampi javanassa kammasarikkhakahetukattā tadanurūpato vuttaṃ. Yathāvuttanayena pana sahetukatadārammaṇampi na hotīti natthi.

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在"对无因结生"等中的意趣已如前所述。因为在恶趣中由施与结生的业所致的劣等彼所缘未成就，所以为了显示它可得之处而说"在善趣"，意思是在欲界善趣。"由它"是指由那已生的结生异熟。说了"在四恶趣可得"之后，为了显示它的境界而说"长老对地狱众生"等。"长老"是指因为游览地狱而出名的大目犍连长老。"地狱众生"是指在地狱中存在的。"说法"是指在地狱中化现莲花后坐在莲台上说法。"下雨"是指做了内含因义而说的，意思是使下雨。"见到长老"是指因为见到长老。以此显示因为长老如同蓝宝石般的容色是可意所缘，所以生起善异熟眼识的原因。这个方法在"听闻法"等中也是如此。"香"是指由他化现的香。但在注释书中说"在旃檀林中坐着午休的袈裟香"。"嗅"是指那些正在嗅的。"二推度"是指依极可意和中性的香等的力量而有二推度。通过显示善异熟和可意所缘在地狱中的可能性，也就显示了在其余三恶趣中的可能性。
"确定性"就是确定，意思是彼所缘心也被速行所确定而有所说的确定。"但是针对善"是指在注释书中针对善速行而说明的，意思是因为不善像善那样没有相似的异熟。在这里，在善速行之后只说有因彼所缘，是依速行的与业相似的因而有有因性，依速行的相应而说的。但是依熟习的力量，不能说由其他业也不会有那无因彼所缘。因为不只是产生结生的业能产生彼所缘，而且其他业也能产生与应当由施与结生业所产生的彼所缘不同的。而在不善速行之后说有无因彼所缘也是依速行的与业相似的因性而说与之相应。但是依所说的方式，也不是没有有因彼所缘。

7. Ettāvatā tipiṭakacūḷanāgattheravāde soḷasa vipākacittāni saddhiṃ dvādasakamaggena ceva ahetukaṭṭhakena ca vibhāvetvā moravāpivāsimahādattattheravāde visesābhāvato taṃ anāmasitvā mahādhammarakkhitattheravāde kusalākusalakiriyavasena piṇḍitvā dassitānaṃ piṇḍajavanānaṃ vasena tadārammaṇaṃ dassetuṃ ‘‘somanassayute citte’’tiādi vuttaṃ. Somanassa…pe… javiteti iṭṭhārammaṇe kusalākusalakiriyābyākatavasena somanassayutesu terasasu javanacittesu javitesu. Gavesitabbā…pe… mānasāti heṭṭhā vuttanayena somanassasahagatāni pañceva tadārammaṇacittāni gavesitabbāni. Upekkhā…pe… javitesūti kusalākusalakiriyavasena cuddasasu upekkhāsahagatajavanacittesu javitesu. Cha gavesitabbānīti upekkhāsahagatāni cha eva gavesitabbāni. Khīṇāsavānaṃ pahīnavipallāsatāya kiriyājavanaṃ iṭṭhārammaṇe upekkhāsahagataṃ na hotīti somanassasahagatakiriyājavanesu javitesu somanassasahagatatadārammaṇameva hoti. Iṭṭhamajjhatte, aniṭṭhādīsu ca somanassabhāvato upekkhāsahagatakiriyājavanesu javitesu upekkhāsahagatatadārammaṇamevāti idamettha sanniṭṭhānaṃ. Sekhaputhujjanānaṃ pana appahīnavipallāsatāya iṭṭhamajjhatte, aniṭṭhaaniṭṭhamajjhattārammaṇe ca somanassasahagatajavanaṃ uppajjatīti somanassasahagatajavanāvasāne somanassasahagatatadārammaṇameva hoti, natthi upekkhāsahagatanti nāyaṃ niyamo. Iṭṭhārammaṇepi vuttanayānusārena yojetabbaṃ. Tenetaṃ vuccati –

‘‘Parittakusalādosa-pāpasātakriyājavā;

Pañcasvekaṃ tadālambaṃ, sukhitesu yathārahaṃ.

‘‘Pāpā kāmasubhā ceva, sopekkhā ca kriyājavā;

Sopekkhesu tadālambaṃ, chasvekamanurūpato’’ti.

458-62. Duhetukāhetukānaṃ vipākāvaraṇehi samannāgatattā jhānuppādoyeva natthīti āha ‘‘tihetusomanassenā’’ti. Jhānato parihīnassāti uppāditalokiyajjhānato parihīnassa. Vippaṭisārinoti ‘‘mahantena vāyāmena uppādito me paṇītadhammo naṭṭho’’ti uppannavippaṭisāravantassa. Kiṃ…pe… mānasanti ayaṃ anumatipucchā, tadārammaṇamānasaṃ jāyate kiṃ, na vāti ayañhettha attho. Bhavaṅgapāto vā hotu tadārammaṇaṃ vā, ko ettha vibandhoti āha ‘‘paṭṭhāne paṭisiddhā’’tiādi. Avacanameva paṭisedhoti katvā āha ‘‘paṭisiddhā’’ti . Yadi somanassānantaraṃ domanassaṃ, domanassānantaraṃ somanassaṃ vā uppajjeyya, tadā ‘‘sukhāya vedanāya sampayutto dhammo adukkhamasukhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo’’tiādi (paṭṭhā. 1.

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至此，在三藏小龙长老的观点中说明了十六个异熟心与十二道组和无因八组之后，因为摩罗瓦匹住处的大达多长老的观点没有特别之处，所以不提及它，而为了显示在大法护长老的观点中依善、不善、唯作而合并显示的合并速行的力量的彼所缘，所说"在喜俱心"等。"喜......速行"是指在可意所缘中依善、不善、唯作、无记而在十三个喜俱速行心已速行时。"应当寻求......意"是指依前面所说的方式应当寻求只有五个喜俱彼所缘心。"在......舍......速行"是指在依善、不善、唯作而在十四个舍俱速行心已速行时。"应当寻求六个"是指应当寻求只有六个舍俱的。对漏尽者来说，因为已断颠倒，所以唯作速行在可意所缘中不成为舍俱，因此在喜俱唯作速行已速行时只有喜俱彼所缘。在中性可意和不可意等中因为是舍性，所以在舍俱唯作速行已速行时只有舍俱彼所缘，这是这里的结论。但是对有学和凡夫来说，因为未断颠倒，所以在中性可意、不可意和中性不可意所缘中生起喜俱速行，因此在喜俱速行结束时只有喜俱彼所缘，不是没有舍俱的，这不是确定的。在可意所缘中也应当依所说的方式连接。因此说这个：
"欲界善等恶，罪恶和唯作速行；
在五个中一个彼所缘，在喜俱中如其适宜。
恶和欲界善，以及舍俱唯作速行；
在舍俱中彼所缘，在六个中一个如其相应。"
因为二因和无因者具备异熟障碍，所以根本没有禅那的生起，因此说"由三因喜"。"已失去禅那"是指已失去所生起的世间禅那。"后悔者"是指生起"我以大精进所生起的殊胜法已失去"这样后悔的。"什么......意"这是询问同意，这里的意思是：彼所缘意是否生起。说"在发趣论中已否定"等是因为无论是有分的掉落还是彼所缘，这里有什么障碍呢？说"已否定"是因为认为不说就是否定。如果在喜之后生起忧，或者在忧之后生起喜，那么就不会说"与乐受相应的法以无间缘为缘对与不苦不乐受相应的法"等。;

2.45) viya ‘‘sukhāya vedanāya sampayutto dhammo dukkhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo, dukkhāya vedanāya…pe… sukhāya vedanāya…pe… paccayo’’ti vattabbaṃ siyā, tathā gaṇanavāre ekekavedanāsampayuttassa attanā samānavedanāsampayuttassa, itaravedanādvayasamaṅgissa ca paccayabhāvaṃ sandhāya ‘‘anantare navā’’ti vattabbaṃ siyā, na ca panevaṃ pāḷi āgatā. Domanassasomanassavedanāya sampayuttānaṃ pana aññamaññaanantarapaccayavasena gaṇanadvayaṃ parihāpetvā ‘‘anantare sattā’’ti vuttaṃ, tasmā yathādhammasāsane avacanampi paṭisedhasadisaṃ abhāvasseva dīpanatoti vuttaṃ ‘‘paṭisiddhā’’ti. Assa vā anantaraṃ domanassassa uppattīti sambandho. Assāti somanassassa.

Evaṃ bhavaṅgapātābhāve kāraṇaṃ vatvā puna tadārammaṇābhāvaṃ dassento āha ‘‘mahaggata’’ntiādi. Tattheva paṭisiddhanti ‘‘parittārammaṇo dhammo mahaggatārammaṇassa dhammassa kammapaccayena paccayo’’ti vacanābhāvato tattheva paṭṭhāne paṭisiddhaṃ. Kiṃ nu kātabbanti kiṃ kātabbaṃ. Na hi sakkā ettakena ‘‘acittako’’ti vattunti adhippāyo. Ettha ca mahaggatārammaṇameva domanassajavanaṃ nidassanavasena vuttaṃ. Iṭṭhārammaṇabhūte pana buddhādiārammaṇepi domanassajavane javite somanassapaṭisandhikassa tadārammaṇasambhavo, bhavaṅgapāto vā natthi.

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2.45) 就如"与乐受相应的法是与苦受相应的法的无间缘，与苦受相应的法......与乐受相应的法......是缘"这样应该说，同样在计数时，每一受相应的法对于与自己相同受相应的法，以及与其他两种受具有的法成为缘，应该说"在无间有九"，但是这样的圣典并未出现。而对于与忧受、喜受相应的法，由于互相无间缘的关系，减去两个计数后说"在无间有七"，因此如法教中不说也如同遮止，表示不存在，所以说"被遮止"。或者这里是说在这之后生起忧受的意思。这里的"这"指的是喜受。
如是说明了没有堕入有分的原因后，为了显示没有彼所缘，又说"广大"等。"即在彼处被遮止"是指由于没有"小所缘法是广大所缘法的业缘"这样的说法，即在那发趣论中被遮止。"应当如何做"是指应当做什么。意思是仅凭这些不能说"无心"。这里仅以广大所缘的忧受速行作为例证而说。但是对于成为可意所缘的佛陀等所缘，当生起忧受速行时，对于喜受结生者，不会有彼所缘的生起，也不会有堕入有分。
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5. Iṭṭhārammaṇe upekkhāsahagatatadārammaṇassa domanassānantarañca somanassassa abhāvato ‘‘upekkhāsahitā hetū’’tiādinā ācariyena vutte puna codako anubandhanto āha ‘‘āvajjanaṃ kimassā’’ti. Ācariyo pana kimettha āvajjanagavesanena, tena vināva idaṃ cittaṃ uppajjatīti dīpento āha ‘‘natthi ta’’nti. Puna codako āvajjanena vinā cittappavattiṃ avisahanto āha ‘‘taṃ jāyate katha’’nti. Evaṃ pana vutte ācariyo kimettha āvajjanena, kiñca āvajjanena vinā cittappavatti natthīti idaṃ na ekantikanti dīpetuṃ nirāvajjanacittānaṃ sambhavaṃ dassento āha ‘‘bhavaṅgāvajjanāna’’ntiādi, bhavaṅgāvajjanānaṃ kiṃ āvajjanaṃ, nanu natthevāti adhippāyo. Nanu ca bhavaṅgāvajjanāni tāva sakasakavisayesu ninnattā āvajjanena vinā uppattiyaṃ bahulaṃ ciṇṇattāva uppajjanti, ayaṃ pana kathaṃ uppajjatīti idaṃ anuyogaṃ sandhāya puna nirāvajjanacittāni dassento āha ‘‘maggassā’’tiādi. Maggassa lokuttaramaggassa cittassa. Anantarassa phalassa cāti maggānantarassa phalassa ca atthāya kiṃ āvajjananti sambandho. Evaṃ natthīti yathā etesaṃ, evametassāpi natthi.

Ānandācariyo panettha ariyamaggacittaṃ, maggānantarāni phalāni ca parikammāvajjanena sāvajjanāni samānāni asatipi nirāvajjanuppattiyaṃ ninnādibhāve uppattiyā nidassanamattavasena vuttānīti vaṇṇeti. Ayaṃ hissa adhippāyo – yadi hi nibbānārammaṇāvajjanābhāvaṃ sandhāya vuttāni siyuṃ, gotrabhuvodānāni dassitabbāni siyuṃ teheva etesaṃ nirāvajjanatāsiddhito, phalasamāpattikāle ca ‘‘parittārammaṇaṃ mahaggatārammaṇaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti vacanato samānārammaṇāvajjanarahitattā maggānantarāni phalacittānīti evaṃ samāpattiphalacittāni na vajjetabbāni siyuṃ, gotrabhuvodānāni pana yadipi nibbāne ciṇṇāni, samudācitāni ca na honti, ārammaṇantare ciṇṇasamudācitāneva. Phalasamāpatticittāni ca maggavīthito uddhaṃ tadatthaṃ parikammasabbhāvāti tesaṃ gahaṇaṃ na kataṃ. Anulomānantarañca phalasamāpatticittaṃ ciṇṇasamudācitaṃ, na nevasaññānāsaññānantaraṃ maggānantarassa viya tadatthaṃ parikammābhāvāti ‘‘nirodhā vuṭṭhahantassā’’ti tañca nidassitanti.

467. ‘‘Kimassārammaṇa’’nti vatvā nirāvajjanabhāvaṃ viya anārammaṇabhāvampi vadeyyāti tabbhāvadassanena attano vacanaṃ sādhento āha ‘‘vinā ārammaṇenā’’tiādi. Yaṃ kiñcīti yaṃ kiñci paricitapubbaṃ ārammaṇaṃ ārabbha. Nanu ca tadārammaṇikaṃ siyāti vuttaṃ, tadārammaṇañca javanārammaṇameva gaṇhāti itarathā tadārammaṇabhāvāyogatoti kathamassā parittārammaṇanti? Saccaṃ, kāmāvacaravipākacittānaṃ ekantaparittārammaṇattā nāssā mahaggatārammaṇabhāvo yutto, ‘‘tadārammaṇa’’nti ca tadārammaṇaṭṭhāne uppattiṃ gahetvā vuttaṃ, na tassā tadārammaṇakiccasambhavato. Kena carahi kiccenāyaṃ uppajjatīti? Tadārammaṇakiccaṃ tāva yathāvuttakāraṇatova natthi, nāpi santīraṇakiccaṃ tathā appavattanato. Paṭisandhicutīsu vattabbameva natthi. Pārisesato pana bhavassa aṅgabhāvato bhavaṅgakiccanti yuttaṃ siyā, paṭisandhibhūtameva cittaṃ bhavaṅganti idaṃ yebhuyyavasena vuccatīti. Ācariyadhammapālattherenāpi hi ayamattho dassitova.

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5.. 因为在可意所缘中，舍俱彼所缘之后无有忧受，也无有喜受，所以当阿阇黎说"与舍俱诸因"等时，质问者继续追问说"什么是其转向"。阿阇黎为了显示何必在此寻求转向，此心即使没有它也能生起，说"此无有"。质问者再次不能接受无转向而有心的转起，说"它如何生起"。当如是说时，阿阇黎为了显示在此何需转向，而且并非一定要有转向心才能生起，显示无转向诸心的存在，说"有分诸转向"等，意思是有分诸转向有什么转向，确实是没有的。然而有分诸转向尚且因为在各自境界中倾向，由于习惯于无转向而生起就生起，而这个如何生起呢？关于这个追问，为了再次显示无转向诸心，说"对于道"等。"道"即出世间道之心。"以及无间之果"即道无间之果，意思是对此有何转向。如是"无有"即如彼等无有，此亦无有。
阿难阿阇黎对此解释说：圣道心和道无间诸果虽有遍作转向而有转向，即使在无转向生起、无倾向等性的情况下，仅作为生起的例证而说。因为这是他的意趣：如果是关于无有缘于涅槃的转向而说，应当显示种姓智和遍净智，因为由于这些就成就它们的无转向性。在果定时，由于说"小所缘、广大所缘、随顺是果定的无间缘"，由于无有同一所缘的转向，是道无间的诸果心，如是不应排除定中的果心。然而种姓智和遍净智，虽然对涅槃不熟练、不惯行，但对其他所缘是熟练惯行的。而果定诸心在道心路之后有为此的遍作存在，所以不摄取它们。而随顺之后的果定心是熟练惯行的，不像非想非非想处之后的道无间那样无有为此的遍作，所以说"从灭定出定者"也显示了那个。
467.. 说了"什么是其所缘"之后，为了证明自己的言说，显示如同无转向性一样也可说无所缘性，说"离开所缘"等。"任何"即缘于任何曾经熟悉的所缘。然而说"应成为彼所缘"，而彼所缘只取速行所缘，否则不合于彼所缘性，那么如何说它是小所缘？确实，因为欲界异熟心一定是小所缘，它不合于广大所缘性。说"彼所缘"是就生起于彼所缘位置而说，不是因为它有彼所缘作用。那么它以什么作用生起呢？首先彼所缘作用因为前述原因而没有，推度作用也没有，因为如是不转起。关于结生、死亡则完全无需说。但由于剩余和是有的支分，应当合于有分作用，说结生心即是有分，这是就多数情况而说。因为阿阇黎法护上座也已显示此义。
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73. Avijjamāne kārake kathaṃ kassaci nirāvajjanappavattikassa sāvajjanabhāvenāti codanaṃ sandhāya cittaniyāmanibbattametanti dassetuṃ ‘‘utubījaniyāmo cā’’tiādi vuttaṃ. Utubījaniyāmo cāti utuniyāmo ceva bījaniyāmo ca, utusabhāvaniyāmo bījasabhāvaniyāmoti vuttaṃ hoti. Kammadhammānaṃ niyāmo eva kammadhammaniyāmatā. Ekappahārenāti taṃ taṃ utusamayamanatikkamitvā ekasmiṃyeva kāle. Phalapupphādīti ādi-saddena pallavādīnaṃ saṅgaho. Sabbesanti tasmiṃ samaye phalādinibbattanakānaṃ sabbesaṃ. Taṃtaṃtulyaphalubbhavoti tehi tehi bījehi sadisānaṃ phalānaṃ nibbatti, tesaṃ tesaṃ bījānaṃ anurūpaphalanibbattīti attho. ‘‘Kulatthagacchassa uttaraggabhāvo, dakkhiṇavalliyā dakkhiṇarukkhapariharaṇaṃ, sūriyāvattapupphānaṃ sūriyābhimukhabhāvo, māluvalatāya rukkhābhimukhagamana’’nti evamādīnipi ettheva samodhānaṃ gacchanti. Chiddattanti chiddavantabhāvo, chiddaṃyeva vā. Bījajoti bījasambhavo niyāmo. Yato detīti yato yato paccayabhāvaniyāmato deti. Ayanti ayaṃ attano anurūpassa, sadisassa, visadisassa ca phalassa nibbattane niyāmo. Apica –

‘‘Na antalikkhe na samuddamajjhe,

Na pabbatānaṃ vivaraṃ pavissa;

Na vijjatī so jagatippadeso,

Yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127) –

Imissā gāthāya aṭṭhuppattiyaṃ āgataṃ tiṇakalāpassa gahitaaggino uṭṭhahitvā ākāse gacchato kākassa gīvāya paṭimuccanaṃ, nāvikassa bhariyāya vālukaghaṭaṃ kaṇṭhe bandhitvā samuddudake pakkhipanaṃ, pabbatakūṭassa patitvā leṇe vasantānaṃ bhikkhūnaṃ dvārapidahananti taṃtaṃkammasarikkhakavipākanibbattanampi kammaniyāmoyevāti veditabbaṃ. Jātiyanti paṭisandhiggahaṇe ceva mātukucchito nikkhamane ca, nidassanamattañcetaṃ abhisambodhidhammacakkappavattanādīsupi medanīkampanādikassa sambhavato. Bodhisattassāti pacchimabhavikabodhisattassa. Medanīkampanādikanti pathavīkampanādikaṃ dvattiṃsapubbanimittaṃ. Visesattamanekampīti pubbanimittato aññaṃ tadā pātubhūtaṃ sabbaṃ acchariyaṃ. Uppattāvajjanādīnanti ‘‘tvaṃ āvajjanaṃ hohi, tvaṃ dassana’’ntiādinā niyuñjakassa abhāvepi taṃtaṃkiccavasena tesaṃ tesaṃ uppatti.

474. Hadaye andhakāro viyāti hadayandhakāro, sammohoti attho, tassa viddhaṃsanaṃ pahānakaraṇanti hadayandhakāraviddhaṃsanaṃ. Payuttoti anupādāparinibbānaṃ appatvā anosakkamānena vīriyena vīriyavā. Mohandhakārāpagamanti arahattamāha.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Vipākacittappavattiniddesavaṇṇanā niṭṭhitā.

8. Aṭṭhamo paricchedo

Pakiṇṇakaniddesavaṇṇanā

475-

我来帮你直译这段巴利文：
73.. 为了显示是心的规律所生，关于当作者不存在时，如何某些无转向转起的有转向性这个质问，说"时节种子规律等"等。"时节种子规律等"即时节规律和种子规律，意思是说时节自性规律和种子自性规律。业法的规律即是业法规律性。"同时"即不超过各个时节时期，在同一时间。"果实花朵等"以等字摄取新芽等。"一切"即在那时生起果等的一切。"各自相似果生起"即由彼彼种子生起相似的果实，意思是生起与彼彼种子相应的果实。"马钱子藤向上生长、右蔓向右缠树、向日葵朝向太阳、蔓藤向树攀爬"等这些也都包含在此中。"有孔性"即具有孔的状态，或者就是孔。"从种子"即从种子所生的规律。"从彼处给与"即从彼彼因缘性规律给与。"此"即此在生起与自己相应的、相似的、不相似的果时的规律。而且：
"非于虚空非海中，
非入山间诸窟中；
世间找不到地方，
住此能免恶业果。"
在此偈的缘起中所说的草把所执之火升起飞向空中的乌鸦颈部缠绕，航海者妻子将沙罐系于颈上投入海水，山顶坠落堵住住在洞窟中比丘们的门等，这些与各自业相应的异熟生起也应当知道就是业的规律。"在生"即在结生和从母胎出生时，这只是举例，因为在正等觉、转法轮等时也有地震等的发生。"菩萨的"即最后有者菩萨的。"地震等"即地震等三十二种前兆。"诸多殊胜"即除了前兆以外，那时出现的一切稀有事。"生起转向等"即虽然没有指定"你成为转向，你成为见"等的人，但依各自作用而有彼彼生起。
474.. "如心中黑暗"即心黑暗，意思是愚痴，其破坏即作断除为"破除心黑暗"。"精进"即在未得无取般涅槃之前不退缩的精进。"去除愚痴黑暗"说的是阿罗汉果。
如是名为阿毗达摩义显明
阿毗达摩入门注释
异熟心转起释义竟。
第八品
杂说释义
475-

6. Idāni yathāvuttānaṃ sabbesampi cittānaṃ pākaṭabhāvatthaṃ –

‘‘Suttaṃ dovāriko ceva,

Gāmillo ambagoḷiyo;

Jaccandho pīṭhasappī ca,

Upanissayamatthaso’’ti. (dha. sa. aṭṭha. 498 vipākuddhārakathā) –

Aṭṭhakathāya āgatamātikāya vasena pakiṇṇakanayaṃ dassetuṃ ‘‘idāni panā’’tiādi āraddhaṃ. Tattha manasanti cittānaṃ. ‘‘Mānasa’’ntipi paṭhanti, taṃ na sundaraṃ. Panthamakkaṭakoti pāṇakapaṭaṅgādīnaṃ sañcaraṇaṭṭhāne jālaṃ pasāretvā tesaṃ maggarakkhaṇato ‘‘panthamakkaṭako’’ti laddhanāmo uṇṇanābhi. Disāsu pana pañcasūti upametabbānaṃ pañcapasādānaṃ vasena vuttaṃ. Tatthāti magge, tattha jālamajjheti vā sambandho. Suttaṃ pasāretvāti jālabandhanamāha.

478-80. Nti rudhiramāha. Disāsu dutiyādīsu sutte…pe… ghaṭṭiteti sambandho. ‘‘Pasādā pañca daṭṭhabbā’’tiādi upamāsaṃsandanaṃ . Cittaṃ…pe… viyāti hadayavatthuṃ nissāya pavattamānacittaṃ jālamajjhe nipannamakkaṭako viya daṭṭhabbaṃ.

482-5.Pasādaghaṭṭananti pasāde ghaṭṭitaṃ. Bhavaṅgāvaṭṭananti bhavaṅgaṃ āvaṭṭentaṃ. Dhammato aññā kāci kiriyā nāma natthīti dhammameva calanena saha upameti. Suttānusāraṃvāti suttānusārena gamanaṃ viya. Javanassa ārammaṇarasānubhavanato tassa pavatti yūsapānena saddhiṃ upametvā vuttā. Vatthuṃyevāti yathā purimacittāni hadayavatthunissitāni pasādavatthuṃ anugatāni aññārammaṇāni ca honti, na evaṃ bhavaṅgaṃ. Taṃ pana vatthārammaṇantararahitaṃ kevalaṃ hadayavatthumeva nissāya pavattatīti dīpeti. Parivattananti puna bhavaṅgabhāvena parivattanaṃ. Bhavaṅgāvajjanādīnaṃ dhammato bhedepi santativasena ekattaṃ gahetvā ekeneva makkaṭakena upamāsaṃsandanaṃ vuttaṃ.

486-90. Upamā eva opammaṃ. Tato pasādavatthuto cittāti sambandho. Dīpitaṃ iminā opammena. Ekekārammaṇanti rūpādīsu pañcasu ekekaṃ ārammaṇaṃ. Sabbasoti sabbesu cakkhādīsu yattha katthacīti attho. Idāni ekekārammaṇassa dvīsu dvīsu āpāthagamanaṃ pakāsetuṃ ‘‘rūpaṃ cakkhupasādamhī’’tiādi vuttaṃ. Khe ākāse gacchatīti khago, pakkhi. Sākhinoti rukkhassa.

492-3.Rūpassāti sambandhe sāmivacanaṃ, tassa pana ghaṭṭanaṃ, āpāthagamanampi cāti dvīhi saha sambandho. Pasādassāti kammatthe sāmivacanaṃ, atthato āpāthagamanampi cāti sambandho. Ārammaṇavasena, āpāthaṃ āgacchantassapi pasādaghaṭṭanena ca bhavaṅgacalanassa paccayabhāvena āpāthaṃ viya upagamananti attho.

494-

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6.. 现在为了使前述一切诸心明显 -
"睡眠及守门者，
村民与芒果球；
生盲与长椅行，
依止义次第。"
为了依据注释书所说的纲要显示杂说法，开始说"现在"等。其中"意"即诸心。也有读作"意的"，那不好。"路蜘蛛"即在小虫蚊蚋等行走之处张网，因为守护它们的路径而得名"路蜘蛛"的结网蜘蛛。"在五方"是依所比喻的五净色而说。"在其中"即在路上，或者连接"在网中"。"张开线"即说结网。
478-80.. "它"即说血。"在第二等方的线...被触"为连接词。"应见五净色"等是比喻对应。"心...如"即依止心所而转起的心应当如同躺在网中的蜘蛛一样看待。
482-5.. "净色触"即在净色上被触。"有分转向"即转向有分。因为除了法之外没有任何行为可说，所以以法与动作作比喻。"如随线"即如随线而行。由于速行领受所缘之味，其转起与饮汤作比喻而说。"只是所依"即如前诸心依止心所、随顺净色所依而有其他所缘，有分不如是。那只是离开所依所缘等，单纯依止心所而转起，这样显示。"转变"即再次转变为有分状态。虽然有分转向等诸法有差别，但取相续而成一性，所以以一个蜘蛛作比喻对应而说。
486-90.. 比喻即譬喻。从彼净色所依而有诸心，为连接词。以此譬喻所显示。"一一所缘"即在色等五中每一个所缘。"一切"意思是在眼等一切中的任何一处。现在为了显示每一所缘在两两处生起，说"色于眼净色"等。"虚空行者"即鸟。"有枝者"即树。
492-3.. "色的"为所有格关系词，与那个触、生起两者相连。"净色的"为业处所有格，实际上也与生起相连。意思是依所缘和生起的缘故，即使对于生起的净色触，也如生起那样趋向。
494-.

5.Tatoti bhavaṅgacalanato paraṃ, kusalaṃ javanaṃ cittanti kāmāvacarakusalajavanacittaṃ . Akusalameva vāti vā-saddena kiriyābyākatacittampi saṅgaṇhāti. Ettha siyā – ko panetaṃ javanaṃ kusalatāya vā akusalatāya vā niyametīti? Yonisomanasikāro ceva ayonisomanasikāro ca. Yassa hi catucakkasampadāvasena yonisomanasikāro pavattati, āvajjanaṃ, voṭṭhabbanañca yonisova āvaṭṭeti, vavatthāpeti ca, tassa akusaluppatti natthi. Yassa pana vuttavipariyāyena ayonisomanasikāro ca hoti, āvajjanaṃ, voṭṭhabbanañca ayoniso ca āvaṭṭeti, vavatthāpeti ca, tassa kusalajavanuppatti natthi, tasmā yonisomanasikāro kusalatāya, ayonisomanasikāro akusalatāya ca niyametīti daṭṭhabbaṃ. Kiriyājavanaṃ pana arahattameva niyameti. Keci pana ‘‘kiriyājavanaṃ pana manasikāro ca niyameti. Yathā hi āvajjanaṃ kusalākusalānaṃ visuṃ visuṃ paccayo hoti, evaṃ kiriyājavanassāpī’’ti vadanti.



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5.. "从彼"即从有分转起之后，"善速行心"即欲界善速行心。"或者不善"以"或"字也摄取唯作无记心。这里可能有问题：是什么决定这个速行成为善或不善呢？如理作意和不如理作意。因为对于以四轮具足的方式而有如理作意者，转向和确定如理地转向和决定，他没有不善的生起。相反地，对于以所说相反方式而有不如理作意者，转向和确定不如理地转向和决定，他没有善速行的生起，因此应当见到如理作意决定善性，不如理作意决定不善性。而唯作速行则由阿罗汉果决定。有些人则说："而唯作速行也由作意决定。因为如同转向是善不善各别的缘，对于唯作速行也是如此。"


497.Dovārikopamādīnīti ettha eko rājā sayanagato niddāyati, tassa paricārako pāde parimajjanto nisīdi, badhiradovāriko dvāre ṭhito, tayo paṭihārā sayanassa, dvārassa ca majjhe paṭipāṭiyā ṭhitā. Atheko paccantavāsī manusso paṇṇākāraṃ ādāya dvāraṃ ākoṭesi, badhiradovāriko saddaṃ na suṇāti, pādaparimajjako saññaṃ akāsi, tāya saññāya dvāraṃ vivaritvā passi, paṭhamapaṭihāro paṇṇākāraṃ gahetvā dutiyassa adāsi, dutiyo tatiyassa, tatiyo rañño, rājā paribhuñji. Tattha rājā viya javanaṃ daṭṭhabbaṃ, pādaparimajjako viya āvajjanaṃ, badhiradovāriko viya cakkhuviññāṇaṃ, tayo paṭihārā viya sampaṭicchanādīni tīṇi vīthicittāni, paccantavāsino paṇṇākāraṃ ādāya dvārākoṭanaṃ viya ārammaṇassa pasādaghaṭṭanaṃ, pādaparimajjakena saññāya dinnakālo viya kiriyāmanodhātuyā bhavaṅgassa āvaṭṭitakālo, tena dinnasaññāya badhiradovārikassa dvāravivarakālo viya cakkhuviññāṇassa ārammaṇe dassanakiccasādhanakālo, paṭhamapaṭihārena paṇṇākārassa gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo, paṭhamena dutiyassa dinnakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīritakālo, dutiyena tatiyassa dinnakālo viya kiriyāmanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo, tatiyena rañño dinnakālo viya voṭṭhabbanena javanassa niyyātitakālo, rañño paribhogakālo viya javanassa ārammaṇarasānubhavanakāloti ayaṃ dovārikopamā.

‘‘Idaṃ pana opammaṃ kiṃ dīpetī’’tiādi ucchuyantūpamāya vuttanayena veditabbā. Sambahulā gāmadārakā antaravīthiyaṃ paṃsuṃ kīḷanti, tatthekassa hatthe kahāpaṇo paṭihaññi. So ‘‘mayhaṃ hatthe paṭihataṃ, kiṃ nu kho eta’’nti āha. Atheko ‘‘paṇḍaraṃ eta’’nti āha. Aparo saha paṃsunā gāḷhaṃ gaṇhi. Añño ‘‘puthulaṃ caturassaṃ eta’’nti āha. Aparo ‘‘kahāpaṇo eso’’ti āha. Atha āharitvā mātu adaṃsu, sā kamme upanesi. Tattha sambahulānaṃ dārakānaṃ antaravīthiyaṃ kīḷantānaṃ sannisinnakālo viya cittappavatti daṭṭhabbā, kahāpaṇassa hatthe paṭihatakālo viya ārammaṇena pasādassa ghaṭṭitakālo, ‘‘kiṃ nu kho eta’’nti vuttakālo viya taṃ ārammaṇaṃ gahetvā kiriyāmanodhātuyā bhavaṅgassa āvaṭṭitakālo, ‘‘paṇḍaraṃ eta’’nti vuttakālo viya cakkhuviññāṇena dassanakiccassa sādhitakālo, saha paṃsunā gāḷhaṃ gahitakālo viya vipākamanodhātuyā ārammaṇassa sampaṭicchitakālo, ‘‘puthulaṃ caturassaṃ eta’’nti vuttakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīritakālo, ‘‘kahāpaṇo eso’’ti vuttakālo viya kiriyāmanoviññāṇadhātuyā ārammaṇassa vavatthāpitakālo, mātarā kamme upanītakālo viya javanassa ārammaṇarasānubhavanaṃ veditabbanti ayaṃ gāmadārakopamā.

Idaṃ opammaṃ kiṃ dīpeti? Kiriyāmanodhātu adisvāva bhavaṅgaṃ āvaṭṭeti, vipākamanodhātu adisvāva sampaṭicchati, vipākamanoviññāṇadhātu adisvāva santīreti, kiriyāmanoviññāṇadhātu adisvāva vavatthāpeti, javanaṃ adisvāva ārammaṇarasaṃ anubhavati, ekantena pana cakkhuviññāṇameva dassanakiccaṃ sādhetīti dīpeti. Jaccandhapīṭhasappīupamā upari āgamissati.

498-

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497.. "守门者比喻等"中：有一位国王躺在床上睡觉，他的侍者坐着按摩他的脚，一位耳聋的守门人站在门口，三位侍卫依次站在床和门之间。这时有一位边境居民带着礼物来敲门，耳聋的守门人听不见声音，按摩脚的人做了个手势，守门人因这手势开门看见了，第一个侍卫接过礼物给第二个，第二个给第三个，第三个给国王，国王享用了。其中应当见到速行如同国王，转向如同按摩脚的人，眼识如同耳聋的守门人，领受等三个心路心如同三位侍卫，边境居民带礼物敲门如同所缘触净色，按摩脚的人做手势时如同唯作意界转向有分时，因其手势守门人开门时如同眼识对所缘完成见的作用时，第一侍卫接受礼物时如同异熟意界领受所缘时，第一个给第二个时如同异熟意识界推度所缘时，第二个给第三个时如同唯作意识界确定所缘时，第三个给国王时如同确定交付给速行时，国王享用时如同速行领受所缘之味时，这是守门者比喻。
"此比喻显示什么"等应当依甘蔗压榨机比喻所说的方法理解。许多村童在街道上玩泥土，其中一人手碰到了钱币。他说"碰到我手上的这是什么呢？"这时一人说"这是白的"。另一人连泥土一起紧紧抓住。又一人说"这是宽而四方的"。另一人说"这是钱币"。然后他们拿去给母亲，她用于工作。其中应当见到许多童子在街道上玩耍坐着时如同心的转起，钱币碰到手时如同所缘触净色时，说"这是什么呢"时如同唯作意界取彼所缘转向有分时，说"这是白的"时如同眼识完成见的作用时，连泥土紧紧抓住时如同异熟意界领受所缘时，说"这是宽而四方的"时如同异熟意识界推度所缘时，说"这是钱币"时如同唯作意识界确定所缘时，母亲用于工作时如同速行领受所缘之味，应当知道这是村童比喻。
此比喻显示什么？显示唯作意界不见就转向有分，异熟意界不见就领受，异熟意识界不见就推度，唯作意识界不见就确定，速行不见就领受所缘之味，但是只有眼识一定完成见的作用。生盲与长椅行者的比喻将在后面出现。
498-

509. Ettakā upamā saṅgahetvā ‘‘dovārikopamādīnī’’ti vatvā ‘‘upanissayamatthaso’’ti ettha upanissayabhāvaṃ pakāsetuṃ ‘‘asambhedenā’’tiādimāha. Asambhedenāti avinaṭṭhabhāvena, vātapittādīhi anupahatabhāvena ca. Vātapittādiupahatampi hi cakkhuviññāṇassa paccayabhāvānupagamanato sambhinnameva nāma hoti, pañcindriyānaṃ atthikkhaṇeyeva nissayabhāvūpagamanato khaṇavasena asambhedopi yujjati. Esa nayo sotapasādādīsupi. Rūpāpāthagamenāti dūre ṭhitassa phalikādīhi antaritassa cakkhuviññāṇuppattiyā paccayo bhavituṃ yogyadese avaṭṭhitavasena rūpassa āpāthagamanena. Evañca katvā dūre ṭhitaṃ, parammukhe ṭhitampi dibbacakkhussa āpāthagatameva nāma hoti. Ālokanissayenāpīti rūpāvabhāsanasamatthaālokasaṅkhātanissayena. Āloke sati sambhavo cettha ālokanissayatā, na ālokassa nissayapaccayattā. Manakkārova hetu manakkārahetu, tena saha vattatīti samanakkārahetu. Tena ālokanissitaṃ dasseti. Sametehīti saṃyuttehi ekībhūtehi, na ekassapi virahenāti attho.

Ākāsanissayenāti kaṇṇacchiddasaṅkhātaākāsanissayena. Teneva hi aṭṭhakathāyaṃ ‘‘na hi pihitakaṇṇacchiddassa sotaviññāṇaṃ pavattatī’’ti vuttaṃ. Bāhirākāsampi pana icchitameva. Tathā hi avivare gehe nisīditvā vuccamānānaṃ bahi ṭhitā na suṇanti. Vāyosannissayenāti nāsikacchiddaṃ pavisanavāyusannissayena. Āposannissayenāti kheḷasaṅkhātaāposannissayena. Pathavīsannissayenāti kāyapasādavatthussa pathavīdhātusannissayena. Manoviññāṇanti javanamanoviññāṇaṃ.

510-11.Mano…pe… veditabbanti ‘‘asambhedā manassā’’ti ettha vuttaṃ mano bhavaṅgacittanti veditabbaṃ. Taṃ pana cutivasena niruddhampi kiriyāmayacittassa paccayabhāvaṃ anupagantvā kevalaṃ bhavaṅgappavattivasena mandathāmagataṃ hutvā pavattanampi sambhinnamevāti daṭṭhabbaṃ. Nāyaṃ sabbattha gacchatīti catuvokāre alabbhanato. Tenāha ‘‘bhavaṃ tu pañcavokāra’’ntiādi. Tattha pañcannaṃ khandhānaṃ vokāro etthāti pañcavokāro. Hoti hi bhinnādhikaraṇampi aññapadatthasamāso yathā ‘‘urasilomo’’ti. Atha vā yathāpaccayaṃ pañcahi khandhehi vokarīyatīti pañcavokāro. ‘‘Atthato’’ti evamādikaṃ padaṃ cakkhādīni dassanādikiccānīti ettakameva sandhāya vuttaṃ, na aññaṃ kiñci visesananti na tattha vinicchayo vutto.

512-

我来帮你直译这段巴利文：
509.. 摄取如此多比喻后说"守门者比喻等"，在"依止义"中为了显示依止性，说"不混乱"等。"不混乱"即不坏灭状态，以及不被风胆等所损害。因为被风胆等损害的也不能成为眼识的缘，即名为混乱，因为五根只在存在的刹那成为所依，从刹那的角度说不混乱也合适。这个道理在耳净色等中也是如此。"色生起"即由于色处于适合成为远处的、被水晶等隔开的眼识生起的缘的适当处所。这样的话，远处的、背向的对于天眼也名为已生起。"以及光明所依"即以能照明色的光明所谓的所依。这里有光明时生起为光明所依性，不是光明成为依缘性。"作意因"即意作因，与彼俱转即俱作意因。以此显示依光明。"和合"即结合成为一体，意思是不缺少任何一个。
"虚空所依"即以耳孔所谓的虚空所依。因此在注释书中说"闭塞耳孔者不生起耳识"。但外面的虚空也是需要的。因此在密闭的屋内坐着时所说的话，外面的人听不见。"依风"即依鼻孔进入的风。"依水"即依唾液所谓的水。"依地"即依身净色所依的地界。"意识"即速行意识。
510-11.. "意...应知"即在"意的不混乱"中所说的意应知是有分心。但是即使以死亡而灭，不成为唯作心的缘，仅以有分转起而成为微弱势力而转起的也应当见到即是混乱。"此不遍行一切处"即在四蕴不得。因此说"但有在五蕴"等。其中五蕴的处所即五蕴。因为也有不同所依的别义复合词，如"胸毛"。或者随缘由五蕴而分别即五蕴。"从义"等这样的词只是关系到"眼等是见等作用"这些，没有说其他任何特征的判定。
512-.

4.Sabbānīti kāmāvacarādibhedaṃ anāmasitvā sabbāni. Kammanti paṭisandhinibbattakā upapajjavedanīyabhūtā, aparāpariyavedanīyabhūtā vā cetanā. Kammanimittanti yaṃ vatthuṃ ārammaṇaṃ katvā āyūhanakāle kammaṃ āyūhati, taṃ dānūpakaraṇādikaṃ, pāṇaghātopakaraṇādikañca. Gatinimittanti bhavantaramupapajjitabbabhavapariyāpannavaṇṇāyatanaṃ, taṃ pana sugatiyaṃ manussaloke nibbattantassa rattakambalasadisamātukucchivaṇṇavasena, devaloke nibbattantassa uyyānakapparukkhavaṇṇavasena, duggatiyaṃ nibbattantassa aggijālādivaṇṇavasena, petatiracchānayonīsu petatiracchānānaṃ nibaddhasañcaraṇaṭṭhānapariyāpannatāvaṇṇavasena ca daṭṭhabbaṃ. ‘‘Tividha’’nti idaṃ yathāsambhavavasena vuttaṃ, rūpārūpasambandhīnaṃ pana kammanimittameva ārammaṇaṃ hoti. Tathā hi mahaggatavipākāni ekantena kammasadisārammaṇāni vuttāni.

Paccuppannamatītaṃ vāti khaṇavasena paccuppannamatītaṃ vā. Tattha gatinimittaṃ ekantena paccuppannameva, kammanimittaṃ paccuppannamatītaṃ vā, kammaṃ pana atītameva. Anāgatārammaṇaṃ pana paccuppannakammanimittagatinimittaṃ viya anāpāthagatattā, atītakammakammanimittaṃ viya ananubhūtattā ca vibhūtaṃ hutvā nopatiṭṭhātīti atisantabhāvena pavattamānā paṭisandhi taṃ ārabbha pavattituṃ na sakkotīti vuttaṃ ‘‘natthi anāgata’’nti. Mahaggatapaṭisandhīnaṃ ekantena kammasadisārammaṇabhāvena kammassa viya atītanavattabbārammaṇattā na tāsaṃ visuṃ ārammaṇaṃ uddhaṭaṃ. Tattha dutiyacatutthārūpapaṭisandhīnaṃ atītameva ārammaṇaṃ itarāsaṃ navattabbanti daṭṭhabbaṃ.

517-20. Mahāvipākānaṃ paṭisandhādicatukiccavaseneva pavattanato rūpārūpabhave paṭisandhibhavaṅgacutivasena taṃtaṃvipākasseva pavattito, tadārammaṇassa ca abhāvena tattha na labbhatīti āha ‘‘mahāpākā…pe… dvaye’’ti. Aniṭṭharūpānaṃ brahmaloke asambhavepi tattha ṭhatvā idha aniṭṭhārammaṇaṃ passantānaṃ akusalavipākāni na uppajjantīti na vattabbanti rūpabhavepi santīraṇattayaṃ vuttaṃ. Abhidhammatthasaṅgahasaccasaṅkhepādīsupi hi imināva adhippāyena rūpaloke akusalavipākappavatti dassitā. Apare pana ‘‘kāmabhave santīraṇattayaṃ, rūpabhave santīraṇadvayanti yathālābhavasena yojetabba’’nti vadanti.

Kadācipīti parittārammaṇesu parittajavanānaṃ uppādepi. ‘‘Bījassābhāvato’’ti rūpārūpabhavadvaye tadārammaṇābhāvassa kāraṇaṃ vatvā tameva pakāsetuṃ ‘‘paṭisandhibīja’’ntiādi vuttaṃ. Paṭisandhiyeva bījabhūtanti paṭisandhibījaṃ. Tassāti tadārammaṇassa.

521. Yadi evaṃ cakkhuviññāṇādīnampi kāmāvacarapaṭisandhibījattā tattha abhāvo āpajjatīti codento āha ‘‘cakkhuviññāṇādīna’’ntiādi. Indriyānanti cakkhuviññāṇādīnaṃ vatthudvārabhūtānaṃ cakkhādīnamindriyānaṃ. Pavattānubhāvatoti tesaṃ tattha atthitānubhāvato . Ayañhettha adhippāyo – cakkhusotaviññāṇānaṃ vatthubhūtāni cakkhusotindriyāni tattha pavattantīti tesaṃ pavattiānubhāvato cakkhusotaviññāṇāni pavattanti. Sati ca tesaṃ pavattiyaṃ vīthicittuppādo niyatoti cakkhuviññāṇādīnaṃ viya sampaṭicchanasantīraṇānampi tattha sambhavo siddhoti.

523-

我来 助你直译这段巴利文：
4.. "一切"即不涉及欲界等差别的一切。"业"即生起结生的顺生受和顺后受的思。"业相"即造作业时以什么事物为所缘而造作，那是布施资具等和杀生工具等。"趣相"即将生往他有应生的有所属的色处，这应当见到：对于生在善趣人世者，是如红毯般的母胎色；对于生在天界者，是园林如意树的颜色；对于生在恶趣者，是火焰等的颜色；对于生在饿鬼畜生趣者，是饿鬼畜生经常游行处所所属的颜色。说"三种"是依随宜而说，但对于色无色相关者只有业相为所缘。因此广大异熟一定说是与业相似的所缘。
"现在或过去"即依刹那的现在或过去。其中趣相一定是现在，业相是现在或过去，但业只是过去。而未来所缘，如现在业相趣相一样因为未现起，如过去业和业相一样因为未经验，所以不能明显地现起，因此以极细微方式转起的结生不能缘它而转起，所以说"无有未来"。广大结生一定是与业相似的所缘性，如业一样是过去或不可说的所缘性，所以不另外列举它们的所缘。其中应当见到第二和第四无色结生只有过去所缘，其他是不可说。
517-20.. 由于大异熟只以结生等四作用而转起，由于在色无色有中只以结生、有分、死亡而转起彼彼异熟，以及由于无有彼所缘，所以在那里不得，因此说"大异熟...二处"。虽然在梵天界不存在不可意色，但是站在那里看到这里的不可意所缘时，不能说不生起不善异熟，所以在色有中也说三推度。因为在阿毗达摩义摄、谛要略等中也以此意趣显示色界中不善异熟的转起。但其他人说"在欲有三推度，在色有二推度，应当依所得而配合"。
"有时"即即使在小所缘中生起小速行时。说"因为无有种子"等是说明色无色二有中无有彼所缘的原因后，为了显示它而说"结生种子"等。结生即是种子性为结生种子。"它的"即彼所缘的。
521.. 如果如此，眼识等也因为是欲界结生种子，应当在那里没有，这样质问说"眼识等"等。"诸根"即作为眼识等的所依门的眼等诸根。"转起力"即由于它们在那里存在的力量。这里的意趣是：因为作为眼耳识的所依的眼耳根在那里转起，所以由于它们的转起力而眼耳识转起。当它们转起时，心路心的生起是决定的，所以如同眼识等，领受推度等也成就在那里的存在。
523-.

4.Akāmāvacaradhammeti kāmāvacaradhammato aññe mahaggatalokuttaradhamme. Nānubandhatīti nānuvattati. Janakaṃ…pe… anubandhatīti yathā nāma gehato nikkhamitvā bahi gantukāmo taruṇadārako attano janakaṃ pitaraṃ vā aññaṃ vā pitusadisaṃ hitakāmaṃ ñātiṃ aṅguliyaṃ gahetvā anubandhati, na aññaṃ rājapurisādiṃ, tathā etampi bhavaṅgārammaṇato bahi nikkhamitukāmasabhāgatāya attano janakaṃ paṭhamakusalādikaṃ sadisaṃ vā dutiyakusalādikāmāvacarajavanameva anubandhati, na aññaṃ mahaggataṃ lokuttaranti ayamettha attho. Kusalākusalādinti ādi-ggahaṇena kiriyābyākataṃ saṅgaṇhāti. Ānandācariyo pana paṭṭhāne ‘‘kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti (paṭṭhā. 3.1.98) vipākadhammadhammānamevānantaraṃ tadārammaṇaṃ vuttaṃ. Vipphāravantañhi javanaṃ nāvaṃ viya nadīsoto bhavaṅgaṃ anubandhati, na pana chaḷaṅgupekkhāvato santavuttiṃ kiriyājavanaṃ paṇṇapuṭaṃ viya nadīsototi kiriyājavanānantaraṃ tadārammaṇaṃ na icchati, ācariyajotipālattherādayo pana ‘‘labbhamānassapi kenaci adhippāyena katthaci avacanaṃ dissati, yathā taṃ dhammasaṅgahe akusalaniddese labbhamānopi adhipati na vutto, tasmā yadi abyākatānantarampi tadārammaṇaṃ vucceyya, tadā voṭṭhabbanānantarampi tassa pavattiṃ maññeyyunti kiriyājavanānantaraṃ tadārammaṇaṃ na vuttaṃ, na pana alabbhanato. Yañcettha paṇṇapuṭaṃ nidassitaṃ, taṃ nidassitabbena samānaṃ na hoti, nāvāpaṇṇapuṭānañhi nadīsotassa āvaṭṭanaṃ gati ca visadisīti nāvāyaṃ nadīsotassa anubandhanaṃ, paṇṇapuṭassa ananubandhanañca yujjati, idha pana kiriyājavanetarajavanānaṃ bhavaṅgasotassa āvaṭṭanaṃ gati ca sadisīti etassa ananubandhanaṃ, itarassa anubandhanañca na yujjati, tasmā vicāretabbameva ta’’nti vadanti.

525-6. Yathā cetaṃ mahaggatalokuttaradhamme nānuvattati, tathā yadā ete kāmāvacaradhammāpi mahaggatānuttaradhammārammaṇā hutvā pavattanti, tadā tepi nānubandhatīti āha ‘‘kāmāvacaradhammāpī’’tiādi. Mahaggatā-ggahaṇena cettha lokuttarānampi saṅgaho daṭṭhabbo. Te cāpīti ca-saddena lokuttarārammaṇānaṃ gahaṇaṃ. Kasmā nānubandhatīti āha ‘‘parittārammaṇattā’’tiādi. Parittārammaṇattāti heṭṭhā vuttanayena kāmāvacaravipākānaṃ ekantena parittārammaṇattā. Tathāparicitattāti yathā javanaṃ, evaṃ aparicitattā. Idaṃ vuttaṃ hoti – yathā hi so pitaraṃ, pitusadisaṃ vā kañci anubandhanto taruṇadārako gharadvārantaravīthicatukkādimhi pariciteyeva dese anugacchati, na araññaṃ vā rakkhasabhūmiṃ vā gacchantaṃ, evaṃ kāmāvacaradhamme anubandhantampi parittamhi pariciteyeva dese pavattamāne te dhamme anubandhati, na mahaggatalokuttaradhamme ārabbha pavattamānepi.

527-

我来帮你直译这段巴利文：
4.. "非欲界法"即除欲界法外的广大和出世间法。"不随行"即不跟随。"生者...随行"即如从家中想要出去外面的幼童抓住自己的父亲或其他如父亲一样想要利益的亲属的手而随行，不随行其他王臣等，如是这也因为想要从有分所缘出去外面的同类性，只随行自己的生者即第一善等或相似的第二善等欲界速行，不随行其他广大出世间，这是这里的意思。"善不善等"以等字摄取唯作无记。但阿难阿阇黎说在发趣论中"善不善灭时，异熟以彼所缘性生起"只说异熟法法之后有彼所缘。因为有扩散的速行如船只被河流即有分随行，但具六支舍的寂静转起的唯作速行如树叶包不被河流[随行]，所以不许唯作速行之后有彼所缘。但阿阇黎佛光上座等说："可得的也因某种意趣在某处不说是可见的，如在法聚中不善的解说虽可得但不说增上[缘]，所以如果说无记之后也有彼所缘，那么也会认为确定之后也有它的转起，所以不说唯作速行之后有彼所缘，不是因为不可得。这里所举的树叶包的譬喻与所应举的不相同，因为船和树叶包对河流的转向和行进不同，所以船随行河流、树叶包不随行是合适的，但这里唯作速行与其他速行对有分流的转向和行进相同，所以这个不随行、其他随行是不合适的，因此这应当考察。"
525-6.. 如这不随行广大出世间法，如是当这些欲界法也以广大无上法为所缘而转起时，也不随行它们，所以说"欲界法也"等。这里以广大摄取应当见到也包括出世间。"它们也"以也字摄取以出世间为所缘。为什么不随行？说"因为是小所缘"等。"因为是小所缘"即如前所说方式欲界异熟一定是小所缘。"如是不熟习"即如速行那样不熟习。这是说：如那随行父亲或如父亲的某人的幼童在家门间街巷等熟习的地方跟随，不跟随去森林或罗刹地的，如是虽随行欲界法但在小所缘熟习的处所转起时随行那些法，不[随行]缘广大出世间法而转起的。
527-.

32. Idāni kiṃ imāya yuttikathāya, aṭṭhakathāpamāṇato cetaṃ gahetabbanti dassento āha ‘‘kiṃ tenā’’tiādi. Javaneti kāmāvacarajavane. Tadārammaṇacittāni ‘‘tadārammaṇa’’nti laddhanāmāni cittāni tadārammaṇabhāvaṃ na gaṇhanti, tadārammaṇabhāvena na pavattantīti attho. Atha vā nāmagottaṃ ārabbha javane javite tadārammaṇaṃ tassa javanassa ārammaṇaṃ na gaṇhanti na labbhantīti attho. Rūpārūpabhavesu vāti vā-saddena ‘‘javane javitepi tadārammaṇaṃ na gaṇhantī’’ti ākaḍḍhati. Paṇṇattiṃ ārabbhāti kāmabhavepi paṇṇattiṃ ārabbha. Lakkhaṇārammaṇāyāti aniccādilakkhaṇattayārammaṇāya, balavavipassanāyāti attho. ‘‘Tīṇi lakkhaṇāni, tisso ca paññattiyo kusalattike na labbhantī’’ti aṭṭhakathāya vuttattā tiṇṇaṃ lakkhaṇānaṃ dhammato abhāvena taṃ ārabbha pavattāya vipassanāya tadārammaṇāni na labbhanti. Paṭṭhāne pana ‘‘sekhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti, kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī’’ti (paṭṭhā. 1.1.406) vacanato khandhārammaṇikavipassanāya tadārammaṇaṃ labbhatīti daṭṭhabbaṃ. Micchattaniyatesūti ‘‘katame dhammā micchattaniyatā? Cattāro diṭṭhigatasampayuttacittuppādā’’ti (dha. sa. 1426) evamāgatesu micchāgāhavasena pavattesu dhammesu javanaṃ hutvā javitesu. Kasmā pana tesu javitesu tadārammaṇaṃ na labbhatīti? Kāmāvacaravipākānañhi niyatamicchādiṭṭhi viya ‘‘attā occhijjatī’’tiādinā attaparikappanāvasena appavattanato niyatamicchādiṭṭhivasappavattesu tesu javitesu tadanantaraṃ tadārammaṇāni na uppajjanti, aniyatamicchādiṭṭhivasappavattesu pana javitesu tadārammaṇaṃ nuppajjatīti natthi. Atha vā micchattaniyatesūti micchābhāvaniyatasabhāvesu taṃvisayesūti attho. Micchattaniyatadhammānaṃ dhammasabhāvaṃ aggahetvā micchattaniyatasabhāvasseva gahaṇato, tassa ca vipākānaṃ avibhūtattā micchattaniyatasabhāve ārabbha tadārammaṇā na labbhanti. Pi-saddena sammattaniyatesupīti sampiṇḍeti, ‘‘lokuttaradhamme ārabbhā’’ti vā etena siddhattā na tesaṃ visuṃ uddharaṇaṃ kataṃ. Aṭṭhakathāyaṃ pana micchattaniyatasammattaniyatānaṃ aññamaññapaṭipakkhabhāvena balavabhāvato tadārammaṇassa avatthubhāvadassanatthaṃ micchattaniyatānantaraṃ sammattaniyatāpi uddhaṭā. Micchattaniyatasabhāvassa viya paṭisambhidāsabhāvassapi kāmāvacaravipākānaṃ avibhūtabhāvena paṭisambhidāñāṇāni ārabbha javane javite tadārammaṇaṃ na labbhatīti āha ‘‘paṭisambhidāñāṇānī’’tiādi. Manodvārepīti na kevalaṃ pañcadvāresuyeva, atha kho manodvārepi. Sabbesanti ahetukaduhetukādīnaṃ sabbesaṃ. Anupubbatoti heṭṭhā vuttaanukkamato.

533.Na vijjatīti manodvārassa appaṭighabhāvena na vijjati. Bhavaṅgatoti bhavaṅgasantānato, tassa ārammaṇato vā. Vuṭṭhānanti bhavaṅgasantāne, tassārammaṇe vā sati tassa vuṭṭhānaṃ.

535-

我来帗你直译这段巴利文：
32.. 现在为了显示对此理论有什么用，这应当从注释书的标准来理解，说"有何"等。"速行"即欲界速行。以"彼所缘"得名的彼所缘心不取彼所缘性，即不以彼所缘性而转起的意思。或者说缘名姓时速行生起后，彼所缘不取那速行的所缘、不可得的意思。"在色无色有中"以"或"字引入"即使速行生起也不取彼所缘"。"缘概念"即在欲有中也缘概念。"以相为所缘"即以无常等三相为所缘，意思是强力观。因为注释书说"三相和三概念在善等三法中不可得"，由于三相在法上不存在，所以缘它而转起的观的彼所缘不可得。但在发趣论说"有学或凡夫观善为无常、苦、无我，善不善灭时，异熟以彼所缘性生起"，所以应当见到蕴所缘观有彼所缘。"在邪性决定"即如"什么法是邪性决定？四个与见相应的心生起"这样来的、以邪执行相转起的法中速行生起后。为什么在它们生起后彼所缘不可得？因为欲界异熟如决定邪见那样不以"我断灭"等方式以我的遍计而转起，所以在以决定邪见力转起的它们生起后，其后不生起彼所缘，但在以不决定邪见力转起的生起后，彼所缘不生起是没有的。或者"在邪性决定"意思是在邪性决定本性的境界中。因为不取邪性决定法的法性而取邪性决定本性，以及因为它对异熟不明显，所以缘邪性决定本性时不得彼所缘。以"也"字合并"在正性决定中也"，或者因为以"缘出世间法"这个已成就，所以不另外列举它们。但在注释书中因为显示邪性决定和正性决定互相对立的强力性故彼所缘无所依，所以在邪性决定后也列举正性决定。如邪性决定本性那样，因为无碍解本性对欲界异熟不明显，所以缘无碍解智时速行生起后不得彼所缘，因此说"无碍解智"等。"在意门中也"即不仅在五门中，而且在意门中也是。"一切"即无因二因等一切。"次第"即从下说的次序。
533.. "不存在"即因为意门无对碰而不存在。"从有分"即从有分相续，或从它的所缘。"出起"即在有分相续中，或在它的所缘中的出起。
535-.

6.Satta sattāti ekekassa satta sattāti katvā. Pāpapākāti akusalavipākā. ‘‘Dvādasāpuññacittāna’’nti vatvā ‘‘pāpapākā’’ti vacanaṃ ‘‘tatridaṃ sugatassa sugatacīvarappamāṇa’’ntiādīsu viya saññāsaddavasena vuttaṃ. Evaṃ pavattiyaṃ akusalavipākānaṃ pavattiṃ dassetvā idāni paṭisandhiyaṃ dassetuṃ ‘‘ekādasavidhāna’’ntiādi vuttaṃ. Uddhaccacetanāya pavattivipākadānamattaṃ vinā paṭisandhidānābhāvato āha ‘‘hitvā uddhaccamānasa’’nti. Kiṃ panettha kāraṇaṃ, adhimokkhavirahena sabbadubbalampi vicikicchāsahagataṃ paṭisandhiṃ ākaḍḍhati, adhimokkhasabhāvato tato balavatarampi uddhaccasahagataṃ nākaḍḍhatīti? Paṭisandhidānasabhāvābhāvato. ‘‘Balavaṃ ākaḍḍhati, dubbalaṃ nākaḍḍhatī’’ti hi ayaṃ vicāraṇā paṭisandhidānasabhāvesuyeva. Yassa pana paṭisandhidānasabhāvo eva natthi, na tassa balavabhāvo paṭisandhiākaḍḍhane kāraṇanti.

Kathaṃ panetaṃ viññātabbaṃ ‘‘uddhaccasahagatassa paṭisandhidānasabhāvo natthī’’ti? Dassanenapahātabbesu anāgatattā. Tividhā hi akusalā dassanenapahātabbā, bhāvanāyapahātabbā, siyā dassanenapahātabbā siyā bhāvanāyapahātabbāti. Tattha diṭṭhisampayuttavicikicchāsahagatacittuppādā dassanenapahātabbā nāma. Yathāha ‘‘katame dhammā dassanenapahātabbā? Cattāro diṭṭhigatasampayuttacittuppādā vicikicchāsahagato cittuppādo’’ti (dha. sa. 1408). Te hi paṭhamaṃ nibbānadassanato ‘‘dassana’’nti laddhanāmena sotāpattimaggeneva pahātabbattā ‘‘dassanenapahātabbā’’ti vuccanti. Uddhaccasahagatacittuppādo bhāvanāyapahātabbo nāma. Yathāha ‘‘katame dhammā bhāvanāyapahātabbā? Uddhaccasahagato cittuppādo’’ti. So hi aggamaggena pahātabbattā ‘‘bhāvanāyapahātabbo’’ti vutto. Uparimaggattayañhi paṭhamamaggena diṭṭhasmiṃyeva bhāvanāvasena uppajjati, na adiṭṭhapubbaṃ kiñci passati, tasmā ‘‘bhāvanā’’ti vuccati. Diṭṭhivippayuttadomanassasahagatacittuppādā pana siyā dassanenapahātabbā siyā bhāvanāyapahātabbā nāma. Yathāha ‘‘cattāro diṭṭhigatavippayuttā lobhasahagatacittuppādā dve domanassasahagatacittuppādā. Ime dhammā siyā dassanenapahātabbā siyā bhāvanāyapahātabbā’’ti (dha. sa. 1409). Te hi apāyanibbattakāvatthāya paṭhamamaggena, sesāvatthāya uparimaggehi pahīyamānattā siyā dassanenapahātabbā siyā bhāvanāyapahātabbā nāma. Tattha siyā dassanenapahātabbampi dassanenapahātabbasāmaññena idha ‘‘dassanenapahātabbā’’tveva voharanti. Yadi ca uddhaccasahagataṃ paṭisandhiṃ dadeyya, tadā akusalapaṭisandhiyā sugatiyaṃ asambhavato apāyesveva dadeyya, apāyagamanīyañca ekantena dassanenapahātabbā siyā, itarathā apāyagamanīyassa appahīnattā sekhānaṃ apāyuppatti āpajjati, na ca panetaṃ yuttaṃ, ‘‘catūhapāyehi ca vippamutto (khu. pā. 

我来帮你直译这段巴利文：
6.. "七七"即每个七七后。"恶异熟"即不善异熟。说"十二不福心"后说"恶异熟"如"此中善逝的善逝衣量"等是依名言而说。如是显示转起中不善异熟的转起后，现在为了显示结生说"十一种"等。因为掉举思除了给予转起异熟外，无给予结生，所以说"除掉举心"。这里什么是原因，因为缺少胜解虽是最弱的与疑相应[心]也牵引结生，而比它更强的与掉举相应[心]虽有胜解性却不牵引？因为无结生给予性。因为"强的牵引，弱的不牵引"这样的考察只在有结生给予性的[心]中。但对于本身就没有结生给予性的，它的强性不是牵引结生的原因。
但这"与掉举相应的没有结生给予性"如何知道？因为不在见所断中。因为不善有三种：见所断、修所断、或见所断或修所断。其中与见相应和与疑相应的心生起名为见所断。如说"什么法是见所断？四个与见相应的心生起和与疑相应的心生起"。因为它们以第一次见涅槃而得名为"见"的初道必须断除，所以说"见所断"。与掉举相应的心生起名为修所断。如说"什么法是修所断？与掉举相应的心生起"。因为它必须以最上道断除，所以说"修所断"。因为上三道在已见的[法]中以修的方式生起，不见任何未曾见的，所以说"修"。但与见不相应的与忧相应的心生起名为或见所断或修所断。如说"四个与见不相应的与贪相应的心生起，二个与忧相应的心生起。这些法或见所断或修所断"。因为它们以初道断除导致恶趣生的事，以上道断除其余事，所以名为或见所断或修所断。其中或见所断也以见所断的共相在此称为"见所断"。如果与掉举相应的给予结生，那么因为不善结生在善趣中不可能，所以只在恶趣给予，而导致恶趣的一定是见所断，否则因为导致恶趣的未断，有学会生恶趣，但这不合适，"已从四恶趣解脱";

6.11; su. ni. 234), avinipātadhammo’’tiādivacanehi saha virujjhanato, sati ca panetassa dassanenapahātabbabhāve ‘‘siyā dassanenapahātabbā’’ti imassa vibhaṅge vattabbaṃ siyā, na ca panetaṃ vuttanti. Atha siyā ‘‘apāyagamanīyo rāgo doso moho tadekaṭṭhā ca kilesā’’ti evaṃ dassanenapahātabbesu vuttattā uddhaccasahagatassāpi tattha saṅgaho sakkā kātunti? Taṃ na, tassa niyāmato bhāvanāyapahātabbabhāvena vuttattāti tasmā dassanenapahātabbesu avacanameva paṭisandhidānābhāvaṃ sādhetīti.

Nanu ca paṭisambhidāvibhaṅge –

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

Evaṃ uddhaccasahagatacittuppādaṃ uddharitvā tassa vipākopi uddhaṭoti kathamassa paṭisandhidānābhāvo sampaṭicchitabboti? Na idaṃ paṭisandhidānaṃ sandhāya uddhaṭaṃ, atha kho pavattivipākaṃ sandhāya. Paṭṭhāne pana –

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

Dassanenapahātabbacetanāya eva sahajātanānakkhaṇikakammapaccayabhāvaṃ uddharitvāva ‘‘sahajātā bhāvanāyapahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo’’ti bhāvanāyapahātabbacetanāya sahajātakammapaccayabhāvova uddhaṭo, na pana nānakkhaṇikakammapaccayabhāvo. Tathā paccanīyanayepi –

‘‘Dassanenapahātabbo dhammo nevadassanenanabhāvanāyapahātabbassa dhammassa ārammaṇapaccayena paccayo, sahajāta… upanissaya…pe… pacchājāta… kammapaccayena paccayo’’ti (paṭṭhā. 2.8.98) –

Dassanenapahātabbasseva kammapaccayabhāvaṃ uddharitvā –

‘‘Bhāvanāyapahātabbo dhammo nevadassanenanabhāvanāyapahātabbassa dhammassa ārammaṇapaccayena paccayo, sahajāta… upanissaya… pacchājātapaccayena paccayo’’ti (paṭṭhā. 2.

我来帮你直译这段巴利文：
6.11. 及"已成为不堕恶趣法"等说法相违，而且如果它是见所断，应当在"或见所断"的分别中说明，但这没有说。如果说"因为说'导致恶趣的贪、嗔、痴和与它们共住的烦恼'这样在见所断中，与掉举相应的也可以摄入其中"？这不对，因为它已明确说是修所断性，所以在见所断中不说正是成就无给予结生。
但在无碍解分别中：
"什么时候不善心生起，与舍相应，与掉举相应，或以色为所缘...乃至...或以法为所缘，或以任何为所缘，那时有触...乃至...有不散乱，这些法是不善。对这些法的智为法无碍解，对它们的异熟的智为义无碍解"
这样列举与掉举相应的心生起后也列举它的异熟，如何接受它无给予结生？这不是关于给予结生而列举，而是关于转起异熟。但在发趣论中：
"俱生的见所断思以业缘缘对诸心所生色，异时的见所断思以业缘缘对诸异熟蕴和所造色"
只列举见所断思的俱生和异时业缘性后，说"俱生的修所断思以业缘缘对诸心所生色"，只列举修所断思的俱生业缘性，而不[列举]异时业缘性。如是在逆方法中也：
"见所断法以所缘缘、俱生...亲依止...乃至...后生...业缘缘对非见非修所断法"
只列举见所断的业缘性后：
"修所断法以所缘缘、俱生...亲依止...后生缘对非见非修所断法"

8.99) –

Bhāvanāyapahātabbassa dhammassa sahajātādipaccayabhāvova vutto, na pana kammapaccayabhāvo, na ca nānakkhaṇikakammapaccayaṃ vinā paṭisandhiākaḍḍhanaṃ atthi, tasmā natthi tassa sabbathāpi paṭisandhidānaṃ. Pavattivipākaṃ panassa na sakkā nivāretuṃ paṭisambhidāvibhaṅge uddhaccasahagatānampi vipākassa uddhaṭattā, nānakkhaṇikakammapaccayassa ca paṭisandhivipākameva sandhāya anuddhaṭattā. Evañca pana katvā yadeke ācariyā vadanti ‘‘uddhaccacetanā ubhayavipākampi na deti paṭṭhāne nānakkhaṇikakammapaccayassa anuddhaṭattā’’ti, taṃ tesaṃ abhinivesamattamevāti daṭṭhabbaṃ.

Yadi ca te vadeyyuṃ – yathā ‘‘vipākadhammadhammā’’ti ettha vipāka-saddena vipākārahatā vuccati, evaṃ idhāpi uddhaccasahagatānaṃ vipākārahataṃ sandhāya ‘‘tesaṃ vipāke ñāṇa’’nti vuttaṃ. Yathā saddhindriyavinimuttassa adhimuccanaṭṭhassa abhāvepi saddhindriyassa adhimuccanasattivisesaṃ gahetvā saddhindriyadhammo adhimuccanaṭṭho atthoti vuccati, evamidhāpi dhammavinimuttassa vipākārahabhāvassa abhāvepi dhammānameva vipākārahasāmatthiyaṃ gahetvā tassa atthibhāvo vutto. Yadi ca te pavattivipākaṃ dadeyyuṃ, yathā –

‘‘Sukhāya vedanāya sampayutto dhammo dukkhāya vedanāya sampayuttassa dhammassa kammapaccayena paccayo, nānakkhaṇikā’’ti (paṭṭhā. 1.


我来直译这段巴利文文本:
8.99
通过修习而应断除的法只说是俱生等缘,而不是业缘,没有异时业缘就不可能牵引结生,因此它完全不能给予结生。但是它的转起果报却不能阻止,因为在《无碍解分别》中也提到伴随掉举的果报,而异时业缘只是针对结生果报而未提及。如此,某些阿阇黎所说:"掉举思不能产生二种果报,因为在《发趣论》中未提及异时业缘",这应该被视为仅仅是他们的执着而已。
如果他们会说 - 就像在"诸果报法"中以果报一词表示应得果报一样,在此处也是针对伴随掉举的应得果报而说"于彼等之果报之智"。就像离开信根的决定义不存在,但取信根的决定力之特质而说信根法具有决定义一样,在此处也是虽然离开法的应得果报性不存在,但取诸法的应得果报能力而说其存在。如果他们会给予转起果报,就像 -
"与乐受相应之法缘于与苦受相应之法为业缘,是异时的"。(《发趣论》1.)
我已经按照要求:
完整直译成简体中文
保持章节编号后加反斜杠
尽可能保持原文的语言风格和结构
未做任何缩略或省略

2.57) –

Pavattivipākassapi vasena nānakkhaṇikakammapaccayo vutto, evametthāpi nānakkhaṇikakammapaccayabhāvo vattabbo siyā. Na hi labbhamānassa avacane kāraṇaṃ atthīti tasmā yathādhammasāsane avacanampi abhāvameva dīpeti. Apica yadi uddhaccasahagatassa pavattivipākadānaṃ adhippetaṃ siyā, tadā ‘‘anupādinnupādāniyo dhammo upādinnupādāniyassa dhammassa na kammapaccayena paccayo’’ti paṭisedho na kātabbo siyā. Na hi ṭhapetvā uddhaccaṃ añño koci anupādinnupādāniyo dhammo upādinnupādāniyassa dhammassa paccayo bhavituṃ asamattho atthīti, tayidametesaṃ abhilāpamattaṃ. Tathā hi yaṃ tāva vuttaṃ ‘‘vipākārahabhāvaṃ gahetvā tesaṃ vipāketi vutta’’nti, tadeva tassa vipākasabbhāvaṃ dīpeti. Na hi vipākārahabhāve sati abhiññādīnaṃ viya tassa avipākatāya kāraṇaṃ atthīti. Yampi vuttaṃ ‘‘nānakkhaṇikakammapaccayassa avacanaṃ vipākabhāvaṃ dīpetī’’ti, tampi na sundaraṃ, labbhamānassāpi katthaci kenaci adhippāyena avacanato. Tathā hi dhammasaṅgaṇiyaṃ labbhamānampi hadayavatthu na vuttaṃ. Tasmā yadi pavattivipākaṃ sandhāya nānakkhaṇikakammapaccayabhāvo vucceyya, tadā paṭisandhivipākadānampissa maññeyyunti labbhamānassapi pavattivipākassa vasena nānakkhaṇikakammapaccayabhāvo na vuttoti. Yaṃ pana anupādinnupādāniyassa upādinnupādāniyaṃ pati kammapaccayapaṭikkhepavacanaṃ, taṃ abhiññākusalādike sandhāyāti na ettāvatā uddhaccasahagatassa pavattivipākadānaṃ sabbathāpi paṭikkhipituṃ sakkāti. Yampi aṭṭhakathāyaṃ ‘‘yathā ca abhiññācetanā, evamuddhaccacetanāpi ‘saṅkhārapaccayā viññāṇa’nti ettha apanetabbā’’ti vuttaṃ, tampi uddhaccacetanāya tattha niddisiyamānāya yathā itarā paṭisandhipavattivasena duvidhassapi vipākaviññāṇassa paccayo, evamuddhaccacetanāpīti gaṇheyyunti vuttaṃ, na tassa pavattivipākābhāvatoti.


我来直译这段巴利文文本：
2.57
从转起果报的角度也说明了异时业缘，如此在此处也应该说明异时业缘性。因为对于可得之法不说明是没有理由的，所以如法教中不说明也表示不存在。而且，如果意图说明伴随掉举的转起果报的给予，那么就不应该否定"非所执取而可执取之法不缘于所执取而可执取之法为业缘"。因为除了掉举之外，没有任何其他非所执取而可执取之法不能成为所执取而可执取之法的缘，所以这只是他们的说法而已。如是首先所说"取应得果报性而说彼等之果报"，这正表明其果报的存在。因为当有应得果报性时，没有理由像神通等那样不成为果报。又所说"不说明异时业缘表示果报性"，这也不妥当，因为有时基于某种意图而不说明可得之法。如是在《法集论》中虽可得而不说明心所依处。因此如果针对转起果报而说明异时业缘性，那么他们也会认为它给予结生果报，所以虽可得而不从转起果报的角度说明异时业缘性。而关于非所执取而可执取对所执取而可执取的业缘否定之说，那是针对神通善等而说，因此不能由此完全否定伴随掉举的转起果报的给予。又在注释中所说"如同神通思，掉举思也应在'缘于诸行而有识'中除去"，这也是说因为在那里说明掉举思，如同其他的是通过结生转起而成为二种果报识的缘，掉举思也如是而说，不是说它没有转起果报。
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Ācariyabuddhamittādayo pana uddhaccasahagataṃ dvidhā vibhajitvā ekassa ubhayavipākadānaṃ, ekassa sabbathāpi vipākābhāvaṃ vaṇṇenti. Tesañhi ayaṃ vinicchayo – atthi uddhaccaṃ bhāvanāyapahātabbampi, atthi nabhāvanāyapahātabbampi. Tesu bhāvanāyapahātabbaṃ sekhasantānappavattaṃ, itaraṃ puthujjanasantānappavattaṃ. Phaladānañca puthujjanasantāne pavattasseva, netarassa. Tathā hi dassanabhāvanānaṃ abhāvepi yesaṃ puthujjanānaṃ, sekhānañca dassanabhāvanāhi bhavitabbaṃ, tesaṃ taduppattikāle tāhi pahātuṃ sakkuṇeyyā akusalā ‘‘dassanenapahātabbā, bhāvanāyapahātabbā’’ti ca vuccanti. Puthujjanānaṃ pana bhāvanāya abhāvato bhāvanāyapahātabbacintā natthi, tena tesaṃ pavattamānā te dassanena pahātuṃ asakkuṇeyyāpi ‘‘bhāvanāyapahātabbā’’ti na vuccanti. Yadi vucceyyuṃ, dassanenapahātabbā bhāvanāyapahātabbānaṃ kesañci keci kadāci ārammaṇārammaṇādhipatiupanissayapaccayehi paccayā bhaveyyuṃ. Sakabhaṇḍe chandarāgādīnañhi kesañci sakkāyadiṭṭhādayo keci atītādīsu kismiñci kāle ārammaṇādhipatiupanissayehi paccayā hontīti natthi, na ca paṭṭhāne ‘‘dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayo’’ti vuttā, tasmā natthi puthujjanesu pavattamānānamakusalānaṃ bhāvanāyapahātabbapariyāyo. Yadi tattha avacanameva pamāṇaṃ, evaṃ sati sekhasantānapavattānampi akusalānaṃ bhāvanāyapahātabbapariyāyo natthīti āpajjatīti? Nāpajjati, sekhasantānappavattānaṃ bhāvanāya pahātuṃ sakkuṇeyyattā. Teneva ca kiñci katvā sekhānaṃ dassanenapahātabbānaṃ akusalānaṃ pahīnabhāvena assādanābhinandanānaṃ vatthūni na honti. Pahīnatāya eva somanassassa hetubhūtā, avikkhepahetubhūtā ca na domanassaṃ, uddhaccañca uppādentīti na tesaṃ ārammaṇārammaṇādhipatipakatūpanissayabhāvaṃ gacchanti. Na hi pahīnakilese upanissāya ariyā rāgadosavikkhepe uppādenti. Vuttañca ‘‘sotāpattimaggena ye kilesā pahīnā, te kilese na puneti, na pacceti, na paccāgacchatīti sugato, sakadāgāmi…pe… arahattamaggena…pe… sugato’’ti. Puthujjanānaṃ pana dassanena pahātuṃ sakkuṇeyyā dassanena pahātuṃ asakkuṇeyyānaṃ kenaci paccayena paccayā na hontīti na sakkā vattuṃ, ‘‘diṭṭhiṃ assādeti abhinandati, taṃ ārabbha rāgo uppajjati, diṭṭhi uppajjati, vicikicchā uppajjati, uddhaccaṃ uppajjati, vicikicchaṃ ārabbha vicikicchā uppajjati, diṭṭhi uppajjati, uddhaccaṃ uppajjatī’’ti (paṭṭhā. 1.1.407) diṭṭhivicikicchānaṃ uddhaccārammaṇabhāvassa vuttattā. Ettha hi uddhaccanti uddhaccasahagataṃ cittuppādaṃ sandhāya vuttaṃ, na dassanenapahātabbesupi labbhamānacetasikaṃ uddhaccaṃ. Evañca katvā adhipatipaccayaniddese ‘‘diṭṭhiṃ garuṃ katvā assādeti abhinandati, taṃ garuṃ katvā rāgo uppajjati, diṭṭhi uppajjatī’’ti (paṭṭhā. 1.

我来直译这段巴利文文本：
阿阇黎佛友等人则将伴随掉举分为两种，说明一种给予两种果报，一种完全无果报。他们的判定是这样的——有通过修习而应断除的掉举，也有非通过修习而应断除的掉举。其中通过修习而应断除的是在有学相续中生起的，另一种是在凡夫相续中生起的。果报的给予只是对在凡夫相续中生起的，而不是对其他的。如是即便在没有见修的情况下，对于那些应当以见修的凡夫和有学，在它们生起时能被它们断除的不善法被称为"见所断"和"修所断"。但是因为凡夫没有修习，所以不存在修所断的考虑，因此对他们正在生起的那些虽不能以见断除但也不称为"修所断"。如果要说的话，见所断对修所断的某些会在某时成为所缘、所缘增上、亲依止诸缘。因为对自己的财物的欲贪等的某些我见等的某些在过去等的某时成为所缘增上、亲依止诸缘，这是不存在的，而且在《发趣论》中没有说"见所断对修所断以任何缘为缘"，因此在凡夫中生起的不善法没有修所断的安立。如果在那里不说就是标准，如此则有学相续中生起的不善法也没有修所断的安立的过失？不会有过失，因为有学相续中生起的能以修习断除。正因如此，有学的见所断不善法因已断除而不成为爱好喜悦的对象。正因已断除而成为喜的因、不散乱的因，不生起忧和掉举，所以它们不成为所缘、所缘增上、自然亲依止。因为圣者不依止已断烦恼而生起贪瞋散乱。也说"以预流道已断的烦恼，对这些烦恼不再回来，不再返回，不再返还故为善逝，一来...乃至...阿罗汉道...乃至...善逝"。但是不能说凡夫的见所断对不能见所断的不以任何缘为缘，因为说"爱好喜悦邪见，缘于它而生起贪，生起邪见，生起疑，生起掉举，缘于疑而生起疑，生起邪见，生起掉举"（《发趣论》1.1.407），说明邪见和疑是掉举的所缘。这里说掉举是指伴随掉举的心生起，不是在见所断中也可得的心所掉举。如此在增上缘的说明中"以邪见为重而爱好喜悦，以它为重而生起贪，生起邪见"（《发趣论》1.
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1.415) ettakameva vuttaṃ, na vuttaṃ ‘‘uddhaccaṃ uppajjatī’’ti, tasmā sekhasantānappavattānamakusalānaṃ dassanenapahātabbānaṃ kenaci paccayena paccayattābhāvato puthujjanānaṃ santāneva dassanenapahātabbānamakusalānaṃ paccayā na hontīti na sakkā vattunti paṭṭhāne dassanenapahātabbānaṃ bhāvanāyapahātabbassa ārammaṇārammaṇādhipatiupanissayapaccayattānuddharaṇaṃ sekhasantānappavattānaṃ bhāvanāyapahātabbapariyāyabhāvaṃ sādheti, puthujjanasantāneyeva nadassanenapahātabbānamakusalānaṃ bhāvanāyapahātabbapariyāyabhāvaṃ na sādheti, tasmā dassanabhāvanāhi pahātabbānaṃ atītādibhāvena navattabbattepi yādisānaṃ tāhi anuppattidhammatā āpādetabbā, te puthujjanesu pavattamānā dassanena pahātuṃ sakkuṇeyyā dassanamaggāpekkhāya tadappavattiyampi dassanenapahātabbā nāma. Sekhesu pavattamānā bhāvanāya pahātuṃ sakkuṇeyyā tadappavattiyampi tadapekkhāya bhāvanāyapahātabbā nāma. Dassanena pahātuṃ asakkuṇeyyā pana puthujjanesu pavattamānā heṭṭhā vuttanayena nevadassanenapahātabbā nabhāvanāyapahātabbā, tesu bhāvanāyapahātabbā sahāyavirahato vipākaṃ na janenti. Tathā hi tesaṃ dassanenapahātabbasaṅkhātaṃ sahakārīkāraṇaṃ sahāyabhūtaṃ natthīti bhāvanāyapahātabbacetanāya nānakkhaṇikakammapaccayabhāvo na vutto. Apekkhitabbadassanabhāvanārahitānaṃ pana puthujjanesu uppajjamānānaṃ sakabhaṇḍe chandarāgādīnaṃ, uddhaccasahagatacittuppādassa ca saṃyojanattayatadekaṭṭhakilesānaṃ anupacchinnatāya aparikkhīṇasahāyānaṃ vipākuppādanaṃ na sakkā paṭikkhipitunti uddhaccasahagatadhammānaṃ vipāko vibhaṅge vuttoti.

Yadi evaṃ, apekkhitabbadassanabhāvanārahitānaṃ akusalānaṃ ‘‘nevadassanenanabhāvanāyapahātabbā’’ti vattabbatā āpajjatīti? Nāpajjati, appahātabbasabhāvānaṃ kusalādīnaṃ ‘‘nevadassanenanabhāvanāyapahātabbā’’ti vuttattā, appahātabbaviruddhasabhāvattā ca akusalānaṃ . Yadi evaṃ te imasmiṃ tike navattabbāti vattabbā āpajjantīti? Nāpajjanti, cittuppādakaṇḍe dassitānaṃ dvādasākusalacittuppādānaṃ dvīhi padehi saṅgahitattā. Yathā hi uppannattike dhammavasena sabbesaṃ saṅkhatadhammānaṃ saṅgahitattā kālavasena asaṅgahitāpi atītā ‘‘navattabbā’’ti na vuttā cittuppādānurūpena saṅgahitesu navattabbassa abhāvā, evaṃ idhāpi cittuppādabhāvena saṅgahitesu navattabbassa abhāvā ‘‘navattabbā’’ti na vuttā. Sabbena sabbañhi dhammavasena asaṅgahitassa tikadukesu navattabbatāpatti. Yattha hi cittuppādo koci niyogato navattabbo atthi, tattha tesaṃ catuttho koṭṭhāso atthīti yathāvuttapadesu viya tatthāpi bhinditvā bhājetabbe cittuppāde bhinditvā bhājeti ‘‘siyā navattabbāparittārammaṇā’’tiādinā, tadabhāvā uppannattike, idha ca tathā na vuttanti.


我来直译这段巴利文文本：
1.415.
只说到这里，没有说"生起掉举"，因此因为有学相续中生起的见所断不善法不以任何缘为缘，所以不能说只在凡夫相续中见所断的不善法不成为缘。因此在《发趣论》中不举出见所断对修所断的所缘、所缘增上、亲依止诸缘性，证明有学相续中生起的有修所断的安立，而不证明只在凡夫相续中非见所断的不善法没有修所断的安立。因此虽然见修所断不能说是过去等，但应当推定哪些由它们不生起的性质，那些在凡夫中生起的能以见断除的，即使在那时不生起，也因期待见道而称为见所断。在有学中生起的能以修习断除的，即使在那时不生起，也因期待它而称为修所断。但是在凡夫中生起的不能以见断除的，如前所说方式既非见所断也非修所断，其中修所断因缺少助伴而不产生果报。如是因为它们没有称为见所断的助伴作为助缘，所以不说修所断思的异时业缘性。但是对于没有所期待的见修的凡夫中生起的对自己财物的欲贪等，和伴随掉举的心生起，因为三结及其同分的烦恼未断除而助伴未尽，不能否定产生果报，所以在《分别论》中说伴随掉举诸法的果报。
如果这样，不具所期待的见修的不善法应当称为"非见非修所断"的过失？没有过失，因为说具不应断性的善等为"非见非修所断"，而且不善法与不应断相违。如果这样，它们在这三法中应当说为不可说的过失？没有过失，因为在心生起品中所示的十二不善心生起以两项所摄。如是在已生三法中由法而摄一切有为法，虽在时间上不摄过去而不说"不可说"，因为随顺心生起所摄中没有不可说，如是在此处也因在心生起性所摄中没有不可说而不说"不可说"。因为完全由法不摄的在三法二法中成为不可说。因为在那里有某些心生起必定是不可说的地方，那里有它们的第四类，所以如前所说诸项那样在那里也应分别分开的心生起而分别说"或不可说小所缘"等，因为没有这样，在已生三法和此处就不这样说。
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Atha vā yathā sappaṭighehi samānasabhāvattā rūpadhātuyaṃ ‘‘tayo mahābhūtā sappaṭighā’’ti vuttā, yathāha ‘‘asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūta’’nti, evaṃ puthujjanānaṃ pavattamānā bhāvanāyapahātabbasamānasabhāvā ‘‘bhāvanāyapahātabbā’’ti vucceyyunti natthi navattabbatāpasaṅgo. Evañca sati puthujjanānaṃ pavattamānāpi bhāvanāyapahātabbā sakabhaṇḍe chandarāgādayo parabhaṇḍe chandarāgādīnaṃ upanissayapaccayo, rāgo ca rāgadiṭṭhīnaṃ adhipatipaccayoti ayamattho laddho hoti. Teneva hi –

‘‘Bhāvanāyapahātabbo dhammo dassanenapahātabbassa dhammassa upanissayapaccayena paccayo, ārammaṇūpanissayo, pakatūpanissayo’’ti (paṭṭhā. 2.8.84) –

Imissā niddese dassanenapahātabbānaṃ upanissayapaccayabhāvīdhamme niddisantena bhagavatā –

‘‘Pakatūpanissayo – patthanaṃ upanissāya pāṇaṃ hanati…pe… saṅghaṃ bhindati, bhāvanāyapahātabbo rāgo doso moho māno patthanā dassanenapahātabbassa rāgassa dosassa mohassa mānassa diṭṭhiyā patthanāya upanissayapaccayena paccayo . Sakabhaṇḍe chandarāgo parabhaṇḍe chandarāgassa upa…pe… sakapariggahe chandarāgo parapariggahe chandarāgassa upanissayapaccayena paccayo’’ti (paṭṭhā. 2.

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或者，如同因为与有对相同性质，在色界中说"三大种是有对的"，如说"无想有情的无显有对一大种"，如是在凡夫中生起的与修所断同性质的称为"修所断"，因此没有不可说的过失。如此则得到这个意思：在凡夫中生起的修所断对自己财物的欲贪等是对他人财物的欲贪等的亲依止缘，贪是贪见的增上缘。正因如此：
"修所断法缘于见所断法为亲依止缘，所缘亲依止，自然亲依止。"（《发趣论》2.8.84）
在这个说明中，世尊在说明见所断的亲依止缘诸法时说：
"自然亲依止 - 依止希求而杀生...乃至...破僧，修所断的贪、瞋、痴、慢、希求缘于见所断的贪、瞋、痴、慢、邪见、希求为亲依止缘。对自己财物的欲贪缘于对他人财物的欲贪为亲...乃至...对自己所有的欲贪缘于对他人所有的欲贪为亲依止缘。"（《发趣论》2.
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8.84) –

Puthujjanasantāne patthanādayo niddiṭṭhā.

Evampi yathā aphoṭṭhabbattā rūpadhātuyaṃ tayo mahābhūtā na paramatthato sappaṭighā, evaṃ apekkhitabbabhāvanārahitā puthujjanesu pavattamānā sakabhaṇḍe chandarāgādayo pana paramatthato bhāvanāya pahātabbāti bhāvanāyapahātabbānaṃ nānakkhaṇikakammapaccayatā na vuttā, na ca ‘‘dassanenapahātabbā bhāvanāyapahātabbānaṃ kenaci paccayena paccayo’’ti vuttā. Ye hi dassanenapahātabbapaccayā kilesā, na te dassanato uddhaṃ pavattanti. Dassanenapahātabbapaccayassāpi pana uddhaccasahagatassa sahāyavekallamattameva dassanena kataṃ, na tassa koci bhāvo dassanena anuppattidhammataṃ āpāditoti tassa ekantabhāvanāyapahātabbatā vuttā, tasmā uddhaccabhāvena ekasabhāvasseva tassa sati sahāye vipākuppādanavacanaṃ, asati ca vipākānuppādanavacanaṃ na virujjhati. Tayidaṃ sabbametesaṃ ācariyānaṃ ahopurisikāramattaṃ. Kasmā? Uddhaccasahagatassa ekantabhāvanāyapahātabbabhāvena vuttattā. Evañhi vuttaṃ bhagavatā ‘‘katame dhammā bhāvanāyapahātabbā. Uddhaccasahagato cittuppādo’’ti (dha. sa. 1406). Yadi ca uddhaccasahagataṃ nabhāvanāyapahātabbaṃ abhavissa, yathā atītārammaṇattike ‘‘niyogā anāgatārammaṇā natthī’’ti (dha. sa. 1433) vatvā vibhajja vuttaṃ, evamidhāpi ‘‘niyogā bhāvanāyapahātabbā natthī’’ti vatvā ‘‘uddhaccasahagato siyā bhāvanāyapahātabbo siyā navattabbo ‘dassanenapahātabbo’tipi ‘bhāvanāyapahātabbo’tipī’’tiādi vattabbaṃ siyā , na ca tathā vuttaṃ. Yā ca ‘‘tamatthaṃ paṭipādentehi yadi vucceyyu’’ntiādinā yutti vuttā, sāpi ayutti. Kasmā? Dassanenapahātabbārammaṇānaṃ rāgadiṭṭhivicikicchāuddhaccānaṃ tena tena pahātabbabhāvavasena icchitattā. Yañca ‘‘uddhaccaṃ uppajjatī’’ti uddhaccasahagatacittuppādo vuttoti dassetuṃ adhipatipaccayaniddese uddhaccassa anuddharaṇaṃ kāraṇavasena vuttaṃ, tampi akāraṇaṃ aññatthāpi sāvasesapāṭhānaṃ dassanato. Tathā hi ‘‘atīto dhammo paccuppannassa dhammassa, anāgato dhammo paccuppannassa dhammassa ārammaṇapaccayena paccayo’’ti etesaṃ vibhaṅge cetopariyañāṇaggahaṇaṃ katvā ‘‘paccuppanno dhammo paccuppannassa dhammassā’’ti imassa vibhaṅge labbhamānampi cetopariyañāṇaṃ na gahitaṃ. Yampi bhāvanāyapahātabbassa vipākadānamhi dassanenapahātabbassa sahāyabhāvūpagamanaṃ vuttaṃ, tampi vicāretabbaṃ – kiṃ avijjādi viya dānasīlādīnaṃ upapattiyaṃyeva vipākadānasāmatthiyā ṭhānavasena dassanenapahātabbā bhāvanāyapahātabbānaṃ sahakārīkāraṇaṃ hoti, udāhu kileso viya kammassa paṭisandhidānamhīti ? Kiñcettha – yadi tāva purimo nayo, sekhasantāne bhāvanāyapahātabbassa akiriyābhāvo āpajjati, pahīnāvijjāmānataṇhānusayasmiṃ santāne dānādi viya sahāyavekallena avipākasabhāvataṃ āpannattā. Atha dutiyo, bhāvanāyapahātabbattena abhimatassāpi dassanenapahātabbabhāvo āpajjati, paṭisandhidāne sati apāyagamanīyasabhāvānativattanato, tasmā amhehi heṭṭhā vuttanayeneva uddhaccasahagatassa vipākadānaṃ sampaṭicchitabbaṃ, na yesaṃ kesañci vacanaṃ. Paṭṭhānānusārīhi bhavitabbanti.

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8.84
在凡夫相续中说明希求等。
如是也如同因为不可触故在色界三大种不是究竟有对，如是在凡夫中生起的没有所期待修习的对自己财物的欲贪等但究竟是修所断，因此不说修所断的异时业缘性，也不说"见所断对修所断以任何缘为缘"。因为那些见所断缘的烦恼，在见之后不再生起。但是见所断缘的伴随掉举只是以见作了助伴的缺乏，见不使它的任何存在成为不生起性，因此说它一定是修所断，所以对于以掉举性而同一性质的它，说有助伴时产生果报，无助伴时不产生果报是不矛盾的。这一切只是这些阿阇黎的臆测而已。为什么？因为说伴随掉举一定是修所断性。因为世尊这样说："什么法是修所断？伴随掉举的心生起。"（《法集论》1406）如果伴随掉举是非修所断，如同在过去所缘三法中说"必定没有未来所缘"（《法集论》1433）后分别说明，如是在此处也应该说"必定没有修所断"后说"伴随掉举或是修所断或是不可说为'见所断'也为'修所断'"等，但是没有这样说。而说"如果证明那个意思要说"等的理由，那也不是理由。为什么？因为以那个那个应断性而欲求见所断所缘的贪、邪见、疑、掉举。而为了显示说"生起掉举"是指伴随掉举的心生起，在增上缘的说明中不举出掉举作为理由而说，那也不是理由，因为在其他处也看到有余的文句。如是在"过去法缘于现在法，未来法缘于现在法为所缘缘"的分别中作了他心智的摄取，而在"现在法缘于现在法"的分别中虽可得而不摄取他心智。又说修所断的果报给予中见所断成为助伴，那也应该考察——是如无明等对布施、持戒等只在投生时果报给予能力的立场上见所断对修所断成为助缘，还是如烦恼对业在结生给予中？对此如何——如果是前一种方式，则有学相续中修所断成为无作用的过失，因为在断除了无明、现存渴爱随眠的相续中如布施等因助伴缺乏而成为无果报性。如果是后一种，则被认为是修所断的也成为见所断的过失，因为在给予结生时不能超越导向恶趣的性质。因此我们应该按照前面所说的方式接受伴随掉举的果报给予，而不是任何人的说法。应该随顺《发趣论》。
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8.Yanti yaṃ āvajjanadvayaṃ. Karaṇamattattāti karaṇamattameva ṭhapetvā phaladānābhāvato. Vātapupphasamanti moghapupphasamaṃ, yathā taṃ paṭhamasañjātaṃ acchinnamūlepi rukkhe nibbattaṃ purimehi adinnaphalattā phalanibbattakaṃ na hoti, evamidaṃ anupacchinnabhavamūlepi santāne nibbattaṃ anāsevanabhāvena phaladāyakaṃ na hotīti adhippāyo. Javanattaṃ tu sampattanti aṭṭhārasavidhaṃ khīṇāsavāveṇikaṃ viññāṇamāha. Kiccasādhanatoti bhavataṇhāmūlassa avocchinnabhāve sati kusalākusalakammakiccassa sādhanato, dānāditaṃtaṃkiccasādhanavasena vā. Idaṃ vuttaṃ hoti – yathā hi chinnamūlassa rukkhassa pupphaṃ pupphanamattaṃ ṭhapetvā aphalameva hoti, evametampi taṃtaṃkiccasādhanamattaṃ ṭhapetvā samucchinnabhavataṇhāmūle santāne pavattanato aphalamevāti.

539-40.Paṭiccāti hetudhammassa paṭimukhaṃ gantvā taṃ apaccakkhāya. Etīti pavattati, tiṭṭhati uppajjati vāti vuttaṃ hoti. ‘‘Etī’’ti hi idaṃ uppattiṭṭhitīnaṃ sādhāraṇavasena pavattiparidīpakaṃ. Tenevāha ‘‘ṭhitiyuppattiyāpi vā’’ti. Ekacco hi paccayo ṭhitiyā eva upakārako hoti yathā pacchājātapaccayo, ekacco uppattiyā eva yathā anantarādiko, ekacco ubhayassa yathā hetuādayo. Evaṃ paccaya-saddassa vacanatthaṃ dassetvā idāni paccayalakkhaṇaṃ dassento āha ‘‘yo dhammo’’tiādi. Yoti hetudhammo. Yassāti yassa phaladhammassa. Ṭhitiyuppattiyāpi vāti ṭhititthaṃ, uppattitthaṃ vā. Ṭhitiyāti vā ṭhitikkhaṇe, uppattiyāti uppādakkhaṇe. Yassa dhammassa upakāro, yassa dhammassa ṭhitiyuppattiyāti vā sambandho. ‘‘Upakāro’’ti iminā dhammena dhammasattiupakārakaṃ dasseti. ‘‘Sambhavo’’tiādi paccayasseva pariyāyadassanaṃ. Sambhavati etasmāti sambhavo. Tathā pabhavo. Hinoti patiṭṭhāti etthāti hetu. Anekatthattā dhātusaddānaṃ hi-saddo mūla-saddo viya patiṭṭhattho veditabbo . Hinoti vā etena kammanidānabhūtena uddhaṃ ojaṃ abhiharantena mūlena viya pādapo tappaccayaṃ phalaṃ gacchati, vuddhiṃ viruḷhiṃ āpajjatīti hetu. Attano phalaṃ karotīti kāraṇaṃ. Paccayo matoti paccayova ‘‘sambhavo’’tiādito mato. Atthato ete samānā, byañjanamattaṃyeva nesaṃ nānattanti vuttaṃ hoti.

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8.
这是指两种转向。只是作为造作是指除了造作之外没有果报给予。如风花一样是指如空花，就像它最初生成在未断根的树上生起，因为前面没有给予果实而不能产生果实，如是这个虽在未断有根的相续中生起，因为无串习性而不能给予果报的意思。但说已达到速行性是指十八种阿罗汉特有的识。从作用成就是指在有爱根未断的情况下成就善不善业的作用，或者依各种布施等作用的成就。这是说 - 如同断根之树的花除了开花之外就无果实，如是这个也除了成就各种作用之外，因为在断尽有爱根的相续中生起而无果报。
539-40
缘是面对因法而行不舍离它。行是运行、住立或生起的意思。因为这个"行"是显示运行通于生住。因此说"或者住立生起"。因为某些缘只对住立有助益如后生缘，某些只对生起如无间等，某些对两者如因等。如是显示缘字的语义后，现在为显示缘相而说"彼法"等。彼是因法。于彼是于彼果法。或者住立生起是为了住立，或为了生起。住立是在住立刹那，生起是在生起刹那。与于彼法的助益，于彼法的住立生起相关连。以"助益"这个显示法对法力的助益。"生起"等是显示缘的同义语。从此生起为生起。如是为源。依此安立为因。因为词根有多义，hi音如根音应知有安立义。或者以此作为业的根本而上运滋养，如以根的果法缘于彼而行，达到增长、茂盛为因。造作自己的果为因。缘被认为即是缘被认为是"生起"等。这是说它们在意义上相同，只是文字有差异。
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完整直译成简体中文
保持章节编号后加反斜杠
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未做任何缩略或省略

5. Evaṃ paṭṭhāne āgatasabbapaccayānaṃ sādhāraṇavasena atthaṃ vatvā idhādhippetassa hetupaccayasseva sarūpaṃ dassetuṃ ‘‘lobhādi pana yo dhammo’’tiādi vuttaṃ. Mūlaṭṭhenāti sampayuttānaṃ suppatiṭṭhitabhāvasādhanasaṅkhātamūlaṭṭhena. Chaḷevāti mūlaṭṭhenūpakārakabhāvassa tesameva āveṇikabhāvena ete chaḷeva. Jātitoti kusalākusalābyākatajātito. Navadhāti tayo kusalahetū, tayo akusalahetū, tayo abyākatahetūti navadhā. Dhammānaṃ…pe… sādhakoti yathā sālivīhibījādīni sālivīhiādibhāvassa sādhakāni, maṇiādipabhāvatthūnañca nīlādivaṇṇāni nīlādimaṇipabhāya sādhakāni, evaṃ hetupaccayo yathārahaṃ attano sampayuttānaṃ kusalādittasādhakoti kusalākusalābyākatadhammānaṃ yathākkamaṃ kusalākusalābyākatabhāvasādhako mūlaṭṭhoti ayamettha attho. Eke ācariyāti revatācariyaṃ, tassa sissānusisse ca sandhāyāha. Atha vā garumhi bahuvacanampi yujjatīti revatācariyameva sandhāya ‘‘eke ācariyā’’ti vuttaṃ.

Evaṃ santeti yadi mūlaṭṭho kusalādibhāvasādhako, evaṃ sati. Yathā cittaṃ cittajarūpānaṃ paccayo hoti, evaṃ taṃsampayuttadhammāpīti āha ‘‘taṃsamuṭṭhānarūpisū’’ti, hetusamuṭṭhānarūpesūti attho. Neva sampajjatīti na sijjhati, ‘‘hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti vutto hetupaccayabhāvo na sampajjatīti vuttaṃ hoti. Yathā kusalākusalā hetū taṃsamuṭṭhānarūpassa kusalādibhāvāya na pariyattā, evaṃ abyākatopi hetu taṃsamuṭṭhānassa rūpassa abyākatabhāvāya na pariyatto. Sabhāvena hi taṃ abyākatanti āha ‘‘na hī’’tiādi. Yadi kusalādibhāvaṃ na sādhenti, paccayāpi na hontīti vadeyyāti āha ‘‘na tesa’’ntiādi. ‘‘Hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti (paṭṭhā. 1.1.1) vacanato te alobhādayo tesaṃ rūpānaṃ paccayā na na honti, bhavantevāti attho.

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如是说明在《发趣论》中出现的一切缘的通用意义后，为显示此处所要说的因缘自性而说"但贪等彼法"等。以根义是指称为成就相应诸法善住立性的根义。只有六是指因为以根义助益性只是它们特有而这六个。从种类是从善、不善、无记种类。九种是三善因、三不善因、三无记因为九种。诸法...乃至...成就者是指如稻米种子等成就稻米等性，宝等光明事物的青等色成就青等宝光明，如是因缘随宜成就与自己相应的善等性，这里的意思是以根义成就善不善无记诸法的善不善无记性。某些阿阇黎是指勒瓦塔阿阇黎及其弟子再传弟子而说。或者对尊者用复数也合适，所以只针对勒瓦塔阿阇黎而说"某些阿阇黎"。
如是时是如果根义成就善等性，如是时。如心是心生色的缘，如是与它相应诸法也是，所以说"于彼等生色"，意思是于因所生诸色。不成就是不成立，说所说的"诸因对与因相应诸法及彼等所生诸色以因缘为缘"的因缘性不成就的意思。如善不善因不足以使彼所生色成为善等性，如是无记因也不足以使彼所生色成为无记性。因为它本性是无记，所以说"因为不"等。如果不成就善等性，则说也不成为缘，所以说"于彼等"等。因为说"诸因对与因相应诸法及彼等所生诸色以因缘为缘"（《发趣论》1.1.1），所以彼等无贪等对彼等诸色不是不成为缘，而是成为缘的意思。
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完整直译成简体中文
保持章节编号后加反斜杠
保持原文的语言风格和结构
未做任何缩略或省略
保留了引用文献出处;

7.Nagantabboti na paccetabbo. Idaṃ vuttaṃ hoti – yadi kusalādihetuyo attano viya attahetukānaṃ dhammānaṃ kusalādibhāvaṃ sādhenti, kusalākusalahetupaccayasambhūtā rūpadhammāpi te viya kusalādayo siyuṃ, hetuyo vā rūpānaṃ paccayā na siyuṃ, na ca panetaṃ ubhayampi atthi, tasmā kusalādīnaṃ kusalādibhāvasādhako mūlaṭṭhoti na viññātabbanti. Apica yadi hetupaṭibaddho kusalādibhāvo, tadā abyākatabhāvopi tappaṭibaddho siyā, ahetukānaṃ abyākatabhāvo na sijjhati. Yadi ca hetupaṭibaddho kusalādibhāvo, hetūnampi kusalādibhāvo appaṭibaddho siyā. Atha tesampi sesahetupaṭibaddho, evampi momūhacittasampayuttassa hetuno akusalabhāvo na sijjheyya. Atha tassa so aññahetuko siyā, evaṃ sati sesahetūnampi taṃhetukova siyā. Yathā ca sesahetūnaṃ, evaṃ avasesasampayuttadhammānampi taṃhetukova siyā. Atha siyā hetūnaṃ sabhāvatova kusalādibhāvo, sampayuttānaṃ pana hetupaṭibaddhoti, evaṃ sati alobho kusalo vā siyā abyākato vā. Yadi hi so sabhāvato kusalo, taṃsabhāvattā abyākato na siyā. Atha abyākato, taṃsabhāvattā kusalo na siyā alobhasabhāvassa adosattābhāvo viya. Yasmā pana ubhayathāpi hoti, tasmā yathā ubhayathā hontesu saddhādīsu sampayuttesu hetupaṭibaddhaṃ kusalādibhāvaṃ pariyesatha, na sabhāvato, evaṃ hetūsupi kusalāditā aññapaṭibaddhā pariyesitabbā, na sabhāvato. Sā pana pariyesiyamānā yonisomanasikārādipaṭibaddhā hotīti hetūsu viya hetusampayuttadhammesupi yonisomanasikārādipaṭibaddho kusalādibhāvo, na hetupaṭibaddhoti. Tenevāha –

‘‘Yoniso, bhikkhave, manasi karoto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā abhivaḍḍhantī’’tiādi (a. ni. 1.67).

Samayaññunāti ābhidhammikamatavedinā. Suppatiṭṭhitabhāvassa sādhanenāti attahetukānaṃ dhammānaṃ sammā patiṭṭhitabhāvassa thirabhāvassa sādhanena. Laddhahetupaccayā hi dhammā viruḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījādisevālā viya na suppatiṭṭhitāti.

548.Sabbasoti kāmāvacarādisabbabhāgena.

550-1. Paṭisandhikkhaṇe cittasamuṭṭhānānaṃ rūpānaṃ abhāvato attanā sampayuttānaṃ, kaṭattārūpānameva ca paccayabhāvoti āha ‘‘attanā…pe… jātāna’’nti. Kammassa katattā eva ca upacitattā ca na issarādihetuno sambhūtāni rūpāni kaṭattārūpāni, kammasamuṭṭhānarūpānīti attho , kaṭattārūpāneva jātāni bhūtāni nibbattānīti kaṭattārūpajātāni. Tathevāti yathā paṭisandhiyaṃ kaṭattārūpānaṃ, evanti attho. Cittajānañcāti ca-saddena ‘‘attanā sampayuttāna’’nti ākaḍḍhati.

553. Lokuttaravipākānaṃ paṭisandhivasena appavattanato natthi kammasamuṭṭhānassa paccayabhāvoti āha ‘‘cittajāna’’ntiādi.

555.Hetupaccayasambhavoti hetupaccayasambhūtadhammo, hetupaccayato paccayuppannadhammānaṃ sambhavākāro vā. Sañjātasukhahetunāti sañjātañāṇena, sampajaññenāti attho. Ñāṇañhi ‘‘sukhino cittaṃ samādhiyati, samāhito yathābhūtaṃ pajānātī’’tiādivacanato sukhaṃ hetu etassāti,

‘‘Diṭṭhe dhamme ca yo attho,

Yo cattho samparāyiko;

Atthābhisamayā dhīro,

Paṇḍitoti pavuccatī’’ti. (saṃ. ni. 1.129) –

Ādivacanato sukhassa hetūti vā ‘‘sukhahetū’’ti vuccati.



我来直译这段巴利文文本：
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不应理解是不应接受。这是说 - 如果善等因如自己那样成就与自己为因的诸法的善等性，则由善不善因缘所生的色法也应该像它们那样是善等，或者诸因不应该是诸色的缘，但是这两者都不存在，因此不应理解以根义成就善等的善等性。而且如果善等性依赖因，那么无记性也应依赖它，无因的无记性就不成立。如果善等性依赖因，则诸因的善等性应该不依赖。如果它们也依赖其余诸因，如是也不能成立与痴相应心相应的因的不善性。如果它的那个是无其他因的，如是其余诸因也应该只以它为因。如同其余诸因，如是其余相应诸法也应该只以它为因。如果说诸因的善等性是从自性，而相应诸法则依赖因，如是则无贪应该是善或无记。因为如果它本性是善，因为是那个自性就不应该是无记。如果是无记，因为是那个自性就不应该是善，如无贪自性就没有无瞋性。但是因为两种都有，所以如同在两种都有的信等相应中寻求依赖因的善等性而不是从自性，如是在诸因中的善等性也应该寻求依赖其他而不是从自性。而寻求它时是依赖如理作意等，所以如同在诸因中那样在与因相应诸法中善等性也是依赖如理作意等，不是依赖因。因此说：
"诸比丘，如理作意时未生的善法生起，已生的善法增长"等（《增支部》1.67）。
通达时机者是通达阿毗达磨见解者。以成就善住立性是以成就与自己为因的诸法的正确住立性、坚固性。因为得到因缘的诸法如有根的树木那样坚固善立，无因的如胡麻种子等苔藓那样不善立。
548
一切是从欲界等一切部分。
550-1
因为在结生刹那没有心所生诸色，所以是与自己相应的和业生色的缘性，因此说"与自己...乃至...所生"。因为只是由业造作和积累而不是由自在天等因所生的诸色是业生色，业所生色的意思，业生色所生、已生、已起即是业生色所生。如是即是如同在结生时对业生色那样的意思。及心生是以及字摄取"与自己相应"。
553
因为出世间果报不以结生方式运行，所以没有对业所生的缘性，因此说"心生"等。
555
因缘生起是因缘所生法，或者从因缘而缘生诸法的生起方式。以生起乐因是以生起智，意思是以正知。因为智根据"乐者心得定，得定者如实知"等说法是它的乐因，或者根据：
"现法中的义利，
来世中的义利；
通达诸义利者，
称为具慧者。"（《相应部》1.129）
等说法是乐的因而称为"乐因"。
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556. Lokassa adhipati lokādhipati, sakalalokanāyakenāti attho. Attādhīnānaṃ patinoti adhipatī. Chandaṃ tu jeṭṭhakaṃ katvāti ‘‘chandavato kiṃ nāma na sijjhatī’’tiādikaṃ purimābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne cittuppāde chando jeṭṭhakabhūto sampayuttadhamme vase vattamāno hutvā pavattati, sampayuttadhammā ca tassa vase pavattanti hīnādibhāvena tadanuvattanatoti āha ‘‘chandaṃ tu jeṭṭhakaṃ katvā’’tiādi. Katvā dhuranti sahajātapubbaṅgamavasena pubbaṅgamaṃ katvā. Chandādhipati nāma so vā cittuppādo chandādhipati nāma ‘‘chando adhipati imassā’’ti katvā. Esevāti ‘‘cittaṃ dhuraṃ katvā…pe… kālasmiṃ cittādhipati nāmā’’tiādinā yathāvuttova nayo. Sesesūti cittādīsu. Ettha ca ‘‘chandaṃ…pe… kālasmi’’ntiādinā kālassa niyamitattā cattāropete ekakkhaṇe adhipatī na hontīti daṭṭhabbaṃ. Evañca katvā paṭṭhāne ‘‘chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo’’tiādinā (paṭṭhā. 1.1.3) catunnampi adhipatīnaṃ paccayabhāvo visuṃ visuṃyeva uddhaṭo. Yadi hi te ekakkhaṇeyeva adhipatipaccayā siyuṃ, tadā yathā hetupaccayaniddese ‘‘hetū hetusampayuttakāna’’ntiādinā avisesena vuttaṃ mūlaṭṭhena upakārakabhāvassa vijjamānena dvinnaṃ, tiṇṇampi hetūnaṃ ekakkhaṇe paccayabhāvūpagamanato, evaṃ ekakkhaṇeyeva bahūnaṃ jeṭṭhakabhāve sati adhipatipaccayaniddesepi ‘‘adhipatī adhipatisampayuttakāna’’ntiādinā vattabbaṃ siyā. Yasmā pana evaṃ avatvā ‘‘chandādhipati chandasampayuttakāna’’ntiādinā cattārova visesetvā vuttā, tasmā ekekadhammoyeva ekakkhaṇe adhipatipaccayo hotīti daṭṭhabbaṃ. Jeṭṭhaṭṭhenāti pamukhabhāvena.

Sobhanā mati, sobhanaṃ vā mataṃ etesaṃ atthīti sumatino, sammādiṭṭhikāti attho, tesaṃ matiṃ vibodheti pabodhetīti sumatimativibodhanaṃ. Kucchitā mati, kucchitaṃ vā mataṃ etesanti kumatino, micchādiṭṭhikā, tesaṃ matibhūtā matibhāvena parikappitattāti kumatimati, micchādiṭṭhi, sāyeva indhanasadisatāya indhanaṃ tassa pāvakaṃ aggi viyāti kumati…pe… pāvakaṃ. Atimadhuranti nipuṇagambhīrena attharasena ceva suvimalasakhilena byañjanarasena ca madhuraṃ. Avedīti ogāhetvā jānāti. Yo yoti theranavamajjhimesu yo koci. Jinavacanaṃ sakalaṃ avedīti tepiṭakassapi sakalajinavacanassa gahaṇasamatthatāpaṭilābhena taṃ avagacchati.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Pakiṇṇakaniddesavaṇṇanā niṭṭhitā.

9. Navamo paricchedo

Puññavipākapaccayaniddesavaṇṇanā

560-

我来直译这段巴利文文本：
556
世间的主为世间主，意思是整个世间的导师。主宰自主者为主。以欲为首是说"有欲者有什么不能成就"等，得到前行思惟的依止而在生起的心生起中欲成为首要，主宰相应诸法而运行，相应诸法也随顺它而以劣等方式在它的主宰下运行，所以说"以欲为首"等。作为前导是以俱生前行方式作为前导。名为欲增上是彼心生起名为欲增上因为"欲是它的增上"。如是是如所说的"以心为前导...乃至...时为心增上"等的方式。在其余即在心等。这里因为以"欲...乃至...时"等限定时间，应知这四个不在同一刹那成为增上。如是在《发趣论》中说"欲增上对与欲相应诸法及彼等所生诸色以增上缘为缘"等（《发趣论》1.1.3），分别举出四种增上的缘性。因为如果它们在同一刹那是增上缘，那么如在因缘说明中说"诸因对与因相应"等不作区分，因为有以根义助益性而接受二因或三因在同一刹那的缘性，如是在同一刹那有多个首要性时，在增上缘说明中也应该说"增上对与增上相应"等。但是因为不这样说而以"欲增上对与欲相应"等分别说四种，所以应知只有一一法在一刹那成为增上缘。以首要义是以主要性。
妙慧是善的智或善的所知是他们的意思即是正见者，破除他们的智、觉醒即是破除妙慧者的智。恶慧是恶的智或恶的所知是他们即是邪见者，所以被认为是以智性的智即是恶慧智，即是邪见，它就像薪那样是薪，对它如火那样即是恶慧...乃至...火。极甜美是以细密深奥的义味和清净柔和的文味而甜美。知是深入了知。任何即是在上座、新、中座中任何人。完全知道胜者语即以获得能够把握三藏整个胜者语的能力而理解它。
如是名为《显扬阿毗达摩义》的
《入阿毗达摩》注释中
杂说分别注释完成。
9.第九章
福果报缘说明注释
560-
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1. Vaṭṭakathāya lokuttaravipākānaṃ alabbhanato ‘‘lokiyānevā’’ti vuttaṃ. Puññāpuññādisaṅkhārāti puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāroti tayo saṅkhārā. Tattha punāti attano santānaṃ apuññaphalato, dukkhasaṃkilesato ca sodheti, pujjaṃ bhavaphalaṃ nibbattetīti vā puññaṃ, attano phalassa abhisaṅkharaṇaṭṭhena abhisaṅkhāro cāti puññābhisaṅkhāro, puññapaṭipakkhato apuññaṃ, vuttanayena abhisaṅkhāro cāti apuññābhisaṅkhāro. Samādhipaccanīkānaṃ atidūratāya na iñjati na kampatīti āneñjaṃ, taṃ abhisaṅkharotīti āneñjābhisaṅkhāro. Tattha dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā, bhāvanāvaseneva pavattā rūpāvacarakusalacetanā cāti terasa cetanā puññābhisaṅkhāro nāma. Pāṇātipātādivasena pavattā dvādasa akusalacetanā apuññābhisaṅkhāro nāma. Bhāvanāvaseneva pavattā catasso arūpāvacarakusalacetanā āneñjābhisaṅkhāro nāma. Bhavādīsu yathā paccayā, tathā yesañca vipākānaṃ paccayā, tepi viññātabbāti sambandho. Keci pana ‘‘tepīti saṅkhārānaṃ gahaṇa’’nti vadanti, taṃ na yuttaṃ, evaṃ sati ‘‘yesa’’nti aniyamaniddesassa niyamakavacanābhāvato.

562. Katame pana te bhavādayoti āha ‘‘tayo bhavā’’tiādi. Tattha kāmarūpārūpavasena tayo bhavā. Saññībhavaasaññībhavanevasaññīnāsaññībhavavasena, pana ekavokārabhavacatuvokārabhavapañcavokārabhavavasena ca tayo bhavā ettheva samodhānaṃ gacchanti. Catasso yoniyoti aṇḍajajalābujasaṃsedajaopapātikavasena cattāro sattanikāyā. Tattha bījakapāle nibbatto sattanikāyo aṇḍajayoni nāma. Mātugabbhe jalābuje nibbattasattanikāyo jalābujayoni nāma. Padumagabbhamānusakagabbhamalādisaṃsedūpanissayena uppajjanakasattanikāyo saṃsedajayoni nāma. Kutoci anuppajjitvā kevalaṃ tattha tattha paripuṇṇaṅgapaccaṅgo hutvā uppajjanakasattanikāyo opapātikayoni nāma. Gatipañcakaṃ heṭṭhā vibhāvitameva . Paṭisandhiviññāṇassa vatthubhūtā ca viññāṇakkhandhā cha viññāṇaṭṭhitiyo nāma. Tā pana nānattakāyādivasena sattavidhāti āha ‘‘viññāṇaṭṭhitiyo sattā’’ti. Vuttañhetaṃ –

‘‘Sattimā, bhikkhave, viññāṇaṭṭhitiyo. Katamā satta? Santi, bhikkhave, sattā nānattakāyā nānattasaññino. Seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā, ayaṃ paṭhamā viññāṇaṭṭhiti. Santi, bhikkhave, sattā nānattakāyā ekattasaññino. Seyyathāpi devā brahmakāyikā paṭhamābhinibbattā, ayaṃ dutiyā viññāṇaṭṭhiti. Santi, bhikkhave, sattā ekattakāyā nānattasaññino. Seyyathāpi devā ābhassarā, ayaṃ tatiyā viññāṇaṭṭhiti. Santi, bhikkhave, sattā ekattakāyā ekattasaññino. Seyyathāpi devā subhakiṇhā, ayaṃ catutthī viññāṇaṭṭhiti. Santi, bhikkhave, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanūpagā, ayaṃ pañcamī viññāṇaṭṭhiti. Santi, bhikkhave, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇa’nti viññāṇañcāyatanūpagā, ayaṃ chaṭṭhī viññāṇaṭṭhiti. Santi, bhikkhave, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanūpagā, ayaṃ sattamī viññāṇaṭṭhitī’’ti (dī. ni. 3.332; a. ni. 

我来直译这段巴利文文本：
1
因为在轮回说中不得出世间果报，所以说"只是世间"。福非福等诸行是指福行、非福行、不动行三种行。其中因为净化自己的相续远离非福果、苦污染，或者产生应赞叹的有果为福，以造作自己果的意义为行即是福行，从福的对立为非福，以所说方式为行即是非福行。因为远离定的对立而不动不摇为不动，造作它即是不动行。其中以布施、持戒等方式运行的八欲界善思，以及只以修习方式运行的色界善思，这十三思名为福行。以杀生等方式运行的十二不善思名为非福行。只以修习方式运行的四无色界善思名为不动行。在诸有等中如何是诸缘，如是对什么果报为缘，它们也应该了知的关系。但有些人说"它们即是诸行的摄取"，那不合适，因为如此则对"什么"的不定说明没有限定说。
562
什么是那些诸有等，说"三有"等。其中依欲、色、无色为三有。而依有想有、无想有、非想非非想有，或者依一蕴有、四蕴有、五蕴有为三有都包含在这里。四生是依卵生、胎生、湿生、化生为四种有情群。其中生于卵壳中的有情群名为卵生。生于母胎羊水中的有情群名为胎生。依莲胎、人胎、垢等湿气而生起的有情群名为湿生。不从任何处生起而只在彼彼处成为具足诸根支而生起的有情群名为化生。五趣在下面已说明。作为结生识所依的六识蕴名为六识住。它们依种种身等为七种，所以说"七识住"。因为这样说：
"诸比丘，有七识住。什么是七？诸比丘，有诸有情种种身种种想。如人及某些天某些堕处，这是第一识住。诸比丘，有诸有情种种身一想。如初生的梵众天，这是第二识住。诸比丘，有诸有情一身种种想。如光音天，这是第三识住。诸比丘，有诸有情一身一想。如遍净天，这是第四识住。诸比丘，有诸有情完全超越色想、灭除对碍想、不作意种种想而'虚空无边'而生于空无边处，这是第五识住。诸比丘，有诸有情完全超越空无边处而'识无边'而生于识无边处，这是第六识住。诸比丘，有诸有情完全超越识无边处而'无所有'而生于无所有处，这是第七识住。"（《长部》3.332；《增支部》
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7.44).

Ettha hi aparimāṇacakkavāḷavāsino manussā kāmāvacaradevā punabbasumātupiyaṅkaramātādayo vinipātikāsurā ca kusalavipākapaṭisandhikā vemānikapetā ceti ime dīgharassakisathūlakāḷaodātādivaṇṇasaṇṭhānavasena rūpakāyassa, ahetuduhetutihetuvasena paṭisandhisaññāya ca nānābhāvato nānattakāyanānattasaññino nāma, ayaṃ paṭhamā viññāṇaṭṭhiti. Paṭhamajjhānatalavāsino pana tayo devā uparūparivāsīnaṃ vaṇṇādikamapekkhitvā attano vaṇṇādīnaṃ nihīnatāya rūpakāyassa nānābhāvato, paṭhamajjhānavipākaviññāṇavasena samānasaññitāya ca nānattakāyaekattasaññino nāma, ayaṃ dutiyā viññāṇaṭṭhiti, caturāpāyavāsinopi vaṇṇasaṇṭhānavasena rūpakāyassa nānāsabhāvattā, akusalavipākasaññāvasena saññāya ekasabhāvattā ca dutiyaviññāṇaṭṭhitiyaṃyeva samodhānaṃ gacchantīti veditabbaṃ. Dutiyajjhānatalavāsino tayo devā vaṇṇasaṇṭhānādivasena samānattā rūpakāyassa visesābhāvato pañcakanaye dutiyatatiyajjhānasaññāvasena paṭisandhisaññāya nānābhāvato ekattakāyanānattasaññino nāma, ayaṃ tatiyā viññāṇaṭṭhiti. Tatiyajjhānatalavāsino pana tayo devā rūpakāyavasena samānattā, pañcakanaye catutthajjhānavipākasaññāvasena paṭisandhisaññāya ca ekattā ekattakāyaekattasaññino nāma, ayaṃ catutthī viññāṇaṭṭhiti. Vehapphalavāsino ceva pañca suddhāvāsavāsino ca vaṇṇasaṇṭhānavasena rūpakāyassa, pañcamajjhānavipākasaññāvasena paṭisandhisaññāya ca samānattā catutthaviññāṇaṭṭhitimeva bhajanti. Ākāsānañcāyatanādayo tisso viññāṇaṭṭhitiyo pāḷivaseneva pākaṭā. Asaññasattā pana viññāṇābhāvena nevasaññānāsaññāyatanavāsino ca saññāya viya viññāṇassa sukhumabhāveneva viññāṇaṭṭhitīsu na gahitā, sattānaṃ nivāsatāya pana ‘‘sattāvāsā’’ti vuccanti. Evañca katvā tehi satta viññāṇaṭṭhitiyo samodhānetvā nava sattāvāsā vuttā.

563-4. Idāni evaṃ vuttesu bhavādīsu dvattiṃsavipākānaṃ tiṇṇaṃ abhisaṅkhārānaṃ paccayabhāvaṃ dassetuṃ ‘‘kāme puññābhisaṅkhārasaññitā’’tiādi āraddhaṃ. Navannaṃ pākacittānanti sahetukāhetukavasena navannaṃ sugatipaṭisandhivipākacittānaṃ. Nānakkhaṇika…pe… paccayehi cāti kusalākusalakammassa atītasseva attanā janetabbavipākānaṃ paccayabhāvato nānakkhaṇikakammapaccayena, tesameva balavakāraṇabhāvato upanissayapaccayena ca. Vuttañhi tassa upanissayattaṃ ‘‘kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo’’ti (paṭṭhā. 1.1.423). Sabbattha upanissayabhāvo balavakammavasena yojetabbo. Dubbalañhi kammaṃ upanissayo na hotīti paṭṭhānavaṇṇanāyaṃ dassitametaṃ.

566-8.Pañcannanti kusalavipākacakkhusotaviññāṇasampaṭicchanasantīraṇadvayavasena pañcannaṃ. Duggatiyaṃ kusalavipākapaṭisandhiyā abhāvato āha ‘‘na honti paṭisandhiya’’nti. Evaṃ paṭisandhipavattīnaṃ asaṅkaravasena paccayavidhiṃ dassetvā idāni samodhānetvā dassetuṃ ‘‘hontī’’tiādi vuttaṃ. Soḷasannaṃ pavatte, paṭisandhiyaṃ navannanti yathālābhavasena yojetabbaṃ.

569-

我来直译这段巴利文文本：
7.44)
这里因为无量轮围界住的人类、欲界天、生于补那婆苏母和皮扬迦罗母等的堕处阿修罗和善果报结生的鬼神等，这些依长短瘦胖黑白等色身的形色，及依无因二因三因的结生想的种种性为种种身种种想，这是第一识住。而初禅地住的三天因观察上上住者的色等而自己的色等低劣故色身种种，及以初禅果报识而想同一性为种种身一想，这是第二识住，应知四恶趣住者也因依色形色身种种性，及依不善果报想而想一性故摄入第二识住。二禅地住的三天因依色形等色身同等而无差别，依五分法二三禅想而结生想种种为一身种种想，这是第三识住。而三禅地住的三天依色身同等，及依五分法四禅果报想而结生想一性为一身一想，这是第四识住。广果天住者和五净居天住者依色形而色身，及依五禅果报想而结生想同等故属于第四识住。空无边处等三识住依经文已明显。而无想有情因无识，及非想非非想处住者因如想那样识极微细故不摄入识住，但因是有情的住处故说为"有情居"。如是作了他们与七识住合并而说九有情居。
563-4
现在对如是所说的诸有等中三种行对三十二果报的缘性而开始说"在欲界名为福行"等。九果心是依有因无因而九种善趣结生果报心。以异时...乃至...诸缘是因为善不善业是过去的对自己应生的诸果报的缘性故以异时业缘，因为它们是有力因故以亲依止缘。因为说它的亲依止性"善不善业对果报以亲依止缘为缘"（《发趣论》1.1.423）。一切处的亲依止性应依有力业配合。因为弱业不成为亲依止，这在《发趣论注》中已显示。
566-8
五是依善果报眼耳识领受推度二而五。因为在恶趣没有善果报结生故说"不在结生"。如是显示结生转起无混杂的缘法后，现在为综合显示而说"有"等。十六在转起，九在结生应依所得配合。
569-
我已经按照要求：
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74.Rūpe puññābhisaṅkhārāti abhiññāvajjitā pañca rūpāvacarapuññābhisaṅkhārā. Kasmā pana abhiññāya parivajjananti? Vipākadānābhāvato, tañca kho panassā vipākassa asambhavato , na pana vipākuppādanasabhāvābhāvato. Yadi hi abhiññācetanā vipākaṃ uppādeyya, aññabhūmikakammassa aññabhūmikavipākuppādanāyogato sabhūmikameva uppādeyya. Taṃ pana kiṃ navattabbārammaṇaṃ vā uppādeyya parittādiārammaṇaṃ vā? Kiñcettha – yadi tāva navattabbārammaṇaṃ uppādeti, taṃ na yuttaṃ rūpāvacaravipākānaṃ ekantena kammasamānārammaṇatāya dassitattā, abhiññācetanāya ca sayaṃ parittādiārammaṇattā. Atha parittādiārammaṇaṃ uppādeti, tampi na yujjati rūpāvacaravipākānaṃ ekanteneva navattabbārammaṇabhāvato. Tathā hi vuttaṃ cittuppādakaṇḍe –

‘‘Rūpāvacaratikacatukkajjhānā kusalato ca vipākato ca kiriyato ca catutthassa jhānassa vipāko ākāsānañcāyatanaṃ ākiñcaññāyatanaṃ. Ime dhammā navattabbā ‘parittārammaṇā’tipi ‘mahaggatārammaṇā’tipi ‘appamāṇārammaṇā’tipī’’ti (dha. sa. 1422).

Apica samādhivijjāsambhārabhūtā abhiññā samādhissa ānisaṃsamattaṃ samādhiphalasadisā. Tassa tassa hi adhiṭṭhānavikubbanadibbasaddasavanādikassa yathicchitassa kiccassa nipphādanamattaphalā abhiññācetanā. Tenāha ‘‘so evaṃ samāhite citte’’tiādi (pārā. 12-13) tasmā samādhissa phalasadisā abhiññācetanā na ca phalaṃ deti, dānasīlānisaṃsabhūto tasmiṃ bhave paccayalābho viya natthi tassa vipākuppādananti. Keci pana ‘‘samānabhūmikato āsevanalābhena balavantāni jhānāni vipākaṃ uppādenti samāpattibhāvato, abhiññā pana satipi jhānabhāve tadabhāvato tasmiṃ tasmiṃ ārammaṇe āgantukāyevāti dubbalā, tasmā vipākaṃ na detī’’ti vadanti. Evañca katvā vuttaṃ anuruddhācariyena –

‘‘Samānāsevane laddhe, vijjamāne mahabbale;

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

Tayidamakāraṇaṃ, parittajhānassa avisesena brahmapārisajjādīsu vipākadānavacanato. Na hi parittaṃ laddhāsevanameva tattha vipākaṃ detīti aṭṭhakathāyaṃ vuttaṃ, tasmā samānāsevane laddheyeva jhānassa vipākadānaṃ na sakkā vattuṃ. Apica punappunaṃ parikammavasena abhiññāyapi vasibhāvasabbhāvā tassāpi ca balavabhāvo atthevāti vipākaṃ uppādeyya.

Pañcannaṃ pākacittānanti pañcannaṃ rūpāvacaravipākacittānaṃ. Māpuññasaṅkhārāti apuññābhisaṅkhārā. ‘‘Ime apuññasaṅkhārā’’ti vā padacchedo. Ekassāti ekassa akusalavipākasantīraṇassa. Channanti santīraṇavajjānaṃ channaṃ akusalavipākānaṃ. Pavatte paccayā honti aniṭṭharūpādiāpāthāgateti adhippāyo. Sugatiyaṃ akusalavipākapaṭisandhiyā abhāvato āha ‘‘na honti paṭisandhiya’’nti. Catunnanti akusalavipākacakkhusotaviññāṇasampaṭicchanasantīraṇavasena catunnaṃ. Tāni pana ekantato aniṭṭhārammaṇāni. Rūpabhave ca kathaṃ aniṭṭhārammaṇasamāyogoti āha ‘‘so cā’’tiādi. Soti so paccayabhāvo. ‘‘Kāmabhave’’ti idaṃ aniṭṭharūpādīnaṃ visesanaṃ, na pana ‘‘upaladdhiya’’nti imassa. Tenāha ‘‘aniṭṭha…pe… na vijjare’’ti. Keci pana ‘‘upaladdhiyanti imasseva visesanabhāvena gahetvā brahmūnaṃ kāmabhavaṃ āgatakkhaṇe rūpādiupaladdhiya’’nti vadanti. Aniṭṭha…pe… na vijjare ekantasukhavatthubhūte tattha vokiṇṇasukhadukkhakāraṇassa abhāvato.



我来直译这段巴利文文本：
74
色界福行是除去神通的五色界福行。为什么要除去神通？因为无果报给予，而且那是因为它果报不生起，不是因为没有生起果报的自性。因为如果神通思生起果报，因为不同地业不应生起不同地果报故应生起同地的。但那是生起无可说所缘还是小等所缘？这里什么 - 如果首先生起无可说所缘，那不合适因为已显示色界果报一定与业同所缘，而神通思自己是小等所缘。如果生起小等所缘，那也不合适因为色界果报一定是无可说所缘。如是在心生品中说：
"色界三四禅从善、果报、唯作，第四禅的果报是空无边处、无所有处。这些法不可说'是小所缘'、'是广大所缘'、'是无量所缘'"。（《法集论》1422）
而且作为定慧资粮的神通只是定的功德如同定果。因为神通思只是成就如所欲的彼彼决意、变化、天耳闻等作用的果。因此说"他如是心得定"等（《巴拉提木叉》12-13），所以如定果的神通思不给果报，如布施持戒功德的彼有中得缘那样，它没有果报生起。但有些人说"因得同地串习而有力的诸禅因是等至性而生起果报，但神通虽有禅性因没有那个而于彼彼所缘只是客来故弱，因此不给果报"。如是说阿耨楼陀阿阇黎说：
"得到同串习，
存在大力时；
未得如是因，
神通不结果。"（《名色释》474）
那个不是理由，因为说小禅无区别地在梵众天等给果报。因为在注释中没说只有得到串习的小禅在那里给果报，所以不能说只有得到同串习禅才给果报。而且因为神通也有因为一再准备而有自在性，它也有力性故应生起果报。
五果心是五色界果报心。非福行是非福行。或者"这些非福行"为句分。一是一个不善果报推度。六是除推度的六个不善果报。在转起成为不可意色等现起的缘的意思。因为在善趣没有不善果报结生故说"不在结生"。四是依不善果报眼耳识领受推度而四。但它们一定是不可意所缘。而在色有如何会遇不可意所缘，所以说"而彼"等。彼是彼缘性。"欲有"这个是不可意色等的限定，不是"领受"的。因此说"不可意...乃至...不存在"。但有些人说"取为'领受'这个的限定，诸梵天到达欲有时色等的领受"。不可意...乃至...不存在因为在那里一向乐事物中没有混杂苦乐的因。
我已经按照要求：
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576.‘‘Evaṃ tāvā’’tiādi yathāvuttassevatthassa appanaṃ. Yathā cāti ca-saddena ‘‘yesañcā’’ti saṅgaṇhāti. Tathāti etthāpi ‘‘te’’ti saṅgaṇhitabbaṃ.

577-81. Yattha vitthārappakāsanaṃ kataṃ, tato bhavato paṭṭhāya mukhamattappakāsanaṃ kātukāmo āha ‘‘tatrida’’ntiādi. Tatrāti tesu bhavādīsu. Idanti nidassitabbabhāvena āsannapaccakkhamāha. Ādito pana paṭṭhāyāti bhavato paṭṭhāya. Avisesenāti kāmāvacararūpāvacaravasena visesābhāvena terasa puññābhisaṅkhārā. Dvibhavesūti kāmarūpabhavesu. Kesañci manussānaṃ, bhummadevānañca aṇḍajajalābujānampi sambhavato tadapekkhāya ‘‘catūsu…pe… yonisū’’ti vuttaṃ. Nānatta…pe… ṭhitīsupīti aluttasamāsavasena vuttaṃ, nānattakāyanānattasaññādīsu catūsu viññāṇaṭṭhitīsūti attho. Vuttappakārasminti nānattakāyādike, puññābhisaṅkhārassa bhavādīsu ekavīsativipākānaṃ ekāvatthāya paccayo ahutvā duggatipariyāpannesu bhavayonigativiññāṇaṭṭhitisattāvāsesu paṭisandhiṃ adatvā pavatteyeva aṭṭhannaṃ vipākānaṃ paccayabhāvato, kāmāvacarasugatipariyāpannesu paṭisandhiṃ datvā pavatte soḷasannaṃ vipākānaṃ paccayabhāvato, rūpāvacarabhūmipariyāpannesu paṭisandhiṃ datvā pavatte dasannaṃ vipākānaṃ paccayabhāvato vuttaṃ ‘‘yathāraha’’nti.

582-3. Kāme bhave, rūpe bhaveti sambandho. Tīsu gatīsūti devamanussavajjesu tīsu gatīsu. Ekissāti nānattakāyaekattasaññīsaṅkhātāya ekissā viññāṇaṭṭhitiyā. Ekasminti nānattakāyaekattasaññīsaṅkhāteyeva ekasmiṃ sattāvāse.

584-6.Ekārūpabhaveti ekasmiṃ arūpabhave. Ekissā yoniyāti ekissāyeva opapātikayoniyā. Tīsu cittaṭṭhitīsūti ākāsānañcāyatanādīsu tīsu viññāṇaṭṭhitīsu. Sattāvāse catubbidheti ākāsānañcāyatanādikeyeva catubbidhe sattāvāse. Vijānitabbā…pe… paccayāti saṅkhārā yathā paccayā yesañca paccayā, tathā tepi viññātabbāti attho.

587-90. Nanu ca saṅkhārānaṃ paṭisandhipavattīsupi vipākānaṃ paccayabhāvo vutto. Tattha paṭisandhiyeva tāva na sakkā viññātuṃ. Yadi hi purimabhavato paṭisandhiviññāṇaṃ idhāgacchatīti vucceyya, taṃ na yuttaṃ, rūpārūpadhammānaṃ kesaggamattampi desantarasaṅkamanābhāvato. Atha atītabhavanibbattasaṅkhārato na nibbattati, tampi na yujjati ahetukadosāpattitoti iminā adhippāyena codento āha ‘‘na rūpārūpadhammāna’’ntiādi. Ācariyo tassādhippāyaṃ sampaṭicchitvā taṃ saññāpetukāmo āha ‘‘natthi cittassā’’tiādi. Tato hetuṃ vināti tattha hetuṃ vinā, atītabhavanibbattakammasaṅkhāranikantiārammaṇaṃ vināti attho . Suladdhapaccayanti avijjādisahakārīkāraṇasahitassa saṅkhārassa vasena suṭṭhu avekallato paṭiladdhapaccayaṃ. Rūpārūpamattanti bāhirakaparikappitassa adhitiṭṭhanakassa sattajīvādino abhāvato rūpārūpadhammamattaṃ. Tenāha ‘‘na ca satto’’tiādi. Bhavantara…pe… pavuccatīti vohāramattena bhavantaramupetīti pavuccati. Atthato pana paccayasāmaggiyā bhavantarabhāvena uppajjanamattanti adhippāyo.

591. Idāni taṃ paṭisandhikkamaṃ pākaṭāya manussapaṭisandhiyā vasena pakāsetuṃ samārabhanto āha ‘‘tayida’’ntiādi. Sudubbudhanti atidubbijāniyaṃ. Tenāhu porāṇā –

‘‘Saccaṃ satto paṭisandhi, paccayākārameva ca;

Duddasā caturo dhammā, desetuñca sudukkarā’’ti.

592-

我来直译这段巴利文文本：
576
"如是首先"等是已说义的确定。"如何和"中以和字摄取"对什么和"。在"如是"中也应摄取"它们"。
577-81
在已作详细说明处，想从彼有开始作简略说明而说"这里此"等。这里是在彼等诸有等中。此是以应显示性而说近现。但从开始即是从有开始。无差别是依欲界色界而无差别的十三福行。在二有是在欲色有中。因为某些人和地居天也有卵生胎生，考虑到那个而说"在四...乃至...生中"。在种种...乃至...住中是依未省略复合词方式而说，意思是在种种身种种想等四识住中。在所说方式是在种种身等中，因为福行对诸有等中二十一果报不在一处为缘，不给予恶趣所摄诸有生趣识住有情居的结生而只在转起对八果报有缘性，给予欲界善趣所摄的结生而在转起对十六果报有缘性，给予色界地所摄的结生而在转起对十果报有缘性，所以说"随宜"。
582-3
在欲有、在色有的关系。在三趣是在除天人的三趣中。一是在名为种种身一想的一识住。一是在名为种种身一想的一有情居。
584-6
在一无色有是在一个无色有中。一生是只在一个化生中。在三心住是在空无边处等三识住中。四种有情居是只在空无边处等四种有情居中。应知...乃至...缘是诸行如何是缘及对什么是缘，如是它们也应该了知的意思。
587-90
难道不是说诸行在结生和转起中对诸果报都有缘性。其中首先结生就不能了知。因为如果说从前有来结生识到这里，那不合适，因为色无色法连发毛量都没有转移到别处的性质。如果说不从过去有所生诸行生起，那也不合适因为有无因过失，以这个意思而质问说"无色无色法"等。阿阇黎接受他的意思想令他理解而说"心无"等。从彼因即是离彼因，意思是离过去有所生业行和爱执所缘。善得缘是依具有无明等俱有因的行而善好无缺地得到缘。色无色量是因为没有外道所计的能立者有情命等故只是色无色法。因此说"非有情"等。去到...乃至...说即是以言说量而去到后有而说。但是实义的意思是只以缘和合而以后有性生起。
591
现在开始以明显的人结生方式显示彼结生次第而说"此彼"等。极难知是极难了知。因此古人说：
"真实、有情和，
结生及缘起；
四法极难见，
而且难宣说。"
592-
我已经按照要求：
完整直译成简体中文
保持章节编号后加反斜杠
在偈颂处保持对仗
未做任何缩略或省略
保持专有名词的准确翻译

3.Āsannamaraṇassāti parūpakkamena vā āyukkhayādivasena vā samāsannamaraṇassa. Sussamāneti anukkamena upasussamāne. Gabbhaseyyakassa āyatanānaṃ anupubbuppatti viya nirodhopi anupubbato hotīti vuttaṃ ‘‘naṭṭhe cakkhundriyādike’’ti. Keci pana ‘‘nānākammasamuṭṭhitesu cakkhundriyādīsu naṭṭhesū’’ti vadanti. ‘‘Hadaya…pe… ke’’ti iminā sesakāye kāyindriyassa niruddhabhāvo vuttoti ekakammasamuṭṭhitampi nassatevāti apare. Ānandācariyo pana ‘‘yamake’’ yassa cakkhāyatanaṃ nirujjhati, tassa manāyatanaṃ nirujjhatīti. Āmantā. Yassa vā pana manāyatanaṃ nirujjhati, tassa cakkhāyatanaṃ nirujjhatīti. Sacittakānaṃ acakkhukānaṃ cavantānaṃ tesaṃ manāyatanaṃ nirujjhati, no ca tesaṃ cakkhāyatanaṃ nirujjhati. Sacakkhukānaṃ cavantānaṃ tesaṃ manāyatanañca nirujjhati, cakkhāyatanañca nirujjhatī’tiādinā (yama. 1.āyatanayamaka.120) cakkhāyatanādīnaṃ cuticittena saha nirodho vuttoti cakkhundriyādīni cutito pubbe na nassanti. Atimandabhāvūpagamanaṃ pana sandhāya aṭṭhakathāya ‘niruddhesu indriyesū’ti vuttaṃ, na anavasesanirodhaṃ sandhāya. Pañcadvārikajavanānantarampi cuti aṭṭhakathāyaṃ dassitā’’ti vadati. Hadayavatthumattasminti hadayavatthupadesamatte. Na hi hadayavatthuṃ nissāya kāyindriyaṃ pavattati.

594-7.Vatthusannissitanti sesindriyānaṃ niruddhattā viññāṇassa nissayabhāvūpagamanasāmatthiyāyogena mandabhāvato vā hadayavatthumattasannissitaṃ. Cittanti tadā kammakammanimittādīni ārabbha pavattajavanaviññāṇaṃ. Taṃ pana sugatiyaṃ nibbattamānassa kusalaṃ hoti, duggatiyaṃ nibbattamānassa akusalaṃ. Tenāha bhagavā –

‘‘Nimittassādagadhitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati anubyañjanassādagadhitaṃ vā, tasmiṃ ce samaye kālaṃ karoti, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ upapajjeyya nirayaṃ vā tiracchānayoniṃ vā’’tiādi (saṃ. ni. 4.235).

Yadi evaṃ –

‘‘Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti, kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa’’nti (paṭi. ma. 

我来直译这段巴利文文本：
3
临近死亡是由他人加害或寿命尽等而临近死亡。在枯竭时是逐渐枯竭时。如胎生者诸处次第生起,灭也是次第的,所以说"眼根等灭"。但有些人说"由不同业所生的眼根等灭时"。以"心...乃至...中"说余身中身根已灭故同一业所生也灭,其他人说。但阿难阿阇黎说在《双论》中"谁的眼处灭,他的意处灭吗？是的。或者谁的意处灭,他的眼处灭吗？有心无眼者死时,他们的意处灭,但他们的眼处不灭。有眼者死时,他们的意处和眼处都灭"等（《双论》1.处双.120）说眼处等与死心一起灭故眼根等不在死之前灭。但注释中说"诸根已灭"是就达到极微弱性而说,不是就完全灭而说。注释中也显示在五门转向心之后也有死。他说。在心所依处量中是在心所依处位量中。因为身根不依止心所依处而转起。
594-7
依止所依是因为余根已灭故识失去成为所依的能力或微弱故只依止心所依处。心是彼时缘取业、业相等而转起的速行识。但它对将生善趣者是善,对将生恶趣者是不善。因此世尊说：
"诸比丘,识住时住于执著相的可意或执著细相的可意,如果在彼时死,有此情况,他会生到两趣之一即地狱或畜生"等（《相应部》4.235）。
如果如此 -
"由趣圆满而智相应时由什么八因缘生起,在善业速行刹那三善因在彼刹那对所生思为俱生缘,因此说诸行也由善根缘。在贪著刹那二不善因在彼刹那对所生思为俱生缘,因此说诸行也由不善根缘。在结生刹那三无记因在彼刹那对所生思为俱生缘,因此说识也由名色缘,名色也由识缘"（《无碍解道》
我已经按照要求：
完整直译成简体中文
保持章节编号后加反斜杠
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保留了引用文献出处
保持了术语的准确性

1.232) –

Nikantikkhaṇe hetudvayapaccayāpi sugatipaṭisandhikassa kathaṃ dassitāti? Nayidaṃ maraṇāsannajavanasampayuttahetuyo sandhāya vuttaṃ, atha kho katakammassa taṃ kammaṃ ārabbha assādavasena pavattajavanasampayuttahetuyo sandhāya. Katūpacitampi hi kammaṃ taṇhāya assāditaṃ vipākābhinipphādane samatthanti. Keci pana ‘‘kammakaraṇakāle appahīnāvatthāya santāne anusayitahetuyo sandhāya nikantikkhaṇe dve hetuyoti vutta’’nti vadanti, taṃ na yujjati, tesaṃ sahajātapaccayattāyogato. Pubbānusevitaṃ puññaṃ vā apuññameva vā kammaṃ, kammanimittaṃ vā ālambitvā cittaṃ pavattatīti sambandho. Pubbānusevitanti pubbe āsevitaṃ. ‘‘Katattā upacitattā’’ti hi vuttaṃ. Taṇhāya anusevitabhāvaṃ sandhāya vā ‘‘pubbānusevita’’nti vuttaṃ. ‘‘Anupubbasevita’’ntipi pāṭhaṃ vadanti, paṭisandhivasena pubbe āsevitaṃ, pubbe dinnapaṭisandhikanti attho. Dinnapaṭisandhikampi pana aparajātīsu pavattivipākaṃ na nibbattetīti natthi. Puññāpuññaggahaṇena yathākammaṃ sugatiduggatipaṭisandhīnaṃ ārammaṇaṃ dasseti. Kammaṃ kammanimittaṃ vāti vā-saddena gatinimittaṃ saṅgaṇhāti. Tattha kammaṃ, gatinimittañca manodvāreyeva āpāthamāgacchati, kammanimittaṃ pana pañcadvārepi. Evañca katvā pañcadvāraggahitepi ārammaṇe paṭisandhi hoti. Apare pana gatinimittampi chadvāresu labbhatīti vaṇṇenti. Evañca katvā vuttaṃ saccasaṅkhepe –

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

Aṭṭhakathāyaṃ pana ‘‘gatinimittaṃ manodvāre āpāthamāgacchatī’’ti vuttattā, tadārammaṇāya ca pañcadvārikapaṭisandhiyā adassitattā, mūlaṭīkādīsu ca ‘‘kammabalena upaṭṭhāpitaṃ vaṇṇāyatanaṃ supinaṃ passantassa viya, dibbacakkhukassa viya ca manodvāre eva gocarabhāvaṃ gacchatī’’ti niyametvā vuttattā tesaṃ vacanaṃ na sampaṭicchanti ācariyā. Kammanimittañca panettha paccuppannaṃ pañcadvāre āpāthamāgacchantaṃ cutikālāsanne katakammassa ārammaṇasantāne uppannaṃ taṃsadisanti daṭṭhabbaṃ, itarathā tadeva paṭisandhiyā ārammaṇupaṭṭhāpakaṃ tadeva paṭisandhijanakaṃ bhaveyya, na ca paṭisandhiyā upacārabhūtāni viya, ‘‘etasmiṃ tayā pavattitabba’’nti paṭisandhiyā ārammaṇaṃ anuppadentāni viya ca pavattāni cutiāsannajavanāni paṭisandhijanakāni bhaveyyuṃ. ‘‘Katattā upacitattā’’ti hi vuttaṃ. Tadā ca paṭisandhiyā ekavīthiyaṃ viya pavattamānāni kathaṃ katūpacitāni siyuṃ, assādanabhūtāya taṇhāya aparāmaṭṭhāni kathaṃ paṭisandhinibbattakāni, na ca lokiyāni lokuttarāni viya samānavīthiphalāni hontīti. Taṃ viññāṇanti taṃ javanaviññāṇaṃ. Ekattanayena paṭisandhiviññāṇañca sandhāya vuttaṃ. Cutipaṭisandhitadāsannaviññāṇānañhi santativasena viññāṇanti upanītekattaṃ idha taṃ viññāṇanti adhippetaṃ.


我来直译这段巴利文文本：
1.232) -
在贪著刹那怎么显示由二因缘对善趣结生呢？这不是就临死速行相应因而说，而是就已作业缘取彼业而以可意方式转起速行相应因而说。因为已作积集的业被渴爱认为可意而能生起果报。但有些人说"说'贪著刹那二因'是就作业时未断阶段相续中随眠诸因而说"，那不合适，因为它们不合于俱生缘性。心缘取前已串习的或福或非福业，或业相而转起的关系。前已串习是前已修习。因为说"已作已积集"。或者就渴爱已串习性而说"前已串习"。也说有"次第已习"的读法，是以结生方式前已修习，意思是前已给予结生。但已给予结生也不是在后生中不生起转起果报。以福非福的摄取显示随业而善趣恶趣结生的所缘。业或业相中以或字摄取趣相。其中业和趣相只在意门现起，但业相也在五门。如是作了即使摄取五门所缘也有结生。但其他人说趣相也在六门得到。如是说在《谛要》中：
"五门有结生，
除业二所缘。"（《谛要》173）
但因为在注释中说"趣相在意门现起"，且未显示以彼为所缘的五门结生，且在根本复注等中限定说"由业力显现的色处如见梦者、如有天眼者只在意门成为境"，所以诸阿阇黎不接受他们的说法。但这里业相应知是现在于五门现起而在临死时所作业的所缘相续中生起的与彼相似。否则彼显现结生所缘的同一个就会是生起结生的，而且如同是结生的近行那样，如给予"你应在此转起"的结生所缘那样而转起的临死速行就不会是生起结生的。因为说"已作已积集"。而且彼时如在一心路转起的如何是已作积集，如何是未被作为可意的渴爱所摄而生起结生，世间不像出世间那样是同一心路的果。彼识是彼速行识。依一性方式就结生识而说。因为这里以彼识是指死、结生及彼等临近诸识以相续方式而引近一性的识。
我已经按照要求：
完整直译成简体中文
在偈颂处保持对仗
未做任何缩略或省略
保留了引用文献出处
保持了专有名词的准确性


Avijjāya paṭicchannādīnaveti anusayavasena pavattāya bhavataṇhāya, cittasampayuttāya vā avijjāya chāditadukkhādīnave. Tathābhūte pana kammādivisaye paṭisandhiviññāṇassa ārammaṇabhāvena uppattiṭṭhānabhūte. Taṇhāya appahīnattā eva purimuppannāya ca santatiyā tathāpariṇatattā paṭisandhiṭṭhānābhimukhaṃ viññāṇaṃ ninnapoṇapabbhāraṃ hutvā pavattatīti āha ‘‘taṇhā nametī’’ti. Sahajā pana saṅkhārāti cutiāsannajavanaviññāṇasahajātacetanā, sabbepi vā phassādayo. Khipantīti khipantā viya tasmiṃ visaye paṭisandhivasena viññāṇapatiṭṭhānassa hetubhāvena pavattanti. Tanti taṃ viññāṇaṃ. ‘‘Santativasā’’ti vadanto tadeva viññāṇaṃ sandhāvati saṃsarati, na aññanti imañca micchāvādaṃ paṭikkhipati. Sati hi nānattanaye santativasena ekattanayo hotīti.

599.Ārammaṇādīhi…pe… pavattatīti ārammaṇanissayapaccayādīhi pavattati. Kathaṃ ? Āsannamaraṇassa hi kammabalena manodvāre upaṭṭhāpitaṃ avijjāya paṭicchannādīnavaṃ kammādivisayaṃ ārabbha manodvārāvajjanaṃ uppajjati, tato maraṇāsannavīthiyā vatthudubbalabhāvena mandappavattiyā cattāri, pañca vā javanāni pavattanti, tadanantaraṃ tadārammaṇe sati, asati vā bhavaṅgavisayamālambitvā cuticittaṃ uppajjati. Bhavaṅgānantarampi cuti hotīti vadanti. Cuticitte pana niruddhe tadeva āpāthagataṃ kammakammanimittādiṃ ārabbha anupacchinnakilesabalavanimittaṃ sahajātasaṅkhārehi kammādiārammaṇe khipiyamānaṃ orimatīrarukkhavinibandhaṃ rajjuṃ ālambitvā mātikātikkāmako viya purimañca nissayaṃ jahati, aparañca kammasamuṭṭhitaṃ nissayaṃ assādayamānaṃ vā anassādayamānaṃ vā ārammaṇādīhi paccayehi pavattati. Ettha ca orimatīraṃ viya purimabhavo daṭṭhabbo, tattha ṭhitarukkho viya purimabhave pavattamānakkhandhā, rajju viya kammādiārammaṇaṃ. Keci pana ‘‘rajju viya hadayavatthū’’ti vadanti, ‘‘rajju viya taṇhā’’tipi apare. Puriso viya viññāṇaṃ, tassa rajjuggahaṇaṃ viya taṇhāya ārammaṇābhimukhanamanaṃ, payogo viya khipanakasaṅkhārā, mātikā viya cuticittaṃ, paratīraṃ viya paraloko.



我来直译这段巴利文文本：
无明所覆盖过患是由随眠方式转起的有爱，或由与心相应的无明覆盖苦等过患。但如是成为业等境作为结生识的所缘而成为生起处。因为爱未断除而且前生的相续如是转变故识面向结生处而成为倾向趋赴而转起，所以说"爱引导"。但俱生诸行是临死速行识俱生思，或者一切触等。投掷是如投掷那样在彼境以结生方式而成为识住立的因而转起。彼是彼识。说"由相续力"而否定彼同一识轮回流转非他的这个邪说。因为有种种性方式时由相续力而有一性方式。
599
由所缘等...乃至...转起是由所缘依止缘等而转起。如何？因为对临死者由业力在意门显现被无明覆盖过患的业等境而生起意门转向，然后在临死心路中因所依微弱性而微弱转起四或五速行，此后在有彼所缘时或无时缘取有分境而生起死心。他们说在有分之后也有死。但在死心灭时，缘取彼已现起的业、业相等，由未断烦恼力为缘，由俱生诸行投向业等所缘，如依止此岸树系缚的绳索而渡水一样，舍弃前所依，而或享受或不享受后业所生所依，由所缘等诸缘而转起。这里应知此岸如前有，彼处住树如前有转起诸蕴，绳索如业等所缘。但有些人说"绳索如心所依处"，其他人也说"绳索如爱"。人如识，他执取绳索如爱面向所缘，努力如投掷诸行，水道如死心，彼岸如他世。
我已经按照要求：
完整直译成简体中文
未做任何缩略或省略
保持了专有名词的准确性
保持了比喻的原意

600. Yathā puriso paratīre patiṭṭhahamāno paratīrarukkhavinibandhaṃ kiñci assādayamāno vā anassādayamāno vā kevalaṃ pathaviyaṃ sakabalappayogeheva patiṭṭhāti , evamidampi bhavantarattabhāvavinibandhahadayavatthusaṅkhātaṃ nissayaṃ pañcavokārabhave assādayamānaṃ vā catuvokārabhave anassādayamānaṃ vā kevalaṃ ārammaṇanissayasampayuttadhammeheva pavattatīti taṃ viññāṇaṃ nāpi idhāgataṃ imasmiṃyeva bhave nibbattattā. Kammādinti atītabhavanibbattakammādiṃ. Ādi-saddena khipanakasaṅkhārānaṃ, namanavasena pavattataṇhāya, kammādivisayāya ādīnavapaṭicchādikāya ca avijjāya, daḷhaggāhādikarānaṃ upādānādīnañca gahaṇaṃ daṭṭhabbaṃ. Tattha kammaṃ nāma upapajjavedanīyabhūtaṃ, aparāpariyavedanīyabhūtaṃ vā paṭisandhinibbattakakammaṃ. Khipanakasaṅkhārā nāma cutiāsannajavanasahajātasaṅkhārā, paṭisandhijanakakammasahagatasaṅkhārā vā, tato purimajavanasahagatasaṅkhārāti vā keci. Namanavasena pavattataṇhā nāma anusayāvatthāya pavattataṇhā. Esa nayo ādīnavapaṭicchādakaavijjāyapi. Kammādivisayā pubbe vuttāyeva. Daḷhaggāhakaraupādānā nāma maṇḍūkaṃ pannago viya upapattibhavassa daḷhaggahaṇavasena pavattā kāmupādānādayo.

601-5. Saddapaṭighosādīnaṃ satipi paccayapaccayuppannabhāve santānabandho na pākaṭoti tesaṃ ekattanānattabhāvaṃ anāmasitvā anāgatamatītahetusamuppādameva dassento ‘‘ettha cā’’tiādimāha. Etthāti imasmiṃ cutipaṭisandhādhikāre. Paṭighosadīpamuddādīti ādi-saddena ādāsatalagatamukhanimittādīnaṃ gahaṇaṃ. Aññattha agantvāti saddādipaccayadesaṃ anupagantvā. Idaṃ vuttaṃ hoti – yathā saddādīnaṃ uppattipadesaṃ anupagantvā paṭighoso saddahetuko, padīpo padīpantarādihetuko, muddā lañchanahetuko, mukhanimittādikaṃ ādāsādiabhimukhādihetukaṃ hoti tato pubbe abhāvā, evamidampi paṭisandhiviññāṇaṃ na hetudesaṃ gantvā taṃhetukaṃ hoti tato pubbe abhāvā, tasmā na idaṃ hetudesato purimabhavato idhāgataṃ paṭighosādayo viya saddādidesato, nāpi tato hetuṃ vinā uppannaṃ saddādīhi vinā paṭighosādayo viyāti. Atha vā aññatra agantvāti pubbe paccayapadese sannihitā hutvā tato aññatra gantvā tappaccayā na honti uppattito pubbe abhāvā, nāpi saddādipaccayā na honti, evaṃ idampīti vuttanayena yojetabbaṃ. Santānabandhato natthīti santānappabandhato natthi ekatā santānekattepi aññasseva viññāṇassa pātubhavanato, nāpi nānatā apubbānaṃ apubbānaṃ uppādepi paṭhamuppannaṃ dhammaṃ vinā pacchimassa anuppajjanato, padīpassa viya nānatā na siyā. Khaṇikāpi hi padīpajālā santānekattaṃ upādāya sā evāti vuccati, attakiccañca sādheti. ‘‘Sati santānabandhe’’tiādinā santānabandhe ekantaṃ ekattāya ca nānattāya ca aggahetabbataṃ, gahaṇe ca dosaṃ dasseti. Idaṃ vuttaṃ hoti – santānabandhe sati yadi ekantena ekatā siyā, khīradadhīnampi anaññabhāvato, attatoyeva ca sayaṃ anuppajjanato khīrato dadhisambhūtaṃ na bhaveyya. Athāpi santānabandhe sati ekantaṃ nānatā bhaveyya, khīradadhīnampi nānattā, aññassa ca sāmibhāvamattena aparassa sāmibhāvāyogato khīrasāmi naro dadhisāmi na bhaveyya, na ca panevaṃ loke dissatīti.



我来直译这段巴利文文本：
600
如人立于彼岸时或享受或不享受系于彼岸树的绳索而仅依地以自身努力而住立，如是这也在五蕴有享受或在四蕴有不享受名为系于后有自体的心所依处所依而仅由所缘依止相应法而转起，所以彼识不是从此来因为就在此有生起。业等是过去有所生业等。以等字应知摄取投掷诸行、以倾向方式转起爱、业等境的覆盖过患的无明、及作坚执等的诸取等。其中业是名为顺生受或顺后后受的生起结生业。投掷诸行是名为临死速行俱生诸行，或结生生起业俱行诸行，或有些人说之前速行俱行诸行。以倾向方式转起爱是名为随眠阶段转起爱。这方法在覆盖过患无明也是如此。业等境如前已说。作坚执取是名为如蛇对青蛙那样以坚执生有方式转起的欲取等。
601-5
虽然声音回响等有缘与缘生性，但相续系不明显，所以不触及它们的一性异性而只显示未来过去因缘生而说"这里和"等。这里是在这个死结生章节中。回响灯印等以等字摄取镜面现显脸相等。不去其他处是不到达声音等缘处。这里说的是 - 如回响不到声音等生起处而以声为因，灯以另一灯等为因，印以刻印为因，脸相等以对着镜等为因因为之前没有，如是这个结生识不去因处而以彼为因因为之前没有，所以这个不是从因处即前有此来如回响等从声等处，也不是无彼因而生起如回响等无声等。或者不去其他处是不先在缘处聚集然后去其他处而成为彼缘因为生起前没有，也不是声等非缘，如是这个也应以所说方式配合。从相续系无是从相续流无一性因为即使相续一性也是另一识显现，也无异性因为即使新新生起也无离先生法而后者生起，如灯的异性不应有。因为虽是刹那的灯焰依相续一性而说是彼，且成就自作用。以"若有相续系"等显示在相续系中不应一向取一性和异性，及取时的过失。这里说的是 - 若有相续系如果一向是一性，因为乳酪也无差异，且因为不从自体而自生故不会从乳生酪。而且若有相续系如果一向是异性，因为乳酪也差异，且因为仅由主性而不合于另一主性故乳主人不会成为酪主人，但世间不如是见到。
我已经按照要求：
完整直译成简体中文
未做任何缩略或省略
保持了专有名词的准确性
保留了所有比喻和论证

606.Tasmāti yasmā evaṃ lokavohāraparicchedo hoti, tasmā ekantaṃ ekatā, nānatāpi vā na ceva upagantabbā. Ekatte pana adhippete dhammato aggahetvā santānatova gahetabbaṃ, nānatte adhippete santānavasena aggahetvā dhammatova gahetabbanti adhippāyo. Tenāhu porāṇā –

‘‘Diṭṭhasantānabandhasmiṃ , ekaññattavicāraṇe;

Sabhāguppattiyekatta-maññattaṃ khaṇabhedato’’ti.

Ettha ca ekantaṃ ekatāpaṭisedhena ‘‘sayaṃkataṃ sukhadukkha’’nti imaṃ diṭṭhiṃ nivāreti, ekantaṃ nānatāpaṭisedhena ‘‘paraṃkataṃ sukhadukkha’’nti.

607-9. Nanu na sundaraṃ, nanu siyāti vā sambandho. Asaṅkantipātubhāveti saṅkantipātubhāvarahite, asaṅkantivasena vā pātubhāve, asaṅkamitvāva pātubhāveti attho. Khandhābhisambhavāti abhisambhūtakkhandhā, atha vā abhisambhavati kammaṃ etesūti abhisambhavā, khandhā, evaṃ abhisambhavā kammādhiṭṭhānabhūtā khandhāti attho. Idha niruddhattāti phalādhiṭṭhānabhūtaṃ paralokaṃ agantvā idheva niruddhattā. Paratthāgamatoti paralokaṃ agamanato. Tassāti kammassa. Aññassāti yena taṃ kammaṃ kataṃ, tato aññassa. Aññatoti yaṃ taṃ kammaṃ nibbattaṃ, tato aññato. Etaṃ vidhānanti idhalokato paralokaṃ gantvā natthi, tattha ‘‘aññeva khandhā nibbattantī’’ti idaṃ sabbaṃ yathāvuttavidhānaṃ.

611-4. ‘‘Santāne…pe… sādhako’’ti saṅkhepato vuttamatthaṃ pakāsetuṃ ‘‘ekasmiṃ panā’’tiādi vuttaṃ. Ekasmiṃ santāneti yasmiṃ dhammapuñje kammaṃ nibbattaṃ, tasseva santāneti attho. Aññassātipi vā…pe… hoti. Tattha ekantaṃ ekattanānattānaṃ paṭisiddhattāti adhippāyo. Etassatthassāti hetuphalānaṃ atthato aññattepi teneva hetuphalabhāvena sambandhattā taṃ phalaṃ aññassa, aññatoti vā na vattabbanti etassa atthassa. Bījānanti ambamātuluṅgabījānaṃ. Abhisaṅkhāroti madhuādiparibhāvanaṃ. Madhuādināti madhucatumadhuraalattakarasādinā. Tassāti tassa paribhāvitabījassa. Paṭhamaṃ laddhapaccayoti madhurabhāvūpagamanato paṭhamameva laddhapaccayo. Kālantareti phalakāle. Evaṃ ñeyyamidampi cāti yathā etaṃ, evaṃ idampi ñātabbaṃ. Idaṃ vuttaṃ hoti – yathā hi ambabījādīsu madhunā, catumadhurena vā yojetvā ropitesu phalaraso madhuro hoti, mātuluṅgabīje ca alattakarasena rajitvā ropite ambilabhaṇḍo ratto hoti, na ca taṃ bījaṃ abhisaṅkharaṇaṃ vā phalaṭṭhānaṃ pāpuṇāti, evaṃ santepi kālantare phalaviseso na aññabījasantāne hoti, na ca aññasmiṃ bīje abhisaṅkhārapaccayato hoti, evameva ye idha loke nibbattakkhandhā, tesu nipphannaṃ kammaṃ vā paralokaṃ na gacchanti. Evampi kālantare vipākakkhandhā aññasmiṃ santāne na nibbattanti, na ca aññakammapaccayato hontīti.

Ettha hi abhisaṅkhataṃ bījaṃ viya kammaṃ vā satto, abhisaṅkhāro viya kammaṃ, bījassa aṅkurādippabandho viya sattassa paṭisandhiviññāṇādippabandho. Tatthuppannassa madhurarasassa ambilabhaṇḍe rattassa ca tasseva bījassa tato eva ca abhisaṅkhārato bhāvo viya kammakārakasseva sattassa tato eva ca abhisaṅkharaṇato bhāvo veditabbo.



我来直译这段巴利文文本：
606
所以是因为如是有世间言说区分，所以不应一向接受一性或异性。但在意为一性时不应从法取而应从相续取，在意为异性时不应从相续取而应从法取的意思。因此古人说：
"见到相续系时，
思维一异性；
同分生一性，
异性刹那别。"
这里以否定一向一性而遮止"自作苦乐"这个见，以否定一向异性而遮止"他作苦乐"。
607-9
难道不善，或者难道应有的关系。在无转生显现是在离开转生显现，或者在以无转方式显现，意思是不转移而显现。蕴生起是已生起诸蕴，或者在这些中业生起故是生起，诸蕴，如是意思是生起即业所立的诸蕴。因为这里灭是因为不去作为果所立的他世而就在这里灭。从不去他处是从不去他世。彼是彼业。他是从造作彼业者而他。从他是从彼业生起而他。这个规则是从此世去他世无，在那里"生起完全别的诸蕴"这一切如所说规则。
611-4
"在相续...乃至...成就"为显示略说的义而说"但在一"等。在一相续是在业生起的彼法聚的相续的意思。或者他...乃至...有。其中意思是一向一性异性已否定。此义是虽然因果实义有差异但由彼因果性而关联故彼果不应说是他的或从他的这个义。诸种子是芒果香橼种子。加行是以蜜等浸润。以蜜等是以蜜四甜红色等。彼是彼浸润种子。先得缘是因趋向甜性而最先得缘。在后时是在果时。如是应知这个也是如彼应知。这里说的是 - 如在芒果种子等以蜜或四甜结合而种植时果汁成甜，而在香橼种子以红色涂染而种植时酸物成红，但彼种子或加行不到达果处，如是即使在后时果差别不在别种子相续中，也不从别种子加行为缘，如是在此世生起诸蕴中完成的业也不去他世。如是即使在后时果报诸蕴不在别相续中生起，也不从别业为缘。
这里应知如加行的种子如业或有情，如加行如业，如种子的芽等相续如有情的结生识等相续。如在其中生起的甜味和在酸物中的红从彼种子和彼加行而有，如是应知只从造业的有情和彼加行而有。
我已经按照要求：
完整直译成简体中文
在偈颂处保持对仗
未做任何缩略或省略
保留了所有比喻和论证
保持了专有名词的准确性。

615.Bālakāle…pe… phaladāyināti bālasarīre kataṃ vijjāpariyāpuṇanaṃ, sippasikkhanaṃ, osadhūpayogo ca na vuḍḍhasarīraṃ gacchati, atha ca tannimittaṃ vijjāpāṭavaṃ, sippajānanaṃ, anāmayatādi ca vuḍḍhasarīre honti, na ca tāni aññassa honti taṃsantatipariyāpanne eva sadise uppajjanato. Na ca yathā payuttena vijjāpariyāpuṇanādinā vinā tāni aññato honti tadabhāve abhāvato, evaṃ idhāpi santāne yaṃ phalaṃ, etaṃ nāññassa, na ca aññatoti yojetabbaṃ. Etena ca saṅkhārābhāve phalābhāvameva dasseti, na aññapaccayanivāraṇaṃ karoti.

616-8.Evaṃ santepīti asaṅkantipātubhāve. Tattha ca yathāvuttadosapariharaṇe sati siddhepīti attho. Vijjamānanti padīpassa vaṭṭikāsneho viya vijjamānaṃ aniruddhanti attho. Avijjamānanti vaṭṭadukkhābhāvassa arahato cuticittaṃ viya avijjamānaṃ niruddhanti attho. Tappavattikkhaṇeti kammassa pavattamānakkhaṇeyeva. Tenāha ‘‘saddhimeva ca hetunā’’ti. Avijjamānanti pavattikkhaṇato pubbe vijjamānataṃ asampattaṃ. Niruddhanti khaṇattayaṃ patvā niruddhaṃ. Tenāha –

‘‘Pavattikkhaṇato pubbe, pacchā niccaphalaṃ siyā’’ti.

Pubbeti kammāyūhanato pubbe. Avijjamānatāsāmaññena hetaṃ vuttaṃ. Pacchāti vipākappavattito pacchā ca.

619-20.Kaṭattāpaccayoti kaṭattā eva paccayo, na vijjamānatāya avijjamānatāya vāti attho. Tenāha ‘‘kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī’’tiādi (dha. sa. 431). Yadi evaṃ arahatā katakammampi kaṭattāpaccayo siyāti? Nayidamevaṃ. Yathā hi acchinnamūlasmiṃ rukkhe pupphitaṃ bījasamatthampi kusumaṃ mūle chinnamatte phaladāyakaṃ na hoti, evaṃ arahatopi kilesamūlassa abbocchinnakāle santāne pavattampi kammaṃ kilesamūlacchinnamatteyeva phaladāne asamatthabhāvaṃ āpannanti. Tenāhu porāṇā –

‘‘Bālajanajjhāruḷho ,

Jātiratho kammakilesacakkoyaṃ;

Kilesacakkavidhamano,

Na yāti kammekacakkepī’’ti.

Kaṭattā ce paccayo, niccaphaladāyako vibandhoti āha ‘‘pāṭibhogādika’’ntiādi. Pāṭibhogādikanti mūlabhāvūpagamanādikaṃ. Ādi-ggahaṇena ‘‘pacchā mūlaṃ dassāmī’’ti bhaṇḍaggahaṇaṃ, iṇaggahaṇañca saṅgaṇhāti. Ayaṃ panettha adhippāyo – pāṭibhogakiriyādīnaṃ vijjamānatā, avijjamānatā vā niyyātane, paṭibhaṇḍadāne, iṇadāne ca paccayo na hoti, atha kho karaṇamattaṃ, na ca taṃ niyyātanādīnaṃ niccameva paccayo hoti niyyātanādimhi kate paccayattābhāvato, evameva vipākuppādanepi kammassa vijjamānatā, avijjamānatā vā paccayo na hoti, atha kho karaṇamattameva, karaṇamatte ca sati vipakkavipākānaṃ paccayo na hotīti.

621. Paramassa uttamassa atthassa pakāsanato paramatthappakāsano. Pītibuddhivivaḍḍhanoti pītiyā, ñāṇassa ca, pītisahagatassa vā ñāṇassa vivaḍḍhano.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Puññavipākapaccayaniddesavaṇṇanā niṭṭhitā.

10. Dasamo paricchedo

Rūpavibhāgavaṇṇanā

622.Ādimhīti uddesagāthāyaṃ. Idānīti cittacetasikavibhāvanānantaraṃ. Vibhāvananti niddesapaṭiniddesavasena sarūpato pakāsanaṃ.



我来直译这段巴利文文本：
615
幼时...乃至...生果是在幼年身体所作的学习明论、学习工艺、使用药物不去到老年身体，然而由彼因缘的明论熟练、工艺知识、无病等在老年身体有，但它们不属于他人因为只在彼相续所摄相似中生起。且不是无如所用的学习明论等而从他处有因为无彼则无，如是这里也应配合在相续中什么果，这不是他人的，也不从他处。以此只显示无行则无果，不作遮止他缘。
616-8
如是即使是在无转显现。其中且在如所说过失遮除有成就的意思。存在是如灯的灯芯油一样存在未灭的意思。不存在是如轮回苦无有的阿罗汉死心一样不存在已灭的意思。在彼转起刹那是在业正转起刹那。因此说"与因一起"。不存在是在转起刹那之前未达到存在性。灭是达到三刹那而灭。因此说：
"转起刹那之前，
之后常有果。"
前是在造作业之前。以不存在共性而这是说。后是在果报转起之后。
619-20
已作缘是只由已作为缘，不是由存在或不存在的意思。因此说"由欲界善业已作已积集故生起果报眼识"等（法集论431）。如果如此阿罗汉所作业也应是已作缘？不是这样。因为如在未断根的树开花虽能成种子的花在根断时也不能生果，如是阿罗汉也在烦恼根未断时相续中转起的业在烦恼根断时即成为不能生果。因此古人说：
"愚人乘上的，
生轮有业惑轮此；
若破坏惑轮，
一轮业也不行。"
如果已作是缘，则是常生果障碍而说"保证人等"等。保证人等是成为本金等。以等字摄取说"后给本金"取物和取债。这里的意思是 - 保证人作等的存在或不存在对交付、还物、还债不是缘，而只是作而已，且它不是对交付等常为缘因为在作了交付等时无缘性，如是对生起果报也业的存在或不存在不是缘，而只是作而已，且在只作时对已熟果报不是缘。
621
因显示最上义故是胜义显示。增长喜智是增长喜、智，或与喜俱行的智。
如是名为阿毗达磨义显的
阿毗达磨入门解释中
福果报缘显示解释竟。
第十章
色分别解释
622
在初是在总说偈。现在是在心心所分别之后。分别是依说明重说方式从自相显示。
我已经按照要求：
完整直译成简体中文
保持章节编号后加反斜杠
在偈颂处保持对仗
未做任何缩略或省略
保持了专有名词和引用出处的准确性。

623.Ruppatīti sītuṇhādīhi vikāramāpajjati, āpādīyatīti vā attho. Vikārāpatti ca sītādivirodhipaccayasannidhāne visadisuppattiyeva. Na hi yathāsakaṃ paccayehi uppajjitvā ṭhitadhammānaṃ aññena kenaci vikārāpādanaṃ sakkā kātuṃ, tasmā purimuppannarūpasantati viya ahutvā pacchā uppajjamānānaṃ visabhāgapaccayasamavāyena visadisuppattiyeva idha ‘‘ruppana’’nti daṭṭhabbaṃ. Evañca katvā saṅghiyānaṃ vipariṇāmavādo paccakkhato hoti. Nanu ca arūpadhammānampi virodhipaccayasamavāye visadisuppatti labbhatīti? Saccaṃ labbhati, na pana vibhūtatarā. Vibhūtatarā hettha visadisuppatti adhippetā ukkaṭṭhagativasena yathā ‘‘abhirūpassa kaññā dātabbā’’ti (saṃ. ni. 3.78).

Kuto etaṃ viññāyatīti ce? Sītādiggahaṇato. Tathā hi vuttaṃ –

‘‘Kiñca, bhikkhave, rūpaṃ vadetha, ruppatīti kho, bhikkhave, tasmā rūpanti vuccati. Kena ruppati? Sītenapi ruppati, uṇhenapi ruppati, jighacchāyapi ruppati, pipāsāyapi ruppati, ḍaṃsamakasavātātapasarīsapasamphassenapi ruppati, ruppatīti kho, bhikkhave, tasmā rūpanti vuccatī’’ti (saṃ. ni. 3.79).

Ettha hi sītādiggahaṇaṃ sītādinā phuṭṭhassa ruppanaṃ vibhūtataraṃ, tasmā tadevettha gahitanti ñāpanatthaṃ. Itarathā ruppatīti sāmaññavacaneneva siddhe sītādiggahaṇaṃ niratthakaṃ siyāti.

Yadi evaṃ, kathaṃ brahmaloke rūpasamaññā? Na hi tattha upaghātako sītādiphassaviseso labbhatīti? Saccaṃ, tatthāpi taṃsabhāvānativattanato. Aruppanassāpi hi ruppanasabhāvānativattanato rūpasamaññā hoti. Yathā aduddhampi khīraṃ taṃsabhāvānativattanato ‘‘duddha’’nti vuccatīti. Atha vā kiñcāpi tattha upaghātako sītādiphassaviseso natthi, anuggāhako pana atthi. Tathā hi brahmānaṃ utujarūpaṃ atthi, tasmā attheva tattha ruppananti na koci tattha rūpasamaññāya vibandhoti.

Rūpayatīti vāti sayaṃ vijjamānameva attano santānaṃ vikāramāpādayatīti attho. Iti purimaviggahena vikāruppatti ‘‘ruppana’’nti dīpitaṃ. Iminā pana virodhipaccayasannipāte vijjamānasseva yo attano santāne visadisuppattihetubhāvo, taṃ ruppananti dīpitaṃ hoti. Imasmiṃ pakkhe arūpassa rūpasamaññāpasaṅgo eva natthi. Niruddhameva hi taṃ anantarādipaccayehi arūpaṃ uppādeti, na vijjamānanti. Ghaṭṭane vikārāpattiyaṃ rūpa-saddassa ruḷhī, tasmā arūpadhammānaṃ ghaṭṭanābhāvato na tesu rūpasamaññāti keci. Paṭighāto ruppananti apare, tesaṃ matena kiñcāpi sappaṭigharūpānameva rūpasamaññāpasaṅgo, atha kho avayavavohārena samudāyopi voharīyatīti sabbameva rūpaṃ rūpasamaññaṃ labhati. Keci panettha ‘‘rūpayatīti vaṇṇāyatanavasena vutta’’nti vadanti. Tañhi vaṇṇavikāraṃ āpajjamānaṃ rūpayati, hadayaṅgatabhāvaṃ pakāsetīti. Tayidaṃ upari vaṇṇāyatananiddese visuṃyeva vuccatīti na tassa idha saṃvaṇṇane payojanaṃ atthi. Surūpoti dvattiṃsamahāpurisalakkhaṇaasītianubyañjanabyāmappabhāketumālādīhi alaṅkatattā sobhanarūpakāyo, sabhāvattho vā rūpa-saddo ‘‘yaṃ loke piyarūpaṃ sātarūpa’’ntiādīsu (paṭi. ma. 1.114) viya, tasmā surūpoti sobhanasabhāvo, tena dasabalacatuvesārajjādiasādhāraṇaguṇavisesasamāyogadīpanato satthu dhammakāyasampattiyāpi sobhanatā dassitā hoti.



我来直译这段巴利文文本：
623
被变坏是被冷热等而达到变异，或者说被导致的意思。达到变异就是在违逆缘如冷等现前时生起相异。因为不能使已由各自诸缘生起而住的诸法被任何其他造成变异，所以这里应知"被变坏"就是如前生起的色相续那样不存在而后生起者由违逆缘和合而生起相异。如是作了僧众的变异论就成为现见。难道非色法在违逆缘和合时不也得到相异生起吗？诚然得到，但不更明显。因为这里意为更明显的相异生起依最胜行相如说"应把女儿给容貌好者"。
如果问这从何得知？从取冷等。如是说：
"诸比丘，你们说什么是色？诸比丘，因为被变坏故说为色。被什么变坏？被冷变坏，被热变坏，被饥变坏，被渴变坏，被虻蚊风热爬虫触变坏，诸比丘，因为被变坏故说为色。"（《相应部》3.79）
这里取冷等是为了显示被冷等触者的被变坏更明显，所以这里只取彼。否则在以被变坏的一般语已成就时取冷等就成为无义。
如果如此，在梵天界如何有色名？因为在那里不得有损害的冷等触特性？诚然，在那里也因为不超越彼自性。因为即使不被变坏也因为不超越被变坏自性而有色名。如未挤的乳因不超越彼自性而说为"挤"。或者虽然在那里没有损害的冷等触特性，但有资助的。如是梵天有时节生色，所以在那里确实有被变坏故在那里色名无障碍。
或者变现是自己存在者使自己相续达到变异的意思。如是以前分解显示变异生起为"被变坏"。但以此显示在违逆缘会合时存在者对自己相续中的相异生起作为因的性质为被变坏。在这主张中完全没有非色的色名问题。因为彼已灭者以等无间缘等生起非色，不是存在者。色声在撞击变异时成熟，所以因非色法无撞击故它们无色名，有些人说。他人说抵触是被变坏，依他们的意趣虽然色名问题只在有对色，但以分支言说而言说聚合故一切色都得到色名。但有些人说这里"变现"是就色处而说。因为彼达到色变异而变现，显示心所趣性。彼在上面色处说明中别说，所以在这里解释中没有用处。妙色是因庄严三十二大人相八十随好一寻光圆光等而身色端严，或者色声是自性义如"在世间可爱性可意性"等，所以妙色是妙自性，以此由显示结合十力四无畏等不共殊胜功德也显示师尊法身圆满的庄严性。
我已经按照要求：
完整直译成简体中文
未做任何缩略或省略
保留了所有引文出处
保持了论证和比喻的完整性
保持了专有名词的准确性。

624.Bhūtopādāyabhedatoti ettha tadadhīnavuttitāya bhavati ettha upādārūpanti bhūtaṃ. Atha vā mahābhūtāyeva idha purimapadalopavasena bhūta-saddena vuttā. Tenāha ‘‘catubbidhā mahābhūtā’’ti. Bhūtāni upādiyateva, na pana sayaṃ tehi aññehi vā upādiyatīti upādāyaṃ. Evañca katvā catunnaṃ mahābhūtānaṃ aññamaññaṃ nissāya pavattamānānampi upādāyarūpatāpasaṅgo natthi. Na hi te kevalaṃ aññamaññaṃ upādiyanteva, atha kho sayaṃ upādāyarūpehi upādiyanti, tasmā upādāya-saddaggahaṇasāmatthiyato na mahābhūtānaṃ upādāyarūpatāpasaṅgoti. Atha vā ‘‘catunnaṃ mahābhūtānaṃ upādāyarūpa’’nti (dha. sa. 584) vacanato catumahābhūtasannissitatāva upādāyarūpalakkhaṇaṃ, na bhūtattayādisannissitatāpīti na tesaṃ upādāyarūpatāti. Bhūtañca upādāyañca bhūtopādāyaṃ, tesaṃ vasena bhedatoti bhūtopādāyabhedato. Bhūtasaddassa ubhayaliṅgattā āha ‘‘mahābhūtā’’ti. Upādāti upādāyarūpāni ‘‘paṭisaṅkhā yoniso’’tiādīsu viya ettha ya-kāralopo daṭṭhabbo.

625. Katame pana cattāro mahābhūtā, kathañca te mahābhūtasaññitā, kāni ca upādāyarūpāni, kathañca tāni ‘‘upādāyarūpānī’’ti vuccantīti idaṃ codanaṃ hadaye katvā kamena sodhento āha ‘‘pathavīdhātū’’tiādi. Cattārometi cattāro ime. Mahā ca so bhūto cāti mahābhūto, tena mahābhūtena sadevake loke mahantabhāvena pātubhūtena sammāsambuddhenāti attho. Atha vā –

‘‘Kālo ghasati bhūtāni,

Sabbāneva sahattanā;

Yo ca kālaghaso bhūto,

Sa bhūtapacaniṃ pacī’’ti. (jā. 1.2.190) –

Ādīsu viya bhūta-saddassa sattesu, khīṇāsavesu ca pavattanato mahābhūtenāti mahatā sattena, mahākhīṇāsavenāti vā attho. Khīṇāsavopi hi parikkhīṇapaṭisandhikattā bhūtoyeva na bhavati, na ca bhavissatīti bhūtoti vuccati.

626.Mahantā pātubhūtāti upādinnakasantānepi anupādinnakasantānepi sasambhāradhātuvasena mahantā hutvā bhūtā jātā nibbattāti attho. Tesaṃ anupādinnakasantāne –

‘‘Duve satasahassāni, cattāri nahutāni ca;

Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharā’’ti. (dha. sa. aṭṭha. 584) –

Ādinā nayena mahantapātubhūtatā vuttā. Upādinnakasantānepi anekayojanasatikamacchakacchapatigāvutappamāṇadevadānavādisarīravasena daṭṭhabbā. Vuttampi hetaṃ ‘‘santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā’’tiādi (a. ni. 

我来直译这段巴利文文本：
624
从界和所造差别是这里因依彼转起故在此有所造色为界。或者在这里只是大界以前词省略方式由界声说。因此说"四种大界"。依止诸界而不为彼等或其他所依止为所造。如是作了四大界虽互相依止转起也没有所造色性问题。因为它们不只是互相依止，而且自己被所造色依止，所以由所造声摄取力故诸大界没有所造色性问题。或者因说"四大界的所造色"故依止四大界性即是所造色相，不是依止三界等性，所以它们不是所造色性。界和所造是界所造，依彼等方式差别故从界所造差别。因界声两性故说"大界"。所造是所造色，如"如理思惟"等这里应知省略ya音。
625
什么是四大界，它们如何称为大界，什么是所造色，它们如何说为"所造色"？把这个问题放在心中而次第清净说"地界"等。四这是四。大和彼界为大界，由彼大界在天人世间以大性显现的正等觉者的意思。或者如：
"时吞诸有情，
一切并自身；
吞时有情者，
煮有情锅煮。"（《本生》1.2.190）
等中因界声转起于诸有情和诸漏尽者故大界是大有情，或大漏尽者的意思。因为漏尽者也因尽灭结生性故不成为有情，不会再有故说为有情。
626
大显现是在有执取相续和无执取相续中以具足界方式成为大而显现生起出生的意思。它们在无执取相续中如：
"二十万又四，
万万共几许；
如是以厚量，
计量此大地。"（《法集论注》584）
等方式说大显现性。在有执取相续中也应以多百由旬的鱼龟半由旬量天阿修罗等身体方式见。因为这也说："诸比丘，在大海中有百由旬身体"等。
我已经按照要求：
完整直译成简体中文
保持偈颂对仗
未做任何缩略或省略
保留了所有引文出处
保持了专有名词的准确性。

8.20; cūḷava. 385; udā. 45).

Mahābhūtasamāti anekabbhutavisesadassanena, anekabhūtadassanena ca mahantā bhūtā, mahantāni abbhutāni vā etesūti mahābhūtā, māyākārā, yakkhādayo vā jātivaseneva mahantā bhūtāti mahābhūtā, tehi ete samāti mahābhūtasamā. Ete hi yathā māyākārā amaṇiṃ eva udakaṃ maṇiṃ katvā dassenti, asuvaṇṇaṃyeva leḍḍuādikaṃ suvaṇṇaṃ katvā dassenti, yathā ca sayaṃ neva yakkhā na pakkhino samānā yakkhādibhāvampi dassenti, evamevaṃ sayaṃ anīlāneva hutvā nīlaṃ upādāyarūpaṃ dassenti, sayaṃ apītāyeva…pe… sayaṃ anodātāyeva hutvā odātaṃ upādāyarūpaṃ dassentīti māyākāramahābhūtasāmaññato mahābhūtā.

Yathā ca yakkhā mahābhūtā yaṃ gaṇhanti, nevassa antosarīre ṭhānaṃ upalabbhati, na sarīrato bahi, na ca tassa aṅgamaṅgaṃ nissāya na tiṭṭhanti. Yadi hi sarīrassa anto ṭhitā, sakalasarīre byāpanaṃ na siyā. Atha bahi ṭhitā, yakkhaggahitakena katakusalākusalaṃ yakkhassa na siyā. Yadi cassa aṅgamaṅgaṃ nissāya na ṭhitā, yakkhaggahitake pahaṭe yakkhassa dukkhavedanuppatti na siyā, na ca sarīre rājiuṭṭhānaṃ bhaveyya. Yasmā panetaṃ sabbaṃ atthi, tasmā te aniddisitabbaṭṭhānā, evametepi na aññamaññassa anto na bahi ṭhitā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhanti. Yadi hi te aññamaññassa anto ṭhitā, na sakasakakiccakarā siyuṃ aññamaññaṃ anupavesanato. Atha aññamaññato bahi ṭhitā, vinibbhuttā siyuṃ, tathā ca sati avinibbhuttavādo parihāyeyya, tasmā aniddisitabbaṭṭhānāti. Yakkhamahābhūtasamānatāya mahābhūtasamā. Aniddisitabbaṭṭhānāpi cete patiṭṭhānādinā yathāsakakiccavisesena sesānaṃ tiṇṇaṃ upakārakā hontā sahajātādinā paccayena paccayo hutvā aññamaññaṃ nissāyeva tiṭṭhanti.

Vañcakattā abhūtenāti yakkhinīādayo viya abhūtena atacchena manāpavaṇṇasaṇṭhānādinā sattānaṃ vañcakattā mahantāni abhūtāni etesūti mahābhūtāti sammatā . Yathā hi yakkhinīādayo manāpehi kāḷasāmādivaṇṇehi, puthulapīvarakisādisaṇṭhānehi, hatthabhamuādivikkhepehi ca attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, attano vasaṃ nenti, evametepi itthipurisādīsu manāpena chavivaṇṇena, manāpena aṅgapaccaṅgasaṇṭhānena, manāpena ca hatthapādaaṅgulibhamukavikkhepena attano kakkhaḷattādisarīralakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na dentā taṃ attano vasaṃ nenti.

627-

我来直译这段巴利文文本：
8.20; 小品385; 优陀那45）。
与大界相同是由见多种奇特殊胜和见多种有情而大有情，或大奇特在彼等为大界，幻师、夜叉等或由生性即大有情为大界，彼等与此相同故与大界相同。因为这些如幻师把非宝石的水显示为宝石，把非金的土块等显示为金，如也非夜叉非鸟而显示为夜叉等性，如是自己非青而显示青所造色，自己非黄...乃至...自己非白而显示白所造色，故由与幻师大界相同性为大界。
如夜叉大界所执持者，不得有在身内处，不在身外，也不是不依止其肢体而住。因为若住在身内，则不会遍及全身。若住在外，则夜叉所执者所作善不善不属夜叉。若不依止其肢体而住，则打夜叉所执者时不会生起夜叉苦受，也不会在身上出现条纹。但因为这一切都有，所以它们处所不可说，如是这些也不可得住在互相内外，也不是不互相依止而住。因为若它们住在互相内，则不能作自己作用因为互相进入。若住在互相外，则成分离，如是则失坏不分离论，所以处所不可说。由夜叉大界相同性为与大界相同。这些虽处所不可说而以住立等各自作用差别资助其他三者，成为俱生等缘而互相依止而住。
以虚妄非真故如夜叉女等以非实非真的可爱色形等欺骗诸有情故有大非真在彼等为大界。因为如夜叉女等以可爱黑褐等色、圆肥瘦等形、手眉等动作隐藏自己可怕性而欺骗诸有情，带到自己势力，如是这些也在女男等中以可爱肤色、可爱肢节形状、可爱手足指眉动作隐藏自己坚硬性等身相而欺骗愚人，不让见到自己自性而带到自己势力。
627-
我已经按照要求：
完整直译成简体中文
未做任何缩略或省略
保留了所有引文出处和章节编号
保持了专有名词和比喻的准确性
保持了论证的完整性。

30.Cakkhusotantiādīsu rūpameva rūpatā. Hadayañca taṃ vatthu ca manodhātumanoviññāṇadhātūnanti hadayavatthu, hadayassa vā viññāṇassa vatthūti hadayavatthu, purimapadalopena pana ‘‘vatthu’’nti vuttaṃ. Kabaḷīkāro āhāroyeva āhāratā. Kiñcāpi dhammasaṅgaṇiyaṃ rūpaniddese kabaḷīkāro āhāro osāne uddiṭṭho, idha pana nipphannarūpānaṃ ekaṭṭhāne dassanatthaṃ hadayavatthuanantaraṃ uddiṭṭhoti. Lahutā ādi yāsaṃ mudutākammaññatānanti lahutādayo, tāsaṃ tayaṃ lahutādittayaṃ, tattha lahubhāvo lahutā, tathā mudutāpi. Kammani sādhu kammaññaṃ, tassa bhāvo kammaññatā. Lahutādīnaṃ sayaṃ anipphannattā nipphannarūpavikārabhāvaṃ dassetuṃ ‘‘rūpassā’’ti visesanaṃ kataṃ. Catuvīsatīti gaṇanaparicchedo, balavarūpādīnaṃ nisedhanattho. Tattha yaṃ vattabbaṃ, taṃ parato āvi bhavissati . Nissāyāti nissāya eva, na pana nissayavasenapi. Catūhi upādānehi nimuttatāya nikkhantaṃ upādānato mānasaṃ etassāti nirupādānamānaso.

631-2.Patthaṭattāti puthuttā, tena puthubhāvato puthavī, puthavī eva pathavīti niruttinayena saddasiddhi dīpitā hoti. Ayaṃ pana sambhārapathaviyā vasena yujjati. Sā hi puthubhūtā patthaṭāti. Lakkhaṇapathaviyā vasena pana pathanaṭṭhena pathavī, sahajarūpānaṃ patiṭṭhābhāvena pakkhāyati upaṭṭhātīti attho. Purimopi vā attho lakkhaṇapathaviyā vasena labbhati. Vāyanatoti samudīraṇato, desantaruppattihetubhāvena bhūtasaṅghāṭassa pāpanatoti attho. Tejeti paripāceti, niseti vā, tikkhabhāvena sesabhūtattayaṃ usmāpetīti attho. Gāthābandhavasena cettha iti-saddalopato ‘‘tejeti’’cceva vuttaṃ. Evaṃ ‘‘āpetī’’ti etthāpi. Tasmā tejetīti tejo, āpetīti āpoti vuttaṃ hoti. Āpeti pālanāti anupāletabbarūpapariyosānaṃ āpeti pattharati. Tathā hetaṃ ‘‘ābandhanakicca’’nti vuccati. Āpīyatīti āpo. Sosīyati pivīyatīti atthoti keci. Ayaṃ panattho sasambhārāpe yujjatīti vadanti, lakkhaṇāpepi yujjateva. Sopi hi pharusapācanavisosanākārena sesabhūtattayena pīyamāno viya pavattatīti. Āpāyatīti vā āpo, brūheti vaḍḍhetīti attho. Tathā hesa paribrūhanaraso. Tesanti yathāvuttānaṃ bhūtopādāyabhedānaṃ rūpānaṃ. Vakkhāmīti kathessāmi. Kiṃ kāraṇāti āha ‘‘lakkhaṇādīsū’’tiādi. Hi-saddo hetuattho. Yasmā lakkhaṇādīsu ñātesu dhammā āvi bhavissanti, tasmā tesaṃ parato āvibhāvahetūti attho.

633-


我来帮您将这些巴利文直译成简体中文：
30
在眼、耳等处，色法即是色性。心脏和它作为意界、意识界的所依，即是心所依，或者说是心识的所依，即是心所依，由于省略前词而称为"所依"。段食即是食性。虽然在法集论的色法分别中段食被列在最后，但在此处为了将完成色法集中显示而在心所依之后列出。轻快等，即是柔软性和适业性等，这三者即是轻快等三法，其中轻快状态是轻快性，柔软性亦然。于业善巧为适业，其状态为适业性。由于轻快等自身非完成性，为显示是完成色法的变异性而加"色法的"这一限定语。二十四是数目的界定，是为了否定有力色等。其中应说的内容，后面将会明显。"依止"即是仅依止，而非依止方式。由于远离四取而从取中出离的心理，故称无取心。
631-2
由于扩展性故为众多性，由此从众多性而成为地界，地界即是地大，这是依据语源学方式而成立的词义。这是就和合地界而言适合的解释。因为它是众多的、扩展的。若就相地界而言，则以铺展义为地界，以作为俱生色法的住处而显现，意为支持。或者前面的解释也可就相地界而得。由于动摇，即是推动，意为作为诸大种聚集转向他处的原因。热能煮熟或消耗，意为以锐利性使其他三大种产生温度。这里由于偈颂结构而省略"iti"词，故只说"tejeti"。如是在"āpeti"中也是如此。因此说"tejeti"即是火界，"āpeti"即是水界。"āpeti"即护持，即扩展至所护持色法的终点。因此它被称为"有约束作用"。被称为水界是因为它能流动。有些人说意思是能干涸、能饮用。但他们说这个意思适合于和合水界，对于相水界也同样适合。因为它也似乎被其他三大种以粗糙、煮熟、干燥的方式所饮用而运行。或者水界意为增长，即是增益的意思。因此它有增益的作用。对于上述诸大种所造色法的差别，我将说明。为什么？如说"关于诸相等"等。"hi"字表示因由。由于了知诸相等后诸法将显现，所以这是为了后面显明之因。
633-
[注：由于633段只给出了编号，没有具体内容，所以无法翻译]

4. Kāni pana tāni lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni nāma, yesu ñātesu dhammā āvi bhavissantīti imaṃ codanaṃ sodhetuṃ lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni sarūpato kathento āha ‘‘sāmaññaṃ vā’’tiādi. Sāmaññaṃ sādhāraṇo aniccādiko. Sabhāvo kakkhaḷādiphusanādiko asādhāraṇabhāvo. Kiccanti sandhāraṇādikiccaṃ. Sampattīti sampannabhāvo. ‘‘Suraso gandhabbo’’tiādīsu hi gandhabbasampattiyā rasa-saddena vuccamānattā sampatti rasoti. Phalanti sahajātanānakkhaṇikavasena ṭhitaṃ phalaṃ. Upaṭṭhānanayoti gahetabbabhāvena ñāṇassa upaṭṭhānākāro. Āsannakāraṇanti padhānakāraṇaṃ.

Lakkhīyati etenāti lakkhaṇaṃ, kakkhaḷattaṃ lakkhaṇametissāti kakkhaḷattalakkhaṇā. Nanu ca kakkhaḷattameva pathavīdhātūti? Saccametaṃ. Tathā hi viññātāviññātasaddatthatāvasena asambhinnepi dhamme kappanāsiddhena bhedena evaṃ niddeso kato. Evañhi atthavisesāvabodho hotīti. Atha vā lakkhīyatīti lakkhaṇaṃ, kakkhaḷā hutvā lakkhiyamānā dhātu kakkhaḷattalakkhaṇāti evamettha attho daṭṭhabbo. Sesāsupi eseva nayo. Patiṭṭhānarasāti sahajātadhammānaṃ patiṭṭhānabhāvakiccā. Asahajātānampi santativasena patiṭṭhānabhāvo hoteva. Tato eva nesaṃ sampaṭicchanākārena ñāṇassa paccupaṭṭhātīti sampaṭicchanapaccupaṭṭhānā. Iminā kiccavasenevettha ‘‘paccupaṭṭhāna’’nti dasseti. Padaṭṭhānaṃ panettha catunnampi ekato katvā vakkhati.

Paggharaṇalakkhaṇāti dravatābhāvato vissandanalakkhaṇā. Brūhanarasāti sahajātadhammānaṃ milātabhāvūpagamanaṃ adatvā vaḍḍhanakiccā. Tathā hi sā tesaṃ pīṇitabhāvaṃ dassetīti vuccati. Saṅgahapaccupaṭṭhānāti bāhirakaudakaṃ viya nahāniyacuṇṇassa sahajātadhammānaṃ vippakirituṃ adatvā sampiṇḍanavasena saṅgaṇhanapaccupaṭṭhānā. Paripācanarasāti pariṇatabhāvakaraṇarasā. Maddavānuppadānapaccupaṭṭhānāti bāhiraggi viya jatulohādīnaṃ sahajātadhammānaṃ mudubhāvānuppadānapaccupaṭṭhānā. Vitthambhanalakkhaṇāti pūraṇalakkhaṇā. Samudīraṇarasāti kampanarasā. Abhinīhāro bhūtattayassa desantaruppattihetubhāvo, nīharaṇaṃ vā bījato aṅkurādikassa viya. Ekekā…pe… tabbāti pathavīdhātu āpādibhūtattayapadaṭṭhānā, āpodhātu pathavītejādibhūtattayapadaṭṭhānāti evaṃ ekekā dhātu avasiṭṭhabhūtattayapadaṭṭhānā.

Ārohapariṇāhavasena hi majjhime imasmiṃ sarīre pariggayhamānā paramāṇubhedasañcuṇṇā sukhumarajabhūtā pathavīdhātu doṇamattā siyā. Sā ca tato upaḍḍhappamāṇāya āpodhātuyā yathā na vikirati, evaṃ ābandhanavasena saṅgahitā. Yathā pana paggharaṇasabhāvāya āpodhātuyā vasena kilinnabhāvaṃ picchalabhāvaṃ nāpajjati, evaṃ tejodhātuyā anupālitā. Yathā pana tassā vasena na vikirīyati, evaṃ vāyodhātuyā vitthambhitā saṅghātabhāvaṃ pāpitā. Evaṃ sukhumarajabhūtāpi ābandhanaparipācanasamudīraṇakiccāhi āpotejovāyodhātūhi laddhapaccayā sinehena temitā, tejasā paripakkā, vāyunā vitthambhitā piṭṭhacuṇṇāni viya na ito cito ca vikirīyati viddhaṃsīyati, avikiriyamānā aviddhaṃsiyamānā nānappakārakaṃ itthipurisaliṅgādibhāvavibhāgaṃ upagacchati, aṇuthūladīgharassathirakathinādibhāvañca pakāseti.


4
什么是所谓的相、味、现起、足处，了知它们后诸法将显现？为了解答这个问难，说明相、味、现起、足处的自性，所以说"共相或"等。共相是无常等共同特征。自性是坚硬等触等不共特征。作用是支持等作用。成就是圆满状态。如在"妙音乐神"等处，以"味"字表示乐神的成就，故成就即是味。果是依俱生、异时而住的果。现起方式是以所取状态呈现于智的方式。近因是主要原因。
由此表征故为相，以坚硬为相故称为坚硬相。难道坚硬不就是地界吗？这是事实。如是虽然依已知未知的意义而法不相混，但为了概念上成立的区分而作如此解说。因为这样能了解特殊意义。或者，被表征故为相，作为坚硬而被表征的界为坚硬相，应当如是理解此中意义。对其余诸相也是同样方法。以支持为味，即对俱生法有支持性的作用。对非俱生法依相续也有支持性。正因如此，以领受状态呈现于智，故说以领受为现起。由此显示此处"现起"是依作用而说。这里对四界的足处将一起说明。
以流动为相，即由于流体性而有流散为相。以增长为味，即对俱生法有不让其凋萎而增长的作用。因此说它显示它们的滋润状态。以摄持为现起，即如外在的水对沐浴粉一样，对俱生法不让其分散而以凝聚方式摄持为现起。以遍熟为味，即有使成熟状态为味。以柔软赋予为现起，即如外在火对漆、金属等一样，对俱生法有赋予柔软性为现起。以支撑为相，即以充满为相。以动摇为味，即以震动为味。引发是作为三大种转至他处的原因，或者如从种子引生芽等。每一个...等...应当：即地界以水等三大种为足处，水界以地、火等三大种为足处，如是每一界都以其余三大种为足处。
因为，在这中等身量的身体中，若计量其高度和周长，极微差别聚集成细尘的地界约有一斗量。它被约半量的水界以约束方式摄持而不分散。又如流动性的水界不会因此而成为润湿性、粘着性，如是为火界所维持。又如它不因此而分散，如是为风界所支撑而达到聚合状态。如是即使是细尘状态，也由水、火、风界的约束、遍熟、推动作用得到助缘，被水分所湿润，被火所成熟，被风所支撑，如面粉一样不会四散崩溃，不分散不崩溃而呈现各种男女相等差别，并显示微细粗大长短坚实坚硬等状态。


Yūsagatā ābandhanākārabhūtā panettha āpodhātu pathavīpatiṭṭhitā tejānupālitā vāyovitthambhitā na gaḷati , na paggharati, na parissavati. Evaṃ tīhi dhātūhi anupālitā apaggharamānā aparissavamānā piṇḍitabhāvaṃ dasseti. Esā hi anubrūhanarasā.

Asitapītādiparipācitā cettha usumākārabhūtā uṇhattalakkhaṇā tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa āvahati. Sā hi yathānubhuttassa āhārassa sammā pariṇāmanena rasādisampattiyā hetubhāvaṃ gacchantī imaṃ kāyaṃ paripāceti, vaṇṇasampattiñca āvahati. Kammūpanissayāya hi cittapasādahetukāya ca sarīre vaṇṇasampadāya tejodhātu visesapaccayo, pageva utuāhārasamuṭṭhānāya rūpasampattiyāti. Tāya ca pana paripācito ayaṃ kāyo na pūtibhāvaṃ gacchati.

Aṅgamaṅgānusaṭā cettha samudīraṇavitthambhanalakkhaṇā vāyodhātu pathavīdhātuyā attani patiṭṭhāpīyati. Yathā sahajātadhammehi visuṃ na hoti, evaṃ āpodhātuyā saṅgayhati. Yathā sahajātadhammā na parissavanti, evaṃ tejodhātuyā anupālīyati. Sā evaṃ tīhi dhātūhi yathārahaṃ anupāliyamānā imaṃ kāyaṃ vitthambheti. Tāya pana vitthambhito ayaṃ kāyo na paripatati, ujukaṃ tiṭṭhati, iccevaṃ ekekāya dhātuyā tissannaṃ dhātūnaṃ vaseneva pavattanato vuttaṃ ‘‘ekekā cettha sesabhūtattayapadaṭṭhānāti veditabbā’’ti.

Evaṃ bhūtarūpānaṃ saddhiṃ vacanatthehi lakkhaṇādayo dassetvā idāni upādāyarūpāni dassento āha ‘‘cakkhatī’’tiādi. Anekatthattā dhātūnaṃ cakkhati-saddassa vibhāvanatthatāpi sambhavatīti katvā vuttaṃ ‘‘vibhāvetīti attho’’ti. Cakkhatīti pana viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya, abhibyattaṃ vadantaṃ viya hotīti attho. Atha vā cakkhatīti viññāṇādhiṭṭhitaṃ rūpaṃ assādentaṃ viya hotīti attho. Cakkhatīti hi ayaṃ saddo ‘‘madhuṃ cakkhati, byañjanaṃ cakkhatī’’tiādīsu viya assādattho. Vuttañhetaṃ – ‘‘cakkhuṃ kho, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasamudita’’nti (ma. ni. 2.209). Vakkhati ca ‘‘rūpesu āviñchanarasa’’nti. Yadi evaṃ ‘‘sotaṃ kho, māgaṇḍiya, saddārāma’’ntiādivacanato (ma. ni. 2.209) sotādīnampi saddādiassādakabhāvo atthīti tesampi cakkhusaddābhidheyyatā āpajjatīti? Nāpajjati niruḷhattā. Niruḷho hi esa cakkhu-saddo locaneyeva padumādīsu paṅkajādisaddā viyāti.

635-6. Cakkhurūpassa niddesappakaraṇepi cakkhu-saddasāmaññato āgataṃ sabbampi cakkhuṃ pabhedato dassetuṃ ‘‘tattha cakkhū’’tiādi vuttaṃ. Tatthāti tasmiṃ cakkhuniddese. Paññāmaṃsappabhedatoti paññācakkhu maṃsacakkhūti evaṃ paññāmaṃsānaṃ vasena pabhedato. Tatthāti tasmiṃ duvidhe cakkhumhi. Paññāyeva paññāmayaṃ. Nāmatoti nāmehi pañcavidhanti sambandho. Katamehi nāmehīti āha ‘‘buddhadhammā’’tiādi. Tattha buddhadhammasamantehīti buddhacakkhu dhammacakkhu samantacakkhūti imehi nāmehi. Ñāṇadibbehīti ñāṇacakkhu dibbacakkhūti ca nāmehi. Yathānukkamatoti yathāvuttaanukkamato. Nānattanti bhedaṃ. Meti mayhaṃ santikā, mayhaṃ vacanatoti vā attho. Nibodhatha jānātha.

637. Tattha ‘‘addasaṃ kho ahaṃ, bhikkhave, buddhacakkhunā lokaṃ volokento satte apparajakkhe mahārajakkhe tikkhindriye’’tiādinā (ma. ni. 

让我来直译这段巴利文：
在此，形如汤汁的、具有约束作用的水界，依地而住，为火所维持，为风所支撑，不会流失，不会流散，不会渗漏。如是被三界所维持，不流散不渗漏而显示凝聚状态。因为它有增长的作用。
在此，所食所饮等被消化，成为温暖状态、以热为相的火界，依地而住，为水所摄持，为风所支撑，使此身遍熟，并带来色泽的圆满。因为它通过正确消化所食之食而成为味等圆满的因，使此身遍熟，并带来色泽的圆满。因为依业和以心清净为因的身体色泽圆满，火界是特殊因缘，更何况对于由时节、食所生的色法圆满。而且被它所遍熟的此身不会腐烂。
在此，遍布诸根肢节、以推动支撑为相的风界，在地界中被安置。如同与俱生法不相分离，如是被水界所摄持。如同俱生法不会流散，如是被火界所维持。它如是被三界适当地维持而支撑此身。而被它所支撑的此身不会倒塌，能直立而住。如是每一界都依其余三界而运行，故说"应知此中每一界都以其余三大种为足处"。
如是显示大种色法的词义和诸相等之后，现在为显示所造色而说"看见"等。由于词根具有多义，"看见"一词也可能有显明义，故说"意为显明"。而"看见"是说，当被识操持时，似乎在宣说平坦不平，似乎在述说明显。或者"看见"意为当被识操持时似乎在享受色。因为这个词如在"享受蜜、享受调味品"等处表示享受义。故说："摩根提啊，眼实是喜爱色、乐于色、欢喜色。"后面也将说"对色以牵引为味"。如果这样，由于"摩根提啊，耳实是喜爱声"等说法，耳等也有享受声等的性质，是否也应当用"眼"字来表示它们？不应当，因为是约定俗成。因为这个"眼"字约定俗成只用于眼根，如莲等处的"生于泥"等词一样。
635-6
在眼色的解说中，为了从"眼"字的共通性出发显示一切眼的差别，故说"此中诸眼"等。此中，即在那眼的解说中。依慧肉之别，即依慧眼和肉眼如是慧和肉的差别。此中，即在这二种眼中。慧即是慧所成。依名，即依名称为五种的意思。是哪些名称？故说"佛法普"等。其中"佛法普"即是佛眼、法眼、普眼等这些名称。"智天"即是智眼、天眼等名称。依次第，即依所说的次第。差别，即区分。"我"，即从我这里，或者是我所说的意思。应当了知即应当知晓。
637
其中，如"诸比丘，我以佛眼观察世间时，看见众生少尘垢者、多尘垢者、利根者"等。

1.283) āgataṃ buddhacakkhu nāmāti dassento āha ‘‘āsayānusaye’’tiādi. Tattha āsayānusayeti sattānaṃ āsaye ceva anusaye ca, tasmiṃ pavattanti attho . Tattha āgantvā seti cittaṃ etthāti āsayo. Byagghāsayo viya. Yathā hi byaggho gocaratthāya pakkantopi puna āgantvā vanagahaneyeva sayati, teneva ca taṃ tassa āsayoti vuccati, evaṃ aññatthāpi pavattaṃ cittaṃ āgantvā yattha sayati, taṃ tassa āsayoti veditabbaṃ. So pana sassatadassanādivasena catubbidho hoti. Vuttañhetaṃ –

‘‘Sassatucchedadiṭṭhī ca, khanti cevānulomikā;

Yathābhūtañca yaṃ ñāṇaṃ, etaṃ āsayasaññita’’nti. (visuddhi. mahā. 1.136; dī. ni. ṭī. 1.paṭhamamahāsaṅgītikathāvaṇṇanā; sārattha. ṭī. 1. paṭhamamahāsaṅgītivaṇṇanā; vi. vi. ṭī. 1.verañjakaṇḍavaṇṇanā)

Anusayakathā upari āgamissati. Indriyānaṃ paropareti saddhāpañcamakānaṃ indriyānaṃ tikkhamudubhāve. Tikkhañhi indriyaṃ ukkaṭṭhagatattā paraṃ, mudu aparaṃ anukkaṭṭhagatattā. Idaṃ pana buddhacakkhu chasu asādhāraṇañāṇesu purimadvayanti daṭṭhabbaṃ.

638.Heṭṭhā…pe… saññitanti ‘‘tasmiṃyeva āsane virajaṃ vītamalaṃ dhammacakkhuṃ udapādī’’ti evaṃ vuttaṃ heṭṭhā tīsu maggesu ñāṇaṃ dhammacakkhunti saññitaṃ. Ñāṇaṃ sabbaññutā panāti sabbaññubhāvasaṅkhātaṃ ñāṇaṃ. Tañhi sabbaññūti abhidhānassa, buddhiyā ca pavattinimittatāya sabbaññubhāvo nāma hoti. Ñeyyaṃ samantacakkhunti khandhādivasena samantato sabbaso dassanaṭṭhena samantacakkhunti ñeyyaṃ. Tenevāha –

‘‘Na tassa addiṭṭhamidhatthi kiñci,

Atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi ñeyyaṃ,

Tathāgato tena samantacakkhū’’ti. (cūḷani. mogharājamāṇavapucchāniddesa 85);

639.Yaṃ cakkhuṃ udapādīti āgatanti yaṃ ñāṇaṃ ‘‘idaṃ dukkhanti, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādī’’ti (mahāva. 15) evaṃ tattha tattha suttesu āgataṃ, catūsu saccesu teparivaṭṭavasena ‘‘dukkhaṃ pariññeyyaṃ pariññāta’’nti evamādinā dvādasavidhena ākārena pavattaṃ, idaṃ ñāṇacakkhu. Yā pana ‘‘addasaṃ kho ahaṃ, bhikkhave, dibbena cakkhunā visuddhenā’’tiādinā (ma. ni. 1.284) āgatā pañcamajjhānasaṅkhātaabhiññācittasampayuttā paññā, ayaṃ dibbacakkhūti dassetuṃ ‘‘abhiññācittajā’’tiādi vuttaṃ. Ettha ca paṭhamatatiyañāṇāni kāmāvacarāniyeva. Catutthampi pana purimadvayamiva kāmāvacaranti ānandācariyena vuttaṃ. Ñāṇacakkhuṃ sahaariyamaggavipassanāñāṇantipi yujjatīti apare. Aggamaggena saha vipassanāpaccavekkhaṇañāṇanti pana yuttaṃ viya dissati.

640-

我来 完整直译这段巴利文：
1.283
为显示所谓佛眼，故说"性向和随眠"等。其中"性向和随眠"是指众生的性向和随眠，意为运行于其中。其中，心来此而住，故为性向。如虎之栖处。因为如同老虎虽为觅食而离开，但又会回来住在丛林中，因此那被称为它的栖处。同样，心虽在其他处运行，但回来住在某处，应知那是它的性向。这性向依常见等而有四种。故说：
"常见和断见，
以及顺应智，
如实知见等，
此名为性向。"
随眠的论述将在后面出现。"诸根上下"是指信等五根的利钝状态。因为利根因达到殊胜而为上，钝根因未达殊胜而为下。应知此佛眼是六不共智中的前二智。
638
"下...等...称为"即"在那座位上生起离尘离垢的法眼"，如是所说的下面三道智被称为法眼。"智即是一切智性"是指被称为一切知者状态的智。因为它是"一切知者"这称号和觉悟的生起因，故名为一切知者性。"应知为普眼"是指依蕴等方式从一切方面普遍见到的意义而应知为普眼。因此说：
"此中无有未见者，
亦无未知应知者，
一切所知皆已知，
如来因此名普眼。"
639
"什么眼生起"如是而来，即是指"诸比丘，对于前所未闻之法，生起眼，生起智"，如是在诸经中所说，对四谛以三转方式"苦应遍知已遍知"等如是十二行相而转起，这是智眼。而"诸比丘，我以清净天眼见到"等所说的第五禅定所摄的与神通心相应的慧，这是天眼，为显示这点而说"神通心所生"等。此中第一和第三智仅属欲界。阿难尊者说第四智也如前二智是欲界。其他人说智眼与圣道观智相应也是合理的。但与阿罗汉道及观智、省察智相应似乎更为合适。
640-
[注：由于640段只给出了编号，没有具体内容，所以无法翻译]

4. Evaṃ paññācakkhussa pabhedaṃ dassetvā puna maṃsacakkhussāpi pabhedaṃ dassetuṃ ‘‘maṃsacakkhupī’’tiādi vuttaṃ. Sasambhārapasādatoti sasambhāracakkhu pasādacakkhūti imesaṃ dvinnaṃ vasena sambharīyati etehīti sambhārā, avayavā. Te pana upatthambhakabhūtā catusamuṭṭhānikarūpasantatiyo daṭṭhabbā. Saha sambhārehīti sasambhāraṃ. Sasambhārañca nāma maṃsapiṇḍo pavuccatīti sambandho. Akkhikūpaṭṭhinā heṭṭhāti heṭṭhāgataakkhikūpassa aṭṭhinā paricchinnoti sambandho. Uddhanti akkhikūpato uddhaṃ. Ubhato akkhikoṭīhīti akkhikūpassa ubhayabhāge akkhikoṭīhi. Matthaluṅgena antatoti akkhikūpassa abbhantare ṭhitena matthaluṅgena. Nhārusuttena ābandhoti nahārurajjūhi anto matthaluṅgena saha ābandho. Sakalopi ca lokoti sakalopi bālaputhujjanaloko. Yanti yaṃ maṃsapiṇḍaṃ. Kamalassa dalaṃ viyāti puthulavipulanīlatāya nīluppaladalaṃ viya. Jānātīti gaṇhāti. Cakkhu nāma na taṃ hotīti tathā gayhamānaṃ taṃ cakkhu nāma na hoti. Kiñcarahi tanti āha ‘‘vatthu tassāti vuccatī’’ti. Tassāti tassa yathādhippetassa paramatthacakkhuno. Idaṃ panāti nigamanaṃ.

645-7. Taṃ pana sasambhāracakkhu yehi sambhārehi sambharīyati, te sarūpato, gaṇanato ca dassetuṃ ‘‘vaṇṇo gandho’’tiādi vuttaṃ. Bhāvoti itthiyā itthibhāvo, purisassa pumbhāvoti labbhamānakabhāvo. Sambhavoti āpodhātumeva sambhavabhūtamāha. Saṇṭhānanti ca tena tenākārena sanniviṭṭhesu mahābhūtesu taṃtaṃsaṇṭhānavasena viññāyamānaṃ vaṇṇāyatanamāha. Āpodhātuvaṇṇāyatanehi ca anatthantarabhūtānampi sambhavasaṇṭhānānaṃ visuṃ vacanaṃ tathābhūtānaṃ, atathābhūtānañca āpādīnaṃ yathāvuttamaṃsapiṇḍe vijjamānattā. Āpodhātuvaṇṇāyatanānañhi santānavasena pavattamānānaṃ avatthāviseso sambhavo saṇṭhānañcāti. Daseteti catasso dhātuyo, tannissitā vaṇṇādayo cāti ime dasa. Catusamuṭṭhānāti antogatahetvatthamidaṃ visesanaṃ, catusamuṭṭhānikattāti vuttaṃ hoti.

648. Cakkhu…pe… jīvitameva cāti imāni ekantakammasamuṭṭhānāni, purimāni ca catusamuṭṭhānānīti cattālīsañca cattāri ca rūpāni bhavanti, catucattālīsa rūpāni hontīti attho.

649-

我来直译这段巴利文：
4
如是显示慧眼的差别之后，为了再显示肉眼的差别，故说"肉眼也"等。"具物净"即具物眼和净眼这两者。由此聚集故为物，即是部分。这些应当视为支持性的四因所生色相续。与物俱为具物。具物即是所说的肉团，这是关联。"为眼窝骨下限"即为下方眼窝骨所界定，这是关联。"上"即眼窝之上。"两眼角所限"即眼窝两边的眼角所限。"脑为内限"即由位于眼窝内部的脑所限。"为筋所系"即由筋索与内部的脑相连。"一切世间"即一切凡夫世间。"彼"即彼肉团。"如莲瓣"即因广大和青色性如青莲花瓣。"知"即取。"非彼名眼"即如是所取的彼不名为眼。那么它是什么？故说"说为彼所依"。"彼"即彼所意指的胜义眼。"此即"是总结。
645-7
为了显示那具物眼由哪些物质组成，从自性和数量上说明，故说"色香"等。"性"即女性的女性，男性的男性，即所得的性。"生"即说水界即是生性。而"形"即说在以某种方式安住的大种中，依某种形状而了知的色处。虽然生和形与水界、色处无别，但分别说出，是因为在所说的肉团中存在如是性质的和非如是性质的水等。因为水界和色处以相续方式运行的特殊状态即是生和形。"十"即四界和依止于它们的色等，这些为十。"四因生"这是包含因义的限定语，即说是四因所生。
648
"眼...等...命"这些唯一是业所生，而前面的是四因所生，故成为四十四色，意为有四十四色。
649-
[注：由于649段只给出了编号，没有具体内容，所以无法翻译]

52.Imesaṃ pana rūpānaṃ vasenāti yathāvuttānaṃ saṅkhepato cuddasannaṃ, vitthārato catucattālīsānañca rūpānaṃ vasena. Paripiṇḍitanti samantato piṇḍitaṃ. Yattha setampi atthi, kaṇhampi lohitampi pathavīpi āpopi tejopi vāyopi, idaṃ pana semhussadattā setaṃ hoti, pittussadattā kaṇhaṃ, ruhirussadattā lohitakaṃ, pathavussadattā patthinaṃ hoti, āpussadattā paggharati, tejussadattā pariḍayhati, vāyussadattā sambhamati. Idaṃ sambhāravantatāya sambhāracakkhūti paṇḍitehi buddhādīhi pakāsitaṃ paridīpitaṃ. Ettha sitoti etaṃ sasambhāracakkhuṃ nissito tadāyattabhūto. Tenāha ‘‘ettha paṭibaddho’’ti. Catunnaṃ pana bhūtānaṃ pasādoti catunnaṃ bhūtānaṃ pasannatāsabhāvo pasādo, ‘‘setena maṇḍalenassā’’ti pāṭho yujjati. Potthakesu pana ‘‘sete tu maṇḍale tassā’’ti likhanti. Kaṇhamaṇḍalamajjheti idhāpi ‘‘kaṇhamaṇḍalassa majjhe’’ti vattabbe ‘‘catutthadū’’tiādīsu viya chandānurakkhaṇatthaṃ vibhattilopaṃ katvā ‘‘kaṇhamaṇḍalamajjhe’’ti vuttaṃ. Evañhi attho ca yojanā ca suṭṭhu upapannā honti. Aṭṭhakathāyampi hi ‘‘setamaṇḍalaparikkhittassa kaṇhamaṇḍalassa majjhe’’ti (dha. sa. aṭṭha. 596) vuttaṃ. Apare pana yathāṭhitavaseneva pāṭhaṃ gahetvā ‘‘sabbaso parikkhittassa tassa sasambhārassa cakkhuno majjhe setamaṇḍale kaṇhamaṇḍale majjhe’’ti yojenti. Diṭṭhamaṇḍaleti abhimukhe ṭhitānaṃ sarīrasaṇṭhānuppattidesabhūte diṭṭhamaṇḍale.

653-5.Sandhāraṇā…pe… hutvānāti sandhāraṇanahāpanamaṇḍanabījanakiccāhi catūhi dhātīhi khattiyakumāro viya sandhāraṇābandhanaparipācanasamudīraṇakiccāhi attanissayabhūtāhi catūhi dhātūhi katūpakāraṃ hutvā. Utucittādināti tīhi santatisamuṭṭhāpakehi utucittāhārehi. Ettha ca kalāpantaragatā utuāhārā adhippetāti vadanti. Āyunā katapālananti catudhātunissiteneva jīvitindriyena rakkhiyamānaṃ. Tathā hetaṃ kammajarūpaparipālanalakkhaṇaṃ. Vaṇṇagandharasādīhīti ādi-ggahaṇena ojaṃ saṅgaṇhāti, ‘‘vaṇṇagandharasojāhī’’ti vā pāṭho. Vatthudvārañca sādhayanti yathāyogaṃ vatthudvārabhāvaṃ sādhayamānaṃ. Cakkhuviññāṇassa hi nissayabhāvato vatthubhāvaṃ, pavattimukhabhāvato dvārabhāvañca sādheti. Sampaṭicchanādīnaṃ pana tadārammaṇāvasānānaṃ aññanissitattā dvārabhāvameva sādheti, na vatthubhāvaṃ. Ūkāsirasamānena pamāṇenāti ūkāsirasamānena padesappamāṇena lakkhitaṃ hutvā ūkāsirasamānappamāṇe ṭhāneti vā attho. Tiṭṭhatīti satta akkhipaṭalāni byāpetvā sattasu picupaṭalesu āsittatelaṃ viya tiṭṭhati. Evañca katvā cakkhussa anekakalāpagatatā siddhā hoti. Upaddavānaṃ paṭalanirākaraṇepi hi cakkhu vijjatevāti. Yathā ca cakkhu, evamimassa nissayabhūtā catasso dhātuyo, āyuvaṇṇādīni ca satta akkhipaṭalāni byāpetvā ṭhitāneva avinibbhogavuttittāti gahetabbaṃ.



我来直译这段巴利文：
52
"依这些色法"，即依上述简略为十四、详细为四十四的色法。"聚集"即从各方面聚集。其中有白、黑、赤、地、水、火、风，此中因痰多故成白，因胆多故成黑，因血多故成赤，因地多故成坚实，因水多故流散，因火多故燃烧，因风多故震动。这由于具有诸物质而为具物眼，为诸智者如佛等所宣说阐明。"依此"即依止此具物眼，为其所属。故说"系于此"。"四界净"即四大种的清净性为净。"以白轮其"这个读法是合适的。但在手抄本中写作"在白轮中其"。"在黑轮中"，这里也应说"在黑轮的中间"，但为了保护韵律，如"第四"等处一样省略语尾而说"在黑轮中"。这样意义和语法都很恰当。因为在注释书中也说"在白轮所围绕的黑轮中间"。其他人则按原文接受读法，解释为"在那完全被围绕的具物眼中间的白轮中黑轮中间"。"见轮"即在对面站立者的身体形状显现处的见轮。
653-5
"维持...等...成为"，即如王子由执持、沐浴、装饰、扇风作用的四个乳母[照顾]一样，由作为自身所依的四界以维持、约束、遍熟、推动作用而成就利益。"由时节心等"即由三种相续生起因：时节、心、食。此中说是指其他聚中的时节和食。"为命所护"即为依止四界的命根所保护。因为这是业生色的保护相。"色香味等"，等字包含食素，或读作"色香味食素"。"成就所依门"即适当地成就所依和门的状态。因为对眼识来说，由于是所依性故成就所依性，由于是生起门故成就门性。而对领受等直至彼所缘[的诸心]，因为依其他[所依]，所以只成就门性，不成就所依性。"如虮头量"即以如虮头量的处所为标记，或者意为住于如虮头量处。"住"即遍及七眼膜，如油浸于七层棉中而住。这样就成立了眼有多聚的道理。因为即使在去除膜的灾患时眼仍然存在。应当理解，如眼，同样作为它所依的四界和命、色等也是遍及七眼膜而住的，因为它们是不相离而运行的。

656.Vuttanti dhammasenāpatinā vuttaṃ. Rūpāni manupassatīti ma-kāro padasandhikaro ‘‘aññamaññaṃ samaṇamacalo’’tiādīsu viya. Atha vā manūti maccoti attho. Kiñcāpi cakkhu rūpaṃ na passati, kiñcarahi tannissitaṃ viññāṇameva. Tathā hi ‘‘mañcā ukkuṭṭhiṃ karontī’’tiādīsu viya nissitakiriyaṃ nissaye viya katvā vohārasambhavato ‘‘cakkhupasādena passatī’’ti vuttaṃ. Ācariyajotipālattherenāpi hi imināva adhippāyena idaṃ vuttaṃ. Idamettha sanniṭṭhānaṃ, kiṃ cakkhu rūpaṃ passati, udāhu viññāṇanti, kiñcettha – yadi cakkhu passeyya, aññaviññāṇasamaṅginopi cakkhu passeyya. Atha viññāṇaṃ, kuṭṭādiantaritampi passeyya tassa appaṭighātattā? Nāyaṃ doso. Yassa ‘‘cakkhu passatī’’ti mataṃ, tassāpi na sabbaṃ cakkhu passati, atha kho viññāṇādhiṭṭhitameva. Yassa pana viññāṇaṃ passatīti mataṃ, tassāpi na sabbaṃ viññāṇaṃ passati, atha kho cakkhunissitameva, tañca antarite nuppajjati. Yattha ālokassa kuṭṭādīhi vinibandho, yattha pana so natthi phalikaabbhapaṭalādimhi, tattha antaritepi uppajjati eva, tasmā taṃ anuppannattā antaritaṃ na passati. Idameva ca sanniṭṭhānaṃ, yaṃ kho cakkhuviññāṇaṃ passatīti. Tañhi dassanakiccaṃ. Yadi evaṃ kathaṃ cakkhunā rūpaṃ disvāti. Tena dvārena karaṇabhūtenāti ayamettha abhisandhi. Atha vā nissitakiriyā nissayassa pavuccati yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti. Ūkāsirasamūpamanti ūkāsirasamānūpamaṃ, ūkāsirappamāṇanti vuttaṃ hoti. Idañcassa patiṭṭhānokāsavasena vuttaṃ, na pana attano pamāṇavasena. Tañhi paramāṇupariyantena pamāṇena atisukhumamevāti. Ūkāsirappamāṇe pana padese idaṃ pavattati. Na kevalañca idameva, sabbānipi sabbaṭṭhānikarūpāni tattha pavattanteva. Idañca tattha nibbattantaṃ taṃ padesaṃ pūretvā eva nibbattati. Ekūnapaṇṇāsakalāpavasena ca saheva pavattati, sattarasacittakkhaṇāyukattā rūpānaṃ, ekekassa ca cittassa tīsu tīsu khaṇesu kammajarūpānaṃ uppajjamānattā.


我来为您直译这段巴利文：
法将说："看见诸色"中的"ma"音是词的连接词，如同在"相互间的沙门不动"等句中一样。或者"manu"的意思是"凡人"。虽然眼根不能看见色法，但是依靠眼根的识确实能看见。正如"床发出欢呼"等句子中那样，将所依处的作用归于能依，这样的说法是可以成立的，所以说"以眼净色而见"。阿阇黎觉护长老也是基于这个意思而这样说的。
这里的结论是：究竟是眼根看见色法，还是识看见色法？关于这个问题—如果是眼根看见，那么具有其他识的人的眼根也应该能看见。如果是识看见，那么因为识没有障碍，即使被墙壁等遮蔽的也应该能看见？这不是过失。即使对于主张"眼根看见"的人来说，也不是所有的眼根都能看见，而是必须有识支持的眼根才能看见。对于主张"识看见"的人来说，也不是所有的识都能看见，而是必须依靠眼根的识才能看见，而且在有遮蔽时是不会生起的。
在光被墙壁等阻隔的地方不能生起，但在水晶、云层等不阻碍光的地方，即使有遮蔽也能生起。因此，由于识不生起，所以看不见被遮蔽的物体。这就是结论：是眼识在看见，因为看见是它的作用。
如果这样，为什么说"以眼见色"呢？这里的意思是：以眼根作为门，作为工具。或者如同"床发出欢呼"那样，将所依的作用归于能依。
"如虱头般大"是指与虱头相等的大小，即是说与虱头一样大。这是就它安住的处所而言，不是就它本身的大小而言。因为它以极微的大小来说是极其微细的。但它是在虱头大小的处所运作。不仅是这个，所有处所的一切色法都在那里运作。当它在那里生起时，是充满那个处所而生起的。它是以四十九种聚的方式同时运作，因为色法的寿命是十七心识刹那，而且在每一心识的三个刹那中，业生色法都在生起。

657.Suṇātīti sotanti ettha kiṃ sotaṃ suṇāti, udāhu viññāṇantiādinā heṭṭhā vuttanayena yathāsambhavaṃ yojetabbaṃ. Tanutambalomāciteti sasambhārasotabilassa anto sukhumehi tambavaṇṇalomehi sañcite. Aṅgulivedhakasaṇṭhāne padeseti aṅgulimuddikāsaṇṭhānamaṃsayutte padese. Vuttappakārāhīti sandhāraṇādikiccāhi. Āyunā paripāliyamānanti ettha vaṇṇādīhi parivāritanti sambandhitabbaṃ. Tiṭṭhatīti pubbe vuttanayena taṃ padesaṃ pūretvā tiṭṭhati. Sesaṃ vuttanayena veditabbaṃ. Ghāyatīti gandhopādānaṃ karoti. Sāyatīti rasaṃ vindati. Jīvitamavhāyatīti ettha rasaggahaṇamūlakattā ajjhoharaṇassa jīvitanimittaṃ ajjhoharaṇaraso jīvitaṃ, taṃ avhāyati tasmiṃ ninnatāya avhāyantamiva hoti. Uppaladalaggasaṇṭhāne padeseti majjhe chinnassa uppaladalassa aggabhāgasaṇṭhāne padese. Malānanti kilesādimalānañceva malavisayānañca sāsavadhammānaṃ anuttariyabhāvaṃ gacchantesu kāmarāganidānakammajanitesu kāmarāgassa ca visesapaccayesu ghānajivhākāyesu kāyassa visesato sāsavapaccayattā soyeva tesaṃ āyoti vuccati. Tena hi phoṭṭhabbasukhaṃ assādentā sattā methunampi sevanti. Atha vā kāyindriyavatthukā cattāro khandhā balavakāmarāgādihetubhāvato visesato malā, tesamayaṃ āyo hetūti kāyoti vutto. Imasmiṃ kāyeti imasmiṃ sasambhārakāye. Sopi hi kucchitānaṃ kesādimalānaṃ āyabhāvato kāyoti vuccati. Yāvatā upādinnakaṃ atthīti iminā kesagganakhaggādīsu kāyapasādassa abhāvamāha. Kappāsapaṭale sneho viyāti imināssa nirantarabhāvaṃ. Ime ca pana cakkhādayo rūpādigocaraninnatāya vammikaudakaākāsagāmasivathikāsaṅkhātagocaraninnatāya ahisuṃsumārapakkhikukkurasigālā viya daṭṭhabbā. Visamajjhāsayatāya hi cakkhu vammikacchiddābhiratasappo viya, bilajjhāsayatāya sotaṃ udakabilābhiratasuṃsumāro viya, ākāsajjhāsayatāya ghānaṃ ajaṭākāsābhiratapakkhi viya, gāmajjhāsayatāya jivhā gāmābhiratakukkuro viya, upādinnakajjhāsayatāya kāyo āmakasusānābhiratasigālo viyāti. Visamajjhāsayatāyāti cakkhussa visamajjhāsayaṃ viya hotīti katvā vuttā. Cakkhumato vā puggalassa ajjhāsayavasena cakkhu visamajjhāsayaṃ. Esa nayo sesesupi.

Daṭṭhu…pe… lakkhaṇanti ettha daṭṭhuṃ kāmetīti daṭṭhukāmo tassa bhāvo daṭṭhukāmatā, rūpataṇhāyetaṃ adhivacanaṃ. Sā pana anāgate cakkhādīsu ādīnavapaṭicchādikāvijjāmūlapatthanāsabhāvā pākaṭā apākaṭāti duvidhā. Tattha yā ayaṃ ‘‘īdisaṃ īdisañca sukhumatamavisayaggahaṇasamatthaṃ cakkhu hotū’’ti evaṃ kammāyūhanato pubbe, pacchā vā uppannā pākaṭā. Indriyavisesaṃ pana anāmasitvā avisesena paripuṇṇāyatanabhavasampattiṃ patthetvā, apatthetvā vā tattha avigatataṇhāvasena kammaṃ karontassa appahīnabhāvena anusayitā api kammasāmatthiyavicittahetubhūtā apākaṭā. Sā duvidhāpi nidānaṃ upanissayo yassa taṃ daṭṭhukāmatānidānaṃ, tadeva kammaṃ, taṃ samuṭṭhānametesanti daṭṭhukāmatānidānakammasamuṭṭhānāni, evaṃvidhānaṃ bhūtānaṃ pasādo daṭṭhukāmatā…pe… pasādo, taṃ lakkhaṇamassa, tathā hutvā lakkhīyatīti vā daṭṭhukāmatānidānakammasamuṭṭhānabhūtapasādalakkhaṇaṃ.


我来为您直译这段巴利文：
关于"听闻即耳根"，这里是听闻的是耳根还是识？等等这些问题应当按照前面所说的方法根据情况来理解。"遍布淡红色毛"是指在具备诸条件的耳孔内部布满细微的淡红色毛。"如指环形状的部位"是指形状如指环的肉质部位。"具有所说的种种作用"是指具有支撑等作用。"被寿命所维持"这里应当联系"被色等所围绕"来理解。"安住"是指按照前面所说的方式充满那个部位而安住。其余的应依照前说的方式来理解。
"嗅"是获取香。"尝"是感受味。"召唤生命"，这里因为吞咽是以味觉为基础，所以生命标志是吞咽的味道，它召唤生命，由于倾向于此而似乎在召唤。"在莲花瓣尖形状的部位"是指在形状如切开的莲花瓣尖端的部位。
对于"诸垢"，是指在趋向无上的烦恼等垢及垢境的有漏法中，在由欲贪因缘所生的，以及在鼻、舌、身这些欲贪的特殊缘中，因为身根特别是有漏缘，所以它被称为这些的来源。因为众生通过它享受触觉的快乐而从事淫欲。或者说，以身根为所依的四蕴因为是强烈的欲贪等因，所以特别称为垢，这是它们的来源因，故称为身。"在这个身体中"是指在这个具备诸条件的身体中。因为它是污秽的毛发等垢的来源，所以称为身。
"所有执取之处"，这是说明在发梢、指甲等处没有身净色。"如棉絮中的油"，这是形容它的连续性。这些眼等根，因为倾向于色等境，就像蛇、鳄鱼、鸟、狗、豺狼倾向于蚁穴、水、空中、村庄、坟场等处所一样。因为：
眼根因倾向不平之处，如喜欢蚁穴洞的蛇
耳根因倾向洞穴，如喜欢水洞的鳄鱼
鼻根因倾向空中，如喜欢虚空的鸟
舌根因倾向村庄，如喜欢村庄的狗
身根因倾向执取，如喜欢新坟场的豺狼
"因倾向不平之处"是说眼根有如此的倾向。或者说是因具眼者的人的意向而说眼根倾向不平之处。对其他根也是同样的道理。
关于"欲见等相"，这里"欲见"即是想要看见，其性质是欲见性，这是对色爱的别名。它以未来的眼等根为基础，以无明为根本，能遮蔽过患，具有希求的自性，分为明显和不明显两种。其中，在造作业之前或之后生起的"愿得如是如是能取极细境界的眼根"的愿望是明显的。而不特别指向根的差别，只是一般地希求或不希求具足诸处的存在福报，由于未断爱欲而造业，以未断除的方式潜伏，也成为业力种种相的因，这是不明显的。这两种都是因缘和依止，所以称为欲见因缘。那个业就是等起，以此为等起的是欲见因缘业等起。如是诸大种的净色即是欲见等的净色，这是它的相，或者说由此而被标识为相，故称为欲见因缘业等起大种净色相。


Ettha ca gabbhaseyyakānaṃ dinnapaṭisandhikaṃ, aññaṃ vā kammaṃ cakkhādīni nibbatteti. Opapātikānaṃ pana paṭisandhikkhaṇeva paripuṇṇāyatanānaṃ nibbattamānānaṃ paṭisandhijanakameva kammaṃ paripuṇṇasakalamattabhāvaṃ nibbattetīti gahetabbaṃ. Kathaṃ pana ekakammunā nibbattamānānaṃ cakkhādīnaṃ visesoti? Kāraṇassa bhinnattā. Taṃtaṃbhavapatthanābhūtā hi taṇhā taṃtaṃbhavapariyāpannāyatanābhilāsatāya sayaṃ vicittarūpā upanissayabhāvena taṃtaṃbhavanibbattakakammassapi vicittabhedataṃ vidahati. Yato tadāhitavisesaṃ tathāvidhasamatthatāyogena anekarūpāpannaṃ viya anekavisiṭṭhasabhāvaṃ phalaṃ nibbatteti, na cettha samatthatāsamatthatāsabhāvato aññā veditabbā. Kāraṇavisesena āhitavisesassa visiṭṭhaphalanipphādanasamatthatābhāvato ekasseva kammassa soḷasādivipākanibbattanahetubhāvena ca ayamattho sampaṭicchitabbo. Lokepi ekasseva sālibījassa paripuṇṇāparipuṇṇataṇḍulaphalanibbattihetutā dissateva. Kiṃ vā etāya yutticintāya, na cintitabbamevetaṃ. Yato kammaphalaṃ cakkhādīni, kammavipāko ca sabbaso buddhānaṃyeva ñāṇassa visayo, na aññesaṃ atakkāvacarattā. Teneva bhagavatā ‘‘kammavipāko acinteyyo, na cintetabbo, yo cinteyya, ummādassa vighātassa bhāgī assā’’tiādīnavaṃ (a. ni. 4.77) dassetvā paṭikkhittaṃ.

Rūpesu āviñchanarasanti āviñchanaṃ puggalassa, āvajjanādiviññāṇassa vā tanninnabhāvappattiyā hetubhāvo. Ādhārabhāvapaccupaṭṭhānanti nissayapaccayabhāvato. Ālokādisannissayena kadāci uppajjamānānampi hi cakkhuviññāṇaṃ uppajjanakāle cakkhuṃ nissāya eva uppajjatīti. Etthāha – cakkhuviññāṇuppattisamaye sambhavantesu mandāmandamajjhimāyukesu ekūnapaṇṇāsacakkhūsu katamaṃ cakkhuviññāṇassa ādhārabhāvaṃ paccanubhotīti? Vuccate –

‘‘Paṭisandhicittassa uppādakkhaṇe uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya dutiyabhavaṅgaṃ uppajjati, tena saddhiṃ uppannaṃ ṭhānappattaṃ purejātaṃ vatthuṃ nissāya tatiyabhavaṅgaṃ uppajjati, iminā nayena yāvatāyukaṃ cittappavatti veditabbā’’ti (visuddhi. 

我来为您直译这段巴利文：
在这里，对于胎生者，是由导致结生的业或其他业来产生眼等根。而对于化生者，在结生的刹那就具足诸根而生起，应当理解是由结生的业本身产生完整的全身。
那么，如何由同一个业所产生的眼等根会有差别呢？这是因为因缘不同。即对各种存在的渴爱，因为希求属于各种存在的诸根，自身呈现种种相，作为依止缘使产生各种存在的业也呈现种种差别。因此，由此而具有特殊性的业，通过与如是能力的结合，产生具有多种特殊自性的果报，就好像具有多种形态一样。这里不应理解为除了能力与不能力的自性之外还有其他。
应当接受这个道理：由于因缘的特殊性而具有特殊性的业具有产生殊胜果报的能力，同一个业能够作为产生十六等种果报的因。在世间中也可以看到，同一粒稻种能够作为产生完整或不完整稻米果实的因。或者说，何必思考这种道理呢？这是不应思考的。因为眼等根是业果，业报完全只是佛陀智慧的境界，不是其他人所能思议的，因为超越推理的范畴。因此世尊说："业报不可思议，不应思考，若思考者，将得发狂苦恼的果报"，显示过患而加以制止。
"对色法有牵引的作用"是指作为引导人或引发等识趋向于彼的因。"以作为所依为现起"是因为是依止缘的缘故。因为虽然眼识有时依靠光明等缘而生起，但在生起时必定依靠眼根而生起。
这里有一个问题：在眼识生起的时候，在具有短、中、长寿命的四十九种眼根中，哪一个作为眼识的所依？答：
"在结生心的生起刹那，依靠已生起、已达位置、前生的所依，第二个有分心生起；依靠与此同时生起、已达位置、前生的所依，第三个有分心生起。应当知道，依此方法，心的活动持续到寿命尽。"

2.700) –

Maggāmaggañāṇaniddese vuttanayena ekacittakkhaṇātītaṃ cakkhu rūpe ghaṭṭitvā viññāṇassa nissayo hoti, tasmā dvīsu bhavaṅgacalanesu purimassa anantarapaccayabhūtena bhavaṅgacittena saha uppannanti ayamattho idha sīhaḷasaṃvaṇṇanāyaṃ, visuddhimaggassa sīhaḷasaṃvaṇṇanāyañca vutto.

Taḷākagāmamūlavāsidāṭhānāgattherena pana ‘‘āvajjanena, tassa anantarapaccayabhūtena bhavaṅgena vā saha uppannaṃ cakkhu’’nti vuttaṃ, taṃ duvuttaṃ. Evañhi sati aññasmiṃ ghaṭṭite aññaṃ cakkhuviññāṇassa nissayo hotīti vuttaṃ hoti, evañca bhavaṅgacalanato heṭṭhā tatiyacatutthehi yāva terasamacittena saha uppannampi nissayo hotīti āpajjeyya, na cetaṃ vattabbaṃ, tatiyacatutthacittato paṭṭhāya uppannaṃ kesañci vīthicittānaṃ dvārabhāvaṃ na gacchati niruddhattā , manodvārassa niruddhasseva dvārabhāvassa dassanato. Yadi siyā ‘‘paṭisandhicittassa uppādakkhaṇe uppannaṃ vatthuṃ nissāya dutiyabhavaṅgaṃ uppajjatī’’tiādivacanato ‘‘ekacittakkhaṇātītameva nissayoti adhippeta’’nti idampi ekacittakkhaṇātītaṃ nissayoti yujjatīti, evaṃ sati ‘‘tassa anantarapaccayabhūtena bhavaṅgena vā’’ti vacanaṃ yujjeyya, tena hi ‘‘cittakkhaṇadvayātītampi nissayo’’ti paṭiññātaṃ siyā, tasmā nāyaṃ therassa adhippāyoti dissati. ‘‘Ekacittakkhaṇātikkamo’’ti ca anatītekacittakkhaṇassa dubbalatāya ekacittakkhaṇātikkamena tassa balavabhāvadīpanatthaṃ vuccati, na pana dviticatucittakkhaṇātītānaṃ nissayabhāvābhāvato. Evañca katvā vuttaṃ ācariyadhammapālattherena ‘‘sampaṭicchanādīni cutiāsannāni taduddhaṃ kammajarūpassa anuppattito ekasmiṃyeva hadayavatthusmiṃ vattantī’’ti, tasmā taṃ therassa manorathamevāti na sārato paccetabbaṃ.

Sahajātesu bahūsu pasādesu kiṃ eko nissayo hoti, udāhu sabbeyevāti? Nanu vuttaṃ ‘‘pubbe ekampi cakkhu viññāṇassa paccayo hotī’’ti, katamaṃ pana tanti? Yaṃ tattha visadaṃ hutvā rūpābhighaṭṭanārahaṃ. Visuddhimaggasīhaḷasaṃvaṇṇanāyaṃ pana ‘‘sabbeyeva nissayā hontī’’ti vatvā ‘‘yadi evaṃ ‘cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa’nti ettha ‘rūpe cā’ti vacanaṃ viya ‘cakkhūnī’tipi bahuvacanaṃ kattabbanti anuyogaṃ katvā taṃvisodhanatthaṃ ‘sasambhāracakkhudvayanissitaṃ pasādadvayaṃ nissāya ekameva viññāṇaṃ uppajjatīti gaṇheyyu’nti imaṃ vippaṭipattiṃ nirākarontena bhagavatā bahuvacanamakatvā ‘rūpāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo’tiādīsu (paṭṭhā. 1.1.2) viya sāmaññavasena ekavacanaṃ kata’’nti vuttaṃ. Ācariyadhammapālattherena pana tadeva sīhaḷasaṃvaṇṇanāvacanaṃ anicchantena ‘‘ekampi cakkhu viññāṇassa paccayo hoti, rūpaṃ pana anekameva paccayabhāvavisesato’’ti vuttaṃ. Tathā ceva amhehipi heṭṭhā vibhāvitanti. Yesaṃ bhūtānamayaṃ pasādo, teyeva imassa āsannakāraṇanti vuttaṃ ‘‘daṭṭhu…pe… padaṭṭhāna’’nti. Sotapasādādīnampi lakkhaṇādiniddese vuttanayānusārena attho yojetabbo.



我来为您直译这段巴利文：
如道非道智见清净论中所说的方法，过去一心刹那的眼根触及色法后成为识的所依。因此在两个有分波动中，与作为前者的无间缘的有分心同时生起，这个意思在这里的僧伽罗注释和清净道论的僧伽罗注释中都有说明。
然而，住于池村根本寺的长老达他那迦说："与转向心，或与作为它的无间缘的有分心同时生起的眼根"，这说法不妥当。因为如果这样，就等于说在这个被触及时，另一个成为眼识的所依，这样的话，从有分波动之前的第三、第四心直到第十三心同时生起的也会成为所依，但这是不应该说的。因为从第三、第四心开始生起的某些心路过程不能成为门，因为已灭，就像意门已灭也显示门的性质一样。
如果说："依据'在结生心的生起刹那，依靠已生起的所依，第二个有分心生起'等说法，意指'只有过去一心刹那的才是所依'，这样一心刹那过去的也是合理的"，如果这样，那么"或与作为它的无间缘的有分心"的说法就合理了，因为这样就承认"过去两个心刹那的也是所依"。因此可以看出这不是那位长老的意思。"经过一心刹那"是说明未经过一心刹那时力量薄弱，经过一心刹那后才有力量，而不是因为过去二、三、四心刹那的不能作所依。
因此阿阇黎法护长老说："领受等临近死亡的心，因为在那之后业生色不生起，只在一个心所依处运作"。所以那只是这位长老的愿望，不应该当作真实接受。
在众多俱生净色中，是一个作为所依，还是全部都作所依？难道不是说过"前面一个眼根也成为识的缘"吗？那是哪一个呢？是其中清净且适合接触色法的。但在清净道论的僧伽罗注释中说："全部都成为所依"，然后提出质问说："如果这样，就像'缘于眼与色而生眼识'中说'与色'那样，也应该用复数说'诸眼根'"。为了解决这个问题，说："为了避免'依靠具备诸条件的两个眼根中的两个净色而生起一个识'这种误解，世尊没有用复数，而是像'色处以所缘缘为缘，成为眼识界及其相应诸法的缘'等处那样，从一般意义上用单数"。
但是阿阇黎法护长老不同意那个僧伽罗注释的说法，说："一个眼根也成为识的缘，而色法则必定是多个，这是因为在作为缘的特性上有差别"。如我们前面所说明的那样。这个净色所依的大种就是它的近因，所以说"欲见等为近因"。对于耳净色等的相等的解释，也应当依照所说的方法来理解。

658.Kecīti mahāsaṅghiyesu ekacce. Cakkhādīsu tejādiadhikatā nāma tannissayabhūtānaṃ tadadhikatāyāti dassento ‘‘tejādhikāna’’ntiādimāha. Tattha tejādhikānanti pamāṇavasena catunnaṃ dhātūnaṃ samānabhāvepi kiccavasena tejodhātuadhikānaṃ. Evaṃ sesesupi. Ākāsa…pe… sesakāti ākāsādhikānaṃ bhūtānaṃ pasādo sotaṃ, vāyuadhikānaṃ ghānaṃ, toyādhikānaṃ jivhā, phoṭṭhabbasaṅkhātapathavādhikānaṃ kāyoti attho.

659. Evaṃ pana vadantānaṃ kiṃ uttaranti āha ‘‘te panā’’tiādi. Suttaṃ āharathāti na tumhākaṃ vacanamatteneva ayamattho sakkā saddhātuṃ, tassa pana paridīpakaṃ suttamāharatha. Sutte hi āhaṭe tassa neyyatthataṃ nītatthataṃ vicāretvā yadi tassa vasena ayamattho paññāyetha , gaṇheyyāma nanti adhippāyo. Suttameva…pe… kiñcipīti ito cito ca suttaṃ gavesamānāpi addhā ekantena kiñcipi ekagāthāpadamattampi tadatthaparidīpakaṃ suttaṃ na dakkhissanteva tepiṭake buddhavacane tādisasseva suttantassa abhāvato.

660. Kiñcāpi suttantavasena ayamattho na dissati, yuttito pana dissatīti ce, tampi natthīti dassento āha ‘‘visese satī’’tiādi. Bhūtānañhi visese sati pasādo kathaṃ bhave, neva bhaveyya, na ca bhaveyya, kiṃ kāraṇanti āha ‘‘samānānañhi bhūtānaṃ, pasādo paridīpito’’ti. Yasmā samānānameva bhūtānaṃ pasādo porāṇehi paridīpito, na visamānānaṃ. Pathavīdhātuadhikakalāpassa hi kakkhaḷattā, āpodhātuadhikakalāpassa vissandanato, tejodhātuadhikakalāpassa pariggayhamānattā, vāyodhātuadhikakalāpassa ca vissaraṇato na tesu pasādo patiṭṭhātuṃ sakkoti, tasmā tesaṃ kiccato samānānaṃyeva pasādo uppajjeyya, na visamānānanti.

661-2. Yadi evaṃ kathaṃ pasādānaṃ visesatāti āha ‘‘tasmā’’tiādi. Yasmā vuttappakārena pasādavatthukānaṃ bhūtānaṃ visesena na bhavitabbaṃ, tasmā etesaṃ pasādanissayabhūtānaṃ idamūnaṃ, idamadhikanti etaṃ visesaparikappanaṃ sabbaso sabbākārena pahāya ñeyyā kammavisesena pasādānaṃ visesatā. Yathā avisesepi bhūtānaṃ rūpānaṃ rasādayo aññamaññavisadisā honti, evaṃ cakkhādayopi bhūtavisesābhāvepi aññamaññavisadisā honti. So panāyaṃ visiṭṭhabhāvo kammavisesena viññātabbo. Ekampi hi kammaṃ pañcāyatanikattabhāvapatthanānipphannaṃ cakkhādivisesahetutāya aññamaññassa asādhāraṇavisiṭṭhaṃ sāmatthiyavisesato. Na hi yena visesena cakkhussa paccayo, teneva sotassa hoti indriyantarabhāvappattito. ‘‘Paṭisandhikkhaṇe mahaggatā cetanā kaṭattārūpānaṃ kammapaccayena paccayo’’ti vacanato paṭisandhikkhaṇe vijjamānānaṃ sabbesaṃyeva kaṭattārūpānaṃ ekā cetanā kammapaccayo hotīti viññāyati. Nānācetanāya hi tadā indriyuppattiyaṃ sati parittena ca mahaggatena ca kammena kaṭattārūpaṃ āpajjeyya, na cekā paṭisandhi anekakammanibbattā hotīti siddhamekena kammena anekindriyuppatti hotīti. ‘‘Na hi bhūtavisesena, hoti tesaṃ visesatā’’ti idaṃ nigamanavasena vuttaṃ.



我来为您直译这段巴利文：
"某些人"是指大众部中的一些人。为了显示眼等根中火等元素的增胜性是由于它们所依的元素增胜，所以说"以火等为增胜"等。其中"以火为增胜"是指虽然四大种在量上相等，但在作用上是火界增胜。其他的也是如此。"虚空...等"是说：耳根是以虚空为增胜的诸大种的净色，鼻根是以风为增胜的，舌根是以水为增胜的，身根是以所谓触的地为增胜的，这是其意思。
对于这样说的人有什么反驳呢？说"他们..."等。"请引经"是说不能仅凭你们的话就相信这个道理，请引用能阐明这个道理的经文。因为如果引用了经文，考察它是应该解释的意思还是已经解释的意思，如果依据它能够理解这个道理，我们就接受，这是其意思。"经文...都没有"是说即使到处寻找经文，他们也绝对看不到任何，即使一个偈颂的句子，能阐明那个意思的经文，因为在三藏佛语中没有这样的经文。
虽然从经文的角度看不到这个道理，但从道理上可以看到，对此也不是这样，为了显示这一点而说"若有差别"等。因为如果大种有差别，净色如何能存在呢？绝不会存在。为什么呢？说："因为已经说明净色是属于相同的大种"。因为古人说明净色只属于相同的大种，而不属于不相同的。因为地界增胜的聚集有坚硬性，水界增胜的聚集有流动性，火界增胜的聚集有被摄取性，风界增胜的聚集有扩散性，所以净色不能安立于它们之中，因此净色只能在作用相同的大种中生起，而不在不相同的大种中生起。
如果这样，那么净色们的差别是如何产生的呢？说"因此"等。因为如前所说，作为净色所依的大种不应有差别，所以完全舍弃对这些净色所依的大种"这个少，这个多"这样的差别分别，应当知道净色的差别是由业的差别而来。就像虽然大种无差别，但色法的味等是相互不同的，同样地，虽然大种无差别，眼等根也是相互不同的。这种殊胜性应当从业的差别来理解。因为即使是一个业，由于希求五处的身体而成就，因为是眼等差别的因，从能力的特殊性来说，是相互不共的特殊性。因为使眼根成为缘的特殊性，不会同样地使耳根成为缘，因为到达了另一根的状态。
由于说"在结生刹那，广大的思成为已作业色的业缘"，所以可以知道在结生刹那存在的所有已作业色都以一个思作为业缘。因为如果那时诸根的生起是由不同的思所致，那么已作业色就会由小和大的业而成就，而一个结生不会由多个业产生，所以确定一个业能产生多个根。"不是由大种的差别，而有它们的差别"这是作为总结而说的。

663. Evaṃ kammavisesato visiṭṭhesu ca etesu ārammaṇaggahaṇepi ayaṃ visesoti dassetuṃ ‘‘evametesū’’tiādi vuttaṃ. Appattagāhakanti asampattaggāhakaṃ attano nissayena saha anallīyananissaye eva rūpādivisaye viññāṇuppattihetubhāvato. Keci pana tampi ‘‘sampattaggāhakamevā’’ti vadanti, taṃ na sundaraṃ sāntare adhike ca visaye viññāṇuppattihetubhāvato. Yadi hi cakkhusotāni sampattavisayameva gaṇhanti, cakkhupasādato vicchinnadese ṭhitesu tārakādīsu nissayavasena ca pamāṇato adhikesu candamaṇḍalādīsu rūpāyatanesu sotapasādato ca vicchinnadesasambhūtesu udaracammasandhicammādiantaritesu kucchisaddasandhisaddādīsu puthulesu ca samuddasaddādīsu saddāyatanesu viññāṇuppatti na siyā sampattaggāhakānaṃ kāyindriyādīnaṃ tathā adassanato.

Ettha ca vadeyya – adhiṭṭhānato bahindriyassa pavatti hotīti sampattavisayameva yattakaṃ visayaṃ, tattakaṃ visayaṃ gahaṇākāraṃ pharitvā gaṇhāti, tasmā asiddhametaṃ ‘‘sāntare adhike ca visaye viññāṇuppattihetubhāvato’’ti? Taṃ na, adhiṭṭhānato bahi indriyuppattiyā eva abhāvā. Adhiṭṭhānadese eva hi indriyaṃ pavattati tattha kiccādippayogadassanato. Sati ca etassa bahi pavattiyaṃ adhiṭṭhāne pihitepi visayaggahaṇaṃ siyā, tasmā adhiṭṭhānadese ṭhitānaṃyeva cakkhusotānaṃ asampattavisayasseva gahaṇato nāsiddhametaṃ ‘‘sāntare adhike ca viññāṇuppattihetubhāvato’’ti. Tenāhu porāṇā –

‘‘Sabbagocarayogepi, diṭṭhaṃ rūparavesu yaṃ;

Vicchinnaputhuviññāṇaṃ, sampattaggāhabādhaka’’nti.

Tassattho – sabbesaṃ cakkhādīnaṃ gocarena rūpādinā yoge ekakāriyasādhakattā sambandhe ghaṭṭane vā samāne sati rūparavesu rūpasaddāyatanesu visayabhūtesu cakkhādito dūrabhāvena ceva kenaci anantaritabhāvena ca vicchinnesu pamāṇato puthulesu ca visayesu uppajjamānaṃ yaṃ viññāṇaṃ, taṃ cakkhusotānaṃ sampattaggāhassa sampattaggahaṇassa bādhakanti.

Apica yadi cakkhu sampattaggāhakaṃ siyā, attano maṇḍale ṭhitaṃ vaṇṇampi passeyya. Tathā akkhipuṭe añjanaṃ pakhumamūle akkhivaṇṇaṃ pakhumamūle ghaṭṭiyamānaṃ añjanasalākampi passeyya, na ca panetaṃ dissati, tasmā tannissaye dese ṭhitameva visayaṃ gaṇhāti. Sotāyatanampi yadi sampattaggāhakaṃ abhavissa, cittasamuṭṭhānaṃ saddāyatanaṃ sotaviññāṇassa kadācipi ārammaṇapaccayo na siyā. Na hi bahiddhā cittasamuṭṭhānānaṃ uppatti atthi. Paṭṭhāne ca ‘‘saddāyatanaṃ sotaviññāṇadhātuyā ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
这样，为了显示在这些由业差别而特殊的根中，在所缘的把握上也有这种差别，所以说"对于这些..."等。"不到达而取"是指不接触而取，因为它是通过自身的所依，对于没有接触所依的色等境，成为识生起的因。但有些人说它也是"到达而取"，这不妥当，因为它是对于有间隔和广大的境成为识生起的因。因为如果眼耳二根只取到达的境，那么对于离开眼净色处所的星等，以及依所依而在量上广大的月轮等色处，以及离开耳净色处所而生起的、被腹皮、关节皮等遮蔽的腹声、关节声等，以及广大的海声等声处，识就不会生起，因为不见身根等到达而取者有这样的情况。
在这里可能会说：根的活动是从依处向外进行的，所以它是遍满所取的境而取，只取到达的境，因此"因为它是对于有间隔和广大的境成为识生起的因"这个论证不成立？这不对，因为根根本不能在依处之外生起。因为根只在依处运作，因为在那里看到作用等的运作。如果它能在外部运作，即使依处被遮蔽也能取境，因此，因为只在依处的眼耳二根取不到达的境，所以"因为它是对于有间隔和广大的境成为识生起的因"这个论证是成立的。所以古人说：
"虽与一切境相应，
在色与声中所见，
间隔广大生起识，
障碍到达而取义。"
其意思是：当一切眼等根与色等境相应，因为成就一个作用而有关联或接触时，对于作为境的色声处，由于与眼等远离以及被某物隔开而间隔，以及在量上广大的境中生起的识，它障碍眼耳二根的到达而取、到达取境。
而且，如果眼根是到达而取，它应该能看见在自己圆盘中的颜色。同样地，它应该能看见眼窝中的眼药、眼睫毛根部的眼色，以及在眼睫毛根部接触的眼药棒，但这些都看不见，因此它只取在它的所依处所的境。耳处如果是到达而取，心所生的声处就永远不会成为耳识的所缘缘。因为外部没有心所生法的生起。而在发趣论中说："声处以所缘缘为缘，成为耳识界的缘"。

1.2) aviseseneva saddassa sotaviññāṇārammaṇabhāvo vutto . Kiñca yadi sotaṃ sampattaggāhakaṃ siyā, attano visayapadeseyeva gahetabbato gandhassa viya saddassāpi disādesavavatthānaṃ na siyā. Evañca saddānusārena kaṇḍaṃ pātentassa saddavedhino attano kaṇṇabileyeva sarapātanaṃ siyā, tasmā yattha uppanno saddo, tattheva ṭhito sotapathe āpāthamāgacchati.

Yadi evaṃ kathaṃ dūre ṭhitehi rajakādisaddā cirena suyyanti. Asampattaggāhakatte hi dūrāsannadesavattīnaṃ samakameva savanena bhavitabbanti? Nayidamevaṃ dūrāsannānaṃ yathāpākaṭe sadde gahaṇavisesato. Yathā hi dūrāsannānaṃ vacanasadde yathāpākaṭeva gahaṇavisesato akkharavisesanaṃ gahaṇaṃ, aggahaṇañca hoti, evaṃ rajakādisaddepi āsannassa ādito pabhuti yāva avasānā kamena pākaṭībhūte, dūrassa ca avasāne, majjhe vā piṇḍavasena pavattipākaṭībhūte yathāpākaṭaṃ nicchayaggāhakānaṃ sotaviññāṇavīthiyā parato pavattānaṃ manodvārikajavanānaṃ gahaṇavisesato lahukaṃ suto, cirena sutoti abhimāno hoti. Sotaviññāṇappavatti pana ubhayattha samānā saddassa uppannadese ṭhitassa attano vijjamānakkhaṇeyeva sotāpāthagamanato. Yadi saddassa bhūtaparamparāya samantato pavatti natthi, kathaṃ paṭighosuppattīti? Dūre ṭhitopi saddo aññattha paṭighosuppattiyā, bhājanādicalanassa ca paccayo hoti ayokanto viya ayocalanassāti daṭṭhabbaṃ.

Sesaṃ…pe… gāhakanti yaṃ pana avasesaṃ ghānajivhākāyasaṅkhātaṃ pasādattayaṃ, taṃ sampattaggāhakaṃ hoti nissayavasena ceva sayañca attano nissaye allīneyeva visaye viññāṇuppattihetubhāvato. Gandharasānaṃ nissayesu ghānajivhānissayehi saha allīnāyeva gandharasā viññāyanti . Phoṭṭhabbañca bhūtattayarūpaṃ kāyanissayena allīnameva viññāyatīti.

Vaṇṇavikāramāpajjamānanti dosādīhi kāraṇehi amanāpavaṇṇassa uppattivasena vaṇṇavikāraṃ āpajjamānaṃ. Hadayaṅgatabhāvanti cittagataṃ ajjhāsayaṃ. Pakāsetīti rūpamiva pakāsaṃ karoti, saviggahamiva dassetīti attho. Anekatthattā hi dhātūnaṃ pakāsanattho eva rūpa-saddo daṭṭhabbo. Taṃ pana rūpanti sambandho. Cakkhumhi, cakkhussa vā paṭihananaṃ lakkhaṇametassāti cakkhupaṭihananalakkhaṇaṃ. Evaṃ sotapaṭihananalakkhaṇantiādīsupi. Paṭihananañcettha visayavisayīnaṃ aññamaññābhimukhabhāvo yogyadesāvaṭṭhānaṃ paṭighāto viyāti katvā. Yathā paṭighāte sati dubbalassa calanaṃ hoti, evaṃ visayābhimukhabhāve sati visayino taṃsambandhassa ca vatthurūpassa, tannissitassa ca bhavaṅgassa calanaṃ hoti. So rūpassa cakkhumhi, cakkhussa vā rūpe hoti. Tenāha ‘‘yamhi cakkhumhi anidassanamhi sappaṭighamhi rūpaṃ sanidassanaṃ sappaṭighaṃ paṭihaññi vā, yaṃ cakkhu anidassanaṃ sappaṭighaṃ rūpamhi sanidassanamhi sappaṭighamhi paṭihaññi vā’’ti (dha. sa. 597) ca ādi. Visayabhāvo ārammaṇapaccayatā. Gocarabhāvapaccupaṭṭhānanti ettha anaññathābhāvo visayatā, tabbahulatā gocarabhāvoti ayaṃ visayagocarānaṃ viseso. Saddāyatīti udāharīyati, sakehi vā paccayehi sotaviññeyyabhāvaṃ upanīyatīti attho. Attānaṃ gandhayatīti sugandhaṃ, duggandhanti vā attānaṃ pakāseti. Tenāha ‘‘sūcayatī’’ti.



我来为您直译这段巴利文：
在发趣论中一般地说声是耳识的所缘。而且，如果耳根是到达而取，由于只能在自己的境处取，就像香一样，声音也就不会有方位的区别。这样的话，随声射箭的射手就只能在自己耳孔中射箭了。因此，声音在哪里生起，就在那里停留而进入耳道。
如果这样，为什么远处的染工等的声音要过很久才能听到呢？因为如果是不到达而取，远近处的应该同时听到？这不是这样的，因为对远近的声音是根据其明显程度而有取的差别。就像对远近的说话声，根据其明显程度而有音节的取与不取一样，对染工等的声音，近处的从开始到结束逐渐明显，远处的在结束时或中间整体运作明显，根据决定取的意门速行心路过程的取的差别，而有快速听到和过久才听到的感觉。但耳识的生起在两种情况下是相同的，因为声音在生起处停留时，在它存在的刹那就进入耳道。如果声音不是通过大种的相续而向四面八方运行，那么回声如何生起呢？应当理解：即使远处的声音也能成为他处回声生起和器皿等震动的因，就像磁石是铁移动的因一样。
"其余...取"，其余的鼻、舌、身三种净色是到达而取，因为它们通过所依，以及自身只对接触自己所依的境成为识生起的因。香和味只有在接触鼻舌所依时才被认知。触作为三大种色也只有在接触身所依时才被认知。
"呈现色的变化"是指由于贪等原因，通过不可意色的生起而呈现色的变化。"心意的状态"是指心中的意向。"显示"是指使之如色般显现，意思是使之如有形体般显示。因为语根有多义，所以"色"字应理解为显示义。"那个色"是连接词。"以对眼冲击为相"是说以对眼或为眼所冲击为相。对"以对耳冲击为相"等也是如此。这里的冲击是指境与有境相互面对，处于适当位置，就像撞击一样。就像在撞击时弱者会动摇，同样在面对境时，境者、与之相关的所依色，以及依之的有分都会动摇。它是色对眼或眼对色的。所以说："或者色在不可见有对的眼中冲击，或者不可见有对的眼在可见有对的色中冲击"等。境性是所缘缘性。"以行境性为现起"，这里不变异性是境性，多有性是行境性，这是境和行境的差别。"发声"是被说出，或由自己的诸缘带来能被耳识的状态的意思。"显示自己"是显示自己为好香或臭香。所以说"表示"。

664. Itthiyā eva indriyaṃ itthindriyaṃ. Yathā cakkhādīni indriyāni purisassapi honti, nayidaṃ tathā. Idaṃ pana niyamena itthiyā eva hoti, tasmā ‘‘itthindriya’’nti vuccati. Evaṃ purisindriyepi. Itthiyā bhāvo, itthīti bhavati etena cittaṃ , abhidhānaṃ vāti itthibhāvo. Paṭisandhisamuṭṭhitoti paṭisandhiyaṃyeva samuṭṭhito, paṭisandhicittena saha ekakkhaṇe samuṭṭhito. Etena ṭhapetvā liṅgaparivattanaṃ cakkhundriyādīni viya imassa apātubhāvamāha. Yañcetaṃ itthiliṅgādīti yaṃ panetaṃ indriyaphalabhūtaṃ itthiliṅgādi. Ādi-ggahaṇena itthinimittaitthikuttaitthākappānaṃ saṅgaho. Tattha visadaavisadahatthapādāditā saṇṭhānaṃ itthiliṅgaṃ. Itthīnañhi hatthapādagīvāuraādisaṇṭhānaṃ na purisānaṃ viya hoti. Tathā hi tāsaṃ heṭṭhimakāyo visado, uparimakāyo avisado, hatthapādā khuddakā, mukhaṃ khuddakaṃ, thanamaṃsā avisadā, tā nimmassudāṭhikā. Kesabandhavatthaggahaṇañca itthinimittaṃ. Daharakālepi suppakamusalakādīhi kīḷā makacivākena suttakantananti ca evamādi itthikuttaṃ, itthikiriyāti attho. Avisadaṭṭhānagamanādiākāro itthākappo. Purisampi hi avisadaṃ disvā mātugāmo viya tiṭṭhati nipajjati nisīdati khādati bhuñjatīti vadanti. Idaṃ pana itthiliṅgādiparidīpanaṃ akusalanti vatvā aññathāpi vaṇṇenti ācariyā. Kathaṃ? Yonipadeso itthiliṅgaṃ, sarādhippāyā itthinimittaṃ, avisadaṭṭhānagamanādayo itthikuttaṃ, itthisaṇṭhānaṃ itthākappoti. Ettha ca adhippāyo nāma purisasmiṃ methunataṇhā. Sā hi tāsaṃ niccaṃ balavatarā pavattati, ato sāpi itthīti sañjānanassa nimittatāya ‘‘itthinimitta’’nti vuccati. Kiñcāpi itthīti saññāṇassa nimittatāya kuttākappānampi nimitteyeva antogadhatā, tathāpi tesaṃ visuṃ gahaṇato sarādhippāyā eva nimittabhāvena adhippetā.

665. Kiṃ panetaṃ itthiliṅgādi itthindriyaṃ viya paṭisandhisamuṭṭhitaṃ hotīti āha ‘‘itthindriyaṃ paṭiccevā’’tiādi. Kiñcāpi hi itthiliṅgādīni yathāsakaṃ kammādinā paccayena samuṭṭhahanti , yebhuyyena pana itthindriyasahiteyeva santāne taṃtadākārā hutvā sambhavanti, itarattha ca na bhavantīti tesaṃ tabbhāvabhāvitaṃ upādāya ‘‘itthindriyaṃ paṭicceva jāyantī’’ti vuttāni. Evañca katvā vakkhati ‘‘itthi…pe… kāraṇabhāvapaccupaṭṭhāna’’nti. Īdiseneva kāraṇabhāvasaṅkhātena adhipatibhāvena tassa indriyatā vuttā indriyasahite santāne itthiliṅgādiākārarūpapaccayānaṃ aññathā anuppādanato, na pana indriyādipaccayasambhavato. Tathā hetaṃ jīvitindriyaṃ viya ekakalāpagatānaṃ āhāro viya kalāpantararūpānaṃ upatthambhakamanupālakaṃ vā na hoti. Evañca katvā jīvitindriyaāhārānaṃ viya imassa indriyapaccayatā, atthiavigatapaccayatā ca pāḷiyaṃ na vuttā. Yasmā paccayantarādhīnāni itthiliṅgādīni, tasmā yatthassa ādhipaccaṃ, taṃsadisesu matacittakatarūpesupi taṃsaṇṭhānatā dissati. Yasmā panete itthindriyaṃ paṭicca jāyantāpi gabbhaseyyakānaṃ paṭisandhiyaṃ na samuṭṭhahanti, pavatteyeva samuṭṭhahanti, tasmā āha ‘‘pavatte…pe… paṭisandhiya’’nti.

666-

我来为您直译这段巴利文：
女性的根即是女根。像眼等根也属于男性，而这个不是这样。这个专属于女性，所以称为"女根"。男根也是如此。女性之性，由此心或名称成为女性，即是女性之性。"结生所生"是指在结生时就生起，与结生心在同一刹那生起。由此说明除了性别转变外，这个不像眼根等那样显现。
"这个女相等"是指这个作为根的果报的女相等。"等"字包括女标志、女态度、女举止。其中，手脚等清晰不清晰的形状是女相。因为女性的手、脚、颈、胸等形状不像男性。即她们的下身清晰，上身不清晰，手脚小，面部小，乳房不清晰，她们无须无胡。结发、着衣是女标志。即使在幼年时期，用小锅、杵等玩耍，用纺车纺线等，这些是女态度，即女性的行为。不清晰处的行走等姿态是女举止。因为即使看到男性不清晰，也说他像女人一样站、卧、坐、吃、饮。
然而说这个女相等的说明不善巧后，诸阿阇黎们又作另外的解释。怎样解释？生殖器处是女相，情欲倾向是女标志，不清晰处的行走等是女态度，女性形状是女举止。这里"倾向"是指对男性的淫欲。因为这个在她们身上总是强烈地运行，所以也因为是识别为女性的标志而称为"女标志"。虽然态度和举止因为是识别为女性的标志而也包含在标志中，但因为它们被单独提出，所以只有情欲倾向被意指为标志性。
这个女相等是否像女根一样是结生所生呢？说"只缘于女根"等。虽然女相等是由各自的业等缘所生起，但通常只在具有女根的相续中以各种形态生起，在其他处则不生起，所以依据它们的有无而说"只缘于女根而生"。这样说后，将会说"女性...以作因性为现起"。正是通过这种所谓作因性的增上性而说它的根性，因为在具有根的相续中，女相等形态的诸色因不会以其他方式生起，而不是因为有根等缘的生起。
因为这个不像命根对于同一聚的诸色，或像食素对于其他聚的诸色那样是支持者或维持者。这样的话，经中没有像命根和食素那样说它的根缘性、有缘性和不离去缘性。因为女相等依赖其他缘，所以在它有增上力的地方，即使在死尸和画像这样的相似色中也可以看到那种形状。因为这些虽然缘于女根而生，但对于胎生者在结生时不生起，只在转起时生起，所以说"在转起...结生"。

7. Saṃsedajaopapātikānaṃ pana kiñci itthindriyena saha paṭisandhiyameva nibbattati. Na cāti ca-kāro vacanīyantarasamuccaye. ‘‘Kiñcā’’ti imassa atthe daṭṭhabbo. Yasmā liṅgādiākāresu rūpesu rūpāyatanaṃ cakkhuviññeyyaṃ, tasmā āha ‘‘itthiliṅgādayo cakkhuviññeyyā hontī’’ti. Yasmā pana tato aññāni yathāyogaṃ sotaviññeyyāni ceva manoviññeyyāni ca, tasmā vuttaṃ ‘‘na vā’’ti. Yathāvutto papañco purisindriyepi yathāsambhavaṃ yojetabboti atidesaṃ karonto āha ‘‘esevā’’tiādi. Sesepīti ettakeyeva vutte ito sesesu sabbesupīti kadāci koci cinteyyāti āha ‘‘purisindriye’’ti . Paṭhamakappānanti paṭhamakappikanarānaṃ. Tesañhi ābhassaralokato cavitvā idhūpapannānaṃ dīghassa kālassa accayena oḷārikaṃ āhāraṃ āharataṃ muttakarīsesu sañjātesu tesaṃ nikkhamanatthāya vaṇamukhāni bhijjanti, purisassa purisabhāvo, itthiyā ca itthibhāvo pāturahosi. Tathā hi purimattabhāvesu pavattaupacārajhānānubhāvena yāva sattasantāne kāmarāgavikkhambhanavego na paṭipassambhati, na tāva balavakāmarāgūpanissayāni itthipurisindriyāni pāturahesuṃ. Yadā panassa vicchinnatāya balavakāmarāgo laddhāvasaro ahosi, tadā tadūpanissayāni tāni sattānaṃ santāne sañjāyanti.

668.Paratoti paṭhamakappato aparabhāge. Pavatte…pe… parivattatīti yathā taṃ soreyyakaseṭṭhiputtassa viyāti adhippāyo. Api-saddena paṭhamapārājikāyaṃ vinītavatthupāḷiyaṃ āgatabhikkhussa, bhikkhuniyā viya ca paṭisandhiyaṃ samuṭṭhitassapi pavatte parivattanaṃ dīpeti. Yathāha –

‘‘Tena kho pana samayena aññatarassa bhikkhuno itthiliṅgaṃ pātubhūtaṃ hoti. Tena kho pana samayena aññatarissā bhikkhuniyā purisaliṅgaṃ pātubhūtaṃ hotī’’ti (pārā. 69).

Yassa pana paṭisandhiyaṃ dvīsu ekampi na samuṭṭhitaṃ, so abhāvako nāma, tassa pavattiyampi indriyuppatti na hotīti daṭṭhabbaṃ.

669. Kiṃ panetassa ubhayassapi nibbattiyā, vināsanassa ca kāraṇaṃ, yato idaṃ samuṭṭhāti, parivattatīti ca vuccatīti imaṃ anuyogaṃ manasi katvā āha ‘‘mahatā pāpakammenā’’tiādi. Tattha mahatāti paradārikakammādinā mahābalena. Pāpakammena upanissayabhūtena . Mahatā kusalenevāti idaṃ sugatiṃ sandhāya vuttaṃ. Duggatiyaṃ pana ubhayampi akusalakammeneva jāyati.



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7. 关于湿生及化生众生，有些是与女根同时投生。此处"ca"(和)字是用来连接其他语句。"kiñca"(某些)一词应理解其含义。由于色处中的性别等形态为眼识所识知，故说"女性特征等为眼识所识"。又由于除此之外的其他[特征]依情况为耳识与意识所识知，故说"或不[为眼识所识]"。说"同样"等词是为了指示前述详细解释也应按实际情况类推适用于男根。说"男根"是因为若仅说"其余等"，或有人会想"是否指其余一切"。"最初劫众生"指最初劫的人类。他们从光音天死后投生至此，经长时间后食用粗糙食物，大小便生起时，为了排泄而开裂出孔道，男性显现男相，女性显现女相。如是，由于前世所修近行定的力量，只要众生相续中抑制欲贪的力量未消退，就不会显现以强烈欲贪为因缘的男女诸根。当[抑制力]断绝而强烈欲贪得机现起时，以此为缘的诸根便在众生相续中生起。
668. "其后"指最初劫之后的时期。"在生命过程中...转变"意指如同梭罗耶(Soreyya)长者子的情况。以"api"(也)字表示，如第一波罗夷篇律例故事中所说的比丘和比丘尼那样，不仅是结生时生起的[性别]在生命过程中会转变。如说：
"当时，有一比丘显现女相。当时，有一比丘尼显现男相。"
若在结生时男女根二者皆未生起者，称为无性者，应知此人在生命过程中也不会生起诸根。
669. "此二者生起和消失的原因是什么？为何说它会生起和转变？"考虑到这样的追问而说"由于重大恶业"等。其中，"重大"指如通奸等强大[的业]。"恶业"是指作为[性别转变的]助缘。"由重大善业"是就善趣而言。在恶趣中，二者[的生起]都是由不善业所致。

670. Indriye vinaṭṭhe ekanteneva liṅgampi vinassatevāti āha ‘‘itthiliṅgaṃ vinassatī’’ti. Ayaṃ panettha adhippāyo daṭṭhabbo – imesu dvīsu purisindriyaṃ uttamaṃ, itthindriyaṃ hīnaṃ, purisindriyassa antaradhānaṃ mahantena akusalena kammena hoti, samuṭṭhānaṃ mahantena kusalakammena, itthindriyassa antaradhānaṃ dubbalākusalena, samuṭṭhānampi dubbalakusalena, duggatiyaṃ pana ubhayassāpi antaradhānaṃ, samuṭṭhānañca akusaleneva hotīti. Yadi sugatiyaṃ itthindriyampi kusaleneva nibbattati, kathañcarahi ‘‘paradārikakammaṃ katvā niraye paccitvā teneva pāpakammena pañcasatakkhattuṃ manussaloke itthī hutvā nibbattatī’’tiādivacananti? Nāyaṃ virodho nissandaphalavasena vuttattā. Tathā hi paṭisandhiyaṃ tāva purisindriyanibbattanārahampi kammaṃ kadāci paradārikādinā balavapāpakammena paṭibāhitasāmatthiyaṃ assa, tadā attano purisindriyanibbattane asamatthatāya itthindriyameva nibbatteti. Pavattiyaṃ pana attano balavabhāvena itthindriyūpanissayaṃ paradārikamakusalakammaṃ paṭibāhitvā paṭisandhito paṭṭhāya purisindriyaṃ samuṭṭhāpentaṃ kadāci laddhasāmaggitāsañjātabalavisesena paradārikādinā kammena paṭibāhitasāmatthiyaṃ bhaveyya, tadā attano dubbalatāya purisindriyaṃ na nibbatteti , itthindriyameva nibbatteti. Evaṃ paradārikādikammūpanissayena itthindriyassa nibbattanato taṃ tena nibbattitaṃ katvā vuccati.

671-2. Yadā pana taṃ kammaṃ puna sāmaggipaṭilābhato, parikkhīṇapāpakammatāya vā balavappattaṃ abhavissa, tadā dinnavedhaṃ viya rukkhaṃ tadapagame attano balānurūpaṃ purisindriyaṃ nibbatteti, itthindriyaṃ pana attano kāraṇābhāvato nuppajjati. Ubhayassa pana nibbattiyampi visadisindriyanibbattanato pure sattarasamacittassa ṭhitikālamupādāya taṃtaṃsamuṭṭhāpakakammaṃ taṃ taṃ indriyaṃ na janeti. Sattarasamacittena saha uppannaṃ visadisindriyuppattito purimacittena saha nirujjhati. Yadi hi sattarasamacittuppādato parampi uppajjeyya, itaraṃ nuppajjati ekasmiṃ santāne dvinnaṃ sahuppattiyā anicchitattā. Teneva hi ‘‘yassa vā pana purisindriyaṃ uppajjati, tassa itthindriyaṃ uppajjatī’’ti (yama. 3.indriyayamaka.188) imasmiṃ pañhe ‘‘no’’ti (yama. 


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670. 当诸根毁坏时，性别特征必定也会消失，因此说"女性特征消失"。这里应当理解以下意思 - 在这两种性别中，男根为胜，女根为劣。男根的消失是由强大的不善业所致，其生起是由强大的善业所致。女根的消失是由微弱的不善业所致，其生起也是由微弱的善业所致。然而在恶趣中，两种性根的消失和生起都是由不善业所致。如果在善趣中女根也是由善业所生，那么为什么又说"造作通奸业后，在地狱受苦，由于那个恶业，在人间五百次转生为女人"等语呢？这并不矛盾，因为这是就异熟果而言。即使在结生时，本应生起男根的业，有时会因通奸等强大恶业而失去其功能，这时由于无力生起男根，就只能生起女根。在转生过程中，由于自身的强力，能够抑制导致女根的通奸不善业，从结生开始就产生男根，有时因缘和合而产生特殊力量，会被通奸等业障碍其功能，这时由于自身力量微弱，不能生起男根，只能生起女根。如此，因为依靠通奸等业而生起女根，所以说是由此业所生。
671-2. 当那个业由于重新获得诸缘，或因恶业已尽而变得强大时，就像树木被砍伤后重新生长一样，随着那些（障碍）的消失，便依自身力量相应地生起男根，而女根因为缺乏其生起因缘就不会生起。即使在两种根都可能生起时，由于会生起不同的根，从第十七心的住位开始，各自的能产生之业就不再产生各自的根。与第十七心同时生起的异类根，会与前一心同时灭去。因为如果在第十七心生起之后仍继续生起，另一根就不会生起，这是因为不允许在同一相续中有两种根同时生起。因此在"对于男根生起者，其女根是否生起？"这个问题中答"否"。

3.indriyayamaka.188) paṭikkhepo katoti. Evañca katvā vakkhati ‘‘ubhatobyañjanassāpī’’tiādi . Ekasmiñca niruddhe tappaṭibaddhāni liṅgādīni katipayadivasehi nirujjhanti, tesu niruddhesu itarāni anukkamena jāyantīti ācariyā. Itthinimittuppādakakammato, purisanimittuppādakakammato vāti ubhato duvidhaṃ byañjanamassāti ubhatobyañjano. Tassāpīti yassa duvidhaṃ byañjanamatthi, tassāpi ekameva indriyaṃ siyā, kiṃ pana itarassāti dasseti.

Nanu ca duvidhe byañjane sati indriyadvayenāpi bhavitabbaṃ, byañjanañhi taṃ taṃ indriyaṃ paṭicca jāyatīti? Saccaṃ jāyati, etthāpi itthiubhatobyañjanassa itthindriyaṃ paṭicca itthinimittameva yāvajīvaṃ pavattati, purisaubhatobyañjanassa purisindriyaṃ paṭicca purisanimittameva, itaraṃ pana na tassa itthindriyapurisindriyahetuto jāyati. Taṃ pana yena kāraṇena hoti, taṃ dassetuṃ ‘‘evaṃ sante’’ti anuyogaṃ katvā ‘‘na cābhāvo’’tiādinā sodhanaṃ tu vuttaṃ. Evaṃ santeti ekasmiṃyeva indriye sati. Abhāvo cāti yaṃ paṭicca jāyati, tassa abhāvato purisaubhatobyañjanassa itthibyañjanābhāvo, itthiubhatobyañjanassa purisabyañjanābhāvoti attho . Na cābhāvo siyāti neva dutiyabyañjanassa abhāvo siyā. Na taṃ byañjanakāraṇanti taṃ indriyaṃ dutiyabyañjanakāraṇaṃ na hoti. Kasmā? Sadā abhāvato. Itthiubhatobyañjanassa hi yadā itthiyā rāgacittaṃ uppajjati, tadā purisabyañjanaṃ pākaṭaṃ hoti, itthibyañjanaṃ paṭicchannaṃ guḷhaṃ hoti, tathā itarassa itaraṃ. Yadi ca tesaṃ indriyaṃ dutiyabyañjanakāraṇaṃ bhaveyya, sadāpi byañjanadvayaṃ tiṭṭheyya, na pana tiṭṭhati, tasmā veditabbametaṃ ‘‘na tassa taṃ byañjanakāraṇa’’nti. Kiñcarahi kāraṇanti ce? Āha ‘‘tassā…pe… kāraṇa’’nti. Tattha kammasahāyanti purimabhavasiddhassa indriyanibbattakakammassa sahāyaṃ. Rāgacittanti itthiyā purisasmiṃ, purisassa itthiyaṃ vā uppannaṃ methunarāgacittaṃ. Tasmiñhi uppanne taṃ pākaṭaṃ hoti, tasmiṃ paṭippassaddhe paṭicchannaṃ hoti. Yasmā panimassa ekameva indriyaṃ hoti, tasmā itthiubhatobyañjanako sayampi paraṃ uddissa gabbhaṃ gaṇhāti, attānaṃ uddissa parampi gaṇhāpeti. So hi itthindriyavantatāya sayaṃ gaṇhāti, paresu upakkamakaraṇato paraṃ gaṇhāpeti. Purisaubhatobyañjanako paresu upakkamakaraṇato paraṃ gabbhaṃ gaṇhāpeti, sayaṃ pana purisindriyavantatāya gabbhaṃ na gaṇhāti.

Yasmā itthindriye sati itthiliṅgādayo honti, tesu ca santesu itthīti pakāso hoti, tasmā taṃ tassa pakāsanakāraṇanti āha ‘‘itthīti pakāsanarasa’’nti. Duvidhampi panetaṃ indriyaṃ kāyapasādo viya sakalasarīrabyāpakameva, na cassa kāyapasādena saṅkaro lakkhaṇabhedato, nissayabhedato ca.



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因此作了否定的回答。基于此，后面将说"对于具双性者"等等。当其中一种消失时，与之相关的性征等会在几天内消失，在这些消失后，其他特征会依次生起，诸论师如是说。由于能产生女性特征的业，或能产生男性特征的业，这两种特征都具有，故称为双性者。"对彼者也"意为：对于具有两种性征者，也只会有一种根，更何况其他人呢，这是在说明这一点。
然而，当有两种性征时，难道不应该有两种根吗？因为性征是依各自的根而生起的。确实会生起，在这里，对于女性双性者，依女根而有女性特征终生相续，对于男性双性者，依男根而有男性特征，而另一种特征并非由其女根或男根而生。为了说明那是由什么原因而有，提出"若是如此"的质问，并以"并非不存在"等作出解释。"若是如此"指只有一种根的情况。"不存在"意味着由于缺乏所依之根，男性双性者缺乏女性特征，女性双性者缺乏男性特征。"并非不存在"意为第二性征并非不存在。"那不是性征之因"意为那个根不是第二性征的原因。为什么？因为不会一直存在。对于女性双性者，当对女子生起欲念时，男性特征变得明显，女性特征则隐藏不显，对另一种情况也是如此。如果他们的根是第二性征的原因，两种性征就会一直存在，但事实并非如此，因此应当了解"那不是其性征之因"。
那么什么是原因呢？回答说："彼等......的原因"。其中，"业的助缘"是指与前世产生诸根之业相助随的。"欲念"是指女子对男子，或男子对女子生起的淫欲之心。当此心生起时，那个特征变得明显，当此心平息时则变得隐藏。又因为此人只有一种根，所以女性双性者既能自己受胎，也能使他人因自己而受胎。因为具有女根，所以能自己受胎，因为能对他人施为，所以能使他人受胎。男性双性者因为能对他人施为而能使他人受胎，但因具有男根，所以自己不能受胎。
因为有女根时就有女性特征等，有这些时就显现为女性，所以说这是其显现之因，因此说"以显现为女性为味"。这两种根都像身净色一样遍及全身，但与身净色不相混淆，因为有特征的差别和所依的差别。

673.Sahajarūpaparipālanalakkhaṇanti yathā attanā sahajātarūpāni tīsu khaṇesu pavattanti, evaṃ anupālanalakkhaṇaṃ. Jīvitindriyassa ekantakammajattā sahajaggahaṇeneva anupāletabbānampi kammajabhāvova siddhoti kammajaggahaṇaṃ na kataṃ. Yathāsakaṃ khaṇattayamattaṭṭhāyīnampi kammajarūpānaṃ pavattihetubhāveneva taṃ anupālakaṃ. Tenāha ‘‘tesaṃ pavattanarasa’’nti. Pavattanañcettha vuttanayena tesaṃ yāpanaṃ ṭhapanaṃ ṭhitihetukatā. Na hi kammajānaṃ kammameva ṭhitihetu bhavituṃ sakkoti āhārajādīnaṃ āhārādi viya. Kiṃ kāraṇaṃ? Taṅkhaṇābhāvato. Kammañhi niruddhaṃ rūpassa paccayo hoti, tato taṃsamuṭṭhānarūpāni matapitikā viya puttā cūḷapituādinissayena aññanissayeneva pavattanti, aññañca tesaṃ yāpanasamatthaṃ natthi aññatra jīvitindriyenāti tadeva tesaṃ pavattanarasaṃ. Āhārajādayo pana dharamānakapitikā viya puttā aññanirapekkhā sakasakapaccayavaseneva pavattanti. Āhārādayo hi attano atthikkhaṇeyeva rūpāni samuṭṭhāpetvā tesaṃ ṭhitipavattiyāva tiṭṭhanti, tato taṃsamuṭṭhānāni jīvitindriyanirapekkhāni. Sesānipi taṃtaṃpaccayavaseneva tiṭṭhantīti na aññaṃ ṭhapanakāraṇaṃ paccāsīsanti. Kammasamuṭṭhānampi cetaṃ uppādato paṭṭhāyeva anupālakaṃ. Yāpetabbāni pavattetabbāni sahajātabhūtāni padaṭṭhānametassāti yāpetabbabhūtapadaṭṭhānaṃ.

674.Manoviññāṇadhātūti ṭhapetvā arūpāvacaravipākamanoviññāṇadhātuṃ avasesā manoviññāṇadhātu. Tenāha ‘‘pañcavokāre’’ti. Pañcavokāre manodhātu, manoviññāṇadhātuyo ca yaṃ rūpaṃ nissāya pavattanti, taṃ ‘‘vatthū’’ti pavuccatīti sambandho. Pañcavokāreti ca visesanaṃ manoviññāṇadhātuvasena kataṃ, manodhātu pana catuvokārabhave nattheva. Pāḷiyaṃ anāgatassāpi hadayavatthuno āgamato, yuttito ca atthibhāvo viññātabbo. Tattha āgamo tāva –

‘‘Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca pavattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
673. "具有维护俱生色法为相"意为：如同与自身俱生的色法在三个刹那中运行，如是具有维护的特相。由于命根必定是业生的，仅以"俱生"一词就已成立所要维护的也是业生性，所以没有另外说明"业生"。虽然业生色法只住三个刹那，但它作为维持其运行的因。因此说"以使它们运行为味"。这里的运行是指如前所说的维持、安立、作为住立因。因为对于业生色法，业本身不能像食生等色法的食等那样作为住立因。为什么？因为不在当下存在。业虽已灭却作为色法的缘，由此所生的色法就像失去父母的子女一样，依靠小父等其他依止而运行，除了命根之外没有其他能维持它们的，所以说命根以维持它们运行为味。而食生等色法则像有生父在的子女一样，不依赖其他，只依各自的缘而运行。因为食等只在自己存在的刹那产生色法，并维持其住立运行，所以由此所生的色法不依赖命根。其余的也都依各自的缘而住，因此不期待其他维持因。这业生色法从生起开始就具有维护作用。应当维持、应当运行的俱生界是它的足处，故说"应维持诸界为足处"。
674. "意识界"指除了无色界异熟意识界之外的其余意识界。因此说"在五蕴有中"。在五蕴有中，意界和意识界所依止而运行的色法，称为"所依"，这是其关联。"在五蕴有中"这个限定是就意识界而言，因为意界在四蕴有中根本不存在。应当从圣典和理证了知虽然在圣典中未提及的心所依处的存在。其中首先是圣典证据：
"意界和意识界所依止而运行的色法，对于意界、意识界及其相应诸法，以依止缘的方式作为缘。"

1.8) –

Evamādi paṭṭhānavacanaṃ. Yutti pana evaṃ veditabbā – nipphannaupādāyarūpanissayaṃ dhātudvayaṃ pañcavokārabhave rūpapaṭibaddhavuttittā. Yaṃ yañhi rūpapaṭibaddhavutti, taṃ taṃ nipphannaupādāyarūpanissayaṃ dissati yathā cakkhuviññāṇadhātu. Tattha na tāva rūpāyatanādīnaṃ, ojāya ca tannissayatā yujjati indriyapaṭibaddhato bahipi tesaṃ pavattidassanato, nāpi itthindriyapurisindriyānaṃ tadubhayavirahite abhāvakasantānepi dhātudvayadassanato. Jīvitindriyassāpi sahajaparipālanalakkhaṇakiccantaraṃ vijjatīti na tannissayatā yujjati. Tañhi kiccantare pasutaṃ na imāsaṃ nissayo bhavituṃ sakkoti, tasmā pārisesato tesaṃ nissayo hadayavatthu nāma atthīti viññātabbaṃ. Hotu tāva dhātudvayanissayo vatthu, upādāyarūpañca, taṃ panetaṃ kammasamuṭṭhānaṃ paṭiniyatakiccaṃ hadayappadese ṭhitamekanti daṭṭhabbaṃ. Kathametaṃ viññāyatīti? Vuccate – vatthurūpabhāvato kammasamuṭṭhānaṃ cakkhu viya. Yañhi viññāṇassa vatthubhūtaṃ rūpaṃ, taṃ kammasamuṭṭhānaṃ yathā cakkhupasādo, tato eva paṭiniyatakiccaṃ aṭṭhiṃ katvā manasi katvā sabbaṃ cetasā samannāharitvā kiñci cintentassa hadayappadesassa khijjanato tatthedaṃ tiṭṭhatīti viññāyati. Yathāhu ācariyā –

‘‘Kammajaṃ vatthubhāvā taṃ, cakkhuṃva niyatakriyaṃ;

Cintāya ca urokhedā, tatra tiṭṭhanti vijāniya’’nti.

Yadi manodhātumanoviññāṇadhātūnaṃ nissayabhūtaṃ hadayavatthu nāma atthi, kasmā panetaṃ rūpakaṇḍe na vuttaṃ. Na hi labbhamānassa avacane kāraṇaṃ atthīti? No natthi kāraṇantarasambhavato. Kiṃ pana taṃ kāraṇaṃ? Desanābhedo. Yathā hi cakkhuviññāṇādīni ekantato cakkhādinissayāni, na evaṃ manoviññāṇaṃ ekantena hadayavatthunissitaṃ pañcavokārabhaveyeva tannissayattā, ekantena nissitavaseneva ca vatthudesanā pavattā. ‘‘Atthi rūpaṃ cakkhuviññāṇassa vatthu, atthi rūpaṃ cakkhuviññāṇassa na vatthū’’tiādinā (dha. sa. 584) cakkhuviññāṇādīhi nissitehi visesitattā. Yampi ekantena hadayavatthunissayaṃ tassa vasena ‘‘atthi rūpaṃ manoviññāṇassa vatthū’’tiādinā dukādīsu vuccamānesu na tadanuguṇā ārammaṇadukādayo sambhavanti. Na hi ‘‘atthi rūpaṃ manoviññāṇassa ārammaṇaṃ, atthi rūpaṃ na manoviññāṇassa ārammaṇa’’nti sakkā vattunti vatthārammaṇadukā bhinnagatikā siyuṃ, na ekarasā desanā bhaveyya, ekarasañca desanaṃ desetuṃ tattha bhagavato ajjhāsayo, tasmā tattha hadayavatthu na vuttaṃ, na alabbhamānattā. Esā hi bhagavato pakati, yaṃ ekaraseneva desanaṃ desetuṃ labbhamānassāpi kassaci aggahaṇaṃ. Tathā hi nikkhepakaṇḍepi cittuppādavibhāgena avuccamānattā avitakkāvicārapadavisajjane vitakko vicāro cāti vattuṃ na sakkāti avitakkavicāramattapadavisajjane labbhamānopi vitakko na uddhaṭo, aññathā ‘‘vitakko cā’’ti vattabbaṃ siyāti. Nissayabhāvato upari āropetvā vahantaṃ viya paccupaṭṭhātīti ubbāhanapaccupaṭṭhānaṃ.



我来为您直译这段巴利文：
这是《发趣论》中的话。理证应当如此理解 - 这两种界在五蕴有中依赖色法而运行，故依止所造色和所造色。凡是依赖色法而运行的，都可见是依止所造色和所造色，如眼识界。其中，首先色处等和食素不适合作为依止，因为即使离开诸根也可见它们的运行；女根和男根也不适合，因为在缺少这两者的无性相续中也可见这两种界。命根也有维护俱生法为相的其他作用，所以不适合作为依止。因为它专注于其他作用，不能作为这些的依止，所以应当以剩余法的方式了知有一个名为心所依处的依止。
且说这两界的依止是心所依处，是所造色，而且它是业所生，有特定作用，位于心脏处，应当视为唯一。如何了知这点？说明如下 - 因为是所依色法，所以是业所生，如眼根。凡是识的所依色法，都是业所生，如眼净色，正因为如此才有特定作用。从当某人集中全部心思深思时心脏部位会感到压迫，由此可知它位于此处。如诸论师所说：
"依止性故业所生，如眼有定业，
由思令胸苦，应知住彼处。"
如果有一个名为心所依处作为意界和意识界的所依，为什么在色品中没有说明？因为对于存在的事物，没有不说明的理由。不是没有理由，因为有其他原因。什么是那个原因？是说法的差别。因为如同眼识等必定依止眼等，意识并非如此必定依止心所依处，因为只在五蕴有中才依止它，而且所依的说明只就必定依止的方式而进行。以"有色法是眼识的所依，有色法不是眼识的所依"等方式，由眼识等所依而作区分。即使是必定依止心所依处的，若依其方式在二法等中说"有色法是意识的所依"等时，与此相应的所缘二法等就不能成立。因为不能说"有色法是意识的所缘，有色法不是意识的所缘"，这样所依和所缘二法就会有不同的进路，说法就不会统一，而世尊在那里的意趣是要作统一的说法，所以那里没有说心所依处，不是因为不存在。这是世尊的惯例，即为了作统一的说法，即使有些存在的事物也不提及。如在分别品中，因为不以心生起的分别来说明，所以在解释无寻无伺之句时不能说"寻和伺"，因此在解释有伺之句时虽然可得寻也未提出，否则就应该说"和寻"。以依止的方式呈现如同托举而运载，故以托举为现起。

675. Catūsu āhāresu idha rūpādhikārato kabaḷīkāro āhāro gahetabboti āha ‘‘āhāratāti kabaḷīkāro āhāro’’ti. Tattha kabaḷaṃ karīyatīti kabaḷīkāro. Āharīyatīti āhāro, kabaḷaṃ katvā ajjhoharīyatīti attho. Idañca savatthukaṃ katvā āhāraṃ dassetuṃ vuttaṃ. Kabaḷīkārāhārassa pana ojā idha āhāro nāma. Tenāha ‘‘yāya ojāyā’’tiādi. So ca rūpāharaṇasabhāvo upatthambhanabalakaro aṅgamaṅgānusārīrasāharaṇabhūto bhūtanissito eko viseso. Bāhirāhārapaccayaṃ paṭilabhitvā eva ajjhattikāhāro rūpaṃ uppādetīti ayaṃ ajjhattikāhārassa upanissayabhāvenāpi rūpaṃ āharatīti āha ‘‘ojaṭṭhamakaṃ rūpaṃ āharatī’’ti. Ojā aṭṭhamī yassa taṃ ojaṭṭhamakaṃ. Yāya ojāyāti attano udayānantaraṃ rūpajananato ojāsaṅkhātāya odanakummāsādivatthugatāya yāya pharaṇaojāya. Yattha yatthāti yamhi yamhi janapade, nagarādīsu ca. ‘‘Kabaḷīkāro āhāro’’ti pavuccati tabbatthukattāti adhippāyo.

676. Kiṃ pana vatthuno kiccaṃ, kiṃ ojāyāti ce? Parissayaharaṇaṃ vatthussa kiccaṃ, pālanaṃ ojāyāti dassento āha ‘‘annapānādika’’ntiādi. Aggiṃ harati kammajanti kammajatejaṃ gaṇhāti. Antokucchiyañhi odanādivatthusmiṃ asati kammajatejo uṭṭhahitvā udarapaṭalasaṅkhātamupādinnarūpaṃ gaṇhāti, ‘‘chātomhi, āhāraṃ me dethā’’ti vadāpeti, bhuttakāle udarapaṭalaṃ muñcitvā anupādinnakavatthuṃ gaṇhāti, atha satto ekaggo hoti. Yathā hi chāyārakkhaso chāyāpaviṭṭhaṃ disvā gahetvā devasaṅkhalikāya bandhitvā attano bhavane modanto chātakāle āgantvā sīse daṃsati, so daṭṭhattā viravati, taṃ viravaṃ sutvā sace aññepi manussā āgacchanti, so āgatāgate gahetvā khāditvā sakabhavane modati , evaṃ yaṃ yaṃ annapānādikaṃ vatthu, taṃ taṃ kammajatejo gahetvā jīrāpetvā puna udarapaṭalaṃ gaṇhāti, tasmā annapānādikaṃ vatthu attano udarapaṭalaṃ paviṭṭhakāle upādinnakāyaṃ gahetvā ṭhitaṃ tato mocetvā attānaṃ gaṇhāpanavasena taṃ attano santikaṃ harati. Kevalanti ojāviyuttaṃ vatthu jīvitaṃ kammajabhūtaṃ taṃ pāletuṃ na sakkoti.



我来为您直译这段巴利文：
675. 在四种食中，由于这里是关于色法的部分，应当取段食，因此说"食性即是段食"。其中，成为一团的是段食。能取来的是食，意思是做成一团后吞食。这是为了说明具有物质基础的食而说的。但在段食中，这里所说的食是食素。因此说"以此食素"等。它具有取色的自性，能产生支持的力量，是遍及身体各肢分取取精华的一种依靠界的特性。外食得到助缘后，内食才能产生色法，这是内食以助缘的方式取色，因此说"取以食素为第八的色法"。以食素为第八的称为食素八法。"以此食素"指由饭食等物质中具有的、在自己生起后立即能产生色法的、称为食素的遍满食素。"在各处"指在任何地方，在城市等处。意思是因为具有那个物质基础，所以称为"段食"。
676. 如果问：什么是物质的作用，什么是食素的作用？为了说明去除危害是物质的作用，维持是食素的作用，说"饮食等"等。"取业生火"指取业生火界。因为在腹中如果没有饭食等物质，业生火界会升起，取著所成色即所谓的胃壁，使人说"我饿了，给我食物"，在进食时放开胃壁，取非所成色的物质，这时有情就安定下来。就像影夜叉看见有人进入影子，就抓住他用天锁链绑起来，在自己住处欢乐，饿时就来咬其头，被咬者就呼喊，听到呼喊声如果其他人也来，他就抓住来者吃掉，在自己住处欢乐。同样，任何饮食等物质，业生火界都会抓住消化，然后再取胃壁，因此饮食等物质在进入胃壁时，通过使已取著所成身的放开而取自己，这样使它到自己这里来。"单独"指离开食素的物质不能维持业生的命。

677.Ojā…pe… pācakanti ojā jīvitaṃ pāletuṃ sakkoti, kammajaṃ tejaṃ harituṃ na sakkoti āmāsayassa apuṇṇatoti adhippāyo. Upatthambhanapaccupaṭṭhānoti ojaṭṭhamakarūpaharaṇavaseneva imassa kāyassa upatthambhanavasena paccupaṭṭhāti. Kāyenāti rūpakāyena. Attano bhāvanti attano adhippāyaṃ. Viññāpentānanti paresaṃ saññāpentānaṃ. Kāyaggahaṇānusārenāti phandamānakāyagatavaṇṇassa gahaṇabhūtānaṃ cakkhudvārikajavanānantarappavattānaṃ nicchayaggahaṇasaṅkhātānaṃ manodvārikajavanānaṃ anussaraṇena tesaṃ anantaranti attho. Pañcadvāre hi rūpādiārammaṇe āpāthagate yathāpaccayaṃ kusalākusalajavane uppajjitvā bhavaṅgaṃ otiṇṇe manodvārikajavanaṃ tadevārammaṇaṃ katvā bhavaṅgaṃ otarati, puna tasmiṃyeva dvāre visayaṃ vavatthāpetvā javanaṃ bhavaṅgaṃ otarati, tasmā cakkhudvārikajavanānantarappavattānaṃ dvinnaṃ javanavārānamanantaraṃ tatiyavāre pavattāya manodvārajavanavīthiyā eva gahitāya etāya karaṇabhūtāya catutthavāre manodvāre javaneneva bhāvo viññāyati. Etena viññatti-saddassa karaṇasādhanatā vuttā. Sayaṃ vātiādinā pana kammasādhanattamāha.

Evaṃ viññatti-saddassa kārakadvaye sambhavaṃ dassetvā idāni kāya-saddena saha kammadhārayasamāsaṃ dassetuṃ, ‘‘kāyo’’ti vohārassa viññattiyampi ca pavattiṃ dassento ‘‘kāyenasaṃvaro’’tiādisuttamāha. Kāyavipphandanena adhippāyaviññāpanahetuttāti vipphandamānakāyena karaṇabhūtena adhippāyaviññāpanahetubhāvato kāyena viññattītipi kāyaviññattīti sambandho. Ayaṃ panettha attho – viññattiyā kāyavipphandanassa hetubhāvato taṃhetukaṃ kāyavipphandanasaṅkhātaṃ kāyaṃ gahetvā adhippāyajānanato viññatti adhippāyaviññāpanassa kāraṇabhāvena gayhatīti kāyena adhippāyaṃ viññāpetīti. Tathā kāyavipphandanaṃ gahetvā tassa kāraṇamettha atthīti viññattiyā gayhamānattā sayañca kāyena viññāyati, tasmā kāyena viññattītipi kāyaviññattīti.



我来为您直译这段巴利文：
677. "食素...消化"意思是：食素能维持命根，但不能取业生火，因为胃未满。"以支持为现起"意思是：通过取食素八法色法的方式，以支持此身的方式呈现。"以身"指以色身。"自己的意图"指自己的意向。"使知者"指使他人了解。"依身体把握的次序"意思是：依随动摇身体所生色的把握，即眼门速行之后生起的决定把握所称的意门速行的随忆，是在其之后。因为在五门中，当色等所缘现起时，善不善速行依缘而生起后入有分，意门速行以那同一所缘而入有分，再在那同一门中确定境后速行入有分，所以在眼门速行之后生起的两个速行后，是在第三次生起的意门速行路线被把握时，以此为工具，在第四次通过意门速行才了知意图。这说明了"表"字是具格的语词。以"自己或"等说明是对格的语词。
如此显示了"表"字在两种作者中的可能后，现在为了显示与"身"字的依主释复合词，以及"身"这个名言也用于表，而引用"以身防护"等经文。"因为身体动摇是表达意图的因"意思是：由于以动摇的身体作为工具是表达意图的因，所以称为"以身表"或"身表"。这里的意思是：因为表是身体动摇的因，通过把握以此为因的称为身体动摇的身而知道意图，所以表被理解为意图表达的原因，称为"以身表达意图"。同样，把握身体动摇，由于表被理解为这里有其因，而且自身也以身被了知，所以称为"以身表"或"身表"。

678.Cittajāniladhātuyāti abhikkamādipavattakacittasamuṭṭhānavāyodhātuyā. Ākāravikāratāti ākārabhūto vikāro. Kassa pana sā ākāravikāratāti? Sāmatthiyato vāyodhātuadhikānaṃ cittajamahābhūtānaṃ. Kiṃ taṃ sāmatthiyaṃ? Calanahetutā, cittajatā, upādāyarūpatā ca. Atha vā cittajāniladhātuyā ekā ākāravikāratāti sambandho. Na kevalañhi sāmivacanaṃ calanasambandhāpekkhāya eva, atha kho ākāravikārasambandhāpekkhāyapīti.

Yadi evaṃ, kathaṃ viññattiyā upādāyarūpattaṃ. ‘‘Cittajāniladhātuyā’’ti hi vacanena vāyodhātuyāva ākāravikāratā viññatti āpajjati, na ca ekabhūtanissitaṃ upādāyarūpaṃ nāma atthi ‘‘catunnaṃ mahābhūtānaṃ upādāyarūpa’’nti (dha. sa. 584) vacanatoti? Nāyaṃ doso, catunnaṃ vikāratā catūsu ekassapi hoti catusādhāraṇadhanaṃ viya. Aniladhātuadhikakalāpo vā idha ‘‘aniladhātū’’ti vuccati, tadadhike taṃvohārato yathā sambhāradhātuyā adhikabhāvena pathavīvohāro, tasmā vāyodhātuadhikānaṃ cittajamahābhūtānaṃ ekā ākāravikāratā kāyaviññattīti na koci virodho. Adhikatā cassā sāmatthiyato daṭṭhabbā, na pamāṇato. Itarathā hi tesaṃ avinibbhogavuttitā na yujjeyya. Adhikatā hi attano adhikavasena itarehi vinibbhogappavattito hoti. Sāmatthiyādhikañca kāraṇānukāritāya. Kāraṇañhi abhikkamādipavattakaṃ cittaṃ, taṃ calanādhippāyasabhāvaṃ tato samuṭṭhite kalāpe anukaronte vāyodhātuyā eva adhikattaṃ yuttanti. Keci pana ‘‘vāyodhātuyā eva ākāravikāratā’’ti gaṇhanti, tesaṃ matena upādārūpattaṃ durūpapannaṃ. Na hi ekassa vikāro catunnaṃ upādārūpanti sakkā vattuṃ.

Kīdisī panāyaṃ vikāratāti āha ‘‘sahajātassa rūpassa calane hetū’’ti. Tattha sahajātassāti attanā sahajātassa. Yasmā utucittāhārajānaṃ calanaṃ cittajarūpasambandheneva hoti, nadīsotacalanena tattha pakkhittasukkhagomayapiṇḍādīnaṃ viya. Viññattivasena pana cittajānameva calanaṃ, tasmā vuttaṃ ‘‘sahajātassā’’ti. Rūpassāti rūpakāyassa. Calaneti santhambhanasandhāraṇacalanasaṅkhāte calitabhāve. Santhambhanādikampi hi calanābhimukhatāya calananti yujjati. Hetūti hetubhūtā sahakārīkāraṇabhūtā. Ettāvatā ca kiṃ vuttaṃ hoti? Kāyaviññatti nāma neva phandamānarūpakāyo, na ca phandamānā vāyodhātu, atha kho mahantaṃ pāsāṇaṃ ukkhipantassa sabbathāmena gahaṇakāle sarīrassa ussāhanavikāro viya rūpakāyassa paripphandanapaccayabhāvena labbhamāno eko ākāravikāro kāyaviññatti nāmāti vuttaṃ hoti.

Nanu ca phandamānavaṇṇādivinimutto koci vikāro atthi, tassa vaṇṇaggahaṇānantaraṃ gahaṇaṃ hotīti kathametaṃ viññāyatīti? Adhippāyaggahaṇato. Na hi viññattivikārarahitesu rukkhacalanādīsu adhippāyaggahaṇaṃ diṭṭhaṃ, hatthacalanādīsu pana diṭṭhaṃ, tasmā phandamānavaṇṇādivinimutto koci vikāro atthi adhippāyassa viññāpakoti sampaṭicchitabbametaṃ ekantena. Ñāpako ca hetu sayaṃ gahitoyeva attano ñāpetabbamatthaṃ ñāpeti, na vijjamānamattenāti. Ñāpetabbavaṇṇaggahaṇānantaraṃ vikāraggahaṇampi anumānato siddhaṃ. Tathā hi vadanti –

‘‘Visayattamanāpannā,

Saddā nevatthabodhakā;

Na sattāmattato atthe,

Te aññātā pakāsakā’’ti.


我来为您直译这段巴利文：
678. "心生风界"指引发前进等动作的心所生风界。"相貌的变化"指作为相貌的变化。这相貌的变化是什么的呢？从作用来说，是风界为主的心生大种。什么是这种作用？是运动的因性、心所生性和所造色性。或者说，是心生风界的一种相貌变化，这是其关联。不仅是属格与运动有关，也与相貌变化有关。
如果这样，那么身表如何是所造色呢？因为说"心生风界"，就成了风界的相貌变化是表，而没有依一界的所造色，因为经说"四大种的所造色"。这不是过失，四界的变化可以是其中一界的，就像四人共有的财产。或者这里说"风界"是指风界为主的聚，因主要而得此名，就像因地界为主而称为地。所以风界为主的心生大种的一种相貌变化是身表，没有任何矛盾。其主要性应从作用来看，不是从量来看。否则它们不可分离的运行就不合理了。因为主要性是由于自身的主导而与其他分离运行。作用的主要性是由于随顺因。因为引发前进等的心是因，它具有运动意图的自性，在由此所生的聚中随顺时，风界的主要性是合理的。有些人认为"只是风界的相貌变化"，依他们的观点，很难成立所造色性。因为不能说一界的变化是四界的所造色。
这是什么样的变化呢？说"是俱生色运动的因"。其中"俱生"指与自身俱生。因为温生、心生、食生色的运动只有通过与心生色的关联才有，如同河流的流动使其中投入的干牛粪团等运动。但就表而言，只有心生色的运动，所以说"俱生"。"色"指色身。"运动"指称为僵直、支持、运动的动态。因为僵直等也因趋向运动而成为运动。"因"指作为因，作为助缘。这里说的是什么？所谓身表不是动摇的色身，也不是动摇的风界，而是像用尽全力举起大石时身体的奋发变化一样，是以作为色身运动的缘的方式而得的一种相貌变化，这就是所谓的身表。
难道除了动摇的颜色等之外没有其他变化，在把握颜色之后把握它，这怎么知道呢？从把握意图而知。因为在没有表的变化的树木摇动等中未见有意图的把握，而在手的摇动等中则可见，所以必定应当接受除了动摇的颜色等之外还有某种变化能表达意图。表示因自身被把握就能表示所要表示的意义，不是仅仅因为存在。在把握所要表示的颜色之后把握变化也是由推理而成立的。如是说：
"声音未达义性，
不能表知义理；
不由单存在，
经知后能显。"


Yadi vikāraggahaṇameva kāraṇamadhippāyaggahaṇassa, kasmā aggahitasaṅketānaṃ adhippāyaggahaṇaṃ na hotīti? Na kevalaṃ vikāraggahaṇameva adhippāyassa gahaṇassa kāraṇaṃ, atha kho purimasiddhasambandhaggahaṇañca imassa upanissayoti daṭṭhabbaṃ. Yathā hi araññe udakatitthe ussāpetvā ṭhapitagosīsādīni udakanimittāni disvā tadanantarappavattāya aviññāyamānantarāya manodvārajavanavīthiyā gosīsādīnaṃ udakasahacārīpakārasaññāṇākāraṃ gahetvā ‘‘udakamettha atthī’’ti jānanaṃ, evaṃ phandamānavaṇṇaṃ gahetvā tadanantappavattāya aviññāyamānantarāya manodvāravīthiyā purimaggahitasambandhūpanissayasahitāya sādhippāyavikāraggahaṇaṃ hotīti.

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我来为您直译这段巴利文：
如果仅仅把握变化就是把握意图的原因，为什么对于未学习约定的人不能把握意图呢？应当了解不仅仅是把握变化是把握意图的原因，而且把握先前已成立的关联也是它的助缘。就像在森林中的水边看见竖立的牛头等水标记，通过紧接其后生起的、其间不可知的意门速行路线，把握牛头等与水共存的相状的形态后，知道"这里有水"。同样，把握动摇的颜色后，通过紧接其后生起的、其间不可知的意门路线，伴随着先前已把握的关联的助缘，而有带有意图的变化的把握。
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2. Sahajarūpacalanassa viññattivikārasahitāya vāyodhātuyā hetubhāvo yutto, kiṃ sabbā eva vāyodhātu sahajarūpaṃ cāletīti imaṃ codanaṃ sodhetuṃ ‘‘labhitvā panupatthambha’’ntiādi vuttaṃ. Upatthambhetīti upatthambhaṃ, upatthambhakapaccayanti attho. Ekāvajjanavīthiyanti manodvārikajavanavīthiṃ sandhāyāha pañcadvārikavīthiyā viññattisamuṭṭhāpakattābhāvato. Heṭṭhāhi chahi ca cittehīti sattasu javanesu heṭṭhimehi chahi javanehi samuṭṭhitaṃ vāyodhātuṃ upatthambhaṃ labhitvāti sambandho. Keci pana potthakesu ‘‘vāyodhātusamuṭṭhita’’nti pāṭhaṃ disvā upatthambhanti bhāvasādhanavasena gahetvā heṭṭhā chahi cittehi uppannavāyodhātusamuṭṭhitaṃ upatthambhaṃ labhitvāti yojenti. Viññattisahitattanāti sayaṃ viññattisahitā attanā sahajātaṃ cittajarūpaṃ desantaruppattihetubhāvena calayati, na itarāti attho.

Ayaṃ panetthādhippāyo – yathā nāma sattahi yugehi ākaḍḍhitabbasakaṭe sattamayugayuttā eva goṇā heṭṭhā chasu yugesu yuttagoṇehi laddhupatthambhā sakaṭaṃ cālenti, paṭhamayugādiyuttā pana santhambhanasandhāraṇamattameva sādhentā tesaṃ upatthambhakā honti, evamevaṃ sattamajavanasamuṭṭhitā vāyodhātu heṭṭhā chahi javanehi samuṭṭhitavāyodhātuto laddhupatthambhā cittajarūpaṃ cāleti. Paṭhamajavanādisamuṭṭhitā pana santhambhanasandhāraṇamattaṃ sādhentā tassa upatthambhakā honti, desantaruppattiyeva cettha calanaṃ uppannadesato kesaggamattampi dhammānaṃ calanābhāvato, itarathā dhammānaṃ abyāpāratā, khaṇikatā ca na siyā. Kathaṃ panassa sahajarūpānaṃ desantaruppattiyā hetubhāvoti? Yathā attanā sahajarūpāni heṭṭhimajavanādisamuṭṭhitarūpehi patiṭṭhitaṭṭhānato aññattha uppajjanti, evaṃ tehi saha tattha uppattiyevassa desantaruppattihetubhāvoti daṭṭhabbaṃ.

Atha phandamānavaṇṇaggahaṇānantaraṃ viññattiggahaṇassa vuttattā viññattisahitāti sattamajavanasamuṭṭhitāya eva ca visesitattā calanākārasahitāyeva vāyodhātu vikārasahitāti? Nayidamevaṃ desantaruppattihetubhāvena calayitumasakkontiyopi santhambhanasandhāraṇamattakaraṇena paṭhamajavanādisamuṭṭhānavāyodhātuyopi viññattivikārasahitā eva. Yena disābhāgena gantvā abhikkamādīni pavattetukāmo tadabhimukhabhāvavikārasambhavato. Adhippāyasahabhāvinañhi vikāraṃ viññattimācikkhanti. Teneva hi bhagavatā ‘‘katamaṃ taṃ rūpaṃ kāyaviññatti? Yā kusalacittassa vā…pe… abyākatacittassa vā abhikkamantassa vā…pe… pasārentassa vā kāyassa thambhanā santhambhanā santhambhitattaṃ viññatti viññāpanā viññāpitattaṃ. Idaṃ taṃ rūpaṃ kāyaviññattī’’ti (dha. sa. 720) santhambhanasandhāraṇānampi paccayabhāvākāro kāyaviññattīti vutto. Evañca katvā manodvārāvajjanassāpi viññattisamuṭṭhāpakatāvacanaṃ suṭṭhu upapannaṃ hoti.

683-

我来为您直译这段巴利文：
682. 为了解答"具有表的变化的风界是俱生色运动的因是合理的，是否一切风界都能使俱生色运动"这个质问，说"得到助缘"等。支持是助缘，意思是支持的缘。"同一警觉路线"指意门速行路线，因为五门路线不能生起表。"通过前六心"的关联是：在七个速行中，得到由前六速行所生的风界的支持。有些人看到一些抄本中有"风界所生"的读法，就把支持理解为表示状态，而解释为得到由前六心所生风界所生的支持。"具有表"意思是：自身具有表的风界以作为生起于他处的因的方式使与自身俱生的心生色运动，其他的则不然。
这里的意思是：就像由七对牛拉的车，第七对牛得到前六对牛的支持才能拉动车，而系在第一对等的牛只能僵直和支持而作为它们的助缘。同样，第七速行所生的风界得到前六速行所生风界的支持才能使心生色运动。而第一速行等所生的只能完成僵直和支持而作为其助缘。这里的运动只是生起于他处，因为诸法从生起处连头发尖那么多都不移动，否则诸法就不会是无作用和刹那性的了。怎么能作为其俱生色生起于他处的因呢？应当了解：就像与自身俱生的诸色从由前速行等所生诸色所安立处生起于他处，同样它与它们一起在那里生起就是它作为生起于他处的因。
那么，由于说在把握动摇的颜色后把握表，而且只说第七速行所生的具有表，是否只有具有运动相的风界具有变化？不是这样的。即使不能以生起于他处的因的方式使之运动，通过只作僵直和支持的第一速行等所生的风界也具有表的变化，因为朝向想要前进等的方向时会生起朝向性的变化。因为他们说表是与意图同时的变化。正因为如此，世尊说："什么是身表？当善心等...无记心生起时，对于前进者等...伸展者的身体的僵直、支持、已支持状态，表、表示、已表示状态，这是身表。"说明僵直和支持的缘的状态也是身表。这样的话，说意门警觉也能生起表就很合理了。
683-

4. Cittajātāya pathavīdhātuyā upādinnakaghaṭṭane paccayo yo ākāravikāro, ayaṃ vacīviññatti viññeyyāti sambandho. Tattha cittajātāyāti vacībhedappavattakacittasamuṭṭhānāya . Upādinnakaghaṭṭaneti upādinnakakalāpasaṅkhātassa akkharuppattiṭṭhānassa ghaṭṭanasaññite kicce ghaṭṭanassāti attho. Paccayoti tassa sahakārīkāraṇabhūto. Eko ākāravikāroti ghaṭṭiyamānaupādinnarūpato, ghaṭṭanti yā pathavīdhātuto ca vinivaṭṭo pathavīdhātuyā upādinnaghaṭṭanapaccayasabhāvarūpo eko ākāravikāravisesoti attho. Pathavidhātuyāti sāmivacanaṃ ‘‘ubhayasambandhāpekkha’’ntiādi kāyaviññattiyaṃ vuttanayena veditabbaṃ. Ayaṃ pana viseso – yathā tattha phandamānavaṇṇaggahaṇānantaraṃ gayhati, evamidha suyyamānasaddasavanānantaranti daṭṭhabbaṃ. Idañca santhambhanādīnaṃ abhāvena ghaṭṭanena saddhiṃyeva saddassa uppajjanato ‘‘labhitvā panupatthambha’’ntiādinayo na labbhati. Ghaṭṭanañhi paṭhamajavanādīsupi labbhateva. Tenāha ‘‘saddavasā’’ti. Atha ghaṭṭanacalanānaṃ ko visesoti? Ghaṭṭanaṃ paccayavisesena bhūtakalāpānaṃ aññamaññaṃ āsannataruppādatā, calanaṃ ekassāpi desantaruppādanaparamparatāti ayametesaṃ viseso. Gosīsādiupamāpettha yathāsambhavaṃ yojetabbā. Sāvāti sā eva sahasaddā viññatti. Sakyakulindunāti suparisuddhagaganatalassa sakkarājakulassa avabhāsakaṭṭhena tassa nisākarabhūtena. Atha vā indati paramissariyaṃ karotīti indu. Indu-saddassa uttamavācakattā sakkakuluttamenāti attho.

685. Atha viññatti tāva sahasaddāva, saddo pana cittajo aviññattiko atthīti ce? Natthīti dassento āha ‘‘saddo na cittajo’’tiādi. Viññattighaṭṭananti viññattipaccayaṃ pathavīdhātuyā ghaṭṭanaṃ. Dhātusaṅghaṭṭanenevātiādinā vuttamevatthaṃ samattheti. Yasmā dhātusaṅghaṭṭaneneva saddo jāyati, na tena vinā, tasmāti attho. Anena ca ye vadanti ‘‘vitakkavipphārasaddo na sotaviññeyyoti mahāaṭṭhakathāyaṃ vuttattā cittasamuṭṭhāno vitakkavipphārasaddo viññattiyā vināpi uppajjati. ‘Yā tāya vācāya viññatti viññāpanā’ti (dha. sa. 636) hi vacanato asotaviññeyyena saddena saha viññatti na uppajjati, tatova cittajopi saddanavako atthī’’ti, tesaṃ vādaṃ paṭikkhipati. Mahāaṭṭhakathāvādopi hi saddova hoti, na sotaviññeyyoti viruddhametanti maññamānehi saṅgahakārehi paṭikkhittova. Ānandācariyo pana mahāaṭṭhakathāvādaṃ appaṭikkhipitvāva tattha adhippāyaṃ vaṇṇeti. Kathaṃ? ‘‘Jivhātālucalanādikaravitakkasamuṭṭhitaṃ viññattisahajameva sukhumasaddaṃ dibbasotena sutvā ādisatī’’ti sutte, paṭṭhāne ca oḷārikaṃ saddaṃ sandhāya sotaviññāṇassa ārammaṇapaccayabhāvo vuttoti iminā adhippāyena vitakkavipphārasaddassa asotaviññeyyatā vuttāti.

686-

我来为您直译这段巴利文：
684. 关联是：心生地界在击触所成色时的助缘的那种相貌变化，应当了知这就是语表。其中"心生的"指由引发语言的心所生。"击触所成色"意思是：在称为击触所成色聚的发音处的击触所称的作用中的击触。"助缘"是作为其协同因。"一种相貌变化"意思是：从被击触的所成色和进行击触的地界分离出来的、作为地界击触所成色的助缘自性的一种特殊相貌变化。"地界的"这个属格应当按照在身表中说的"期待两种关联"等方式来理解。这里的不同是：应当了解如同在那里是在把握动摇的颜色后把握，这里是在听闻声音后。由于这里没有僵直等，声音与击触同时生起，所以不能适用"得到助缘"等方式。因为击触在第一速行等中也可得。因此说"由于声音"。那么击触和运动有什么区别呢？击触是由于特殊缘使界聚相互更接近地生起，运动是即使一个也能产生一系列在他处生起，这是它们的区别。这里牛头等譬喻应当根据情况运用。"那个"指那个与声音一起的表。"释迦族月"指作为极清净虚空般的释迦王族的光明处的明月。或者"月"是作主权者的意思。因为月字表示最高，所以意思是释迦族中最尊贵者。
685. 如果说表只是与声音一起，那么是否有不是表的心生声音呢？为了显示没有而说"声音不是心生"等。"表的击触"指作为表的助缘的地界的击触。以"只由界的相击"等证实已说的义。意思是：因为声音只由界的相击而生，不能离开它。这否定了那些说"因为大义疏中说寻的震动声不为耳识所识，所以心所生的寻的震动声即使没有表也能生起。因为说'由那个语言的表示、表达'，所以表不与不为耳识所识的声音一起生起，因此也有心生的九种声音"的人的说法。因为认为大义疏的说法也是声音，不为耳识所识是矛盾的摄论师们已经否定了。但阿难阿阇黎没有否定大义疏的说法，而是解释其中的意趣。怎样解释？由于在经和发趣论中说听闻粗声是耳识的所缘缘，所以说寻的震动声不为耳识所识是基于这样的意趣：经由舌头和上颚的运动等所生的寻所生的、与表俱生的微细声音，用天耳听到后而预言。
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7.Viññāpanatoti vacīghosena adhippāyaviññāpanahetuttā. Sayaṃ viññeyyatoti gahaṇānusārena vacīghosena vā hetunā sayaṃ viññeyyattā. Tassāti viññattisaddassa. Sambhavo kārakadvayeti viññāpayatīti viññatti, viññāyatīti viññattīti evaṃ hetumhi, kammani vā tassa sambhavo nibbatti hotīti attho. Kiṃ panetaṃ viññattidvayaṃ cittasamuṭṭhānaṃ, udāhu kammādisamuṭṭhānanti āha ‘‘na viññattidvaya’’ntiādi. Aṭṭha rūpāni viyāti sakasakakalāpagataaṭṭharūpāni viya, viññattidvayassa ekato vuccamānattā kāyaviññattisahajakalāpe saddo na labbhatīti vacīviññattikalāpe labbhamānampi taṃ hitvā ‘‘aṭṭha’’icceva vuttaṃ.

Yathāvuttavikāraggahaṇamukhena ‘‘ayaṃ idaṃ nāma kātukāmo’’ti taṃsamaṅgino adhippāyo viññāyatīti āha ‘‘adhippāyappakāsanarasā’’ti. Kāyavipphandanahetubhūtāya vāyodhātuyā vikārattā tassā kāyavipphandanassa hetubhāvākārena paccupaṭṭhānanti vuttaṃ ‘‘kāya…pe… paccupaṭṭhānā’’ti. Vāyodhātuyā kiccādhikatāya āha ‘‘cittasamuṭṭhānavāyodhātupadaṭṭhānā’’ti. Vacīghosassa hetubhāvapaccupaṭṭhānāti vuttanayeneva vacīghosasaṅkhātassa cittajasaddassa hetubhāvapaccupaṭṭhānā.

Keci panettha ‘‘ghaṭṭane paccayoti vuttattā ghaṭṭanānantaraṃ saddassa uppatti hotīti gahetvā cittasamuṭṭhānapathavīdhātu upādinnaghaṭṭanamattaṃ karoti, ghaṭṭitakkhaṇe utusamuṭṭhānova saddo uppajjati, so pana cittapaccayattā pariyāyena cittasamuṭṭhānoti vuccatī’’ti vadanti. Tesaṃ matena cittajasaddoyeva na labbhati, tasmā evaṃ aggahetvā udakatāpanakāle antoudakeyeva uppajjanakasaddo viya upādinne ghaṭṭetvā uppajjamānacittasamuṭṭhānapathavīdhātuyā uppattisamakālameva tasmiṃ kalāpe navamaṃ hutvā antoyeva bhūtikasaddo uppajjatīti gahetabbaṃ, tasmā cittasamuṭṭhānasaddopi vacīviññattivaseneva uppajjati, accharāpaharaṇādisaddo pana vacīviññattiyā abhāvato cittapaccayautusamuṭṭhānoyevāti.



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687. "表示"是因为通过语音来表示意图的因性。"自身可知"是因为通过把握的随顺或通过语音作为因而自身可知的性质。"那个"指表这个词。"在两种作者中的可能"意思是：表示故为表，被知故为表，如此在能作和所作中它的可能，即生起。这两种表是心所生的，还是业等所生的呢？说"两种表"等来回答。"如八种色"指如各自色聚中的八种色，因为两种表一起说，在身表俱生聚中没有声音，所以即使在语表聚中可得到它，也略去而只说"八"。
因为通过把握如上所说的变化而知道"此人想要做这个"的具有它的人的意图，所以说"以表明意图为味"。由于作为身体动摇因的风界的变化，它以作为身体动摇的因的方式呈现，所以说"以身...为现起"。因为风界的作用主要，所以说"以心所生风界为近因"。"以作为语音因的现起"按已说的方式，是以作为称为语音的心生声音的因的现起。
有些人在这里说："因为说'是击触的助缘'，所以认为声音在击触之后生起，心所生地界只作击触所成色的击触，在击触刹那声音是时节所生，但因为以心为缘，所以方便说是心所生。"依他们的观点就得不到心生声音，所以不应这样理解，而应理解为：就像在加热水时在水内生起的声音一样，当击触所成色时，与心所生地界生起同时，在那个聚中作为第九法，在内部生起物质性声音。因此心所生声音也只是通过语表而生起，而打响指等声音因为没有语表，只是以心为缘的时节所生。

688. Viggahābhāvato na kassati, kasituṃ chindituṃ na sakkotīti akāso, soyeva ākāsoti āha ‘‘na kassatīti ākāso’’ti, ko panesoti āha ‘‘rūpānaṃ vivaro’’ti, kaṇṇacchiddādirūpānaṃ antaranti attho. Anena ajaṭākāsamāha. Yo…pe… paricchedoti pana iminā idhādhippetamākāsaṃ, so pana ruḷhīvasena ākāsoti pavuccati.

Rūpāni paricchindati, sayaṃ vā tehi paricchijjati, tesaṃ vā paricchedamattanti rūpaparicchedo, taṃ lakkhaṇametassāti rūpaparicchedalakkhaṇo. Ayañhi taṃ taṃ rūpakalāpaṃ paricchindanto viya hoti. Tenāha ‘‘rūpapariyantappakāsanaraso’’ti. ‘‘Ayaṃ rūpānaṃ heṭṭhimo pariyanto, ayaṃ uparimo’’ti evaṃ vibhāvanakiccoti attho. Atthato pana yasmā rūpānaṃ paricchedamattaṃ hutvā gayhati, tasmā vuttaṃ ‘‘rūpamariyādapaccupaṭṭhāno’’ti. Etthāha – kiṃ panesa rūpe paricchindanto catusamuṭṭhānakalāpato paricchindati, atha ekasamuṭṭhānabahukalāpato, udāhu ekekasamuṭṭhānaekekakalāpato, ekekarūpato vāti? Ekekasamuṭṭhānaekekakalāpatoti daṭṭhabbaṃ.

Yadi hi catusamuṭṭhānakalāpato, ekasamuṭṭhānabahukalāpato vā paricchindati, evaṃ sati samphuṭṭhabhāvapaccupaṭṭhāno vā paricchindeyya, ekakalāpagatarūpānaṃ viya nānākalāpagatarūpānampi avinibbhogavuttitā vā āpajjeyya. Atha vā ekekarūpato paricchindati, evaṃ sati ekekakalāpagatarūpānampi nānākalāpagatarūpānaṃ viya aññamaññavinibbhogavuttitāpasaṅgo siyā, ubhayampi panetaṃ aniṭṭhaṃ, tasmā ekekasamuṭṭhānaekekakalāpato paricchindatīti daṭṭhabbaṃ.

Asamphuṭṭhabhāvachiddavivarabhāvapaccupaṭṭhāno vāti asamphuṭṭhabhāvapaccupaṭṭhāno vā chiddavivarabhāvapaccupaṭṭhāno vāti vuttaṃ hoti. Tattha yasmiṃ kalāpe bhūtānaṃ paricchedo, teheva asamphuṭṭhabhāvena paccupaṭṭhānato asamphuṭṭhabhāvapaccupaṭṭhāno. Kiñcāpi hi kalāpantarabhūtā kalāpantarabhūtehi samphuṭṭhāva ekaghanapiṇḍabhāvena pavattattā, tathāpi dhammato aññamaññaṃ vivittattā asaṃkiṇṇā eva. Tesaṃ yā vivittatā aññamaññaṃ asaṃkiṇṇatā, ayaṃ paricchedo. Bhūtantarehi viya tehi so asamphuṭṭhova, itarathā paricchinnatā na siyā tesaṃ bhūtānaṃ byāpibhāvāpattito. Abyāpibhāvo hi asamphuṭṭhatā. Tenāha bhagavā imassa niddese ‘‘asamphuṭṭhaṃ catūhi mahābhūtehī’’ti (dha. sa. 637).

Atha vā kalāpantarabhūtānaṃ aññamaññaṃ asaṃkiṇṇabhāvena paccupaṭṭhānato asamphuṭṭhatāpaccupaṭṭhānabhāvo vutto, kaṇṇacchiddamukhavivarādivasena chiddavivarabhāvassa paccupaṭṭhānato chiddavivarabhāvapaccupaṭṭhānatā vuttā. Rūpaparicchede hi sati chiddavivarabhāvo hoti. Yesaṃ rūpānaṃ paricchedo, tattheva tesaṃ paricchedabhāvena labbhatīti vuttaṃ ‘‘paricchinnarūpapadaṭṭhāno’’ti.

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688. 因为没有破坏，不能耕耘、切断，所以称为虚空，那就是空，因此说"不能耕耘故为空"。什么是空呢？说"色的间隙"，意思是耳孔等色的中间。这说的是非限定虚空。而"那个...边际"是说这里所指的虚空，它由于习惯用法而称为空。
划分诸色，或自身被诸色划分，或只是它们的边际，为色的边际，这是它的特相，故为以色的边际为相。因为这好像是划分那些色聚。因此说"以显现色边际为味"。意思是有显示"这是色的下边际，这是上边际"等的作用。但就意义而言，因为它只作为色的边际而被把握，所以说"以色的界限为现起"。这里问：它在划分色时，是从四因生聚划分，还是从一因生多聚划分，还是从各一因生各一聚划分，或是从各一色划分？应当视为从各一因生各一聚划分。
因为如果从四因生聚或从一因生多聚划分，这样的话，要么会以触的状态为现起而划分，要么会像一聚所摄诸色那样，使不同聚所摄诸色也成为不可分离运作。或者如果从各一色划分，这样的话，就会导致同一聚所摄诸色也像不同聚所摄诸色那样相互分离运作。这两种情况都是不合理的，所以应当视为从各一因生各一聚划分。
"以无触状态、孔隙状态为现起"意思是以无触状态为现起或以孔隙状态为现起。其中，在某聚中是界的边际，因为以不被那些界触碰的状态而现起，所以以无触状态为现起。虽然不同聚的界相互接触，因为以一个实质团块的方式运作，但从法的角度来说，因为相互分离，所以是不混杂的。它们那种相互分离、不混杂的状态，就是边际。它像不被其他界触碰那样不被它们触碰，否则那些界就会遍满而不能有边际。因为不遍满就是不触碰。因此世尊在它的解释中说："不被四大种触碰"。
或者说，因为以不同聚的界相互不混杂的状态而现起，所以说是以无触状态为现起；因为以耳孔、口腔等的方式显现孔隙状态，所以说是以孔隙状态为现起。因为有色的边际就有孔隙状态。因为在那些被划分的色中，以它们的边际状态而得到，所以说"以被划分的色为近因"。
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91.Rūpassalahutādittayaniddeseti rūpassalahutā rūpassamudutā rūpassakammaññatāti imassa rūpalahutādittayassa niddese sampatte idaṃ vuccatīti adhippāyo. Heṭṭhā vuttanayenevāti arūpassa lahutādīsu ‘‘kāyalahubhāvo kāyalahutā’’tiādinā vuttanayānusāreneva ‘‘rūpassa lahubhāvo lahutā’’tiādinā rūpasambandhībhāvena rūpavikārāpi viññātabbā. Rūpassa lahubhāvo lahutā, sā rūpassa garubhāvavūpasamalakkhaṇā, garubhāvanimmaddanarasā, adandhatāpaccupaṭṭhānā, lahurūpapadaṭṭhānā. Rūpassa mudubhāvo mudutā, sā rūpassa thaddhabhāvavūpasamalakkhaṇā, thaddhabhāvanimmaddanarasā, sabbakiriyāsu avirodhitāpaccupaṭṭhānā, mudurūpapadaṭṭhānā. Rūpassa kammaññabhāvo kammaññatā, sā rūpassa akammaññabhāvavūpasamalakkhaṇā, akammaññabhāvanimmaddanarasā, sarīrakiriyāsu anukūlabhāvapaccupaṭṭhānā, kammaññarūpapadaṭṭhānāti. Attho panettha tattha tattha amhehi vuttānusārena veditabbo. Imā pana tisso rūpānaṃ vikārabhāvato ‘‘rūpavikārā’’ti vuccantīti dassetuṃ ‘‘tisso…pe… vibhāvinā’’ti vuttaṃ.

Yathākkamaṃ panetā rūpassa dandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānā, thaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānā, rūpānaṃ sarīrakiriyāsu ananukūlabhāvakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhānāti veditabbaṃ. Tattha dhātukkhobhoti vātapittasemhapakopo, rasādidhātūnaṃ vā vikārāvatthā, dvidhā vuttāpi atthato pathavīdhātuādīnaṃyeva vikāroti daṭṭhabbaṃ. Paṭipakkhapaccayā sappāyautuāhārāvikkhittacittatā, sā ca taṃtaṃvikārassa visesapaccayabhāvato vuttā, avisesena pana sabbesaṃ paccayā, tathā hi te kadācipi aññamaññaṃ na vijahanti. Tathā avijahantānaṃ pana dubbijānīyaṃ nānattanti taṃpakāsanatthaṃ ‘‘etāsa’’ntiādi vuttaṃ. Kamatova nidassananti sambandho. Lahutāya hi arogī nidassanaṃ, mudutāya madditacammaṃ, kammaññatāya sudhantasuvaṇṇaṃ.

Nanu cettha arogino tāva nidassanaṃ yuttaṃ tassa indriyabaddhasantānattā, suparimadditacammasudhantasuvaṇṇānaṃ pana kathaṃ. Na hi anindriyabaddharūpasantāne lahutādīni sambhavanti tathā dhātukkhobhapaṭipakkhapaccayābhāvato? Saccaṃ, mudukammaññasadisarūpanidassanamattametaṃ, na pana tattha idhādhippetamudutākammaññatāsabhāvato. Yadi evaṃ, kathaṃ tūlapicuādīsu lahubhāvādikanti? Na tattha paramatthato lahubhāvādikaṃ atthi, garubhāvādihetūnaṃ pana abhāvato tattha lahubhāvādivohāro.


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691. "在色轻快等三种解说中"意思是：在色轻快、色柔软、色适业这三种色轻快等的解说到来时这样说。"依照前面所说的方式"意思是：就像在非色的轻快等中以"身轻快状态是身轻快"等方式说的，同样地，应当了解色的变化也是以"色的轻快状态是轻快"等方式通过与色的关联。色的轻快状态是轻快，它以止息色的沉重状态为相，以压制沉重状态为味，以不迟缓为现起，以轻快色为近因。色的柔软状态是柔软，它以止息色的僵硬状态为相，以压制僵硬状态为味，以一切作业无障碍为现起，以柔软色为近因。色的适业状态是适业，它以止息色的不适业状态为相，以压制不适业状态为味，以身体作业顺适为现起，以适业色为近因。这里的意义应当依照我们在各处所说的来了解。为了显示这三种因为是色的变化而称为"色变化"，所以说"三种...解释者"。
应当了解这些按次序是：由对治使色迟钝的界动乱的缘所生，由对治使僵硬的界动乱的缘所生，由对治使色在身体作业中不顺适的界动乱的缘所生。其中界动乱是风、胆、痰的扰动，或者味等界的变异状态，虽然说两种，但实际上只是地界等的变化。对治缘是适宜的时节、食物、不散乱心，它们是因为作为各个变化的特殊缘而说，但一般来说是一切的缘，因此它们从不相互舍离。但对于这样不相离的，差异难以了知，所以为了显示这个而说"这些"等。"次第的譬喻"是关联。因为轻快以健康者为譬喻，柔软以揉制的皮革为譬喻，适业以精炼的黄金为譬喻。
在这里，健康者的譬喻固然合适，因为他是有根相续，但对于精揉的皮革和精炼的黄金怎么说呢？因为在无根色相续中不会有轻快等，因为没有对治界动乱的缘？这是事实，这只是相似柔软适业的色的譬喻，而不是具有这里所说的柔软适业的自性。如果这样，那么在棉絮等中的轻性等又如何？在那里从胜义谛来说没有轻性等，但因为没有沉重性等的因，所以有轻性等的言说。


Kammaṃ kātuṃ na sakkoti ekantena tāsaṃ paccuppannapaccayāpekkhattā, itarathā sabbadābhāvinīhi lahutādīhi bhavitabbaṃ siyāti. Adandhatālakkhaṇāti agarubhāvalakkhaṇā. Garubhāvassa vinodanaṃ khipanaṃ apanayanaṃ kiccametissāti garubhāvavinodanarasā. Kiñcāpi hi ayaṃ rūpānaṃ garubhāvaṃ vinodetuṃ na sakkoti, garurūpapaṭipakkhānaṃ pana adandharūpānaṃ vikārattā ‘‘jāti naṃ uppādetī’’tiādīsu viya pariyāyena garubhāvaṃ vinodeti nāma. Tassañhi vijjamānāyaṃ uppannarūpānaṃ agarubhāvoyevāti. Esa nayo mudutākammaññatāsu. Cetasikalahutādayo pana attano attano paccanīkānaṃ taṃtaṃakusaladhammānaṃ viddhaṃsakabhāvena pavattantīti vikāramattabhāvato nippariyāyeneva tāsaṃ taṃkiccatā labbhatīti daṭṭhabbaṃ. Lahuparivattitapaccupaṭṭhānāti adandhassa arogīpurisassa aparāparaṃ saṅkanti parivattanaṃ viya adandhaparivattanaṃ hutvā paccupaṭṭhānāti attho. Yassa rūpassa lahutā, tattheva vikārabhāvena upalabbhanato lahurūpapadaṭṭhānā. Evamitarāsupi. Athaddhatāti akathinatā. Attano mudubhāveneva sabbakiriyāsu aviruddhā hutvā paccupaṭṭhātīti avirodhitāpaccupaṭṭhānā. Mudu hi katthaci na virujjhati. Tīsupi ṭhānesu paṭipakkhatthe a-kāro. Dandhatādihetūnaṃ paṭipakkhasamuṭṭhānattā lahutādīnanti keci. Apare pana sattāpaṭisedheti vadanti. Sarīrena kattabbakiriyānaṃ anukūlatāsaṅkhāto kammaññabhāvo lakkhaṇametissāti sarīrakiriyānukūlakammaññabhāvalakkhaṇā. Akammaññaṃ dubbalaṃ nāma hotīti kammaññatā adubbalabhāvapaccupaṭṭhānā vuttā.

692.Rūpānamācayo yotiādīsu yo nipphannarūpānaṃ ādito cayo, yathāpaccayaṃ tato tato āgatassa viya cayoti vā ācayasaṅkhāto rūpānaṃ paṭhamuppādo vaḍḍhi ca, so upacayoti uddese vutto ‘‘upaññattaṃ upasitta’’ntiādīsu viya upa-saddassa paṭhamūpariatthadassanato. Yā pana tesaṃyeva rūpānaṃ anuppabandhatā anuppabandhavasena pavatti, sā santatīti pavuccati. Paṭisandhikkhaṇe hi rūpuppattiādicayabhāvato ācayo nāma, tato paraṃ yāva sattarasamacittuppādā vaḍḍhibhāvato upacayo nāma. Tadā hi rūpassa kammacittautūhi cayoyeva, na hāni. Atha vā yāva āhārasamuṭṭhāna rūpuppādo, cakkhādiuppādo vā, tāva upacayo nāma, tato paraṃ pana cutipariyosānaṃ santati nāma. Evañca katvā –

‘‘Yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) –

Evaṃ upacayasantatīnaṃ atthato nānattābhāvadīpanatthaṃ vuttāya pāḷiyā aṭṭhakathāyaṃ –

‘‘Ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti vatvā ‘‘nadītīre khatakūpasmiñhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641; visuddhi. 2.444) –

Upamā vuttā. ‘‘Rūpānamācayo’’ti cettha bahuvacananiddesena uppādo nāma uppajjamānānaṃ vikāro. Vikāratte ca sati attano vikāravantadhammabhedabhinnattā ekakkhaṇepi uppajjamānānaṃ bahūnampi rūpānaṃ visuṃ visuṃyeva uppādavikārabhāvo, na piṇḍassevāti dīpitaṃ hoti. Na kevalañca rūpānameva uppatti īdisī, atha kho arūpadhammānampi uppādo rūpārūpadhammānaṃ jaratā, aniccatā, rūpassa lahumudukammaññatā cāti daṭṭhabbaṃ.



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不能作业，因为它们一定依赖当前的缘，否则轻快等就会永远存在。"以不迟缓为相"指以不沉重为相。它的作用是消除、抛弃、去除沉重性，所以以消除沉重为味。虽然它不能消除色的沉重性，但因为是与重色相对的不迟钝色的变化，就像"出生产生它"等那样，方便说为消除沉重。因为当它存在时，生起的色就是不沉重的。这个方法在柔软性和适业性中也是如此。但心所的轻快等是以破坏各自对立的那些不善法的方式运作，所以因为只是变化，应当了解它们的那些作用是无方便说的。"以轻快转变为现起"意思是：像不迟钝的健康人的往返移动转变那样，以不迟钝的转变而现起。因为在哪个色有轻快，就在那里以变化的方式被获得，所以以轻快色为近因。在其他两个也是如此。"不僵硬"是不坚硬。以自身的柔软性在一切作业中成为无障碍而现起，所以以无障碍为现起。因为柔软不与任何事相违。在三处，a音表示对立义。有些人说因为轻快等是由对治迟钝等因所生。其他人则说是否定有情。以身体所作作业的顺适状态为相，所以以身体作业顺适适业状态为相。因为不适业是软弱的，所以说适业以非软弱状态为现起。
692. 在"色的积集是"等中，所谓完成色最初的积集，或者说是从各处根据缘而来的积集，称为积集的色的最初生起和增长，在列举中说为生起，如"上告、上灌"等，因为up-音表示最初和上升的意义。而那些色的相续性，以相续方式的运作，称为相续。因为在结生刹那色生起等是积集，从那以后直到第十七心生起是增长。因为那时色只有业、心、时节的积集，没有减少。或者说直到食所生色生起，或眼等生起为止是增长，从那以后直到死亡为止是相续。这样的话：
"凡是处的积集，那是色的增长。凡是色的增长，那是色的相续。"
这样为了显示增长和相续在意义上没有差异而说的圣典在义疏中：
"积集是生成，增长是增大，相续是运作"，并且说"就像在河岸挖的井中，水升起的时候如积集即生成，充满的时候如增长即增大，溢出流动的时候如相续即运作。"
这里"色的积集"用复数表示，生起是正在生起的变化。当是变化时，因为以自身的变化而有法的差别，所以即使在同一刹那生起的多色也各自有生起变化的状态，而不是整体的。不仅色的生起是这样，应当了解非色法的生起，色非色法的老性、无常性，色的轻快、柔软、适业性也是如此。

693.Jātirūpanti dīpitaṃ aṭṭhakathāsu ubhayassapi rūpuppādasabhāvattāti adhippāyo. Yadi evaṃ, kasmā vibhajja vuttaṃ? Bhagavatā tatheva desitattā. Bhagavatāpi kasmā tathā desitanti āha ‘‘vuttamākāranānattā’’tiādi. Ākāranānattaṃ heṭṭhā vibhāvitameva. Akkharassa paṭhamuppatti upacayo, punappunaṃ uppatti santati. Evaṃ tisamuṭṭhānarūpānampi daṭṭhabbanti evaṃ tesaṃ ākāranānattaṃ vaṇṇenti. Veneyyānaṃ vasena vāti tadā kira sotūnaṃ evaṃ cittaṃ uppannaṃ, ayaṃ jāti sabbesaṃ dhammānaṃ pabhavo, sayaṃ pana na kutoci jāyati, yathā taṃ ‘‘pakativādīnaṃ pakatī’’ti. Tesaṃ micchāgāhaṃ vidhamento ‘‘jāti nāma na aññā, upacayasantativasena ṭhitā rūpuppattiyeva pana tathā vuccati, sā ca yassa uppādo , tassa paccayeheva jātapariyāyaṃ labbhatī’’ti dassanatthaṃ upacayo santatīti dvidhā bhinditvā desetīti ācariyā.

Pubbantato pubbakoṭṭhāsato, anāgatabhāvatoti attho. Uppajjamāne rūpadhamme uppādo anāgatakkhaṇato ummujjāpento viya hotīti vuttaṃ ‘‘ummujjāpanaraso’’ti. ‘‘Ime rūpadhammā sampaṭicchatha ne’’ti niyyātento viya gayhatīti vuttaṃ ‘‘niyyātanapaccupaṭṭhāno’’ti. Paripuṇṇabhāvapaccupaṭṭhānatā upari cayo upacayoti imassa atthassa vasena veditabbā. Yathā uppādakkhaṇappattaṃ uppannaṃ nāma hoti ādikamme tappaccayavasena, evaṃ uppādakkhaṇagataṃ upacitaṃ nāma hotīti vuttaṃ ‘‘upacitarūpapadaṭṭhāno’’ti.

Pavattilakkhaṇāti anuppabandhato uppattivasena pavattamānarūpānaṃ pavattananti lakkhitabbā. Anuppabandhanarasāti pubbāparavasena anuppabandhanakiccā. Asati hi uppāde pubbāparavasena anuppabandho na siyā. Anuppabandharasattāyeva anupacchedavasena gahetabbato āha ‘‘anupacchedapaccupaṭṭhānā’’ti. Pubbāparavasena ghaṭitarūpesu upalabbhanato vuttaṃ ‘‘anuppabandharūpapadaṭṭhānā’’ti.



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693. 义疏中说明为生色，意思是因为两者都是色生起的自性。如果这样，为什么要分开说呢？因为世尊就是这样教导的。为什么世尊要这样教导呢？说"由于说的方式不同"等来回答。方式的不同在前面已经说明。字的最初生起是增长，一再生起是相续。三因生色也应当这样看，这样他们解释它们方式的不同。或者是根据所化众生，因为据说当时听众生起这样的心："这个生是一切法的源头，但它自身不从任何处生起，就像说'自性论者的自性'"。为了破除他们的邪执，阿阇黎们说：为了显示"所谓生不是其他，而是以增长相续的方式住立的色生起这样称呼，而它对于有生起的法，从缘获得生的意义"，所以分为增长和相续两种来教导。
从前际，从前分，意思是从未来状态。说"以出现为味"，因为在色法正在生起时，好像使它从未来刹那浮现出来。说"以交付为现起"，因为好像说"这些色法，你们接受它们"而被把握。以圆满状态为现起应当依据上升积集是增长这个意义来了解。就像在开始时依那个缘而到达生起刹那称为已生，同样到达生起刹那称为已增长，所以说"以已增长色为近因"。
"以运作为相"应当标记为：以相续方式生起的诸色的运作。"以相续为味"是以前后方式相续的作用。因为如果没有生起，就不会有前后方式的相续。正因为以相续为味，所以应当以不间断的方式把握，因此说"以不间断为现起"。因为在以前后方式连接的诸色中获得，所以说"以相续色为近因"。

694.Jīraṇanti jiṇṇabhāvo, abhinavabhāvahānīti attho.

Pākaṭā rūpadhammesu khaṇḍiccādibhāvena dantādīsu vikāradassanato, itarā tadabhāvato apākaṭā. Kāmaṃ rūpadhammānampi khaṇikajarā paṭicchannā eva, yā ‘‘avīcijarā’’ti vā vuccati. Arūpadhammānaṃ pana jarāya suṭṭhu paṭicchannabhāvadassanatthaṃ ‘‘pākaṭā rūpadhammesū’’ti avisesena vuttaṃ. Khaṇḍiccādivikāro pana khaṇikajarāya natthi. Rūpaparipāko rūpadhammānaṃ jiṇṇatā, jaraṃ pattassa bhaṅgo avassaṃbhāvīti vuttaṃ ‘‘upanayanarasā’’ti, bhaṅgūpanayanakiccāti attho. Sabhāvānapagamepītikakkhaḷattādisabhāvānapagamepi, ṭhitikkhaṇe hi jarā nāma, na ca tadā dhammasabhāvaṃ vijahati. Navabhāvo uppādāvatthā, tassā apagamabhāvena gayhatīti āha ‘‘navabhāvāpagamapaccupaṭṭhānā’’ti. Vīhipurāṇabhāvo viyāti vīhibhāvānapagamepi abhinavabhāvāpagamanakaro vīhipurāṇabhāvo viya. Vīhipurāṇabhāvo sabbāvatthāni apaneti, ayaṃ pana kevalaṃ uppādāvatthameva apaneti. Parito sabbato bhijjananti lakkhitabbāti paribhedalakkhaṇā. Niccaṃ nāma dhuvaṃ, rūpaṃ pana khaṇabhaṅgitāya na niccanti aniccaṃ, tassa bhāvo aniccatā. Sā pana ṭhitippattarūpaṃ ṭhitiyameva vināsanabhāvena saṃsīdentī viya hotīti saṃsīdanarasā. Yasmā ca sā bhaṅgabhāvato khayavayākāreneva gayhati, tasmā vuttaṃ ‘‘khayavayabhāvapaccupaṭṭhānā’’ti. Anukkamena vināso khayo nāma, dīpavaṭṭikāya saha telassa viya saha nirodho vayoti vadanti.

696-7.Samodhānatoti rāsito. Kecīti abhayagirivāsino. Middharūpassa vadanasīlā, middhavādo vā etesanti middhavādino. Middharūpaṃ nāmāti utucittāhāravasena tisamuṭṭhānaṃ middhaṃ nāma rūpaṃ. Te paṭikkhipitabbāti sambandho. Kathaṃ paṭikkhipitabbāti āha ‘‘munīsī’’tiādi. Natthi nīvaraṇāti sotāpattimaggena vicikicchānīvaraṇassa, anāgāmimaggena kāmacchandabyāpādakukkuccanīvaraṇānaṃ, arahattamaggena thinamiddhanīvaraṇānañca pahīnattā. Ayañhettha adhippāyo – yadi middhaṃ rūpaṃ siyā, appahātabbaṃ bhaveyya. Rūpakkhandho abhiññeyyo pariññeyyo na pahātabbo na bhāvetabbo na sacchikātabbo. ‘‘Katame dhammā nevadassanenanabhāvanāyapahātabbā. Catūsu bhūmīsu kusalaṃ, catūsu bhūmīsu vipāko, tīsu bhūmīsu kiriyābyākataṃ, rūpañca nibbānañca, ime dhammā nevadassanenanabhāvanāyapahātabbā’’ti (dha. sa. 1407) vacanena rūpadhammānaṃ pahānābhāvato. Evañca sati tassa nīvaraṇabhāvo virujjheyya nīvaraṇānaṃ pahātabbattā. Na hi nīvaraṇānaṃ appahātabbatte –

‘‘Yā me kaṅkhā pure āsi, taṃ me akkhāsi cakkhumā;

Addhā munīsi sambuddho, natthi nīvaraṇā tavā’’ti. (su. ni. 546) –

Nīvaraṇappahānena bhagavato thomanaṃ yujjeyya. Yadi siyā, ‘‘rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahathātiādivacanato (ma. ni. 1.247; saṃ. ni. 

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694. 衰老即老的状态，意思是失去新鲜状态。
在色法中明显，因为在牙齿等中看到破损等的变化，其他的因为没有这些而不明显。虽然色法的刹那老也是隐藏的，称为"无间老"。但为了显示非色法的老更加隐藏，所以一般地说"在色法中明显"。但刹那老没有破损等变化。色的成熟是色法的衰老，达到老的必然会坏灭，所以说"以引导为味"，意思是以引导坏灭为作用。即使本性不失去也是，即使坏硬等本性不失去，因为住时称为老，而那时不舍弃法的本性。新的状态是生起状态，以失去那个状态而把握，所以说"以失去新状态为现起"。如稻谷的陈旧状态，就像虽不失去稻谷性质但使失去新鲜状态的稻谷陈旧状态。稻谷陈旧状态去除一切状态，而这只去除生起状态。应当标记为：周遍、完全破坏，所以以破坏为相。所谓常是恒常，但色因刹那坏灭而非常，所以无常，那个状态是无常性。它好像在住立时使已达到住立的色在住立中就沉没于坏灭状态中，所以以沉没为味。因为它从坏灭状态以损耗衰败的方式被把握，所以说"以损耗衰败状态为现起"。他们说依次的坏灭称为损耗，如灯芯与油一起灭尽称为衰败。
696-697. "总摄"是从积聚。"某些人"指住无畏山寺的人。有说昏沉色的习性，或者有昏沉之说的人称为昏沉论者。所谓昏沉色是指由时节、心、食而有三种生因的昏沉色。应当否定他们。怎样否定呢？说"你是牟尼"等。"没有盖"是因为以预流道断除疑盖，以不还道断除欲贪、瞋恚、恶作盖，以阿罗汉道断除昏沉睡眠盖。这里的意思是：如果昏沉是色，就应当是不可断的。色蕴是应当证知、遍知，不是应当断、应当修、应当证。因为依"什么法不是以见或修而断？四地的善，四地的异熟，三地的唯作无记，色和涅槃，这些法不是以见或修而断"的说法，色法没有断除。这样的话，它的盖性就会相矛盾，因为诸盖是应当断的。因为如果诸盖是不可断的，那么：
"我过去有的疑惑，具眼者为我说明；
确实你是牟尼正觉，你没有诸盖。"
以断除诸盖来赞叹世尊就不合适了。如果存在，那么依"诸比丘，色不是你们的，你们应当断除它"等说；

3.33-34) rūpassa pahātabbatāpi paññāyatīti? Taṃ na, tabbisayachandarāgappahānassa tattha adhippetattā. Tenāha bhagavā ‘‘yo, bhikkhave, rūpe chandarāgavinayo, taṃ tattha pahāna’’nti. Na ca panetaṃ na sakkā vattuṃ etthāpi ‘‘tabbisayachandarāgappahānavaseneva vutta’’nti sādhakavacanabhāvato, kāmacchandādīnaṃ tattha pahānassa anadhippetattā ca, tasmā ‘‘natthi nīvaraṇā tavā’’tiādivacanehi virujjhanato na middhaṃ rūpanti.

Yadi pana paro daḷhamūḷhaggāhitāya taṃvisayachandarāgappahānavaseneva nīvaraṇappahānaṃ adhippetanti sakavādaṃ oḍḍeyya, tassa tannisedhanatthaṃ puna thinamiddhanīvaraṇassa avijjānīvaraṇena saha sampayogavacanañca āharanto āha ‘‘thinamiddhanīvaraṇa’’ntiādi. Thinamiddhanīvaraṇañceva avijjānīvaraṇañca nīvaraṇena sampayuttanti sambandho. Idaṃ vuttaṃ hoti – ‘‘catūhi sampayogo’’ti (dhātu. 3) vacanato arūpadhammānameva aññamaññassa sampayogo labbhati, na rūpadhammānaṃ aññamaññaṃ arūpena vā, tasmā yadi middhaṃ rūpaṃ siyā, na taṃ sampayogavacanamarahatīti. Atha siyā – yathālābhavacanamettha sakkā viññātuṃ, ‘‘sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī’’tiādīsu (dī. ni. 1.249) viya. Yathā hi ‘‘sakkharakathalikaṃ macchagumbampi carantampi tiṭṭhantampī’’tiādīsu sakkharakathalikassa caraṇāyogato macchagumbāpekkhāya caraṇaṃ, ubhayāpekkhāya ṭhānanti evaṃ yathālābho yojīyati, evamidhāpi thināpekkhāya sampayogavacanaṃ, ubhayāpekkhāya nīvaraṇavacananti? Tampi na, rūpabhāvasseva asiddhattā. Siddhe hi rūpabhāve asambhavato yathālābhayojanā yujjeyyāti. Ettakeneva middhassa arūpabhāve siddhepi yathā dvikkhattuṃ bandhaṃ subandhaṃ hoti, evamanekasuttasādhitaṃ appadhaṃsiyaṃ hotīti paṭṭhānappakaraṇe ‘‘nīvaraṇaṃ dhammaṃ paṭicca…pe… paccayā’’ti (paṭṭhā. 3.8.8) imassa vibhaṅge ‘‘arūpe…pe… uppajjatī’’ti (paṭṭhā. 3.8.8) vuttaṃ arūpabhavuppattimpi āharanto āha ‘‘mahāpakaraṇapaṭṭhāne’’tiādi. Jhānanikantiādīnampi dhammato lobhādibhāvato kāmacchandanīvaraṇādīhi abhinnattā vuttaṃ ‘‘kāmacchandanīvaraṇa’’ntiādi.

Ettha siyā – ‘‘pañcime, bhikkhave, āvaraṇā nīvaraṇā’’tiādīsu (a. ni. 5.51) thinamiddhassa nīvaraṇabhāvena ekato āgatattā idhāpi ‘‘thinamiddhanīvaraṇa’’nti ekato vuttaṃ, thinameva ca pana arūpabhave uppajjati thinamiddhanti? Tayidamasāraṃ, kukkuccassa na gahitattā. Yadi hi ekato gahitamatteneva idhāpi ekato gahaṇaṃ siyā, kukkuccassapi tattha ekato vuttassa idha gahaṇaṃ sambhaveyya, na ca panevaṃ atthi uddhaccanīvaraṇantveva vuttattā, tasmā na tassa arūpabhavuppattiṃ sakkā paṭibāhitunti. Ādi-saddena ‘‘kevalo hāyaṃ, bhikkhave, akusalarāsi, yadidaṃ pañca nīvaraṇā (a. ni. 

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3.33-34) 色也显示应当断除？不是这样，因为那里指的是断除对它的欲贪。因此世尊说："诸比丘，在色中断除欲贪，那在那里是断。"而且这也不能说"这里也是依断除对它的欲贪而说"，因为没有证明语句，也因为不是指在那里断除欲贪等，所以由于与"你没有诸盖"等语句相矛盾，昏沉不是色。
如果对方因为坚固的痴执而设置自说"只是依断除对它的欲贪而指断除诸盖"，为了否定那个，再次引用昏沉睡眠盖与无明盖相应的语句，说"昏沉睡眠盖"等。昏沉睡眠盖和无明盖与盖相应，是关联。这是说：因为"与四相应"的说法，只有非色法才有相互相应，色法不能与其他色或非色相互相应，所以如果昏沉是色，它就不应该有相应的说法。如果说：这里可以理解为随得说法，如"砂石也、鱼群也、行也、住也"等中。就像在"砂石也、鱼群也、行也、住也"等中，因为砂石不能行走，所以行是依鱼群说的，住是依两者说的，这样随得而结合。这里也一样，相应说法是依昏沉说的，盖说法是依两者说的？那也不对，因为色性本身就不成立。因为在色性成立时，由于不可能，随得的结合才合适。
虽然仅凭这些昏沉的非色性就已成立，但就像两次绑绳更牢固一样，由多经证成就不可破坏，所以在发趣论中"依止盖法...为缘"的分别中说"在非色...生起"，引用非色有生起，说"在大论发趣"等。因为禅那欲求等从法上是贪等，与欲贪盖等无异，所以说"欲贪盖"等。
这里可能有疑问：在"诸比丘，这五是障碍、盖"等中昏沉睡眠作为盖一起出现，这里也说"昏沉睡眠盖"是一起的，只有昏沉在非色有中生起为昏沉睡眠？这是无实质的，因为没有取恶作。因为如果仅仅因为一起取而在这里也一起取，那里一起说的恶作在这里也应该可能取，但事实不是这样，因为只说掉举盖，所以不能阻止它在非色有中生起。以等字包含"诸比丘，这整个不善聚，即是五盖"。

5.52), ime pañca nīvaraṇe pahāya, vigatathinamiddhoti tassa thinamiddhassa cattattā vantattā muttattā pahīnattā paṭinissaṭṭhattā, tena vuccati vigatathinamiddhoti, idaṃ cittaṃ imamhā thinamiddhamhā sodheti visodheti parisodheti moceti vimoceti parimoceti vā’’ti (vibha. 551) evamādiṃ pāḷiṃ saṅgaṇhāti.

Yadipi siyā duvidhaṃ middhaṃ rūpaṃ, arūpañca. Tattha yaṃ arūpaṃ, taṃ nīvaraṇesu desitaṃ, na rūpanti? Tampi na, visesavacanābhāvato. Na hi visesetvā middhaṃ nīvaraṇesu desitaṃ ‘‘yadapi, bhikkhave, thinaṃ, tadapi nīvaraṇaṃ, yadapi middhaṃ, tadapi nīvaraṇaṃ, thinamiddhaṃ nīvaraṇanti iti hidaṃ uddesaṃ āgacchatī’’ti avisesena vuttattā, tasmā middhassa duvidhataṃ parikappetvāpi na sakkā nīvaraṇabhāvaṃ nivattetuṃ. Sakkā hi vattuṃ yaṃ taṃ arūpato aññaṃ middhaṃ parikappitaṃ, tampi nīvaraṇaṃ middhasabhāvattā itaraṃ nīvaraṇaṃ viyāti. Yadi middhassa rūpabhāvaṃ na sampaṭicchatha, kathaṃ bhagavato niddā hoti, nanu middhassa ‘‘niddā pacalāyikā’’tiādinā vibhaṅge vuttattā niddābhāvo siddhoti? Nayidamevaṃ, itthiliṅgādīsu viya niddāhetuno middhassa niddābhāvena vibhattattā. Evampi niddāhetuno middhassa abhāvato kathaṃ bhagavato niddāti ce? Sā bhagavato natthīti na sakkā vattuṃ ‘‘abhijānāmi kho panāhaṃ aggivessana…pe… divā supitā’’tiādivacanato (ma. ni. 1.387) na niddā bhagavato middhena, atha kho sarīragelaññena, tañca bhagavato natthīti na sakkā vattuṃ ‘‘piṭṭhi me āgilāyati, tamahaṃ āyamissāmī’’ti (ma. ni. 2.22; saṃ. ni. 4.243) vacanato. Na cettha evamavadhāraṇaṃ daṭṭhabbaṃ ‘‘middhameva niddāhetū’’ti, tasmā aññopi atthi niddāhetu. Ko pana soti? Sarīragelaññaṃ, tasmā na bhagavato niddā middhahetukāti daṭṭhabbaṃ.

698.Visuṃ visuṃ abhāvaṃ dassetvāti vāyodhātuādito visuṃ visuṃ natthibhāvaṃ dassetvā. Kathaṃ pana so dassitabboti āha ‘‘vāyodhātuyā’’tiādi. Tattha kāyabalaṃ nāma atthato vāyodhātuyā pavattiākāraviseso tassā vipphārabhāvato. Yato bālānaṃ balanti vadantīti vuttaṃ ‘‘vāyodhātuyā gahitāya balarūpaṃ gahitamevā’’ti. Sambhavo kāmadhātuyaṃ ekaccasattānaṃ indriyaparipākapaccayo āpodhātuyā pavattiākāravisesoti āha ‘‘āpodhātuyā sambhavarūpa’’nti. Gahitāya gahitamevāti sambandho. Upacayasantativinimutto rūpuppādo natthi, uppādāvatthāya ca aññā jāti nāma natthevāti vuttaṃ ‘‘upacayasantatīhi jātirūpa’’nti. Kammasamuṭṭhānassapi rogassa visabhāgapaccayasamuppanno dhātukkhobho āsannakāraṇaṃ , pageva itarassa. So atthato rūpadhammānaṃ pākāvatthā ṭhitibhaṅgakkhaṇesu eva siyāti vuttaṃ ‘‘jaratāaniccatādīhi rogarūpaṃ gahita’’nti.

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我来为您直译这段巴利文：
5.52) "断除这五盖，离昏沉睡眠，因为那昏沉睡眠已舍、已吐、已离、已断、已出离，所以说离昏沉睡眠，这心从这昏沉睡眠中清净、遍净、完全清净、解脱、遍脱、完全解脱"等这样的经文。
即使说昏沉有两种：色和非色。其中非色的，在诸盖中说，不是色？那也不对，因为没有特殊说法。因为在诸盖中说昏沉时没有特别指出"诸比丘，凡是昏沉，那也是盖，凡是睡眠，那也是盖，昏沉睡眠盖，这样来到列举中"，是无差别地说的，所以即使假设昏沉有两种，也不能排除它的盖性。因为可以说那个假设的与非色不同的昏沉，因为是昏沉自性，也像其他的是盖那样是盖。如果你们不接受昏沉是色，那么世尊怎么会有睡眠？难道不是因为在分别中以"睡眠是打盹"等方式说而成立睡眠性吗？不是这样，因为像女性等那样，以睡眠为昏沉的果而分别。即使这样，因为没有作为睡眠因的昏沉，世尊怎么会有睡眠呢？不能说世尊没有睡眠，因为有"火种，我忆念...日中睡眠"等说法。世尊的睡眠不是由昏沉，而是由身体疾病，那个也不能说世尊没有，因为有"我背痛，我要伸展它"的说法。这里不应该这样确定"只有昏沉是睡眠因"，所以还有其他睡眠因。那是什么呢？身体疾病，所以应当了解世尊的睡眠不是以昏沉为因。
698. "显示各自的不存在"是显示从风界等各自的不存在性。怎样应当显示它呢？说"风界"等。其中所谓身体力量实际上是风界运作方式的特殊状态，因为它是扩展状态。因为愚人说那是力量，所以说"取了风界就取了力色"。生起是在欲界某些有情的根成熟缘，是水界运作方式的特殊状态，所以说"水界的生起色"。"取了就取了"是关联。没有离开增长相续的色生起，在生起状态也没有其他所谓生，所以说"以增长相续为生色"。即使是业生的病，异性缘生的界动乱也是近因，何况其他的。它实际上是色法的成熟状态，只在住坏刹那中，所以说"以老性无常性等取了病色"。
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704. Rūpāni samuṭṭhahanti jāyanti etehīti rūpasamuṭṭhānāni. Kāni pana tānīti āha ‘‘utucittāhārakammānī’’ti.

Āhāro rūpahetuyoti ettha iti-saddo pakkhipitabbo, kammaṃ, utu ca cittañca āhāroti ime rūpahetuyoti. Rūpahetuyoti ca rūpassa janakapaccayāti attho. Tenāha ‘‘etehevā’’tiādi. Ekamekaṃyeva samuṭṭhānaṃ etesanti ekasamuṭṭhānā. Nanu ekato eva paccayato paccayuppannassa uppatti natthīti? Saccaṃ natthi, rūpajanakapaccayesu ekatoti ayamettha abhisandhi. Aṭṭhindriyānīti cakkhādīni pañca, itthipurisindriyadvayaṃ, jīvitañcāti aṭṭhindriyāni. Kāyavacīviññattivasena viññattidvayaṃ.

Dvīhīti koci cittena, koci utunā cāti evaṃ dvīhi. Na hi ekasseva dve ekakkhaṇe paccayā honti. Evaṃ sesesupi. Utuāhāra…pe… katanti ekekaṃ utunā, āhārena, cittena cāti tīhi kataṃ. Catasso cāpi dhātuyoti cattāri mahābhūtāni. Tāni hi nissattanijjīvaṭṭhena dhātūti vuccanti. Kammādīhi catūhi bhavantīti catubbhavā. Dveti jaratā aniccatā.

705-6. Idāni missakasamuṭṭhānānipi gahetvā taṃtaṃpaccayajātānaṃ gaṇanaparicchedaṃ dassetuṃ ‘‘kammenā’’tiādi vuttaṃ. Tattha aṭṭhindriyāni vatthu suddhaṭṭhakaṃ santatyūpacayākāsāti vīsati kammajā. Viññattidvayaṃ saddo lahutādittayaṃ suddhaṭṭhakādayo ekādasāti sattarasa cetasā jāyare, cittajāti attho. Saddo lahutādittayaṃ suddhaṭṭhakādayo ekādasāti dasapañceva pannarasa utunā jāyare. Lahutādittayaṃ suddhaṭṭhakādayo ekādasāti cuddasa āhārato. Jaratāaniccatāhi te aṭṭhasaṭṭhi ca hontevāti sambandho.

707-8. ‘‘Jaratā…pe… samuṭṭhitā’’ti vatvā puna tattha kāraṇaṃ dassetuṃ ‘‘jātassā’’tiādi vuttaṃ. Tattha jātassa pākabhedattāti jaratāya jātadhammassa pākattā, aniccatāya ca bhedattāti attho. Idaṃ vuttaṃ hoti – jaratāaniccatā nāma uppannadhammassa honti, no uppajjamānassa. Yadi hi uppajjamānassa siyuṃ, tadā tāsampi jāyamānattapariyāyo yujjeyya. Uppannadhammassa pana jātito paraṃ imāsaṃ sambhavato na jāyantīti vattuṃ vaṭṭatīti. Yadi pana koci tesampi jātabhāve ko virodhoti paṭipajjeyya, tassa taṃ duggāhaṃ vidhamento āha ‘‘jāyeyyu’’ntiādi. Hontu nāma tesampi pākabhedā, tadāpi ko virodhoti āha ‘‘na hī’’tiādi. Pāko na paripaccatīti sambandho, etena na bhijjatīti dīpitaṃ hoti. Pakkassa hi bhaṅgo niyato. Bhedo vā na ca bhijjatīti etthāpi pākabhāvopi vuttova. Na hi apakkaṃ bhijjatīti, aññathā uppādabhaṅgānaṃ anaññattappasaṅgato. Natthi tanti pākabhedānaṃ paccanaṃ bhijjanaṃ natthīti vuttamevatthaṃ saṅkhipitvā āha.

Ettāvatā ca kiṃ vuttaṃ hoti? Yadi jaratāaniccatā kenaci paccayena jāyeyyuṃ, tadā uppannassa nāma jarāya, bhaṅgena ca bhavitabbanti tesaṃ jaratāaniccatāpi siyuṃ, na ca panetā upalabbhanti. Kasmā? Yasmā na jaratā aññajarāya jīrati, bhijjati vā, na ca bhaṅgo aññena bhaṅgena bhijjati, jīrati vā, itarathā sāpi jarā aparāya jarāya, bhaṅgena ca jīrati, bhijjati, so ca bhaṅgo aññāya jarāya, aññena bhaṅgena jīrati, bhijjatīti anavaṭṭhānappasaṅgatoti vuttaṃ hoti.

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我来为您直译这段巴利文：
704. 色由这些生起、产生，所以称为色生因。那些是什么呢？说"时节、心、食物、业"。
"食物是色因"这里应加"等"字，业、时节、心和食物，这些是色因。色因是指色的能生缘的意思。所以说"只由这些"等。每一个只有一个生因的是一生因。难道不是没有从单一缘而有缘生的生起吗？确实没有，这里的意思是在色的能生缘中是单一的。八根是：眼等五种、女男根二种、命根，这八根。以身语表为表二种。
"以二"是有些由心，有些由时节，这样以二。因为一个不会在同一刹那有两个缘。在其余的也是如此。"由时节、食物...作"是每一个由时节、食物、心，这三种作成。"四界"是四大种。它们因为无我无命的意义而称为界。由业等四种而有称为四生。"二"是老性、无常性。
705-706. 现在为了显示包括混合生因的各种缘生的数量界限而说"由业"等。其中八根、依处、纯八法、相续、增长、虚空，这二十种是业生。表二种、声音、轻快等三种、纯八法等十一种，这十七种由心生，意思是心生。声音、轻快等三种、纯八法等十一种，这十五种由时节生。轻快等三种、纯八法等十一种，这十四种由食物生。与老性、无常性，它们就是六十八，是关联。
707-708. 说了"老性...生起"后，为了再次显示其中的原因而说"已生的"等。其中"因为已生的成熟破坏"是因为老性对已生法的成熟，无常性的破坏的意思。这是说：所谓老性、无常性是对已生法有，不是对正在生的。因为如果对正在生的有，那时它们也会有正在生的意义。但因为对已生法在生之后才有这些可能，所以适合说不生。如果有人认为它们也有生性有什么矛盾，为了破除他的那个邪执而说"会生"等。让它们也有成熟破坏好了，那时有什么矛盾呢？说"因为不"等。成熟不会再成熟是关联，这表示不会破坏。因为成熟的必定会坏。或者"不会破坏"这里也说了成熟性。因为未成熟不会破坏，否则会导致生灭无差别。"那不存在"是总结已说的意思：成熟破坏的成熟、破坏不存在。
这说了什么呢？如果老性、无常性由某个缘而生，那时所谓已生就应当有老，有坏，所以它们的老性、无常性也会有，但这些不可得。为什么？因为老性不会被其他老性变老或破坏，坏也不会被其他坏破坏或变老，否则那个老性也会被另一个老性和坏变老、破坏，那个坏也会被另一个老性和另一个坏变老、破坏，这样说就会导致无止境。
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10.‘‘Jātassā’’tiādi nigamanaṃ. Atha vā uttari vattabbacodanāya phalaṭhapanaṃ. ‘‘Siyā katthacī’’tiādi paramatāsaṅkanaṃ. Etthāti etasmiṃ ‘‘jaratāaniccatādvayaṃ na paccati, na bhijjati vā’’ti adhikāre. Rūpassūpacayotīti iti-saddo ādiattho, tena ‘‘rūpassa upacayo santatī’’ti vacanenāti attho. Evaṃ pākopi paccatu, bhedopi paribhijjatūti sambandho. Ayaṃ panettha adhippāyo – yathā kammādīhi uppajjanakarūpaniddese ‘‘katamaṃ taṃ rūpaṃ upādinnaṃ? Cakkhāyatanaṃ…pe… kāyāyatanaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ, yaṃ vā panaññampi atthi rūpaṃ kammassa katattā rūpāyatanaṃ…pe… phoṭṭhabbāyatanaṃ ākāsadhātu rūpassa upacayo rūpassa santati kabaḷīkāro āhāro’’tiādinā (dha. sa. 652) upacayasantatīnaṃ niddiṭṭhattā jāti jāyatīti dīpitaṃ hoti tassā aparajātiyā abhāvepi. Evaṃ jarābhaṅgānaṃ aparajarābhaṅgābhāvepi jīraṇaṃ, bhijjanañca sampaṭicchitabbaṃ, itarathā jātiyāpi bhedanā tadavatthāyevāti.

711.‘‘Nacevā’’tiādi yathāsaṅkitaparamatassa paṭikkhipanaṃ. Yadi jāyatīti na viññātabbaṃ, evañca sati niddese kasmā vuttanti āha ‘‘jāyamānassā’’tiādi. Idaṃ vuttaṃ hoti – asatipi jātiyā jāyamānatte jāyamānānaṃ dhammānaṃ abhinibbattibhāvato tassā tappaccayabhāvavohāro anumatoti tattha vuttā, na pana paramatthato jāyamānattā. Jāyamānassa hi abhinibbattimattaṃ jāti, tasmā asiddhena asiddhasādhanametanti.

712-7.‘‘Tatthā’’tiādinā punapi paramatāsaṅkaṃ katvā paṭikkhipati. Tattha yesaṃ dhammānaṃ yā jāti, sā tappaccayattavohāraṃ, abhinibbattisammutiñca labhatevāti sambandho. Tathāti yathā labhateva, tathā. Yaṃtaṃ-saddā hi abyabhicāritasambandhā. Tesaṃ dhammānaṃ paccayā etissāti tappaccayā, tassā bhāvo tappaccayattaṃ, tappaccayattena pavatto vohāro tappaccayattavohāro, taṃ kammapaccayabhāvādivohāranti attho. Abhinibbattisammutinti abhinibbattati jāyatīti evaṃ abhinibbattivasena pavattasammutiṃ. Kammādisambhavanti kammādicatupaccayasamuṭṭhānaṃ. Janakānaṃ paccayānaṃ ānubhāvakkhaṇuppāde abhāvatoti sambandho. Ayaṃ panettha attho – ye te rūpānaṃ janakapaccayā, tesaṃ taduppādanaṃ pati anuparatabyāpārānaṃ yo so paccayūpalakkhaṇiyo kiccānubhāvakkhaṇo, tadā jāyamānānaṃ dhammānaṃ vikārabhāvena labbhamānataṃ sandhāya vineyyapuggalavasena jātiyā paccayato jātattaṃ anuññātaṃ tato pure , pacchā ca anupalabbhamānattā, evañca katvā vuttaṃ ‘‘jātiyā pana labbhatī’’ti. Jarābhaṅgānaṃ pana paccayānubhāvakkhaṇato uttari ṭhitibhaṅgakkhaṇesu labbhamānattā na evaṃ anuññātuṃ sakkāti, jātiyā pana labbhati so vohāroti adhippāyo. Tappaccayattavohārantiādigāthādvayaṃ nigamanavasena vuttaṃ.

718-9. Atha kiṃ imāya gīvākaṇḍūyāya, nanu vuttaṃ bhagavatā suttante ‘‘jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20), tasmā kathametaṃ vuccati, jaratā aniccatā ceva na kehici samuṭṭhitāti yo vadeyya, tassa vitakkaṃ dassetvā paṭikkhipituṃ ‘‘anicca’’ntiādi vuttaṃ. Kasmā na vattabbanti āha ‘‘sā hi pariyāyadesanā’’ti. Pariyāyadesanattameva vibhāvetuṃ ‘‘aniccāna’’ntiādi vuttaṃ. Tathā-saddena ‘‘saṅkhatāna’’nti saṅgaṇhāti.

720-

我来为您直译这段巴利文：
709-710. "已生的"等是总结。或者是对进一步要说的质疑的结果确立。"或许在某处"等是对最高见的怀疑。"在这里"是在"老性无常性二种不成熟，也不破坏"这个主题中。"色的增长等"中等字表示开始，意思是以"色的增长相续"的说法。这样让成熟也成熟，破坏也破坏是关联。这里的意思是：就像在由业等生起的色的说明中"什么是那个已执受色？眼处...身处、女根、男根、命根，或者其他由业所作的色处...触处、虚空界、色的增长、色的相续、段食"等这样说明增长相续，即使没有后生也显示生生起。同样，即使没有后老后坏，也应当接受变老和破坏，否则生也会破坏，就在那个状态。
711. "并且不"等是否定如所疑的最高见。如果不应了解为生起，这样的话为什么在说明中说呢？说"正在生的"等来回答。这是说：即使没有生的正在生性，因为正在生的诸法有生成性，所以允许它的那个缘性的言说而在那里说，但不是从究竟义上正在生。因为对正在生的来说，生只是生成而已，所以这是以未成立证成未成立。
712-717. 以"在那里"等再次作最高见的怀疑后否定。其中对哪些法有哪个生，它获得那个缘性言说和生成施设是关联。"如是"是如同获得那样。因为凡是诸字都是不离关系的。这些法的缘是它的，所以是那个缘，那个的状态是那个缘性，由那个缘性而起的言说是那个缘性言说，意思是那个业缘性等言说。"生成施设"是以"生成、生起"这样以生成方式运作的施设。"由业等生起"是由业等四缘生起。因为在能生诸缘的功力刹那生起时不存在是关联。这里的意思是：那些色的能生缘，对它们来说在产生那个时未止息作用的那个以缘标记的作用功力刹那，那时对正在生的诸法，依所化众生对以变化方式获得的考虑，允许生由缘而生，因为在那之前和之后不可得。这样说"但由生获得"。但老坏在缘功力刹那之后的住坏刹那中可得，所以不能这样允许。意思是：但由生获得那个言说。"那个缘性言说"等两个偈颂是以总结方式说的。
718-719. 那么这种颈痒有什么用呢？难道世尊不是在经中说"诸比丘，老死是无常、有为、缘起"吗？所以怎么说这个，老性无常性不从任何处生起呢？对于这样说的人，为了显示他的想法后否定而说"无常"等。为什么不应该说呢？说"因为那是方便说"。为了显明是方便说而说"对无常"等。以如是字包含"对有为"。
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3.Aniccaṃsaṅkhatañcāti ca-saddena ‘‘paṭiccasamuppanna’’nti saṅgaṇhāti. Ayañhettha adhippāyo – aniccasaṅkhatadhammānaṃ jarāmaraṇattā tesu santesu hoti, asantesu na hoti. Na hi ajātaṃ paripaccati, bhijjati vā, tasmā taṃ jātipaccayataṃ sandhāya ‘‘jarāmaraṇaṃ saṅkhataṃ paṭiccasamuppannaṃ, tatoyeva ca anicca’’nti pariyāyena sutte āgataṃ. Yathā viññattiādīnaṃ nippariyāyato cittasamuṭṭhānatābhāvepi cittajānaṃ vikārattā cittasamuṭṭhānabhāvoti. Viññattiyo viyāti ca nidassanamattaṃ daṭṭhabbaṃ lahutādīnampi cittajādibhāvassa pariyāyeneva icchitattā. Nippariyāyena aṭṭhāraseva nipphannarūpāni kammādisamuṭṭhānānīti. Tayanti jātijarābhaṅgasaṅkhātānaṃ lakkhaṇarūpattayaṃ.

Khaṃpupphaṃvāti ākāsakusumaṃ viya. Yathā ākāsakusumaṃ sabbaso ajātattā natthi, evamidampi natthīti attho. Niccaṃ vāsaṅkhataṃ viyāti yathā asaṅkhataṃ nibbānaṃ kenaci asaṅkhatattā niccaṃ dhuvaṃ, evamidampi kenaci asaṅkhatattā niccaṃ sassataṃ vāti attho. Nobhayaṃ panidanti idaṃ pana ubhayampi khaṃpupphaṃ viya no natthi, na ca nibbānaṃ viya asaṅkhataṃ vāti attho. Nissayāyattavuttitoti jāyamānaparipaccamānabhijjamānānaṃ jātiādimattabhāvena jāyamānādinissayapaṭibaddhavuttittā. Tameva nissayāyattavuttitaṃ samatthetuṃ ‘‘bhāve pathaviyādīna’’ntiādi vuttaṃ. Ayaṃ panettha saṅkhepattho – pathavīādīnaṃ nissayānaṃ bhāve jātiādittayaṃ paññāyati, tasmā no natthi, yasmā ca tesaṃ abhāve na paññāyati, tasmā na niccanti imameva ca abhinivesaṃ nisedhetuṃ bhagavatā jātiyā catujattaṃ, jarāmaraṇassa ca aniccādipariyāyo vuttoti daṭṭhabbaṃ.

724-5.Nipphannāni nāmāti ‘‘rūpassa paricchedo, rūpassa vikāro, rūpassa lakkhaṇa’’ntiādinā paricchedādibhāvaṃ atikkamitvā attano kakkhaḷattādinā sabhāvena paricchijja gahetabbattā, apariyāyeneva kammādipaccayehi nipphannattā vā nipphannāni nāma. Tabbiparītato anipphannā.

Sesakā anipphannāti sutvā paro aniṭṭhaṃ āpādento āha ‘‘yadi hontī’’tiādi. ‘‘Tesamevā’’tiādinā pana taṃ paṭikkhipati. Kāyavikāro kāyaviññatti nāma, vacīvikāro vacīviññatti nāma, chiddaṃ vivaraṃ ākāsadhātu nāma, lahubhāvo lahutā nāma, mudubhāvo mudutā nāma , kammaññabhāvo kammaññatā nāma, nibbatti upacayo nāma, pavatti santati nāma, jīraṇākāro jaratā nāma, hutvā abhāvākāro aniccatā nāmāti evaṃ tesaṃyeva aṭṭhārasannaṃ nipphannarūpānaṃ vikārabhūtattā nipphannā ceva saṅkhatā ca, tesaṃyeva ca rūpānaṃ vikārattā te asaṅkhatā nāma kathaṃ bhaveyyuṃ, nipphannā ceva saṅkhatāti sambandhaṃ katvā yadi anipphannarūpānaṃ nissayabhūtā nipphannarūpā saṅkhatā, tesaṃ pana vikārabhūtā kathaṃ asaṅkhatā nāma hontīti atthaṃ vaṇṇenti. Tesaṃ adhippāyena nipphannā cevāti va-kāro āgamasiddhoti daṭṭhabbaṃ.

726-7.Itthibhāvo…pe… vaṇṇitāti phalaṭhapanaṃ. ‘‘Evaṃ sante’’tiādi codanā. ‘‘Aññaṃ panā’’tiādi parihāro. Tattha cakkhukāyapasādānaṃ, ekattaṃ upapajjatīti cakkhupasāde kāyapasādabhāvassa, kāyapasāde cakkhupasādabhāvassa sabbhāvato purimassa phoṭṭhabbāvabhāsanaṃ, itarassa ca rūpāvabhāsanaṃ hotīti cakkhukāyapasādānaṃ ekībhāvo bhaveyyāti attho. Nidassanamattañcetaṃ. Sotakāyapasādādīnampi hi vuttanayena ekattaṃyevāti.

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我来直译这段巴利文：
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无常和有为，以"ca"(和)字包含"缘起"的意思。这里的意思是 - 由于无常有为法有老死的性质，所以有它们时就有(老死)，没有它们时就没有(老死)。因为未生的不会成熟，也不会坏灭，所以经中说到"老死是有为、缘起的，因此也是无常的",是从缘生性的角度而说的。就像表色等虽然不是直接由心所生，但因为是心生变化的缘故，所以说是心所生的。"如表色"这样的说法只是一个比喻，因为轻等(性质)也都是从缘生的角度来说是心生等。从究竟义来说，只有十八种真实色法是业等所生的。"这三个"指生、老、灭这三种相色。
"如空花"就像虚空中的花朵。如同虚空中的花从未生起故不存在，同样此(三相)也是不存在的。"或如常与无为"，就如涅槃因为不被任何东西所造作故是常、恒，同样此(三相)因为不被任何东西所造作故是常、恒的意思。"但这两者都不是"，意思是这两种情况都不是，既不像空花那样不存在，也不像涅槃那样是无为的。"依所依而转起"是因为生起、成熟、坏灭只是生等的本质，所以依赖生起等的所依而转起。为了证明这种依所依而转起的性质，所以说"在地等存在时"等。这里的简要意思是 - 在地等所依存在时，这三种(生等)相可见，所以不是不存在；又因为在它们不存在时就不可见，所以不是常的。世尊为了破除这种执着，所以说生有四种，老死是无常等的意思。
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所谓"真实"是指超越了"色的界限、色的变化、色的特相"等界限等性质，因为可以通过自身的坚硬性等本质来确定，或者因为是由业等因缘直接产生的缘故称为真实。与此相反的是非真实。
听到"其余的是非真实"后，他人提出不合理的结论说"如果是"等。但以"正是它们的"等来否定这种说法。身体的变化叫做身表，语言的变化叫做语表，空隙空间叫做空界，轻的状态叫做轻性，软的状态叫做柔软性，适业的状态叫做适业性，生起叫做积集，持续叫做相续，衰老的状态叫做老性，有而后无的状态叫做无常性。这样，因为它们是那十八种真实色法的变化，所以既是真实又是有为的，因为它们是那些色法的变化，怎么会是无为呢？将"既是真实又是有为"连接起来，如果非真实色法所依的真实色法是有为的，那么作为它们变化的(非真实色法)怎么会是无为呢？这是他们解释的意思。根据他们的意思，"既是真实"中的"既"字是为了语句通顺而加的。
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"女性等...已解释"是结论。"如果这样"等是质疑。"但另一个"等是解答。其中"眼、身净色会成为一体"是指在眼净色中有身净色的性质，在身净色中有眼净色的性质，因此前者会显现触，后者会显现色，所以眼、身净色会成为一体的意思。这只是一个例子，因为声、身净色等依上述方式也是一体的。
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30.Aññaṃ pana aññasmiṃ na catthīti ṭhapetvā aññamaññāvinibbhogavasena pavattiṃ aññaṃ rūpaṃ aññasmiṃ rūpe paramatthato nevatthi bhinnanissayabhāvena kalāpantaragatattā. Cakkhupasādo hi daṭṭhukāmatānidānakammasamuṭṭhitabhūtanissito, kāyapasādo phusitukāmatānidānakammajabhūtanissito. Asaṅkaranti asaṃkiṇṇaṃ. Yadi evaṃ, na sabbattha kāyāyatanādikanti? Tampi natthi paramatthato. Vinibbhujitvā hi nesaṃ nānākaraṇaṃ paññāpetuṃ na sakkā, taṃ dassetuṃ ‘‘aññamaññāvinibbhogavasenā’’tiādi vuttaṃ. Aññamaññā…pe… pavattitoti aññamaññaṃ santānato avinibbhujjanavasena avisaṃsaṭṭhavasena pavattanato. Avinibbhogarūpavasenāti pana attho na hoti. Na hi cakkhukāyapasādānaṃ ekakalāpagataavinibbhogarūpā ṭhānantaraṃ vattuṃ sakkāti . Yathā rūparasādīnaṃ vivecetuṃ asakkuṇeyyatāya aññamaññabyāpitā vuccati, na ca paramatthato rūpe raso atthi. Yadi siyā, rūpaggahaṇeneva rasaggahaṇaṃ gaccheyya. Evaṃ kāyāyatanādīnampi paramatthato na sabbattha atthitā, ‘‘idaṃ ettha, idaṃ etthā’’ti ṭhānantaraṃ pana samayaññunā kenaci na sakkā vattunti. Atthi kāyapasādotīti itisaddo ‘‘tasmā’’ti imassa atthe. Tenāha ‘‘tasmā’’ti. Evamudīritanti sabbaṭṭhānikanti evamudīritaṃ.

731-2.Lakkhaṇādivasenāpīti yathāvuttalakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasenāpi. Dhajānaṃ…pe… gatāti pañcavaṇṇānaṃ nīlādipañcavaṇṇasuttamayānaṃ ekamekassa vā ekekavaṇṇavasena dhajānaṃ chāyā tesaṃ upamataṃ upamābhāvaṃ gatā sampattāti attho. Keci pana ‘‘chāyā upamā etesanti chāyāupamā, chāyāupamānaṃ bhāvo chāyāupamatā, taṃ gatā ete dhammā’’ti vadanti. Taṃ pana tehi ‘‘chāyāupamataṃ gatā’’ti ettha bahubbīhivaseneva rassattanti maññamānehi vuttaṃ bhaveyya. Gāthābandhatthaṃ pana rassattanti daṭṭhabbaṃ. ‘‘Catutthadū’’tiādīsu hi vibhattilopampi katvā dassento ācariyo na īdisesu ṭhānesu byañjane ādaraṃ janeti. Yaṃ pana ‘‘tesa’’nti heṭṭhāpadaṃ, ‘‘dhammāna’’nti uparipadaṃ vā sambandhituṃ anicchantehi vuccati tattha ‘‘nānattaṃ samupāgata’’nti. Taṃ ettha akāmāpi sambandhitabbameva. Na hi nānattaṃ samupāgataṃ tesanti nāpekkhatīti. Athāpi tattha ‘‘nānattaṃ samupāgatā’’ti pāṭhaṃ parikappeyyuṃ, hotu tāva potthakesu adissamānampi pāṭhaṃ parikappetvā tesaṃ tuṭṭhi. Ayaṃ panettha adhippāyo – yathā pañcavaṇṇānaṃ dhajānaṃ ekato katvā ussāpitānaṃ kiñcāpi chāyā ekābaddhā viya hoti, aññamaññaṃ pana asammissāva, evameva ime sabbaṭṭhānikarūpā kiñcāpi ekābaddhā viya honti, lakkhaṇato pana aññamaññaṃ bhinnasabhāvā asammissāyeva. Ekakalāpaṭṭhāpi hi lakkhaṇato bhinnasabhāvā, kiṃ pana nānākalāpaṭṭhāti.



我来直译这段巴利文：
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"另一个不在另一个中"是说，除了以相互不可分离的方式运作外，从究竟义来说，一个色法并不存在于另一个色法中，因为它们依所依不同而属于不同的色聚。因为眼净色是依于由欲见所引生的业所生四大，身净色是依于由欲触所引生的业所生四大。"不混杂"就是不混合。如果这样，那么身处等就不是遍在一切处了吗？从究竟义来说也确实不是。因为无法将它们分开来说明差异，为了显示这点，所以说"以相互不可分离的方式"等。"以相互...运作"是因为在相续中以不可分离的方式、不混杂的方式运作。但不是以不可分离色的意思。因为不能说眼净色和身净色在同一色聚中作为不可分离色存在于不同处。就像因为无法分离色与味等而说它们相互遍满，但从究竟义来说味并不存在于色中。如果存在的话，在取色时就应该同时取味了。同样，身处等从究竟义来说也不是遍在一切处，但任何通达教法的人都无法说"这在这里，那在那里"等处所的差别。"有身净色"中的"iti"(如此)字的意思是"因此"。所以说"因此"。"如是所说"即是"遍在一切处"的意思。
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"通过相等"是指通过前面所说的相、味、现起、足处等方式。"诸旗...趣向"是指如蓝等五色的、由五色线所成的，或者每一面旗分别以一种颜色为主的诸旗的影像，趣向、达到它们的譬喻性、比喻的意思。有些人说"以影像为譬喻故称为影像譬喻，影像譬喻的状态为影像譬喻性，这些法趣向那个"。但这应该是他们认为"趣向影像譬喻性"这里是依复合词方式而短音的说法。但应知这是为了偈颂结构而短音。因为在"第四等"等处，阿阇黎(论师)即使省略语尾也这样显示，在这样的地方他不重视字母(的完整性)。但那些不愿连接下面的"它们的"或上面的"诸法的"的人说在那里"达到差异性"。在这里即使不愿意也必须连接。因为"达到差异性,它们的"这样(的句子)是不合理的。即使他们在那里设想"达到差异性"的读法，就让他们以设想经典中看不到的读法而满意吧。这里的意思是 - 就像五色旗一起竖立时，虽然影像似乎是连在一起的，但彼此实际上并不混杂，同样这些遍在一切处的色法虽然似乎是连在一起的，但从特相来说彼此性质不同而不相混杂。即使是在同一色聚中的(诸法)从特相来说性质也是不同的，更何况在不同色聚中的(诸法)呢？

733. Attano paccayehi loke niyuttaṃ, viditanti vā lokikaṃ, tassa bhāvo lokikattaṃ. Hinoti patiṭṭhahati sampayuttadhammarāsi etenāti hetu, mūlaṭṭhena upakārako lobhādiko ca alobhādiko ca, tādiso hetu na hotīti nahetu. Attano paccayehi saṅkhataṃ abhisaṅkhatanti saṅkhataṃ. Ābhavaggā, āgotrabhu vā savantīti āsavā, saha āsavehīti sāsavaṃ, āsavehi ālambitabbanti attho. Paccayāyattavuttitoti attano attano paccayādhīnappavattitāya sappaccayattāti vuttaṃ hoti. Nidassanamattametaṃ. Kāmāvacarattā ahetukattā hetuvippayuttattā saṃyojaniyattā ganthaniyattā upādāniyattā oghaniyattā yoganiyattā nīvaraṇiyattā saṃkilesikattā parāmaṭṭhattā acetasikattā cittavippayuttattā na rūpāvacarattā na arūpāvacarattā na apariyāpannattā aniyyānikattā aniccattāti evamādināpi kāraṇena ekavidhamevāti.

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我来直译这段巴利文：
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被自己的诸缘安立于世间，或为所知，故称为世间法，这种性质称为世间性。因为它使相应诸法群安住，所以称为因，以根本义而言是有助益的贪等和无贪等，不是这样的因称为非因。被自己的诸缘造作、形成，故称为有为。从有顶天或从种姓以来流注，故称为漏，与诸漏相应故称为有漏，意思是可被诸漏所缘。"依缘而转起"是说因为依赖各自的诸缘而运作，所以是有缘的意思。这只是一个例子。因为是欲界的、无因的、离因的、可结缚的、可系缚的、可执取的、可淹没的、可束缚的、可障碍的、能染污的、被执着的、非心所的、离心的、非色界的、非无色界的、非出世间的、非出离的、无常的等等原因，所以是一类的。
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8. Evaṃ ekavidhanayaṃ dassetvā idāni ādi-saddena saṅgahitaduvidhatādinayaṃ dassetuṃ ‘‘ajjhattikabahiddhā’’tiādinā ajjhattikadukādayo āraddhā. Tattha ajjhattikaduke tāva āhito ahaṃ māno etthāti attā, attabhāvo, taṃ attānaṃ adhikicca uddissa pavattattā ajjhattā, indriyabaddhadhammā, tesu bhavāni, attani vā bhavāni ajjhattikāni. Kāmaṃ aññepi ajjhattasambhūtā atthi, ruḷhīvasena pana cakkhādīneva ‘‘ajjhattikānī’’ti vuccanti. Atha vā ‘‘yadi mayaṃ na homa, tvaṃ kaṭṭhakaliṅgarūpamo bhavissasī’’ti vadantā viya attabhāvassa sātisayaṃ upakārakānīti tāneva visesato ajjhattikanāmaṃ labhanti. Indriyānindriyāti ādhipaccaṭṭhena indriyāni, sesaṃ tadabhāvato anindriyaṃ. Tattha cakkhādīnaṃ pañcannaṃ cakkhuviññāṇādīsu adhipateyyaṃ tesaṃ paṭumandabhāvādianuvattanato, itthindriyapurisindriyadvayassa itthiliṅgādihetubhāve, jīvitindriyassa ca sahajarūpānupālaneti daṭṭhabbaṃ. Visayavisayībhāvato ghaṭṭanavasena gahetabbattā oḷārikaṃ, tabbiparītattā sukhumaṃ. Upādinnanti kammunā gahitaṃ. Kammanibbattañhi ‘‘mametaṃ phala’’nti tena kammunā gahitaṃ viya hoti.

Ekādasa…pe… sappaṭighanti cakkhuviññāṇāviññeyyattā sanidassanattābhāvato anidassanaṃ, aññamaññaṃ patanavasena pana paṭighasabbhāvato sappaṭighaṃ, ubhayapaṭikkhepena anidassanaappaṭighaṃ. Kammato jātanti ettha yaṃ ekantato kammasamuṭṭhānaṃ aṭṭhindriyāni, vatthu cāti navavidhaṃ rūpaṃ. Yañca ekādasavidhe catusamuṭṭhāne kammasamuṭṭhānaṃ ekādasavidhameva rūpanti evaṃ vīsatividhampi kammato uppajjanato kammajaṃ. Yañhi jātaṃ, yañca jāyati, yañca jāyissati, taṃ sabbampi ‘‘kammaja’’nti vuccati yathā ‘‘duddha’’nti. Kammato aññaṃ akammaṃ, akammato jātaṃ akammajaṃ. Aññatthe hi ayaṃ a-kāro. Tenāha ‘‘tadaññapaccayājāta’’nti. Kammato aññapaccayato jātaṃ, utucittāhārajanti attho. Cittajattikādīni vuttānusārena yojetuṃ sakkāti na dassitāni.

Diṭṭhacatukke daṭṭhabbanti diṭṭhaṃ. Yaṃ rūpāyatanaṃ adakkhi, yañca dakkhissati, yañca dakkhati, yañca passeyya, taṃ sabbaṃ diṭṭhaṃ nāma taṃsabhāvānativattanato yathā ‘‘iṭṭha’’nti. Esa nayo sutādīsupi. Diṭṭhaṃ nāma rūpāyatanaṃ cakkhuviññāṇaviññeyyattā. Sutaṃ nāma saddāyatanaṃ sotaviññāṇaviññeyyattā. Mutaṃ nāma gandharasaphoṭṭhabbāyatanattayaṃ mutvā patvā gahetabbato , pasādena saha sambandhanato vā. Tathā hetaṃ sampattaggāhakavisayaṃ vuttaṃ. Viññātaṃ nāma avasesaṃ kevalaṃ manoviññāṇaviññeyyattā.

Dvārañcevavatthu cāti attanissitānaṃ cakkhuviññāṇādīnaṃ, aññanissitānaṃ sampaṭicchanādīnañca pavattimukhabhāvato dvārañceva attanissitānaṃ ādhārabhāvato vatthu ca. Dvārameva hutvā na vatthūti kevalaṃ kammadvārabhāvato dvārameva, tannissitassa cittuppādassa abhāvato na vatthu. Vatthumeva hutvā na dvāranti manodhātumanoviññāṇadhātūnaṃ nissayabhāvato vatthumeva, cakkhādayo viya saparanissitānaṃ pavattidvārābhāvato na dvāraṃ. Sesaṃ ekavīsatividhaṃ rūpaṃ vuttavipariyāyato neva dvāraṃ na vatthu ca. Catutthacatukketi vatthucatukke. Tatiyapadanti ‘‘vatthumeva hutvā nevindriya’’nti padaṃ.

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我来直译这段巴利文：
8
如此显示了一类的方法后，现在为了显示以"ādi"(等)字所包含的二类等方法，以"内外"等开始说明内等二法。其中首先在内二法中，因为在此有我慢故称为我，即自体，因为依于、关于那个我而转起故称为内，即与根相应的诸法，存在于其中的，或存在于我中的称为内的。虽然其他内生的(法)也有，但依惯用而只称眼等为"内的"。或者就像说"如果我们不存在，你将如木块和树干一样"那样，因为它们对自体特别有助益，所以它们特别获得内的名称。"根非根"是说，以增上义故称为根，其余因为没有这种性质故为非根。其中应知眼等五根对眼识等有增上性是因为(识)随顺它们的利钝等，女根男根二根是女相等的因，命根则是维持俱生色的。
因为从境与认识者的关系来说以相触的方式可取，所以是粗的，与此相反故是细的。"所执取"是被业所取的。因为业所生的(法)如同被那个业所取为"这是我的果"一样。
"十一...有对"是说因为不是眼识所识知故无显现性，但因为以相互冲击的方式而有对碍性故有对，以否定两者故无显现无对。"从业所生"，其中完全是业等起的八根和所依这九种色，以及在十一种四等起中业等起的十一种色，如此二十种色因为从业生起故称为业生。因为凡已生的、正在生的、将要生的，这一切都称为"业生"，如"已挤的(乳)"。不是业的称为非业，从非业所生的称为非业生。因为这个"a"(非)字表示别义。所以说"从其他因缘所生"。从业以外的因缘所生，即从温度、心、食所生的意思。心生三法等依前面所说可以类推，所以不显示。
在所见四法中，应被见到的称为所见。凡是已见的色处、将要见的、正在见的、可能见的，这一切都称为所见，因为不离开那种本性，如"可意"。在所闻等中也是这个方法。称为所见是指色处，因为是眼识所识知。称为所闻是指声处，因为是耳识所识知。称为所觉是指香、味、触三处，因为需要感觉、接触后才能取，或因为与净色相连。因此说它们是近取境。称为所识是指其余的，因为仅是意识所识知。
"即是门也是所依"是说，因为是自所依的眼识等和他所依的领受等的活动入口，所以既是门；因为是自所依(识)的住处，所以也是所依。"是门而非所依"是说，因为仅是业门的缘故所以是门，因为没有依它而生的心所以不是所依。"是所依而非门"是说，因为是意界、意识界的所依故是所依，因为没有如眼等那样作为自他所依(识)的活动门故不是门。其余二十一种色依相反的方式既非门也非所依。"第四四法"是指所依四法。"第三句"是指"是所依而非根"这句。
739-

40. Puna pañcavidhanti sambandho. Catujanti pakāsitaṃ catūhiyeva samuṭṭhānato.

Cakkhuviññāṇaviññeyyaṃ rūpāyatanaṃ tena gahetabbato, na pana cakkhuviññāṇeneva viññeyyato. Tathā hetaṃ āvajjanādīhi ceva manodvārikajavanehi ca viññāyatīti. Esa nayo sotaviññeyyādīsupi. Manoviññāṇaviññeyyaṃ pana kevalaṃ manoviññāṇeneva viññātabbaṃ. Na hi rūpādito aññattha cakkhuviññāṇādīni pavattanti.

Chavatthuavatthubhedatoti channaṃ vatthūnaṃ, avatthussa ca bhedato. Manodhātuviññeyyaṃ rūpādipañcakaṃ.

Manāyatanassa arūpattā, dhammāyatanassa ca ekadesato rūpattā āha ‘‘āyatanabhedato ekādasavidha’’nti.

743-5. Arūpabhave rūpuppattiyā abhāvato, asaññībhavassa ca rūpabhavapariyāpannattā vuttaṃ ‘‘kāmarūpabhavadvaye’’ti. Bhummavajjesūti bhummadevānaṃ vajjanaṃ yonivibhāgaṃ patvā tesaṃ manussasadisattā. Purimā tissoti aṇḍajajalābujasaṃsedajayoniyo. Tā hi yathāvuttappabhedesu na labbhanti, tāsañca paṭikkhepena pacchimā opapātikayoni anuññātāti atthato āpannameva hotīti. Tattha nirayeti ussadānampi gahaṇato avīcimahāniraye kīṭapāṇakānampi sarīraṃ pacchā vaḍḍhanakaṃ hutvāva nibbattati, nijjhāmataṇhikapetānaṃ niccāturatāya kāmassa abhāvato gabbhaggahaṇaṃ na hoti, tasmā aṇḍajajalābujayoniyo tattha na santi, ādittattā kucchiyaṃ gabbhaṃ na patiṭṭhātīti keci. Nibbattamānānañca pāpakammānubhāvena mahādukkhassa pattabbatāya mahanteneva sarīrena bhavitabbanti saṃsedajayonipi tesaṃ na hoti, aggijālāya santappamānasarīrattā tesaṃ nibbattakāle allaṭṭhāne pupphādīsu sambhavābhāvato saṃsedajatā natthevātipi vadanti. Tena tesaṃ opapātikāva yonīti āha ‘‘nijjhāmataṇhike’’ti. Atha saṃsedajaopapātikayonīnaṃ ko visesoti? Saṃsedajo tāva khuddakasarīro hutvā padumagabbhādiṃ nissāya nibbatto kamena vaḍḍhati. Itaro pana yattha yattha nibbattati, tattha tattha paricchinnappamāṇasarīrova soḷasavassuddesiko viya paripuṇṇaṅgapaccaṅgo pāturahosi.

Sese gatittayeti ṭhapetvā devagatiṃ, nirayagatiñca avasesamanussapetatiracchānasaññite gatittaye. Manussesu hi keci aṇḍajāpi honti kuntaputtadvebhātikattherā viya, keci saṃsedajāpi honti padumagabbhe nibbattapokkharasātibrāhmaṇādayo viya, keci opapātikāpi honti ambapāligaṇikādayo viya. Nijjhāmataṇhikāvasesapetā pana sabbacatuppadapakkhijātidīghajātiādayo sabbepi tiracchānā ca catuyonikāvāti.

746-

我来直译这段巴利文：
40
"再次五类"是连接语。"四生"是说明只由四种等起所生。
色处是眼识所识知的，因为要由它来取，但不是仅由眼识所识知。因为这也被作意等和意门速行所识知。在耳识所知等中也是这个方法。但意识所识知的只能由意识来了知。因为眼识等不在色等之外的其他处转起。
"以六所依和非所依的差别"是指六种所依和非所依的差别。意界所识知的是色等五种。
因为意处是无色的，法处部分是色的，所以说"依处的差别有十一种"。
743-5
因为在无色有中没有色法生起，而无想有属于色有，所以说"在欲有和色有两种中"。"除了地居天"是说除去地居天的生类差别，因为他们与人类相似。"前三种"是指卵生、胎生、湿生三种。因为它们在前述诸类中不存在，而通过否定它们，后一种化生就被认可了，这是必然的结论。其中"在地狱"是说，因为也包括附属地狱，所以在阿鼻大地狱中，甚至虫类的身体也是生起后才增长的，烧渴鬼因为常受苦恼故无欲乐，所以不能入胎，因此那里没有卵生和胎生，有些人说因为燃烧故胎不能住在腹中。对于正在生起的(有情)，因为由恶业力而必须承受大苦，所以必须有大身体，因此他们也没有湿生，也有人说因为身体被火焰炙烤，在生起时没有花等湿润处所可以生起，所以没有湿生性。因此说他们只有化生，所以说"在烧渴鬼中"。那么湿生和化生有什么区别呢？湿生先是以小身体依托莲蕾等而生，然后逐渐增长。而化生则在任何生起之处都以确定大小的身体、如十六岁少年那样具足诸根肢节而显现。
"在其余三趣中"是说除了天趣和地狱趣，在其余人、鬼、畜生三趣中。因为在人中，有些是卵生的如军达子两兄弟长老，有些是湿生的如莲蕾中生的护鉢婆罗门等，有些是化生的如庵婆波利妓女等。而除了烧渴鬼的其他鬼，以及所有四足、飞禽、长虫等一切畜生都是四生的。
746-

7. Gabbhe mātukucchiyaṃ setīti gabbhaseyyako, soyeva rūpādīsu sattatāya gabbhaseyyakasatto. Tassa gabbhaseyyakasattassa. Tiṃsa rūpānīti kāyabhāvavatthudasakavasena samatiṃsa kammajarūpāniyeva. Tadā hi neva cittajarūpamatthi paṭisandhicittassa rūpasamuṭṭhāpakattābhāvato, nāpi utujaṃ purimuppannautuno abhāvā. Utu hi ṭhānappattaṃ rūpaṃ samuṭṭhāpeti, na ca āhārajaṃ tasmiṃ kāye ajjhohaṭassa abhāvato, tasmā kammasamuṭṭhānāniyeva tiṃsa rūpāni paṭisandhikkhaṇe nibbattanti, yānī ‘‘kalalarūpa’’nti pavuccanti, paripiṇḍitāni ca tāni jātiuṇṇāya ekassa aṃsuno pasannatilatele pakkhipitvā uddhaṭassa paggharitvā agge ṭhitabindumattāni acchāni vippasannāni pasannatelabindusamānāni honti. Yathāhu –

‘‘Tilatelassa yathā bindu,

Sappimaṇḍo anāvilo;

Evaṃ vaṇṇapaṭibhāgaṃ,

Kalalanti pavuccatī’’ti. (vibha. aṭṭha. 26);

Sabhāvassevāti avadhāraṇena abhāvakassa bhāvadasakābhāvato tiṃsarūpānaṃ asambhavaṃ dīpeti. Tenāha ‘‘abhāva…pe… kāyavatthuvasena tū’’ti. Abhāvagabbhaseyyānanti iminā abhāvaopapātikānaṃ na evanti dassetīti keci. Pubbe sabhāvakagabbhaseyyakassa pana vatvā tato nivattanatthaṃ ‘‘abhāvagabbhaseyyakasattāna’’nti vuttanti daṭṭhabbaṃ. Pubbe gabbhaseyyaka-ggahaṇena aṇḍajānampi gahaṇe idha visuṃ vacanaṃ gobalībaddañāyavasenāti daṭṭhabbaṃ, na pana tesaṃ abhāvakabhāvanivattanatthanti. Itarathā hi vīsatirūpānaṃ vacanaṃ virujjhati. Abhāvakabhāvo panettha aṇḍajānaṃ pakaraṇato daṭṭhabbo. Na hi gabbhaseyyaka-saddena samāsabhūtaṃ abhāva-saddaṃ idha ānetuṃ sakkāti.

748.Gahitāgahaṇenettha, ekādasa bhavanti teti ekasmiṃ kalāpe gahitarūpānaṃ aparakalāpe aggahaṇavasena suddhaṭṭhakaṃ, jīvitaṃ, kāyapasādo, vatthurūpanti abhāvakassa paṭisandhikkhaṇe ekādasa rūpāni bhavanti, sabhāvakassa pana dvīsu bhāvesu ekena saha dvādasa rūpāni honti. Eseva ca nayoti vuttesu, vakkhamānesu ca paṭisandhikkhaṇikakalāpesu aggahitaggahaṇena rūpaggahaṇe nayo eseva ñeyyo.

749. Nanu ca ‘‘sabbesu dasakesū’’ti vuttaṃ, kathaṃ pana te dasakā jānitabbāti āha ‘‘jīvitenā’’tiādi. Suddhakamaṭṭhakanti cattāri mahābhūtāni, tannissitā ca vaṇṇagandharasaojāti idaṃ jīvitādinā asammissaṃ suddhaṭṭhakaṃ. Imāniyeva hi aṭṭha katthaci avinibbhogavasenapi pavattito avinibbhogarūpāni avakaṃsato eko kalāpoti ca vuccati. Ācariyajotipālattherena pana ‘‘nipphannānipphannavasena dasa rūpāni avinibbhogavuttikāni eko kalāpo’’ti vatvā puna taṃsamatthanatthaṃ idaṃ vuttaṃ –

‘‘Avinibbhogavuttīni, catujānekalakkhaṇā;

Nipphannānaṭṭha vā tesu, hitvāna kāyalakkhaṇe’’ti.

750.Kāyadasakanti kāyo dasamo etthāti kāyadasakaṃ, asādhāraṇena vā kāyena lakkhitaṃ dasakaṃ kāyadasakaṃ. Esa nayo cakkhudasakādīsu. Pariyāpuṭaṃ ñātaṃ, kathitanti vā attho.

752-

我来直译这段巴利文：
7
在胎中即母胎中住的称为胎住者，正是他在色等中有情性故称为胎住有情。"他的胎住有情的"。"三十种色"仅是依身、性、所依的十法而有三十种业生色。因为那时没有心生色，因为结生心没有产生色的能力，也没有温生色，因为没有先前生起的温度。因为温度只能产生已到达(成熟)位置的色法，也没有食生色，因为在那个身体中没有所吞食的(食物)，所以在结生刹那只生起三十种业生色，这些称为"羯罗蓝色"，它们聚集起来如同取羊毛中的一根丝放入清净的芝麻油中提起时，滴落在末端的一滴清净明亮，如同清净的油滴。如说：
"如同芝麻油之滴，
清净无浊酥之精；
如是具有此色相，
名为羯罗蓝"。
"只是有性别的"以限定词说明没有性别的(有情)因为没有性十法故不可能有三十种色。所以说"无性...依身和所依"。有些人说"无性胎住者"这词显示化生者不是这样。但应知前面说了有性别的胎住者后，为了从那里转出而说"无性胎住有情的"。应知前面以胎住者也包含卵生者，这里分别说明是依牛与公牛的方法，而不是为了否定他们的无性状态。否则说二十色就相矛盾了。这里卵生者的无性状态应从上下文来理解。因为这里不能将作为复合词一部分的"胎住"与"无性"连接起来。
748
"由取与未取，这些成为十一"是说在一个色聚中取的色法在另一色聚中不取的方式，纯八法、命根、身净色、所依色，如此无性者在结生刹那有十一种色，而有性者则与两种性别之一一起有十二种色。"这就是方法"是说在已说和将说的结生刹那诸色聚中，以取未取的方式取色的方法就是这样。
749
"难道不是说'在一切十法中'"，那么这些十法如何能知道呢？为此说"以命根"等。"纯八法"是指四大种及依于它们的色、香、味、食素，这是不与命根等混合的纯八法。因为正是这八种在某些地方也以不可分离的方式运作，所以称为不可分离色，也称为最基本的一个色聚。但阿阇黎周提波罗长老说"依已成就和未成就而言，十种色法是不可分离运作的一个色聚"，然后为了证明这点又说：
"不可分离运作的，四生一相的；
或八种已成就的，除去身与相的。"
750
"身十法"是说身是其中第十的为身十法，或以不共的身标识的十法为身十法。在眼十法等中也是这个方法。"已学习"的意思是已知、已说。
752-

3. Kāmāvacaradevesu sabbakālaṃ paṭisandhipavattīsu sattatiyā rūpānaṃ labbhanato vuttaṃ ‘‘niccaṃ rūpāni sattatī’’ti. Na hi te kadācipi vikalindriyā, abhāvakā vā honti. ‘‘Manussesu opapātikasattāna’’nti avisesena vuttepi ādikappikānaṃ bhāvadasakassa paṭisandhikkhaṇe abhāvato tesaṃ saṭṭhi rūpānīti veditabbaṃ. Jīvitanavakampi opapātikānaṃ, saṃsedajānañca kāmāvacarasattānaṃ pavatteyeva hoti tassa pācakagginā sahavuttittā, tassa ca ajjhohaṭāhārasannissayena sambhavato. Saṃsedajānampi paripuṇṇaṅgapaccaṅgānaṃ nibbattanato opapātikehi viseso natthīti tesaṃ visuṃ aggahaṇaṃ. Vibhaṅgepi hi –

‘‘Kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni, kassaci aparāni dasāyatanāni, kassaci navāyatanāni, kassaci sattāyatanāni pātubhavantī’’ti (vibha. 1009) –

Imassa niddese ‘‘opapātikasattāna’’ntiādinā opapātika-ggahaṇameva kataṃ, na saṃsedaja-ggahaṇaṃ. Tañca paripuṇṇāyatanānaṃ saṃsedajānaṃ opapātikesu saṅgaṇhanato. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘‘saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā’’ti. Padhānāya vā yoniyā sabbaparipuṇṇāyatanayoniṃ dassetuṃ ‘‘opapātikasattāna’’nti vuttaṃ.

754-5.Cakkhusotavatthuvasāti cakkhudasakasotadasakavatthudasakavasā. Ānandācariyo panettha ‘‘rūpadhātuyaṃ paṭisandhiviññāṇena saha cakkhusotavatthusattakānaṃ jīvitachakkassāti catunnaṃ kalāpānaṃ vasena sattavīsati rūpāni uppajjanti, tattha gandharasāhārānaṃ paṭikkhittattā’’ti vatvā puna taṃ samatthento ‘‘pāḷiyañhi ‘rūpadhātuyā upapattikkhaṇe ṭhapetvā asaññasattānaṃ devānaṃ pañcāyatanāni pātubhavanti, pañca dhātuyo pātubhavantī’ti (vibha. 1015) vuttaṃ. Tathā ‘rūpadhātuyā cha āyatanāni nava dhātuyo’ti (vibha. 994) sabbasaṅgāhakavasena tattha vijjamānāyatanadhātuyo dassetuṃ vuttaṃ. Kathāvatthumhi ca ghānāyatanādīnaṃ viya gandhāyatanādīnañca tattha bhāvo paṭikkhitto ‘atthi tattha ghānāyatananti? Āmantā. Atthi tattha gandhāyatananti? Na hevaṃ vattabbe’tiādinā (kathā. 520). Na ca aphoṭṭhabbāyatanānaṃ pathavīdhātuādīnaṃ viya agandharasāyatanānaṃ gandharasānaṃ tattha bhāvo sakkā vattuṃ phusituṃ sakkuṇeyyatāvinimuttassa pathavīādisabhāvassa viya gandharasāyatanabhāvavinimuttassa gandharasabhāvassa abhāvā. Yadi ca ghānasamphassādīnaṃ kāraṇabhāvo natthīti tāni āyatanānīti na vucceyyuṃ, dhātusaddo pana nissattanijjīvavibhāvakoti gandhadhāturasadhātūti avacane kāraṇaṃ natthi. Dhammasabhāvo ca nesaṃ ekantena icchitabbo sabhāvadhāraṇādilakkhaṇato aññassa abhāvā. Dhammānañca āyatanabhāvo ekantato yamake vutto ‘dhammo āyatananti? Āmantā’ti (yama. 

我来直译这段巴利文：
3
说"常有七十色"是因为在欲界天神的一切时候，在结生和转起中都有七十种色法。因为他们从不缺根，也不会无性别。虽然泛说"在人中的化生有情"，但应知因为最初劫人在结生刹那没有性十法，所以他们有六十色法。命根九法对化生者和湿生的欲界有情只在转起时才有，因为它与消化火同时运作，而消化火依赖所吞食的食物而生起。因为湿生者也是以具足诸根肢节而生起的，所以与化生者没有区别，因此不单独提及他们。在《分别论》中也说：
"在欲界结生刹那，对某些(有情)显现十一处，对某些显现十处，对某些显现另外十处，对某些显现九处，对某些显现七处。"
在其解释中只说"化生有情"等，而不提湿生。这是因为具足诸处的湿生者包含在化生者中。因此注释中说："湿生者以具足诸处的状态而被包含在化生中说。"或者为了显示以主要的生类来说明一切具足诸处的生类，所以说"化生有情"。
754-5
"依眼耳所依"是依眼十法、耳十法、所依十法。但阿难阿阇黎在此说："在色界，与结生识一起生起的眼耳所依七法和命根六法等四种色聚，总共二十七种色法生起，这是因为香味食素在那里被否定。"然后为了证明这点又说："因为在经中说'在色界结生刹那，除了无想天神，有五处显现，五界显现'。同样，说'在色界有六处九界'是为了依总括的方式显示那里存在的处界。在《论事》中也像否定鼻处等那样否定香处等在那里存在：'那里有鼻处吗？是的。那里有香处吗？不应这样说'等。而且不能说像无可触处的地界等那样，无香味处的香味在那里存在，因为没有离开可触性的地等性质，如同没有离开香味处性的香味性质。如果说因为没有鼻触等的因性而不称它们为处，但因为界字显示无我无命，所以在不说香界味界时没有理由。而且必须承认它们的法性，因为除了持自性等相外没有其他(相)。在《双论》中也明确说法是处：'法是处吗？是的。'"

1.āyatanayamaka.13), tasmā tesaṃ gandharasāyatanabhāvābhāvepi koci āyatanabhāvo vattabbo. Yadi ca phoṭṭhabbabhāvato añño pathavīādibhāvo viya gandharasabhāvato añño tesaṃ koci sabhāvo siyā, tesaṃ dhammāyatanasaṅgaho. Gandharasabhāve, pana āyatanabhāve ca sati gandho ca so āyatanañca gandhāyatanaṃ, raso ca so āyatanañca rasāyatananti idamāpannamevāti gandharasāyatanabhāvo ca na sakkā nivāretuṃ, ‘tayo āhārā’ti (vibha. 1015) vacanato kabaḷīkārāhārassa tattha abhāvo viññāyati, tasmā yathā pāḷiyā avirodho hoti, tathā gandharasojā hitvā rūpagaṇanā kātabbā. Evañhi dhammatā na vilomatā hotī’’ti vadati.

Ācariyajotipāladhammapālattherā pana taṃ paṭikkhipanti. Tathā ca vuttaṃ tehi ‘‘rūpāvacarasattānaṃ ghānajivhāyatanābhāvato vijjamānāpi gandharasā āyatanakiccaṃ na karontī’’ti, te anāmasitvā pāḷiyaṃ ‘‘pañcāyatanāni pātubhavantī’’ti ‘‘cha āyatanānī’’ti (vibha. 993-994) ca ādi vuttaṃ. ‘‘Tayo āhārā’’ti ca ajjhoharitabbassa āhārassa abhāvena ojaṭṭhamakarūpasamuṭṭhāpanasaṅkhātassa āhārakiccassa akaraṇato, na sabbena sabbaṃ gandharasānaṃ, ojāya ca abhāvato. Iti visayino kiccassa abhāvena visayo kiccabhāvadhammo na vutto. Yasmiñhi bhave visayī natthi, tasmiṃ taṃhetuko nippariyāyena visayassa āyatanabhāvo natthīti vijjamānassāpi avacanaṃ, yathā tattheva rūpabhave pathavītejovāyodhātūnaṃ phoṭṭhabbāyatanabhāvena. Yassa pana yattha vacanaṃ, tassa tattha visayīsabbhāvahetuko nippariyāyena āyatanabhāvo vutto, yathā tattheva rūpāyatanassa. Yadi visayīsabbhāvahetuko visayassa nippariyāyena āyatanabhāvo, kathamasaññasattānaṃ dve āyatanāni pātubhavanti. Asaññasattānañhi cakkhāyatanaṃ natthi. Atha tadabhāvena rūpāyatanaṃ aññesaṃ avisayoti? Nāyaṃ virodho. Yena adhippāyena rūpadhātuyaṃ saññīnaṃ gandhāyatanādīnaṃ avacanaṃ, tena na rūpāyatanassāpi avacananti asaññīnaṃ ekaṃ āyatanaṃ na vattabbaṃ. Yathāsakañhi indriyagocarabhāvāpekkhāya yesaṃ nippariyāyena āyatanabhāvo atthi, tesu niddisiyamānesu tadabhāvato rūpadhātuyaṃ saññīnaṃ gandhādike visuṃ āyatanabhāvena avatvā dhammasabhāvānativattanato, manoviññāṇassa ca visayabhāvūpagamanato dhammāyatanantogadhe katvā ‘‘pañcāyatanānī’’ti pāḷiyaṃ vuttaṃ. Etadatthañhi dhammāyatananti sāmaññato nāmakaraṇaṃ piṭṭhivaṭṭakāni vā tāni katvā ‘‘pañcāyatanānī’’ti vuttaṃ. Yena ca pana adhippāyena asaññīnaṃ rūpāyatanaṃ vuttaṃ, tena saññīnaṃ, asaññīnampi gandhāyatanādīnaṃ visuṃ gahaṇaṃ kātabbanti imassa nayassa dassanatthaṃ ‘‘asaññasattānaṃ devānaṃ dve āyatanāni pātubhavantī’’ti (vibha. 1017) vuttaṃ.


我来直译这段巴利文：
1
"处双论"。因此，即使它们没有香味处的性质，也必须说它们有某种处性。如果像可触性之外还有地等性质那样，在香味性质之外还有它们的某种性质，那它们就归属法处。但若有香味性质和处性，那么香且是处即是香处，味且是处即是味处，这就必然成立，所以不能否定它们的香味处性。从说"三食"可知在那里没有段食，所以为了不违背经文，应该除去香味食素来计算色法。这样就不违反法性。阿阇黎周提波罗和法护长老则否定这点。他们说："色界有情因为没有鼻舌处，所以虽有香味但不作为处的作用"，经中不触及这些而说"五处显现"和"六处"等。说"三食"是因为没有可吞食的食物，所以不能执行产生以食素为第八的色法这种食的作用，而不是完全没有香味和食素。如此，因为能境没有作用，所以不说境是有作用的法。因为在哪一有中没有能境，在那里就没有以它为因的境的无比处性，所以虽然存在也不说，就像在那个色有中地、火、风界作为触处那样。而在某处说某法，就是说那里由于有能境的存在而有无比处性，就像在那里的色处那样。如果境的无比处性是由能境的存在而有，那么无想有情如何显现两处？因为无想有情没有眼处。那么由于没有它，色处就不是其他(有情)的境吗？这不是矛盾。因为依那个意趣在色界对有想者不说香处等，所以也不是不说色处，因此不应说无想者有一处。因为依各自根境关系来说，在说明那些有无比处性的法时，因为在色界有想者中没有那个(关系)，所以不单独说香等为处，而是因为不离开法性且成为意识的境而包含在法处中，所以经中说"五处"。因为这个意义而用普通名称"法处"，或把它们作为附属而说"五处"。而依那个说无想者有色处的意趣，对有想者和无想者都应该单独取香处等，为了显示这个方法，所以说"无想天神显现两处"。


Asatipi hi tattha attano indriyesu rūpassa vaṇṇāyatanasabhāvātikkamo natthevāti taṃ rūpāyatanantveva vuccati. Iminā ca nayadassanena gandhādīni tīṇi pakkhipitvā saññīnaṃ aṭṭha āyatanāni, asaññīnaṃ pañcāti ayamattho dassito hoti. Evañcetaṃ sampaṭicchitabbaṃ, aññathā rūpaloke phusituṃ asakkuṇeyyatāya pathavīādīnaṃ brahmūnaṃ vacīghoso eva ca na siyā. Na hi paṭighaṭṭananighaṃsanamantarena saddappavatti atthi, na ca phusanasabhāvānaṃ katthaci aphusanasabhāvatā sakkā viññātuṃ, phoṭṭhabbāyatanassa ca bhūtattayassa abhāve rūpabhave rūpāyatanādīnampi sambhavo eva na siyā, tasmā phusituṃ sakkuṇeyyatāyapi pathavīādīnaṃ tattha kāyindriyābhāvena tesaṃ phoṭṭhabbabhāvo na vutto. Evañca katvā rūpadhātuyaṃ tesaṃ sappaṭighatāvacanañca samatthitaṃ hoti. Vuttañhi ‘‘asaññasattānaṃ anidassanasappaṭighaṃ ekaṃ mahābhūtaṃ paṭicca…pe… dve mahābhūtā’’tiādi.

Paṭigho ca nāma bhūtattayassa kāyapasādaṃ pati tannissayabhūtaghaṭṭanaṃ dvārena abhimukhabhāvo, idha pana taṃsabhāvatā, so ca phusituṃ asakkuṇeyyabhāvo ghaṭṭanāya abhāvato natthi. Yadi tattha asatipi visayimhi rūpāyatanampi gahetvā ‘‘dve āyatanānī’’ti vuttaṃ, atha kasmā gandhāyatanādīni gahetvā ‘‘pañcāyatanānī’’ti na vuttanti? Nayadassanavasena desanā pavattāti vuttovāyamattho. Atha vā tattha rūpāyatanasseva vacanaṃ kadāci aññabhūmikānaṃ pasādassa visayabhāvaṃ sandhāya, na pana itaresaṃ abhāvato, nāpi pariyāyena gandhāyatanādīnaṃ āyatanabhāvābhāvato.

Asaññīnañhi rūpāyatanaṃ samānatalavāsīnaṃ vehapphalānaṃ, uparibhūmikānañca suddhāvāsānaṃ pasādassa visayabhāvaṃ gacchati, na pana gandharasāti tesaṃyeva tattha avacanaṃ yuttaṃ. Kathāvatthumhi ca nippariyāyena gandhāyatanādīnaṃ atthibhāvaṃ parijānantaṃ sandhāya paṭisedho kato. Yadipi cetaṃ vacanaṃ tattha gandhāyatanādīnaṃ abhāvavibhāvanaṃ na hoti, atthibhāvadīpanampi pana aññavacanaṃ natthevāti? Nayidamevaṃ aṭṭhakathāsu tattha tesaṃ atthibhāvassa niddhāretvā vuttattā. Yañhi aṭṭhakathāvacanaṃ pāḷiyā na virujjhati, taṃ pāḷi viya pamāṇabhūtaṃ avigarahitāya ācariyaparamparāya yāvajjatanā āgatattā. Tattha siyā ‘‘yaṃ pāḷiyā na virujjhati aṭṭhakathāvacanaṃ, taṃ pamāṇaṃ, idaṃ pana virujjhatī’’ti? Nayidamevaṃ, yathā na virujjhati, tathā paṭipāditattā. Cakkhādīnaṃ āyatanānaṃ, tannissayānañca viññāṇānaṃ sattasuññatāsandassanatthaṃ bhagavato dhātudesanāti āyatanabhāvena vuttānaṃyeva dhātubhāvadīpanato dhātubhāvassāpi tesaṃ avacanaṃ yujjati eva, tasmā yathā pāḷiyā avirodho hoti, tathā cakkhudasakādivasena idha rūpagaṇanā katāti na ettha dhammatāvilomanāsaṅkāya okāsoti veditabbanti.



我来直译这段巴利文：
虽然在那里没有自己的诸根，但色的颜色处性质并未改变，所以它仍然称为色处。通过显示这个方法，把香等三种加进来，显示有想者有八处，无想者有五处的意思。这应当这样接受，否则在色界因为不能触知地等，婆罗门们就不会有语音。因为没有相互碰撞摩擦就不会有声音的产生，而且不能理解本性是可触的(法)在某处变成不可触的性质，如果没有作为触处的三界，在色界也就不可能有色处等的生起，所以虽然地等是可以触知的，但因为那里没有身根，所以不说它们是触处。这样做也证实了在色界说它们是有对的。因为说"依无想有情的无显现有对的一大种...乃至...二大种"等。
对碍是指三界对身净色的相依性碰触而成为面对的状态，但这里是指那种性质，而且因为没有碰触所以不能触知。如果在那里虽然没有能境却取色处而说"二处"，那为什么不取香处等而说"五处"呢？已经说明这是依显示方法而有的教说。或者在那里只说色处是考虑到它有时是其他地界净色的境，而不是因为其他的不存在，也不是因为香处等没有比喻义的处性。
因为无想者的色处成为同层住的广果天和上层住的净居天的净色的境，但香味不是，所以只说那些(色处)是合理的。在《论事》中否定是针对完全承认香处等存在的(观点)。虽然这句话不能显示那里香处等的不存在，但难道没有其他话显示它们的存在吗？不是这样，因为在注释中已经确定说明它们在那里存在。因为凡是不违背经的注释语，都如经一样是权威，因为经由无可诃责的阿阇黎传承直到今日。这里可能会问："不违背经的注释语是权威，但这个违背了吗？"不是这样，因为已经说明了如何不违背。因为世尊说界是为了显示眼等处和依它们的识是空无我，所以只对已说为处的(法)说明界性，因此不说它们的界性也是合理的，所以应知这里依眼十法等计算色法是为了不违背经，这里没有违背法性的疑虑。

756.Jaccandhabadhirāti chandānurakkhaṇatthaṃ dīghakaraṇaṃ. Na hi jaccandhabadhiraaghānarahite napuṃsake vatthukāyajivhādasakavasena idha tiṃsāti yujjati, idañca ‘‘opapātikassa jaccandhabadhiraghānarahite napuṃsake jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjantī’’ti aṭṭhakathāvādaṃ gahetvā vuttaṃ. Ānandācariyo pana taṃ ‘‘pāḷiyā na sametī’’ti vatvā paṭikkhipati. Tathā cāha ‘‘netaṃ pāḷiyā sametī’’ti. Na hi pāḷiyaṃ kāmāvacarānaṃ saṃsedajopapātikānaṃ aghānakānaṃ uppatti vuttā.

Dhammahadayavibhaṅge hi –

‘‘Kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavanti, kassaci dasāyatanāni, kassaci aparāni dasāyatanāni, kassaci navāyatanāni, kassaci sattāyatanāni pātubhavantī’’ti (vibha. 1009) –

Vuttaṃ, na vuttaṃ ‘‘aṭṭhāyatanāni pātubhavantī’’ti. Yadi hi aghānakassāpi upapatti siyā, tikkhattuṃ ‘‘dasāyatanāni pātubhavantī’’ti vattabbaṃ siyā, tikkhattuñca ‘‘navāyatanāni pātubhavantī’’ti, na cetaṃ vuttaṃ. Yamake ca ghānajivhānaṃ sahappavatti vuttāti taṃ upaparikkhitvā gahetabbanti. Ayañhettha ācariyassa adhippāyo – dhammahadayavibhaṅgapāḷiyañhi ‘‘ekādasā’’ti paripuṇṇāyatanassa saddāyatanavajjāni ekādasāyatanāni vuttāni, ‘‘kassaci dasāyatanānī’’ti andhassa cakkhāyatanavajjāni, ‘‘aparāni dasāyatanānī’’ti badhirassa sotāyatanavajjāni, ‘‘navāyatanānī’’ti andhabadhirassa cakkhusotavajjāni, ‘‘sattāyatanānī’’ti gabbhaseyyakassa rūpagandharasakāyaphoṭṭhabbamanadhammāyatanavasena vuttaṃ. Yadi cakkhusotaghānavikalopi uppajjeyya, tassa aṭṭhevāyatanāni vattabbāni siyuṃ, na ca vuttaṃ ‘‘aṭṭhāyatanāni pātubhavantī’’ti, tasmā nattheva cakkhusotaghānavikalo. Sati aghānakaupapattiyaṃ punapi ‘‘kassaci aparāni dasāyatanāni pātubhavantī’’ti vattabbaṃ siyā. Tathā ca sati yathā andhabadhirassa vasena ‘‘kassaci navāyatanāni pātubhavantī’’ti ekavāraṃ vuttaṃ, evaṃ andhāghānakassa, badhirāghānakassa ca vasena ‘‘kassaci aparāni navāyatanāni, kassaci aparāni navāyatanānī’’ti vattabbaṃ siyā. Kāmabhave ajivhassa sattassābhāvato, ghānajivhāyatanānaṃ sahappavattivacanato ca tattheva kāmadhātuyaṃ aghānakassāsambhavoti.

Jotipālattherādayo pana ‘‘saṃsedajassa jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsarūpāni uppajjantīti vuttaṃ, na opapātikassa. Dhammahadayavibhaṅgapāḷiyañca ‘upapattikkhaṇe’ti vuttattā opapātikasseva vasena nayo nīto. Yamakaṭṭhakathāyañca vuttaṃ ‘kāmadhātuyaṃ aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanāni pātubhavantīti vadeyyā’ti, yampi dhammahadayavibhaṅge ‘kāmadhātuyā upapattikkhaṇe kassaci ekādasāyatanāni pātubhavantī’tiādīnaṃ niddese ‘opapātikānaṃ petāna’ntiādinā opapātika-ggahaṇameva kataṃ, na pana saṃsedaja-ggahaṇaṃ, taṃ paripuṇṇāyatanānaṃyeva saṃsedajānaṃ opapātikesu saṅgahavasena vuttanti veditabbaṃ. Tathā hi vuttaṃ aṭṭhakathāyaṃ ‘saṃsedajayonikā paripuṇṇāyatanabhāvena opapātikasaṅgahaṃ katvā vuttā’ti, padhānāya vā yoniyā sabbaṃ paripuṇṇāyatanaṃ yoniṃ saṅgahetvā dassetuṃ ‘opapātikāna’nti vuttanti ca, tasmā na koci pāḷivirodho’’ti vadanti.


我来直译这段巴利文：
756
"生盲生聋"是为了维持韵律而加长。因为对于生盲生聋无鼻的无性者，依所依、身、舌十法而有三十(色)是不合理的，这是依据注释所说"对于化生的生盲生聋无鼻的无性者，依舌、身、所依十法而有三十色生起"而说的。但阿难阿阇黎说这"与经不符"而否定。因此他说"这不符合经"。因为经中没有说欲界的湿生和化生者有无鼻者生起。
因为在法心分别中说：
"在欲界结生刹那，对某些(有情)显现十一处，对某些显现十处，对某些显现另外十处，对某些显现九处，对某些显现七处。"
没有说"显现八处"。因为如果有无鼻者的生起，应该说三次"显现十处"和三次"显现九处"，但没有这样说。在《双论》中说鼻舌同时生起，所以应该考察后再接受。这里阿阇黎的意趣是：在法心分别经中，"十一"是指除声处外的十一处说完整的处，"某些十处"是指盲者除眼处外的，"另外十处"是指聋者除耳处外的，"九处"是指盲聋者除眼耳外的，"七处"是指胎生者依色、香、味、身、触、意、法处而说。如果也有缺眼耳鼻者生起，应该说他有八处，但没有说"显现八处"，所以完全没有缺眼耳鼻者。如果有无鼻者生起，应该再说"对某些显现另外十处"。如此，如同依盲聋者而说一次"对某些显现九处"，也应该依盲无鼻者和聋无鼻者而说"对某些显现另外九处，对某些显现另外九处"。因为在欲有中没有无舌的有情，又因为说鼻舌处同时生起，所以在那欲界中不可能有无鼻者。
但周提波罗长老等说："说湿生的生盲生聋无鼻无性者依舌、身、所依十法而有三十色生起，不是说化生者。而在法心分别经中因为说'在结生刹那'，所以只依化生者引导方法。在《双论注》中也说'在欲界没有无鼻的化生者。如果有，应该说对某些显现八处'。而在法心分别中对'在欲界结生刹那，对某些显现十一处'等的解释中只说'化生的鬼'等，而不提湿生者，这应知是依把具足诸处的湿生者包含在化生者中而说的。因此注释中说'湿生者以具足诸处的状态而被包含在化生中说'，或为了以主要的生类来包含显示一切具足诸处的生类而说'化生者'。所以没有任何违背经文。"


Apare panāhu – ‘‘kāmadhātuyaṃ aghānako opapātiko natthi. Yadi bhaveyya, kassaci aṭṭhāyatanāni pātubhavantīti vadeyyāti idaṃ manussesu saṃsedajopapātikānaṃ vasena vuttaṃ, te paripuṇṇāyatanāva . Kesañci pana aghānakakīṭānaṃ atthibhāvato apāyesu saṃsedajopapātike sandhāyetaṃ vutta’’nti vadanti. Taṃ ānandācariyādīnaṃ matena paṭikkhepārahamevāti.

757-8.Ukkaṃsassāvakaṃsassa antareti ‘‘sattatī’’ti vuttaukkaṃsaparicchedassa, ‘‘tiṃsā’’ti vuttaavakaṃsaparicchedassa ca majjhe. Anurūpato…pe… vibhāvināti jātiandhassa saṭṭhi rūpāni cakkhudasakābhāvato, tathā badhirassa sotadasakābhāvato, andhabadhirassa pana paṇṇāsa cakkhusotadasakābhāvatotiādinā nayena aññamaññāpekkhāya paripuṇṇā paripuṇṇānaṃ rūpānaṃ pāṇīnaṃ vasena rūpānaṃ samuppatti viññātabbāti attho. Yaṃ panettha vattabbaṃ, taṃ vuttamevāti.

759-60. Evaṃ tīsu bhavesu paṭisandhiyaṃ rūpappavattiṃ dassetvā idāni pavattiyaṃ dassetuṃ ‘‘sattavīsati rūpānī’’tiādi vuttaṃ. Kāmāvacarasattassa hi paripuṇṇāyatanassa asati andhabadhirādipasādavighāte yāva maraṇacittassa heṭṭhā sattarasamacittaṃ, tāva sattavīsati rūpāni pavattanti. Aparipuṇṇāyatanassa pana jaccandhādikassa heṭṭhā vuttanayena rūpānaṃ hāyanavaḍḍhanāni veditabbāni. Nanu aṭṭhavīsatiyeva rūpāni kāmabhave pavattantīti āha ‘‘appavattanato’’tiādi.

Ghānaṃ…pe… na vijjareti kāmavirāgabhāvanāvasena gandhādiggāhakesu pasādesu virattā hontīti ghānādittayaṃ natthi. Cakkhusotesu pana anuttaradassanādiatthaṃ virattā na hontīti tāni tesaṃ uppajjanti. Bhāvadvayaṃ kāmarāgūpanissayattā na uppajjati. Keci pana ‘‘lahutādittayampi rūpabhave natthi dandhattakarādidhātukkhobhābhāvato. Sati hi tādise dhātukkhobhe tappaṭipakkhehi lahutādīhi bhavitabba’’nti vadanti, taṃ akāraṇaṃ. Na hi vūpasametabbapaccanīkāpekkho tabbirodhidhammuppādo. Tathā sati sahetukakiriyacittuppādesu kāyalahutādīnaṃ abhāvo eva siyā, tasmā pañceva rūpāni saññībrahmānaṃ na uppajjanti, avasesāni tevīsati rūpāni uppajjanti. Asaññībrahmānaṃ pana pañca pasādarūpāni, bhāvadvayaṃ, hadayavatthu, viññattidvayaṃ, lahutādittayanti terasa rūpāni vajjetvā avasesāni pannarasa uppajjanti.

761.Catusantatīti catunnaṃ paccayānaṃ vasena catusantatirūpāni. Rūpe honti tisantatīti brahmānaṃ anāhārabhāvena āhārajarūpānaṃ abhāvato tisso santatiyo. Dvisantatīti cittajāhārajānaṃ abhāvato dve santatiyo. Bahiddhā ekasantatīti kammajādīnaṃ tissannampi abhāvato utujasantatiyeva.

762-

我来直译这段巴利文：
但其他人说："在欲界没有无鼻的化生者。如果有，应该说对某些显现八处"这是依人中的湿生和化生者而说的，他们是具足诸处的。但因为某些无鼻虫类存在，所以这是针对恶趣的湿生和化生者而说的。这依阿难阿阇黎等的观点应该被否定。
757-8
"在最高和最低之间"是在说"七十"的最高限度和说"三十"的最低限度之中。"依相应...了知"的意思是：生盲者因为没有眼十法故有六十色，同样聋者因为没有耳十法，而盲聋者则因为没有眼耳十法故有五十等方式，应依相互关系了知具足诸色的众生的色法生起。这里应该说的已经说了。
759-60
这样显示了三有中结生的色法生起后，现在为了显示转起而说"二十七色"等。因为对于欲界具足诸处的有情，如果没有盲聋等净色的损坏，直到死心之前的第十七心为止，二十七色法转起。而对于不具足诸处的生盲者等，应依前述方法了知色法的减少和增加。难道不是在欲有中只有二十八色转起吗？为此说"因为不转起"等。
"鼻...不存在"是说因为依厌离欲的修习而厌离对香等的取著，所以没有鼻等三种。但对眼耳则因为为了见无上等目的而不厌离，所以它们生起。两种性因为是欲贪的所依故不生起。有些人说"轻等三种在色界也没有，因为没有能造成迟钝等的界的扰动。因为如果有这样的界扰动，就必须有与之对立的轻等。"这是没有理由的。因为法的生起不是依待所要平息的对立面。如果是这样，在有因唯作心生起时就不会有身轻等。所以有想梵天只有五种色法不生起，其余二十三种色法生起。而无想梵天则除去五种净色、两种性、心所依、二表、轻等三种共十三种色法，其余十五种生起。
761
"四相续"是依四种缘而有四种相续色法。"在色界有三相续"是因为梵天无食故没有食生色，所以有三种相续。"二相续"是因为没有心生和食生故有两种相续。"外在一相续"是因为没有业生等三种，所以只有温生相续。
762-

4. Evaṃ paṭisandhipavattīsu rūpānaṃ gaṇanaparicchedaṃ vatvā idāni tattha nesaṃ uppattikkamaṃ dassetuṃ ‘‘rūpaṃ nibbattamāna’’ntiādi vuttaṃ. Sabbesanti kāmarūpabhavikānaṃ sabbasattānaṃ. Paṭisandhikkhaṇe panāti ettha dasakattayaṃ hotīti pāṭhaseso. Tenāha ‘‘yathevā’’tiādi. Paṭisandhikkhaṇe dasakattayaṃ heṭṭhā vuttampi ‘‘tañca kho sandhicittassā’’tiādikaṃ visesaṃ dassetuṃ puna vuttaṃ. Cittassa tīsu khaṇesu kammajarūpānaṃ samuppattito āha ‘‘tathevā’’tiādi. Tiṃsa tiṃsevāti tiṃsa tiṃseva kammajarūpāni.

Ānandācariyo pana ‘‘cittassa ṭhitikkhaṇameva natthi, bhaṅgakkhaṇe ca rūpuppādo natthīti catusamuṭṭhānikānipi rūpāni cittassa uppādakkhaṇeyeva hontī’’ti āha. Vuttañhi tena – yo cettha cittassa ṭhitikkhaṇo vutto, so ca atthi natthīti vicāretabbo. Cittayamake hi ‘‘uppannaṃ uppajjamāna’’nti (yama. 2.cittayamaka.81) etassa vibhaṅge ‘‘bhaṅgakkhaṇe uppannaṃ no ca uppajjamāna’’nti (yama. 2.cittayamaka.81) ettakameva vuttaṃ, na vuttaṃ ‘‘ṭhitikkhaṇe bhaṅgakkhaṇe cā’’ti. Tathā’’na uppajjamānaṃ na uppanna’’nti ettha ‘‘bhaṅgakkhaṇe na uppajjamānaṃ no ca na uppanna’’nti ettakameva vuttaṃ, na vuttaṃ ‘‘ṭhitikkhaṇe bhaṅgakkhaṇe cā’’ti. Evaṃ ‘‘na niruddhaṃ na nirujjhamāna’’nti etesaṃ paripuṇṇavissajjane ‘‘uppādakkhaṇe anāgatañcā’’ti vatvā ‘‘ṭhitikkhaṇe’’ti avacanaṃ, atikkantakālavāre ca ‘‘bhaṅgakkhaṇe cittaṃ uppādakkhaṇaṃ vītikkanta’’nti (yama. 2.cittayamaka.83) vatvā ‘‘ṭhitikkhaṇe’’ti avacanaṃ ṭhitikkhaṇābhāvaṃ cittassa dīpeti. Suttepi hi ‘‘ṭhitassa aññathattaṃ paññāyatī’’ti (a. ni. 3.47) tasseva ekassa aññathattābhāvato yassā aññathattaṃ paññāyati, sā santatiṭṭhitīti na na sakkā vattuṃ. Vijjamānaṃ taṃkhaṇadvayasamaṅgī ṭhitanti. Yo cettha cittassa nirodhakkhaṇe rūpuppādo vutto, so ca vicāretabbo. Kasmā? ‘‘Yassa vā pana samudayasaccaṃ nirujjhati, tassa dukkhasaccaṃ uppajjatīti? No’’ti (yama. 

我来直译这段巴利文：
4
这样说了结生和转起中色法的数量界限后，现在为了显示它们在其中的生起次序而说"色法生起时"等。"一切"是指欲界和色界的一切有情。"在结生刹那"这里应补充"有三个十法"。所以说"如同"等。虽然前面已经说了结生刹那有三个十法，但为了显示"那也是结生心的"等特殊性而再次说。因为在心的三个刹那中有业生色的生起，所以说"同样"等。"三十三十"是说三十三十正是业生色。
但阿难阿阇黎说："心的住刹那完全没有，而在坏刹那也没有色法生起，所以四种等起的色法只在心的生刹那生起。"因为他说：这里所说的心的住刹那,应该考察是否存在。因为在《心双论》中对"已生是正在生"的分别只说"在坏刹那是已生非正在生"，没有说"在住刹那和坏刹那"。同样,对"非正在生是未生"只说"在坏刹那是非正在生非未生",没有说"在住刹那和坏刹那"。如此在"未灭非正在灭"的完整解答中说了"在生刹那和未来"后没有说"在住刹那",在经过时分中说"在坏刹那心已经超过生刹那"后没有说"在住刹那",这显示心没有住刹那。因为在经中说"住的变异可知",因为同一个没有变异,所以不能说其变异可知的是相续住。有这两个刹那的是住。这里所说的心的灭刹那有色法生起也应该考察。为什么？因为说"对那个集谛灭的,苦谛生起吗？不是。"

1.saccayamaka.136) vuttanti, na ca cittasamuṭṭhānarūpameva sandhāya paṭikkhepo katoti sakkā viññātuṃ cittasamuṭṭhānarūpādhikārassa abhāvāti.

Ācariyassa hi ayamadhippāyo – uppannauppajjamānavārādīsu ‘‘ṭhitikkhaṇe’’ti avacanaṃ ‘‘cittassa ṭhitikkhaṇaṃ nāma natthī’’ti imamatthaṃ dīpeti. Na hi yathādhammasāsane abhidhamme labbhamānassa avacane kāraṇaṃ dissati. Na kevalaṃ abhidhamme avacanameva cittassa ṭhitikkhaṇabhāvajotakaṃ, apica kho ‘‘ṭhitassa aññathattaṃ paññāyatī’’ti evamāgatā suttantapāḷipi. Aññathattaṃ nāma pubbāparaviseso. Apica yathā bhūto dhammo uppajjati, kiṃ tathā bhūtova bhijjati, udāhu aññathā bhūto. Yadi tathā bhūtova bhijjati, na jaratāya sambhavo. Aññathā bhūto, añño eva soti sabbathāpi ṭhitikkhaṇassa abhāvoyeva. Yadi ca cittassa bhaṅgakkhaṇe rūpaṃ uppajjeyya, taṃ dukkhasaccanti katvā ‘‘no’’ti vattuṃ na sakkā, vuttañca, tasmā viññāyati ‘‘cittassa nirodhakkhaṇe rūpuppādo natthī’’ti.

Ācariyajotipāladhammapālattherānaṃ panetaṃ nakkhamati. Tehi ‘‘ekadhammādhārabhāvepi uppādanirodhānaṃ añño uppādakkhaṇo, añño nirodhakkhaṇo. Uppādāvatthañhi upādāya uppādakkhaṇo, nirodhāvatthaṃ upādāya nirodhakkhaṇo. Uppādāvatthāya ca bhinnā nirodhāvatthāti ekasmiṃyeva ca sabhāvadhamme yathā icchitabbā, aññathā aññoyeva dhammo uppajjati, añño nirujjhatīti āpajjeyya, evaṃ nirodhāvatthāya viya nirodhābhimukhāvatthāyapi bhavitabbaṃ, sā ṭhiti jaratā cā’’ti sampaṭicchitabbametaṃ.

Yadi evaṃ, kasmā pāḷiyaṃ ṭhitikkhaṇo na vuttoti? Vineyyajjhāsayānurodhena nayadassanavasena pāḷigatīti veditabbāti. Abhidhammadesanāpi hi kadāci vineyyajjhāsayānurodhena pavattati, yathā rūpassa uppādo ‘‘upacayo santatī’’ti bhinditvā desito. Hetusampayuttadukādidesanā cettha nidassitabbā. ‘‘Yassa vā panā’’tiādipucchāya vissajjane ca arūpalokaṃ cittasamuṭṭhānarūpaṃ vā sandhāya ‘‘no’’ti sakkā vattuṃ. Ayañhi yamakadesanāya pakati, yadidaṃ yathāsambhavayojanāti. Atha vā paccāsattiñāyena yaṃ samudayasaccaṃ nirujjhati, tena yaṃ dukkhasaccaṃ uppādetabbaṃ cittacetasikatappaṭibaddharūpasaṅkhātaṃ, tassa tadā uppatti natthīti ‘‘no’’ti vissajjanaṃ, na sabbassa vacanato, tasmā na sakkā cittassa ṭhitikkhaṇe, bhaṅgakkhaṇe ca rūpuppādanaṃ paṭikkhipitunti vadanti.


我来直译这段巴利文：
1
谛双论中说这个，而不能理解否定只是针对心等起色，因为没有心等起色的主题。
因为阿阇黎的意趣是：在已生正在生等分中没有说"在住刹那"，这显示"没有所谓心的住刹那"的道理。因为在法教中对阿毗达磨所得的不说没有看到理由。不仅是阿毗达磨中不说显示心有住刹那，而且如"住的变异可知"这样的经文也是。变异即是前后差别。而且，法如何生起，是如此而灭还是成为另一种而灭？如果如此而灭，就没有衰老的可能。如果成为另一种而灭，就成为另一个，所以无论如何都是没有住刹那。如果在心的坏刹那色法生起，把它当作苦谛就不能说"不是"，但已经说了，所以可知"在心的灭刹那没有色法生起"。
但阿阇黎周提波罗和法护长老不接受这个。他们说："即使是一法的持续，生和灭也有不同的生刹那和灭刹那。因为依生状态而有生刹那，依灭状态而有灭刹那。生状态与灭状态不同，应该在一个实法中承认，否则就会成为一个法生起另一个法灭。如此就像有灭状态一样也应该有趋向灭的状态，那就是住和老。"这应该接受。
如果这样，为什么经中没有说住刹那呢？应知这是依随顺所化众生的意乐而显示方法的经文。因为阿毗达磨的教说有时也随顺所化众生的意乐而进行，就像把色的生起分开说成"积集相续"。这里应该举示因相应二法等


Utujarūpāni pana paṭisandhicittassa ṭhitikkhaṇato paṭṭhāya aṭṭhakanavakavasena uppajjanti. Paṭisandhikkhaṇe hi uppannānaṃ kammajarūpānaṃ abbhantare sahuppādaekanirodhatejodhātu ṭhānaṃ patvā tassa ṭhitikkhaṇe aṭṭha rūpāni samuṭṭhāpeti, tattha uppannā tejodhātu paṭisandhicittassa bhaṅgakkhaṇe, tattha uppannā paṭhamabhavaṅgassa uppādakkhaṇeti evamādinā aṭṭhakaṃ, kadāci saddapātubhāvakāle tena saha saddanavakañca uppajjati. Cittajarūpāni ca paṭisandhito anantaraṃ paṭhamabhavaṅgato paṭṭhāya rūpajanakacittānaṃ uppādakkhaṇe aṭṭhakavasena, saddapātubhāvādikāle saddanavakādivasena ca pavattanti. Āhārajāni pana ekassa, dvinnaṃ vā sattāhānaṃ atikkamena nibbattanti. Nanu ca ajjhohaṭāhārapaccayena āhāro rūpaṃ samuṭṭhāpeti, gabbhe sayantassa ca kuto ajjhoharaṇāhāroti? Samātito. Mātarā hi bhuttaṃ kucchigatassa sarīre abbhañjanaṃ viya āhārakiccaṃ karoti. Tenāhu porāṇā –

‘‘Yañcassa bhuñjatī mātā,

Annaṃ pānañca bhojanaṃ;

Tena so tattha yāpeti,

Mātukucchigato naro’’ti. (saṃ. ni. 1.235);

Tasmā mātarā ajjhohaṭāhārena anuggahite sarīre abbhantarikā ojā laddhappaccayā rūpaṃ samuṭṭhāpeti, cakkhusotaghānajivhādasakā pana pañcapasādāvatthaṃ atikkamma pacchā sattame sattāhe uppajjanti, ‘‘ekādasame sattāhe’’ti (yama. mūlaṭī. āyatanayamaka 22-254) ānandācariyo avoca. Ayamettha gabbhaseyyakānaṃ rūpappavattinayo.

Opapātikānampi paṭisandhicittassa uppādakkhaṇe kammasamuṭṭhānāni sattati rūpāni uppajjanti, tathevassa ṭhitikkhaṇe, bhaṅgakkhaṇe ca sattati sattatītiādinā vuttanayena ukkaṃsāvakaṃsato kāmabhavikasattānaṃ, rūpībrahmānañca yathāvuttanayeneva yathānurūpaṃ kammasamuṭṭhānānaṃ, utusamuṭṭhānānañca pavatti veditabbā. Āhārajarūpaṃ pana kāmāvacarānaṃ sabbapaṭhamaṃ attano mukhagatakheḷaṃ ajjhoharaṇakāle uppajjati. Saññībrahmānaṃ taṃ sabbena sabbaṃ natthi. Asaññīnañca cittajāhārajāni natthevāti ayaṃ viseso. Evaṃ uppajjamānesu ca panetesu rūpesu yaṃ cittassa uppādakkhaṇe uppannaṃ, taṃ attanā sahuppannacittaṃ ādiṃ katvā sattarasamacittassa nirodhakkhaṇe nirujjhati, ṭhitikkhaṇe uppannaṃ aṭṭhārasamassa uppādakkhaṇe nirujjhati, bhaṅgakkhaṇe uppannaṃ imassa ṭhitikkhaṇe nirujjhatīti evaṃ uppajjantaṃ, nirujjhantañca yāva maraṇacittassa heṭṭhā sattarasamacittaṃ, tāva yathārahaṃ catusantatiādivasena pavattatīti. Āsannamaraṇassa pana cutito sattarasamacittassa ṭhitikkhaṇamādiṃ katvā kammajarūpaṃ na samuṭṭhāti. Yadi samuṭṭhāti, maraṇaṃ na siyā anupacchinnattā kammajarūpānaṃ. Kammajarūpasamucchede hi ‘‘mato’’ti vuccati. Vuttañhi –

‘‘Āyu usmā ca viññāṇaṃ, yadā kāyaṃ jahantimaṃ;

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

Sattarasamena saha uppannañca taṃ cuticittena saha nirujjhati, aparañca na uppajjati. Āyukkhayā, kammakkhayā, ubhayakkhayā, upakkamena vā kassacīti evaṃ kammajarūpasseva hi maraṇaṃ hoti satipi āhāraje, aṭṭhakathāmatena cittaje ca. Tampi apagatajīvassa na uppajjati. Utujarūpaṃ pana pavattati eva. Tathā saṃsedajānaṃ, opapātikānaṃ pana sarīranikkhepābhāvato tampi na pavattati.

765-

我来直译这段巴利文：
温生色法从结生心的住刹那开始，依八法和九法而生起。因为在结生刹那生起的业生色中，同生同灭的火界到达住位时，在其住刹那产生八种色法，其中生起的火界在结生心的坏刹那，其中生起的在第一有分心的生刹那，如此依八法，有时在声音出现时与之一起依声九法而生起。而心生色法从结生之后，从第一有分开始，在能生色的心的生刹那依八法，在声音出现等时依声九法等而转起。食生色则经过一或两个七日后生起。难道不是依所吞食物为缘而食产生色法，那在胎中的(有情)从何处得吞食？从母亲。因为母亲所食的如同涂油一样在胎中(有情)的身上作食的作用。所以古人说：
"母亲所食的，
饭食饮料等，
胎中的人类，
依此而维持。"
所以当母亲吞食的食物摄护身体时，内在的食素得到助缘而产生色法。而眼耳鼻舌十法超过五净色位后在第七个七日生起，阿难阿阇黎说"在第十一个七日"。这是这里胎生者的色法转起方法。
对化生者也是在结生心的生刹那七十种业生色法生起，同样在其住刹那和坏刹那各七十种，如此依所说方法从最高到最低，应知欲有有情和色梵天依适宜而有业生和温生(色法)的转起。而食生色法对欲界有情最初在吞咽自己口中唾液时生起。有想梵天完全没有它。而无想者没有心生和食生(色法)，这是差别。在这样生起的色法中，在心的生刹那生起的，从与它同生的心开始到第十七心的灭刹那而灭，在住刹那生起的在第十八心的生刹那灭，在坏刹那生起的在这个的住刹那灭，如此生起和灭去直到死心之前的第十七心，依四种相续等而转起。而对临近死亡者，从死前第十七心的住刹那开始不产生业生色。如果产生，因为业生色未断绝就不会死亡。因为在业生色断绝时称为"死亡"。因为说：
"当寿暖及识，
舍离此身时，
弃置即躺卧，
如无用木块。"
与第十七(心)同生的(业生色)与死心一起灭去，其他的不生起。由于寿尽、业尽、两者俱尽，或由于某人的加害，如此只是业生色的死亡，即使有食生(色)，依注释说也有心生(色)。那也在离去生命后不生起。但温生色仍然转起。同样对湿生者，但对化生者因为没有身体的放置所以那也不转起。
765-

6. Uppādavayavantatāya nicco dhuvo na hotīti anicco, niccakhaṇikatāya vā na icco sassatādivasena anupagantabboti anicco. Ayañhi vināso janakapaccayato aññahetunirapekkhatāya niccakhaṇikova hoti. Dhuvasāravirahitattā addhuvo. Avasavattanaṭṭhena anattā. Udayavayapaṭipīḷanena, dukkhavatthutāya ca dukkhānaṃ khandho samūhoti dukkhakkhandho. Evaṃvidho pana sukhehi asammissoyevāti āha ‘‘kevalo’’ti. Kassacipi vā rūpassa sukhasabhāvassa abhāvato sakalopi dukkhakkhandhoti vuttaṃ ‘‘dukkhakkhandho ca kevalo’’ti. Paccayayāpaniyatāya ca rogamūlatāya ca rogato. So hi yathārahaṃ paccayehi yāpetabbatāya yāpyarogo viyāti rogato daṭṭhabbo. Yāpyabyādhi hi rogo, itaro ābādho, mūlabyādhi viya cesa anubaddhabyādhīnaṃ kilesarogādīnaṃ mūlabhāvato rogato daṭṭhabbo. Dukkhatāsūlayogitāya, kilesāsucipaggharaṇatāya , uppādajarābhaṅgehi uddhumātaparipakkapabhinnatāya ca gaṇḍato. So hi dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatāti tividhadukkhatāsaṅkhātena rujjanena yuttatāya, yathārahamārammaṇavasena ca samannāgamavasena ca rāgādikilesāsucivissandanato, ahutvā sambhavanato, uppattiyā uddhumātattā jarābhaṅgehi ca yathākkamaṃ paripakkapabhinnabhāvato gaṇḍasadisoti gaṇḍato daṭṭhabbo. Avasavattanatāya, avidheyyatāya ca parato. Yathā hi paro patanto parassa vasaṃ na gacchati, evametaṃ subhasukhādibhāvena vase vattetuṃ asakkuṇeyyatāya avasavattanato ‘‘mā jīratha, mā marathā’’tiādinā vidhātuṃ asakkuṇeyyatāya avidheyyabhāvato parato daṭṭhabbaṃ. Byādhijarāmaraṇehi palujjanato, ābyāsanato ca palokato. Idaṃ byādhiādīhi pakārehi bhijjanato, vinassanato, etehi eva vā ābyāsanato byasanatthassa loka-saddassa pavisiṭṭhassa ābyāsanatthatāya palokato daṭṭhabbaṃ. Chandanti rajjanavasena pavattaṃ chandaṃ.

767.Dhammasenāpatināti dhammasenāya pati nāyakoti dhammasenāpati, sāriputtatthero, tena. Hitasaṅkhāto attho etassāti hitatthi, tena. Sakkaccāti uggahaṇadhāraṇādīsu atandito hutvā.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Rūpavibhāgavaṇṇanā niṭṭhitā.

11. Ekādasamo paricchedo

Nibbānaniddesavaṇṇanā

768-9. Ādito rūpānantaramuddiṭṭhaṃ yaṃ nibbānanti sambandho. Tassa vibhāvanaṃ yathābalaṃ pavakkhāmīti sambandho.

Bhavābhavanti bhavato bhavaṃ, khuddakaṃ, mahantaṃ vā bhavaṃ. Vinanatoti saṃsibbanato. Taṇhā hi saṃsāranāyikabhāvena bhavato bhavaṃ, sugatiduggativasena khuddakamahantaṃ bhavaṃ vā aparāparabhāvāya saṃsibbati, tunnakaraṇaṃ viya karoti. Nikkhantattāti visaṃyogavasena nissaṭattā. Maraṇapaṭipakkhatāya, amatasadisatāya vā amataṃ. Sabbadukkhanissaṭattā paramaṃ sukhaṃ. Sabbepi saṅkhārā samanti upasamanti anuppattidhammataṃ āpajjanti etenāti sabbasaṅkhārasamatho. Khandhūpadhiādayo sabbepi upadhī upaddavā paṭinissajjīyanti etenāti sabbūpadhipaṭinissaggo. Yasmā taṃ āgamma kāmataṇhādibhedā taṇhā sabbaso khayaṃ gacchati, virajjati, nirujjhati ca, tasmā taṇhākkhayo virāgo nirodhoti ca vuccati. Apica rujjhanti ettha sattā kilesanigaḷabandhāti rodho, saṃsārassetaṃ adhivacanaṃ, tato nikkhantoti nirodho.



我来直译这段巴利文：
6
因为有生灭性质所以不是常、坚固的为无常，或因为不是常一刹那性质，不能以常恒等方式趣入为无常。因为这灭坏不依赖于生因以外的其他因,所以是常一刹那的。因为缺乏坚固实质故非坚固。以不自在义为无我。以生灭逼迫和为苦的基础而成为苦蕴之聚为苦蕴。而这样的(苦蕴)是不与乐混杂的,所以说"纯粹"。或因为任何色法都没有乐的自性,所以整个都是苦蕴,因此说"纯粹的苦蕴"。因为依赖缘维持和作为病根所以是病。因为它适当地依诸缘维持,如同可维持的病,所以应视为病。因为可维持的疾病是病,其他的是痛,而这如同根本病作为相续病的烦恼病等的根本,所以应视为病。因为与苦性的刺相应,流出烦恼不净,以生老坏而成为肿胀、成熟、破裂,所以是疮。因为它以苦苦、行苦、坏苦三种苦性的损恼相应,以适当的所缘和具足而流出贪等烦恼不净,从无而有,以生起而肿胀,以老坏而次第成熟破裂,如同疮,所以应视为疮。因为不自在,不可控制,所以是他。如同他人堕落不受他人控制,如是这不能以净乐等方式控制,不能自在,不能以"勿老,勿死"等方式指使,不能控制,所以应视为他。因为被病老死破坏,遭遇灾难,所以是毁坏。这应视为以病等方式破坏,消失,或以这些遭遇灾难,以灾难义的loka-词入前缀成为遭遇灾难义,所以是毁坏。欲是以染著方式转起的欲。
767
"法军统帅"是法军的主、导师为法军统帅,即舍利弗长老,由他。"求利"是以利益为目的者,由他。"恭敬"是在学习受持等方面不懈怠。
如是《阿毗达摩义显》
《阿毗达摩入门注》中
色分别注释完成。
第十一品
涅槃解说注释
768-9
从开始在色之后所说的涅槃,这是关联。我将随力说明它的显示,这是关联。
"有有"是从有到有,或小有、大有。"缝合"是缝缀。因为渴爱以轮回导引性而从有到有,或依善趣恶趣而缝缀小大诸有以至后有,如作缝补。"出离"是以离系方式出离。因为是死的对立,或如甘露,所以是甘露。因为出离一切苦,所以是最上乐。因为以此一切行寂止,平息,达到不生法性,所以是一切行止息。因为以此舍离蕴依等一切依、灾患,所以是舍弃一切依。因为依此欲爱等种种爱完全灭尽、离贪、灭,所以说是爱尽、离贪、灭。而且因为众生被烦恼束缚系缚于此为缚,这是轮回的代名,从彼出离为灭。

770.Adhigamāti tadanurūpāya paṭipattiyā ariyamaggena paṭivijjhanena.

Rāgakkhayādibhāvena sabbadukkhasantiyā paccayatāya, kilesasantāpābhāvena ca santilakkhaṇaṃ. Accutirasanti sabhāvāpariccajanato acavanasampattikaṃ. Assāsakaraṇarasanti assāsakaraṇakiccaṃ. Tañhi pānabhojanādisuññe sabhayakantāre paribbhamanena parissantassa addhikapurisassa assāsajanakabhāvena upaṭṭhitaṃ vanantodakaṃ viya sabbaññubuddhānampi vacanapathātikkantamahādukkhabherave saṃsārakantāre paribbhamanena parissantassa yathānurūpaṃ paṭipattimaggaṃ paṭipannassa yogāvacarassa anādimati saṃsāre supinantenapi adiṭṭhapubbatāya dassanasamakālameva paramassāsaṃ janeti. Khandhanimittavicittatāya aviggahaṃ hutvā gayhatīti animittapaccupaṭṭhānaṃ. Sabbasaṅkhatanissaraṇupāyabhāvato nissaraṇaṃ paccupaṭṭhāpetīti nissaraṇapaccupaṭṭhānaṃ.

Evaṃ nibbānassa lakkhaṇādikaṃ dassetvā idāni vitaṇḍavādipakkhaṃ dassetvā pariharanto āha ‘‘etthāhā’’tiādi, na paramatthato atthi aññatra paññattimattatoti adhippāyo. Kuto panāyamabhinivesoti āha ‘‘titthiyānaṃ…pe… nīyato’’ti. Yathānurūpāya paṭipattiyāti sīlasamādhipaññāsaṅkhātaṃ sammāpaṭipattiyā. Yathā hi cetoñāṇalābhino eva ariyā paresaṃ lokuttaracittaṃ jānanti, tatthāpi ca arahā eva sabbesaṃ cittaṃ jānāti, evaṃ nibbānampi sīlādisammāpaṭipattibhūtena upāyeneva upalabbhatīti ‘‘natthī’’ti na vattabbaṃ ariyehi upalabbhanīyato. Yathā hi jaccandhatemirikādīnaṃ adassanena ‘‘sūriyādayo natthī’’ti na vattabbā cakkhumantānaṃ gocarabhāvena atthevāti siddhattā, evametampi bālaputhujjanassa adassanamattena ‘‘natthī’’ti na vattabbaṃ. Ariyānaṃ pana paññācakkhuno padeseneva upaṭṭhānato ekantena sampaṭicchitabbaṃ ‘‘atthi nibbāna’’nti. Ayamettha adhippāyo. Atha rāgādīnaṃ khayamattameva nibbānanti ceti sambandho. Āyasmatā…pe… therena dassitoti sambandho. Rāgakkhayādidīpakaṃ suttaṃ neyyatthanti adhippāyena ‘‘taṃ na’’iti paṭikkhepaṃ katvā ekaṃsena cetaṃ sampaṭicchitabbaṃ, itarathā yathārutavasena pāḷiyā atthe gayhamāne bahudosā āpajjantīti te dassetuṃ ‘‘arahattassāpī’’tiādi vuttaṃ. Arahattaṃ puṭṭhena tenevāyasmatā sāriputtattherenāti adhippāyo. Tava matenāti sāsanayuttiṃ avicāretvā pāḷidassanamatteneva vippalapato tavajjhāsayena. Na ca panetaṃ yuttaṃ, tathāpīti adhippāyo. Lokuttaraphalacittassa rāgādīnaṃ khayamattatāpajjanaṃ na yuttaṃ tassa aggaphalassa catukkhandhabhāvena pāḷiyaṃ āgatattā. Tasmāti yuttiṃ avicāretvā pāḷidassanamatteneva voharantassa aniṭṭhappasaṅgato. Byañjanacchāyāyāti vimaddāsahabhūtāya saddatthamattacchāyāya. Ubhinnanti nibbānavasena, arahattavasena ca āgatānaṃ ubhinnaṃ suttānaṃ. Atthoti adhippāyattho.


我来直译这段巴利文：
770
"证得"是以相应的修行通过圣道而通达。
以贪尽等方式为一切苦寂止的缘,以及没有烦恼热恼而有寂静相。"不死味"是由于不舍弃自性而具有不退失的成就。"安慰作用"是令安慰的作用。如同在无食无饮的可怕旷野中游荡疲惫的旅人,以生起安慰而现起的林中水一样,对于在诸佛言语道路超越的大苦可怕的轮回旷野中游荡疲惫的,随顺修行之道的瑜伽行者来说,因为在无始轮回中连梦中都未曾见过,所以在见到的同时即生起最上安慰。因为以蕴相的种种而无相地被取,所以有无相现起。因为是一切有为的出离方法,所以显现出离,因此有出离现起。
如此显示了涅槃的相等后,现在为了显示诡辩论者的观点而避免,所以说"这里说"等,意思是除了假名外没有胜义谛。这执著从何而来?为此说"依外道...导向"。"以相应的修行"是以戒定慧的正修行。如同只有得心通的圣者才知道他人的出世间心,其中又只有阿罗汉才知道一切人的心,如此涅槃也只能通过戒等正修行的方法而获得,所以因为是圣者所获得的,不能说"没有"。如同因为生盲、眼病等人不见而不能说"没有太阳等",因为对有眼者是境界所以确实存在,如此也不能因为凡夫不见而说"没有"。而因为对圣者的慧眼是部分显现的,所以一定要接受"有涅槃"。这是这里的意思。那么说仅仅是贪等的灭尽是涅槃,这是关联。由尊者...长老所显示,这是关联。以"贪尽等显示的经是不了义"的意趣而说"那不"来否定,应该一向接受这个,否则如果依文字而取经义会产生很多过失,为了显示这些所以说"对阿罗汉等"等。由那位尊者舍利弗长老所问阿罗汉,这是意趣。"依你的观点"是不考察教理而仅依见经文而胡言的你的意乐。这是不合理的,虽然如此,这是意趣。出世间果心成为仅仅是贪等的灭尽是不合理的,因为那最上果在经中说是四蕴。"所以"是因为不考察道理而仅依见经文而说会导致不欲的结果。"文字影"是不耐摩擦的仅仅文字义的影子。"两者"是依涅槃和阿罗汉而来的两经。"义"是意趣义。


Ko pana so atthoti āha ‘‘yassa panā’’tiādi. Rāgādīnaṃ khayoti rāgādīnaṃ anuppādanirodho. So dhammo akkhayopi samāno rāgādīnaṃ khayassa upanissayattā khayopacārena ‘‘rāgādīnaṃ khayo nibbāna’’nti vutto ‘‘tipusaṃ jaro, guḷo semho’’tiādīsu phalūpacārena vuttaṃ viyāti sambandho. Kilesānaṃ anuppattinirodhakkhayassa maggassa ārammaṇabhūtaṃ nibbānaṃ atthato ‘‘khayassa upanissayo’’ti vattabbataṃ labbhatīti āha ‘‘khayassa upanissayattā’’ti. Khayopacārenāti attano kāriyabhūtassa khayassa attani upacārena tassa nāmavasenāti vuttaṃ hoti. Jarakāraṇaṃ tipusaṃ jaroti vutto, semhakāraṇaṃ guḷo semhoti vutto. Khayanteti rāgādīnaṃ parikkhayāvasāne. Khayoti vā maggo vuccati ‘‘khaye ñāṇa’’ntiādīsu (dha. sa. dukamātikā 142) viya, tassa ante nirodhāvasāne uppannattā khayoti vuttaṃ phalūpacārena, samīpūpacārena vā.

Sabbe bālaputhujjanāpīti soṇasigālādayo sabbepi bālaputhujjanā samadhigata…pe… bhaveyyuṃ khaṇavasena rāgādīnaṃ khayassa tesampi atthitāya. Tathā ca sati paṭipattiyā niratthakabhāvo āpajjeyyāti adhippāyo. Rāgādikkhayānaṃ bahubhāvatoti rāgādīnaṃ viya tesaṃ khayānampi tabbikārabhāvena bahubhāvato. Evañhi sati rāgassa khayo rāgakkhayo, na dosādīnaṃ, tathā dosakkhayopīti añño rāgakkhayo, añño dosakkhayo, añño mohakkhayoti tiṇṇaṃ akusalamūlānaṃ khayabhūtāni tīṇi nibbānāni, catunnaṃ upādānānaṃ khayabhūtāni cattārītiādinā bahūni nibbānāni nāma honti. Idāni ādi-saddasaṅgahite dose dassetuṃ ‘‘saṅkhatalakkhaṇa’’ntiādi vuttaṃ. ‘‘Tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni, uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’’ti (a. ni. 3.47) vacanato vayasaṅkhāto khayo saṅkhatalakkhaṇaṃ hotīti vuttaṃ ‘‘saṅkhatalakkhaṇañca nibbānaṃ bhaveyyā’’ti. ‘‘Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppanna’’nti (saṃ. ni. 2.20) vacanato āha ‘‘saṅkhatapariyāpanna’’nti . Yaṃ pana saṅkhatapariyāpannaṃ, taṃ itarasaṅkhatadhammo viya aniccaṃ hoti paccayādhīnavuttitoti āha ‘‘saṅkhatapariyāpannattā anicca’’nti. ‘‘Aniccā vata saṅkhārā’’ti (dī. ni. 

我来直译这段巴利文：
"那义是什么?"为此说"但那个"等。"贪等的灭尽"是贪等的不生灭。那法虽然是不灭尽的,因为是贪等灭尽的近缘,以灭尽的假说说"贪等的灭尽是涅槃",如同在"锡是热,糖是痰"等中以果的假说而说,这是关联。烦恼的不生灭尽之道的所缘涅槃,从义上应该说是"灭尽的近缘",所以说"因为是灭尽的近缘"。"以灭尽的假说"即说是以自己的果即灭尽在自己上的假说,以它的名字。使热的因锡说为热,生痰的因糖说为痰。"在灭尽时"即在贪等完全灭尽时。或"灭尽"说的是道,如在"灭尽智"等中,因为在它的终了灭尽时生起而以果的假说或以邻近的假说说为灭尽。
"一切愚凡夫也"即狗、豺等一切愚凡夫也应该证得...因为他们也有刹那的贪等灭尽。那样的话修行就成为无意义,这是意趣。"因为贪等灭尽的多性"即因为如同贪等,它们的灭尽也因为是它们的变异而有多性。因为如此,贪的灭尽是贪灭尽,不是瞋等的,如此瞋灭尽也是,所以贪灭尽是一个,瞋灭尽是一个,痴灭尽是一个,如此三不善根的灭尽成为三个涅槃,四取的灭尽成为四个等,这样就有许多涅槃。现在为了显示等字所摄的过失而说"有为相"等。因为说"诸比丘,这是有为的三个有为相,生起可知,灭去可知,住的变异可知",所以灭去称为灭尽是有为相,因此说"涅槃将成为有为相"。因为说"诸比丘,老死是无常、有为、缘生",所以说"摄入有为"。而凡是摄入有为的,那就像其他有为法一样因为依缘而住所以是无常,因此说"因为摄入有为故无常"。"无常实是诸行";

2.221) hi vuttaṃ. Ettāvatā ca kiṃ vuttaṃ hoti? Yadi bhavato manorathaparipūraṇatthaṃ khayaṃ nibbānanti vadāma, asaṅkhatassa saṅkhatalakkhaṇattā, saṅkhatapaṭipakkhassa saṅkhatapariyāpannattā sabbakālikabhāvena niccassa aniccatā, tato ca paramasukhassa dukkhatā ca āpajjeyyāti vuttaṃ hoti.

Ettāvatā bhaṅgakkhayassa nibbānadosaṃ dassetvā idāni anuppādakkhayassa tabbhāvaṃ nisedhetuṃ ‘‘yadi khayo nibbānaṃ bhaveyyā’’tiādi vuttaṃ. Paṭhamamaggassa anantarapaccayabhūtaṃ ñāṇaṃ gotrabhu nāma. Sesamaggapurecaraṃ vodānaṃ nāma. Phalasamāpattipurecaraṃ anulomaṃ nāma. Taṃ pana saṅkhārārammaṇamevāti idha na gahitaṃ. Bhadramukhāti parassa anunayavacanaṃ. ‘‘Khīyantī’’ti vattamānaniddesena idāni khīyamānataṃ pucchati. Esa nayo sesesupi. Upadhāretvāti upaparikkhitvā. ‘‘Gotrabhu…pe… mukhā’’ti pucchāya ‘‘rāgādīnaṃ khayameva vadāmī’’ti tayā dinnapaṭivacanassa avirujjhanavasena satipurekkhāraṃ kathehīti adhippāyo. Gotrabhucittādīnaṃ gotrabhuvodānamaggānaṃ. Gotrabhukkhaṇe kilesānaṃ anuppādanirodhassa abhāvato āha ‘‘rāgādayo khīyissantī’’ti. Phalamevāti kilesānaṃ khīṇakāle uppajjamānaṃ phalacittameva. Ārammaṇaṃ apassantoti gotrabhuādīnaṃ vattabbārammaṇaṃ apassanto. Atha vā itaresaṃ ārammaṇabhāve sati gahetabbapaccayaṃ apassanto.

‘‘Apicā’’tiādi pariyāyantarenapi anuppādanirodhassa nibbānabhāvanisedhanaṃ. ‘‘Uppādīyatīti attho’’ti pana maggassa uppattiyā kilesakkhayopi uppādito nāma hotīti katvā vuttaṃ. Na hi itarathā khayassa uppādo nāma atthi. Atha vā ‘‘addhā so…pe… niruttaro bhavissatī’’ti ettakena ganthena khaṇanirodhassa ceva anuppādanirodhassa ca nibbānabhāve dosaṃ dassetvā idāni ‘‘khaye ñāṇa’’ntiādīsu (dha. sa. dukamātikā 142) viya maggassāpi khayapariyāyattā ‘‘rāgakkhayo’’tiādivacanamatteyeva samānabhāvena gahite maggassāpi nibbānabhāvappasaṅgaṃ, tathā ca sati aniṭṭhāpattiṃ sambhāvento āha ‘‘apicā’’tiādi. Evañhi sati ‘‘uppādīyatī’’ti maggameva sandhāya tiṭṭhati. Yadi maggassa nibbānabhāvappasaṅgo idha sambhāvito, evaṃ sati gotrabhussa maggārammaṇatādidosā vattabbāti? Saccaṃ vattabbā, ettakenāpi pana parassa vacanapaṭibāhanaṃ sakkā kātunti parihārantaradassane byāpāro katoti. Yathānurūpāya paṭipattiyāti chavisuddhiparamparāsaṅkhātāya yathānulomapaṭipattiyā.

771.Assaddhoti pabuddhasaddho, maggāgatāya acalasaddhāya samannāgato, maggāgatasaddhāya hi samannāgato ākāse buddhavesaṃ māpetvāpi ‘‘niccaṃ sukhaṃ attā’’ti vadantassa na saddahati seyyathāpi sūrambaṭṭhoti (a. ni. 

我来直译这段巴利文：
2.221.因为这样说。这样说了什么呢？如果为了满足你的愿望而说灭尽是涅槃,因为无为有有为相,因为与有为相对的摄入有为,因为永恒的以一切时性而无常,由此最上乐成为苦,这就是所说的。
如此显示了坏灭尽的涅槃过失后,现在为了否定不生灭尽是它而说"如果灭尽是涅槃"等。第一道的无间缘之智名为种姓。其余道的前导名为清净。果定的前导名为随顺。但那只缘诸行所以这里不取。"贤面"是对他人的亲善语。以"正在灭"的现在时说明问现在正在灭的状态。其余也是这个方法。"考察"即考查。对"种姓...面"的问题,"我说正是贪等的灭尽"你的回答不相违地以正念为前提而说,这是意趣。种姓心等是种姓清净道。因为在种姓刹那没有烦恼的不生灭,所以说"贪等将灭"。"只是果"即在烦恼灭时生起的果心。"不见所缘"即不见种姓等应说的所缘。或者在其他的是所缘时不见应取的缘。
"而且"等是以另一方式否定不生灭是涅槃。说"被生起的意思"是因为以道的生起烦恼灭也名为被生起。因为其他情况下灭没有所谓生起。或者以"确实他...无上"等文显示刹那灭和不生灭作为涅槃的过失后,现在因为如"灭尽智"等中道也有灭尽的同义,如果仅以"贪灭"等语而取为相同,道也会成为涅槃,那样的话预料到不欲的结果而说"而且"等。因为如此,"被生起"只是关于道而成立。如果这里预料到道成为涅槃的过失,那样的话应该说种姓以道为所缘等的过失?是的,应该说,但以这样也能做到否定他人的语言,所以显示另一种回答的作用。"以相应的修行"即以称为六清净相续的随顺修行。
771
"无信"是已生信,具足道得的不动信,因为具足道得信者即使在虚空中化现佛形而说"常乐我"也不信,如勇健者;

1.255). Akataññūti akataṃ nibbānaṃ jānātīti akataññū. Sandhicchedoti bhavasandhānakarassa taṇhāpāpassa chindanena puna bhavapaṭisandhiyāpi chinnatāya paṭisandhiṃ khepetvā ṭhito. Hatāvakāsoti khīṇapaṭisandhikattāyeva āyatiṃ katthaci okāsaloke adissamānattā vihatāvakāso. Vantāsoti katthaci abhisaṅgābhāvato chaḍḍitataṇhoti attho. Uttamaporisoti sadevaloke aggadakkhiṇeyyatāya visiṭṭho poriso.

Duppaṭividdhāti paṭivijjhituṃ, paṭilabhituñca dukkarā. Kāmādīnaṃ nissaraṇīyatāya nissaraṇīyā, yadidaṃ nekkhammaṃ, etaṃ kāmānaṃ nissaraṇanti sambandho. Tattha kāmānaṃ nissaraṇanti kāmehi niggamanaṃ, atha vā nissaranti niggacchanti ettha etenāti vā nissaraṇaṃ, kāmānaṃ nissaraṇaṭṭhānaṃ, nissaraṇupāyanti attho. Nekkhammanti paṭhamajjhānaṃ. Tañhi kāmehi nikkhantanti ‘‘nekkhamma’’nti idha gahitaṃ, aññattha pana pabbajjādayopi ‘‘nekkhamma’’nti pavuccanti. Vuttañhi –

‘‘Pabbajjā paṭhamaṃ jhānaṃ, nibbānañca vipassanā;

Sabbepi kusalā dhammā, ‘nekkhamma’nti pavuccare’’ti. (itivu. aṭṭha. 109; dī. ni. ṭī. 2.360; a. ni. ṭī. 2.3.66; visuddhi. mahā. 

我来直译这段巴利文：
1.255
"知无作"即知无作的涅槃为知无作。"断续"即因断除能连续有的爱恶,以及未来再有相续也断除,灭尽相续而住立。"已毁机会"即因为正是灭尽相续,所以在未来任何机会处都不可见而已毁机会。"已吐希望"即因为对任何处都无执著,所以已舍弃渴爱的意思。"最上人"即因为在天人世界中是最上应供而殊胜的人。
"难通达"即难以通达和获得。因为是欲等的出离而为出离,即是出离,这是欲的出离,这是关联。其中"欲的出离"是从欲出去,或者由此从此出去为出离,即欲的出离处、出离方法的意思。"出离"是初禅。因为它出离于欲所以这里取为"出离",而在其他处出家等也称为"出离"。因为说：
"出家与初禅,
涅槃及观慧,
一切善诸法,
皆说为出离。"

1.56; netti. ṭī. 76 missakahārasampātavaṇṇanā);

Arūpaṃ ākāsānañcāyatanaṃ. Bhūtanti vijjamānaṃ, khandhapañcakanti attho. ‘‘Bhūtamidanti, sāriputta, samanupassāmī’’tiādīsu khandhapañcakaṃ ‘‘bhūta’’nti vuccati. Attano kāraṇaṃ paṭicca samaṃ, sammā ca uppannanti paṭiccasamuppannaṃ. Paṭhama…pe… bhaveyyāti saṅkhatanissaraṇabhāvena vuttassa nibbānassa abhāvappattiyā ca tadekayoganiddiṭṭhānaṃ yathākkamaṃ kāmarūpanissaraṇānaṃ paṭhamajjhānākāsānañcāyatanānampi abhāvoyeva āpajjeyya. Idāni yathādhippetamatthaṃ āgamena dassetuṃ ‘‘na tu khayo’’tiādi vuttaṃ.

‘‘Atthi…pe… suphusitanti cā’’ti natthi nissaraṇaṃ loke, kiṃ vivekena kāmāpīti evaṃ mārena paṭibāhite. ‘‘Atthi…pe… suphusita’’nti nibbānaṃ patiṭṭhapentena āḷavakattherena vuttaṃ. Suphusitanti suṭṭhu phusitaṃ, sacchikatanti vuttaṃ hoti. Ajātantiādīni cattāri padāni aññamaññavevacanāni. Atha vā vedanādayo viya hetupaccayasamavāyasaṅkhātāya kāraṇasāmaggiyā na jātaṃ na nibbattanti ajātaṃ. Kāraṇena vinā sayameva ca na bhūtaṃ na pātubhūtaṃ na uppannanti abhūtaṃ. Evaṃ ajātattā abhūtattā yena kenaci kāraṇena na katanti akataṃ. Jātabhūtakatabhāvo ca nāma rūpādīnaṃ saṅkhatadhammānaṃ hoti, na asaṅkhatasabhāvassa nibbānassāti dassanatthaṃ asaṅkhatanti vuttaṃ. Paṭilomato vā samecca sambhūya paccayehi katanti saṅkhataṃ, na tathā saṅkhataṃ, saṅkhatalakkhaṇarahitanti ca asaṅkhatanti. Evaṃ anekehi kāraṇehi nibbattitabhāve paṭisiddhe pakativādīnaṃ pakati viya siyā nu kho, ekeneva kāraṇena etaṃ katanti āsaṅkāya na kenaci katanti dassanatthaṃ ‘‘akata’’nti vuttaṃ. Evaṃ apaccayampi samānaṃ sayameva nu kho idaṃ bhūtaṃ pātubhūtanti āsaṅkāya tannivattanatthaṃ ‘‘abhūta’’nti vuttaṃ. Ayañcetassa asaṅkhatākatābhūtabhāvo sabbena sabbaṃ ajātadhammattāti dassetuṃ ‘‘ajāta’’nti vuttaṃ.

Asaṅkhatantīti iti-saddo ādiattho. Tena –

‘‘No cetaṃ, bhikkhave, abhavissa ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ. Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṃ abhūtaṃ akataṃ asaṅkhataṃ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṃ paññāyatī’’ti (udā. 73) –

Evamādisuttapadaṃ saṅgaṇhāti. Tenāha ‘‘anekesu suttantesū’’ti. Dhammena sadevakassa lokassa sāmī, dhammassa vā yathicchitaṃ desanato sāmī issaroti dhammasāmī. Tathāgata-saddassa attho heṭṭhā kathitova. Sammā sāmaṃ sabbadhamme abhisambuddho, sammā sayameva sammohaniddāvigamena paṭibuddho, buddhiyā vikasitavāti vā sammāsambuddho.

Parittattiketi ‘‘parittā dhammā, mahaggatā dhammā, appamāṇā dhammā’’ti (dha. sa. tikamātikā 12) evaṃ parittādidhammavasena āgate parittattike.


我来直译这段巴利文：
1.56;
无色是空无边处。"有"是存在,意思是五蕴。在"舍利弗,我观察这是有"等中,五蕴称为"有"。依自己的因而平等、正确地生起为缘生。"初...应成"即因为说为有为的出离的涅槃成为无,以及与之同类所说的依次为欲色出离的初禅和空无边处也会成为无。现在为了以圣教显示如所欲义而说"但非灭尽"等。
"有...善触"等是当魔王否定说"世间没有出离,为何以离欲"时,阿罗越长老确立涅槃而说"有...善触"。"善触"即善好地触证,意思是说已作证。"不生"等四词是互为同义语。或者如同受等不是由因缘和合称为因缘聚集而生、而现起为不生。不依因缘而自己不有、不现起、不生起为不有。如此因为不生不有而不被任何因所作为无作。而生、有、作的状态是色等有为法的,不是无为自性的涅槃,为了显示这个而说"无为"。或者从反面说,和合聚集由诸缘所作为有为,不如此有为,离有为相为无为。如此否定由多种因而生起后,恐怕如同数论师的自性,是否由一个因而作成?为了显示不被任何所作而说"无作"。如此虽然无因,恐怕它是否自己有、现起?为了遣除那个而说"不有"。而它这个无为、无作、不有的状态是因为完全是不生法,为了显示这个而说"不生"。
"无为"的"如是"词有等义。以此摄:
"诸比丘,如果没有这不生、不有、无作、无为,这里就不会显现生、有、所作、有为的出离。诸比丘,因为有不生、不有、无作、无为,所以显现生、有、所作、有为的出离。"
如此等经文。所以说"在许多经中"。以法为天人世界的主,或因为如意说法而为法主、自在为法主。如来词的义已在前说。正自遍觉一切法,正自以去除痴眠而觉醒,或以觉慧开显为正等觉。
"小三法"即"小法、广大法、无量法"如此依小等法而来的小三法。


Navattabbārammaṇattāti navattabbārammaṇattappasaṅgato. Tenāha ‘‘navattabbārammaṇapakkhaṃ bhajeyyu’’nti. Rūpāvacarattikacatukkajjhānāti catukkanayena tikajjhānā, pañcakanayena catukkajjhānā. Kusalakiriyānaṃ abhiññābhāvappattiyā parittādikepi ārabbha pavattanato ‘‘catutthassa jhānassa vipāko’’ti āha. Tasmāti yathāvuttayuttito ceva pāḷito ca. Kiñca bhiyyo – saṅkhatadhammārammaṇaṃ vipassanāñāṇaṃ, apica anulomabhāvappattaṃ kilese tadaṅgavasena pajahati, samucchedavasena pajahituṃ na sakkoti, tathā sammutisaccārammaṇaṃ paṭhamajjhānādikusalañāṇaṃ vikkhambhanavaseneva kilese pajahati, na samucchedavasena. Iti saṅkhatadhammārammaṇassa, sammutisaccārammaṇassa ca ñāṇassa kilesānaṃ samucchedappahāne asamatthabhāvato tesaṃ samucchedappahānakarassa ariyamaggañāṇassa tadubhayaviparītabhāvena ārammaṇena bhavitabbaṃ, tañca nibbānameva. Tenāhu porāṇā –

‘‘Ñāṇaṃ yaṃ saṅkhatālambaṃ, paññattālambameva vā;

Pāpe hanti na taṃ vatthuṃ, tadaññaṃ sampaṭicchiya’’nti.

Rūpasabhāvābhāvatoti etena yathā rūpadhammānaṃ ruppanasabhāvo, paṭighātavantatā kalāpato vuttiyā padesasambandho sabhāvo, evaṃ nibbānassa katthaci paṭighāto, sappadesatā ca natthīti dasseti. Na hi nibbānaṃ ‘‘asukadisāya, asukapadese’’ti vā niddisīyati. Papañcābhāvatoti taṇhāmānadiṭṭhipapañcehi saha avaṭṭhānavasena abhāvato, tesaṃ abhāvapaccayatāya ca. Taṇhādiṭṭhimānā hi saṃsāre satte papañcentīti papañcā nāma.

772-

我来直译这段巴利文：
"因为是不可说所缘"即因为导致不可说所缘的结果。所以说"将属于不可说所缘品"。"色界三四禅"即四禅法中的三禅,五禅法中的四禅。因为善作业达到神通状态而缘取小等而转起,所以说"第四禅的异熟"。"所以"即从如上所说的道理和经文。而且更进一步 - 缘取有为法的观智,而且达到随顺状态时以彼分而断烦恼,不能以断除方式断,如此缘取世俗谛的初禅等善智只能以镇伏方式断烦恼,不能以断除方式。如此因为缘取有为法和缘取世俗谛的智不能断除烦恼,所以能断除它们的圣道智的所缘必须与那两者相反,那就是涅槃。所以古德说:
"任何缘取有为,
或缘取概念的智,
不能灭恶为事,
应接受与此异者。"
"因为没有色自性"即以此显示如同色法有变坏自性,有抵触性以聚而住有处所关联的自性,如此涅槃没有任何抵触、有处所性。因为涅槃不能指示说"在某方向、某处所"。"因为没有戏论"即因为不与爱慢见戏论共住,也因为是它们的不存在之缘。因为爱见慢使众生在轮回中戏论,所以称为戏论。
772-

5. Evaṃ nibbānaṃ yuttito, suttato ca sādhetvā idāni tassa pariyāyasandassanatthaṃ ‘‘accantamananta’’ntiādi vuttaṃ. Tattha saṃsārappavattiyā pariyosānabhūtattā antaṃ. Iminā anupādisesanibbānadhātu kathitāti vadanti, sopādisesanibbānadhātupi vaṭṭati, akatantipi paṭhanti. So heṭṭhā vuttatthova. Sauppādavayantābhāvena anantaṃ. Kilesapariḷāhābhāvena, kilesakkhobhābhāvena ca santaṃ. Palokitābhāvena apalokitaṃ. Atittikarabhāvena paṇītaṃ. Sabbadukkhahananato saraṇaṃ. Kilesacorehi anupaddutattā nibbhayatāya khemaṃ. Sabbupaddavanivāraṇato tāṇaṃ. Jātiādidukkhehi anubandhassa allīyituṃ yuttaṭṭhānatāya leṇaṃ. Yathāpaṭipannassa santidāyakattena paraṃ patiṭṭhābhāvato parāyaṇaṃ.

Sabbapīḷāvimuttatāya sivaṃ. Upanissayahīnānaṃ sabbaññumukhato sutvāpi ṭhapetvā guṇavasena sabhāvato paṭivijjhituṃ dukkaratāya nipuṇaṃ. Aviparītatāya saccaṃ. Sabbadukkhaparikkhayakarattā dukkhakkhayaṃ. Tejussadatāya santattaayoguḷe makkhikāhi viya catūhi āsavehi ārammaṇakaraṇavasena pavattituṃ asakkuṇeyyatāya anāsavaṃ. Mahākāruṇikassāpi dhammadesanāya appossukkabhāvāpādanena paṭivijjhituṃ dukkaratāya sududdasaṃ. Lokuttaradhammesupi asaṅkhataguṇena visiṭṭhatāya paraṃ. Saṃsāramahāsamuddassa tīrabhūtattā pāraṃ. Maṃsacakkhuno, dibbacakkhuno vā agocaratāya anidassanaṃ. Nidassanasaṅkhātāya upamāya abhāvato vā anidassanaṃ.

Avipariṇāmadhammattā dhuvaṃ. Tatoyeva paramapatiṭṭhābhāvato dīpaṃ. Rogādipīḷābhāvato abyāpajjhaṃ. Tatoyeva anītikaṃ. Taṇhālayābhāvato anālayaṃ. Saṅkhatāsaṅkhatesu asaṅkhatakoṭṭhāsabhūtattā, paramapatiṭṭhābhāvato vā padaṃ. Avināsabhāvena accutaṃ. Akkharaṇato avinassanato akkharaṃ.

Saṅkhatanissaṭattā vimutti. Bhavabandhanavimuttihetutāya mokkhaṃ.

776-7.Evanti yathāvuttanayena. Viññāyāti uggahaparipucchāvasena jānitvā. Adhigamūpāyoti paṭivijjhanūpāyabhūtā tisso sikkhā. Kātabboti paṭipajjitabbo.

Saddhaṃ, buddhiñca karoti vaḍḍhetīti saddhābuddhikaraṃ. Tathāgatamateti tipiṭakabuddhavacane, catūsu saccesu vā. Paññāya sambhūtaṃ, paññāya vā sambhavo etassāti paññāsambhavaṃ, tadeva sampasādanaṃ buddhādīsu adhimuccanaṃ, taṃ karotīti paññāsambhavasampasādanakaraṃ. Atthabyañjanasālinanti atimadhurehi atthabyañjanehi samannāgataṃ, atthabyañjanasāravantanti vā attho ra-kārassa la-kāraṃ katvā. Sāraṃ jānantīti sāraññū, te vimhāpetīti sāraññuvimhāpanaṃ. Niṭṭhanti pariyosānaṃ, sutamayamūlakaṃ anupādāparinibbānanti adhippāyo.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Nibbānaniddesavaṇṇanā niṭṭhitā.



我来直译这段巴利文：
5
如此以道理和经证成立涅槃后,现在为了显示它的同义词而说"究竟无边"等。其中因为是轮回流转的终极为"终"。以此说的是无余涅槃界,他们说也适合有余涅槃界,也读作"无作"。它的义如前所说。因为没有生灭边际为"无边"。因为没有烦恼热恼和烦恼动摇为"寂静"。因为没有毁坏为"不毁"。因为令人无厌足为"胜妙"。因为灭除一切苦为"归依"。因为不被烦恼贼扰乱而无畏为"安稳"。因为防护一切灾祸为"护"。因为对被生等苦追随者是应该依止的处所为"洞"。因为对如理行者是寂静的施与者而无更上依止为"究竟依止"。
因为解脱一切逼迫为"吉祥"。因为对缺乏资具者即使从一切智者口听闻,除了功德也难以从自性通达为"微妙"。因为无颠倒为"真实"。因为能令一切苦灭尽为"苦尽"。因为如同热铁丸对苍蝇一样,因大威力而四漏不能以所缘方式转起为"无漏"。因为即使大悲者的法教也令成为不热心而难以通达为"极难见"。因为在出世间法中也以无为功德而殊胜为"最上"。因为是轮回大海的彼岸为"彼岸"。因为不是肉眼或天眼的境界为"无相"。或因为没有称为显示的譬喻为"无相"。
因为是不变异法为"坚固"。因此正是最上依止为"洲"。因为没有病等逼迫为"无恼"。因此正是无灾。因为没有爱着为"无着"。因为在有为无为中是无为部分,或因为是最上依止为"处"。因为是不坏灭性为"不死"。因为不流散不坏灭为"常"。
因为出离有为为"解脱"。因为是离有结缚之因为"解脱"。
776-7
"如此"即以如所说方法。"了知"即以受持询问而知。"证得方法"即通达方法的三学。"应作"即应修习。
令增长信和慧为"生信慧"。"如来教"即三藏佛语或四谛。由慧而生,或是慧的生起为"慧生",那就是净信即对佛等胜解,令它生起为"令生慧生净信"。"具义文"即具足极甜美的义文,或意思是具足义文精华,以罗字代替拉字。"知精华者"即知精华者,令他们惊异为"令知精华者惊异"。"究竟"即终了,意思是闻慧为根的无取般涅槃。
如是《显扬阿毗达摩义》
《入阿毗达摩注》中
涅槃义释注释完。

12. Dvādasamo paricchedo

Paññattiniddesavaṇṇanā

Etthāti yathāuddiṭṭhadhammānaṃ niddesapariyosāne. Ettakamevāti cittacetasikarūpanibbānamattameva. Paññāpetabbatoti paramatthadhammā viya sakasakasabhāvavasena apaññāyamānā hutvā lokasaṅketavasena paññāpiyamānattā. Paññāpanatoti paramatthavasena vijjamānāvijjamānadhammānaṃ pakāsanavasena paññāpanato. Tattha ‘‘paññāpetabbato’’ti iminā paññāpīyati pakārena ñāpīyatīti paññattīti evaṃ kammasādhanavasena atthapaññattibhūtā upādāpaññatti vuttā. ‘‘Paññāpanato’’ti iminā paññāpeti pakārena ñāpetīti paññattīti evaṃ kattusādhanavasena tassā abhidhāyakabhūtā nāmapaññattīti veditabbaṃ. Paṇṇattidukaniddese ‘‘saṅkhā…pe… vohāro’’ti (dha. sa. 1313-1314) catūhi padehi upādāpaññatti vuttā. ‘‘Nāmaṃ…pe… abhilāpo’’ti (dha. sa. 1313-1314) chahi padehi nāmapaññatti kathitāti ācariyānaṃ icchitattā vuttaṃ ‘‘tenevāhā’’tiādi. Tesaṃ tesaṃ dhammānanti heṭṭhā abhidhammamātikāya vuttānaṃ kusalākusalādidhammānaṃ. Saṅkhāti ‘‘ahaṃ mamā’’tiādinā saṅkhāyamānatā. Samaññāti saṅketavasena ñāyamānatā. Paññattīti asaṅkaravasena anekadhā vibhajitvā paññāpiyamānatā. Vohāroti pākaṭaṃ katvā vuccamānatā, kathanavasena upayujjamānatā vā. Atthābhimukhaṃ namatīti nāmaṃ. Taṃ pana anvattharuḷhīvasena duvidhaṃ, sāmaññaguṇakittimaopapātikanāmavasena catubbidhaṃ. Nāmakammanti nāmakaraṇaṃ. Nāmadheyyanti nāmaṭhapanaṃ, nāmadheyyanti vā seṭṭhānaṃ nāmaṃ. Akkharadvārena atthaṃ nīharitvā utti kathanaṃ nirutti. Byañjananti pākaṭakaraṇaṃ. Abhilāpoti abhilāpanaṃ.

Ahanti rūpādivinimuttaṃ ahaṃkārabuddhivisayabhūtaṃ attano khandhasamūhasantānamupādāya paññattaṃ tadaññānaññabhāvena anibbacanīyaṃ upādāpaññattiṃ vadati. Tenāha ‘‘ahanti hī’’tiādi. ‘‘Ahanti…pe… katvā’’ti upādāpaññattiyā uppattiṃ dassetvā yathātiādinā taṃ pakāseti.

Yasmā ‘‘samaññā paññatti vohāro’’ti ‘‘evaṃ saṅkhā’’ti imasseva vevacanaṃ, tasmā vuttaṃ ‘‘idāni paññāpanato paññatti’’ntiādi.

Tadanurūpā jātāti tajjā, avijjamānapaññatti viya kevalaṃ lokasaṅketavaseneva ahutvā dhammasabhāvassa anurūpavasena pavattā paññattīti attho. Nāmapaññattipi vacanatthasaṅkhātakāraṇaṃ upādāya paṭicca pavattanato upādāpaññattivohāraṃ labhatīti tassāpi upādāpaññattipariyāyo vutto. Gaṇṭhipadakārenāpi hi imināva adhippāyena upādāpaññattīti upādānavatī paññatti kāraṇavatiṃ kāraṇabhūtamatthamupādāya gahetvā tannissayena paññāpīyati, sabbopi paññattibhedo anena lakkhaṇena upādāpaññattimeva bhajati. Anupādāya hi paññatti natthīti vuttaṃ. Upanidhāpaññattīti paṭipakkhabhūtaṃ ekapaññattiṃ upanidhāya apekkhitvā pavattā paññatti. Cakkhusota-ggahaṇena ajjhattikāyatanāni dasseti, rūpasadda-ggahaṇena bāhirāyatanāni. Pathavītejovāyu-ggahaṇena phoṭṭhabbāyatanaṃ pabhedato dasseti. Eteneva dhammāyatanepi labbhamānabhedo dassitoti daṭṭhabbaṃ.


我来直译这段巴利文：
12.第十二章
施设义释注
"在此"即在如已宣说诸法的释义终了。"仅此"即仅有心心所色涅槃。"应施设"即因为不像胜义法以自性而了知,而是以世间共许而施设。"施设"即以胜义方式显示有无诸法的施设。其中以"应施设"说明被施设、以种种方式令了知为施设,如此依作用义成就为义施设的假立施设。以"施设"说明施设、以种种方式令了知为施设,如此依能作义成就为表述它的名施设,应当了知。在施设二法释义中,"想...言说"四词说明假立施设。"名...言辞"六词说明名施设,因为诸师所欲故说"所以说"等。"彼彼诸法"即在下阿毗达摩论母说的善不善等诸法。"想"即以"我、我所"等想度。"共许"即以约定而了知。"施设"即不混杂地以多种方式分别施设。"言说"即明了地称说,或以说方式应用。
"趣义为名"。它依义和习用二种,依普通、功德、假立、生起名四种。"名业"即命名。"名称"即立名,或名称即殊胜者的名。"释"即经由字门将义引出而说。"文"即令明了。"言辞"即言说。
"我"说的是离开色等、成为我执见慧境界、依取自己蕴聚相续而施设、不可说是彼此同异的假立施设。所以说"因为我"等。以"我...作"显示假立施设的生起后,以"如"等显示它。
因为"共许、施设、言说"是"如此想"的同义语,所以说"现在从施设的施设"等。
"相应生"即相应,意思是不像无施设仅由世间约定,而是依法自性相应方式转起的施设。名施设也因为依取称为语义的因而转起,所以获得假立施设的言说,因此也说它是假立施设的同义语。因为注释者也以此意趣说假立施设即有所取的施设,依取作为因的义而施设,一切施设分类以此相都从属假立施设。因为说没有不依取而施设。"对比施设"即依对比、观待对立的一施设而转起的施设。以眼耳摄取显示内处,以色声摄取显示外处。以地火风摄取显示触处的差别。应当了知由此也显示法处中所得的差别。


Yasmā pathavādikā paññatti sasambhārapathaviyaṃ ekassa nāmaṃ gahetvā samūhamevopādāya paññāpīyati, ghaṭādikā ca paññatti dhammasamūhesu sabbesameva nāmaṃ gahetvā samūhamevopādāya paññāpīyati, tasmā vuttaṃ ‘‘ekassa vā’’tiādi . Tattha ekassa nāmaṃ gahetvā samūhamupādāya paññāpiyamānāya pathavādivasena pākaṭabhāvato taṃ ṭhapetvā itaraṃ dassetuṃ ‘‘katha’’ntiādi vuttaṃ. Ayaṃ samūhapaññatti nāma samūhassa paññāpanato. Disākāsādīsu disā-ggahaṇena candasūriyāvattanamupādāya paññāpiyamānaṃ puratthimādidisāpaññattiṃ dasseti. Ākāsa-ggahaṇena asamphuṭṭhadhamme upādāya paññāpiyamānaṃ kūpaguhādiākāsapaññattiṃ dasseti. Kāla-ggahaṇena candāvattanādikamupādāya paññāpiyamānaṃ pubbaṇhādikālapaññattiṃ dasseti. Nimitta-ggahaṇena bahiddhā pathavīmaṇḍalādikaṃ, ajjhattikañca bhāvanāvisesaṃ upādāya paññāpiyamānaṃ kasiṇanimittādikaṃ dasseti. Abhāva-ggahaṇena bhāvanābalena appavattanasabhāvaṃ ākāsānañcāyatanajhānaṃ upādāya pavattaṃ ākiñcaññāyatanajhānārammaṇaṃ abhāvapaññattiṃ dasseti. Nirodha-ggahaṇena bhāvanābalena niruddhaṃ nevasaññānāsaññāyatanaṃ nissāya paññattaṃ nirodhapaññattiṃ dasseti. Ādi-ggahaṇena khayādisabhāvaṃ taṃ taṃ dhammamupādāya paññāpiyamānaṃ aniccalakkhaṇādikaṃ saṅgaṇhāti. Sāpi hi disākāsādikā viya dhammasamūhamupādāya apaññattabhāvato asamūhapaññattiyevāti.

Sāti ayaṃ dvidhā upādāpaññatti. Tajjāpaññatti vacanatthaṃ amuñcitvā pavattito upādāpaññattiyaṃyeva saṅgayhatīti vuttaṃ ‘‘vijjamānaṃ paramatthaṃ jotayatī’’ti. Evañca katvā upari ‘‘cha paññattiyopi ettheva saṅgahaṃ gacchantī’’ti vuttaṃ. Vijjamānanti sabhāvena upalabbhamānaṃ. Avijjamānanti ṭhapetvā lokasaṅketaṃ sabhāvavasena anupalabbhamānaṃ. Nāmamattanti nāmamattavantaṃ. Sotadvārajavanānantaranti paccuppannasaddārammaṇāya sotadvārajavanavīthiyā, tadanusārappavattāya atītasaddārammaṇāya manodvārajavanavīthiyā ca anantarappavattena . Manodvārajavanavīthipi hi sotadvārajavanānantarappavattā taggahaṇeneva idha gahitā. Gahitapubbasaṅketenāti ‘‘ayaṃ imassa attho, idamimassa vācaka’’nti evaṃ vacanavacanatthasambandhaggahaṇavasena gahitapubbabhāvasaṅketena. Yāyāti yāya nāmapaññattiyā karaṇabhūtāya. Manodvārajavanaviññāṇena kattubhūtena. Manodvārajavanaviññāṇena vā karaṇabhūtena, yāya nāmapaññattiyā kattubhūtāyāti attho. Paññāpīyatīti sammutiparamatthavasena pana duvidhaṃ atthajātaṃ paññāpīyati viññāpīyatīti vuttaṃ hoti. Tenāhu porāṇā –

‘‘Atthā yassānusārena, viññāyanti tato paraṃ;

Sāyaṃ paññatti viññeyyā, lokasaṅketanimmitā’’ti.

Katarajavanavīthiyaṃ panāyaṃ viññāyatīti? ‘‘Ghaṭo’’tiādisaddaṃ suṇantassa ekamekaṃ saddaṃ ārabbha paccuppannātītārammaṇavasena dve dve javanavārā honti, tato saddasamudāyamārabbha eko, tato nāmapaññattimārabbha ekoti evaṃ saddasamudāyārammaṇāya javanavīthiyā anantaraṃ nāmapaññatti pākaṭā hoti, tato paraṃ atthāvabodhoti ācariyā.


我来直译这段巴利文：
因为地等施设取一个名于具资具的地而依集合施设,瓶等施设取法集合中一切名而依集合施设,所以说"一个或"等。其中以取一个名而依集合施设以地等方式明显,为了除此显示其他而说"如何"等。这称为集合施设,因为是集合的施设。在方位虚空等中,以方位摄取显示依日月运行而施设的东等方位施设。以虚空摄取显示依无触法而施设的井洞等虚空施设。以时摄取显示依月运等而施设的上午等时施设。以相摄取显示依外在地轮等和内在修习特殊而施设的遍相等。以无有摄取显示依修习力无转起自性的空无边处定而转起的无所有处定所缘无有施设。以灭摄取显示依修习力已灭的非想非非想处而施设的灭施设。以等摄取摄集依灭等自性的彼彼法而施设的无常相等。因为那也如同方位虚空等,因为依法集合而施设无施设性,正是非集合施设。
这二种假立施设。相应施设不离语义而转起,所以摄入假立施设中,因此说"显示有胜义"。如此而说上面"六施设也摄入此中"。"有"即以自性可得。"无"即除世间约定以自性不可得。"只是名"即具只是名。"耳门速行之后"即以现在声所缘耳门速行路,以及依此转起的过去声所缘意门速行路之后转起。因为意门速行路也是耳门速行之后转起,以彼摄取而此中摄取。"已取前约定"即以"此是彼义,此是彼语言"如此语言与语义关系摄取方式已取前约定。"以何"即以何名施设为工具。以意门速行识为作者。或以意门速行识为工具,以何名施设为作者的意思。"被施设"即说明世俗胜义二种义类被施设、被了知。所以古德说：
"依此转的诸义，
其后被了知，
此施设应知，
由世间约定造。"
但在何速行路中了知此?听到"瓶"等声时,缘每一声以现在过去所缘方式有两个速行轮,然后缘声集合有一个,然后缘名施设有一个,如此声集合所缘速行路之后名施设明显,其后义了知,诸师说。


Yaṃ sandhāya chakkanayo vuttoti sambandho. Tathā avijjamānānanti paramatthato avijjamānānaṃ. Kenaci ākārenāti paramatthato, lokasaṅketato vā kenaci pakārena. Anupalabbhamānānaṃ pañcamasaccādīnanti ākāsādipañcamasaccādīnaṃ. Ādi-ggahaṇena aṭṭhamabojjhaṅgādike saṅgaṇhāti. Pakatipurisādīnanti satvarajatamānaṃ samānāvatthā pakatiaṅguṭṭhādiparimāṇo kārako vedako attā purisotiādinā parikappitānaṃ pakatipurisādīnaṃ. Ādi-ggahaṇena ākāsakusumādiṃ saṅgaṇhāti. Vijjamānena avijjamānapaññatti paramatthato vijjamānāhi vijjādīhi avijjamānassa puggalassa paññattattā. Sesesupi imināva nayānusārena attho veditabbo. Etthevāti upādāpaññattiyameva.

‘‘Kusaggenudakamādāya, samudde udakaṃ mine;

Evaṃ mānusakā kāmā, dibbakāmāna santike’’ti. (jā. 2.21.389) –

Vacanato manussaloke cakkavattisampattidibbasampattiṃ upanidhāya nihīnāyevāti vuttaṃ ‘‘kapaṇaṃ…pe… nidhāyā’’ti. Mānusakanti manussaloke bhavaṃ. Paramattho ca vijjatīti pāṭhaseso.

778.Tatiyā koṭi na vijjati anupalabbhamānattā. Vuttañhetaṃ mahāaṭṭhakathāyaṃ –

‘‘Duve saccāni akkhāsi, sambuddho vadataṃ varo;

Sammutiṃ paramatthañca, tatiyaṃ nopalabbhatī’’ti. (dī. ni. aṭṭha. 1.439-443);

Paravādesu na kampatīti pakatipurisantarādivādīnaṃ paresaṃ titthiyānaṃ vādesu sampattesu, nimittabhūtesu vā na kampati na pavedhati na calatīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Paññattiniddesavaṇṇanā niṭṭhitā.



我来帮您直译这段巴利文：
这是关于六种方法所说的连接。同样，对于"不存在的"，从胜义谛来说是不存在的。"以某种形式"是指从胜义谛或世俗约定的某种方式。"无法获得的第五谛等"是指虚空等第五谛等。"等"字包含了第八觉支等。"本性人等"是指以相同状态的本性、拇指等度量的作者、感受者、自我、人等被设想的本性人等。"等"字包含了空中花等。"以存在显示不存在的概念"是因为从胜义谛存在的明等来表示不存在的补特伽罗的概念。其余的也应以此方法类推理解。"就在这里"即仅在依止概念中。
"如以草尖取水，
欲测量海水；
如是人间欲乐，
对比天界快乐"（本生经2.21.389）
因此经文说，与人间转轮圣王的成就相比，天界的成就是低劣的，所以说"贫乏...等...比较"。"人间的"是指存在于人世间的。"胜义谛确实存在"是省略的经文。
778. 第三边际不存在是因为无法获得。正如在大注释书中所说：
"正等觉者说法中最胜，
宣说二谛法，
世俗与胜义，
第三不可得。"（长部注释1.439-443）
"在他说中不动摇"的意思是：当遇到或成为因缘时，对于主张本性、神我等的其他外道们的论说不会震动、不会恐惧、不会动摇。
如是《阿毗达摩义显》
《入阿毗达摩注释》中
概念阐释注释完毕。

13. Terasamo paricchedo

Kārakapaṭivedhavaṇṇanā

Niddiṭṭhāti uddesaniddesādivasena dassitā. Kusalādayoti kusalākusalā. Etesaṃ pana na niddiṭṭhoti sambandho . Pubbe ‘‘kārako’’ti vacanaṃ viya ‘‘vedako’’ti avuttepi ‘‘attā kārako vedako’’ti attano laddhitāya ‘‘tassa hi kārakassa vedakassā’’ti vuttaṃ. Kusalākusalānamabhāvopi siyā, itarathā ahetukadosāpattitoti adhippāyo. Tesaṃ kusalākusalānaṃ āyattā vutti etesanti tadāyattavuttino. Tesanti kusalākusalādīnaṃ. Tasmāti kārakābhāve kusalākusalānaṃ, tabbipākānañca abhāvato. Niratthikāti desetvāpi bodhetabbābhāvato niratthikā. ‘‘Nāyaṃ niratthikā’’ti vatvāpi ‘‘sātthikā’’ti vacanaṃ pana parassa daḷhaggāhatthaṃ. Lokepi hi evaṃ vohāraṃ voharanti, evameva bhavati, nāññathātiādi. Tatthāti kārakābhāvepi attā atthīti gahaṇe. Anurodhoti anukūlapakkhapātoti attho. Idhāti kārakābhāvepi kusalādayo atthīti gahaṇe. Virodhoti paṭigho.

Evaṃ kārakābhāvepi kusalādīnaṃ sabbhāvaṃ yuttito sādhetvā idāni lokasiddhena nidassanena sādhetuṃ ‘‘athāpī’’tiādi vuttaṃ. Athāpīti kārakābhāvepi. Pathavi-ggahaṇena pathavojaṃ dasseti. Tathā āpa-ggahaṇena āpojaṃ. Tejoti sītuṇhavasena duvidhā tejodhātu. Utūti hemantādiutu. Ādi-ggahaṇena bījādike saṅgaṇhāti. Janakapaccayo hetu, anupālanakapaccayo paccayo nāmāti āha ‘‘hetupaccayasāmaggiyā’’ti. ‘‘Phalanibbattako hetu, paccayo anupālanako’’ti hi vuttaṃ.

Evaṃ kārakābhāvepi kusalākusalappavattiṃ sādhetvā idāni paraparikappitaṃ attānameva tāva paṭikkhipituṃ ‘‘athāpi cetthā’’tiādi āraddhaṃ. Kāmaṃ paññāparibāhiradiṭṭhiyā eva attā parikappīyati, paro pana ‘‘paññāya parikappemī’’ti maññatīti tassa laddhivasena ‘‘paññāya parikappito’’ti vuttaṃ. Taṃ upaparikkhissāma tāvāti tiṭṭhatu tāva cesā kārakābhāvepi kusalādīnaṃ bhāvābhāvavicāraṇā paṭhamaṃ tameva attānaṃ upaparikkhissāmāti attho. Dosamettha vattukāmo pucchatīti adhippāyena paṭiññaṃ adatvāva pucchanto āha ‘‘kiñcetthā’’ti. Sacetano vā udāhu acetano vāti ettha ko dosoti attho. Itaro ubhayathāpi dosoyeva. Yañhi acetanaṃ attānaṃ, na taṃ kārakaṃ, vedakañca, yathā taṃ pākārataruādayo. ‘‘Acetanovāyaṃ attā’’ti anumānena kārakavedakattābhāvasiddhitoti dassetuṃ ‘‘yadi acetano’’tiādi vuttaṃ. Anaññoti avinibbhogavasena anañño. Itarathā ‘‘sacetano’’ti vacanameva na upapajjeyya. Sahabhāvī nāma añño na hotīti. Attanopi nāso siyāti avinibbhogavuttirūpesu ekassa nāse itarassāpi vināso viya. Cetanāyapi nāso na bhavati avinibbhogarūpesu ekassa avināse itarassāpi avināso viyāti adhippāyo.


我来 协助您直译这段巴利文：
13. 第十三品
作者通达释
"已说明"是指通过列举、解释等方式已经显示。"善等"是指善与不善。而"对于这些未说明"是相连的。如前"作者"之语，虽未说"感受者"，但由于"自我是作者与感受者"的自己之见，所以说"对于那个作者与感受者"。善与不善也可能不存在，否则将导致无因的过失，这是其意趣。"依彼而活"是指这些依赖那些善与不善而运作。"彼等"是指善、不善等。"因此"是指由于没有作者则善与不善及其果报都不存在。"无意义"是指即使宣说也无可使人觉悟，故无意义。说了"此非无意义"之后又说"有意义"，是为了令他人坚固执持。世间也这样言说："就是这样，不会有别的"等。"其中"是指即使无作者而执取有自我。"随顺"是指倾向赞同之义。"此中"是指即使无作者而执取有善等。"违逆"是指对立。
如是即使无作者也以理证成善等的存在，现在为以世间成就的例证来证成而说"复次"等。"复次"是指即使无作者。以"地"字显示地界。同样以"水"字显示水界。"火"是指冷热两种火界。"时节"是指冬季等时节。"等"字包含种子等。生起因缘称为因，维持因缘称为缘，故说"因缘和合"。因为说"因是果的生起者，缘是维持者"。
如是证成即使无作者也有善不善的运作之后，现在为了首先否定他人所执的自我而开始说"复次此中"等。虽然自我是由离开智慧的见解所设想，但他人认为"我以智慧设想"，故随顺他的主张而说"以智慧设想"。"我们且观察它"是指且搁置这个即使无作者也有善等存在与否的考察，我们首先观察那个自我的意思。为了说过失而带着意趣不给予承认就直接发问说"此中何"。"是有识还是无识"在此中有何过失的意思。另一方两种都有过失。若自我无识，它就不是作者和感受者，如墙壁树木等。为了显示"此自我无识"以推理而成立非作者感受者性，故说"若无识"等。"无异"是指以不相离而无异。否则"有识"之说就不成立。共存者即非他物。"自我也会坏灭"是指如不相离之物其一坏灭则另一也坏灭。意趣是识也不会坏灭，如不相离之物其一不坏灭则另一也不坏灭。


‘‘Cetanāya anaññattā’’ti kāraṇaṃ vatvā tameva samatthetuṃ ‘‘cetanattāna’’ntiādi vuttaṃ. ‘‘Attano anāse sati cetanāyapi vināso na bhavatī’’ti sutvāpi parassa niruttarabhāvo, cetanāya nāse visesakāraṇābhāvatoti adhippāyenāha ‘‘atha cetanāyayevā’’tiādi. Attāva nassatu, tiṭṭhatu cetanā. Ko hi visesakāraṇābhāve attani anurodho, cetanāya virodhoti adhippāyo. Paṭiññā hīnāti pubbe dinnapaṭiññā parihīnā. Atha na bhavati, ‘‘paṭiññā hīnā’’ti yadi attano vināse cetanāya avināso na bhavati. Cetanattānaṃ anaññabhāvena cetanāya nāse attanopi vināsappasaṅgato attā na nassatīti tava paṭiññā hīnā. Vuttappakārato viparītaṃ vāti yathāvuttappakārato viparītaṃ. Cetanāya vināsepi attā na nassati, attano pana avināsepi cetanā nassatīti evaṃ vā tava adhippāyo siyāti attho. Attā nassatu, cetanā tiṭṭhatu aññabhāve ubhinnaṃ samānayogakkhamatāya bhavitabbatoti adhippāyo. Paṭiññāhīno bhavasīti cetanāyeva nassati, attā na nassati paṭiññāya hīno bhavasi.

Idhāti aññattha pakkhe. Lakkhaṇakatanti aññamaññavisadisehi bhinnalakkhaṇehi kataṃ. Desantarakatanti bhinnadesakataṃ. Jāto vedīyati ñāyatīti jātavedo, aggissetaṃ adhivacanaṃ. Ḍayhamāneti uddhane pakkhipitvā paccamāne. Eko pavattipadeso imesanti ekadesā, tesaṃ bhāvoti ekadesattaṃ.

Avinibbhogatoti lakkhaṇato bhedepi ṭhānavasena avinibbhujjanato avisaṃsaṭṭhattā ‘‘ekadesatte’’tiimasseva vevacanavasena ‘‘avinibbhogabhāvepī’’ti vuttaṃ. Taṃ ayuttanti taṃ ‘‘ubhinnaṃ ekadesatā natthī’’ti iminā saha na yujjati. Paṭiññā hīnāti yadi pubbapaṭiññā pamāṇaṃ, ayaṃ paṭiññā hīnā. Yadi vā pana ayaṃ pamāṇaṃ, itarā hīnāti attho. Atha vā cetanāya attano padesavasena nānatte attano acetanattabhāvappattito ‘‘sacetano attā’’ti heṭṭhā tayā dinnapaṭiññā parihīnāti evamettha attho daṭṭhabbo.

Acetano attāti attā acetanoti katvā. Pubbe vuttadosatoti ‘‘yadi acetano siyā’’tiādinā ādito vuttadosato. Tasmāti yasmā evaṃ upaparikkhiyamāne vimaddanasaho hoti, tasmā.

779.Yadievanti yadi paramatthato kusalākusalānaṃ kārako, tabbipākānañca vedako natthi, evaṃ sante atha kasmā bhagavatā vuttanti sambandho.

Sandhāvatīti saṃsarati. Attanā katakusalākusalakammapaccayattā vipākabhūtaṃ sukhadukkhampi attanā katameva nāma hotīti vuttaṃ ‘‘sukhadukkhaṃ sayaṃkata’’nti.

780.Saṃsāramāpannoti –

‘‘Khandhānañca paṭipāṭi, dhātuāyatanāna ca;

Abbocchinnaṃ vattamānā, ‘saṃsāro’ti pavuccatī’’ti. (dha. sa. aṭṭha. nidānakathā; visuddhi. 2.619) –

Evaṃ vuttakhandhapaṭipāṭiādivasappavattaṃ saṃsāraṃ punappunaṃ pavattivasena paṭipanno. Dukkhamassa mahabbhayanti assa saṃsārāpannassa sattassa jātiādidukkhaṃ mahabbhayaṃ mahābhayasaṃvattanakanti attho. Opapātikoti uppajjamāno.

781.Bhārā have pañcakkhandhāti rūpādayo pañcakkhandhā bhārabhūtā, sīse nikkhittabhārasadisāti vuttaṃ hoti. Bhārahāro ca puggalo tassa pañcakkhandhabhārassa hārako. Bhārādānanti paṭisandhivasena pañcakkhandhabhāraggahaṇaṃ. Bhāranikkhepananti puna aggahetabbatāpādanena anupādāparinibbānavasena bhārassa nikkhipanaṃ.

782.Yanti kusalākusalakammaṃ. Sakanti āyattaṃ.



我来 助您直译这段巴利文：
说了"与识无异"的原因后，为了证成它而说"识与我"等。听到"当自我不灭时识也不灭"后，对方无以回应，因为识灭时无特殊原因，带着这样的意趣而说"那么若只有识"等。让自我灭去，让识存在。因为在无特殊原因时，何须随顺于我而违逆于识，这是其意趣。"违背承诺"是指违背先前所作的承诺。若在自我灭时识不灭，则"违背承诺"。因识我无异性，识灭时自我也会灭的过失，所以自我不灭，你的承诺已违背。"或与所说相反"是指与如上所说相反。或者你的意趣是：即使识灭自我不灭，而即使自我不灭识却会灭，这样的意思。让自我灭，让识存在，因为若是异物二者应有相同的适应性，这是其意趣。"你违背承诺"是指只有识灭而自我不灭，你违背了承诺。
"此中"是指在另一方面。"由特相所作"是指由相互不同的各种特相所作。"由处所所作"是指由不同处所所作。"生知"是指被生起、被感受、被了知，这是火的别名。"被烧时"是指放入灶中被烹煮时。"一分"是指这些的一个运作处所，其状态为一分性。
"不相离"是指虽在特相上有别，但由于处所上不能分开而不混杂，故说"一分性"的同义语是"不相离性"。"此不应理"是指此与"二者无一分性"不相应。"违背承诺"是指若先前承诺为量，则此承诺已违背。或者若此为量，则另一已违背的意思。或者由于识与我以部分而有差别，则我成为无识性，因此你先前所作"我有识"的承诺已违背，如是应当理解此中的意思。
"无识之我"是说我无识。"先前所说过失"是指由"若是无识"等最初所说的过失。"因此"是指因为如是观察时不能承受破斥，所以。
779. "若是如此"是指若胜义谛中无善不善的作者及其果报的感受者，如是则为何世尊所说，这是相连的。
"流转"是指轮回。因为由自作善不善业为缘，所以果报性的苦乐也名为自作，因此说"苦乐是自作"。
780. "入于轮回"是指：
"诸蕴的相续，
及界处等，
无间而运转，
名为'轮回'"。
如是所说蕴相续等力而转的轮回，以一再运转的方式而趣入。"彼之大怖苦"是指对于此入轮回的有情，生等苦是大怖畏，是导致大恐怖的意思。"化生"是指正在生起。
781. "五蕴实为担"是指色等五蕴是重担，如头顶所负之担的意思。"补特伽罗是担者"是指那五蕴重担的担负者。"担之取"是指以结生的方式取五蕴重担。"担之舍"是指以不再取得而达到无取般涅槃的方式舍弃重担。
782. "彼"是指善不善业。"自己的"是指所属的。

783. Ekassa puggalassāti sambandho. Ekena kappenāti ekasmiṃ kappe.

784.Assaddhotiādi heṭṭhā vuttatthaṃ.

‘‘Tañca kho sammutivasena, na paramatthato’’ti vatvā tadeva patiṭṭhāpetuṃ ‘‘nanu bhagavatā’’tiādi vuttaṃ. ‘‘Kiṃ nu satto’’ti gāthā vajirāya theriyā vuttāpi bhagavato adhippāyavaseneva vuttattā bhagavatā vuttā nāma hotīti katvā vuttaṃ ‘‘bhagavatā idampi vutta’’nti.

785.Kiṃ nu sattoti paccesīti rūpavedanādīsu kiṃ nāma satto puggaloti gaṇhāsi.

786.Aṅgasambhārāti cakkādiavayavasambhāresu, cakkādiavayavānaṃ samodhānevāti attho. Saddoti vohāro.

Tasmāti yasmā evaṃ paramatthato sattassa abhāvo bhagavatā vutto, tasmā. Na vacanamattameva ālambitabbaṃ adhippāyaṃ pahāyāti attho. Daḷhamūḷhova hutvā gaṇhātīti daḷhamūḷhaggāhī, kāraṇe dassitepi apariccajanavasena gahaṇaṃ daḷhaggahaṇaṃ. Kāraṇasseva daṭṭhumasamatthatāvasena gahaṇaṃ mūḷhaggahaṇaṃ. Tādisena na bhavitabbanti āha ‘‘na ca…pe… bhavitabba’’nti. Suttapadānanti neyyatthanītatthavasena ubhayathā ṭhitānaṃ suttantānaṃ.

Dve saccāni vuttāni tathā tathā vinetabbānaṃ puggalānaṃ vasenāti adhippāyo. Yesañhi sammutidesanāya visesādhigamo hoti, tesaṃ sammutisaccavasena deseti. Yesañca paramatthadesanāya, tesaṃ paramatthavasena deseti. Desabhāsākusalo viya ācariyo taṃtaṃdesavāsimāṇavānaṃ tāya tāya bhāsāya. Sammutisaccaṃ paramatthasaccañcāti ettha ‘‘puggalo satto itthī puriso khattiyo brāhmaṇo devo’’tievamādi paramatthato avijjamānampi loke katasaṅketavasena tathattā sammutisaccaṃ . Khandhadhātuāyatanāni satipaṭṭhānātievamādi paramatthavaseneva tathatthā paramatthasaccaṃ. Tenāhu aṭṭhakathācariyā –

‘‘Saṅketavacanaṃ saccaṃ, lokasammutikāraṇaṃ;

Paramatthavacanaṃ saccaṃ, dhammānaṃ bhūtakāraṇaṃ. (dī. ni. aṭṭha. 1.439-443);

‘‘Tasmā vohārakusalassa, lokanāthassa satthuno;

Sammutiṃ voharantassa, musāvādo na jāyatī’’ti.

787-8. Yo so imaṃ ganthaṃ accantaṃ satatampi cinteti, tassa tato siddhā paramā paññā vepullabhāvaṃ gacchati. Adhiṃ cittasantāpaṃ nīharati apanetīti adhinīharaṃ. Vimatiyā vicikicchāya, mohassa vā vināsaṃ karoti upanissayabhāvatoti vimativināsakaraṃ. Atthabyañjanasampadāya manavaḍḍhanato piyakaraṃ. Vikasatīti dibbati. Idhāti imasmiṃ sāsane, abhidhamme vā.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Kārakapaṭivedhavaṇṇanā niṭṭhitā.

14. Cuddasamo paricchedo

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā

789. Evaṃ paramatthasammutivasena ubhayathāpi sabbadhamme saṅkhepato dassetvā idāni yasmā tesu uggahaṇaparicchedādivasena kataparicayena atthakāmena kulaputtena ekaṃsato bhāvanāya abhiyogo kātabbo, tasmā bhāvanānayaṃ saṅkhepato dassetumārabhanto āha ‘‘bhāvanānaya’’ntiādi. Tattha bhāvanānayanti lokiyalokuttarabhāvanānayaṃ, kusaladhammānaṃ vaḍḍhanakkamanti attho. Diṭṭhadhammikasamparāyikaṃ hitaṃ ānayati upanetīti hitānayo, taṃ hitānayaṃ. Mānayanti mānento. Diṭṭhadhammikasamparāyikatthehi anusāsanato sattānaṃ sukhaṃ ānetīti sukhānayo, taṃ sukhānayaṃ. Paramaṃ byākaromi, paramaṃ bhāvanānayanti vā yojanā.



我来 助您直译这段巴利文：
783. "一个补特伽罗"是相连的。"一劫"是指在一个劫中。
784. "无信"等的意义如前所述。
说了"那只是世俗谛，不是胜义谛"之后，为了确立它而说"难道世尊"等。"何为有情"偈虽是长老尼金刚所说，但因是随顺世尊意趣而说，故称为世尊所说，因此说"世尊也说此"。
785. "你认为何为有情"是指在色受等中，你执取什么为有情、补特伽罗？
786. "诸支聚合"是指在轮等部分的聚合中，即轮等部分的组合的意思。"名称"是指言说。
"因此"是指因为如是世尊说了胜义谛中无有情，所以。意思是不应舍弃意趣而仅执著语言。"坚固愚执"是指坚持且愚昧地执取，即使显示了理由也不放弃的执取是坚固执取。由于不能理解理由而执取是愚昧执取。不应如此，故说"不应...等...成为"。"诸经句"是指依应解释义和确定义而双重安立的诸经。
说二谛是依随应调伏的诸补特伽罗的意趣。对于以世俗谛教说能获得殊胜证悟的人，则以世俗谛教说。对于以胜义谛教说能获得的人，则以胜义谛教说。如善巧于地方语言的老师对各地学生用其各自的语言。关于"世俗谛与胜义谛"，此中"补特伽罗、有情、女人、男人、刹帝利、婆罗门、天神"等虽在胜义谛中不存在，但由世间约定故如是为世俗谛。蕴、界、处、念住等依胜义如是为胜义谛。故注释师们说：
"约定言语为谛，
因世间共许；
胜义言语为谛，
因诸法实性。"（长部注释1.439-443）
"是故善世间言，
导师说世俗，
不生虚妄语。"
787-8. 若有人常常深入思惟此论，则由此成就的最上智慧趋向广大。"除烦恼"是指去除、消除心的热恼。"破除疑惑"是指因为成为近依，故能破坏疑惑或愚痴。因意义和文句圆满而增长心意，故"可爱"。"光辉"是指照耀。"此中"是指在此教法中，或在阿毗达摩中。
如是《阿毗达摩义显》
《入阿毗达摩注释》中
作者通达释完毕。
14. 第十四品
色界定修习释
789. 如是简要显示了依胜义谛和世俗谛两种的一切法之后，现在因为对它们以受持、决择等方式修习的欲求义利的良家子弟，必须确实地致力于修习，所以为了简要显示修习方法而开始说"修习方法"等。其中"修习方法"是指世间出世间修习方法，是善法增长的次第的意思。引导现世与来世的利益故为利益引导，即彼利益引导。"尊重"是指尊敬。引导众生现世与来世义利的教导故为安乐引导，即彼安乐引导。或者与"我宣说最上，最上修习方法"相连。

790. Manussānaṃ dhammato uttaraṃ ñāṇadassananti sambandho. Tattha manussānaṃ dhammā nāma manussānaṃ pakatidhammabhūtā dasa kusalakammapathā, tato uttaraṃ ñāṇadassanaṃ nāma mahaggatalokuttaradhammā. Te hi jānanaṭṭhena ñāṇaṃ, paccakkhato viya dassanaṭṭhena ca dassananti adhippetā. ‘‘Uttarimanussāna’’nti vā yathāṭhitavaseneva sambandho. Bālamanussādito uttarimanussānaṃ jhāyīnañceva ariyānañcāti attho.

791.Saṅkassarasamācāretiādīhi sīlavisuddhiyā payojanadassanaṃ. Tattha saṅkāya saritabbo samācāro assāti saṅkassarasamācāro. Yaṃ kiñci lāmakakammaṃ disvā ‘‘idaṃ asukena kataṃ bhavissatī’’ti evaṃ pavattetabbāya saṅkāya attano vā pare yaṃkiñci mantente disvā ‘‘mama idañcidañca asāruppaṃ jānitvā mantetī’’ti evaṃ pavattasaṅkāya upagantabbasamācāroti attho. Dussīleti etadeva vibhāvetuṃ ‘‘sīlavajjite’’ti vuttaṃ. Dussīleti vā dūsitasīle khaṇḍādibhāvaṃ upagatasīle. Sīlavajjiteti sabbena sabbaṃ sīlavirahite. Natthi jhānanti lokiyajjhānampi tāva natthi. Kuto maggoti lokuttaramaggo kuto, kena kāraṇena lokuttaradhammānaṃ hetuyeva vijjatīti attho.

792. Caranti tasmiṃ sīle paripūrakāritāya pavattantīti cārittaṃ. Vāritaṃ tāyanti rakkhanti tena, vāritato vā attānaṃ tāyatīti vārittaṃ. Yaṃ bhagavatā ‘‘idaṃ kātabba’’nti paññattisikkhāpadapūraṇaṃ, idaṃ cārittaṃ nāma. Yaṃ ‘‘na kātabba’’nti paṭikkhittaṃ, tassa akaraṇaṃ vārittaṃ nāma. Acchiddantiādīsu yassa sattasu āpattikkhandhesu majjhe sikkhāpadaṃ bhinnaṃ, tassa sīlaṃ chiddasāṭako viya chiddaṃ nāma hoti, tabbiparītaṃ acchiddaṃ. Yassa ādimhi vā ante vā bhinnaṃ, tassa pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti, tadaññaṃ akkhaṇḍaṃ. Kamassa ādarakaraṇavasena akkhaṇḍanti, kamavilaṅghanavasena ‘‘akkhaṇḍamacchidda’’nti vā pāṭho. Akammāsa-ggahaṇena asabalattampi vuttaṃ, sabalakammāsānaṃ bhedassa appamattakabhāvato. Ettako hi tesaṃ viseso. Yassa paṭipāṭiyā dve tīṇi sikkhāpadāni bhinnāni, tassa piṭṭhiyā, kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarena sabalavaṇṇā gāvī viya sabalaṃ nāma hoti. Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinducitragāvī viya kammāsaṃ nāma hoti. Yaṃ pana tathāvidhaṃ na hoti, taṃ ‘‘asabalaṃ akammāsa’’nti vuccati. Aninditanti iminā bhujissaviññuppasatthaaparāmaṭṭhasamādhisaṃvattanikabhāve saṅgaṇhāti. Tattha ‘‘imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’’ti evaṃ taṇhāya aparāmaṭṭhaṃ taṇhādāsabyato mocitattā bhujissaṃ nāma. Adāsañhi loke bhujissoti vadanti. Yathāvuttaguṇapāripūriyā buddhādīhi viññūhi pasaṃsitabbanti viññuppasatthaṃ. Taṇhādiṭṭhīhi aparāmaṭṭhaṃ ṭhitibhāgiyaṃ aparāmaṭṭhaṃ nāma. Jhānādīnaṃ paccayo bhavituṃ samatthaṃ visesabhāgiyaṃ samādhisaṃvattanikaṃ nāma.

793-

我来帮您直译这段巴利文：
790. "人类的法之上的智见"是相连的。其中"人类的法"是指作为人类本性法的十善业道，"其上的智见"是指广大和出世间法。因为它们以了知义为智，以如亲见义为见，这是其意趣。或者"胜过人类"就按原文相连。意思是胜过凡夫等的禅修者和圣者们。
791. 以"行为可疑"等显示戒清净的作用。其中"行为可疑"是指其行为应被怀疑。见到某些卑劣行为后而想"这必是某人所做"如此可起怀疑，或见到他人私下交谈而想"知道我这样那样不适当而谈论"，如此生起怀疑而可归咎的行为，这是其意思。"恶戒者"为了说明这个而说"离戒者"。或"恶戒者"是指污染了戒，达到破损等状态的戒。"离戒者"是指完全没有戒。"无禅那"是指连世间禅那都没有。"何况道"是指出世间道从何而来，以何因缘有出世间法的因的意思。
792. 以圆满实行而转起于彼戒中为"行持"。以此守护禁止的，或以此守护自己免于禁止的为"止持"。世尊所制定"应当做这个"的学处的圆满，这称为行持。所制止"不应做"的，不做那个称为止持。在"无破漏"等中，若在七种罪聚中间破坏学处，其戒如破漏的衣服称为破漏，与此相反为无破漏。若在开始或末尾破坏，其戒如边缘破损的衣服称为破损，与此不同为无破损。由于尊重次第故无破损，或由于违越次第故"无破损无破漏"为经文。以"无杂染"包含了无斑点性，因为斑点杂染的差别很小。这就是它们的差别。若连续破坏两三条学处，其戒如背部或腹部生起异色的黑色红色等任一色的斑纹牛称为斑纹。若间隔破坏，如间隔有异色斑点的花纹牛称为杂染。若非如此，则称为"无斑纹无杂染"。以"无可责"包含了自在、智者所赞、无执着、引生定的状态。其中"我以此戒或禁行或梵行将成为天神或某类天神"如此不被渴爱执着，因解脱渴爱奴役故称为自在。世间称非奴为自在。因具足如上所说功德故为智者所赞叹为智者所赞。不被渴爱见执着的是住分无执着。能作为禅那等因的是胜分引生定。
793-

7.Vivekasukhanti kāyacittūpadhivivekasukhaṃ. Kāyavivekasukhampi hi sampannasīlasseva dussīlassa suññāgārādīsu vasatopi bheravārammaṇādiāpāthagamanena dukkhasseva visesato sampajjanato. Alaṅkāro anuttaroti devabrahmarājarājamahāmattādīnaṃ majjhe anaññasādhāraṇasobhāpaṭilābhahetutāya niruttaro alaṅkāraviseso. Ratananti cakkavattīnaṃ cakkaratanāditopi savisesaṃ ratijananato anuttaraṃ ratanaṃ. Cakkaratanādikañhi vaṭṭanissitameva ratiṃ janeti, idaṃ pana vivaṭṭanissitampi janetīti visesato ratijanakaṃ hoti. Icchiticchitassa sampattivisesassa nipphādanato cintāmaṇisamanti cintāmaṇi. Yānanti saṃsārakantārataraṇe yānaṃ. Sītalanti cittasītibhāvakaraṇena sītalaṃ. Kilesamaladhovananti gaṅgāyamunādīhipi dubbisodhanīyassa kilesakālusiyassa dhovanaṃ. Guṇānaṃ mūlabhūtanti sabbesampi lokiyalokuttaraguṇānaṃ mūlabhūtaṃ. ‘‘Sīle patiṭṭhāya (saṃ. ni. 1.23), ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha’’nti (saṃ. ni. 5.369) ca ādivacanañhettha nidassanaṃ. Dosānaṃ vītikkamavatthubhūtassa balassa vināsanato dosānaṃ balaghāti.

Tasmāti yasmā evaṃvidhānisaṃsasampannaṃ sīlaṃ, tasmā. Duvidhalakkhaṇanti okkhittacakkhuappasaddādivasena kāyakammādīnaṃ avippakiṇṇatāsādhanato samādhānalakkhaṇaṃ, kusaladhammānaṃ mūlabhāvato patiṭṭhānalakkhaṇanti evaṃ duvidhalakkhaṇaṃ, cārittavārittavasena vā duvidhasabhāvanti attho. Atthānaṃ kāmeti tassa hitāsīsanavasenāti atthakāmo. Piyaṃ sīlamassāti piyasīlo.

798-9. Kātabbo palibodhassupacchedoti sambandho. Katividho panāyaṃ palibodho, kiṃ sarūpo cāti āha ‘‘palibodhādasā’’tiādi, ‘‘āha mahāaṭṭhakathāya’’nti adhippāyo. Tattha āvāsoti ekampi ovarakaṃ ādiṃ katvā yāva sakalopi saṅghārāmo, so tattha paṭibaddhacittassa palibodho, na itarassa. Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā, taṃ tehi saṃsaṭṭhaviharatova palibodho. Lābhoti cattāro paccayā, tepi tattha sāpekkhasseva palibodhā. Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā. So uddesaparipucchādānena samaṇadhammassa okāsālābhino palibodho. Kammanti navakammaṃ, taṃ karontena vaḍḍhakiādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbathāpi palibodho. Addhānanti maggagamanacittassa dubbinodanīyatāya taṃ samaṇadhammassa palibodho. Ñātīti ettha kula-ggahaṇena ñātikulassapi gahitattā ekekā ñāti idha gahitāti daṭṭhabbā. Ye pana vihāre ācariyupajjhāyādayo, ghare mātādayo, te gilānā palibodhā. Ābādhoti yo koci rogo, so bādhayamāno palibodho. Ganthoti pariyattipariharaṇaṃ, taṃ sajjhāyādīhi niccabyāvaṭasseva palibodho. Iddhīti pothujjanikaiddhi. Sā hi dupparihārā appamattakeneva bhijjati, ayaṃ pana vipassanāya palibodho, na samādhissa samādhiṃ patvā paṭilabhitabbattā. Teti te palibodhā.

800-

我来帮您直译这段巴利文：
797. "离欲乐"是指身、心、依处的离欲乐。因为即使是身离欲乐，也只有具足戒者才能获得，对于恶戒者，即使住在空闲处，也会因恐怖所缘等的现前而特别生起苦。"无上庄严"是指因为在天神、梵天、国王、大臣等中间获得无与伦比的庄严，故为无上庄严殊胜。"宝"是指因为能生起殊胜于转轮王的轮宝等的喜悦，故为无上宝。因为轮宝等只能生起世间的喜悦，而此能生起出世间的喜悦，故特别能生起喜悦。因能成就所欲求的殊胜成就，故如如意宝。"车乘"是指渡越轮回旷野的车乘。"清凉"是指因能使心清凉而成为清凉。"洗涤烦恼垢"是指洗涤连恒河雅姆纳河等都难以清洗的烦恼污浊。"诸功德之根本"是指一切世间出世间功德的根本。这里"立足于戒"和"什么是诸善法的开始？戒很清净"等语是例证。因为破坏违犯事物的力量，故为"破除过失的力量"。
"因此"是指因为戒具有如是功德，所以。"二种相"是指因为通过垂视、轻声等使身业等不散乱而成就定相，因为是善法的根本而成为住立相，如是为二种相，或以行持、止持为二种自性的意思。"欲求义利"是指因为希望他的利益。"爱戒"是指戒为他所爱。
798-9. "应断除障碍"是相连的。"这障碍有几种，其性质如何"而说"障碍有十"等，意思是"在大注释书中说"。其中"住所"是指从一个房间开始乃至整个僧园，对于心系缚于此的人是障碍，对其他人则不是。"俗家"是指亲戚家或护持家，对于与他们共住相处的人是障碍。"利养"是指四资具，对于对此有期待的人才是障碍。"众"是指经典众或论典众。对于因授受诵问等而无暇修沙门法的人是障碍。"事业"是指新建造，对于从事此的人必须知道工匠等的得失，必须关心已作未作，故一切都成为障碍。"旅行"是指因难以去除旅途之心，故对沙门法成为障碍。在"亲戚"中，因以"俗家"已摄取亲戚家，故这里应理解为指个别亲戚。在寺院中的师长等，在家中的母亲等，若生病则成为障碍。"病"是指任何疾病，在困扰时成为障碍。"书本"是指维持经典，对于经常忙于诵习等的人才是障碍。"神通"是指凡夫神通。因为它难以维持，稍有不慎就会破坏，这是观的障碍，不是定的障碍，因为要得定后才能获得。"彼等"是指那些障碍。
800-

2.Palibodhassupacchedaṃ katvāti ettha paṭhamo tattha nirapekkhacittatāya, dutiyo asaṃsaggena, tatiyo lābhasakkāruppattiṭṭhānaṃ pahāya aññattha gamanena, catuttho yathāraddhaganthasamāpanena , aññassa saṅgāhaṇena vā, pañcamo yathāraddhakammassa niṭṭhāpanena, saṅghādīnaṃ niyyātanena vā, chaṭṭho gantvā kiccatīraṇena, sattamo upaṭṭhahitvā ñātīnaṃ pākatikakaraṇena, aṭṭhamo bhesajjakaraṇena, vīriyādhiṭṭhānena vā, navamadasamā tattha abyāvaṭatāya upacchinditabbā. Upasaṅkamitabboti yattha so vasati, tattha upasaṅkamanavidhiñceva upasaṅkamantena paṭipajjitabbavidhānañca visuddhimagge vuttanayena veditabbaṃ. Ito parañhi ganthavitthārapariharaṇatthaṃ visuddhimagge āgatavitthāraṃ pahāya padatthavaṇṇanamattaṃ karissāma. Kammaṭṭhānassāti ettha yogakammassa pavattiṭṭhānatāya, uparūparibhāvanākammassa kāraṇabhāvato ca kammaṭṭhānaṃ. Taṃ pana sabbatthakapārihāriyavasena duvidhaṃ. Tattha mettā, maraṇassati, asubhasaññā ca sabbattha atthayitabbato icchitabbato sabbatthakakammaṭṭhānaṃ nāma. Cariyānukūlaṃ pana yaṃ kiñci kammaṭṭhānaṃ niccaṃ pariharitabbattā pārihāriyakammaṭṭhānaṃ nāma. Imaṃ duvidhaṃ kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānassa dāyako, sopi īdiso pariyesitabboti dassetuṃ ‘‘piyo garū’’tiādi vuttaṃ. Piyoti sīlasampadādīhi sattānaṃ piyāyitabbo. Garūti tatoyeva garukātabbo pāsāṇacchattaṃ viya garuṃ katvā daṭṭhabbo. Bhāvanīyoti sambhāvanīyo. Vattāti kiñci ālasiyampi disvā codetvā ovādavasena vadanasīlo. Vacanakkhamoti paṭipucchakkhamo, paṭipucchito asaṃhīro hutvā sambhāsanakkhamoti vuttaṃ hoti. Gambhīrañca kathaṃ kattāti tiracchānakathaṃ akathetvā dasakathāvatthupaṭisaṃyuttaṃ gambhīrameva kathaṃ kattā. No caṭṭhāne niyojakoti appavattitabbaṭṭhānabhūte ahite na niyojako. Evamādiguṇopetanti ādi-saddena saddhāsampadādiguṇayogaṃ dasseti. Kālenāti attano, ācariyassa ca sappāyakālena.

803.Vattaṃ katvāti ācariyassa navakamahallakabhāvānurūpena khandhake āgataṃ ācariyavattaṃ katvā. Idāni ācariyena paṭipajjitabbavidhiṃ dassetuṃ ‘‘tenāpī’’tiādi vuttaṃ. Tenāpīti kammaṭṭhānadāyakenapi. Caritaṃ ñatvā dātabbanti cetopariyañāṇalābhinā tassa cittācāraṃ, hadayalohitaṃ vā passitvā itarena ‘‘tvaṃ kiṃcaritosi, ke vā pana te dhammā bahulaṃ samudācarantī’’tiādinā paṭipucchitvā tassa caritaṃ jānitvā tadanurūpena dātabbaṃ.

804. Iriyāpathāditopi kesañci caritaṃ jānituṃ sakkā, taṃ pana na ekantikaṃ, ‘‘caritaṃ ñatvā’’ti vuttaṃ, katamaṃ pana taṃ, katividhā vāti āha ‘‘caritaṃ panidaṃ rāgadosamohavasenā’’tiādi . Ussannabhāvena santāne caratīti caritaṃ, asati paṭipakkhabhāvanāyaṃ santāne pavattanārahā rāgādayo.



我来帮您直译这段巴利文：
802. 关于"断除障碍"，此中第一通过心无系着，第二通过不相交往，第三通过舍弃利养恭敬生起之处而去他处，第四通过完成已开始的典籍，或照料他人，第五通过完成已开始的工作，或托付给僧团等，第六通过前往解决事务，第七通过照顾使亲戚恢复正常，第八通过药物治疗或确立精进，第九第十通过不忙于其事而应断除。"应亲近"是指他所住之处的亲近方法及亲近者应遵行的规则，应依清净道论所说的方法了知。从此以后，为避免文章过于冗长，我们将省略清净道论中的详细内容，只作词义解释。此中"业处"是因为是修习业的发生处，也因为是更上层修习业的因。它依一切处和随持分为两种。其中慈心、死念、不净想因为在一切处都需要、都想要，故名一切处业处。随顺性行而需要经常受持的任何业处名为随持业处。为了显示应寻求能给予这两种业处的人，故说"可爱、尊重"等。"可爱"是指因戒等圆满而为众生所爱。"尊重"是指因此而应当尊重，应如重石伞般视为重要。"可敬"是指值得尊敬。"说者"是指见到任何懈怠就以训诫方式来劝导的习性。"堪受质问"是指能堪受询问，意思是被问时不萎缩而能对答。"能说甚深之语"是指不说畜生论而说与十论事相应的甚深之语。"不导向非处"是指不引导趣向不应行处的无益之事。"具足如是等功德"以"等"字显示具足信仰圆满等功德。"适时"是指于自己和老师的适宜时间。
803. "作礼仪"是指依老师新旧程度而作律藏所说的师长礼仪。现在为显示老师应行的方法而说"彼亦"等。"彼亦"是指业处授予者亦。"知性行后应给予"是指具他心智者应观察他的心行或心脏血液，其他人则应问"你是什么性行？什么法多现行于你？"等而知其性行，然后随顺给予。
804. 从威仪等也能知道某些人的性行，但那不是决定性的，说"知性行"，但那是什么，有几种？故说"此性行依贪、瞋、痴"等。以增盛而在相续中运行为性行，即在无对治修习时堪能在相续中运行的贪等。

805.Vomissakanayāti sampayogavasena, ekasantatipariyāpannatāvasena ca nesaṃ saṃsaggabhedā. Catusaṭṭhi bhavantīti –

‘‘Rāgādike tike satta, satta saddhādike tike;

Ekadvitikamūlamhi, missato sattasattaka’’nti –

Evaṃ vuttehi navahi sattakehi yathārahaṃ vibhajiyamānā tesaṭṭhi diṭṭhiyā saddhiṃ catusaṭṭhi bhavanti. Tathā hi vuttaṃ upanandattherena –

‘‘Rāgo doso ca moho ca, rāgena paṭighopi ca;

Saddhiṃ rāgena moho ca, mohopi paṭighena ca.

‘‘Rāgādittayamekanti, satta rāgādike tike;

Saddhā buddhi ca takko ca, saddhiṃ saddhāya buddhi ca.

‘‘Saddhāya takkanañceva, buddhiyā takkanampi ca;

Saddhādittayamekanti, satta saddhādike tike.

‘‘Rāgādikaṃ tikañceka-mekadvitikabhedato;

Saddhābuddhivitakkehi, yathāyogaṃ vimissiya.

‘‘Ekamūle dvimūle ca, paccekaṃ sattakattayaṃ;

Timūle sattakañcekaṃ, ñeyyaṃ taṃ sattasattakaṃ.

‘‘Saddhiṃ rāgena saddhā ca, saddhiṃ teneva buddhi ca;

Teneva takkanaṃ tena, saddhābuddhi ca tena ca.

‘‘Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca;

Vimissetvāna teneva, saddhābuddhivitakkanaṃ.

‘‘Rāgamūlanaye ceva-mekaṃ sattakamuddise;

Saddhiṃ dosena saddhā ca, saddhiṃ teneva buddhi ca.

‘‘Teneva takkanaṃ tena, saddhābuddhi ca tena ca;

Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca.

‘‘Vimissetvāna teneva, saddhābuddhivitakkanaṃ;

Dosamūlanaye ceva-mekaṃ sattakamuddise.

‘‘Saddhiṃ mohena saddhā ca, saddhiṃ teneva buddhi ca;

Teneva takkanaṃ tena, saddhābuddhi ca tena ca.

‘‘Saddhāsaṅkappanaṃ tena, buddhisaṅkappanampi ca;

Vimissetvāna teneva, saddhābuddhivitakkanaṃ.

‘‘Mohamūlanaye ceva-mekaṃ sattakamuddise;

Ekamūle naye cevaṃ, ñeyyaṃ taṃ sattakattayaṃ.

‘‘Missetvā rāgadosehi, saddhā teheva buddhi ca;

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

‘‘Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ.

‘‘Rāgadosanaye ceva-mekaṃ sattakamuddise;

Missetvā rāgamohehi, saddhā teheva buddhi ca.

‘‘Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca;

Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca.

‘‘Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ;

Rāgamohanaye ceva-mekaṃ sattakamuddise.

‘‘Missetvā dosamohehi, saddhā teheva buddhi ca;

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

‘‘Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

Tehi dvīheva missetvā, saddhābuddhivitakkanaṃ.

‘‘Dosamohanaye ceva-mekaṃ sattakamuddise;

Dvimūlamhi naye cevaṃ, ñeyyaṃ taṃ sattakattayaṃ.

‘‘Rāgappaṭighamohehi, saddhā teheva buddhi ca;

Tehi saṅkappanaṃ tehi, saddhābuddhi ca tehi ca.

‘‘Saddhāsaṅkappanaṃ tehi, buddhisaṅkappanampi ca;

Tehi tīheva missetvā, saddhābuddhivitakkanaṃ.

‘‘Timūlamhi naye ceva-mekaṃ sattakamuddise;

Evaṃ tesaṭṭhi hotīti, viññeyyaṃ navasattakaṃ;

Diṭṭhiyāpi ca hoteva, catusaṭṭhīti kecanā’’ti.

806-

我来帮您直译这段巴利文：
805. "混合方法"是指依相应和同一相续所摄的混合差别。"成为六十四"是：
"贪等三种七，
信等三种七，
一二三根中，
混合各七七。"
如是所说九个七种，随宜分别而与见合成六十四。如优波难陀长老所说：
"贪瞋痴，及贪与恚，
与贪俱痴，及痴与恚。
贪等三为一，贪等三七种；
信慧及思，与信俱慧，
信与思惟，慧与思惟，
信等三为一，信等三七种。
贪等三种与，一二三根别，
信慧及思惟，随应而混杂。
一根二根中，各有三个七，
三根有一七，应知此七七。
与贪俱信，与彼俱慧，
与彼思惟，彼信慧俱，
与彼信思，及慧思俱，
与彼混合，信慧思惟。
贪根方法中，如是说一七；
与瞋俱信，与彼俱慧，
与彼思惟，彼信慧俱，
与彼信思，及慧思俱，
与彼混合，信慧思惟。
瞋根方法中，如是说一七；
与痴俱信，与彼俱慧，
与彼思惟，彼信慧俱，
与彼信思，及慧思俱，
与彼混合，信慧思惟。
痴根方法中，如是说一七；
一根方法中，如是知三七。
与贪瞋合，信与彼俱，
与彼思惟，彼信慧俱，
与彼信思，及慧思俱，
与彼二者，信慧思惟。
贪瞋方法中，如是说一七；
与贪痴合，信与彼俱，
与彼思惟，彼信慧俱，
与彼信思，及慧思俱，
与彼二者，信慧思惟。
贪痴方法中，如是说一七；
与瞋痴合，信与彼俱，
与彼思惟，彼信慧俱，
与彼信思，及慧思俱，
与彼二者，信慧思惟。
瞋痴方法中，如是说一七；
二根方法中，如是知三七。
贪瞋与痴，信与彼俱，
与彼思惟，彼信慧俱，
与彼信思，及慧思俱，
与彼三者，信慧思惟。
三根方法中，如是说一七；
如是成六十，应知九个七；
有些说还有，见成六十四。"
806-

7. Nanu ca ‘‘caritaṃ ñatvā dātabba’’nti vuttaṃ, kiṃcaritassa pana kiṃ kammaṭṭhānaṃ anukūlanti imaṃ anuyogaṃ sandhāya taṃtaṃcaritānukūlakammaṭṭhānaṃ dassetvā puna tassa gaṇanato appanāvahato jhānappabhedato samatikkamato vaḍḍhanāvaḍḍhanato ārammaṇato bhūmito gahaṇato paccayato bhedaṃ dassetuṃ ‘‘asubhā cā’’tiādi āraddhaṃ. Tattha dasa asubhāti uddhumātakaṃ vinīlakaṃ vipubbakaṃ vicchiddakaṃ vikkhāyitakaṃ vikkhittakaṃ hatavikkhittakaṃ lohitakaṃ puḷavakaṃ aṭṭhikanti ime dasa. Tathā kāyagatāsati cāti ime ekādasa rāgavikkhambhanassa upāyabhāvato rāgacaritassa anukūlā. Asubha-ggahaṇena cettha tadārammaṇasamādhipubbaṅgamaṃ kammaṭṭhānaṃ gahitaṃ. Evaṃ sesesupi yathārahaṃ daṭṭhabbaṃ. Appamāṇasattārammaṇattā appamaññā, mettā karuṇā muditā upekkhāti catunnaṃ brahmavihārānametaṃ adhivacanaṃ. Te pana savaṇṇakasiṇā nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇanti imehi catūhi vaṇṇakasiṇehi sahitā aṭṭha dosavikkhambhanupāyabhāvato, appaṭighātavisayattā ca dosacaritassa anukūlā.

808.Taṃ…pe… panekakanti ettha ekakanti idaṃ anussatiapekkhaṃ, anussatīsu ekanti attho, na mohacaritavitakkacaritāpekkhaṃ tesaṃ aññassāpi anukūlassa labbhanato. Taṃ pana mohacaritassa, vitakkacaritassa ca gaṇanabalena cittassa patiṭṭhānato anukūlaṃ.

809-11.Purimā…pe… dehinoti ‘‘buddhānussati dhammānussati saṅghānussati sīlānussati cāgānussati devatānussatī’’ti idaṃ pāḷikkamena purimaṃ anussatichakkaṃ saddhācaritassa atisappāyavasena anukūlaṃ. Maraṇūpasamāyuttā satīti maraṇe, upasame ca yuttā sati, maraṇānussati, upasamānussati cāti vuttaṃ hoti. Āhāranissitā saññāti āhāre paṭikkūlasaññā. Dhātuvavatthānanti catudhātuvavatthānaṃ. Buddhippakatijantunoti buddhicaritassa sattassa. Sesāni kasiṇānīti dosacaritassa anukūlesu vuttehi catūhi vaṇṇakasiṇehi avasesāni pathavīāpotejovāyoālokākāsakasiṇāni, evaṃ purimāni cattāri, imāni chāti dasa imasseva ujuvipaccanīkā, imassa asappāyanti gahetabbavisesassa abhāvato rāgādisabbacaritānaṃ anukūlāti vaṇṇitā.

812.Ekantavipaccanīkabhāvatoti rāgacaritādīnaṃ asubhādikammaṭṭhānassa ujuvipaccanīkatāya. Atisappāyatoti saddhācaritādīnaṃ buddhānussatiādikammaṭṭhānassa atisappāyato. Evaṃ ujuvipaccanīkavasena, atisappāyavasena ca idaṃ sabbaṃ visuṃ visuṃ tesaṃ anukūlanti vuttaṃ, na pana itarassa ananukūlabhāvato. Na hi rāgādīnaṃ avikkhambhikā, saddhādīnaṃ vā anupakārikā kusalabhāvanā nāma atthi. Tathā hi meghiyasutte –

‘‘Cattāro dhammā uttari bhāvetabbā, asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti (a. ni. 9.3; udā. 31) –

Ekasseva cattāro dhammā bhāvetabbāti vuttā. Tathā rāhulovādasuttepi ‘‘mettaṃ, rāhula, bhāvanaṃ bhāvehī’’tiādinā (ma. ni. 2.120) satta kammaṭṭhānāni vuttāni, na cāyasmato meghiyassa cattāripi caritāni santi, nāpi rāhulattherassa sabbacaritāni, tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti vuttaṃ hoti.

813-

我来帮您直译这段巴利文：
807. 虽然说了"知性行后应给予"，但对于什么性行什么业处适合的这个问题，为了显示适合各种性行的业处，又为了显示它们在数目、导定、禅那差别、超越、增减、所缘、地、取得、缘等方面的差别，而开始说"不净等"。其中"十不净"是指胀尸、青瘀尸、脓烂尸、断坏尸、食残尸、散乱尸、斩斫散乱尸、血污尸、虫啖尸、骸骨，这是十种。同样"身至念"，这十一种因为是制伏贪欲的方法，所以适合贪行者。此中以"不净"所摄是以彼所缘定为先导的业处。其余也应如是随宜了知。因为所缘是无量有情故为无量，这是慈、悲、喜、舍四梵住的别名。这些与四种色遍：青遍、黄遍、赤遍、白遍合为八种，因为是制伏瞋恚的方法，且是无对碍境，故适合瞋行者。
808. "彼...一种"中的"一种"是关于随念，意为随念中的一种，不是关于痴行者和寻行者，因为他们还有其他适合的。但因通过数数而使心安住，故适合痴行者和寻行者。
809-11. "前...者"是指"佛随念、法随念、僧随念、戒随念、舍随念、天随念"，这依经典次第的前六种随念，因为特别适宜故适合信行者。"与死及寂止相应的念"是指与死和寂止相应的念，即死随念和寂止随念。"依食的想"是指食厌想。"界差别"是指四界差别。"慧根性的人"是指慧行的有情。"其余遍"是指除了适合瞋行者所说的四种色遍外，其余的地、水、火、风、光、空遍，如是前四种和这六种共成十种。因为对这个没有要取的特殊性，所以说适合贪等一切性行。
812. "因为完全相违"是指因为不净等业处与贪行者等完全相违。"因为特别适宜"是指因为佛随念等业处对信行者等特别适宜。如是依完全相违和特别适宜，说这一切各别适合他们，不是因为不适合其他的。因为没有不能制伏贪等的，或不能帮助信等的善修习。如是在弥祇经中：
"应更修习四法：应修习不净以断除贪欲，应修习慈心以断除瞋恚，应修习入出息念以断除寻伺，应修习无常想以断除我慢。"（增支部9.3; 自说经31）
说一个人应修习四法。同样在教诫罗睺罗经中也说："罗睺罗，你应修习慈心"等七种业处，而具寿弥祇并非具有四种性行，长老罗睺罗也非具有一切性行，所以说不应执著于言语，应在一切处寻求意趣。
813-

4. Kiñcāpi vuttanayena kammaṭṭhānānaṃ gaṇanaparicchedopi sakkā ñātuṃ, saṅkarattā pana sukhena viññātuṃ na sakkāti tesaṃ sāmaññato, visuṃ visuṃ jātito ca gaṇanaparicchedaṃ dassetuṃ ‘‘kammaṭṭhānāni sabbānī’’tiādi vuttaṃ. Cattālīsāti niddiseti pāḷito, aṭṭhakathāto ca samodhānetvā ‘‘samacattālīsā’’ti niddiseyya. Kathaṃ? Kasiṇāni dasa…pe… saññā cāhāratā iti. Asubhānussatī dasāti dasa-saddo paccekaṃ yojetabbo ‘‘dasa asubhā , dasa anussatī’’ti. Dasa asubhā heṭṭhā kathitāva. ‘‘Purimānussatichakka’’nti ettha vuttā cha, maraṇānussati kāyagatāsati ānāpānassati upasamānussatīti imā dasa anussatiyo. Catudhātuvavatthānanti pathavādīnaṃ catunnaṃ dhātūnaṃ vavatthānaṃ. Saññā cāhāratāti gāthābandhavasena ga-kārassa lopaṃ katvā āhāragatā saññā ‘‘āhāratā saññā’’ti vuttā. Āhāroyeva vā āhāratā, taggatā ca saññā upacārato ‘‘āhāratā’’ti vuttā, āhāre paṭikkūlasaññāti attho.

815-6. Kiṃ imesu sabbesuyeva kammaṭṭhānesu jhānaṃ nibbattatīti? Āma, nibbattati sabbesveva upacārajjhānaṃ, appanājhānaṃ pana kesuci na nibbattati, tasmā kānici upacārameva nibbattenti, kānici appanampi. Kathaṃ panetaṃ daṭṭhabbanti āha ‘‘etesū’’tiādi. Upacārameva āvahantīti upacārāvahā ‘‘apekkho’’tiādīsu viya hettha avadhāraṇaṃ daṭṭhabbaṃ. Tattha ānāpānassatiṃ, kāyagatāsatiñca hitvā sesā buddhānussatiādayo aṭṭha anussatiyo, saññā, vavatthānañcāti ete dasa nānappakārakattā, gambhīrattā, sabhāvadhammattā ca asati bhāvanāvisese upacārāvahā vuttā.

817-8. Evaṃ upacārappanāvahato dassetvā idāni jhānappabhedato dassetuṃ ‘‘appanāyāvahesū’’tiādi vuttaṃ. Catukkajjhānikāti catukkanayavasena catubbidharūpāvacarajjhānavanto, tesaṃ ekekasseva ārammaṇabhūtāti attho. Pañcakanayavasena pana ‘‘pañcakajjhānikā’’ti veditabbā. Paṭhamajjhānikāti paṭhamajjhānasseva ārammaṇabhūtā, paṭikkūlabhāvato pana itaresaṃ ārammaṇāni na honti. Paṭikkūlepi hi visaye vitakkabalena paṭhamajjhānaṃ appeti caṇḍasotanadiyaṃ arittabalena nāvā viya. Sesāni pana tadabhāvato na tesu appenti.

819.Tikajjhānavahāti catukkanayena tikajjhānavahā, pañcakanayena pana catukkajjhānavahā, mettākaruṇāmuditā hi mettādīnaṃ somanassasahagatānameva ārammaṇattā pañcamajjhānikā na honti. Appanappattā hi mettādayo somanassena vinā nappavattanti. Catutthopi brahmavihāroti sambandho. Brahmānaṃ uttamānaṃ vihāro, brahmabhūto vā vihāroti brahmavihāro, so upekkhābhāvanāvasena catutthajjhāniko. Tatthāpi mettādivasena paṭiladdhajjhānacatukkassevetaṃ appeti, netarassa. Kasmā? Mettādīnaṃ nissandattā. Yathā hi kasiṇānaṃ nissandā āruppā, yathā ca samathavipassanānissandā nirodhasamāpatti, evaṃ mettādinissandā upekkhā. Āruppā catutthajjhānikāti aṅgasamatāvasena āruppāpi catutthajjhānasseva pabhedāti katvā vuttaṃ.



我来帮您直译这段巴利文：
814. 虽然依前说方法也能知道业处的数目确定，但因混杂而不易了解，所以为了显示它们总体和各别种类的数目确定而说"一切业处"等。"四十"是依经典和注释合并而说"正四十"。如何？十遍...等...食想。"不净随念十"中的"十"字应分别相应为"十不净，十随念"。十不净如前所说。在"前六随念"中所说的六种，死随念、身至念、入出息念、寂止随念，这是十随念。"四界差别"是指地等四界的差别。"想及食性"是依偈颂方式省略ga音，说食所摄想为"食性想"。或者食即食性，而摄于彼的想以转义说为"食性"，意思是食厌想。
815-6. 在这一切业处中都能生起禅那吗？是的，近行禅那在一切中都能生起，但安止禅那在某些中不生起，所以有些只生起近行，有些也生起安止。如何了知这点？说"在这些"等。"只引生近行"应如"带期待"等中见到限定。其中除了入出息念和身至念外，其余佛随念等八随念、想和差别这十种，因为种类不同、甚深和是自性法，若无殊胜修习则说只引生近行。
817-8. 如是显示了引生近行和安止后，现在为了显示禅那差别而说"在引生安止"等。"具四禅"是指依四分法有四种色界禅那，意思是各自成为它们的所缘。依五分法则应知为"具五禅"。"具初禅"是指只成为初禅的所缘，因为厌恶性故不成为其他的所缘。因为即使在厌恶境，依寻的力量也能安止初禅，如依桨的力量船能行于急流。其余则因无彼而不能在其中安止。
819. "引生三禅"是依四分法引生三禅，但依五分法则引生四禅，因为慈悲喜只是慈等喜俱的所缘，所以不成为第五禅。因为已达安止的慈等离开喜就不能转起。"第四梵住"是相连的。梵即殊胜者的住处，或成为梵的住处为梵住，它依舍修习而成为第四禅。在那里也只是依慈等所得的四禅而安止，不是其他的。为什么？因为是慈等的流出。如同无色是遍的流出，灭尽定是止观的流出，如是舍是慈等的流出。说"无色是第四禅"是因为无色依支分平等性也是第四禅的差别。

820. Evaṃ jhānabhedato dassetvā puna samatikkamato dassetuṃ ‘‘vasenārammaṇaṅgāna’’ntiādi vuttaṃ. Ārammaṇasamatikkamo aṅgasamatikkamoti atikkamitabbānaṃ ārammaṇānaṃ, aṅgānañca vasena samatikkamo duvidho. Kiṃ sabbesveva duvidho labbhati, noti āha ‘‘gocarā…pe… tikkamo’’ti. Catūsu hi āruppesu ārammaṇasamatikkamova hoti ākāsakasiṇavajjitesu navasu ārammaṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanassa, ākāsānañcāyatanādīni ca samatikkamitvā viññāṇañcāyatanādīnaṃ pattabbattā, aṅgātikkamo pana arūpe natthi catunnañcāpi aṅgānaṃ vasena samānattā. Rūpe jhānaṅgatikkamoti rūpāvacarikakammaṭṭhānesu vitakkādīnaṃ jhānaṅgānaṃ atikkamo, idañca labbhamānakavasena vuttaṃ. Paṭhamajjhānikesu duvidhopi samatikkamo natthi, nīvaraṇasamatikkamo idha aṭṭhannampi samāpattīnaṃ sādhāraṇattā na gahito.

821. Evaṃ samatikkamavasena dassetvā puna vaḍḍhanāvaḍḍhanavasena dassetuṃ ‘‘daseva kasiṇānī’’tiādimāha. Imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. Na ca…pe… asubhādayoti sesā asubhādayo pana neva vaḍḍhetabbā. Kasmā? Paricchinnākāreneva upaṭṭhānato, ānisaṃsābhāvato ca. Tathā hi dasa asubhāni, kāyagatāsati ca attano ṭhitokāsena paricchinnattā paricchinnākāreneva upaṭṭhahanti. Vaḍḍhitesupi kuṇaparāsi eva upaṭṭhātīti na koci ānisaṃso atthi. Avaḍḍhitesupi hi tesu kāmarāgavikkhambhanā hotiyeva. Yadi evaṃ, asubhajjhānānaṃ appamāṇārammaṇatāvacanaṃ virujjhatīti? Na virujjhati. Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti, ekacco appaketi iminā pariyāyena ekaccassa parittārammaṇajjhānaṃ hoti, ekaccassa appamāṇārammaṇaṃ. Yo vā etaṃ ānisaṃsābhāvaṃ apassanto vaḍḍheyya, tassa vasena appamāṇārammaṇatā vuttā. Ānāpānanimittampi nāsikaggamukhanimittādiparicchinnaṃ upaṭṭhāti, vaḍḍhayatopi ca vātarāsiyeva vaḍḍhati. Picupiṇḍādivasena upaṭṭhahantampi hi nimittaṃ vātasaṅghāṭamattameva, tathā brahmavihāranimittampi vaḍḍhentassa sattarāsiyeva vaḍḍheyya, na ca tena koci attho hoti, tasmā tadubhayampi na vaḍḍhetabbaṃ. Yaṃ pana vuttaṃ ‘‘mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharatī’’tiādi (vibha. 663), tampi pariggahavasena vuttaṃ, na nimittavaḍḍhanavasena. Kiñci brahmavihāre paṭibhāganimittameva natthi, kimayaṃ vaḍḍheyya, appamāṇārammaṇatā panettha pariggahitamattavasena veditabbā. Āruppārammaṇesu ākāsaṃ kasiṇugghāṭamattattā kasiṇāpagamavaseneva manasi kātabbaṃ, tato paraṃ vaḍḍhayato na kiñci hoti, viññāṇaṃ sabhāvadhammattā na sakkā vaḍḍhetuṃ, parikammameva hi vaḍḍhetuṃ sakkā, viññāṇāpagamo tassa abhāvamattattā, nevasaññānāsaññāyatanārammaṇampi sabhāvadhammattāyeva na sakkā vaḍḍhetuṃ, tasmā tānipi na vaḍḍhetabbāni. Appamāṇārammaṇatā āruppānaṃ vipulakasiṇugghāṭimākāse pavattiyā veditabbā. Buddhānussatiādayo ca animittattā na vaḍḍhetabbā . Paṭibhāganimittañhi ayaṃ vaḍḍheyya, tañca nesaṃ natthi, tasmā ime asubhādayo tiṃsa kammaṭṭhānāni paricchinnokāsattā, payojanābhāvato, avaḍḍhanato ca na vaḍḍhetabbāni.

822-

我来 志译这段巴利文：
820. 如是显示了禅那差别后，现在为了显示超越而说"依所缘支的"等。依所缘超越和支超越，即应超越的所缘和支的力量，超越有两种。是否在一切中都有两种？不是，故说"境...超越"。因为在四无色中只有所缘超越，因为通过超越除去空遍的九种所缘中的任一个而得空无边处，及通过超越空无边处等而得识无边处等，但在无色中没有支超越，因为四种都是以同样的支。"色中禅支超越"是指在色界业处中超越寻等禅支，这是依所得而说。在具初禅者中两种超越都没有，因为超越盖是八种等至共有，所以这里不取。
821. 如是依超越显示后，现在为了依增长不增长而显示而说"十遍"等。在这四十种业处中只有十遍应增长。"非...不净等"是指其余不净等都不应增长。为什么？因为以限定相而现起，且无功德。如是十不净和身至念因限定于自己所住处而以限定相现起。即使增长也只显现尸堆而已，所以没有任何功德。即使不增长它们也能制伏欲贪。如果这样，不净禅具无量所缘的说法不是相违吗？不相违。因为有些人在胀尸或骨骸中取大相，有些取小相，依此方式有些人的禅那是有限所缘，有些是无量所缘。或者对不见此无功德而增长者，依他的情况说无量所缘性。入出息相也以鼻端口相等限定而现起，即使增长也只是增长风聚。因为即使依棉团等方式现起的相也只是风聚而已，同样增长梵住相者也只增长有情聚，而这没有任何用处，所以这两种都不应增长。所说"以慈心遍满一方而住"等，那是依摄受而说，不是依相增长。况且在梵住中根本没有似相，增长什么呢？这里应依所摄受而了知无量所缘性。在无色所缘中，空因只是遍除去，所以只应依遍去除而作意，此后增长也无所得，识因是自性法不能增长，因为只能增长预备，识的去除只是它的无性，非想非非想处所缘也因是自性法而不能增长，所以它们也不应增长。无色的无量所缘性应依广大遍除去的空中转起而了知。佛随念等因为无相所以不应增长。因为这只能增长似相，而它们没有似相，所以这些不净等三十种业处因为限定处所、无用处、不增长故不应增长。
822-;

3. Evaṃ vaḍḍhanāvaḍḍhanato dassetvā puna ārammaṇato dassetuṃ ‘‘daseva kasiṇānī’’tiādi āraddhaṃ. Paṭibhāganimittāni honti ārammaṇānīti imāni dvāvīsa paṭibhāganimittabhūtāni ārammaṇāni honti. Sesāti avasesā aṭṭhārasa neva paṭibhāganimittārammaṇā siyuṃ.

824-5. Idāni bhūmito dassetuṃ ‘‘asubhānī’’tiādi vuttaṃ. Devesu nappavattanti tattha asubhānaṃ, paṭikkūlassa ca āhārassa abhāvato. Tacapañcakampi hi tattha pavattamānaṃ dibbānubhāvena paṭikkūlākārena nopaṭṭhāti. Assāsapassāsānaṃ brahmaloke abhāvato ‘‘ānāpānassati cā’’tiādi vuttaṃ. Jhānānubhāvanibbattānañhi atthassa abhāvato natthi brahmaloke assāsapassāsā.

827. Idāni gahaṇato dassetuṃ ‘‘catuttha’’ntiādi vuttaṃ. Tattha catutthaṃ…pe… diṭṭheneva gahetabbāti vāyokasiṇaṃ vajjetvā sesā nava kasiṇā, dasa asubhānīti imāni ekūnavīsati diṭṭheneva vatthunā karaṇabhūtena gahetabbāni uggahetabbāni. Tathā ca vuttaṃ aṭṭhakathāyaṃ ‘‘diṭṭhena gahetabbāni, pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho’’ti (visuddhi. 1.47).

828-31.Satiyampi ca kāyamhīti kāyagatāsatiyampi. Diṭṭhena tacapañcakanti tacapañcakamattameva diṭṭhena gahetabbaṃ. Sesamettha sutenevāti ettha kāyagatāsatiyaṃ sesaṃ vakkapañcakādi suteneva gahetabbaṃ. Iti kāyagatāsati diṭṭhasutena gahetabbā. Uttaroṭṭhanāsikaggesu phuṭṭhassa assāsapassāsassa gahetabbato vuttaṃ ‘‘ānāpānassati ettha, phuṭṭhena paridīpitā’’ti. Ucchusassādīnaṃ pattesu calamānavaṇṇaggahaṇamukhena, sarīrasamphassavasena ca vātassa gahetabbattā vuttaṃ ‘‘vāyokasiṇamevettha, diṭṭhaphuṭṭhena gayhatī’’ti. Āditova gahetabbā na hontītiādikammikena bhāvanārambhavasena na paṭṭhapetabbāni, heṭṭhime tayo brahmavihāre, kasiṇesu rūpāvacaracatutthajjhānañca anadhigantvā sampādetuṃ asakkuṇeyyattā.

832-5. Evaṃ gahaṇavasena dassetvā idāni paccayato dassetuṃ ‘‘kammaṭṭhānesu hetesū’’tiādi vuttaṃ. Tattha etesu kammaṭṭhānesūti ettha yathārahaṃ ārammaṇānaṃ, jhānānañca gahaṇaṃ veditabbaṃ. Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ ‘‘ākāsakasiṇaṃ vinā’’ti. Mettādiekekasmiṃ brahmavihāre tīṇi tīṇi jhānāni paṭilabhitvā ṭhitasseva upekkhābrahmavihāravasena pañcamajjhānaṃ uppajjatīti vuttaṃ ‘‘tayo brahmavihārā’’tiādi. Dvinnaṃ nevasaññānāsaññāyatanajavanānaṃ samanantarā nirodhaṃ phusatīti katvā vuttaṃ ‘‘catutthamāruppa’’ntiādi. Vipassanābhavasampattisukhānaṃpaccayāti vipassanāya, bhavasampattiyā, diṭṭhadhammasukhavihārassa ca paccayā hontīti attho.

836-

3. Evaṃ vaḍḍhanāvaḍḍhanato dassetvā puna ārammaṇato dassetuṃ ‘‘daseva kasiṇānī’’tiādi āraddhaṃ. Paṭibhāganimittāni honti ārammaṇānīti imāni dvāvīsa paṭibhāganimittabhūtāni ārammaṇāni honti. Sesāti avasesā aṭṭhārasa neva paṭibhāganimittārammaṇā siyuṃ.

824-5. Idāni bhūmito dassetuṃ ‘‘asubhānī’’tiādi vuttaṃ. Devesu nappavattanti tattha asubhānaṃ, paṭikkūlassa ca āhārassa abhāvato. Tacapañcakampi hi tattha pavattamānaṃ dibbānubhāvena paṭikkūlākārena nopaṭṭhāti. Assāsapassāsānaṃ brahmaloke abhāvato ‘‘ānāpānassati cā’’tiādi vuttaṃ. Jhānānubhāvanibbattānañhi atthassa abhāvato natthi brahmaloke assāsapassāsā.

827. Idāni gahaṇato dassetuṃ ‘‘catuttha’’ntiādi vuttaṃ. Tattha catutthaṃ…pe… diṭṭheneva gahetabbāti vāyokasiṇaṃ vajjetvā sesā nava kasiṇā, dasa asubhānīti imāni ekūnavīsati diṭṭheneva vatthunā karaṇabhūtena gahetabbāni uggahetabbāni. Tathā ca vuttaṃ aṭṭhakathāyaṃ ‘‘diṭṭhena gahetabbāni, pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho’’ti (visuddhi. 1.47).

828-31.Satiyampi ca kāyamhīti kāyagatāsatiyampi. Diṭṭhena tacapañcakanti tacapañcakamattameva diṭṭhena gahetabbaṃ. Sesamettha sutenevāti ettha kāyagatāsatiyaṃ sesaṃ vakkapañcakādi suteneva gahetabbaṃ. Iti kāyagatāsati diṭṭhasutena gahetabbā. Uttaroṭṭhanāsikaggesu phuṭṭhassa assāsapassāsassa gahetabbato vuttaṃ ‘‘ānāpānassati ettha, phuṭṭhena paridīpitā’’ti. Ucchusassādīnaṃ pattesu calamānavaṇṇaggahaṇamukhena, sarīrasamphassavasena ca vātassa gahetabbattā vuttaṃ ‘‘vāyokasiṇamevettha, diṭṭhaphuṭṭhena gayhatī’’ti. Āditova gahetabbā na hontītiādikammikena bhāvanārambhavasena na paṭṭhapetabbāni, heṭṭhime tayo brahmavihāre, kasiṇesu rūpāvacaracatutthajjhānañca anadhigantvā sampādetuṃ asakkuṇeyyattā.

832-5. Evaṃ gahaṇavasena dassetvā idāni paccayato dassetuṃ ‘‘kammaṭṭhānesu hetesū’’tiādi vuttaṃ. Tattha etesu kammaṭṭhānesūti ettha yathārahaṃ ārammaṇānaṃ, jhānānañca gahaṇaṃ veditabbaṃ. Ākāsakasiṇassa ugghāṭetuṃ asakkuṇeyyattā vuttaṃ ‘‘ākāsakasiṇaṃ vinā’’ti. Mettādiekekasmiṃ brahmavihāre tīṇi tīṇi jhānāni paṭilabhitvā ṭhitasseva upekkhābrahmavihāravasena pañcamajjhānaṃ uppajjatīti vuttaṃ ‘‘tayo brahmavihārā’’tiādi. Dvinnaṃ nevasaññānāsaññāyatanajavanānaṃ samanantarā nirodhaṃ phusatīti katvā vuttaṃ ‘‘catutthamāruppa’’ntiādi. Vipassanābhavasampattisukhānaṃpaccayāti vipassanāya, bhavasampattiyā, diṭṭhadhammasukhavihārassa ca paccayā hontīti attho.

836-

我将按照要求将巴利文直译成简体中文:
3. 这样通过增长与不增长显示之后，为了从所缘再次显示而开始说"十种遍"等。成为似相所缘，即这二十二个成为似相的所缘。其余的，即剩余的十八个不会成为似相所缘。
824-5. 现在为了从地界显示而说"不净"等。在天界中不净观和厌恶食物不会生起，因为那里没有不净和令人厌恶的食物。即使是皮肤五法在那里生起，也因天界威力而不会以厌恶相呈现。因为在梵天界没有入出息，所以说"入出息念等"。因为由禅定威力所生的事物不存在，所以在梵天界没有入出息。
827. 现在为了从获得显示而说"第四"等。其中，除了风遍之外的其余九种遍和十种不净，这十九种应当以所见的事物作为工具来获得和修习。如注释书中所说："应以所见获得，即在前分应以眼睛观察而取得它们的相"。
828-31. "即使在身念中"是指在身念处。"以所见的皮肤五法"即只有皮肤五法应以所见获得。"这里其余的只由所闻"即在这身念处中，其余的肾脏五法等应由所闻获得。如是身念处应由所见所闻获得。由于应在上唇和鼻尖接触处获得入出息，所以说"入出息念在此，以触而显示"。由于通过观察甘蔗等叶子的动态和身体触觉来获得风，所以说"唯有风遍在此，由见触而获得"。"从开始就不应获得"是指初学者不应以修习开始来建立，因为在未证得下面三种梵住和色界第四禅之前无法成就。
832-5. 这样通过获得方式显示之后，现在为了从缘显示而说"在这些业处中"等。其中"在这些业处中"，这里应当理解为根据情况获得所缘和禅那。因为虚空遍无法除去，所以说"除了虚空遍"。在慈等每一种梵住中获得三种禅那后住立者，才能生起舍梵住的第五禅，所以说"三种梵住"等。因为在两个非想非非想处速行之后接触灭尽，所以说"第四无色"等。"是观、有的成就和乐的缘"即是观慧、有的成就和现法乐住的缘。

9. Evaṃ pasaṅgena āgataṃ kammaṭṭhānavibhāgaṃ dassetvā puna ācariyena paṭipajjitabbavidhiṃ dassetuṃ ‘‘kammaṭṭhānaṃ gahetvā’’tiādi vuttaṃ. Santike vasantassāti ācariyena saddhiṃ ekagehe, ekavihāre vā vasantassa. Kathetabbanti pavattiṃ sutvā sutvā kathetabbaṃ. Āgatassāgatakkhaṇeti sa-kāro padasandhimattakaro, āgatāgatakkhaṇeti attho. Atha vā āgatassa āgatakkhaṇe kathetabbaṃ. Īdisesu hi ṭhānesu āmeḍitasāmatthiyatova labbhati. Na hi ekavārameva āgatassa tasmiṃ khaṇe kathetabbaṃ, tato paraṃ na kathetabbanti yujjati.

Nātisaṅkhepavitthāranti atisaṃkhittaṃ, ativitthārañca akatvā tassa sukhena uggaṇhanappamāṇaṃ kathetabbaṃ. Sace pana so pakatiyāva uggahitakammaṭṭhāno hoti, sajjhāyavasena vā manasikāravasena vā kataparicayo, tassa ekaṃ, dve vā nisajjā attano sammukhāva sajjhāyaṃ kāretvā dātabbaṃ. Evaṃ ācariyena paṭipajjitabbavidhiṃ dassetvā puna gahitakammaṭṭhānena tena yoginā uttari kātabbavidhānaṃ dassento āha ‘‘tenapī’’tiādi. Sammaṭṭhānanti yattha pahaṭo samati, taṃ sammaṭṭhānaṃ, idaṃ sammaṭṭhānaṃ viyāti sammaṭṭhānaṃ. Yathā hi sammaṭṭhāne gahite puggalaṃ attano verī abhibhavituṃ na sakkoti, evaṃ kammaṭṭhāne gahite manobhusaṅkhāto kāmarāgo taṃsamaṅgipuggalaṃ abhibhavitvā attano vase kātuṃ na sakkoti . Tena vuttaṃ ‘‘sammaṭṭhānaṃ viyāti sammaṭṭhāna’’nti. Mano abhibhavatīti manobhū, tassa manobhuno. Aṭṭhārasahi…pe… vivajjiteti –

‘‘Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ;

Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca.

‘‘Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ;

Paccantasīmāsappāyaṃ, yattha mitto na labbhati.

‘‘Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito;

Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā’’ti. (visuddhi. 

我来将这段巴利文直译成简体中文:
9. 这样显示了因关联而来的业处分别之后,为了再次显示阿阇黎应当实行的方法而说"获得业处"等。"住在近处者"是指与阿阇黎同住一屋或同住一寺者。"应当说"是指听闻其行为后应当一再地说。"来时来的刹那"中的"sa"音节只是为了词的连接,意思是"每次来的刹那"。或者是在来者来的刹那应当说。因为在这样的场合,从重复的意义就可以获得。因为不合理只对来一次者在那刹那说,之后就不说了。
"不过于简略广述"是指不作过于简略和过于广述,应当说到他能够容易理解的程度。如果他本来就已经获得业处,或者通过诵读或作意而已经熟练,应当让他在自己面前做一两次诵读后给予。这样显示了阿阇黎应当实行的方法之后,为了显示获得业处的瑜伽行者接下来应当做的规定而说"他也"等。"武器之处"是指打击时能制服的地方叫做武器之处,这如同武器之处故称为武器之处。就像获得了武器之处后,敌人就不能制服此人,同样地,获得了业处后,称为意生的欲贪就不能制服具有此业处的人而使他随自己的意愿。因此说"如同武器之处故称为武器之处"。"克服意"是意生者,即是意生者的。"避开十八种"等 -
"大住处新住处,及老旧住处路边住处;
酒家叶市花市,以及有人追求的果市。
城市木材之处田地,与异性所住的港口;
边地边界不适合,以及找不到善知识之处。
智者了知这十八处,
应当远远地避开,如同避开危险的道路。"

1.52) –

Evaṃ vuttehi aṭṭhārasahi vihāradosehi sabbakālaviyutte. Anurūpeti imesu aṭṭhārasasu dosesu aññatarenapi samannāgato ananurūpo nāma, tadabhāvena attano yogakammassa anukūle. Mahāvihārādayo hi yogakammassa anukūlā na honti, tasmā mahāvihāre tāva vattakaraṇādinā palibodho hoti. Yattha pana sabbaṃ katameva, avasesāpi saṅghaṭṭanā natthi, evarūpo mahāvihāropi anurūpova. Navavihāre bahuṃ navakammaṃ kātabbaṃ hoti, tasmā so asati aññasmiṃ anukūle kāraṇe ananurūpo hoti. Tathā jiṇṇavihāropi bahupaṭijaggitabbatāya kammaṭṭhānantarāyiko. Panthanissitako āgantukehi rattindivaṃ samokiṇṇatāya. Yattha soṇḍī nāma pāsāṇapokkharaṇī hoti, so soṇḍivihāro. Tattha bahū pānīyatthāya samosaranti, tathā paṇṇapupphaphalavati vihāre taṃtadatthāya. Patthanīye lokasammate vihāre viharantaṃ ‘‘arahā’’ti sambhāventā bahū āgacchanti. Nagarasannissitepi vihāre visabhāgārammaṇāpāthagamanādīni honti. Dārusannissite kaṭṭhahārikādīhi aphāsu hoti. Khettasannissite vihāramajjheyeva khalamaṇḍalakaraṇādinā aphāsu hoti. Visabhāgapuggalādhivutthepi kalahanivāraṇādīsu te upavadanti. Paṭṭanasannissite abhiṇhaṃ nāvāsatthehi āgatamanussehi aphāsu hoti. Paccantanissite manussā buddhādīsu appasannā honti. Rajjasīmasannissite dvinnaṃ rājūnaṃ kalahe sati dvinnaṃ vijitesu piṇḍāya vicarantaṃ bhikkhuṃ ‘‘ayaṃ carapuriso’’ti gahetvā bandhanādikaṃ pāpeyyuṃ, asappāye amanussādiupaddavā honti. Kalyāṇamittānadhivutthe uppannakaṅkhāya vinodake asati mahādosoyevāti etepi vihārā ananurūpā, tasmā tādise vihāre parivajjetvā vuttadosavirahite anurūpe vihāre vihātabbaṃ.

Tassa pana vihārassa anurūpabhāvo evaṃ veditabboti dassetuṃ ‘‘gāmato’’tiādi vuttaṃ. Gāmatoti gocaragāmato. Nātidūreti gocaragāmassa aḍḍhagāvutato orabhāgatāya na atidūre. Naccāsanneti pacchimena pamāṇena gocaragāmato pañcadhanusatikatāya na atisanne. Iminā gamanāgamanasampannataṃ dasseti. Gocaragāmassa pana uttaradisāya vā dakkhiṇadisāya vā nātidūraṃ naccāsannaṃ senāsanaṃ visesena gamanāgamanasampannaṃ hoti, nātidūranaccāsannatā cettha nidassanamattaṃ. Pañcaṅgasaṃyuteti pana vuttattā nātidūranaccāsannatāya saha divā appakiṇṇatādīni cattāri samodhānetvā pañcaṅgasaṃyuttatā veditabbā. Vuttañhetaṃ bhagavatā –

‘‘Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti naccāsannaṃ gamanāgamanasampannaṃ divā appakiṇṇaṃ rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ, tasmiṃ kho pana senāsane viharantassa appakasireneva uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā, tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati pañhaṃ ‘idaṃ, bhante, kathaṃ; imassa ko atthoti. Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī’’ti (a. ni. 

1.52) –

我来为您翻译这段巴利文：
1.52)
这样说的是要远离十八种精舍的过患。"适宜"是指，如果具有这十八种过患中的任何一种就称为"不适宜"，没有这些过患则适合自己的修行。大精舍等对修行是不适宜的，因此首先在大精舍中会有履行职责等障碍。但是如果一切都已经完成，也没有其他干扰，这样的大精舍也是适宜的。新精舍需要做很多建设工作，因此若无其他适宜因素，它就是不适宜的。同样，破旧的精舍因需要大量修缮而妨碍禅修。位于大路旁的精舍昼夜都有来往行人。有深水池的精舍称为"水池精舍"。那里很多人为取水而聚集，同样在有叶、花、果的精舍也有人为此聚集。在受人敬仰的著名精舍中居住时，许多人会来拜访并尊称为"阿罗汉"。靠近城市的精舍会遇到不适宜的感官对象等。靠近树林的精舍会受到砍柴人等打扰。靠近农田的精舍会因打谷场等设施而不安宁。住有不相宜人群的精舍中，他们会在止息争吵等事上指责。靠近港口的精舍会经常受到乘船商旅等来往者打扰。边境地区的精舍中的人们对佛陀等不具信心。靠近王国边界的精舍，当两国发生争端时，在两国境内托钵的比丘可能被抓获并认为是"间谍"而遭受监禁等，还会有不适宜的非人等危害。没有善知识住持的精舍中若生起疑惑无人开导是很大的过患。这些精舍都是不适宜的，因此应避开这样的精舍，应住在远离上述过患的适宜精舍中。
关于这个精舍的适宜性应如何了知，为了说明这点而说"距离村庄"等。"村庄"是指托钵村。"不太远"是指距托钵村半由旬以内不算太远。"不太近"是指至少要距托钵村五百弓长不算太近。这表明往返便利。特别是在托钵村的北方或南方不太远不太近的住处往返特别便利，这里的不太远不太近只是一个示例。由于说到"具足五支"，应当知道不太远不太近加上白天人少等其他四支，合成具足五支。这是世尊所说：
"诸比丘，什么是具足五支的住处？在此，诸比丘，住处不太远不太近，往返便利，白天人少，夜晚寂静无噪音，少有虻、蚊、风、热、爬虫的接触。在那住处居住的人容易获得衣服、饮食、住所、病人所需医药等资具。在那住处有多闻、通达圣典、持法、持律、持论母等长老比丘居住，他时常前往请教：'尊者，这是什么？这个什么意思？'那些尊者为他开显未开显的，阐明未阐明的，并为他消除种种疑惑之处的疑虑。诸比丘，这就是具足五支的住处。"

10.11).

Ettha ca nātidūranaccāsannabhāvena gamanāgamanasampannatā paṭhamaṃ aṅgaṃ, divā mahājanasaṃkiṇṇatābhāvena, rattiyaṃ janālāpasaddābhāvena, sabbadāpi janasannipātanigghosābhāvena appakiṇṇaappasaddaappanigghosabhāvo dutiyaṃ, ḍaṃsamakasādiparissayābhāvo tatiyaṃ, appakasirena cīvarapiṇḍapātādipaccayalābho catutthaṃ, bahussutatādiguṇasamannāgatānaṃ therānaṃ vasanabhāvo pañcamanti imehi pañcahi aṅgehi saṃyutte samannāgate vihārasmiṃ vihātabbaṃ.

840-1. Paṭhamaṃ vuttaāvāsādimahāpalibodhe upādāya khuddakapalibodho, idāni taṃ palibodhaṃ sarūpato dassetvā tassa upacchindanākāraṃ āvi kātuṃ ‘‘dīghā kesā’’tiādi vuttaṃ. So patto suṭṭhu pacitabboti yojanā.

842-5.Pavivitteti janavivitte okāse. Vajjetvā…pe… lohitanti ime cattāro kasiṇadosā, tasmā evarūpā mattikā vajjetvā. Saṇhāyāti apanītatiṇamūlasakkharavālukāya sumadditāya sukhumāya. Aruṇavaṇṇāyāti aruṇanibhāya, aruṇavaṇṇappabhāyāti attho. Bahiddhā vāpi tādiseti bahiddhāpi vihārapaccante paṭicchannaṭṭhāne. Saṃhārimanti saṃharitabbaṃ gahetvā caraṇayogyaṃ. Tatraṭṭhakanti yattha kataṃ, tattheva tiṭṭhanakaṃ.

847-50.Pamāṇatoti vakkhamānappamāṇato. Vaṭṭaṃ ākoṭetvāti parimaṇḍalaṃ katvā ākoṭetvā. Tanti taṃ cammaṃ vā kaṭasāraṃ vā dussapaṭṭaṃ vā. Kaṇṇikanti kaṇṇikāsadisaṃ, parimaṇḍalato padumakaṇṇikākāranti vuttaṃ hoti. Tenāha ‘‘sama’’nti. ‘‘Kaṇṇikāsama’’nti vā pāṭho. Vidatthicaturaṅgulanti caturaṅgulādhikavidatthippamāṇaṃ. Etadeva hi pamāṇaṃ sandhāya aṭṭhakathāyaṃ ‘‘suppamatte vā sarāvamatte vā’’ti (visuddhi. 1.55) vuttaṃ. Vivaṭṭanti nibbānaṃ. Kasiṇaparikammaṃ karontopi hi ettakeyeva aṭṭhatvā nibbānatthāyeva vāyamati. Bherītalasamaṃ katvāti pāṇikāya ghaṃsetvā ninnatunnataṭṭhānābhāvena bherītalaṃ viya samaṃ katvā. Sammajjitvāna taṃ ṭhānanti yasmiṃ ṭhāne nisīditvā taṃ kasiṇaṃ oloketi, taṃ ṭhānaṃ sace uklāpaṃ hoti, sammajjitvā. Nhatvāti sarīradarathavinodanatthaṃ nhatvā.

851-

我来为您翻译这段巴利文：
10.11)
在这里，由于不太远不太近而往返便利是第一支，由于白天没有大众拥挤，夜晚没有人声喧闹，任何时候都没有人群聚集的嘈杂，因此少人少声少噪音是第二支，没有虻蚊等危害是第三支，容易获得衣服、饮食等资具是第四支，具足多闻等功德的长老居住是第五支，应当住在具足这五支的精舍中。
840-1) 首先说到住所等大障碍，接着是小障碍，现在为了显示这障碍的真实性及其断除方法而说"长发"等。应当好好煮那个钵，这是句子的组合。
842-5) "空闲处"是指远离人群的地方。"应避免...红色"这是四种遍处的过患，因此应避免这样的泥土。"细软"是指已除去草根砂石，经充分揉捏而细腻。"曙光色"是指如同曙光，意思是具有曙光般的光泽。"外部相似处"是指精舍外围隐蔽处。"可携带"是指可以拿起携带的。"固定"是指在制作处固定不动的。
847-50) "尺寸"是指将要说明的尺寸。"画圆"是指画成圆形并压实。"那个"是指那皮革或硬布或布片。"轮形"是指像轮子一样，意思是说做成圆形如莲花轮的形状。因此说"平等"。或者读作"如轮平等"。"一掌手加四指"是指一掌手加四指的尺寸。正是指这个尺寸，注释书中说"如簸箕大或如碗大"。"出离"是指涅槃。即使做遍处准备工作的人也不只是停留在这里，而是为了涅槃而精进。"如鼓面般平坦"是指用手抹平，使没有凹凸不平处，如鼓面般平坦。"打扫那处"是指如果坐下观察遍处的地方不干净，就要打扫。"沐浴"是指为了除去身体的疲倦而沐浴。
851-

2.Tamhā kasiṇamaṇḍalā hatthapāsappamāṇasmiṃ padeseti tamhā kasiṇamaṇḍalassa, ṭhapitaṭṭhānamhā aḍḍhateyyahatthantare padese, kasiṇamaṇḍalassa, pīṭhassa ca majjhaṃ hatthapāsappamāṇaṃ katvā paññatteti vuttaṃ hoti. Vidatthicaturaṅgule ucceti vidatthicaturaṅgulaṃ hutvā ucce, vidatthicaturaṅgulapādaketi vuttaṃ hoti. Dūre nisinnassa hi kasiṇaṃ na upaṭṭhāti, āsannatare nisinnassa hatthapāṇikāpadādayo kasiṇadosā paññāyanti. Uccatare nisinnena ca gīvaṃ paṇāmetvā oloketabbaṃ hoti, nīcatare jaṇṇukāni rujjanti, tasmā hatthapāsappamāṇe padese vidatthicaturaṅgulapādake pīṭhe nisīditabbaṃ. Yasmā catūsu iriyāpathesu sayanaṃ kosajjapakkhiyaṃ, ṭhānacaṅkamanāni uddhaccapakkhiyāni, nisajjā pana alīnuddhaccapakkhiyā, santo iriyāpatho, tasmā vuttaṃ ‘‘nisīditvā’’ti, samantato ūrubaddhāsanaṃ pallaṅkaṃ ābhujitvāti attho. Yenākārena nisīdantassa nisajjā sukhā hoti, taṃ dassetuṃ vuttaṃ ‘‘ujuṃ kāyaṃ paṇidhāyā’’ti. Uparimaṃ sarīraṃ ujukaṃ ṭhapetvā aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvāti attho. Evañhi nisinnassa cammamaṃsanahārūni na oṇamanti, athassa yā tesaṃ oṇamanapaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti. Tāsu anuppannāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati. Tato ca pubbenāparaṃ visesappattiyā vuddhiṃ phātiṃ upagacchati. Idāni ārammaṇapariggahupāyaṃ dassento āha ‘‘katvā parimukhaṃ sati’’nti, kammaṭṭhānābhimukhaṃ satiṃ ṭhapetvāti attho. Abhi-saddena hi samānattho idha pari-saddo, atha vā samīpatthena pari-saddena mukhassa samīpe satiṃ katvāti attho. Yathāha – ‘‘ayaṃ sati upaṭṭhitā hoti supaṭṭhitā nāsikagge vā mukhanimitte vā. Tena vuccati parimukhaṃ satiṃ upaṭṭhapetvā’’ti (vibha. 537). Atha vā ‘‘parīti pariggahaṭṭho, mukhanti niyyānaṭṭho, satīti upaṭṭhānaṭṭho. Tena vuccati ‘parimukhaṃ sati’’nti (paṭi. ma. 1.164) vacanato ‘‘pariṇāyikā’’tiādīsu viya pari-saddo pariggahaṭṭho, ‘‘suññatavimokkhamukha’’ntiādīsu viya mukha-saddo niyyānaṭṭhoti katvā pariggahitaniyyānasatiṃ katvā sabbathā gahitāsammosaṃ pariccattasammosaṃ satinepakkaṃ upaṭṭhapetvāti vuttaṃ hoti.

853-

我来为您翻译这段巴利文：
2) "从那遍处轮一臂距离的地方"是说，从那遍处轮放置处两臂半的距离处，使遍处轮和座位的中心保持一臂的距离。"高一掌手加四指"是说高度为一掌手加四指，意思是说具有一掌手加四指高的支脚。因为坐得太远时遍处不够清晰，坐得太近时手掌脚等遍处的缺陷会显现。坐得太高时需要伸颈观看，坐得太低时膝盖会疼痛，因此应该在一臂距离处坐在一掌手加四指高的座位上。由于四种威仪中，卧具有懈怠的倾向，站立和经行具有掉举的倾向，而坐姿既不会懈怠也不会掉举，是寂静的威仪，因此说"坐下"，意思是结跏趺坐，四面约束双腿。为了说明以什么姿势坐着会舒适，所以说"端正其身"。意思是使上半身正直，使十八脊椎骨首尾相接。这样坐着时皮肉筋脉就不会弯曲，因此那些由于弯曲而每时每刻产生的痛感就不会生起。当这些痛感不生起时，心就能专一，禅修业处就不会失坏。然后渐次证得殊胜，增长广大。现在为了显示把握所缘的方法而说"念住于面前"，意思是将念住立于业处之前。这里的"pari"(遍)字与"abhi"(向)字意思相同，或者"pari"字表示"接近"的意思，意思是将念住立于面前附近。如说："此念应当确立，善确立于鼻端或口相。因此称为'将念住立于面前'"。或者根据"pari是遍持义，mukha是出离义，sati是现起义。因此称为'面前正念'"的说法，如"引导者"等中的"pari"字表示遍持义，如"空解脱门"等中的"mukha"字表示出离义，因此意思是说建立遍持出离之念，即建立完全把握而不忘失、断除忘失的正念与正知。
853-

5.Kāmesvādīnavaṃ disvāti ‘‘kāmā nāmete aṭṭhikaṅkhalikūpamā nirassādaṭṭhenā’’tiādinā vatthukāmakilesakāmesu ādīnavaṃ paccavekkhitvā. Nekkhammaṃ daṭṭhu khematoti nekkhammaṃ khemato disvā kāmanissaraṇaṃ sabbadukkhasamatikkamassa upāyabhūtaṃ nekkhammanti evaṃ nekkhammasaṅkhātaṃ saupacārajjhānaṃ, nibbānaṃ, vipassanaṃ, sabbepi vā kusaladhamme khemato nibbhayato disvā, tattha jātābhilāso hutvāti vuttaṃ hoti. Paramaṃ…pe… ratanattayeti buddhādiratanattaye ratanattayaguṇānussaraṇena balavapītipāmojjaṃ janayitvā. Bhāgī…pe… muttamanti ‘‘ahaṃ imāya sabbabuddhapaccekabuddhaariyasāvakehi paṭipannāya nekkhammapaṭipattiyā cittavivekādippavivekajassa sukhassa addhā ekantena bhāgī assaṃ, lābhī bhaveyya’’nti evaṃ paṭipattiyaṃ ānisaṃsadassanena tabbisayaṃ uttamaṃ mahantaṃ ussāhaṃ katvā. Ākārena samenevāti atiummīlitaatimandālocanāni vajjetvā nātiummīlitanātimandālocanasaṅkhātena samena ālocanākārena. Atiummīlayato hi atisukhumaṃ, avibhūtañca rūpagataṃ upanijjhāyato viya cakkhu kilamati, attano sabhāvavibhāvanato ca maṇḍalaṃ ativibhūtaṃ hoti, tathā vaṇṇato, lakkhaṇato vā upatiṭṭheyya, tenassa nimittaṃ nuppajjati. Atimandaṃ ummīlayato ca gajanimīlakena pekkhantassa viya rūpagataṃ maṇḍalaṃ avibhūtaṃ hoti. Dassane mandabyāpāratāya kosajjapātato cittañca līnaṃ hoti, evampi nimittaṃ nuppajjati, tasmā yathā nāma ādāsatale mukhanimittaṃ gaṇhanto na tattha atigāḷhaṃ ummīlati, na atimandaṃ, atha kho samena ākārena gaṇhāti, evameva nātiummīlanādinā samena ākārena gaṇhantena bhāvetabbanti. Nimittaṃ gaṇhatāti pathavīkasiṇe cakkhunā gahitaṃ nimittaṃ manasā gaṇhantena.

856-7. Idāni nimittaggahaṇopāyaṃ dassetuṃ ‘‘na vaṇṇo pekkhitabbo’’tiādi vuttaṃ. Na vaṇṇo pekkhitabbo soti yo tattha pathavīkasiṇe aruṇavaṇṇo, so na cintetabbo vaṇṇavasena manasikaroto vaṇṇakasiṇabhāvūpagamanato. Cakkhuviññāṇena pana gahitaggahaṇaṃ na sakkā vāretuṃ, tenevettha ‘‘na oloketabbo’’ti avatvā ‘‘manasānupekkhitā hotī’’tiādīsu viya manasā cintanavasena pekkhanaggahaṇaṃ kataṃ. Daṭṭhabbaṃ na ca lakkhaṇanti yaṃ tattha pathavīdhātuyā thaddhalakkhaṇaṃ na manasikātabbaṃ tassa manasikāre dhātukammaṭṭhānassa gahitattā. Vaṇṇaṃ pana amuñcitvāti disvā gahetabbattā pana vaṇṇaṃ amuñcitvā. Ussadassa vasena hi cittaṃ paṇṇattidhammasminti pathavīdhātuyā sattito adhikabhāvena sasambhārapathaviyā ‘‘pathavī’’ti vohāro, tasmiṃ sasambhārapathaviṃ upādāya paññatte paṇṇattidhamme ādāsatalagatamukhanimitte viya cittaṃ ṭhapetvā. Ekaggamānasoti puna nānārammaṇe cittaṃ avisāretvā ekaggamānaso hutvā. Pathavī pathaviccevaṃ vatvāti ettha paṭhamasamannāhāre kassaci vacībhedopi siyāti vuttanti ācariyadhammapālatthero āha.



我来为您翻译这段巴利文：
5) "见欲过患"是指通过"欲如骨链，无有乐味"等方式，观察对象欲和烦恼欲的过患。"见出离安稳"是指将出离视为安稳，即将出离视为超越一切苦的方法，这样将被称为出离的近行禅、涅槃、观智，或一切善法视为安稳无畏，意思是说对此生起意乐。"对最胜...三宝"是指通过忆念三宝功德而生起强烈的喜悦。"成为...最上"是指"我必定一定能获得一切佛、辟支佛、圣弟子所修习的出离行道所生的远离之乐"，这样通过见到修行的功德而对此生起最上广大的精进。"以平等相"是指避免太张大和太微弱的视觉，以不太张大不太微弱的平等观察方式。因为太张大时，就像观察极细微不清晰的色法一样使眼疲劳，而且轮相由于显现自身本质而变得太过清晰，这样可能会从颜色或相上显现，因此不能生起相。太微弱时，就像眯着眼看一样，轮相变得不清晰。由于观察太微弱而陷入懈怠，心也变得沉没，这样也不能生起相。因此，就像在镜面取相时不会过分张大也不会过分微弱，而是以平等方式取相一样，应当以不太张大等平等方式修习。"取相"是指以意识取得用眼识所取的地遍相。
856-7) 现在为了显示取相的方法而说"不应观察颜色"等。"不应观察颜色"是说不应思考那地遍中的曙光色，因为作意颜色的人会转成颜色遍。但是不能阻止眼识的所取，因此这里没有说"不应看"，而是如"意不观察"等中那样，采用意识思维方式的观察。"应见而不见相"是说不应作意那里地界的坚硬相，因为作意那个就成了界业处。"不舍颜色"是因为必须看见而取。"心住于概念法中"是说由于地界的过量状态，对有诸部分的地称为"地"，将心安住于依有诸部分的地而施设的概念法中，如镜面中的面相。"心一境性"是说不再使心散乱于各种所缘而成为心一境性。对于"地地"如此说时，阿阇黎法护长老说在最初作意时有些人也可能发出声音。

858. Yadi vohāramatte cittaṃ ṭhapetabbaṃ, nāmantaravasena pathavī manasikātabbā bhaveyyāti hotu, ko dosoti dassento āha ‘‘pathavī medanī’’tiādi. Atha vā kiṃ pathavīnāmeyeva vutte bhāvanā hoti, udāhu aññasmimpīti āha ‘‘pathavī medanī’’tiādi. Ekaṃ vattumpi vaṭṭatīti etesu yaṃ icchati, taṃ attano paguṇatāya vā pacuratāya vā āgacchantaṃ ekaṃ vattuṃ vaṭṭati. Kiñcāpi evaṃ vaṭṭati, apica ‘‘pathavī’’ti etadeva nāmaṃ pākaṭaṃ, tasmā pākaṭavaseneva ‘‘pathavī pathavī’’ti bhāvetabbanti ācariyā.

859-60.Ummīlitvā…pe… tāva soti yāva vakkhamānākārena uggahanimittaṃ nuppajjati, tāva kiñci kālaṃ cakkhuṃ ummīlitvā nimittaggahaṇavasena pathavīmaṇḍalaṃ oloketvā puna kiñci kālaṃ cakkhūni nimīlitvāti evaṃ vārasatampi vārasahassampi tato bhiyyopi ummīlitvā so yogī āvajjeyya, yenākārena oloketvā gahitaṃ, tenākārena taṃ samannāhareyyāti attho.

861-3.Āpāthaṃ tu yāti ceti yadi manodvārikajavanānaṃ gocarabhāvaṃ upagacchati, taṃ uggahanimittaṃ tadā uppannanti pavuccatīti yojanā. Yadi uggahanimittepi pathavīmaṇḍalaṃ oloketvā bhāveti, paṭibhāganimittuppatti na siyā. Samīpaṭṭhena ca na sakkā anoloketunti vuttaṃ ‘‘nisīditabbaṃ no ceva’’ntiādi. Yathāsukhaṃ nisinnena, yathāsukhaṃ vā bhāvetabbanti sambandho.

864-5.Papañca…pe… dhovaneti passāvādinā kenaci karaṇīyena nisinnaṭṭhānato aññattha gantvā puna āgamma nisīdantena pādā dhovitabbā honti. Adhotapādena hi senāsanaṃ akkamato āpatti hoti, khaṇe khaṇe pādadhovane ca papañco hoti, tasmā tassa parihāratthaṃ dve upāhanāyeva icchitabbā. Tāva bahutalikā saddampi janeyyuṃ, saddo ca jhānakaṇṭako, tasmā vuttaṃ ‘‘ekatalikā’’ti. Tathā ‘‘parissayavinodanatthaṃ kattaradaṇḍo ca icchitabbo’’ti (visuddhi. 1.57) aṭṭhakathāyaṃ vuttaṃ. Asappāyena kenacīti vakkhamānena āvāsādiasappāyesu kenacideva asappāyena . Taṃ ṭhānanti kasiṇamaṇḍalassa ṭhitaṭṭhānaṃ. Ādāya taṃ punāti yathājātaṃ uggahanimittaṃ puna gahetvā, puna uppādetvāti vuttaṃ hoti.

866-7.Pīṭhe sukhanisinnenāti puna vasanaṭṭhānaṃ āgantvā vuttaniyāmena pīṭhe sukhanisinnena. Bhāvetabbanti taṃ nimittaṃ manasikāravasena vaḍḍhetabbaṃ. Samannāharitabbanti sammā āvajjitabbaṃ, sammā vā anu āharitabbaṃ. Takkāhatanti ‘‘takkanato takko’’ti evaṃ laddhanāmena bhāvanācittasampayuttena sammāsaṅkappena āhananapariyāhananakiccena aparāparaṃ pavattanena kammaṭṭhānaṃ āhataṃ, pariyāhatañca kātabbaṃ, balappattavitakko manasikāro bahulaṃ pavattetabboti attho.

868-

我来为您翻译这段巴利文：
858) 为了说明如果心只安住在名称上，是否应该用其他名称来作意地，有什么过失，所以说"地、土"等。或者是说，究竟只说"地"这个名字就能修习，还是其他名字也可以，所以说"地、土"等。"说一个也可以"是说在这些中，随自己熟悉或常用而容易生起的，说一个都可以。虽然这样可以，但是"地"这个名称最为明显，因此诸阿阇黎说应当依最明显的而修习"地地"。
859-60) "睁眼...他"是说，只要按将要说明的方式还未生起取相，就应该有时睁眼以取相方式观察地轮，有时闭眼，这样反复百次千次乃至更多次那位瑜伽行者应当作意，以什么方式看见而获得，就以那种方式作意，这是其意思。
861-3) "若现起"是说，如果到达意门速行的所缘境界，那时就说是生起了取相，这是句子的组合。如果在取相时也观察地轮而修习，就不会生起似相。因为在近处也不能不看见，所以说"应坐但不"等。随意而坐，或随意而修习，这是相连的意思。
864-5) "琐事...洗"是说因小便等某些事而从坐处到别处后再回来坐时，需要洗脚。因为用未洗的脚踩踏住处会犯戒，而每次洗脚又有琐碎，因此为了避免这个，应当准备两双拖鞋。太多层的会发出声音，而声音是禅定的刺，因此说"单层的"。同样，注释书中说"为了除去危险应当准备手杖"。"某些不适"是指将要说明的住所等不适中的任何一种不适。"那处"是指遍处轮所在之处。"取得它再"是说再次取得如实生起的取相，意思是说再次使它生起。
866-7) "安坐于座"是说回到住处后按所说方式安坐于座位上。"应修习"是说应当以作意方式增长那个相。"应作意"是说应当正确地转向，或者说应当正确地反复运作。"寻所击"是说应当使业处被称为"由思考而得名为寻"的、与修习心相应的正思惟的击打和遍击打作用、反复运作所击打、遍击打，意思是说应当多多运作已得力的寻作意。
868-

70.Taṃ icchatīti taṃ nimittaṃ manasikātuṃ icchati. Evaṃ karontassāti evaṃ kammaṭṭhānaṃ takkāhataṃ karontassa. Yathā bhāvanā pubbenāparaṃ visesaṃ āvahati, evaṃ anuyuñjantassa, evaṃ karoto pana yadā saddhādīni indriyāni suvisadāni tikkhāni pavattanti , tadā assaddhiyādīnaṃ dūrībhāvena sātisayaṃ thāmappattehi sattahi balehi laddhupatthambhāni vitakkādīni kāmāvacarāneva jhānaṅgāni bahūni hutvā pātubhavanti. Tato ca tesaṃ ujuvipaccanīkabhūtā kāmacchandādayo saddhiṃ tadekaṭṭhehi pāpadhammehi dūrībhavanti. Tena vuttaṃ ‘‘vikkhambhanti…pe… pañca nīvaraṇānipī’’ti. Samādhiyati…pe… yoginoti tassa yogino paṭibhāganimittaṃ ārabbha uppannaupacārasamādhinā upacārajjhānena cittampi samādhiyati, paṭibhāganimittampi uppajjati upacārajjhānassa tena vinā abhāvato.

871-4.Imassāti paṭibhāganimittassa. Purimassāti uggahanimittassa. Thavikāti ādāsathavikato. Balākāviyatoyadeti meghasamīpe balākā viya. Sā hi meghassa nīlattā sayaṃ atiparisuddhā upaṭṭhāti, tadā taṃ upaṭṭhātīti sambandho. Evaṃ ādāsamaṇḍalūpamādīhi uggahanimittato paṭibhāganimittassa suvisuddhataṃ, saṇhasukhumatañca dasseti. Tenāha ‘‘tatodhikatara’’nti. Uggahanimitte aṅgulipadapāṇikāpadādayo kasiṇadosā paññāyanti, idaṃ pana vuttanayena tatopi sataguṇaṃ sahassaguṇaṃ suvisuddhaṃ hutvā upaṭṭhātīti attho. Tanusaṇṭhānavantantiādi aparamatthasabhāvattā vuttaṃ. Yadi hi taṃ edisaṃ bhaveyya, cakkhuviññeyyaṃ siyā, oḷārikaṃ sammasanūpagaṃ tilakkhaṇāhaṭaṃ, na panetaṃ tādisanti. Yadi panetaṃ na saṇṭhānādivantaṃ, kathaṃ jhānassa ārammaṇabhāvoti āha ‘‘upaṭṭhā…pe… maya’’nti. Tattha paññajanti bhāvanāmayaṃ paññājanitaṃ, bhāvanāpaññāya sañjānanamattanti vuttaṃ hoti. Na hi asabhāvadhammassa kutocisamuṭṭhānaṃ atthi. Tenāha ‘‘bhāvanāmayaṃ upaṭṭhānākāramatta’’nti, kevalaṃ samādhilābhino bhāvanāvisesajanitaṃ tammayaṃ upaṭṭhānākāramattameva bhāvanāvisesānubhāvena upaṭṭhātīti attho.

875-8. Vikkhambhitāneva sannisinnāneva na puna tadatthaṃ ussāho kātabboti adhippāyo. Paṭibhāganimitte hi uppajjamāneyeva taṃvisayaṃ upacārajjhānaṃ nīvaraṇe vikkhambhentameva uppajjati. Kilesā sannisinnāvāti avasesā tadekaṭṭhakilesā ca sammadeva nisinnā, upasantāti attho. ‘‘Upacārasamādhinā’’ti vutte itaropi samādhi atthīti atthato āpannanti tampi dassetuṃ ‘‘ākārehi pana dvīhī’’tiādi vuttaṃ. Dvīhi ākārehīti jhānadhammānaṃ paṭipakkhadūrībhāvo, thirabhāvappatti cāti imehi dvīhi kāraṇehi. Idāni tāni kāraṇāni samādhiavatthāmukhena dassetuṃ ‘‘upacārakkhaṇe’’tiādi vuttaṃ. Upacārakkhaṇeti upacārabhūmiyaṃ upacārāvatthāyaṃ . Tassa paṭilābheti yadatthāya ayaṃ paṭipanno, tassa appanāsamādhissa paṭilābhe adhigamāvatthāyaṃ. Kathaṃ upacārabhūmiyaṃ samādhiyati, kathañca appanābhūmiyanti āha ‘‘nīvāraṇappahānenā’’tiādi. Upacārakkhaṇe yadipi jhānaṅgāni paṭutarāni mahaggatabhāvappattāni na honti, tesaṃ paṭipakkhadhammānaṃ vikkhambhanena cittaṃ samādhiyati, paṭilābhabhūmiyampi appanāpattānaṃ jhānaṅgānaṃ pātubhāvena samādhiyatīti attho.

879-

我来为您翻译这段巴利文：
70) "希望它"是说希望作意那个相。"如是作时"是说如此使业处被寻所击时。当这样修习带来前后的殊胜，这样精勤，如是作时，当信等诸根变得清净锐利运转时，由于不信等远离，而得到特别有力的七力支持，寻等欲界禅支多起显现。因此它们的直接对立物欲贪等连同相应的恶法远离。因此说"镇伏...五盖"。"定住...瑜伽者"是说那个瑜伽者以缘取似相而生起的近行定，即近行禅而心得定，似相也生起，因为没有它就不会有近行禅。
871-4) "这个"是指似相。"先前的"是指取相。"皮袋"是指镜子皮袋。"如白鹭于水中"是如云边的白鹭。因为云是黑色的，它显现得特别洁净，那时它显现，这是相连的意思。如此以镜面等譬喻显示似相比取相更加清净、细腻。因此说"更加"。在取相中能见到指印、手印等遍处的过患，但这个如前所说比那个百倍千倍更加清净而显现，这是其意思。说"具有薄形状"等是因为它不是胜义谛的自性。因为如果它是那样的话，就会成为眼识所识知的、粗显的、可观察的、被三相所击的，但它不是那样的。那么如果它不具有形状等，如何成为禅那的所缘？因此说"显现...所成"。其中"慧生"是修习所生，由修习慧所生起的认知而已，这是所说的意思。因为非实在法没有任何生起之处。因此说"修习所成的显现相而已"，意思是说仅仅是得定者由修习特胜所生的、具有那种性质的显现相而已，由修习特胜的威力而显现。
875-8) 意思是说已镇伏已静息就不用再为此目的而精进。因为在似相生起时，以此为所缘的近行禅就在镇伏诸盖中生起。"诸烦恼已静息"是说其余相应的烦恼也完全静息，即平息的意思。当说"以近行定"时，从意义上得知还有其他定，为了显示这点而说"以二种行相"等。"以二种行相"是以禅支对治的远离和稳固的获得这两种原因。现在为了通过定的状态来显示这些原因而说"近行时"等。"近行时"是在近行地、近行状态。"获得它"是在获得状态，即为了获得他所追求的安止定。如何在近行地得定，如何在安止地得定？为了说明这点而说"以舍离诸盖"等。在近行时虽然禅支还未变得锐利达到广大性，但通过镇伏它们的对治法而心得定，在获得地也由于达到安止的禅支显现而得定，这是其意思。
879-;

80.Aṅgāni…pe… na cāti upacārakkhaṇe aṅgāni na ca thāmajātāni neva bhāvanābalappattāni hontīti attho. Appanāyāti appanakkhaṇe. Tasmāti yasmā aṅgāni thāmajātāni jāyare, tasmā. Appanācittaṃ divasampi pavattatīti yathā nāma balavā puriso āsanā vuṭṭhāya divasampi tiṭṭheyya, evamevaṃ appanāsamādhimhi uppanne jhānacittaṃ sakiṃ bhavaṅgavāraṃ chinditvā uppannaṃ kevalaṃ rattimpi divasampi kusalajavanapaṭipāṭivaseneva pavattatīti attho. ‘‘Appanāpattaṃ divasampi pavattatī’’ti vadatā upacārakkhaṇe na tathāti dassitaṃ hoti. Tattha hi aṅgānaṃ athāmajātattā yathā nāma daharo kumāro ukkhipitvā ṭhapiyamāno punappunaṃ bhūmiyaṃ patati, evamevaṃ cittaṃ kālena nimittaṃ ārammaṇaṃ karoti, kālena bhavaṅgaṃ otarati.

881-4.Teneva pallaṅkenāti yasmiṃ nisinno paṭibhāganimittaṃ adhigacchi, teneva pallaṅkena karaṇabhūtena, hetubhūtena vā taṃ nimittaṃ vaḍḍhetvā. Upacārabhūmiyañhi nimittavaḍḍhanaṃ yuttaṃ. Cakkavattiyagabbhovāti cakkavatti bhavituṃ puññavā gabbho viya. Parihāni na vijjatīti laddhūpacārajjhānassa parihāni na vijjati. Nimitte hi aparihīne tadārammaṇaṃ jhānaṃ aparihīnameva hoti, nimitte pana ārakkhābhāvena vinaṭṭhe laddhajjhānampi vinassati tadāyattavuttittā. Tenāha ‘‘ārakkhaṇe’’tiādi.

885.Āvāsoti yasmiṃ āvāse vasantassa anuppannaṃ nimittaṃ nuppajjati, uppannaṃ vā vinassati, anupaṭṭhitā ca sati na upaṭṭhāti, asamāhitañca cittaṃ na samādhiyati, ayaṃ asappāyo āvāso, tasmā yasmiṃ vihāre bahū āvāsā honti, tattha ekekasmiṃ tīṇi tīṇi divasāni vasitvā yattha cittaṃ ekaggaṃ na hoti, taṃ pahāya tabbiparīte vasitabbaṃ. Gocaroti gocaragāmo, so senāsanato atidūre accāsanne pubbadisāya vā pacchimadisāya vā asulabhabhikkho asappāyo. Bhassanti dvattiṃsatiracchānakathāpariyāpannā asappāyakathā. Sā hissa nimittantaradhānāya saṃvattati. Puggaloti tiracchānakathiko, sīlādiguṇavirahito puggalo, yaṃ nissāya asamāhitaṃ vā cittaṃ na samādhiyati, samāhitaṃ vā thiraṃ na hoti, evarūpo. So hi taṃ kaddamodakamiva acchaṃ udakaṃ malīnameva karoti. Bhojanaṃ pana kassaci ambilaṃ, kassaci madhuraṃ asappāyaṃ hoti. Utupi kassaci sīto, kassaci uṇho. Tasmā yaṃ bhojanaṃ vā utuṃ vā sevantassa phāsu na hoti, taṃ bhojanaṃ so ca utu asappāyo. Iriyāpathoti ṭhānacaṅkamanādīsu yo imassa asamāhitacittassa samādhānāya, samāhitacittassa ca thirabhāvāya na hoti, ayaṃ asappāyo iriyāpatho, tasmā tampi āvāsaṃ viya tīṇi divasāni upaparikkhitvā vajjetabbaṃ.

886.Sappāye satta seveyyāti vuttaviparītavasena sappāye āvāsādike satta seveyya. Tattha bhassasappāyaṃ nāma dasakathāvatthusannissitaṃ, tampi mattāya bhāsitabbaṃ. Evañhi paṭipajjatoti evaṃ vuttappakārena satta asappāye vajjetvā satta sappāye sevanavasena paṭipajjantassa nimittāsevanabahulassa.

888-9. Yena vinā appanāya kusalo na hoti, so dasavidho vidhi, appanākosallaṃ, tannibbattaṃ vā ñāṇaṃ ganthavitthārabhayena idha na dassitaṃ, atthikena pana visuddhimaggato (visuddhi. 1.60) gahetabbanti adhippāyo. Paṭiladdhe nimittasmiṃ, evañhi sampādayato appanākosallaṃ appanā sampavattatīti sambandho.

890-

我来为您翻译这段巴利文：
80) "诸支...不"是说在近行时诸支不得力，即未达到修习的力量，这是其意思。"安止"是在安止时。"因此"是因为诸支变得有力，所以。"安止心甚至整天运转"是说就像强壮的人从座位起来可以站立一整天一样，当安止定生起时，禅心一次切断有分之后生起，仅仅依善速行的次序甚至整夜整天运转，这是其意思。说"达到安止甚至整天运转"是表明在近行时不是这样。因为在那里诸支未得力，就像幼童被抱起放下时一次又一次跌倒地上一样，心有时以相为所缘，有时堕入有分。
881-4) "以同一跏趺"是说以作为工具或因缘的、坐着获得似相时的同一跏趺坐而增长那个相。因为在近行地增长相是适宜的。"如转轮王胎"是如具福德将成为转轮王的胎儿。"不见退失"是说获得近行禅者不见退失。因为相不退失时，以此为所缘的禅那就不会退失，但是当相因为缺乏守护而消失时，所得禅那也会消失，因为依赖于它而存续。因此说"在守护"等。
885) "住所"是说在某个住所居住时未生起的相不生起，或已生起的消失，未建立的念不建立，未定的心不得定，这是不适宜的住所，因此在有很多住所的精舍中，在每一处住三天，若心不能专一，应当舍弃那里而住在相反的地方。"行处"是指托钵村，若离住处太远或太近，或在东方或西方，难以获得饮食是不适宜的。"谈论"是指属于三十二种畜生论的不适宜谈话。这会导致他的相消失。"人"是指说畜生论的、缺乏戒等功德的人，依止他未定的心不得定，已定的心不稳固，这样的人。因为他会像泥水污染清水一样污染他。"食物"对某些人酸味不适宜，对某些人甜味不适宜。"气候"对某些人冷不适宜，对某些人热不适宜。因此受用某种食物或气候时不舒适，那种食物和气候就是不适宜的。"威仪"是指站立、经行等中，哪个对这未定心不能令得定，对已定心不能令稳固，这是不适宜的威仪，因此也应该像住所一样观察三天后避免。
886) "应行七适宜"是说应当依与上述相反的方式行持适宜的住所等七种。其中适宜谈论是指依十种论事，这也应适量而说。"如是行道者"是说如此按所说方式避免七种不适宜而行持七种适宜，多修习于相的人。
888-9) 没有它就不能善巧安止的是十种方法，安止善巧，或由此产生的智，因为怕文字太长而这里没有显示，有需要者应当从清净道论中获取，这是其意思。在获得相时，如此圆满安止善巧，安止就会圆满运转，这是相连的意思。
890-

2.Sāti appanā. Evañhīti hi-saddo hetuattho, yasmā ṭhānametaṃ na vijjati, tasmā cittappavattiākāraṃ bhāvanācittassa līnuddhatādivasena pavattiākāraṃ sallakkhayaṃ upadhārento samataṃ vīriyasseva vīriyassa samādhinā samataṃyeva yojayetha, kathaṃ pana yojayethāti āha ‘‘īsakampī’’tiādi. Tattha layanti līnabhāvaṃ, saṅkocanti attho. Yantanti gacchantaṃ, paggaṇhetheva samabhāvāyāti adhippāyo. Tenāha ‘‘accāraddhaṃ nisedhetvā samameva pavattaye’’ti. Taṃ mānasanti sambandho.

894-9.Evanti vuttappakārena vīriyasamatāyojanavasena, paṭipannabhāvanāmānasaṃ paṭibhāganimitteyeva ṭhapanavasena nimittābhimukhaṃ paṭipādayato tassa yogino. Samijjhissatīti uppajjissati . Pathavīkasiṇanti pathavīti bhāvanāvasena upaṭṭhitaṃ tadeva paṭibhāganimittaṃ. Javanānīti kāmarūpāvacarajavanāni. Tenāha ‘‘ekaṃ tu rūpāvacarikaṃ bhave’’ti. Aññehīti pākatikehi kāmāvacaracittehi. Balavatarāti bhāvanābalena paṭutarabhāvappattiyā accantabalavanto. Parikammopacāratoti parikammattā, upacārattā ca. Tattha parikammattāti paṭisaṅkharaṇattā. Upacārattāti yathā gāmādīnaṃ āsannadeso ‘‘gāmūpacāro, nagarūpacāro’’ti vuccati, evaṃ appanāya āsannattā samīpacārittā. Upacārāni appanaṃ upecca carantīti katvā. Appanāyānulomattāti nānāvajjanavīthiyaṃ parikammatopi lahukaṃ appanānipphādakavasena, guṇavasena vā appanāya anukūlattā. Etthāti etesu parikammopacārānulomasaññitesu. Sabbantimaṃ tatiyaṃ, catutthaṃ vā gotrabhūti pavuccati parittagottassa abhibhavanato, mahaggatagottassa bhāvanato ca.

900-3. Avisesena sabbesaṃ sabbā samaññāti paṭhame naye gahitāgahaṇaṃ hotīti āha ‘‘gahitāgahaṇenā’’tiādi. Ekekassa gahitanāmaṃ itaresaṃ aggahaṇato, ekekanāmavasena gahitassa itaranāmavasena aggahaṇato vā nānāvajjanaparikammameva parikammanti adhippāyena ‘‘paṭhamaṃ upacāraṃ vā’’tiādi vuttaṃ. Catutthaṃ pañcamaṃ vāti vā-saddo aniyamo, so pana khippābhiññadandhābhiññavasena veditabbo. Khippābhiññassa hi catutthaṃ appeti, dandhābhiññassa pañcamaṃ. Tato paranti pañcamato paraṃ. Tenāha ‘‘chaṭṭhe vā’’tiādi. Kasmā na jāyatīti āha ‘‘āsannattā bhavaṅgassā’’ti. Cittaniyāmavasena hi uppajjitabbesu sattasu javanesu chaṭṭhasattamajavanavāragaḷanaṭṭhānabhūtattā bhavaṅgassa āsannaṃ javanaṃ patati. Tāvadeti tāvadeva. Chaṭṭhaṃ, sattamaṃ vā javanaṃ patantaṃ viya hoti parikkhīṇajavanattāti adhippāyo.

904-6. Atha kimetaṃ vuccati ‘‘chaṭṭhe sattame vāpi appanā na jāyatī’’ti? Ābhidhammikagodattatthero hi ‘‘purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo’’ti (paṭṭhā. 1.1.12)

我来为您翻译这段巴利文：
2) 那就是安止。"如此"中的"hi"字表示原因，因为这种情况是不存在的，所以观察心的运转方式、修习心由于昏沉掉举等的运转方式而住意，应当使精进与定配合平等，但如何配合呢？为了说明这点而说"稍微"等。其中"沉没"是指昏沉状态，意思是收缩。"进行"是指进行，意思是说为了平等而提起。因此说"制止过分精进，应当平等运转"。"那个心"是相连的意思。
894-9) "如此"是说以所说方式配合精进平等，对于那个瑜伽行者通过使修习心安住于似相而导向相。"将成就"是将生起。"地遍"是指以修习方式显现的那个似相。"速行"是指欲界和色界速行。因此说"但一个是属于色界"。"其他"是指普通的欲界心。"更有力"是因为以修习力达到锐利状态而极为有力。"遍作近行"是因为是遍作和近行。其中"遍作"是因为是准备。"近行"是如村落等的邻近处被称为"村近行、城近行"一样，因为接近安止而成为邻近行。因为近行趋向安止而行。"随顺于安止"是在不同转向路径中比遍作更为轻快，依能产生安止或依功德而随顺于安止。"在此"是在这些被称为遍作、近行、随顺中。最后第三或第四被称为种姓，因为超越小种姓，生起大种姓。
900-3) "一般而言对一切都有共同名称"是说在第一方法中有取和不取，因此说"以取不取"等。因为对每一个取的名称其他不取，或对以每一名称所取的以其他名称不取，所以仅仅以不同转向的遍作为遍作的意思而说"第一或近行"等。"第四或第五"中的"或"字表示不确定，但这应当依速通达者和迟通达者来理解。因为对速通达者在第四安止，对迟通达者在第五安止。"此后"是在第五之后。因此说"在第六"等。为什么不生起？为了说明这点而说"因为接近有分"。因为依心的规则在应当生起的七个速行中，因为是第六第七速行路过之处而成为有分的邻近，速行落入。"仅此"是仅此而已。第六或第七速行好像落下，意思是说因为速行已尽。
904-6) 那么为什么说"在第六或第七不生安止"呢？因为阿毗达摩论师瞿达多长老说："前前善法对后后善法以习行缘为缘"

imaṃ suttaṃ vatvā yathā aladdhāsevanaṃ paṭhamajavanaṃ gotrabhuṃ na uppādeti, laddhāsevanaṃ pana balavabhāvato dutiyaṃ, tatiyaṃ vā gotrabhuṃ uppādeti, evaṃ laddhāsevanatāya balavabhāvato chaṭṭhaṃ, sattamampi vā appetīti chaṭṭhaṃ, sattamampi vā appanā hotīti vadatī’’ti imaṃ codanaṃ manasi nidhāya therassa taṃ mataṃ paṭikkhipitvā yathāvuttamatameva patiṭṭhāpetuṃ ‘‘purimehī’’tiādi vuttaṃ.

Pariyanteṭhātuṃ neva sakkotīti papāte eva patatīti adhippāyo. Appetuṃ na sakkotīti patiṭṭhātuṃ appanāvasena uppajjituṃ na sakkoti. Na cettha ‘‘purimā purimā’’tiādisuttapadaṃ sādhakaṃ āsevanapaccayalābhassa balavabhāve anekantikattā. Tathā hi aladdhāsevanāpi paṭhamacetanā diṭṭhadhammavedanīyā hoti, laddhāsevanā dutiyacetanā yāva chaṭṭhacetanā aparāpariyavedanīyā, tasmā laddhāsevanepi chaṭṭhasattame appanā na hoti āsannabhavaṅgatāya dubbalattāti adhippāyo. Yadi evaṃ kathaṃ sattamajavanacetanā upapajjavedanīyā ānantariyā hoti? Nāyaṃ viseso, āsevanapaccayalābhena balavappattiyā, kiñcarahi kiriyāvatthāvisesato. Kiriyāvatthā hi ārambhamajjhapariyosānavasena tividhā. Tattha pariyosānāvatthāya sanniṭṭhāpakacetanābhāvena upapajjavedanīyāditā hoti, na balavabhāvenāti ācariyā.

907.Eka…pe… panāti ayaṃ appanā ekacittakkhaṇāyeva ekavārameva uppajjitvā nirujjhati, na samāpattivīthiyaṃ viya yathicchakaṃ pavattati. Sattasu hi ṭhānesu kālaparicchedo nāma natthi, paṭhamappanāyaṃ, lokiyābhiññāsu, catūsu maggesu, maggānantare phale, rūpārūpabhavesu bhavaṅgaṭṭhāne nirodhassa paccaye nevasaññānāsaññāyatane nirodhā vuṭṭhahantassa phalasamāpattiyanti. Etesu hi katthaci atiittarā, katthaci appamāṇā cittakkhaṇā honti, katthaci sampuṇṇajavanavīthi addhā labbhati. Tathā hi maggānantaraṃ phalaṃ tiṇṇaṃ upari na hoti, nirodhassa paccayo nevasaññānāsaññāyatanaṃ dvinnaṃ upari na hoti, rūpārūpabhavesu bhavaṅgassa parimāṇaṃ natthi, sesesu pana catūsu ṭhānesu ekameva cittanti tasmā ekacittakkhaṇikāyeva appanā hotīti veditabbā.

908.Paccavekkhaṇahetukanti paccavekkhaṇahetuṃ katvā. Nanu ca paccavekkhaṇaṃ āvajjanādīhi, na pana tena āvajjanādi, tasmā kathaṃ paccavekkhaṇahetukaṃ hotīti yujjati? Nāyaṃ doso bhavanakiriyāya paccavekkhaṇahetukattā. Na hi asati paccavekkhaṇe sā hoti nirodhassa paccayabhūtajhānantaramiva, sati pana paccavekkhaṇe sā hoti, tasmā anvayabyatirekavasena labbhati. Tassā paccavekkhaṇahetukatāti na na yujjati ‘‘paccavekkhaṇahetuka’’nti vacanaṃ. Paccavekkhaṇahetukaṃ āvajjananti vā sambandho. Āvajjanañhi paccavekkhaṇañāṇānaṃ anantarapaccayabhāvena kāraṇaṃ hoti.

911-3. Nānāvisayaluddhassa , ito cito ca bhamantassa cetasoti sambandho. Samādhānevāti samādhānā eva, samādhānakaraṇatoti attho. Pāmojjabhāvatoti pāmojjena samānayogakkhamatāya tassā tabbhāvavuttittā. Atha vā byāpādena ghaṭṭiyamānassa cittassa pamuditabhāvakaraṇato pītiyeva ‘‘pāmojja’’nti vuccati, tassa bhāvo, tasmā pāmojjasabhāvattāti attho. Sītalattasabhāvatoti byāpādagginā santāpiyamānassa cittassa nibbāpanavasena sītalattasabhāvattā.

914-

我将为您直译这段巴利文:
"说完这部经后,如同未得修习的第一速行心不能生起姓种心,而已得修习由于力量增强则能生起第二或第三姓种心,同样地由于已得修习的力量增强而入定于第六或第七速行心"—为了回应这个质疑,记住这个论点后否定长老的见解,为了确立前述的观点而说"由前前"等等。
不能在边缘处住立的意思是必定会堕入深渊。不能入定的意思是不能以安止定的方式生起和安住。这里"前前"等经文并不能证成,因为修习缘获得的力量并非一定。同样地,未得修习的第一思也是现法受(报),已得修习的第二思乃至第六思是后后受(报),因此即使已得修习,第六第七也不能入定,因为接近有分而力弱,这是其意趣。如果这样,那么第七速行思如何成为次生受报和无间业?这个差别不是由于获得修习缘而力量增强,而是由于作业阶段的差别。作业阶段分为开始、中间、终了三种。其中在终了阶段由于决定思的缘故而成为次生受报等,不是由于力量,这是诸阿阇黎的说法。
907.节 "一…乃至…"的意思是,这个安止定只在一个心识剎那中一次生起后灭去,不像等至路心那样随意运转。在七处是没有时间限制的:初次安止、世间神通、四道、道后的果、色无色有中的有分位、灭尽定缘的非想非非想处、从灭尽定出定时的果定。在这些情况中,有些极其短暂,有些无量心识剎那,有些得完整的速行路心时分。即道后的果不超过三个(心识剎那),灭尽定缘的非想非非想处不超过两个,色无色有中的有分无量限,其余四处都是一个心识剎那,因此应当知道安止定只是一心识剎那。
908.节 "观察为因"是指以观察为因。然而观察是由转向等(引生),而不是由观察引生转向等,那么怎么合理说是以观察为因呢?这不是过失,因为修习作业是以观察为因。确实,若无观察则修习作业不会生起,如同灭尽定缘的禅那后位;但有观察时则会生起,因此依随顺和排除的方式而得。它以观察为因是合理的,所以说"观察为因"没有不当。或者说"以观察为因的转向"。因为转向成为观察智的无间缘因。
911-913.节 "贪著种种境界,从这里那里徘徊的心"是句子连贯。"由于等持"即是等持,意思是由于造作等持。"由于喜悦性"是因为与喜悦相应平等,由于它以那个性质而存在。或者说被嗔恚所扰的心由于造作欢喜性而称为"喜悦",那是它的性质,所以意思是由于喜悦自性。"由于清凉性质"是因为对被嗔恚之火所热恼的心以息灭的方式而有清凉性质。
914.节 (此节开头标记但未给出内容)
(注:我已尽量保持直译,保留了专有名词和术语的原貌。对于重复出现的词句也都完整翻译,没有省略。)

6.Savipphārikabhāvenāti yoniso saṅkappavasena kāmavitakkādiṃ madditvā pavattanato savipphārikasabhāvena. Nekkhammādipavattitoti ettha nekkhamma-ggahaṇena brahmavihāravajjaṃ paṭhamajjhānaṃ gahitaṃ. Ādi-saddena tīsu brahmavihāresu paṭhamajjhānaṃ gahitanti vadanti. Avūpasantabhāvassāti uddhaccassa sarūpakathanena taṃsahavattino anutāpasabhāvassa kukkuccassāpi sarūpaṃ kathitamevāti daṭṭhabbaṃ. Tathā sayañcevātisantatoti uddhaccapaṭipakkhasabhāvavacanena kukkuccapaṭipakkho pītibhāvopi. Tenāha ‘‘sukhaṃ uddhaccakukkuccadvayassā’’ti. Matiyā anurūpattāti paññāya anurūpattā. Tathā ca vuttaṃ ācariyadhammapālattherena ‘‘vicāro vicikicchāya paṭipakkho ārammaṇe anumajjanavasena paññāpatirūpakasabhāvattā’’ti. Potthakesu pana ‘‘pītiyā anurūpattā’’ti pāṭho dissati, tassa ca vicāro anumajjanasabhāvavantatāya pīti viya ārammaṇe anivattanto ogāhetvā pavattatīti pītiyā anurūpattā sandehasabhāvattā ārammaṇaṃ anajjhogāhetvā pavattamānāya vicikicchāya paṭipakkhoti atthaṃ vadanti.

917.Tividhakalyāṇanti ādimajjhapariyosānakalyāṇatāsaṅkhātāhi paṭipadāvisuddhiādīhi tividhakalyāṇatāhi yuttaṃ. Yathāha ‘‘paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosāna’’nti (paṭi. ma. 1.158). Tattha pubbabhāgapaṭipadāvasena jhānassa paripanthato visujjhanaṃ paṭipadāvisuddhi nāma, sā pana yasmā jhānassa uppādakkhaṇe labbhati, tasmā vuttaṃ ‘‘paṭipadāvisuddhi ādī’’ti. Visodhetabbatādīnaṃ abhāvato jhānapariyāpannāya tatramajjhattupekkhāya kiccanipphattiyā anubrūhanā upekkhānubrūhanā nāma. Sā panāyaṃ visesato jhānassa ṭhitikkhaṇe labbhati. Tena vuttaṃ ‘‘upekkhānubrūhanā majjhe’’ti. Tattha dhammānaṃ anativattanādisādhakassa ñāṇassa kiccanipphattivasena pariyodapanā sampahaṃsanā nāma. Sā jhānassa osānakkhaṇe pākaṭā hotīti vuttaṃ ‘‘sampahaṃsanā pariyosāna’’nti.

Abhayagirivāsino ‘‘paṭipadāvisuddhi nāma sasambhāriko upacāro, upekkhānubrūhanā nāma appanā, sampahaṃsanā nāma paccavekkhaṇā’’ti (visuddhi. 1.75) evaṃ paṭipadāvisuddhiādike vaṇṇenti, taṃ ayuttaṃ. Evañhi sati ajhānadhammehi jhānadhammassa guṇasaṃkittanaṃ nāma kataṃ hoti. Na hi bhūmantaraṃ bhūmantarapariyāpannaṃ hoti, antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccanipphattiādīhi upekkhānubrūhanādayo ca veditabbā. Evañca katvā vuttaṃ bhagavatā ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhantarañceva hoti upekkhānubrūhitañca ñāṇena sampahaṃsita’’nti (paṭi. ma. 

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6.节 "由遍满性"是指通过如理思惟、镇伏欲寻等而运转的遍满自性。"由出离等运转"中,以"出离"一词摄取除去梵住的初禅。以"等"字摄取三梵住中的初禅,这是诸师所说。"不寂静性"是指以掉举的自性说明时,应当理解也同时说明了与之相应的追悔自性的恶作。同样,"自身极寂静"以说明掉举的对治自性时,也说明了恶作的对治即喜的性质。因此说"乐是掉举恶作二者的(对治)"。"与慧相应"是指与智慧相应。因此阿阇黎法护长老说:"寻是疑的对治,因为以在所缘中推度的方式而有类似智慧的自性。"然而在典籍中可见"与喜相应"的读法,对此他们解释说:寻因具有推度自性,如同喜那样不退却而深入所缘而转起,因此与喜相应;而疑则不深入所缘而转起,所以寻是疑的对治,这是其义。
917.节 "三种善"是指具足所谓初中后善性的清净道等三种善性。如说:"初禅的道清净为初,增长舍为中,欢喜为后。"其中,依前分道的方式从禅那的障碍中清净称为道清净,这是在禅那生起剎那中获得的,所以说"道清净为初"。由于没有需要清净等,通过禅那所摄的舍的作用成就而增长称为增长舍。这特别是在禅那住位剎那中获得的。因此说"增长舍为中"。其中通过成就不超越诸法等的智的作用而明净称为欢喜。这在禅那最后剎那中明显,所以说"欢喜为后"。
无畏山住者们这样解释道清净等:"道清净是指具资粮的近行定,增长舍是指安止定,欢喜是指省察。"这是不合理的。因为如此便成为以非禅那法来称赞禅那法的功德。确实,一地不会成为另一地所摄,应当知道道清净是在安止定之内以趣入的方式,增长舍等是以舍的作用成就等(而得)。因此世尊说:"心达到专一性时即具足道清净分,增长舍,为智所欢喜。"

1.158). Ettha hi ekattagataṃ cittanti indriyānaṃ ekarasabhāvena, ekaggatāya ca sikhappattiyā tadanuguṇaekattagataṃ sasampayuttamappanācittaṃ, tasseva paṭipadāvisuddhipakkhandanādi pakkhantaraṃ vuccati.

Dasalakkhaṇasaṃyutanti ‘‘ādimhi tīṇi lakkhaṇāni, majjhe tīṇi, pariyosāne cattārī’’ti evaṃ dasaparimāṇehi appanāya lakkhitabbabhāvena lakkhaṇasaṅkhātehi paripanthato visuddhijhānādīhi saṃyuttaṃ. Vuttañhetaṃ –

‘‘Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho, tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati, yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati, paṭhamassa jhānassa paṭipadāvisuddhi ādi, ādissa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca.

‘‘Paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati , ekattupaṭṭhānaṃ ajjhupekkhati, yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati, paṭhamassa jhānassa upekkhānubrūhanā majjhe, majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca.

‘‘Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā, paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ, pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañcā’’ti (paṭi. ma. 

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1.158.节 这里"心达到专一性"是指由诸根一味性和一境性达到顶点而随顺于此的专一性的俱生安止心,说它具足道清净趣入等分。
"具足十相"是指具足以"初有三相,中有三相,后有四相"如是十种数量应当标志的安止定之相,即从障碍中清净的禅那等。确实这样说：
"初禅的道清净为初。初有几相？初有三相。从其障碍中心得清净,因清净故心趣向中间止相,因趣向故心投入其中。心从障碍中得清净,心因清净故趣向中间止相,心因趣向故投入其中,这是初禅道清净为初的三相。因此说初禅是初善且具足相。
初禅的增长舍为中。中有几相？中有三相。观察清净心,观察趣向止,观察专一现起。观察清净心,观察趣向止,观察专一现起,这是初禅增长舍为中的三相。因此说初禅是中善且具足相。
初禅的欢喜为后。后有几相？后有四相。以不超越其中所生诸法义而欢喜,以诸根一味义而欢喜,以引导趣向彼的精进义而欢喜,以习行义而欢喜,这是初禅欢喜为后的四相。因此说初禅是后善且具足相。"

1.158).

Ettha ca gotrabhucittassa nānāvajjanavīthiyaṃ uppajjanārahaparipanthato visujjhanato tadāgamanavasena jhānacittassa visujjhanākāraṃ sandhāya ‘‘yo tassa paripantho, tato cittaṃ visujjhatī’’ti vuttaṃ. Gotrabhucittasseva tathā visuddhattā āvaraṇavirahitaṃ hutvā ekattanayena majjhimasamathanimittasaṅkhātaṃ samappavattaṃ appanāsamādhipaṭipajjanaṃ sandhāya ‘‘visuddhattā cittaṃ majjhimasamathanimittaṃ paṭipajjatī’’ti vuttaṃ. Tathā hi khīrasseva dadhibhāvābhāvepi tadeva khīraṃ dadhisampannantiādīsu viya gotrabhucittassa appanābhāvābhāvepi ekasantatipariṇāmūpagamanavasena taṃ majjhimaṃ samathanimittaṃ līnuddhaccasaṅkhātaantadvayānupagamanena majjhimaṃ paccanīkavūpasamanato yathā samathasaṅkhātaṃ yogino sukhavisesānaṃ kāraṇabhāvato nimittabhūtaṃ appanāsamādhiṃ paṭipajjati nāma, tathā paṭipannattā pana samāhitabhāvūpagamanena ekattanayavaseneva tattha pakkhandanaṃ sandhāya ‘‘paṭipannattā tattha cittaṃ pakkhandatī’’ti vuttaṃ. Ekattanayañhi vinā gotrabhussa appanāpakkhandanaṃ natthi. Evaṃ tāva purimacitte vijjamānākārassa idha nibbattiyā jhānaṃ uppādakkhaṇe tividhalakkhaṇasampannaṃ nāma. Yathā hi lokiyavipassanāya kiccanipphattiyā lokuttaramaggo ‘‘vipassanā’’ti vuccati, evaṃ visuddhassa pana tassa puna visodhane byāpārākaraṇato tatramajjhattupekkhākiccavasena puggalassa ajjhupekkhanato vuttaṃ ‘‘visuddhaṃ cittaṃ ajjhupekkhatī’’ti. Appanāsamādhibhāvūpagamanena samathavippaṭipannassa puna samādhāne byāpārākaraṇato vuttaṃ ‘‘samathapaṭipannaṃ cittaṃ ajjhupekkhatī’’ti.

Evaṃ samathapaṭipannabhāvatoyeva pubbe ‘‘kathaṃ nu kho kilesasaṃsaggaṃ pajaheyya’’nti paṭipannassa idāni samathapaṭipattiyā tassa pahīnattā pāpamittasaṃsaggaṃ pahāya ekassa viharato sappurisassa viya ekattena upaṭṭhitassa jhānacittassa puna ekattupaṭṭhāne byāpārākaraṇaṃ sandhāya ‘‘ekattupaṭṭhānaṃ ajjhupekkhatī’’ti vuttaṃ. Evaṃ tatramajjhattupekkhāya kiccavasena jhānaṃ majjhe tividhalakkhaṇasampannaṃ nāma hoti. Pubbabhāgappavattapārihāriyañāṇena cittassa saṃkilesavodānakaradhammesu ādīnavānisaṃsaṃ disvā yathā tattha jātānaṃ dhammānaṃ aññamaññānativattanaṃ hoti, tathā bhāvanāya sampahaṃsitattā visodhitattā tatramajjhattupekkhāya vasena anubrūhite citte samādhipaññāsaṅkhātayuganaddhadhammānaṃ aññamaññānativattiyā pavattanaṃ sandhāya vuttaṃ ‘‘tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā’’ti. Saddhāpañcamakānaṃ indriyānaṃ nānākilesehi vimuttattā vimuttivasena ekarasataṃ sandhāya vuttaṃ ‘‘indriyānaṃ ekarasaṭṭhena sampahaṃsanā’’ti. Tesaṃ anativattanasampahaṃsanānaṃ anurūpavasena alīnaṃ anuddhataṃ hutvā vīriyassa pavattiṃ sandhāya ‘‘tadupagavīriyavāhanaṭṭhena sampahaṃsanā’’ti vuttaṃ. Yā panassa tasmiṃ khaṇe pavattā āsevanā, uppādato paṭṭhāya ṭhitipariyosānānaṃ āsevanapaccayabhāvavasena pavattākāro, taṃ sandhāya ‘‘āsevanaṭṭhena sampahaṃsanā’’ti vuttaṃ. Evaṃ dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccavasena jhānapariyosāne catūhi lakkhaṇehi sampannaṃ nāmāti veditabbaṃ.

919-

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1.158.节
在此,由于种姓心在不同的转向路心中从应生的障碍中清净,所以关于禅那心以那种方式而清净的行相,说"从其障碍中心得清净"。正是因为种姓心如此清净,成为无障碍而以专一方式趣向所谓中间止相的平等运转安止定,关于这点说"因清净故心趣向中间止相"。如是,虽然如同牛乳不成为酪那样种姓心不成为安止,但通过一相续转变趣向的方式,由于不趣向昏沉掉举所谓两边而为中间,因为止息对治故称为止,因为是瑜伽者殊胜安乐的因相故,说它趣向称为相的安止定。因趣向而以达到等持性的方式唯依专一方式投入其中,关于这点说"因趣向故心投入其中"。确实离开专一方式种姓不会投入安止。如是首先由于前心的存在行相在此生起,禅那在生起剎那称为具足三相。如同世间观以作用成就而称世出世道为"观",同样清净已成就而在再清净中无作用,依舍的作用而有人观察,故说"观察清净心"。因为到达安止定性而在止的违逆中再等持无作用,故说"观察趣向止"。
如是由于趣向止性,对于先前"如何才能舍弃烦恼结合"的修习者,现在由于止的修习而已断除它,如同舍离恶友结合而独住的善人那样以专一而现起的禅那心,关于在专一现起中再无作用说"观察专一现起"。如是依舍的作用,禅那在中间称为具足三相。由前分转起的防护智见到心在染污清净诸法中的过患功德后,如其中所生诸法不相互超越那样,由于以修习而欢喜、清净,依舍的力量而增长心时,关于定慧所谓双运诸法相互不超越而转起说"以不超越其中所生诸法义而欢喜"。关于以解脱力而一味的信等五根从种种烦恼解脱说"以诸根一味义而欢喜"。关于以不超越和欢喜的随顺力而精进不懈怠不掉举地运转说"以引导趣向彼的精进义而欢喜"。关于在那剎那所转起的习行,从生起开始乃至住位终了以习行缘的方式而转起的行相说"以习行义而欢喜"。如是应当知道依诸法不超越等性成就而明净的智的作用,禅那在终了称为具足四相。
919.节 (此节开头标记但未给出内容)

20.Visodhetvāna pāpaketi pāripanthike dhamme visesena sodhetvā sayaṃ pahānamatte aṭṭhatvā atisayappahānavasena puna sodhetvāti vuttaṃ hoti. Cittabhāvanavepullanti samādhibhāvanāya vipulabhāvaṃ. Yathā hi bhāvanāvasena nimittassa uppatti, evamassa bhāvanāvasena vaḍḍhanampi, tasmā ekaṅgulādivasena nimittaṃ vaḍḍhayantassa punappunaṃ bahulīkārena jhānabhāvanāpi vuḍḍhiṃ viruḷhiṃ, abhiññāvasena ca vepullaṃ āpajjati. Tena vuttaṃ ‘‘cittabhāvanavepullaṃ…pe… vaḍḍhetabba’’nti.

921-3.Vaḍḍhanābhūmiyo dvevāti vaḍḍhanaṭṭhānāni dveyeva. Dvīsu ṭhānesu avassaṃ ekattaṃ vaḍḍhetabbanti ācariyā. Tatrāti sāmiatthe bhummavacanaṃ, tassāti attho. Tatrāti vā dvīsu bhūmīsu. Kasitabbaṃ…pe… yathicchakanti yathā nāma kassako kasitabbaṭṭhānaṃ naṅgalena paricchinditvā paricchedabbhantaraṃ kasituṃ taṃ ṭhānaṃ paricchindati, evamevaṃ ekaṅguladvaṅgulativaṅgulacaturaṅgulamattaṃ manasā paricchinditvā paricchinditvā yathāparicchedaṃ vaḍḍhetabbaṃ. Tato vidatthiratanappamukhapariveṇavihārasīmānaṃ, gāmanigamajanapadarajjasamuddasīmānañca paricchedavasena vaḍḍhayantena cakkavāḷaparicchedaṃ katvā vā tato vāpi uttari paricchinditvā vaḍḍhetabbaṃ. Tena vuttaṃ ‘‘yathicchakaṃ vaḍḍhetabba’’nti. Aparicchinditvā pana na vaḍḍhetabbaṃ. Na hi aparicchede bhāvanā pavattati. Tathā ca vuttaṃ ‘‘santake no anantake’’ti. Evaṃ vaḍḍhitañca taṃ nimittaṃ vaḍḍhitavaḍḍhitaṭṭhāne pathaviyā ukkūlavikūlanadīviduggapabbatavisamesu saṅkusatasamabbhāhataṃ usabhacammaṃ viya hoti.

924-

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20.节 "清净诸恶"是指特别清净障碍诸法，不仅仅停留在自己断除的程度，而是以殊胜断除的方式再次清净，这是其所说。"心修广大"是指定修习的广大性。如同依修习而相生起，如是依修习而增长，因此以一指等方式增长相者，由于一再多作而禅修也达到增长、成长和依神通而广大。因此说"心修广大...乃至...应增长"。
921-923.节 "增长地只有二种"是指增长处只有两种。诸阿阇黎说在两处必定要增长专一性。其中"彼"是主格的处格用法，意思是"它的"。或者"其中"是指在两地中。"当耕...乃至...随意"就如同农夫以犁界定当耕之处，在界限之内耕作那处地，如是以心界定一指、二指、三指、四指量，如所界定而增长。从此以张手、腕尺等为首的精舍、寺院、界限，以及村、镇、地方、国土、海洋界限的界定方式增长，或者作轮围界定后更往上界定而增长。因此说"随意增长"。但不界定则不应增长。确实，在无界定中修习不能进行。如是说"在有限而非无限"。如是所增长的彼相在已增长处，如同在地上的高地、低地、河流、险难、山岳不平之处被百钉所击打的公牛皮。
924.节 (此节开头标记但未给出内容)

6. Tasmiṃ pana nimitte pattapaṭhamajjhānena ādikammikena idāneva dutiyajjhānādiadhigamāya ussāhaṃ akatvā tasmiṃyeva paṭhamajjhāne pañcahākārehi suciṇṇavasinā bhavitabbanti dassetuṃ ‘‘pattepī’’tiādi vuttaṃ. Suciṇṇo vaso vasibhāvo etenāti suciṇṇavasinā, suṭṭhu āsevitavasināti attho. Katamā tā vasiyo, yāsaṃ vasenāyaṃ pañcahākārehi suciṇṇavasīti āha ‘‘āvajjana’’ntiādi. Tattha āvajjananti na āvajjanamattameva adhippetaṃ āvajjanavasitāya adhippetattā. Āvajjanāya pana uppannāya javanehipi bhavitabbaṃ. Tāni ca kho āvajjanakapparatāya cittābhinīhārassa yathāvajjitavasena honti. Adhigamena samaṃ, sasampayuttassa jhānassa sammā āpajjanaṃ paṭipajjanaṃ samāpatti. Abhibhuyya ṭhapanaṃ, adhiṭṭhānaṃ viyāti vā adhiṭṭhānaṃ. Vasitāti etesu āvajjanādīsu yathāruci pavattiyo , yatthicchakaṃ, yadicchakaṃ, yāvaticchakaṃ pavattituṃ samatthabhāvo.

Tattha paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri, pañca vā javanāni javanti, tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ vuttanayeneva javanānīti evaṃ pañcasu jhānaṅgesu paṭipāṭiyā nirantaraṃ cittaṃ pesetuṃ samatthabhāvo, tattha adandhāyitattaṃ āvajjanavasitā nāma. Samāpajjitukāmatānantaraṃ dvīsu bhavaṅgesu uppannesu bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ samāpajjituṃ samatthatā samāpajjanavasitā nāma. Ayañca matthakappattā āvajjanasamāpajjanā satthu yamakapāṭihāriyakāladhammadesanādīsu labbhati. Dhammasenāpatissa yakkhena sīse pahāradānasamaye, mahāmoggallānattherassa nandopanandadamanasamaye vā labbhati, aññattha pana tato dandhāyeva, setu viya sīghasotāya nadiyā oghaṃ bhavaṅgavegaṃ upacchinditvā yathāparicchinnakālaṃ jhānaṃ ṭhapetuṃ samatthatā, bhavaṅgapātato rakkhaṇayogyatā adhiṭṭhānavasitā nāma. Yathāparicchinnakālaṃ atikkamituṃ adatvā jhānato vuṭṭhānasamatthatā vuṭṭhānavasitā nāma.

Atha vā yathāparicchinnakālato upari gantuṃ adatvā ṭhapanasamatthatā adhiṭṭhānavasitā nāma. Paricchinnakālato anto avuṭṭhahitvā yathākālavaseneva vuṭṭhānasamatthatā vuṭṭhānavasitā nāma. Atha vā vuttanayeneva paricchinnakālato anūnaṃ katvā samāpattiṃ ṭhapetuṃ samatthatāva adhiṭṭhānavasitā nāma. Kālaparicchedaṃ atikkamitvā vuṭṭhitassapi niddālukassa paṭibujjhitvā punappunaṃ niddokkamanaṃ viya vuṭṭhitasamāpattimeva punappunaṃ asamāpajjitvā vuṭṭhānasamatthatā, tattha ālayākaraṇayogyatā ca vuṭṭhānavasitā nāma.


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6.节 为了显示在那相中得初禅的初学者现在不应为证得第二禅等而努力，而应在那初禅中以五种行相成为善修习自在，所以说"即使已得"等。由此善修习自在为自在性，意思是善修习自在。什么是这些自在，依此说他以五种行相善修习自在？说"转向"等。其中"转向"不仅仅是指转向而已，因为是指转向自在。当转向生起时也应有速行。而那些是依转向适应性而心的引导如所转向而有。与证得同时，正确趣入、修习俱生禅那为等至。超越而住立，或如决意为决意。"自在"是指在这些转向等中能随欲而转起，随处、随意、随时能转起的状态。
其中，从初禅出定后首先转向寻时，断有分后生起转向，随后是以寻为所缘的四或五个速行，然后两个有分，然后再以伺为所缘的转向，如前所说的速行，如是在五禅支中次第不间断地能送心，其中的不迟钝性称为转向自在。在欲等至后两个有分生起时，断有分后生起转向随后能等至称为等至自在。这种达到顶点的转向等至在世尊的双神变时、说法等时得到。在法将被夜叉击头时，或大目犍连调伏难陀优波难陀龙王时得到，而在其他时候则比那迟钝，如同在急流河中阻断水流那样能断有分势力而如所界定时间安立禅那，能保护不堕入有分称为决意自在。能如所界定时间不超过而从禅那出定称为出定自在。
或者说，能不让超过所界定时间而安立称为决意自在。不在界定时间之内出定而依时间而出定的能力称为出定自在。或者说，如前所说，能使等至不少于界定时间而安立即称为决意自在。即使超过时限而出定，如同睡着的人醒来后再三入睡那样，能不再三入已出定的等至而出定，以及其中能不作执著称为出定自在。


Paccavekkhaṇavasitā pana āvajjanavasitāya eva saṅgahitā. Paccavekkhaṇajavanāneva hi tesaṃ tesaṃ jhānaṅgānaṃ āvajjanānantaraṃ pavattāni, tasmā yadaggena āvajjanavasiyā siddhi, tadaggena paccavekkhaṇavasitā siddhāti veditabbaṃ. Keci pana jhānaṅgānaṃ apākaṭabhāvepi tesu nirantaraṃ āvajjanāya pavattanasamatthatā āvajjanavasitā nāma, tesaṃ yathāsabhāvapaccavekkhaṇavasena javanappavattanasamatthatā paccavekkhaṇavasitā nāma. Atha vā satipi sattannaṃ javanānaṃ pavattiyaṃ nirantaraṃ āvajjanasamatthatā āvajjanavasitā nāma, vasitābalena sattamajavanaṃ appatvā catupañcajavaneheva paccavekkhaṇasamatthatā paccavekkhaṇavasitā nāma. Atha vā ñāṇavippayuttacittehi paccavekkhituṃ asamatthabhāvepi ‘‘paccavekkhissāmī’’ti uppannaāvajjanānantarameva bhavaṅgesu kālaṃ avītināmetvā sīghameva āvajjituṃ samatthatā āvajjanavasitā nāma, vasitābalena, paccavekkhaṇabalena ñāṇavippayuttacittehipi paccavekkhituṃ samatthatā paccavekkhaṇavasitā nāmāti vadanti. Yasmā panetā yathāvuttaniyāmena punappunaṃ āvajjanādinā sādhetabbā, tasmā vuttaṃ ‘‘āvajjitvā’’tiādi.

927. Imesu pana ādikammikena samāpajjanabahuleneva bhavitabbaṃ, na paccavekkhaṇabahulena. Paccavekkhaṇabahulassa hi jhānaṅgāni thūlāni dubbalāni hutvā upaṭṭhahanti, athassa tāni eva upaṭṭhitattā upari ussukkanāya paccayataṃ nāpajjanti, so appaguṇe jhāne ussukkamāno paṭhamajjhānāva parihāyati, na ca sakkoti dutiyaṃ adhigantuṃ. Tena vuttaṃ ‘‘paṭhameavasippatte’’tiādi. Ubhato bhaṭṭhoti puna paṭhamajjhānaṃ samāpajjituṃ na sakkotīti adhippāyo. Vuttañhetaṃ bhagavatā –

‘‘Idhekacco bhikkhu bālo abyatto akhettaññū akusalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, so taṃ nimittaṃ nāsevati, na bhāveti, na bahuliṃ karoti, na svādhiṭṭhitaṃ adhiṭṭhāti. Tassa evaṃ hoti ‘yaṃnūnāhaṃ vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja vihareyya’nti, so na sakkoti vitakkavicārānaṃ vūpasamā…pe… dutiyaṃ jhānaṃ upasampajja viharituṃ. Tassa evaṃ hoti ‘yaṃnūnāhaṃ vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja vihareyya’nti, so na sakkoti vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharituṃ, ayaṃ vuccati, bhikkhave, bhikkhu ubhato bhaṭṭho ubhato parihīno’’ti (a. ni. 9.35).

928-

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观察自在则包含在转向自在中。因为观察速行即是在转向后对各禅支的转起,所以应当知道转向自在成就时观察自在也就成就。有些人说即使在禅支不明显时能在其中不间断转向运转称为转向自在,能依其自性观察而转起速行称为观察自在。或者说虽有七速行转起,能不间断转向称为转向自在,由自在力不到第七速行而以四五速行能观察称为观察自在。或者说即使不能以离智心观察,在"我将观察"的转向生起后不让有分经过时间而能迅速转向称为转向自在,由自在力和观察力即使以离智心也能观察称为观察自在,这是他们所说。因为这些如所说方式应当以一再转向等成就,所以说"转向"等。
927.节 在这些中初学者应多作等至,不应多作观察。因为多作观察者的禅支显得粗重衰弱,那时由于它们如此显现而不成为向上努力的缘,他在未熟练的禅那中努力而从初禅退失,不能证得第二禅。因此说"在初(禅)自在成就"等。"两边退失"意思是不能再入初禅。确实这是世尊所说：
"在此,有一位比丘愚痴无能,不知田地,不善巧,离诸欲,离不善法,有寻有伺,具足住于由离生喜乐的初禅。他不修习彼相,不修习,不多作,不善决意而决意。他这样想:'我今应由寻伺寂止...乃至...具足住于第二禅。'他不能由寻伺寂止...乃至...具足住于第二禅。他这样想:'我今应离诸欲...乃至...具足住于初禅。'他不能离诸欲...乃至...具足住于初禅。诸比丘,这称为比丘两边退失,两边衰退。"
928.节(此节开头标记但未给出内容)

31.Kāmassahagatā…pe… carantīti ārammaṇavasena kāmasahagatā hutvā saññā ceva manasikārā ca samudācaranti. Saññāsīsena cettha taṃsahagato cittuppādo gahito, manakkāra-ggahaṇena āvajjananti daṭṭhabbaṃ. Kāmānupakkhandānaṃ saññāmanasikārānaṃ vasena hānaṃ parihāniṃ bhajatīti hānabhāgiyaṃ. Keci pana ‘‘saṃkilesanti hānabhāgiyo dhammo’ti (vibha. 828) vacanato hānabhāgiyā kāmasaññādikāti tehi parihāpiyamānaṃ jhānampi kāraṇūpacārena hānabhāgiyaṃ nāmā’’ti vadanti. Tadanudhammatā satīti tasseva jhānassa anudhammatā ārammaṇavasena tadanugatā satipatirūpakā nikanti. Atakkasahitāti avitakkaṃ dutiyajjhānaṃ pattukāmassa taṃ santato, manasi karoto ārammaṇavasena taṃsahagatā. Visesabhāgiyanti visesabhūtassa dutiyajjhānassa padaṭṭhānatāya taṃ bhajatīti visesabhāgiyaṃ. Nibbidāsaṃyutāti vipassanārammaṇā.

932-5.Paguṇatoti vasitappattato. Āsannākusalārikāti nīvaraṇappahānassa taṃpaṭhamatāya āsannanīvaraṇapaccatthikā. Thūlaṃ nāma vipulampi pheggu viya sukhabhañjanīyanti āha ‘‘thūlattā…pe… dubbalā’’ti. Tatoti dutiyajjhānato. Dubbalāni aṅgāni imissāti aṅgadubbalā. Santato cintayitvāti paṭhamajjhāne viya oḷārikaṅgānaṃ abhāvato, santadhammasamaṅgitāya ca santanti evaṃ santavasena manasi katvā. Kiñcāpi hi ye dhammā dutiyajjhāne pītisukhādayo, te paṭhamajjhānepi santi, tehi pana te santatarā, paṇītatarā ca honti. Nikantinti nikāmanaṃ apekkhanti attho. Pariyādāyāti khepetvā, vikkhambhetvāti attho.

943-4.Sampasādananti sampasādanasaṅkhātāya saddhāya yogato jhānampi sampasādanaṃ nīlavaṇṇayogato nīlavatthaṃ viya. Nanu cāyaṃ saddhā paṭhamajjhānepi atthi, kasmā idameva ‘‘sampasādana’’nti vuttanti? Vuccate – paṭhamajjhānaṃ vitakkavicārakkhobhena vīcitaraṅgasamākulamiva jalaṃ na suppasannaṃ hoti, tasmā satipi saddhāya taṃ sampasādananti na vuttaṃ. Imasmiṃ pana vitakkavicārakkhobhābhāvena laddhokāsā balavatī saddhā, tasmā balavasaddhāya samannāgatattā idameva ‘‘sampasādana’’nti vuttaṃ. Ajjhattanti niyakajjhattaṃ, attani jātaṃ, attano santāne nibbattanti attho. Tīṇi aṅgāni imassāti tivaṅgikaṃ. Sesanti pītiādīnaṃ aññehi balavabhāvo, tiṇṇaṃ catunnaṃ vā javanānaṃ parikammopacārānulomagotrabhubhāvo, chaṭṭhe sattame vā appanāyānuppatti ekacittakkhaṇatā, tato bhavaṅgapāto, puna bhavaṅgaṃ vicchinditvā paccavekkhaṇatthāya āvajjanaṃ, tato jhānapaccavekkhaṇanti idaṃ sabbaṃ vuttāvasesaṃ heṭṭhā paṭhamajjhāne vuttanayeneva samupalakkhitabbaṃ.

948-9.Piyatoti kāmayato. Uppilāpananti kāmañcāyaṃ pariggahesu apariccattapemassa anādīnavadassino taṇhāsahagatāya pītiyā pavattiākāro, idha ca dutiyajjhānapīti adhippetā, tathāpi sabbaso pītiyaṃ avirattassāpi anubandheyyāti uppilāpanaṃ idha ādīnavavasena vuttaṃ. Atha vā dutiyajjhānasseva tatiyajjhānaṃ viya ahutvā uppilāpanākārena pavatti uppilāpanaṃ viyāti uppilāpananti vuttaṃ. Tatiyaṃ santato disvāti sambandho.

957-

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31.节 "伴随欲...乃至...转起"是指以所缘方式成为伴随欲而想和作意转起。这里以想为首摄取与之俱生的心生起,应当知道以作意的摄取为转向。由于趣向欲的想和作意的力量而趋向衰退称为退分。有些人则说:"由于说'退分法即是染污'故欲想等是退分,而被它们令衰退的禅那以因的假说而称为退分。" "有随法念"是指随顺那禅那的随随顺所缘的类似念的欲求。"伴随无寻"是指欲证得无寻的第二禅者,以彼为寂静而作意时以所缘方式与彼俱行。"胜分"是指因为是殊胜的第二禅的近因而趋向彼故称为胜分。"相应厌离"是指以观为所缘。
932-935.节 "熟练"是指已得自在。"近不善敌"是指因为是障碍断除的最初故为近障碍对敌。说"因粗重...乃至...羸弱"是因为粗大即使广大也如树皮般易破坏。"从彼"是指从第二禅。"支分羸弱"是指此(禅那)的诸支羸弱。"以寂静思惟"是指因为如初禅般没有粗重支,且具足寂静法性而如是以寂静方式作意。虽然第二禅中的喜乐等法在初禅中也有,但比它们更寂静更殊胜。"欲求"意思是希求执着。"遍知"意思是灭尽、镇伏。
943-944.节 "等净"是指由于与称为等净的信相应,禅那也称为等净,如同因具蓝色而称为蓝衣。难道此信不也存在于初禅中吗,为什么只说此(禅那)为"等净"呢？回答说 - 初禅因寻伺搅动如波浪混乱的水般不甚清净,所以虽有信仍不说它为等净。但在此(禅那)中因无寻伺搅动而得机会的信力强大,所以因具足强信而只说此为"等净"。"内"是指自内,生于自身,意思是在自相续中生起。"此有三支"故称为三支。"其余"即喜等与其他更有力,三或四速行为遍作近行随顺种姓,在第六或第七(速行)生起安止为一心剎那,此后堕入有分,再断有分为观察而转向,然后观察禅那,这一切余说都应如前初禅所说方式理解。
948-949.节 "喜爱"是指贪爱。"浮举"虽然这是对所摄受未舍爱着、未见过患者的与贪俱行喜的运转行相,这里是指第二禅喜,但即使对一切喜未离染者也会随逐,所以这里依过患而说浮举。或者说由于第二禅不像第三禅般存在而以浮举行相运转如浮举,所以说为浮举。"见第三(禅)为寂静"是相连的。
957.节 (此节开头标记但未给出内容)

8.Satiyā sampajaññena sampannanti saraṇalakkhaṇāya satiyā, asammohalakkhaṇena sampajaññena ca sampannaṃ. Kāmaṃ purimajjhānesupi satisampajaññaṃ atthi, na hi muṭṭhassatissa, asampajānato ca upacāramattampi sampajjati, pageva appanā, yebhuyyena pana avippayogībhāvena pavattamānesu pītisukhesu pītisaṅkhātassa oḷārikaṅgassa pahāne sukhumatāya idha sātisayo satisampajaññabyāpāroti idheva satisampajaññasampannatā vuttāti veditabbā. Ekaṅgahīnanti pītiyā pahīnabhāvena ekaṅgavippahīnaṃ. Sā panesā dutiyajjhānassa vitakkavicārā viya appanākkhaṇeyeva pahīyati. Tenassa sā ‘‘pahānaṅga’’nti vuccati.

972. Somanassassa pahīnattā āha ‘‘ekaṅgavippahīna’’nti. Tañca pana somanassaṃ ekavīthiyaṃ purimajavanesuyeva pahīyati.

974. Purimajjhānesu parikammādivasena pavattānaṃ kāmāvacarajavanānaṃ ekasadisattā idha labbhamānaṃ kañci visesaṃ dassetuṃ ‘‘yasmā’’tiādi vuttaṃ. Āsevanaṃ na hotīti āsevanapaccayena paccayo na hoti. Ayañhettha adhippāyo – yasmā padantarasaṅgahitassa attano sabhāvaggāhāpanasaṅkhātaāsevanapaccayattābhāvato sukhavedanā upekkhāvedanāya āsevanapaccayena paccayo na hoti, catutthajjhāneva upekkhāvedanāya bhavitabbaṃ sātisayaṃ sukhavirāgabhāvanattā, tasmā idha appanāvīthiyaṃ upekkhāsampayuttajavaneheva bhavitabbanti.

976. Evaṃ catukkanayavasena jhānappabhedaṃ dassetvā idāni pañcakanayampi dassetuṃ ‘‘yaṃ catukkanaye’’tiādi vuttaṃ. Dvidhā pana katvānāti vitakkavicārānaṃ visuṃ visuṃ pahānaṅgavasena gaṇanato dvidhā katvā. Dutiyaṃ tatiyaṃ katanti avitakkavicāramattaṃ avitakkaavicāranti evaṃ dutiyajjhānañceva tatiyajjhānañca kataṃ abhidhammeti adhippāyo. Suttantesu hi pañcakanayo sarūpato na gahito, kasmā pana abhidhamme gahitoti? Puggalajjhāsayato, sannisinnadevaparisāya hi yesaṃ paṭhamajjhāne vitakko eva oḷārikato upaṭṭhāti, itare santato, tesaṃ caturaṅgikaṃ avitakkavicāramattaṃ dutiyajjhānaṃ katvā pañcakanayena desesi. Yesaṃ vitakkavicārā oḷārikato upaṭṭhitā, tato tesaṃ avitakkaavicāraṃ tivaṅgikaṃ katvā catukkanayena desesi. Yesaṃ vitakkova oḷārikato upaṭṭhāti, tehi taṃ atikkamitvā caturaṅgikaṃ dutiyajjhānaṃ uppādetuṃ sakkā. Yesaṃ vitakkavicārā, tehi dvepi ekato atikkamitvā tivaṅgikaṃ dutiyajjhānaṃ uppādetuṃ sakkā.

979. Atthabyañjanavasena suṭṭhu madhuraṃ, tatoyeva varataraṃ vacanaṃ yassa soyaṃ sumadhuravarataravacano. Kaṃ nu janaṃ neva rañjayati, na hi ekampi na rañjayati. Atinisita…pe… nīyoyanti atitikhiṇabuddhippasādehi janehi vedanīyo ayaṃ gantho, paricchedoti vā adhippāyo.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Rūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

15. Pannarasamo paricchedo

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā

980. Evaṃ pathavīkasiṇavasena catukkapañcakajjhānāni dassetvā yasmā sesakasiṇavasena niddisiyamāne ganthagāravo hoti, tasmā taṃ sabbaṃ ṭhapetvā arūpāvacaraṃ vibhāvetuṃ ‘‘rūpārūpa’’ntiādi āraddhaṃ. Rūpārūpamatītenāti rūpārūpabhavaṃ atikkantena, punānūpapattivasena rūpārūpabhavaṃ atikkantena, pageva kāmāvacarabhavaṃ. Rūpārūpādivedināti rūpārūpādibhūmantaravedinā.

982-

我来为您直译这段巴利文：
8.节 "具足念与正知"是指具足以忆念为相的念和以不迷惑为相的正知。虽然在前面诸禅中也有念和正知,因为失念者和无正知者连近行也不能成就,何况安止,但主要是由于在通常不离的喜乐中,在舍弃称为喜的粗重支时因微细性而此处念和正知的作用殊胜,所以应当知道只在此处说具足念和正知。"减一支"是指由于喜的舍弃而减少一支。而彼(喜)如同第二禅的寻伺一样只在安止剎那舍弃。因此说它为"舍支"。
972.节 由于乐已舍弃故说"减一支"。而那乐在同一路心的前速行中就舍弃。
974.节 为了显示在此可得的某些殊胜,因为前诸禅中依遍作等方式转起的欲界速行相同,所以说"因为"等。"无习行"是指不以习行缘为缘。这里的意思是 - 因为对摄于其他分中的自性把握所谓习行缘性的缺乏,乐受不以习行缘为缘于舍受,在第四禅中必定有舍受因为是殊胜的离乐修习,所以在此安止路心中必定有与舍相应的速行。
976.节 如是依四分法显示禅那的区分后,现在为了显示五分法也说"于四分法中"等。"分为两种"是指依寻伺个别的舍支计数而分为两种。"成第二第三"意思是指在阿毗达磨中无寻有伺和无寻无伺如是成为第二禅和第三禅。因为在诸经中未明显摄取五分法,为什么在阿毗达磨中摄取呢？由于人的倾向,对于在所集会的天众中那些在初禅中只以寻显现为粗重而其他显现为寂静的人,为他们说以四支的无寻唯伺为第二禅的五分法。对于那些寻伺显现为粗重的人,为他们说以无寻无伺为三支的四分法。对于那些只以寻显现为粗重的人,他们能超越它而生起四支的第二禅。对于那些(显现)寻伺的人,他们能同时超越两者而生起三支的第二禅。
979.节 依义和文善妙,因此更胜妙言语者,此即善妙胜妙言语者。何人不能令喜悦呢？确实没有一人不能令喜悦。"极锐...乃至...导引"意思是此论应当为极锐智信的人们所知,或者说是限定。
如是在名为阿毗达摩义显的阿毗达摩入门注释中色界定修习的解说完毕。
第十五品 无色界定修习的解说
980.节 如是依地遍显示四分五分禅后,因为依余遍所说将成为文繁,所以舍置它一切而为显示无色界而开始说"色无色"等。"超越色无色"是指超越色无色有,由不再生起方式超越色无色有,何况欲界有。"知色无色等"是指知色无色等诸地。
982.节 (此节开头标记但未给出内容);

4. Yasmā ayaṃ arūpāvacarasamādhi nāma rūpavirāgabhāvanā rūpavirāgavaseneva abhinipphādetabbāva, tasmā taṃ uppādetukāmassa rūpe virajjanākāraṃ, virattamānasena ca tadatthāya paṭipajjanavidhiṃ dassetuṃ ‘‘rūpe kho’’tiādi āraddhaṃ. Daṇḍanaṭṭhena daṇḍo, muggarādi, parapīḷanādhippāyena tassa ādānaṃ daṇḍādānaṃ. Ādi-saddena satthādānakalahaviggahavivādatuvaṃtuvaṃpesuññādīnaṃ, adinnādānādīnañca gahaṇaṃ. Cakkhurogādayoti ādi-saddena sotarogādīnaṃ. Rūpe ādīnavaṃ disvāti karajarūpādioḷārikarūpe tannidānaṃ dosaṃ disvā. Nibbindamānasoti virattamānaso. Arūpanti arūpāvacarabhāvanaṃ. Tamhā kasiṇarūpāti tamhā paṭibhāganimittasaṅkhātā kasiṇarūpā. Nanu cāyaṃ rūpe ādīnavaṃ disvā taṃ samatikkamatthāya paṭipajjati , paṭibhāganimittañca arūpaṃ paṇṇattimattattāti kathaṃ tasmā nibbijjatīti anuyogaṃ sandhāya opammavasena tamatthaṃ dassento āha ‘‘sūkarābhihatova sā’’ti. Yathā hi vane sūkarena pahatamatto sunakho tato bhīto rūpadassanavelāyaṃ bhattapacanaukkhaliṃ dūrato disvā sūkarapaṭibhāgatāya tassaṃ sūkarāsaṅkaṃ uppādetvā utrasto palāyateva, evameva rūpe nibbindamānaso taṃ atikkamitukāmo tappaṭibhāge kasiṇarūpepi nibbijjati, samatikkamitukāmoti adhippāyo.

985-6.Catutthe pana jhānasminti ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ paṭiladdhacatutthajjhāne. Keci pana ālokakasiṇampi ṭhapetvā aṭṭhasūti vadanti. Tassa pana ṭhapane kāraṇaṃ na dissati. Suṭṭhu ciṇṇo carito atippaguṇikato āvajjanādilakkhaṇo vasībhāvo etenāti suciṇṇavasī. Karoti…pe… yatoti yasmā idaṃ catutthajjhānacittaṃ mayā nibbindakasiṇarūpaṃ ārammaṇaṃ karoti. Āsannasomanassañcāti yato tatiyajjhānassa āsannatāya āsannasomanassapaccatthikañca. Thūlasantavimokkhatoti santavimokkhasaṅkhātaarūpajjhānato etaṃ yato thūlaṃ oḷārikaṃ. Arūpajjhānañhi ye te santā vimokkhā atikkamma rūpe āruppantiādīsu ‘‘santavimokkha’’nti vuccati, santatāsiddhi cassa anussatito daṭṭhabbā.

987-91.Catuttheti catutthajjhāne. Paṭhamāruppañca santato disvāti sambandho, santavasena manasi karitvāti attho. Santato manasikaraṇeneva cettha paṇītato, sukhumato ca manasikāro siddhova hotīti na te visuṃ gahitā. Pattharitvānāti pageva vaḍḍhitaṃ, tadā vaḍḍhanavasena vā pattharitvā. Pubbakālavasena cetaṃ vuttaṃ. Tena naṃ ugghāṭetvā pacchā na vaḍḍhitabbanti dasseti. Na hi taṃ pacchā vaḍḍhanatthāya vāyamiyamānampi vaḍḍhatīti. Tenāti kasiṇarūpena.

Idānissa ugghāṭanākāraṃ dassetuṃ ‘‘ākāso iti vā’’tiādiṃ vatvā puna taṃ samatthetuṃ ‘‘ugghāṭento hī’’tiādi vuttaṃ. Udayavasena, paricchedapharaṇavasena ca antābhāvato ananto. Na saṃvelletīti kaṭasārakakilañjādayo viya na paṭisaṃharati. Nāvajjanto na pekkhantoti anāvajjanto anapekkhanto. Aññadatthu tena phuṭṭhokāsaṃ vuttanayena manasikarontoyevāti adhippāyo . Idañhi vuttaṃ hoti – rūpāvacaracatutthajjhānassa ārammaṇabhūtaṃ kasiṇarūpaṃ sabbena sabbaṃ amanasikaroto, tena ca phuṭṭhokāsaṃ ‘‘ākāso ākāso’’ti manasikaroto yadā taṃ bhāvanānubhāvena ākāsaṃ hutvā upaṭṭhāti, tadā so kasiṇaṃ ugghāṭeti nāmāti.

992-

我来为您直译这段巴利文：
4.节 因为这称为无色界定是离色修习而必须依离色方式成就,所以为了显示欲生起它者对色离染的行相,以及已离染心者为此目的的修习方法而开始说"于色"等。以惩罚义为杖,如木槌等,以害他意图而取它为取杖。"等"字摄取取刀等、争论、斗争、诤论、口角、离间语等,以及不与取等。"眼病等"中"等"字摄取耳病等。"见色过患"是指见粗重的所造色等色和以它为因的过失。"厌离心"是指离染心。"无色"是指无色界修习。"从彼遍色"是指从彼称为似相的遍色。难道他见色过患而为超越它而修习,而似相是无色仅是概念而已,为什么从彼厌离呢？关于此质问以譬喻方式显示其义说"如被猪所击"。如同林中被猪击打的狗因恐惧,在见色之时从远处见煮饭锅而以为似猪而生起猪想,惊恐而逃跑,如是厌离色者欲超越它而在似彼的遍色中也厌离,意思是欲超越。
985-986.节 "于第四禅中"是指除了限定虚空遍外,在九地遍等中任一所证得的第四禅。有些人说除了光明遍也是八(遍)。但不见除彼的理由。"善修习自在"是指由此善修习、修行、极熟练而具足转向等相的自在。"作...乃至...因"是因为此第四禅心作我所厌离的遍色为所缘。"近乐"是因为因第三禅的邻近性而为近乐对敌。"从粗寂静解脱"是因为从称为寂静解脱的无色禅这是粗重。因为在"超越诸色成无色"等中,那些称为寂静解脱的无色禅,其寂静性的成就应从随念见。
987-991.节 "于第四"是指于第四禅。"见第一无色为寂静"是相连的,意思是以寂静方式作意。在此仅以寂静作意就成就了殊胜和微细作意,所以它们不另外摄取。"遍满"是指预先增长,或者当时依增长方式而遍满。这是依前时方式而说。由此显示不应除去它后再增长。因为它虽然后来为增长而努力也不增长。"由彼"是指由遍色。
现在为显示其除去的行相而说"虚空等",再为证实它而说"除去者"等。因为生起方式和遍满界限方式而无边故为无边。"不卷起"是指不如草席芦席般收卷。"不作意不看"是指不作意不观察。意思是只是如前所说方式作意被彼遍满处。这里所说即是 - 对色界第四禅的所缘遍色完全不作意,而对被彼遍满处作意"虚空虚空",当它依修习力而成为虚空而现起时,那时他称为除去遍。
992.节 (此节开头标记但未给出内容);

5. Evaṃ kasiṇugghāṭanavasena paṭiladdhe ākāsanimitte puna paṭipajjanavidhiṃ, yassatthāya yesaṃ paṭipajjati, tadatthasiddhañca dassetuṃ ‘‘kasiṇugghāṭimākāsaṃ nimitta’’ntiādi vuttaṃ. Ākāsassa animittabhāvepi nimittena phuṭṭhokāsabhāvato ‘‘nimitta’’nti vuttaṃ. Pañca…pe… vikkhambhantīti nanu rūpāvacarapaṭhamajjhānassa upacārakkhaṇeyeva nīvaraṇāni vikkhambhitāni, tato paṭṭhāya ca na tesaṃ pariyuṭṭhānaṃ atthi. Yadi siyā, jhānato parihāyeyyāti? Saccametaṃ, imassa pana jhānassa vaṇṇabhaṇanavasenetaṃ vuttaṃ yathā aññatthāpi heṭṭhā pahīnānaṃ upari pahānavacananti. Ye pana ‘‘sabbe kusalā dhammā sabbesaṃ akusalānaṃ paṭipakkhāti katvā evaṃ vutta’’nti vadanti, tehi dutiyajjhānūpacārādīsu nīvaraṇavikkhambhanāvacanassa kāraṇaṃ vattabbaṃ hoti. Yampi ceke vadanti ‘‘santeva sukhumāni rūpāvacaraavikkhambhanīyāni, tāni sandhāyetaṃ vutta’’nti, taṃ tesaṃ matimattaṃ. Na hi mahaggatakusalesu lokuttarakusalaṃ viya odhiso pahānaṃ nāma atthi. Yo pana rūpāvacarehi arūpānaṃ uḷāraphalatādiviseso, so bhāvanāvisesena santatarappaṇītatarabhāvena tesuyeva purimapurimehi pacchimapacchimānaṃ viyāti daṭṭhabbaṃ. Idhāpīti na kevalaṃ rūpāvacaracatutthajjhāne, ‘‘sesāni kāmāvacarānī’’tiādīsu pana idha yaṃ vattabbaṃ avuttaṃ, taṃ rūpāvacarajjhānaniddese vuttanayānusārena veditabbaṃ.

997-1001. ‘‘Puna bhāvetukāmenā’’ti vutte paṭhamameva paṭhamāruppassa bhāvitattā kiṃ bhāvetukāmenāti anuyoge ‘‘dutiyāruppamānasa’’nti vuttaṃ, na pana ‘‘dutiyāruppamānasaṃ bhāvetukāmenā’’ti iminā ajjhāsayena. Na hi paṭhamaṃ dutiyāruppaṃ bhāvitanti. Rūpāvacarajjhānaṃ anatikkamitvā anadhigantabbato taṃ manasikārasamudācārassa hānabhāgiyabhāvāvahanato rūpāvacarajjhānametassa paccatthikanti katvā vuttaṃ ‘‘āsanna…pe… paccatthikanti cā’’ti. Vīthipaṭipannāya bhāvanāya uparūparivisesāvahabhāvato, paṇītabhāvasiddhito ca paṭhamāruppato dutiyāruppaṃ santatarasabhāvanti āha ‘‘dutiyāruppa…pe… panā’’ti. Vakkhati hi ‘‘supaṇītatarā honti, pacchimā pacchimā idhā’’ti (abhidha. 1040). Viññāṇamiccevaṃ manasā kātabbanti viññāṇaṃ viññāṇaṃ iccevaṃ manasā kātabbaṃ, kevalaṃ anantaṃ anantanti na manasi kātabbaṃ. Tenāha ‘‘anantanti…pe… manasā nidhā’’ti. Anantaṃ viññāṇaṃ anantaṃ viññāṇanti pana manasi kātuṃ vaṭṭati.

1002-

我来为您直译这段巴利文：
5.节 如是为了显示依除遍方式所得虚空相中再修习的方法、为何目的而为谁们修习、以及其目的成就,所以说"除遍虚空相"等。虽然虚空无相,但因为是被相遍满处故说"相"。"五...乃至...镇伏"难道不是在色界初禅的近行剎那已镇伏诸盖,从此以后也没有它们的缠缚。如果有,应从禅那退失？这是真的,但这是依赞叹此禅那的方式而说,如同在其他处也说在上面舍断已在下面舍断的。有些人说"一切善法是一切不善法的对治故如是说",他们应当说在第二禅近行等说镇伏诸盖的理由。有些人说"确实有色界不能镇伏的微细(烦恼),是针对它们而说",这只是他们的想法。因为在广大善中没有像出世间善那样限定舍断。但无色比色界的殊胜果等差别,应当知道是由修习差别而更寂静更殊胜,如同在它们中后后比前前一样。"在此也"不仅在色界第四禅,"余者是欲界"等中这里应说而未说的,应依色界禅那解说中所说方式了知。
997-1001.节 当说"再欲修习"时,因为最初已修习第一无色,对"欲修习什么"的质问而说"第二无色心",而不是以"欲修习第二无色心"此意趣。因为不是先修习第二无色。说"近...乃至...对敌"是因为不超越色界禅那就不能证得,它令作意现行成为退分性故色界禅那是它的对敌。因为在已入路的修习中能引生上上殊胜,以及成就殊胜性,所以说"第二无色...乃至...然"。因为将说"此后后更殊胜"。"应以心作意识"是指应以心作意"识识"如是,不应只作意"无边无边"。所以说"无边...乃至...心置"。但可以作意"无边识无边识"。
1002.节 (此节开头标记但未给出内容);

6.Tasmiṃpana nimittasminti tasmiṃ paṭhamāruppaviññāṇasaṅkhāte viññāṇanimitte. Vicārentassa mānasanti bhāvanācittaṃ pavattentassa. Ākāsaphuṭaviññāṇeti kasiṇugghāṭimākāsaṃ pharitvā pavatte paṭhamāruppaviññāṇe ārammaṇabhūte. Appetīti appanāvasena pavattati. Sabhāvadhammepi ārammaṇasamatikkamabhāvanāvisesabhāvato idaṃ appanāpattaṃ hoti catutthāruppaṃ viya. Appanā…pe… nayovāti dutiyāruppajjhāne purimabhāge tīṇi, cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti. Catutthaṃ, pañcamaṃ vā āruppamānasantiādinā appanānayo paṭhamāruppajjhāne vuttanayova. Pharitvā pavattaviññāṇanti paṭhamāruppaviññāṇaṃ viññāṇañcanti vuccatīti ruḷhīsaddavasena vuttabhāvameva pakāsetuṃ ‘‘viññāṇā…pe… siyā’’ti vuttaṃ. Pubbe anantassa ākāsassa ārammaṇakaraṇavasena anantatāya ‘‘viññāṇañca’’nti vuttanti. Puna manasikāravasena vā anantatāya tathā vuttanti dassetuṃ ‘‘manakkāravasenāpī’’tiādi vuttaṃ. Dutiyāruppaṃ bhāvento hi paṭhamāruppaṃ anantato anavasesato manasi karonto anantanti manasi karoti.

1010.Paṭhamāruppaviññāṇābhāvoti kasiṇaṃ ugghāṭetvā ākāso viya ākāsānañcāyatanaṃ pahāya tassa abhāvo manasi kātabbo. Kasmā panettha dutiyāruppaviññāṇābhāvaṃ amanasikatvā paṭhamāruppaviññāṇābhāvo manasi kātabboti? Vuccate – tayidaṃ ārammaṇātikkamanavasena pattabbaṃ, na pana aṅgātikkamanavasena. Tathā ca sati ārammaṇeyeva sātisayaṃ dosadassanena taṃ samatikkamitabbaṃ, ārammaṇañca dutiyāruppassa paṭhamāruppameva, tasmā kasiṇe ādīnavaṃ disvā taṃ ugghāṭetvā tabbivittākāsassa viya paṭhamāruppaviññāṇe ādīnavaṃ disvā taṃ pahāya tadabhāvasseva manasikaraṇaṃ yuttanti. Abhayagirivāsino pana ‘‘viññāṇañcāyatanābhāvoyeva manasi kātabbo’’ti vadanti, te pana imesaṃ ārammaṇātikkamanavasena pattabbabhāvaṃ asallakkhetvā kathenti. Yadi sallakkhenti, aññattha dosaṃ disvā aññassa samatikkame atippasaṅgadosato na muccanti.

Athāpi vadeyyuṃ – ‘‘viññāṇañcāyatanaṃ sato samāpajjati, sato samāpajjitvā sato vuṭṭhāti, sato vuṭṭhahitvā taññeva viññāṇaṃ bhāvetī’ti vacanato viññāṇañcāyatanābhāvoyeva manasi kātabbo’’ti, tayidaṃ pāḷiatthaṃ virujjhitvā gahaṇavasena cintitaṃ. Na hettha taññeva viññāṇanti viññāṇañcāyatanaṃ adhippetaṃ. Yadi hi taṃ adhippetaṃ siyā, viññāṇañcāyatananti tassa padhānabhāvena niddiṭṭhattā taññevāti vacaneneva pariyattaṃ, kiṃ viññāṇanti vacanena. Atha sarūpaniddesatthaṃ viññāṇavacanaṃ, evaṃ sati taññeva viññāṇañcāyatananti vuttaṃ siyā, tasmā viññāṇanti vacanena yaṃ ārabbha viññāṇañcāyatanaṃ pavattaṃ, tasseva ākāsānañcāyatanassa gahaṇaṃ, na itarassāti suṭṭhu vuttaṃ.

1011-


我来为您直译这段巴利文：
6. "在那所缘"意为在第一无色识为名的识所缘。"运心者"意为使修习心转起。"遍满虚空的识"意为遍满遣除遍处后的虚空而转起的第一无色识成为所缘。"入定"意为以安止定方式转起。由于这是超越所缘的特殊修习状态,即使是自性法也能达到安止,如同第四无色定。"安止...等...方法"意为在第二无色禅定之前,三或四个欲界速行心都与舍受相应。第四或第五无色心等的安止方法如同第一无色禅定所说的方法。"遍满转起的识"意为第一无色识称为"识无边处",为说明这是依惯用语而说,故说"识...等...应知"。先前依缘取无边虚空而说"识无边",或是为显示依作意方式而无边故如此说,因此说"依作意等"。修习第二无色定者,完全作意第一无色定为无边,作意为"无边"。
1010. "第一无色识的无"意为如同遣除遍处后的虚空一样,舍离虚空无边处后,应作意其无。为何在此不作意第二无色识的无而应作意第一无色识的无?答:这是依超越所缘而证得,而不是依超越禅支。如是,由于在所缘中见到殊胜过患而应超越它,第二无色定的所缘正是第一无色定,因此如同见到遍处过患而遣除它,而作意离开它的虚空一样,见到第一无色识的过患而舍离它,作意其无是合理的。但无畏山住者说"应作意识无边处的无",他们不了解这些是依超越所缘而证得而如此说。如果他们了解,就不会犯见到此处过患而超越彼处的过失。
即使他们说:"依经文'具念入识无边处定,具念入定已,具念出定,具念出定已,修习彼识',故应作意识无边处的无",这是违背经文义理的理解。因为此处"彼识"不是指识无边处。若是指它,由于识无边处已被标示为主要,仅说"彼"就足够,何必再说"识"?若说"识"字是为了明确指示自性,如此应说"彼识无边处"。因此,"识"字是指缘取虚空无边处而转起识无边处,而不是指后者,这样说是正确的。
[以上是我的直译。我保留了原文的语法结构和专业术语,并尽量保持严谨准确。由于这是佛教哲学文献,其中有些专门术语我都按照传统译法处理。]

2. Paṭhamāruppaviññāṇābhāvomanasikātabboti vatvā manasikāravidhiṃ dassetuṃ ‘‘taṃ panā’’tiādi vuttaṃ. Akatvā manasāti manasā ārammaṇaṃ akatvā sabbena sabbaṃ taṃ acintetvā. ‘‘Ākāsaṃ ākāsa’’nti manasi karontassa kasiṇavivittākāsaṃ viya ‘‘natthi natthī’’ti, ‘‘suññaṃ suñña’’nti vā manasi karontassa viññāṇavivittaṃ abhāvamattameva upaṭṭhātīti āha ‘‘natthī’’tiādi. Vā-saddo aniyamattho, tena dvīsu pakāresu ekenapi atthasiddhi hotīti dasseti. Avuttavikappanattho vā vā-saddo, tena ‘‘vivittaṃ vivitta’’nti imassapi saṅgaho daṭṭhabbo. Aniyamo panettha tiṇṇampi visuṃ visuṃ pariyāyabhāvatova siddho. Pariyāyasaddā hi visuṃ visuṃyeva atthaṃ sādhentā pariyāyāti loke niruḷhā. Yathāhu –

‘‘Pariyāyeneva te yasmā, vadantatthaṃ na saṃhatā;

Pariyāyatthaṃ tato sabbaṃ, pariyāyesu vavatthita’’nti.

1013-6.Tasmiṃ nimitteti paṭhamāruppaviññāṇassa abhāvasaṅkhāte jhānuppattikāraṇabhūte nimitte. Sati santiṭṭhatīti abhāvanimittārammaṇā sati sammā suppatiṭṭhitā hutvā tiṭṭhati. Satisīsena cettha upacārajjhānānuguṇānaṃ saddhāpañcamānaṃ indriyānaṃ sakiccayogaṃ dasseti. Upacārajjhānaṃ pana ‘‘bhiyyopi samādhiyati mānasa’’nti iminā vuttanti daṭṭhabbaṃ. Kasiṇugghāṭimā…pe… abhāvaketi evaṃ pavattaviññāṇassa natthibhāvasaṅkhāte vināsābhāvake na pure abhāvādike. Appanānayo panettha pathavīkasiṇe vuttanayānusārena veditabboti āha ‘‘appanāya nayo’’tiādi.

1017-9. Evaṃ yaṃ tattha avasiṭṭhaṃ, taṃ atidisitvā idāni visesaṃ dassetuṃ ‘‘ākāsagataviññāṇa’’ntiādi vuttaṃ. Parikammamanakkāre tasmiṃ antarahiteti ‘‘natthi natthī’’ti pavattaparikammamanasikāre amanasikaraṇena asmiṃ paṭhamāruppaviññāṇe antarahite, na pana khaṇabhaṅgavasena, jhānaparihānivasena vā antarahite. Khaṇabhaṅgavasena hi antaradhānaṃ khaṇe khaṇe upalabbhati. Parihānivasena ca antaradhāne puna taṃ anuppādetvā uttari ñāṇādhigamoyeva natthīti. Tassāpagamamattaṃva passanto vasatīti tassa paṭhamāruppassa abhāvamattaṃ passanto so yogāvacaro viharati. Yathā kathaṃ viyāti āha ‘‘sannipāta’’ntiādi. Idaṃ vuttaṃ hoti – yathā nāma koci puriso maṇḍalamāḷādīsu katthaci kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāne uṭṭhāya pakkantesu bhikkhūsu puna taṃ ṭhānaṃ gantvā olokento suññameva passati, evaṃsampadamidaṃ daṭṭhabbanti. Tatridaṃ opammasaṃsandanaṃ – yathā so puriso sannipatitaṃ bhikkhusaṅghaṃ disvā gato, tato sabbesu bhikkhūsu apagatesu taṃ ṭhānaṃ tehi suññameva passati, na pana tesaṃ kutoci apagatakāraṇaṃ, evamayaṃ yogāvacaro pubbe viññāṇañcāyatanajjhānacakkhunā paṭhamāruppaviññāṇaṃ disvā natthīti manasikārena tasmiṃ apagate tatiyāruppacakkhunā tassa natthibhāvameva passati, na tassa apagatakāraṇaṃ vīmaṃsati jhānassa tādisābhogābhāvatoti.

1020-

我来为您直译这段巴利文：
2. 说"应作意第一无色识的无"后,为显示作意方法而说"然而彼"等。"意不作"意为不以意作为所缘,完全不思惟它。如同对遍处离开的虚空作意"虚空,虚空"一样,对离开识的单纯无而作意"无,无"或"空,空",故说"无"等。"或"字表示不确定义,显示二种方式中任一种都能成就义理。或者"或"字表示未说的选择,由此应知也包含"离,离"。这里不确定性是由三者都各自为同义词而成就。因为同义词在世间确立为各自表达义理的同义词。如说：
"由于彼等以同义词,
而非合集表达义理;
是故一切同义义,
确立于诸同义中。"
1013-6. "于彼相"意为于名为第一无色识之无的禅定生起因相。"念安住"意为缘取无相的正念善立而住。此处以念为首显示随顺近行定的信等五根的功能相应。而近行定应知由"心更加等持"所说。"遣除遍处...等...无"意为如是转起识的无有名为灭无,而非前面的无等。此中安止方法应依地遍所说方法了知,故说"安止的方法"等。
1017-9. 如是指出其中余下之后,现在为显示差别而说"虚空所生识"等。"作意消失"意为"无,无"的预备作意因不作意而于此第一无色识消失,不是依刹那坏灭或禅定退失而消失。因为依刹那坏灭的消失在每一刹那都可得。若依退失而消失,则不再生起它而无法证得更上智。"唯见其离去"意为彼修行者唯见第一无色定的无。"如何?"故说"集会"等。这是说：譬如有人在圆形讲堂等处因某事见到集会的比丘僧团,去到某处,当集会事毕,比丘们起身离去后,再去到彼处观看时只见空无,应知此亦如是。这是譬喻的对应：如彼人见到集会的比丘僧团后离去,之后所有比丘离去时,见彼处为彼等所空,而不寻求他们从何处离去的原因;如是此修行者先以识无边处禅定眼见到第一无色识,以"无"的作意而彼离去时,以第三无色定眼只见其无,不寻求其离去原因,因为禅定无此类省察。
1020-
[我已按照您的要求直译文本,保持了专业术语和语法结构的完整性,数字后加了反斜杠,也尽量保持了偈颂的对仗形式。]

4.Catutthā…pe… na ca santanti yathā nevasaññānāsaññāyatanacittaṃ saṅkhārāvasesasukhumabhāvappattiyā savisesaṃ santaṃ, evamayaṃ ākiñcaññāyatanasamāpatti na ca santā tadabhāvatoti adhippāyo. Ca-saddo panettha avuttasamuccayattho. Tena ‘‘saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ, yadidaṃ nevasaññānāsaññāyatana’’nti imassapi saṅgaho veditabbo. Catutthaṃ santatoti saṅkhārāvasesasukhumabhāveneva savisesaṃ santatāya, asantabhāvakararogādisarikkhakasaññāvirahato ca santato disvā. ‘‘Santaṃ santamidaṃ citta’’nti iminā bhāvanākāraṃ dasseti. Vibhaṅgepi hi taṃyeva ākiñcaññāyatanaṃ santato manasi karotīti ayameva bhāvanākāro gahito. Apare pana ‘‘pāḷiyaṃ imassa bhāvanākāro na gahito’’ti vatvā tattha kāraṇaṃ vadanti, tattha vattabbaṃ visuddhimaggasaṃvaṇṇanādito gahetabbaṃ.

1027. Tatiyāruppasaṅkhātakkhandhesu ca catūsupi ārammaṇabhūtesūti adhippāyo.

1029-31.Abhāvamattampīti suññatamattampi evaṃ sukhumampīti adhippāyo. Santārammaṇatāyāti santaṃ ārammaṇaṃ etassāti santārammaṇā, tabbhāvo santārammaṇatā, tāya, na jhānasantatāya. Na hi tatiyāruppasamāpatti catutthāruppato santatarā. Codako yaṃ santato manasi karoti, na tattha ādīnavadassanaṃ bhaveyya. Asati ca ādīnavadassane na samatikkamo eva siyāti ‘‘santato ce manakkāro kathañca samatikkamo’’ti āha. Itaro ‘‘anāpajjitukāmattā’’tiādinā parihāramāha. Tena ādīnavadassanampi atthevāti dasseti. Yasmiñhi jhāne abhirati, tattha āvajjanasamāpajjanādipaṭipattiyā bhavitabbaṃ. Sā panassa tatiyāruppe sabbasova natthi, kevalaṃ suññabhāvato ārammaṇakaraṇamattameva. Tathā hesa kiñcāpi taṃ santato manasi karoti, atha khvassa ‘‘ahametaṃ āvajjissāmi, samāpajjissāmī’’ti ābhogo samannāhāro na hoti. Kasmā? Ākiñcaññāyatanato nevasaññānāsaññāyatanasamāpattiyā paṇītataratāya. Yathā hi rājā mahatā rājānubhāvena nagaravīthiyaṃ caranto dantakārādayo kammakāre cheke anekāni dantavikatiādīni sippāni karonte disvā ‘‘aho vata re chekā ācariyā, īdisāni sippāni karissantī’’ti evaṃ tesaṃ chekatāya tussati, na cassa evaṃ hoti ‘‘aho vatāhampi rajjaṃ pahāya evarūpo sippiko bhaveyya’’nti. Taṃ kissa hetu? Rajjasiriyā mahānisaṃsatāya, so tesaṃ jīvitaṃ tiṇāyapi amaññamāno te samatikkamitvā gacchati, evaṃsampadamidaṃ daṭṭhabbaṃ.

1032.Sukhumaṃ paranti ukkaṃsato sukhumaṃ, paṭhamajjhānūpacārato paṭṭhāya hi tacchentiyā viya pavattamānāya bhāvanāya anukkamena saṅkhārā tattha antimakoṭṭhāsataṃ pāpitāti. Yadi evaṃ kathaṃ bhāvanā attano kiccaṃ sādheti, nanu cesā tadavatthaṃ pāpitā ārammaṇaṃ na sammā upanijjhāyatīti? Nayidameva daṭṭhabbaṃ. Bhāvanābalena sukhumabhāvaṃ pāpitāpi cesā attano kicce dubbalattaṃ na pāpitā, atha kho vipphārikatābhāvaṃ gamitā, tena tathā sukhumāpi attano kicce na dubbalā evāti na tattha tassā asāmatthiyaṃ hoti.

1033-

我来为您直译这段巴利文：
4. "第四...等...不寂静"意为如同非想非非想处心由于达到行的残余微细性而特别寂静,如是此无所有处定则不寂静,因为彼无的缘故。此处"及"字有含摄未说之义。由此应知也包含"想是病,想是疮,想是箭,此是寂静,此是胜妙,即是非想非非想处"。"见第四寂静"意为由于行的残余微细性而特别寂静,也因为离开如病等不寂静性的想而见为寂静。以"此心寂静,寂静"显示修习行相。因为在《分别论》中也取"作意无所有处为寂静"这一修习行相。但其他人说"经中未取此修习行相",并说其中的原因,对此应从《清净道论注》等中获取。
1027. 意为在名为第三无色的四蕴中作为所缘。
1029-31. "即使无"意为即使空性如是微细。"因为所缘寂静"意为以寂静为所缘名为寂静所缘,其性为寂静所缘性,由于此,而非禅定寂静性。因为第三无色定不比第四无色更寂静。质问者说若作意为寂静,则不应见过患,若不见过患则不应有超越,故说"若作意为寂静,如何有超越?"另一人以"因不欲入定"等作答。由此显示也有见过患。因为于所爱乐的禅定中,应有转向、入定等修习。但他对第三无色完全没有这些,只是因空性而作为所缘而已。因为虽然他作意彼为寂静,但他没有"我将转向它,将入定"的省察、作意。为什么?因为非想非非想处定比无所有处更胜妙。譬如国王以大威严巡行城中街道,见到象牙工等工匠巧妙地制作各种象牙制品等工艺品时,心想"啊,真是巧妙的师傅,能制作如此工艺品",如是欢喜他们的巧妙,但他不会想"啊,我愿舍弃王位成为这样的工匠"。这是什么原因?因为王位荣耀利益甚大,他不把他们的生活当一草,超越他们而行。应知此亦如是。
1032. "微细他"意为最极微细,因为从初禅近行开始,修习如削物般进行,诸行逐渐达到最终微细状态。若如是,修习如何成就自己的作用,当达到如此状态时,岂不是不能正观所缘?不应如是见。虽由修习力达到微细性,但它在自己的作用上并未变弱,而是达到不粗显状态,因此虽如是微细,在自己的作用上并不软弱,所以在那里它并非无能。
1033-

4.Yāya saññāyāti yādisāya saññāya saddappavattihetubhūtāya. So nevasaññānāsaññāyatanasamaṅgī puggalo. Nevasaññī ca nāsaññī hoti nevasaññānāsaññāsamaṅgī hoti. Na kevalaṃ tu saññāva edisī sukhumā nevasaññānāsaññā hoti, atha kho pana vedanādayopi sukhumā, vedanāpi nevavedanānāvedanā, cittampi nevacittaṃnācittaṃ, phassopi nevaphassonāphasso . Esa nayo sesasampayuttadhammesu. Saññāsīsena pana ‘‘nevasaññānāsaññāyatana’’nti vuttaṃ ‘‘nānattakāyā nānattasaññino’’tiādīsu (dī. ni. 3.332, 341, 357, 359; a. ni. 7.44; 9.24) viya. Nanu cettha yadi saññā atthi, kathaṃ nevasaññāti vattuṃ vaṭṭati. Yadi natthi, kathaṃ nāsaññāti anuyogaṃ sandhāya imamatthaṃ upamāhi sādhetuṃ ‘‘pattamakkhanatelenā’’tiādi vuttaṃ. Tattha pattamakkhaṇatelenāti antovutthatāya yāguyā saddhiṃ akappiyaṭṭhena telaṃ atthīti, nāḷipūrādīnaṃ vasena natthīti ca vattabbena patte makkhitatelena. Maggasmiṃ udakena cāti upāhanatemanamattaṭṭhena udakaṃ atthīti, nahānavasena natthīti ca vattabbena maggasmiṃ udakena.

1035-7.Ayaṃ atthoti kiñci visesaṃ upādāya sabhāvato atthīti vattabbasseva dhammassa kiñci visesaṃ upādāya natthīti vattabbatāsaṅkhāto ayamattho. Paṭusaññākiccaṃ kātuṃ asamatthatāya hi nevasaññatā, saṅkhārāvasesasukhumabhāvena nāsaññatā ca hoti. Tenāha ‘‘paṭusaññāya kiccassā’’tiādi. Ārammaṇasañjānanañceva vipassanāya visayabhāvaṃ upagantvā nibbidājananañca paṭusaññākiccaṃ kathamayaṃ saññāva samānā saññākiccaṃ kātuṃ na sakkotīti āha ‘‘yathā dahanakicca’’ntiādi. Nhātukāmassa uṇhasītabhāvaṃ akatvā sukhajananatāya sukhodakaṃ, tasmiṃ. Tejodhātu yathā dahanakiccaṃ kātuṃ na sakkoti, evamesā atisantārammaṇe pavattattā ārammaṇasañjānanaṃ kātuṃ na sakkoti, paramasukhumattaṃ gatāva. Teneva hesā akatābhinivesassa vipassanāñāṇena sukhaggayhā na hotīti sesasamāpattīsu saññā viya vipassanāya visayabhāvaṃ upagantvā nibbidājananampi kātuṃ na sakkoti, aññesu hi khandhesu akatavipassanābhiniveso bhikkhu nevasaññānāsaññāyatanakkhandhe sammasitvā nibbidaṃ pattuṃ samattho nāma natthi, api āyasmā sāriputto. Pakativipassako pana sāriputtasadiso bhikkhu khandhādimukhena vipassanaṃ abhinivisitvā dvārārammaṇehi saddhiṃ dvārappavattadhammānaṃ vipassanaṃ ārabhitvā ṭhito sakkuṇeyya tabbisayaṃ udayabbayañāṇaṃ uppādetuṃ, sopi kalāpasammasanavaseneva, no anupadadhammavipassanāvasena. Na hi sāriputtasadiso bhikkhu catutthāruppapariyāpannesu phassādidhammesu vinibbhujitvā visuṃ visuṃ sarūpato gahetvā aniccādivasena sammasituṃ sakkoti. Kevalaṃ pana avinibbhujja ekato gahetvā kalāpato samūhatoyeva sammasituṃ samattho hoti, evaṃ sukhumattenesā vijjati.

1038-

我来为您直译这段巴利文：
4. "以何等想"意为以作为声音生起因的如是想。"彼"指具足非想非非想处的人。成为非想非非想具足者,既非有想亦非无想。不仅想如是微细成为非想非非想,而且受等也微细,受成为非受非非受,心成为非心非非心,触成为非触非非触。对其余相应法也是此理。但以想为首而说"非想非非想处",如"异身异想"等中一样。若有问难:"若此中有想,如何可说非想?若无,如何可说非非想?"针对此质问,为以譬喻成立此义而说"以油涂钵"等。其中"以油涂钵"意为以涂在钵中的油,因与在内的粥一起成为不适宜故说有油,依充满量等说无油。"道上之水"意为以能湿鞋的程度说有水,依洗浴说无水。
1035-7. "此义"意为就某种差别而言应说实有的法,就某种差别而言应说为无的意思。因为由于不能作粗想的作用而成为非想,由于行的残余微细性而成为非非想。故说"粗想的作用"等。"如何此想本身不能作想的作用"即不能作所缘了别及成为观的对象而生厌离的粗想作用,故说"如火的作用"等。"暖水"意为对欲洗浴者不造成冷热而生乐的水,于彼中。如火界不能作燃烧作用,如是此想因在极寂静所缘中转起而不能作所缘了别,已达最极微细。因此,对未作观照的人而言,不易为观智所把握,故不能如其他定中的想那样成为观的对象而生厌离。因为对其他蕴未作观照的比丘,没有能够观察非想非非想处诸蕴而达到厌离的,即使如舍利弗尊者也不能。但如舍利弗那样的纯观行者比丘,经由蕴等门而入观,对门及所缘等诸法开始观察,能够生起缘彼为境的生灭智,但那也只是依聚合观察,不是依逐一法观察。因为即使如舍利弗那样的比丘也不能在第四无色所摄的触等诸法中分别,各别取其自性而观察无常等。只能不分别而一起取,能够以聚合、总体而观察,如是由于微细性而此有。
1038-

40.Rūpanti kasiṇarūpasaṅkhātaṃ paṭibhāganimittaṃ. Ākāsanti kasiṇugghāṭimākāsaṃ. Viññāṇanti ākāse pavattaviññāṇaṃ . Tadabhāvakanti tassa ākāse pavattaviññāṇassa abhāvakaṃ. Kamatoti paṭhamāruppaṃ samatikkamitvā hotītiādinā anukkamato. Attanā vuttamatthaṃ aṭṭhakathāvacanaṃ āharitvā sādhento ‘‘āha cā’’tiādimāha. Idhāti imāsu catūsu arūpasamāpattīsu. Pacchimā pacchimā samāpattiyo hi purimāpurimāhi samāpattīhi supaṇītatarā suṭṭhu paṇītatarā, sundarapaṇītatarāti vā attho. Pāsādatalasāṭikāti catubhūmakapāsādassa heṭṭhimaheṭṭhimato uparūpari savisesā pañca kāmaguṇā, cattāro pāsādatalā ca thūlasaṇhasaṇhatarasaṇhatamasuttehi vihitā āyāmavitthārato samappamāṇā sāṭikā ca.

1042. Rūpārūpabhavaṃ abhibhuyya nibbānaṃ yāti, atha vā nīvaraṇe abhibhuyya rūpārūpabhavaṃ yātīti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Arūpāvacarasamādhibhāvanāniddesavaṇṇanā niṭṭhitā.

16. Soḷasamo paricchedo

Abhiññāniddesavaṇṇanā

1043-7.Paranti visiṭṭhaṃ katvā, visesatoti attho. Catutthajjhānamattepīti rūpāvacaracatutthajjhānamattepi, nāvassaṃ arūpajjhānehīti adhippāyo. Arūpāvacarajjhānaṃ appaṭiladdhopi hi katādhikāro bhikkhu abhiññā sampādetuṃ samattho hoti. Ettha catutthajjhānaggahaṇeneva heṭṭhā tīṇi jhānāni gahitāni. Tesu hi aciṇṇavasī catutthajjhānaṃ uppādetumpi na sakkoti. Abhiññāsu anuyogaṃ kātuṃ vaṭṭatīti vatvā tattha payojanaṃ dassetuṃ ‘‘abhiññānāmā’’tiādi vuttaṃ. Niṭṭhaṅgatāti adhigatānisaṃsatāya ceva bhāvanāsukhatāya ca niṭṭhaṃ nipphattiṃ gatā. Samādhibhāvanāya hi lokiyābhiññā udayaphalabhāvena pākaṭā. So abhiññāya ca samādhinā ca samannāgato sukheneva paññābhāvanaṃ sampādessati.

1048-

我来为您直译这段巴利文：
40. "色"意为名为遍处色的似相。"虚空"意为遣除遍处后的虚空。"识"意为在虚空中转起的识。"彼无"意为彼在虚空中转起识之无。"次第"意为超越第一无色等的次第。为证成自己所说之义而引用注释书文句,故说"又说"等。"此中"意为在这四种无色定中。后后诸定比前前诸定更殊胜、更加殊胜,或意为更善妙殊胜。"楼阁布"意为四层楼阁从最下层往上的殊胜五欲功德,及四楼层,以及用粗、细、更细、最细线织成长宽相等的布。
1042. 超越色无色有而趣向涅槃,或者意为超越诸盖而趣向色无色有。
如是名为《阿毗达摩义显明》
《阿毗达摩入门》注释
无色界定修习解说注释完毕。
第十六章
神通解说注释
1043-7. "他"意为作为殊胜,意为特别。"仅于第四禅"意为仅于色界第四禅,意为不必定要无色禅。因为即使未得无色禅的已作根基的比丘也能成就神通。此中以取第四禅而摄取下面三禅。因为在彼等中未熟练者连生起第四禅都不能。说"应修习神通"后,为显示其中的目的而说"名为神通"等。"已达究竟"意为因已得利益及修习之乐而达到究竟成就。因为在定修习中,世间神通显现为增长的果报。他具足神通及定而容易成就慧修习。
1048-

9.Dibbānītiādi lokiyābhiññānaṃ sarūpato uddisanaṃ. Dibbāni cakkhusotānīti dibbacakkhuñāṇaṃ, dibbasotañāṇañcāti dasseti. Iddhīti iddhividhañāṇaṃ. Imā pana abhiññāyo pattukāmena ādikammikena yoginā yasmā odātakasiṇapariyantesu aṭṭhasu kasiṇesu catutthajjhānaṃ, tabbasena ca arūpasamāpattiyo nibbattetvā vā na vā kasiṇānulomatādīhi cuddasahi ākārehi cittaṃ dametabbaṃ. Na hi evaṃ adametvā pubbe abhāvitabhāvano ādikammiko yogāvacaro pañca abhiññāyo nipphādessatīti tasmā taṃ cittaparidamanaṃ avassaṃ kātabbanti dassetuṃ ‘‘kasiṇānulomatādīhī’’tiādi vuttaṃ. Kasiṇānulomatādīhīti kasiṇānulomatā kasiṇapaṭilomatā kasiṇānulomapaṭilomatā jhānānulomatā jhānapaṭilomatā jhānānulomapaṭilomatā jhānukkantikatā kasiṇukkantikatā jhānakasiṇukkantikatā aṅgasaṅkantikatā ārammaṇasaṅkantikatā aṅgārammaṇasaṅkantikatā aṅgavavatthāpanatā ārammaṇavavatthāpanatāti imehi cuddasahi ākārehi.

Tattha aṭṭhasu kasiṇesu paṭipāṭiyā satakkhattuṃ sahassakkhattumpi samāpajjanaṃ, tatheva uppaṭipāṭiyā, paṭipāṭiuppaṭipāṭivasena ca samāpajjananti imesaṃ tiṇṇaṃ ākārānaṃ vasena kasiṇānulomatādayo vuttā. Paṭhamajjhānato paṭṭhāya yāva nevasaññānāsaññāyatanaṃ, ayaṃ jhānānulomatā nāma. Tesaṃ paṭilomato jhānapaṭilomatā nāma. Anulomapaṭilomato jhānaanulomapaṭilomatā nāma.

Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā tattheva tatiyaṃ samāpajjati, tato tadeva ugghāṭetvā ākāsānañcāyatanaṃ, tato ākiñcaññāyatananti evaṃ kasiṇaṃ anokkamitvā jhānasseva ekantarikabhāvena ukkamanaṃ jhānukkantikatā nāma. Evaṃ āpokasiṇādimūlikāpi yojanā kātabbā. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā puna tadeva tejokasiṇe, tato nīlakasiṇe, tato lohitakasiṇeti jhānaṃ anukkamitvā kasiṇasseva ekantarikabhāvena ukkamanaṃ kasiṇukkantikatā nāma. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā, tejokasiṇe tatiyaṃ , nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatananti iminā nayena jhānassa ceva kasiṇassa ca ukkamanaṃ jhānakasiṇukkantikatā nāma.

Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā tattheva itaresampi samāpajjanaṃ aṅgasaṅkantikatā nāma. Sabbakasiṇesu ekekasseva samāpajjanaṃ ārammaṇasaṅkantikatā nāma. Pathavīkasiṇe paṭhamajjhānaṃ samāpajjitvā, āpokasiṇe dutiyaṃ, tejokasiṇe tatiyaṃ, vāyokasiṇe catutthaṃ, nīlakasiṇaṃ ugghāṭetvā ākāsānañcāyatanaṃ, pītakasiṇato viññāṇañcāyatanaṃ, lohitakasiṇato ākiñcaññāyatanaṃ, odātakasiṇato nevasaññānāsaññāyatananti evaṃ aṅgānaṃ, ārammaṇānañca samatikkamanaṃ aṅgārammaṇasaṅkantikatā nāma.

Paṭhamajjhānaṃ nāma pañcaṅgikanti vavatthapetvā dutiyaṃ caturaṅgikaṃ, tatiyaṃ tivaṅgikaṃ, catutthaṃ duvaṅgikaṃ, ākāsānañcāyatanaṃ…pe… nevasaññānāsaññāyatananti evaṃ jhānaṅgamattasseva vavatthāpanaṃ aṅgavavatthāpanaṃ nāma. Tathā ‘‘idaṃ pathavīkasiṇaṃ, idaṃ āpokasiṇa’’ntiādinā ārammaṇamattasseva vavatthāpanaṃ ārammaṇavavatthāpanaṃ nāma. Aṅgārammaṇavavatthāpanampi eke icchantīti. Aṭṭhakathāsu pana anāgatattā addhā taṃ bhāvanāsukhaṃ na hoti. Imehi pana cuddasahi ākārehi cittaparidamanaṃ kātuṃ aṭṭhasamāpattilābhīnaṃ satesu, sahassesu vā ekova sakkoti.

1050-

我来为您直译这段巴利文：
9. "天"等是从自性上列举世间神通。"天眼天耳"意为显示天眼智和天耳智。"神变"意为神变智。欲证得这些神通的初学瑜伽行者,因为应在白遍为最后的八遍处中得第四禅,以及依此生起或不生起无色定后,以遍随顺等十四种行相调伏心。因为若不如是调伏,先前未修习的初学瑜伽行者不能成就五神通,故为显示必须作此心的调伏而说"以遍随顺等"。"以遍随顺等"意为以这十四种行相:遍随顺、遍逆顺、遍随顺逆顺、禅随顺、禅逆顺、禅随顺逆顺、禅跳跃、遍跳跃、禅遍跳跃、支跳跃、所缘跳跃、支所缘跳跃、支确定、所缘确定。
其中在八遍处中依次第入定百次乃至千次,如是逆次第,以及依顺逆次第入定,依这三种行相而说遍随顺等。从初禅开始直到非想非非想处,名为禅随顺。彼等逆行名为禅逆顺。随顺逆顺名为禅随顺逆顺。
入地遍初禅后即于其中入第三禅,然后遣除彼而入虚空无边处,之后入无所有处,如是不越过遍而只以禅间隔上升名为禅跳跃。如是也应以水遍等为基础作解释。入地遍初禅后,再于火遍入彼,之后于青遍,之后于赤遍,如是不越过禅而只以遍间隔上升名为遍跳跃。入地遍初禅,于火遍入第三禅,遣除青遍而入虚空无边处,从赤遍入无所有处,依此方式越过禅及遍名为禅遍跳跃。
入地遍初禅后即于其中入其他禅名为支跳跃。于一切遍中入各个禅名为所缘跳跃。入地遍初禅,于水遍入第二禅,于火遍入第三禅,于风遍入第四禅,遣除青遍而入虚空无边处,从黄遍入识无边处,从赤遍入无所有处,从白遍入非想非非想处,如是超越诸支及所缘名为支所缘跳跃。
确定"初禅是五支"后,第二禅四支,第三禅三支,第四禅二支,虚空无边处...乃至...非想非非想处,如是只确定禅支名为支确定。如是"此是地遍,此是水遍"等,只确定所缘名为所缘确定。有些人也主张支所缘确定。但因在诸注释书中未出现,必定它不是修习之乐。以这十四种行相调伏心,在得八定的百人、千人中只有一人能做到。
1050-;

1.Danteti cuddasahi ākārehi dante. Samāhiteti catutthajjhānasamādhinā samāhite. Suddheti nīvaraṇadūrībhāvena, paccanīkasamanepi abyāvaṭāya tatramajjhattupekkhāya sampāditasatipārisuddhiyā sabbhāvena vā suparisuddhe. Pariyodāteti sudhantasuvaṇṇassa nighaṃsanena viya parisuddhattāyeva pariyodāte, pabhassareti vuttaṃ hoti. Atha vā vitakkavicārakkhobhavirahavasena pariyodāteti vuttaṃ hoti. Anaṅgaṇeti ‘‘mādisassa samādhisampannassa īdisena bhavitabba’’nti evaṃ jhānapaṭilābhapaccayānaṃ ‘‘aho vata mameva satthā paṭipucchitvā paṭipucchitvā bhikkhūnaṃ dhammaṃ deseyyā’’tiādinayappavattānaṃ pāpakānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe. Anupakkileseti upagantvā kilissanaṭṭhena upakkilesasaṅkhātānaṃ rāgādīnaṃ, ‘‘abhijjhā cittassa upakkileso, byāpādo, kodho’’tiādinā āgatānaṃ cittupakkilesānaṃ vā vigatattā vigatupakkilese. Mudubhūteti paguṇabhāvāpādanena subhāvitattā mudubhūte, vasibhāvappatteti vuttaṃ hoti. Vasibhāvappattañhi cittaṃ suparimadditaṃ viya cammaṃ suparikammakatā viya ca lākhā mudūti vuccati. Kammanīyeti muduttāyeva iddhipādabhāvūpagamanena kammakkhame, vikubbanādiiddhikammayogyeti vuttaṃ hoti. Mudujātañhi cittaṃ kammakkhamaṃ hoti, sudhantamiva suvaṇṇaṃ, ubhayampi cetaṃ subhāvitattāyeva hoti. Yathāha – ‘‘nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ bhāvitaṃ bahulīkataṃ muduñca hoti kammaniyañca, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.47). Ṭhiteti etesu parisuddhabhāvādīsu niccalaṃ avaṭṭhite, bhāvanāpāripūriyā vā paṇītabhāvaṃ sammasitvā ṭhite. Acaleti ṭhitattāyeva akampe, āneñjappatteti vuttaṃ hoti. Mudukammaññabhāvehi vā attano vase ṭhitattā ṭhite, saddhādīhi pariggahitattā assaddhiyādīhi akampanato acale.

Aṭṭhaṅgasampanneti ṭhitiacalatānaṃ visuṃ visuṃ aggahaṇena samāhiteti visuṃ ekaṅgaṃ katvā. Tāsaṃ pana visuṃ visuṃ gahaṇe suvisuddhatādīnaṃ samāhitacittassa aṅgabhūtattā samāhiteti imaṃ aṅgabhāvena aggahetvā suvisuddhatādīhi aṭṭhahi aṅgehi sampannatā veditabbā. Iddhividhāyāti iddhikoṭṭhāsatthāya, iddhippabhedāya vā. Atthato pana iddhividhā nāma ekassa bahubhāvādianekavidhānapaccayabhūtaṃ abhiññāñāṇaṃ. Abhinīharatīti abhiññādhigamatthāya parikammacittaṃ kasiṇārammaṇato apanetvā abhiññābhimukhaṃ peseti. Iddhivikubbananti ettha ijjhatīti iddhi, nipphajjati paṭilabbhatīti vuttaṃ hoti. Yañhi nipphajjati, paṭilabbhati ca, taṃ ijjhatīti vuccati. Yathāha –

‘‘Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhatī’’tiādi; (Su. ni. 772; mahāni. 1; netti. 5,44);

Iddhiyeva vikubbanaṃ pakativaṇṇavijahanakiriyanti iddhivikubbanaṃ, idaṃ iddhīsu vikubbaniddhiyā padhānabhāvato vuttaṃ, iddhi ca vikubbanañcāti vā iddhivikubbanaṃ. Visuṃ gahaṇampi vuttakāraṇeneva daṭṭhabbaṃ.

1052-

我来为您直译这段巴利文：
1. "调御"意为以十四种行相调御。"等持"意为以第四禅定等持。"清净"意为由远离诸盖,或由于对治平息时不染著而成就念的遍净的舍心而住之故,或由具足而极清净。"遍净"意为如同精练的黄金被磨光一样由清净而遍净,即是说光明。或者说由于离开寻伺的动摇而遍净。"无垢"意为由于无有"像我这样具足定的人应当如此"等由得禅而生起的,"啊,愿我的导师一再询问后为诸比丘说法"等恶欲行的垢秽。"离随烦恼"意为由于离开接近而污染义的名为随烦恼的贪等,或如"贪是心的随烦恼,嗔,忿"等所说的心随烦恼。"柔软"意为由于善修而达到熟练故成为柔软,即是说达到自在。因为达到自在的心如同善揉的皮革,如同善加工的漆,称为柔软。"适业"意为由于柔软而达到神足性故适合作业,即是说适合神变等神通作业。因为柔软的心适合作业,如同精练的黄金,这两者都是由于善修而成。如说："诸比丘,我不见其他任何一法,若如是修习多作而柔软适业,如此心。""住立"意为在这些清净性等中不动而安住,或由修习圆满而审察殊胜性而住立。"不动"意为由于住立故不动摇,即是说达到不动。或者由柔软适业性而住于自在中为住立,由信等所摄而不为不信等所动摇为不动。
"具足八支"意为不各别取住立不动而以等持为一支。但若各别取彼等时,由于清净性等是等持心的支分,不取等持为支分,应知具足清净性等八支。"神变"意为为了神变分,或神变差别。但就义而言,名为神变智即是使一成多等种种变化的因的神通智。"引发"意为为证得神通而从遍处所缘移转预备心趣向神通。"神变变化"中,"神变"意为成就,即是说成就获得。因为凡成就获得者,称为成就。如说：
"欲求所欲者,
彼得此成就"等。
神变即变化即舍离本色的作用为神变变化,此由于在诸神变中变化神变为主要而说,或神变及变化为神变变化。各别取应由所说原因而见。
1052-

4. Yathā pana taṃ nipphādetabbaṃ, taṃ vidhiṃ dassetuṃ ‘‘abhiññāpādakajjhāna’’ntiādi vuttaṃ. Ettha ca ‘‘anupubbena cattāri jhānāni samāpajjitvā catutthajjhānato vuṭṭhāyā’’ti keci, taṃ ayuttaṃ. Yadicchakaṃ samāpajjanatthañhi cittaparidamanaṃ, catutthajjhānameva ca abhiññāpādakaṃ, na itarāni. Sataṃ…pe… mānasanti sace sataṃ icchati, ‘‘sataṃ homi, sataṃ homī’’ti, sace sahassaṃ icchati, ‘‘sahassaṃ homi, sahassaṃ homī’’ti evaṃ parikammamānasaṃ katvā. ‘‘Parikammamānasa’’nti ca pādakajjhānato vuṭṭhāya ‘‘sataṃ homī’’tiādinā pavattitakāmāvacaracittaṃ, pādakajjhānañca. Abhi…pe… punāti ettha pubbe abhiññāpādakajjhānasamāpajjanaṃ parikammacittassa samādhānatthaṃ, puna samāpajjanaṃ adhiṭṭhānacittassa balaggāhatthaṃ. Adhiṭṭhātīti sataṃ āvajjetvā tato paraṃ pavattānaṃ tiṇṇaṃ, catunnaṃ vā pubbabhāgacittānaṃ anantarā uppannena sanniṭṭhāpanavasena adhiṭṭhānanti laddhanāmena abhiññāñāṇena sanniṭṭhānaṃ karoti, sataṃ nipphādetīti attho. ‘‘Adhiṭṭhāna’’nti hi sabbattha abhiññāñāṇaṃ vuccati.

1055-7.Nimittārammaṇanti paṭibhāganimittārammaṇaṃ. Parikammamanānettha satārammaṇikānīti ettha etesu parikammādhiṭṭhānesu parikammamānasāni ‘‘sataṃ homī’’ti pavattāni kāmāvacaramānasāni satārammaṇikāni ekekassa cittassa vasena satārammaṇikāni honti paccekaṃ ‘‘sataṃ homī’’ti pavattanato. Sahassārammaṇādīsupi eseva nayo. Tadādhiṭṭhānacittampīti tassa satādikassa adhiṭṭhānacittampi. Satārammaṇikatā ca pana nesaṃ vaṇṇavasena, no sattapaññattivasena. Rūpañhi sataṃ vā sahassaṃ vā katvā dassetabbaṃ, na paññatti. Ettha ca yadi nīlavaṇṇameva sataṃ abhinipphādeti, vaṇṇassa taṃtaṃsantānavasena nānattepi nīlavasena ekattā ekamekaṃ parikammacittaṃ sabbaṃ nīlajātaṃ ālambati.

Yadi pana nānāvaṇṇanānākiriyaparikammacittānampi bahubhāvo hoti, ekamekaṃ ekekavaṇṇaṃ, ekekavaṇṇesu ca nānākiriyaṃ ārammaṇaṃ karoti. Adhiṭṭhānacittaṃ pana vaṇṇasāmaññaṃ gahetvāpi parikammārammaṇaṃ nānāvaṇṇavantaṃ abhinipphādeti acinteyyānubhāvattā iddhivisayassa. Appanācittaṃ viyāti viya-ggahaṇaṃ abhiññācittassa, jhānacittassa ca paṭhamuppattiyaṃ sadisabhāvato vuttaṃ, na tassa appanābhāvato. Teneva hi pubbe vuttaggahaṇena visesitanti. Catutthajjhānikanti rūpāvacaracatutthajjhānavantaṃ, tena sampayuttaṃ. Yadi evaṃ catutthajjhānassa, imassa ca ko visesoti āha ‘‘parikammavisesovā’’ti. Na hettha parikammavisesaṃ vinā añño viseso atthi. Appanāya pubbabhāgappavattānipi tīṇi cattāri javanāni gahitaggahaṇena, aggahitaggahaṇena vā parikammopacārānulomāni sabbapacchimaṃ gotrabhunāmakantiādi sesaṃ samānameva. Tenāha ‘‘sesaṃ pubbasamaṃ idhā’’ti. Iddhividhañāṇavaṇṇanā.

1058.Dibbasotanti devatānaṃ pittasemhādīhi apalibuddhehi dūrepi ārammaṇaggahaṇasamatthehi dibbasotapasādehi samānattā, dibbavihāravasena paṭiladdhattā, attanā ca dibbavihārasannissitattā dibbaṃ, savanaṭṭhena sotakiccakaraṇato, taṃsadisatāya ca sotaṃ. Idanti yaṃ uddese ‘‘dibbāni cakkhusotānī’’ti (abhidha. 1048) dibbasotaṃ uddiṭṭhaṃ, taṃ idanti attho.

1059-

我来为您直译这段巴利文：
4. 为显示如何成就彼的方法而说"神通基础禅"等。此中有些人说"次第入四禅后从第四禅出",这是不对的。因为调心是为了随意入定,而且只有第四禅是神通的基础,不是其他。"百...等...意"意为若欲百,作"我成百,我成百"的预备意,若欲千,作"我成千,我成千"如是预备意。"预备意"意为从基础禅出定后以"我成百"等方式转起的欲界心,及基础禅。"神通...等...再"此中先前入神通基础禅是为了预备心的等持,再入是为了决意心的增强。"决意"意为转向百后,在此之后生起的三或四个前分心之后,以得名为决意的神通智作决定,即是说成就百。因为在一切处"决意"即是说神通智。
1055-7. "相所缘"意为似相所缘。"此中预备意缘百"意为在这些预备决意中,预备意即以"我成百"而转起的欲界意,缘百是由于各个心以"我成百"而个别转起。对千所缘等也是此理。"彼决意心也"意为决意彼百等的心也。而它们缘百是依色,不是依有情施设。应显示百或千色,不是施设。此中若成就蓝色的百,虽因彼彼相续而色有差别,由蓝而一性故,每一预备心缘取一切蓝类。
若有种种色种种作用的多预备心,则每一缘取每一色,于每一色中缘取种种作用。但决意心即使取色的共相,也能成就具有预备所缘的种种色,因为神通境界有不可思议的威力。"如安止心"中"如"字是由于神通心与禅心最初生起相似而说,不是由于它是安止。因此以前面所说而特别指出。"具第四禅"意为具足色界第四禅,与彼相应。若如是,第四禅与此有何差别?故说"或预备差别"。因为此中除了预备差别外没有其他差别。安止前分转起的三或四速行,由所取未取而为预备近行随顺,最后名为种姓等其余都相同。故说"此中余如前"。神变智解说。
1058. "天耳"意为由于与诸天不被胆汁痰等所障碍而能取远所缘的天耳净相同,由于依天住而获得,由于依止天住,故为天;由于作闻的作用,由于与彼相似,故为耳。"此"意为在列举中说"天眼天耳"而列举的天耳,此即是彼的意思。
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64. Paṭhamaṃ oḷārikasaddaṃ āvajjetvā pacchā sukhumasaddassa āvajjitabbato āha ‘‘mahanto sukhumopi cā’’ti. Paricayakaraṇatthañhi paṭhamaṃ araññe sīhādīnaṃ sadde ādiṃ katvā sabbe oḷārikato paṭṭhāya yathānukkamena sukhumasaddā āvajjitabbā, tathā puratthimādīsu disāsu oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasi kātabbaṃ. Tassa te saddā pakaticittassapi pākaṭā honti, parikammacittassa pana ativiya pākaṭā. Tassāti tassa yogino. Saddassa nimittanti oḷārikassa, sukhumassa vā saddassa yathāvuttaṃ upādāyupādāya labbhamānaoḷārikasukhumākāraṃ. Manasi kubbatoti ‘‘imissā disāya ayaṃ saddo oḷāriko, sukhumo vā’’ti evaṃ parikammacittena manasi karontassa. Saddesūti ye parikammacittassa visayabhūtā oḷārikā, sukhumā vā saddā, tesu. Aññataranti yattha parikammakaraṇavasena abhiṇhaṃ manasikāro pavatto, taṃ ekaṃ saddaṃ. Yadi abhiññācittampi parikammena gahitameva ārammaṇaṃ karoti, ko pana tassa, imassa vā visesoti? Vuccate – parikammacittaṃ asutassa gahaṇato saddamattaṃ gaṇhāti, abhiññācittaṃ pana asutampi gaṇhantaṃ savanākārena gahaṇato atthāvabodhassa paccayabhāveneva gaṇhātīti ayametesaṃ viseso. Sutakovidāti pariyattiyaṃ chekā.

1065-6.Thāmajātanti jātathāmaṃ, daḷhabhāvappattanti attho. Vaḍḍhetabbaṃ pādakajjhānārammaṇaṃ kittakanti āha ‘‘etthantaragata’’ntiādi. Pādakajjhānassa hi ārammaṇabhūtaṃ kasiṇanimittaṃ ‘‘ettakaṃ ṭhānaṃ pharatū’’ti manasi karitvā pādakajjhānaṃ samāpajjantassa kasiṇanimittaṃ tattakaṃ ṭhānaṃ pharitvā tiṭṭhati. So samāpattito vuṭṭhāya puna pādakajjhānaṃ asamāpajjitvāpi anekappabhedepi sadde āvajjati subhāvitabhāvanattā. Tattha aññataraṃ saddaṃ ārabbha uppannāvajjanānantaraṃ cattāri, pañca vā javanāni uppajjanti, tesu pacchimaṃ iddhicittaṃ hoti. Evaṃ yattakaṃ saddaṃ icchati, tattakaṃ tattha gataṃ āvajjitvā abhiññāñāṇena jānāti. Yena pana evaṃ kasiṇanimittaṃ avaḍḍhitaṃ, tena punapi pādakajjhānaṃ samāpajjitabbameva. So hi taṃ ṭhānagatasaddaṃ pādakajjhānaṃ samāpajjitvāva tato vuṭṭhāya abhiññācittena suṇāti. Tato eva hi ‘‘pādakārammaṇena…pe… suṇātīti sāsaṅkaṃ vadatī’’ti (visuddhi. mahā. 2.400) vuttaṃ. Iddhividhalābhī pana sesābhiññalābhino viya vijjamānasaddādiārammaṇamattameva akatvā āgantukarūpanimmāpanato sabbathāpi dvikkhattuṃ pādakajjhānaṃ samāpajjitvāva taṃ nipphādeti. Ekaṅguladvaṅgula-ggahaṇañcettha sukhumasaddāpekkhāya kataṃ.

1068.Suṇantoti evaṃ paricchinditvā paricchinditvā savanena vasikatābhiñño hutvā yathāvajjite suṇanto. Pāṭiyekkampīti ekajjhaṃ pavattamānepi yāva brahmalokā ekakolāhalaṃ katvā uṭṭhite saṅkhabherīpaṇavādisadde paccekaṃ vatthubhedena vavatthāpetukāmatāya sati ‘‘ayaṃ saṅkhasaddo, ayaṃ bherīsaddo, ayaṃ paṇavasaddo’’tiādinā paccekaṃyeva vavatthāpetuṃ sakkotiyevāti. Dibbasotañāṇavaṇṇanā.

1069-

我来为您直译这段巴利文：
64. 由于应先转向粗声音后转向细声音,故说"大及细"。因为为了熟习,应先从森林中狮子等的声音开始,从一切粗声开始依次第转向细声,如是在东方等诸方应作意粗细声音的声相。对他那些声音即使对普通心也明显,对预备心则更加明显。"彼"意为彼瑜伽者。"声相"意为如所说依粗声或细声而得的粗细行相。"作意"意为以"在此方此声是粗或细"如是以预备心作意。"诸声中"意为在作为预备心对象的粗细诸声中。"某一"意为由于依预备作用而屡作意,彼一声。若神通心也缘取预备所取的所缘,那么它与此有何差别?答:预备心由于取未闻而取声音而已,但神通心虽取未闻,由于以闻的行相取故,只以成为了知义的缘而取,这是它们的差别。"通晓闻"意为在教理中熟练。
1065-6. "生力"意为已生力,即是说达到坚固。说"于中间所至"等为说应增长基础禅所缘多少。因为基础禅的所缘遍处相,作意"遍满如是处"而入基础禅时,遍处相遍满彼处而住。他从定出后,即使不再入基础禅也能转向种种声音,因为修习已熟练。取彼中某一声,在转向后生起四或五速行,其中最后是神通心。如是欲知多少声音,即转向所至处彼等而以神通智知。但对未如是增长遍处相者,必须再入基础禅。因为他入基础禅后从彼出定,才以神通心闻彼处所至声。因此说"说以基础所缘...等...闻是有疑"。但得神变者不像得其他神通者只缘现有声等所缘,由于变化外来色故,必定二次入基础禅而成就彼。此中取一指二指是就细声而说。
1068. "闻"意为如是一再限定而闻,成为自在神通者而闻所转向者。"各别"意为即使同时生起,乃至梵世界作一片喧哗而起的螺贝鼓等声音,若欲依事物差别而确定,能够以"此是螺贝声,此是鼓声,此是小鼓声"等方式各别确定。天耳智解说。
1069-

73.Cetopariyamānasanti pariyātīti pariyaṃ, sarāgādivasena paricchijja jānātīti attho. Yesañhi dhātūnaṃ gati attho, buddhipi tesaṃ attho hotīti. Cetaso pariyaṃ cetopariyaṃ, manasi bhavanti mānasaṃ, ñāṇaṃ, cetopariyañca taṃ mānasañcāti cetopariyamānasaṃ. Dibbacakkhuvasenevāti dibbacakkhuupanissayeneva. Tañhi etassa uppādane parikammaṃ. Tasmāti yasmā idaṃ dibbacakkhuvaseneva pavattati, tasmā. Dibbena cakkhunāti dibbasadisatādīhi ‘‘dibbacakkhū’’ti laddhavohārena dibbacakkhuñāṇena disvāti sambandho. Hadayanti na hadayavatthu, atha kho hadayamaṃsapesi. Yaṃ bahi kamalamakuḷasaṇṭhānaṃ anto kosātakīphalasadisanti vuccati. Tañhi nissāya idāni vuccamānaṃ lohitaṃ tiṭṭhati. Hadayavatthu pana imaṃ lohitaṃ nissāya pavattati. Lohitaṃ disvāti lohitassa vaṇṇaṃ disvā. Dibbacakkhunopi hi vaṇṇameva dissati. Teneva hi taṃ cakkhusadisattā ‘‘cakkhū’’ti vuccati. Parassāti aññassa. Yathā hi yo paro na hoti, so attā, evaṃ yo attā na hoti, so paro. Kathaṃ pana dibbacakkhunā lohitassa vaṇṇadassanena paracittaṃ viññeyyanti āha ‘‘somanassayute’’tiādi. Lohitanti rattaṃ nigrodhaphalasamānavaṇṇaṃ. Kāḷakanti jambusadisavaṇṇaṃ. Tilatelūpamanti anena pasannabhāvamāha.

Kathaṃ pana citte somanassa sahagatādimhi sati kammajassa lohitassa vividhavaṇṇabhāvāpattīti? Kiñcāpi hadayavatthusannissitabhūtāni kammajāneva, taṃ pana lohitaṃ kammajamevāti natthi catusantatirūpassapi tattha labbhamānattā. Teneva hi aṭṭhakathāyaṃ ‘‘idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhānanti parassa hadayalohitavaṇṇaṃ passitvā’’ti (visuddhi. 

我来为您直译这段巴利文：
73. "他心意"中,"遍知"意为遍,即是说依有贪等而限定了知。因为对那些以行为义的元素,智也是它们的义。心的遍知为他心遍知,在意中生起为意,即智,他心遍知和彼意为他心意。"仅依天眼"意为仅依天眼为近依。因为彼是此生起的预备。"故"意为因为此仅依天眼转起,所以。"以天眼"意为以由与天相似等而得名为天眼的天眼智而见,如是相关。"心"不是心所依处,而是心脏肉团。说它外形如莲花蕾,内如丝瓜果。依彼而现在所说的血住立。但心所依处依此血而转起。"见血"意为见血的颜色。因为天眼也只见颜色。因此由于与眼相似而称为"眼"。"他"意为他人。因为如不是他的即是自己,如是不是自己的即是他。但如何以天眼见血的颜色而知他心?故说"喜俱"等。"血"意为如榕树果同色的红。"黑"意为如蒲桃同色。"如胡麻油"以此说其清净性。
但如何在心与喜俱等时,业生的血成为种种色?虽然依心所依处的诸大种是业生的,但彼血不必是业生的,因为四种相续色在彼中可得。因此在注释书中说"见他人心血色而知此色是喜根所生,此是忧根所生,此是舍根所生"。

2.401) vuttaṃ. Evampi yaṃ tattha acittajaṃ, tassa yathāvuttavaṇṇabhedena na bhavitabbanti? Bhavitabbaṃ sesasantatirūpānaṃ tadanuvattanato. Yathā hi gamanādīsu cittajarūpāni utujakammajāhārajarūpehi anuvattīyanti, aññathā kāyassa desantarappattiyeva na siyāti, evamidhāpi cittajarūpaṃ sesasantatirūpehi anuvattīyati, pasādakodhavelāsu ca cakkhussa vaṇṇabhedāpattiyeva tassatthassa nidassanaṃ daṭṭhabbaṃ, tasmā somanassādiyuttacittānurūpaṃ uppannacittasamuṭṭhānarūpavasena sesatisamuṭṭhānarūpānampi nānāvaṇṇatā hotiyevāti suṭṭhu vuttaṃ ‘‘lohitaṃ lohitaṃ siyā’’tiādi. Disvā hadayalohitanti paṭhamaṃ tāva anumānañāṇena lohitaṃ disvā. Kātabbaṃ thāmataṃ gatanti uppādetvā thāmabhāvaṃ gataṃ kātabbaṃ.

Cetopariyañāṇañhi uppādetukāmena yoginā dibbacakkhulābhinā eva satā heṭṭhā vuttanayena rūpāvacaracatutthajjhānaṃ aṭṭhaṅgasamannāgataṃ abhinīhārakkhamaṃ katvā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayamaṃsapesiṃ nissāya vattamānassa lohitassa vaṇṇadassanena idāni imassa cittaṃ ‘‘somanassasahagata’’nti vā ‘‘domanassasahagata’’nti vā ‘‘upekkhāsahagata’’nti vā nayaggāhavasena vavatthāpetvā pādakajjhānaṃ samāpajjitvā vuṭṭhāya ‘‘imassa cittaṃ jānāmī’’ti parikammaṃ kātabbaṃ. Kālasatampi kālasahassampi punappunaṃ pādakajjhānaṃ samāpajjitvā vuṭṭhāya tatheva paṭipajjitabbaṃ. Tassevaṃ dibbena cakkhunā hadayalohitavaṇṇadassanādividhinā paṭipajjantassa ‘‘idāni cetopariyañāṇaṃ uppajjissatī’’ti yaṃ tadā pavattatīti vavatthāpitaṃ cittaṃ, taṃ ārammaṇaṃ katvā manodvārāvajjanaṃ tīṇi cattāri vā javanāni kāmāvacarāni javanti. Catutthaṃ, pañcamaṃ vā abhiññācittaṃ rūpāvacaracatutthajjhānikaṃ . Tattha yaṃ tena appanācittena sampayuttaṃ ñāṇaṃ, idaṃ cetopariyañāṇaṃ. Tañhi yattha anena parikammaṃ kataṃ, taṃ parassa cittaṃ paccakkhato paṭivijjhantaṃ vibhāventameva hutvā pavattati, rūpaṃ viya ca dibbacakkhuñāṇaṃ, saddaṃ viya ca dibbasotañāṇaṃ. Tato paraṃ pana kāmāvacaracittehi sarāgādivavatthāpanaṃ hoti nīlādivavatthāpanaṃ viya.

1074-5. Evamadhigatassa pana cetopariyañāṇassa thāmagamanavidhānampi adhigamavidhānasadisameva, tadevettha ācariyena dassitaṃ. Evaṃ thāmagatetiādi thāmagamanānisaṃsadassanaṃ. Sabbamevāti idaṃ ‘‘kāmāvacaracittaṃ, rūpārūpesu mānasa’’nti ubhayapadenapi sambandhitabbaṃ, catupaṇṇāsavidhaṃ kāmāvacaracittaṃ, pañcadasarūpāvacaracittaṃ, dvādasaarūpāvacaracittanti sabbameva, paccekaṃ sarāgādippabhedakaṃ vijānātīti attho. Puthujjanassa vasenāyaṃ abhiññākathāti lokuttaracittaṃ idha anuddhaṭaṃ. Tampi hi uparimo, sadiso vā ariyo heṭṭhimassa, sadisassa ca cittaṃ jānāti, heṭṭhimo pana uparimassa cittaṃ na jānāti. Yathā cetaṃ, evaṃ arūpāvacarajjhāne akatābhiniveso puthujjano, sekhopi vā arūpāvacaracittaṃ na jānāti. Aṭṭhasamāpattikassa pana vasena idhārūpāvacaracittassāpi jānanaṃ vuttaṃ. Arahā pana āruppe akatābhinivesopi tappaṭicchādakaavijjāya vihatattā tampi jānātiyeva. Cetopariyañāṇavaṇṇanā.

1076-

我来为您直译这段巴利文：
2.401. 如是也应问:"彼中非心生者,不应有如所说的颜色差别?"应有,因为其余相续色随顺彼。因为如在行走等时心生色被时节生、业生、食生色随顺,否则身体就不能到达他处,如是此中也心生色被其余相续色随顺,而在清净与忿怒时眼的颜色差别即是此义的例证,所以与喜等相应心相应而生起的心所生色力,其余三等起色也有种种颜色,故善说"血即是血"等。"见心血"意为先以推理智见血。"应作已得力"意为已生起而得力应作。
因为欲生起他心智的瑜伽者,必须是得天眼者,如前所说方法使具足八支的色界第四禅适于引发,增长光明后以天眼见依他人心肉团而转起的血的颜色,现在以理趣把握确定此心是"喜俱"或"忧俱"或"舍俱",入基础禅出定后应作"我知此心"的预备。百次千次再三入基础禅出定后应如是修习。如是以天眼见心血颜色等方法修习时,"现在他心智将生起"时,以所确定的当时转起的心为所缘,意门转向后三四速行是欲界的。第四或第五是色界第四禅的神通心。其中与彼安止心相应的智,此是他心智。因为彼在此作预备的他心,成为直接通达显现而转起,如天眼智对色,如天耳智对声。此后以欲界心确定有贪等如确定蓝等。
1074-5. 如是已证得的他心智的得力方法也与证得方法相同,阿阇黎在此即显示彼。"如是得力"等是显示得力的功德。"一切"此应与"欲界心,色无色意"两句相关,即五十四种欲界心、十五种色界心、十二种无色界心之一切,各别了知有贪等差别的意思。此神通之说是就凡夫而说,故未举出出世间心。因为上位或同等的圣者知下位或同等者之心,但下位者不知上位者之心。如是,未修习无色界禅的凡夫或有学也不知无色界心。但此中依得八定者而说知无色界心。但阿罗汉虽未修习无色,由于已破遮蔽彼的无明故也能知彼。他心智解说。
1076-

7. Pubbe atītajātīsu nivāsā nivutthā attano santāne pavattā, saparaviññāṇehi gocarāsevanāya āsevitā ca khandhā pubbenivāsā. Paraviññāṇaviññātāpi hi pubbe nivasiṃsu etthāti pubbenivāsāti vuccanti, te pana chinnavaṭumakānussaraṇādīsu buddhānaṃyeva visayā, pubbe nivāsesu sarūpavibhāvakaṃ ñāṇaṃ pubbenivāsañāṇaṃ. Tena. Tadanussatīti tesaṃ pubbenivāsānaṃ anussati. Heṭṭhā tīsu jhānesu yathārahaṃ pītisukhehi kāyacittānaṃ sampīṇanāya cattāri jhānāni samāpajjitabbānīti āha ‘‘jhānāni panā’’tiādi. Aññathā pādakajjhānaṃ samāpajjitvāyevāti vuttaṃ siyā. Yāya nisajjāya nisinnassa anussaraṇārambho, sā idha sabbapacchimā nisajjā.

1078-80.Tato pabhuti…pe… kkamāti tasmiṃ bhave purimabhavādīsu kataṃ sabbampi saṅgahetvā sabbamāvajjitabbantiādinā visuṃ visuṃ rattindivādivasena dasseti. Divaserattiyaṃ katanti sabbapacchimanisajjāto paṭṭhāya āsanapaññāpanaṃ senāsanappavesananti paṭilomena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. Katamāvajjitabbanti yaṃ etthantare katakiccaṃ, sabbaṃ taṃ paṭilomakkameneva āvajjitabbanti attho. Ettakaṃ pana pakaticittassapi pākaṭaṃ, parikammacittassa pana atipākaṭameva. Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ, ettakena dīpe jalite viya pākaṭaṃ hoti. Pādakajjhānasamāpajjanañhi satthakassa viya nisānasilā satipaññānaṃ nisitabhāvāvahaṃ, tasmā tā taṃsamāpajjanena paramanepakkappattā honti. Purimasmiṃ bhaveti imamhā bhavā anantare purimasmiṃ bhave.

1081.Nibbattaṃ nāmarūpañcāti attano paccayehi nibbattanāmarūpaṃ. Sādhukanti suṭṭhu aparihāpetvā āvajjitabbaṃ. Pahoti hi imissā abhiññāya katādhikāro bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpaṃ ārammaṇaṃ kātuṃ, tathā asakkontenāpi dhuranikkhepaṃ akatvā pādakajjhānameva punappunaṃ samāpajjitabbaṃ, tato ca vuṭṭhāya punappunaṃ āvajjitabbaṃ. Āvajjantena ca pana paṭhamaṃ rūpaṃ āvajjitvā pacchā nāmaṃ āvajjitabbanti ācariyā. Apare pana vipariyāyena vadanti.

Tattha pacchimanisajjāto pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattañāṇaṃ atītajātīsu nivutthadhammārammaṇābhāvato pubbenivāsānussatiñāṇaṃ nāma na hoti, taṃ pana parikammañāṇameva. Yadā panassa paṭisandhiṃ atikkamma cutikkhaṇe uppannaṃ nāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiṃ niruddhe vuttanayena appanācittaṃ uppajjati, tena sampayuttaṃ ñāṇaṃ pubbenivāsānussatiñāṇaṃ nāma. Tenāha ‘‘yadā panā’’tiādi.

Etthāha – kiṃ ekeneva abhiññācittena cutikkhaṇe pavattanāmarūpaṃ sabbampi ārammaṇaṃ karoti, udāhu aññena aññenāti. Kiñcettha yadi ekeneva, dūrato cittapaṭaṃ pekkhantassa viya anirūpitarūpena vavatthānaṃ hoti. Yadi ca aññena aññena, visuṃ visuṃ pādakajjhānasamāpajjanādinā bhavitabbanti? Ubhayathāpi na doso. Iddhivisayassa hi acinteyyattā ekenapi abhiññācittena nāmarūpe passanto nirūpitarūpeneva passati, na anirūpitarūpeneva passati, aññenapi vā paṭhamameva pādakajjhānaṃ samāpajjitvā vuṭṭhāya samāhitacittena kataparikammassa pavattitattā puna samāpajjanaṃ vinā āvajjitvā ārammaṇaṃ karotiyevāti. Pubbenivāsānussatiñāṇavaṇṇanā.

1086-

我来为您直译这段巴利文：
7. 前世宿住是在过去诸生中居住,在自相续中转起,被自他诸识以所缘领受而领受的诸蕴。因为即使被他识所识知的也称为前世宿住,因为前世住于此故。但那些在断轮回随念等中唯是诸佛的境界。在前世宿住中显示自性的智为宿住随念智。以彼。"彼随念"意为随念彼等前世宿住。由于在下面三禅中以喜乐随宜滋润身心故应入四禅,因此说"诸禅等"。否则应说"只入基础禅"。开始随念时所坐的,彼为此中最后坐。
1078-80. "从彼起...等...次第"意为摄取在彼有及前诸有中所作一切而应转向一切,如是分别以日夜等方式显示。"日中夜作"意为从最后坐起,始于设座入住处,应以逆序转向整日夜所作事。"所作应转向"意为在此期间所作事,一切应以逆序转向的意思。但这么多对普通心也明显,对预备心则更明显。若此中有何不明显,应再入基础禅出定后转向,如是如灯照明般明显。因为入基础禅如磨刀石使念慧锐利,故彼等由入彼而达最极熟练。"前有"意为从此有的无间前有。
1081. "所生名色"意为由自己诸缘所生的名色。"善巧"意为应善巧不失地转向。因为对此神通已修习的比丘能在第一次就超越结生,以死亡剎那的名色为所缘,不能如是者也不应放弃,应再再入基础禅,从彼出定后应再再转向。诸阿阇黎说转向时应先转向色后转向名。但其他人说相反。
此中从最后坐起乃至结生以为所缘而转起的智,因为不是以前世宿住法为所缘故不名为宿住随念智,彼只是预备智。但当他超越结生,以死亡剎那生起的名色为所缘而生起意门转向时,彼灭已如说方式生起安止心,与彼相应的智名为宿住随念智。故说"但当"等。
此中问:是以一个神通心以死亡剎那转起的名色一切为所缘,还是以别别?此中若以一个,则如从远处看画一样不能确定形相而住立。若以别别,则应以各别入基础禅等?两种都无过失。因为神通境界不可思议故,以一个神通心见名色时也以确定形相而见,不以不确定形相而见,或以别的也因为先已入基础禅出定以等持心作预备而转起故,不用再入而转向即作所缘。宿住随念智解说。
1086-

8.Dibbacakkhunāti dibbasadisattā, dibbavihāravasena paṭilabhitabbattā, attanā ca dibbavihārasannissitattā mahājutikatādīhi vā dibbaṃ, rūpadassanaṭṭhena cakkhumivāti cakkhu. Yathā hi maṃsacakkhu viññāṇādhiṭṭhitaṃ samavisamaṃ ācikkhantaṃ viya pavattati, idaṃ pana tato sātisayaṃ cakkhukiccakārīti dibbañca taṃ cakkhu cāti dibbacakkhu, tena dibbacakkhunā. Kasiṇārammaṇanti aṭṭhannampi kasiṇānaṃ vasena kasiṇārammaṇaṃ. Abhinīhārakkhamaṃ katvāti cuddasavidhena cittaparidamanena aṭṭhaṅgasampannatākaraṇena abhinīhārakkhamaṃ dibbacakkhuñāṇābhimukhaṃ pesanārahaṃ pesanayogyaṃ katvā. ‘‘Tejo…pe… kasiṇampi vā āsannaṃ kātabba’’nti pāṭhaseso. Āsannaṃ kātabbanti dibbacakkhuñāṇuppattiyā samīpabhūtaṃ kāraṇabhūtaṃ kātabbaṃ, tattha upacārajjhānaṃ paguṇataraṃ katvā taṃ vaḍḍhetvā icchitakkhaṇe upaṭṭhānayogyaṃ katvā ṭhapetabbanti vuttaṃ hoti. Etthāti imasmiṃ dibbacakkhunā rūpadassanavisaye. Seṭṭhanti paridīpitanti ālokakasiṇasseva pabhāvissajjanasabhāvena ālokakaraṇena itarehi visiṭṭhattā visiṭṭhanti paridīpitaṃ.

1089-90.Uppādetvāti paṭhamajjhānaniddese vuttanayena upacārajjhānuppādanena uppādetvā. Upacārajjhānuppattiyā hi saddhiṃ paṭibhāganimittuppatti. Yasmā pādakajjhānaṃ vijjamāneyeva āloke appanāvasena pavattimattaṃ vinā attano balena ālokaṃ pharituṃ na sakkoti, nāpi yathāpatthaṭaṃ thāvaraṃ kātuṃ, parikammaṃ pana tadubhayampi kātuṃ samatthaṃ, tasmā upacārabhūmiyaṃyeva taṃ vaḍḍhetabbanti āha ‘‘upacārabhūmiya’’ntiādi. Upacārabhūmīti cettha ālokassa thāvarakaraṇavasappavattaṃ parikammacittamevāti daṭṭhabbaṃ. Appananti jhānavasena appanaṃ. Na hi akataparikammassa abhiññāvasena appanā sijjhati. Tenāha ‘‘pādakajjhānanissita’’nti. Pādakajjhānanissitanti pādakajjhānārammaṇaṃ hoti, na dibbacakkhussa parikammanissitaṃ parikammārammaṇaṃ hoti, tathā ca sati ālokavaḍḍhanābhāvato rūpadassanaṃ na siyāti adhippāyo.

1091-3.Anto…pe… bhaveti antogatameva rūpagataṃ passitabbaṃ bhave, na bahiddhā vikkhepuppattihetubhāvato passitabbaṃ dibbacakkhunāti adhippāyo. Na hi āloke pharitepi maṃsacakkhussa āpāthaṃ hoti. Parikammassa vāro hi atikkamati tāvadeti idha parikammaṃ nāma yathāvuttakasiṇārammaṇaṃ upacārajjhānaṃ, taṃ rūpagataṃ passato na pavattati, kasiṇālokavasena ca rūpagatadassanaṃ kasiṇāloko ca parikammavasenāti tadubhayampi parikammassa appavattiyā na hoti. Tenāha ‘‘ālokopī’’tiādi. Tasmiṃ antarahite rūpagatampi na ca dissati, rūpagataṃ passato parikammassa vāro atikkamati, parikammapasutassa kasiṇārammaṇañāṇaṃ hotīti rūpagataṃ dissati, kathaṃ paṭipajjitabbanti āha ‘‘tenā’’tiādi.

1094-

我来为您直译这段巴利文：
8. "天眼"意为由于与天相似,由于依天住而应获得,由于依止天住,或由于大光明等为天,由于见色义如眼为眼。因为如肉眼为识所住立而似乎指示平坦不平,但此比彼更胜为作眼的作用,故天且彼眼为天眼,以彼天眼。"遍处所缘"意为依八遍处的遍处所缘。"使适于引发"意为以十四种调心及具足八支而使适于引发,即使适合趣向天眼智,使适合引导。"火...等...遍处也应使接近"为文句余义。"应使接近"意为应使成为天眼智生起的近因,即使上分禅更熟练而增长彼,使成适合在所欲剎那现起而安置的意思。"此中"意为在此以天眼见色的境界中。"说最胜"意为由于光明遍处以放射光明本性而作光明,故比其他殊胜而说为殊胜。
1089-90. "生起"意为如初禅解说中所说方式以生起近行禅而生起。因为与近行禅生起一起有似相生起。因为基础禅即使在现有光明中除了以安止方式转起外,不能以自力遍满光明,也不能使如所铺展的稳固,但预备能作彼两者,故说"在近行地"等。此中"近行地"应知只是依使光明稳固而转起的预备心。"安止"意为依禅的安止。因为未作预备者不能成就依神通的安止。故说"依基础禅"。"依基础禅"意为以基础禅为所缘,不是依天眼的预备而以预备为所缘,若如是则因无增长光明故不能见色的意思。
1091-3. "内...等...有"意为应以天眼见内入的色,不应见外色因为是散乱生起的因的意思。因为即使光明遍满也不入肉眼的境界。"预备的机会经过那么久"意为此中预备即如所说遍处所缘的近行禅,见色者不转起彼,依遍光明而见色及遍光明是依预备,故彼二者由预备不转起而不存在。故说"光明也"等。彼消失时色也不见,见色者的预备机会经过,专注预备者有遍处所缘智故见色,应如何修习?故说"故"等。
1094-

9.Evaṃ anukkamenāti punappunaṃ pādakajjhānaṃ samāpajjitvā tato vuṭṭhāya abhiṇhaṃ ālokapharaṇena. Āloko thāmavāti ālokagato ciraṭṭhāyī siyā, tathā ca sati tattha sucirampi rūpagataṃ passateva. Tena vuttaṃ ‘‘āloko etthā’’tiādi. Svāyamattho tiṇukkūpamāya vibhāvetabboti dassento āha ‘‘tiṇukkāyā’’tiādi. Eko kira rattiyaṃ tiṇukkāya maggaṃ paṭipajji, tassa sā tiṇukkā vijjhāyi, athassa samavisamāni na paññāyiṃsu, so taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā puna ujjālesi, sā pajjalitvā purimālokato mahantaramālokaṃ akāsi, evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi, sūriye uṭṭhite ‘‘ukkāya kammaṃ natthī’’ti taṃ chaḍḍetvā divasampi agamāsi. Tattha ukkāloko viya parikammakāle kasiṇāloko, ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ, ukkāya ghaṃsanaṃ viya punappunaṃ pādakajjhānasamāpajjanaṃ, ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ, sūriyuṭṭhānaṃ viya thāmagatālokassa yathāvaḍḍhitaparicchedaṃ pharitvā avaṭṭhānaṃ, tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya padittālokaṃ vaḍḍhetvā thāmagatenālokena divasampi rūpadassanaṃ. Ettāvatā ca dibbacakkhussa nānāvajjanaparikammañceva dibbacakkhuñāṇañca dassitaṃ, na tassa uppattikkamoti taṃ dassetuṃ ‘‘uppādanakkamopī’’tiādi vuttaṃ. Taṃ heṭṭhā vuttanayattā suviññeyyameva. Tāni cattāri pañca vāti potthakesu likhanti. ‘‘Tīṇi cattāri vā panā’’ti pāṭho.

1100. Tattha atthasādhakacittanti yadatthāyesa paṭipanno, tassa tadatthasādhanato atthasādhakabhūtaṃ cittaṃ. Tasmiñhi uppanne maṃsacakkhussa anāpāthayogyaṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti. Tadeva cettha rūpaṃ sarūpato vibhāvanasamatthaṃ cakkhuviññāṇaṃ viya. Na pana āvajjanaparikammavasena pavattāni pubbabhāgacittāni. Tāni hi ārammaṇaṃ karontānipi na yāthāvato taṃ vibhāvetvā pavattanti āvajjanasampaṭicchanādicittāni viyāti.

1101-

我来为您直译这段巴利文：
9. "如是次第"意为再再入基础禅后从彼出定而屡遍满光明。"光明有力"意为所至光明应长住,如是则在彼中虽长时也见色。故说"此中光明"等。为显示此义应以火炬譬喻而说"以火炬"等。据说有人夜间以火炬行道,彼火炬熄灭,于是平坦不平都不显现,他在地上磨擦彼火炬再点燃,彼燃烧时比前光明作更大光明,如是再再熄灭点燃时渐次日出,日出时说"火炬无用"而舍弃它走了一整天。此中如火炬光明是预备时的遍光明,如火炬熄灭时不见平坦不平是见色者由于预备机会经过而光明消失时不见诸色,如磨擦火炬是再再入基础禅,如火炬作比前更大光明是再作预备者遍满更强光明,如日出是已得力光明遍满如所增长的界限而住立,如舍火炬行一日是增长已生光明后以已得力光明见色一日。如是已显示天眼的种种转向预备及天眼智,未显示它的生起次第,为显示彼故说"生起次第也"等。彼因已说如前方法故很容易理解。"彼等四或五"在诸书中书写。"三或四"是诵本。
1100. 此中"成就义的心"意为由于成就彼为此所修习的义,故为成为成就义的心。因为彼生起时,对肉眼不入境界的内腹所生、依心所依处、依下地界、在墙山壁内所生、在他轮围所生的此色来入境界,如为肉眼所见。此中只有彼色能够如实显现,如眼识。但不是依转向预备方式转起的前分诸心。因为彼等虽作所缘,但不如实显现彼而转起,如转向领受等诸心。
1101-

2. Nanu ca anāgataṃsañāṇaṃ yathākammūpagañāṇanti dve abhiññāñāṇāni atthi, kasmā tāni idha na dassitānīti āha ‘‘anāgataṃsañāṇassā’’tiādi. Ijjhanti dibbacakkhunāti visuṃ parikammassa abhāvato dibbacakkhuñāṇapaṭilābheneva tassa parivārāni hutvā paṭiladdhāni honti. Tatoyeva hi tāni tassa paribhaṇḍañāṇānīti vuccanti. Yathā hi sinerussa parivāraṭṭhāniyāni taṃsiddhiyā siddhāni mekhalaṭṭhānāni paribhaṇḍānīti vuccanti, evaṃ imānipi dibbacakkhusiddhiyā siddhāni tassa paribhaṇḍānīti veditabbāni.

Hotu tāva evametaṃ, cutūpapātañāṇaṃ pana kiṃ na dassitanti āha ‘‘cutūpapātañāṇampī’’tiādi. Dibbacakkhuñāṇameva hi cutiyaṃ, upapattiyañca rūpaṃ vibhāventaṃ cutūpapāte pavattattā ‘‘cutūpapātañāṇa’’nti vuccati, avasesarūpavibhāvanakāle ‘‘dibbacakkhū’’ti vuccati, tasmā paramatthato nāmadvayena āgataṃ ekameva ñāṇaṃ, dibbacakkhuñāṇaṃ cutūpapātañāṇanti pana byañjanatoyeva nānanti. Katthaci manomayañāṇantipi visuṃ abhiññāñāṇaṃ āgataṃ, taṃ atthato iddhividhañāṇameva. Dibbacakkhuñāṇavaṇṇanā.

1103.Idhāti imasmiṃ sāsane. Anena tarenāti anena abhidhammāvatāranāmakena tarena.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Abhiññāniddesavaṇṇanā niṭṭhitā.

17. Sattarasamo paricchedo

Abhiññārammaṇaniddesavaṇṇanā

1104-5.Pañcaiddhividhādīnīti –

‘‘Iddhividhaṃ dibbasotaṃ, paracittavijānanā;

Pubbenivāsānussati, dibbacakkhūti pañcadhā’’ti. –

Evamāgatā pañca. Sattābhiññā imā panāti atītaṃsañāṇassa pubbenivāsānussatiñāṇe, manomayañāṇassa ca iddhividhañāṇe antogadhattā vuttaṃ. Atītaṃsañāṇaṃ nāma paresaṃ paccuppannabhave yāva paṭisandhipariyosānaṃ pavattacittārammaṇaṃ ñāṇaṃ. Manomayañāṇampi nāma manomayakāyābhinimmānādivasappavattaṃ iddhividhañāṇaṃ.

1106. Idāni imesaṃ abhiññāñāṇānaṃ ārammaṇavinicchaye asammohatthaṃ taṃ dassetumārabhanto āha ‘‘sattanna’’ntiādi . Cattāro ārammaṇattikāti parittārammaṇattiko maggārammaṇattiko atītārammaṇattiko ajjhattārammaṇattikoti ime cattāro ārammaṇattikā. Etthāti idaṃ paccāmasanaṃ kiṃ tikānaṃ, udāhu ārammaṇānanti, kiñcettha – yadi tikānaṃ, tadayuttaṃ. Na hi tikesu abhiññāñāṇāni pavattanti. Atha ārammaṇānaṃ, tampi ayuttaṃ. Na hi aññaṃ uddisitvā aññassa paccāmasanaṃ yuttanti. Yathā icchasi, tathā hotu. Bhavatu tāva tikānaṃ, nanu vuttaṃ ‘‘tikesu abhiññāñāṇāni nappavattantī’’ti? Nāyaṃ virodho tikavohārena ārammaṇānaṃyeva gayhamānattā. Atha vā pana hotu ārammaṇānaṃ, nanu vuttaṃ ‘‘aññaṃ uddisitvā aññassa paccāmasanaṃ ayutta’’nti. Ayampi na doso yathāvuttakāraṇenevāti.

1107-

我来为您直译这段巴利文：
2. 但未来分智与随业趣智这两种神通智存在,为何此中不显示它们?故说"未来分智"等。"成就依天眼"意为由于无别预备故由获得天眼智而成为彼的眷属而获得。因此彼等称为彼的边际智。如须弥山的眷属处以彼成就而成就的带状处称为边际,如是此等也应知以天眼成就而成就为彼的边际。
且让其如是,但为何不显示死生智?故说"死生智也"等。因为天眼智在死及生中显现色而转起于死生中故称为"死生智",在显现其余色时称为"天眼",故依胜义以二名而来是一智,但天眼智与死生智只是文句不同。某处意生智也作为别的神通智而来,彼依义即是神变智。天眼智解说。
1103."此"意为在此教法中。"以此渡"意为以此名为入阿毗达摩的渡。
如是名为阿毗达摩义显的
阿毗达摩入门注释的
神通解说已终。
第十七章
神通所缘解说
1104-5."五种神变等"意为:
"神变天耳与,了知他人心;
宿住随念及,天眼为五种。"
如是而来的五种。"此等七神通"意为由于过去分智摄入宿住随念智中,意生智摄入神变智中故说。过去分智即是缘他人现有乃至结生终了转起心的智。意生智即是依意生身变化等方式转起的神变智。
1106. 现在为了在此等神通智的所缘抉择中无痴而开始显示彼故说"七"等。"四所缘三法"意为小所缘三法、道所缘三法、过去所缘三法、内所缘三法,此等四所缘三法。"此中"此回指是对三法的,还是对所缘的?此中若是对三法的,彼不合理,因为神通智不在三法中转起。若是对所缘的,彼也不合理,因为举一而回指他不合理。随汝所欲,如是应是。且让是对三法的,不是说"神通智不在三法中转起"吗?此无矛盾因为以三法言说而取所缘。或者且让是对所缘的,不是说"举一而回指他不合理"吗?此也无过失因为如所说的理由。
1107-;

10.Parittādīsu sattasūti asatipi vatthubhede bhūmikālasantānabhedavasena bhinnesu parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu parittādiārammaṇavibhāgesu. Iddhividhañāṇassa maggārammaṇatāya abhāvato idha maggārammaṇattiko na labbhati. Kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmoti sambandho. Cittasannissitakaraṇañca taṃ viya kāyassa adissamānasīghagatikatāvasena taggatikatāpādanaṃ. Yathā cittaṃ na dissati sīghagamanañca, evaṃ kāyampi adissamānaṃ, sīghagamanañca katvā yathicchitaṭṭhānaṃ gantukāmoti ayañhettha attho. Cittavasenāti mahaggatacittavasena pariṇāmetīti pāṭhaseso. Tenāha ‘‘taṃ mahaggate ca cittasmiṃ samāropetī’’ti. Pādakajjhānañhi samāpajjitvā vuṭṭhāya ‘‘ayaṃ kāyo idaṃ cittaṃ viya adissamāno, sīghagamano ca hotū’’ti parikammaṃ karoti, parikammaṃ pana katvā puna samāpajjitvā vuṭṭhāya tatheva parikammaṃ karonto kāyaṃ gahetvā mahaggate pādakacitte samāropeti, taggatikaṃ karoti viya, adissamānaṃ, sīghagamanañca karoti. Taṃ pana sīghagamanatthaṃ abhāvitiddhipādānaṃ viya dandhaṃ appavattitvā katipayacittavāreheva icchitaṭṭhānappattivasena daṭṭhabbaṃ, na ekacittakkhaṇeneva. ‘‘Nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ lahuparivattaṃ, yathayidaṃ, bhikkhave, citta’’nti (a. ni. 1.48) hi ettha añña-ggahaṇeneva rūpadhammānaṃ gahitattā cittakkhaṇavasena rūpappavatti na yuttā. Yattha yattha ca dhammā uppajjanti, tattha tattheva bhijjanti ca, na ca iddhibalena dhammānaṃ kenaci lakkhaṇaññathattaṃ sakkā kātunti. Cittavasena rūpakāyaṃ pādakajjhāne samāropentassa kāyameva ārammaṇanti āha ‘‘kāyārammaṇato’’ti, kāye vaṇṇārammaṇatoti vuttaṃ hoti. Kāyasannissitaṃ katvā cittanti ettha na cittaṃ kāyaṃ viya dandhaṃ dissamānaṃ karoti, kintu dandhadissamānagatikaraṇamattamevāti daṭṭhabbaṃ.

1112-3.Anāgatamatītañca karoti visayaṃ yadāti mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgataṃ ārammaṇaṃ karoti, kāyavasena cittapariṇāmanakāle tadeva ciraniruddhaṃ pādakajjhānaṃ ārammaṇaṃ karontānaṃ atītaṃ ārammaṇaṃ karoti, tadā atītārammaṇaṃ, anāgatagocarañca hoti, paccuppanno gocaro paccuppannassa rūpakāyassa ārammaṇakaraṇato. Hatthiādayo abhinimminantassāpi hi kiñcāpi parikammaṃ anāgatārammaṇaṃ hoti, adhiṭṭhānacittaṃ pana paccuppannārammaṇameva. Upacārārammaṇaṃ viya hi paṭibhāganimittaṃ tena saha pātubhūtameva tassārammaṇaṃ hoti.

1114-5.Kāyaṃ…pe…siyāti attano kāyaṃ cittavasena pariṇāmanakāle ajjhattassa kāyassa ārammaṇakaraṇato, attano cittaṃ kāyavasena pariṇāmanakāle cittassa ārammaṇakaraṇato. Vā-saddena avuttasamuccayatthena gahite attano kumāravaṇṇādiabhinimmānakāle kāyassa ārammaṇakaraṇato ca ajjhattārammaṇaṃ siyā. Bahiddhā rūpadassaneti bahiddhā hatthiassādirūpadassanakāle.

1116-

我来为您直译这段巴利文：
10. "在小等七中"意为虽无事物差别,但依地、时、相续差别而分别为小、大、过去、未来、现在、内、外所缘的七种小等所缘差别。因为神变智无道所缘性故此中不得道所缘三法。"欲以不可见身而行时使身依止心"为相关。依止心即是使身如彼一样以不可见快速行进方式而成为彼行进。因为如心不可见且快速行进,如是使身也不可见且快速行进而欲去所欲之处,此中此是义。"依心"意为依大心而转变为文句余义。故说"使彼升起于大心中"。因为入基础禅出定后作"此身如此心般不可见且快速行进"的预备,作预备后再入定出定后如是作预备时摄取身使升起于大基础心中,如使成为彼行进,使不可见且快速行进。但彼快速行进应视为不像未修神足者那样迟缓而不转起,而是以几心刹那即到达所欲之处,不是以一心刹那。因为在"诸比丘,我不见有任何一法如此轻快转变,即是此心"中由于以"其他"之语摄取色法故不合理依心刹那而有色转起。而且法在何处生起即在何处灭坏,且不能以神通力使法的相有任何变异。依心使色身升起于基础禅者只以身为所缘故说"由身所缘",即是说以身中色为所缘。"使心依止身"此中不是使心如身般迟缓可见,而应知只是使成为迟缓可见行进而已。
1112-3. "当作未来过去为境"意为如在大界藏中大迦叶长老等住持未来时以未来为所缘,在依身而转变心时以彼已久灭的基础禅为所缘者以过去为所缘,尔时成为过去所缘与未来境,现在境是由于以现在色身为所缘。因为即使变化象等者虽然预备是未来所缘,但住持心只是现在所缘。因为如近行所缘般,似相与彼一起显现即成为彼所缘。
1114-5. "身...等...应"意为在依心转变自身时由于以内身为所缘,在依身转变自心时由于以心为所缘。以"或"字以未说的集合义所摄取的在变化自身为童子相等时由于以身为所缘故应是内所缘。"在见外色"意为在见外象马等色时。
1116-;

8.Paccuppanne paritte cāti sarūpavibhāvanametaṃ. Dibbasotassa hi paccuppannova saddo ārammaṇaṃ hoti, so ca sabhāvato parittova. Kucchisaddassāti kucchiyaṃ vātasaddassa. Tattha pāṇakasaddassa pana savane bahiddhārammaṇameva. Vasitāpattassa attano vitakkavipphārasaddasavanepi ajjhattārammaṇanti vadanti, taṃ pana ekādasabhavaṅgacittato upari bhavaṅgaṃ pavattitumadatvā bhavaṅgato vuṭṭhāya āvajjanasamatthatāvasena vasitāpattasseva yujjati. ‘‘Parassa ca saddassā’’ti sambandhitabbaṃ. Na hi parassa kucchisaddasavaneyeva bahiddhārammaṇaṃ hoti, atha kho parassa cittasamuṭṭhānasaddasavanepīti.

1119-22.Parittādīsūti parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇesu. Parittānanti kāmāvacaracittānaṃ. Majjhimānanti parittaappamāṇānaṃ majjhe bhavattā majjhimasaṅkhātānaṃ rūpārūpāvacaracittānaṃ. Majjhebhavatā ca desanāvasena, na sabhāvavasena. Cetopariyañāṇaṃ parassa cittameva jānāti, avasesakkhandhattayaṃ pana na jānātīti imaṃ mahāaṭṭhakathāvādaṃ sandhāyāha ‘‘maggacittassa jānane’’tiādi. Ayañhettha adhippāyo – yasmā cetopariyañāṇaṃ cittameva jānāti, tasmā taṃ maggārammaṇaṃ na hoti , maggasampayuttacittajānanato pana pariyāyena maggārammaṇatā aṭṭhakathāyaṃ anuññātāti. Paṭṭhāne pana –

‘‘Kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammūpagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti (paṭṭhā. 1.1.404) –

Vuttattā cattāropi khandhā cetopariyañāṇassa ārammaṇaṃ honti, tasmā nippariyāyeneva maggārammaṇatā labbhatīti idamettha saṅgahakārānaṃ sanniṭṭhānaṃ.

1123-5. Atītasattadivasabbhantare, anāgatasattadivasabbhantareyeva ca pavattaṃ paracittaṃ cetopariyañāṇaṃ jānāti, tato paṭṭhāya pana paṭisandhipariyosānaṃ, cutipariyosānañca pavattaṃ atītaṃsañāṇassa, anāgataṃsañāṇassa ca gocaranti adhippāyenāha ‘‘atīte’’tiādi. Atītassa, anāgatassa ca paracittassa jānanaṃ sambhavati, paccuppannassa pana na sambhavatīti pucchati ‘‘kathañca panā’’tiādi. Itaro yattha sambhavati, taṃ dassetuṃ paccuppannaṃ tāva vibhajitvā dassento ‘‘paccuppannaṃ tidhā vutta’’ntiādimāha. Khaṇasantatiaddhatoti khaṇapaccuppannaṃ santatipaccuppannaṃ addhāpaccuppannanti evaṃ khaṇasantatiaddhāvasena tidhā vuttaṃ.

1126.Tikkhaṇasampattanti uppādaṭṭhitibhaṅgavasena khaṇattayapariyāpannaṃ. Paccuppannakhaṇādikanti khaṇa-saddādikaṃ paccuppannaṃ khaṇapaccuppannanti vuttaṃ hoti. Ekadvesantativārapariyāpannanti ettha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na ca tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare pavattā rūpasantati, arūpasantati vā ‘‘ekadvesantativārā’’ti veditabbā. ‘‘Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva taṃ pākaṭaṃ hoti, pubbeva tattha nisinnassa viya etthantare ekadvesantativārā veditabbā. Dūre ṭhatvā pana rajakādīnaṃ hatthavikāraṃ, ghaṇṭibherīādiākoṭanahatthavikārañca disvā na pana tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etthantare ekadvesantativārā veditabbā’’ti (visuddhi. 

我来为您直译这段巴利文：
8. "在现在小"意为这是自性显示。因为天耳只以现在声为所缘,而且彼依自性只是小。"腹声"意为腹中风声。但在彼中听闻虫声时只是外所缘。说已得自在者听闻自己寻伺的扩散声时也是内所缘,但彼只适合于已得自在者依不让十一有分心以上的有分转起,从有分出起而有能力转向。应与"及他人声"相连。因为不仅在听闻他人腹声时是外所缘,而且在听闻他人心等起声时也是。
1119-22. "在小等"意为在小、大、无量、道、过去、未来、现在、外所缘。"小"意为欲界诸心。"中"意为因在小无量中间而称为中的色无色界诸心。而中间性是依说法,不是依自性。他心智只知他人心,而不知其余三蕴,关于此大义注说故说"在知道心"等。因为此中此是意趣 - 因为他心智只知心,故彼不是道所缘,但由于知道所缘心故在义注中允许以方便说为道所缘。但在发趣论中说:
"善蕴以所缘缘为缘对神变智、他心智、宿住随念智、随业趣智、未来分智。"
由于如是说故四蕴都是他心智的所缘,所以无方便说即得道所缘,此是此中诸摄论师的定论。
1123-5. 他心智知过去七日之内及未来七日之内转起的他心,但从彼以后转起至结生终了及死亡终了的是过去分智及未来分智的境界,以此意趣故说"过去"等。问知过去未来的他心是可能的,但现在的不可能吗?说"如何"等。他为显示何处可能,首先分别显示现在而说"现在说三种"等。"剎那相续时"意为如是依剎那现在、相续现在、时分现在而说三种。
1126. "具足三剎那"意为依生住坏而摄入三剎那。"现在剎那等"意为剎那等词的现在说为剎那现在。"摄入一二相续转"此中坐在暗处去光明处时,所缘尚未明显,直到彼明显,此期间转起的色相续或非色相续应知为"一二相续转"。"在光明处行走后入室者也不立即明显色,直到彼明显,如同先坐在彼处般,此期间应知一二相续转。又从远处见染工等的手势及敲钟鼓等的手势,但尚未闻声,直到闻彼,此期间应知一二相续转。"

2.416) evaṃ tāva majjhimabhāṇakattherā vadanti.

Saṃyuttabhāṇakā pana ‘‘rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasikatvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmā’’ti (visuddhi. 2.416) evaṃ ekameva santativāraṃ vadanti. Tattha majjhimabhāṇakavāde ekaccassa sīghampi pākaṭaṃ hotīti ekadvesantativārāti eka-ggahaṇampi kataṃ. Ācariyadhammapālatthero pana ‘‘atiparittasabhāvautuādisamuṭṭhānā vā ekadvesantativārā veditabbā’’tipi (visuddhi. mahā. 2.416) āha.

1127-8.Ekabbhavaparicchinnanti ekasmiṃ bhave paṭisandhicutivasena paricchinnaṃ ekabhavapariyāpannaṃ dhammajātaṃ. Yaṃ sandhāya vuttaṃ ‘‘yo cāvuso mano, ye ca dhammā, ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgapaṭibaddhaṃ hoti viññāṇa’’ntiādi, santatipaccuppannañcettha abhidhammaṭṭhakathāsu āgataṃ, addhāpaccuppannaṃ sutte. Kecīti abhayagirivāsino.

1129-30.Yathācātiādi ettha tesaṃ opammadassanaṃ. Ekapupphaṃ attano vaṇṭena ekassa vaṇṭaṃ vijjhatīti sambandho. Mahājanassāpi…pe… vijjhatīti ‘‘atītaṃ cittaṃ, anāgataṃ cittaṃ, imassa cittaṃ, asukassa citta’’nti evaṃ vibhāgaṃ akatvā parassa cittaṃ jānāmicceva rāsivasena mahājanassa citte āvajjite ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā ekantena paṭivijjhatīti attho.

1131-2. Taṃ pana tesaṃ vacanaṃ ayuttanti dassetuṃ ‘‘yenāvajjatī’’tiādi vuttaṃ. Vassasahassampi hi evaṃ āvajjayato āvajjanajavanānaṃ ekasmiṃ ārammaṇe ṭhānaṃ natthi, abhiññācittañca sace khaṇapaccuppannaṃ jānāti, āvajjanena saha ekārammaṇe vattamānameva jānāti, no aññathā, tasmā tesaṃ āvajjanajavanānaṃ dvinnaṃ saha ekasmiṃ ārammaṇe aṭṭhānābhāvato taṃ na yujjati. Bhavatu tāva ko ettha dosoti ce āha ‘‘āvajjanajavanāna’’ntiādi. Tattha maggaphalavīthito aññaṃ aniṭṭhaṭṭhānaṃ. Maggaphalavīthiyañhi āvajjanādīnaṃ saṅkhārārammaṇattā, gotrabhuādīnañca nibbānārammaṇattā nānārammaṇatā iṭṭhā, aññattha pana aniṭṭhā, tasmā aniṭṭhe ṭhāne javanāvajjanānaṃ nānārammaṇatāpattidoso ayuttoti taṃ tesaṃ vacanaṃ ayuttanti pakāsitaṃ aṭṭhakathāsūti adhippāyo.

1133-4. Yadi evaṃ, kathaṃ cetopariyañāṇaṃ paccuppannārammaṇaṃ hotīti āha ‘‘tasmā’’tiādi. Yasmā evaṃ ayuttanti pakāsitaṃ, tasmā. Javanavāratoti ekajavanavāravasena . Idaṃ pana khaṇapaccuppannānantaraṃ lahukaṃ katvā paccuppannadassanatthaṃ vuttaṃ, yaṃ pana vattamānajavanavīthito atītānāgatavasena dvitijavanavīthiparimāṇakāle pavattaṃ paracittaṃ , taṃ sabbampi ‘‘santatipaccuppannaṃ nāmā’’ti aṭṭhakathāyaṃ (visuddhi. 

我来为您直译这段巴利文：
2. 如是首先中部诵者长老们说。
但相应部诵者说:"说'色相续非色相续'二相续后,踏水而行者直到岸边所踏水痕未消,从远处来者直到身上热气未息,从阳光处入室者直到暗处未去,在室内作意业处后日间开窗看时直到眼睛闪动未息,此名色相续。二三速行转名非色相续",如是说彼二者也名相续现在(清净道论2.416),如是只说一相续转。此中依中部诵者说,因为某些人也快速明显故说'一二相续转'而作一之语。但阿阇黎法护长老也说"或应知极微小自性的界等等起为一二相续转"(清净道大疏2.416)。
1127-8. "一有所限"意为在一有中依结生死亡而限定的摄入一有的法。关于此说"诸友,凡是意与诸法,此二者是现在,若在彼现在中识为欲贪所系"等,此中相续现在来于阿毗达摩诸义注,时分现在来于经。"某些人"意为无畏山住者。
1129-30. "如及"等此中是显示彼等的譬喻。一花以自茎刺他茎为相关。"大众也...等...刺"意为不作"过去心、未来心、此人心、某人心"如是分别,而只是"知他人心"如是以总体方式转向大众心时,必定以一心在生剎那或住剎那或灭剎那刺知一心的意思。
1131-2. 为显示彼等所说不合理故说"以何转向"等。因为即使如是转向千年,转向速行也无住于一所缘,而若神通心知剎那现在,则只知与转向共同转起于一所缘,不能其他,所以由于彼等转向速行二者无共住于一所缘故彼不合理。若说且让如此有何过失?故说"转向速行"等。此中除道果路以外是不欲处。因为在道果路中转向等以行为所缘,种姓等以涅槃为所缘故欲有不同所缘,但在其他处不欲,所以在不欲处速行转向有不同所缘过失不合理,故显示彼等所说不合理于义注中的意趣。
1133-4. 若如是,他心智如何是现在所缘?故说"所以"等。因为如是显示不合理,所以。"速行转"意为依一速行转。但此是为显示剎那现在之后轻快而说现在,但在现在速行路之前后依过去未来而转起二三速行路量时间的他心,一切也在义注中"名相续现在"。

2.416) vuttaṃ, tasmā javanavāratoti dvitijavanavāravasena dīpetabbaṃ, na sakalena paccuppannaddhunāti adhippāyo. Niddiṭṭhaṃ saṃyuttaṭṭhakathāyaṃ. Tatrāyaṃ dīpanātiādi javanavārassa addhāpaccuppannabhāvadīpanamukhena iddhicittassa pavattiākāradīpanaṃ.

1139-41. Santatipaccuppannampi addhāpaccuppanneneva saṅgahetvā āha ‘‘addhāvasā…pe… panā’’ti. Ānandācariyo panettha abhidhammamātikāya āgatassa paccuppannapadassa addhāsantatipaccuppannapadatthatā na katthaci pāḷiyaṃ vuttā, tasmā cittasāmaññena cittaṃ āvajjayamānaṃ abhimukhībhūtaṃ vijjamānacittaṃ āvajjeti, parikammāni ca taṃ taṃ vijjamānacittaṃ cittasāmaññeneva ārammaṇaṃ katvā cittajānanaparikammāni hutvā pavattanti. Cetopariyañāṇaṃ pana vijjamānacittaṃ paṭivijjhantaṃ tena saha ekakkhaṇe uppajjati. Tattha yasmā santānaggahaṇato ekattavasena āvajjanādīni cittanteva pavattāni, tañca cittameva, yaṃ cetopariyañāṇena vibhāvitaṃ, tasmā samānākārappavattito na aniṭṭhe ṭhāne nānārammaṇatā hotīti khaṇapaccuppannavaseneva imassa paccuppannārammaṇataṃ icchati. Itarānīti āvajjanaparikammacittāni. Cakkhudvāre viññāṇanti cakkhuviññāṇaṃ.

1143-7.Parittādīsu aṭṭhasūti cetopariyañāṇassa vuttesu paccuppannārammaṇaṃ hitvā navattabbārammaṇañca pakkhipitvā aṭṭhasu parittādīsu. Atīte…pe… phalampi vāti ettha attanāti nidassanamattaṃ. Parehipi bhāvitamaggaṃ, sacchikataphalañca pubbenivāsānussatiñāṇena samanussarati. Vā-saddena vā avuttasamuccayatthena attanā bhāvitaṃ maggaṃ, phalampi vā parehi bhāvitaṃ maggaṃ, phalampi vāti evamattho gahetabbo. Tathā ca vuttaṃ aṭṭhakathāyaṃ ‘‘attanā, parehi bhāvitamaggaṃ, sacchikataphalañca anussaraṇakāle’’ti (visuddhi. 2.417). Eva-kāraṃ pana padapūraṇamattameva. Phalampi vāti ettha ‘‘bhāvita’’nti na sambandhitabbaṃ. Na hi phalaṃ bhāvetabbaṃ hoti, atha kho sacchikātabbamevāti. Samanussarato magganti etthāpi ‘‘attanā, parehi vā bhāvita’’nti sambandhitabbaṃ. Ekantatoti niyamato.

1148-50. Nanu ca cetopariyañāṇayathākammūpagañāṇānipi atītārammaṇāneva, kiṃ pana tesaṃ, imassa ca ārammaṇe nānākaraṇanti āha ‘‘cetopariyañāṇampī’’tiādi. Kiñcāpīti ayaṃ nipātasamudāyo, eko vā nipāto visesānabhidhānanimitte upagamane daṭṭhabbo. Atha khoti visesābhidhānasamārambhe. Cittamevāti idaṃ pubbe vicāritameva. Atīte cetanāmattanti idampi pubbe viya mahāaṭṭhakathāvādaṃ sandhāyeva vuttaṃ. Tattha hi yathākammūpagañāṇassa cetanāmattameva ārammaṇaṃ hoti, na cittaṃ, nāpi itare dhammā, yato taṃ yathākammūpaganti vuccatīti iminā adhippāyena yathākammūpagañāṇaṃ atītacetanāmattameva ārammaṇaṃ karotīti vuttaṃ, heṭṭhā dassitapāḷivasena sabbe cattāropi khandhā yathākammūpagañāṇassa ārammaṇanti saṅgahakārānaṃ sanniṭṭhānaṃ. Natthi kiñci agocaranti kiñci khandhaṃ vā khandhapaṭibaddhaṃ nāmagottādiṃ vā agocaraṃ nāma natthi. Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇasamānagatikamevāti adhippāyo.

1151-

我来为您直译这段巴利文：
2. 416)故说"速行转"应依二三速行转而显示,不是依整个现在时分的意趣。在相应部义注中说。此中"此显示"等是依显示速行转的时分现在性而显示神通心的转起方式。
1139-41. 也摄取相续现在于时分现在而说"依时分...等...但"。然而阿难阿阇黎在此说,在阿毗达摩论母中所来现在句的时分相续现在句义没有在任何圣典中说,所以以心总相而转向心时转向面前的现有心,而预备也以心总相作彼彼现有心为所缘而成为知心预备而转起。但他心智通达现有心而与彼同一剎那生起。此中因为由摄取相续以一性方式转向等转起为心,而彼心即是为他心智所显现的,所以由于转起相同行相故在不欲处无不同所缘性,故欲此依剎那现在而有现在所缘性。"其他"意为转向预备诸心。"眼门识"意为眼识。
1143-7. "在小等八中"意为在他心智所说中除现在所缘加入不可说所缘的八种小等中。"过去...等...果也"此中"自己"只是显示。也以宿住随念智随念他人所修之道所证之果。以"或"字以未说的集合义应取义为自己所修之道或果,或他人所修之道或果。如是在义注中说"在随念自己他人所修之道所证之果时"(清净道论2.417)。但"只是"字只是填句而已。"或果"此中不应连接"所修"。因为果不应修,而只应证。"随念道"此中也应连接"自己或他人所修"。"必定"意为决定。
1148-50. 但他心智与随业趣智也是过去所缘,为何彼等与此在所缘有差别?故说"他心智也"等。"虽然"此复合词或一词应视为在无表示差别因时的接受。"但是"在开始表示差别。"只是心"此已前考察。"过去只是思"此也如前只是关系大义注说而说。因为在彼中随业趣智只以思为所缘,不是心,也不是其他法,由此说彼为随业趣,以此意趣说随业趣智只以过去思为所缘,依前所示圣典所有四蕴都是随业趣智的所缘是诸摄论师的定论。"无任何非境界"意为没有任何蕴或蕴相属的名姓等是非境界。因为彼在过去蕴及蕴相属法中与一切知智是同趣的意趣。
1151-;

2.Attakkhandhānussaraṇeti attano khandhānussaraṇakāle. Saraṇe…pe… gocaranti ‘‘atīte vipassī bhagavā ahosi, tassa mātā bandhumatī, pitā bandhumā’’tiādinā nayena nāmagottādiṃ, pathavīnimittādiñca anussaraṇakāle navattabbārammaṇaṃ hoti. Navattabbagocaranti hi parittārammaṇaatītārammaṇattikavasena vuttaṃ, ajjhattārammaṇattikavasena pana ākiñcaññāyatanajjhānassa ārammaṇabhūtadhammārammaṇakāle navattabbārammaṇaṃ hoti, avasesapaññattārammaṇakāle bahiddhārammaṇaṃ hoti. Nāmagottanti cettha khandhapaṭibaddho sammutisiddho byañjanattho, na byañjanaṃ. Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. Yathāha ‘‘niruttipaṭisambhidā parittārammaṇā’’ti (vibha. 749).

1154.Dibbasotasamanti yasmā paccuppannaṃ, parittañca rūpaṃ ārammaṇaṃ karoti, tasmā paccuppannārammaṇaṃ, parittārammaṇañca hoti, attano kucchigatarūpadassane, parassa hadayanissitalohitadassanādīsu ca ajjhattārammaṇaṃ, bahiddhārammaṇañca hoti.

1155-6.Parittādīsu aṭṭhasūti pubbenivāsānussatiñāṇassa vuttesu atītārammaṇaṃ vajjetvā anāgatārammaṇaṃ pakkhipitvā aṭṭhasu. Nibbattissati…pe… pajānatoti iminā nibbattakkhandhajānanamāha . Anāgataṃsañāṇassa anāgatamagocaraṃ natthi. Tampi hi anāgatakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇasamānagatikameva.

1163.Jānane nāmagottassāti ‘‘anāgate metteyyo nāma sammāsambuddho uppajjissati, tassa subrahmā nāma pitā bhavissati, brahmavatī nāma mātā’’tiādinā nayena nāmagottādijānanakāle.

1164-5.Parittādīsu pañcasūti parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu. Kāmakammassāti kāmāvacarakammassa.

1169.Vividhatthavaṇṇapadanti nānappakāraatthapadehi, byañjanapadehi ca sampannaṃ. Madhuratthamatinīharanti madhuratthaṃ atinīharañcāti padacchedo.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Abhiññārammaṇaniddesavaṇṇanā niṭṭhitā.

18. Aṭṭhārasamo paricchedo

Diṭṭhivisuddhiniddesavaṇṇanā

1170-2. Idāni yasmā evaṃ abhiññāvasena adhigatānisaṃsāya thiratarāya samādhibhāvanāya samannāgatena bhikkhunā paññā bhāvetabbā hoti. Evañhi sā sabbākārena thiratarā sikhappattā ca hoti, tasmā tassā bhāvanānayavibhāvanatthamārabhanto āha ‘‘samādhiṃ panā’’tiādi . Kā paññāti sarūpapucchā. Ko catthoti imissā ko attho. Paññāti padaṃ kaṃ abhidheyyatthaṃ nissāya vattatīti adhippāyo.

1173-4.Paññā vipassanāpaññāti idhādhippetameva paññaṃ dasseti, aññattha pana bahuvidho paññāpabhedo hoti. Puññacittasamāyutāti kusalacittasampayuttā. Ettha ca puñña-ggahaṇena duvidhampi abyākataṃ nivatteti, tathā ‘‘atthi saṃkiliṭṭhā’’ti evaṃ pavattaṃ micchāvādaṃ paṭisedheti. Vipassanā-ggahaṇena kammassakatādivasappavattaṃ sesakusalapaññaṃ. Jānanā vā pakāratoti vutte ‘‘kimidaṃ pakārato jānanaṃ nāmā’’ti anuyogaṃ manasi nidhāya sañjānanavijānanākāravisiṭṭhaṃ nānappakārato jānananti dassetuṃ ‘‘saññāviññāṇapaññānaṃ, ko viseso kimantara’’nti kathetukamyatāpucchaṃ katvā vissajjanamāha ‘‘saññāviññāṇapaññāna’’ntiādinā. Jānanatte samepi cāti visayavijānanākāre samānepi.



我来为您直译这段巴利文：
2. "在随念自蕴"意为在随念自己诸蕴时。"随念...等...境界"意为依"过去毗婆尸世尊,他的母亲是槃荼摩帝,父亲是槃荼摩"等方式随念名姓等及地遍相等时是不可说所缘。因为"不可说境界"是依小所缘过去所缘三法而说,但依内所缘三法在以无所有处禅的所缘法为所缘时是不可说所缘,在其余施设为所缘时是外所缘。此中"名姓"是依蕴而成立的世俗义,不是文字。因为文字由于摄入声处故是小。如说"词解无碍解是小所缘"。
1154."天耳同"意为因为以现在小色为所缘,所以是现在所缘和小所缘,在见自己腹内色及见他人依心所依的血等时是内所缘及外所缘。
1155-6."在小等八中"意为在宿住随念智所说中除去过去所缘加入未来所缘的八种。"将生...等...知"以此说知将生蕴。未来分智没有未来非境界。因为彼在未来蕴及蕴相属法中也与一切知智同趣。
1163."在知名姓"意为以"未来弥勒世尊将生起,他的父亲将是善梵,母亲将是梵婆提"等方式在知名姓等时。
1164-5."在小等五中"意为依小大过去内外所缘的五种。"欲界业"意为欲界业。
1169."种种义句"意为具备种种义句及文句。"甜美义殊胜"应分为"甜美义"及"殊胜"。
如是名为阿毗达摩义显的
阿毗达摩入门注释的
神通所缘解说已终。
第十八章
见清净解说
1170-2. 现在因为如是具备依神通而得利益的更坚固禅修的比丘应修慧。因为如是彼能以一切行相更坚固至顶点,所以为显示彼修习方法而开始说"但定"等。"何慧"是自性问。"何义"意为此有何义。意趣是慧字依何所诠义而转。
1173-4."慧是观慧"显示此中所期望的慧,但在他处有多种慧差别。"相应福心"意为相应善心。此中以"福"语遮止二种无记,如是遮止"有染污"如是转起的邪说。以"观"语遮止依业所有等方式转起的其余善慧。在说"或种种了知"时考虑"什么是依种种了知"的追寻而作"想识慧,何种差异何间别"的欲说问题而以"想识慧"等解答。"虽在了知相同"意为即使在境了知相同。

1175.Sañjānanamattaṃvāti ‘‘nīlapīta’’ntiādikaṃ ārammaṇe vijjamānaṃ, avijjamānaṃ vā saññānimittaṃ katvā jānanaṃ. Tathā hesā puna sañjānanapaccayakaraṇarasā. Matta-saddena visesanivattiatthena vijānanappajānanākāre nivatteti, eva-kārena kadācipi imissā te visesā na santiyevāti avadhāreti. Tenāha ‘‘lakkhaṇappaṭivedha’’ntiādi. ‘‘Aniccaṃ dukkhamanattā’’ti lakkhaṇapaṭivedhaṃ kātuṃ neva sakkoti, viññāṇakiccampi kātuṃ na sakkoti, saññā kuto paññākiccaṃ kareyyāti lakkhaṇapaṭivedhaṃ kātuṃ na sakkoticceva vuttaṃ, na vuttaṃ ‘‘maggaṃ pāpetuṃ na sakkotī’’ti.

1176. Viññāṇaṃ pana ārammaṇe pavattamānaṃ na tattha saññā viya nīlapītādikassa sañjānanavaseneva pavattati, atha kho taṃ tattha aniccatādivisesaṃ, aññañca tādisaṃ visesaṃ jānantameva pavattatīti āha ‘‘viññāṇaṃ panā’’tiādi. Kathaṃ pana viññāṇaṃ lakkhaṇapaṭivedhaṃ karotīti? Paññāya dassitamaggena. Lakkhaṇārammaṇikavipassanāya hi anekavāraṃ lakkhaṇāni paṭivijjhitvā pavattamānāya paguṇabhāvato paricayavasena ñāṇavippayuttacittenapi vipassanā sambhavati, yathā taṃ paguṇassa ganthassa sajjhāyane ñāyāgatāpi vārā na viññāyanti. Lakkhaṇaṃ paṭivijjhitunti ca lakkhaṇānaṃ ārammaṇakaraṇaṃ sandhāya vuttaṃ, na paṭivijjhanaṃ.

1177.Ussakkitvāti 220 udayabbayādiñāṇapaṭipāṭiyā ārabhitvā maggaṃ pāpetumeva taṃ viññāṇaṃ na sakkoti asambodhasabhāvattā. Vuttanayanti viññāṇe vuttanayaṃ. Sā hi ārammaṇañca jānāti, lakkhaṇañca paṭivijjhati. Attano pana anaññasādhāraṇena ānubhāvena maggaṃ pāpetuñca sakkoti. Bālagāmikaheraññikānaṃ kahāpaṇajānanamiva ca nesaṃ ārammaṇajānanaṃ veditabbaṃ. Yathā hi heraññikaphalake ṭhapitaṃ kahāpaṇarāsiṃ eko asañjātavohārabuddhi bāladārako, eko gāmikapuriso, eko heraññikoti tīsu janesu passamānesu bāladārako kahāpaṇānaṃ cittavicittadīgharassacaturassaparimaṇḍalabhāvamattameva jānāti, ‘‘idaṃ manussānaṃ upabhogaparibhogāvahaṃ ratanasammata’’nti na jānāti. Gāmikapuriso tadubhayaṃ jānāti, ‘‘ayaṃ cheko mahāsāro, ayaṃ kūṭo, ayaṃ aḍḍhasāro, ayaṃ pādasāro’’tiādikaṃ pana vibhāgaṃ na jānāti. Heraññiko sabbepi te pakāre jānāti, jānanto ca oloketvāpi jānāti, ākoṭitasaddaṃ sutvāpi jānāti, gandhaṃ ghāyitvāpi rasaṃ sāyitvāpi hatthena dhārayitvāpi ‘‘asukasmiṃ gāme vā nigame vā nagare vā pabbate vā nadītīre vā kato’’tipi ‘‘asukaācariyena kato’’tipi jānāti. Tattha saññā asañjātavohārabuddhino bāladārakassa kahāpaṇadassanaṃ viya vibhāgaṃ akatvā piṇḍavaseneva ārammaṇaṃ gaṇhāti nīlādivasena ārammaṇassa upaṭṭhānākāraggahaṇato, viññāṇaṃ gāmikapurisassa kahāpaṇadassanamiva ekaccavisesaggahaṇasamatthatāya, paññā anavasesaggahaṇasamatthatāya heraññikassa kahāpaṇadassanamiva daṭṭhabbāti.

1178-

我来为您直译这段巴利文：
1175. "只是想知"意为作"青黄"等在所缘中存在或不存在的想相而知。因为如是彼再有想知因缘作用。以"只是"字以遮止差别义而遮止了知与通知相,以"只"字确定此等差别从不存在于此。故说"通达相"等。"无常苦无我"不能作相通达,也不能作识作用,想如何能作慧作用?即是说不能作相通达,不说"不能达到道"。
1176. 但识在所缘中转起时不像想那样只依青黄等想知方式转起,而是在彼中知道无常性等差别及其他如是差别而转起,故说"但识"等。但识如何作相通达?依慧所示之道。因为以相为所缘的观多次通达诸相而转起,由于熟习故依练习力以无智相应心也能生起观,如熟练者诵经时即使义理来处也不了知。"通达相"是关于作相为所缘而说,不是通达。
1177. "上升"意为从生灭等智次第开始也不能使彼识达到道,因为是非觉悟自性。"如所说方式"意为如识中所说方式。因为彼知所缘且通达相。但以自己不共的威力也能达到道。而彼等的所缘了知应知如童生村俗钱识者的钱币了知。因为如放在钱识者板上的钱币,为未生交易智的童子、村人、钱识者三人所见时,童子只知钱币的种种长短方圆性,不知"此是人们受用享用的珍宝认可"。村人知道二者,但不知"此是善巧大实、此是假、此是半实、此是四分之一实"等分别。钱识者知道一切这些方式,而且看了也知,闻敲击声也知,嗅香也知,尝味也知,手拿也知,也知"在某村或镇或城或山或河边作"及"某阿阇黎作"。此中想如未生交易智的童子见钱币般不作分别而只总括取所缘,因为只取青等方式所缘的现起相。识如村人见钱币般有能力取某些差别。慧应视如钱识者见钱币般有能力取无余。
1178-;;

80.Sabhāvapaṭivedhananti sako bhāvo, samāno vā bhāvo sabhāvo, tassa paṭivedhanaṃ ñātapariññātīraṇapariññāvasena sabhāvasāmaññalakkhaṇapaṭivedhanaṃ. Ghaṭapaṭādipaṭicchādakassa bāhirandhakārassa dīpāloko viya yathāvuttadhammasabhāvapaṭicchādakassa viddhaṃsanarasā. Uppajjamānoyeva hi ñāṇāloko hadayandhakāraṃ vidhamento uppajjatīti āha ‘‘sammohanandhakārassa, viddhaṃsanarasā matā’’ti. Tatoyeva sabbadhammesu asammuyhanākārena paccupatiṭṭhati, kāraṇabhūtā vā sayaṃ phalabhūtaṃ asammohaṃ paccupatiṭṭhāpetīti āha ‘‘asammohapaccupaṭṭhānā’’ti. Vipassanāpaññāya idhādhippetattā samādhi tassā padaṭṭhānaṃ. Tathā hi ‘‘samāhito yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5; 4.99; 5.1071; a. ni. 11.2) suttapadanti āha ‘‘samādhāsannakāraṇā’’ti.

1181-2. Dhammasabhāvapaṭivedho nāma paññāya āveṇiko sabhāvo, na tenassā koci vibhāgo labbhatīti āha ‘‘lakkhaṇenekadhā vuttā’’ti. Lujjanapalujjanaṭṭhena loko vuccati vaṭṭaṃ, tappariyāpannatāya loke niyuttā, tattha vā viditāti lokikā. Tattha apariyāpannattā alokikā. Katamā panettha lokiyā, katamā lokuttarā cāti āha ‘‘lokiyenā’’tiādi. Lokiyakusalacittuppādesu maggasampayuttā lokiyena maggena yuttā. Visesato pana diṭṭhivisuddhiādivisuddhicatukkasaṅgahitamaggasaṃyuttā samudāye pavattā paññā tadekadesesupi pavattatīti magga-ggahaṇaṃ kataṃ, paccekampi vā sammādiṭṭhiādīnaṃ maggasamaññāti katvā. Lokato uttarā uttiṇṇāti lokuttarā. Lokuttarāpi hi maggasampayuttā bhāvetabbā, vipassanāpariyosāne labbhatevāti lokuttara-ggahaṇaṃ na virujjhati. Tenāha ‘‘lokuttarenā’’tiādi. Sutamayāditotiādiggahaṇena bhāvanāmayaṃ saṅgaṇhāti.

1183-5.Attanova cintāyāti tassa tassa anavajjassa atthassa sādhane paropadesena vinā attano upāyacintāvaseneva . Bhūripaññenāti mahāpaññena, patthaṭatāya pathavīsamānapaññena vāti attho. Parato pana sutvānāti parato upadesaṃ sutvā. Suteneva ca nipphannāti antogatahetvatthamidaṃ visesanaṃ, suteneva nipphannattāti attho. ‘‘Nipphannattā sutena vā’’ti vā pāṭho. Yathā vāpi tathā vāti parato sutvā vā asutvā vā. Appanāpattāti idaṃ sikhāpattaṃ bhāvanāmayaṃ dassetuṃ vuttaṃ, na pana appanāpattāva bhāvanāmayāti. Tissopi panetā paññā pāḷivasena evaṃ veditabbā –

‘‘Tattha katamā cintāmayā paññā? Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā, vedanā, saññā, saṅkhārā, viññāṇaṃ aniccanti vā, yaṃ evarūpaṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mudiṃ pekkhaṃ dhammanijjhānakkhantiṃ parato asutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā. Tattha katamā sutamayā paññā…pe… sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. Sabbāpi samāpannassa paññā bhāvanāmayā paññā’’ti (vibha. 768).

Ettha ca kiñcāpi kammāyatanādivasena cintāmayasutamayapaññā mahaggatalokuttaravasena bhāvanāmayapaññā ca vuttā, idha pana antimabhavikānaṃ dvinnaṃ bodhisattānameva labbhamānā cintāmayabhūtā saccānulomikā paññā, pūritapāramīnaṃ avasesamahāpaññānaṃ labbhamānā sutamayā saccānulomikā paññā, lokuttarappanāpattāpi bhāvanāmayapaññāva adhippetā.



我来为您直译这段巴利文：
80."通达自性"意为自己的性质,或共同的性质是自性,通达彼即是依所知遍知判断遍知而通达自性共相。如灯光对瓶布等外覆的黑暗般,是对如上所说法自性覆盖的破坏作用。因为生起时智光即破除心的黑暗而生起,故说"慧为痴暗破除性,此说作用如是知"。由此即以不迷惑相对一切法而现起,或自己作为因令果性的不迷惑现起,故说"不迷惑现起"。因为此处意指观慧故定是彼的近因。如是"得定者如实知"经句,故说"定为近因"。
1181-2. 所谓通达法自性是慧的特性,不依此得彼的差别,故说"依相说多种"。以毁坏破坏义说轮回为世间,由摄属于彼故在世间相应,或在彼知故为世间。由不摄属于彼故为出世间。此中何者是世间,何者是出世间?故说"以世间"等。在世间善心生起中与道相应者以世间道相应。但特别是摄属于见清净等四清净相应之道的总集转起的慧也在彼部分转起故作道语,或也因为正见等各别有道共名。超越世间而出故为出世间。因为出世间也是与道相应应修的,在观终了必得故不相违出世间语。故说"以出世间"等。"闻所成等"以等语摄取修所成。
1183-5."自己思择"意为在成就彼彼无过义时不依他人教导而只依自己方便的思择。"广慧"意为大慧,或因遍布故等同大地的慧的意思。"从他闻后"意为从他闻教导。"以闻成就"此形容包含因含义,意为因闻而成就。或读作"成就或以闻"。"如或如是"意为从他闻或不闻。"得安止"此是为显示到达顶点的修所成而说,不是只有得安止才是修所成。此等三慧依圣典应如是了知：
"此中何者是思所成慧?在结合业处或结合工巧处或结合明处,不从他闻而得随顺忍见喜意欲谛观忍是'业所有'或'随顺谛'或'色无常'或'受想行识无常',如是种类,此说为思所成慧。此中何者是闻所成慧...等...从闻而得,此说为闻所成慧。一切得定者的慧是修所成慧。"
此中虽然说思所成闻所成慧依业处等,修所成慧依广大出世间,但此处意指只有最后有的二菩萨获得的思所成随顺谛慧,已圆满波罗蜜的其余大慧者获得的闻所成随顺谛慧,以及得出世间安止的修所成慧。

1186.Paṭisambhidācatukkassāti atthadhammaniruttipaṭibhānasaṅkhātassa paṭisambhidācatukkassa vasena. Nanu cettha vipassanāpaññā adhippetā, kasmā paṭisambhidā āhaṭāti? Vipassakānaṃ ñāṇapāṭavatthaṃ paññāppabhede niddisiyamāne paṭisambhidāpaññāpi vattukāmatāya, paṭisambhidāpaññāya vā vipassanāphalabhūtattā lokiyalokuttarapaññādhikāre vā lokuttarapaññāya saha pāpuṇitabbaṃ paṭisambhidāpaññampi vattukāmatāya idheva vuttāti. Atthadhammaniruttīsu ñāṇanti ‘‘atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti (vibha. 718) evamāgataṃ atthādīsu tīsu pabhedagataṃ ñāṇattayaṃ. Tīsupīti yathāvuttesu tīsupi paṭisambhidāñāṇesu gocarakiccalakkhaṇarasapaccupaṭṭhānapadaṭṭhānabhūmiādivasena te ārammaṇaṃ katvā paccavekkhantassa imāni ñāṇāni idamatthajotakānīti evaṃ pabhedagataṃ ñāṇaṃ, parittamahaggataappamāṇavasena vā tīsu ñāṇesu ñāṇaṃ. Paṭisambhidārammaṇampi hi paṭibhānapaṭisambhidā hoti. Teneva ca suttantabhājanīyapāḷiyaṃ ‘‘ñāṇesu ñāṇa’’nti, aṭṭhakathāya ca ‘‘sabbatthakañāṇaṃ ārammaṇaṃ katvā ñāṇaṃ paccavekkhantassa pabhedagataṃ ñāṇa’’nti (vibha. aṭṭha. 718) avisesena vuttaṃ. Evañca katvā mahaggatapaṭisambhidāñāṇassa abhāvepi niruttipaṭisambhidā parittārammaṇā, tisso paṭisambhidā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇāti paṭibhānapaṭisambhidāya mahaggatārammaṇatāpi pañhāpucchakapāḷiyaṃ vuttā.

Abhidhammabhājanīye pana –

‘‘Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā, yaṃ yaṃ vā panārabbha, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ye vā pana tasmiṃ samaye aññepi atthi arūpino dhammā, ime dhammā kusalā. Tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā. Yāya niruttiyā tesaṃ dhammānaṃ paññatti hoti, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. Yena ñāṇena tāni ñāṇāni jānāti ‘imāni ñāṇāni idamatthajotakānī’ti, tesu ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti (vibha. 725) –

Cittuppādakkamena desanāya pavattattā sāvaseso pāṭho kato. Cittuppādasaṅgahite atthe asesetvā desanā hi abhidhammabhājanīye pavattā, na sabbañeyyeti yathādassitavisayavacanavasena ‘‘yena ñāṇena tāni ñāṇāni jānātī’’ti vuttaṃ, na taṃ aññārammaṇataṃ paṭisedheti desanāya atapparabhāvato. Evañca katvā tattha nibbāne, anāgatepi atthapaṭisambhidā siyā na vattabbā atītārammaṇātipi anāgatārammaṇātipi paccuppannārammaṇātipīti atthapaṭisambhidāya nibbānārammaṇatā vuttā. Ettha ca atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ. Hetuphalañhi yasmā hetuanusārena arīyati adhigamīyati sampāpuṇīyati, tasmā atthoti vuccati. Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ. So hi yasmā taṃ taṃ dahati pavatteti, sampāpuṇituṃ vā dhāreti, tasmā dhammoti vuccati. Niruttīti sattānaṃ mūlabhāsābhūtā māgadhikabhāsā, yāya buddhānaṃ desanā hoti. Paṭibhānanti heṭṭhā vuttaṃ ñāṇattayameva. Vuttañhetaṃ abhidhamme ‘‘dukkhe ñāṇaṃ…pe… tassa vipāke ñāṇaṃ atthapaṭisambhidā’’tiādi.



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1186."四无碍解"意为依所谓义法词辩四无碍解。但此中意指观慧,为何说无碍解?为了显示观行者智的锐利,在说慧差别时想说无碍解慧,或因无碍解慧是观的果性,或在世间出世间慧行中想说与出世间慧一起应得的无碍解慧故在此说。"于义法词的智"意为如"于义的智是义无碍解,于法的智是法无碍解,于彼法词言说的智是词无碍解"如是所来的于义等三种差别的三智。"于三"意为对如上所说三无碍解智,以境界、作用、相、作用、现起、近因、地等方式作为所缘而观察时"此等智显示此义"如是差别的智,或依小、大、无量于三智中的智。因为缘无碍解的也是辩无碍解。所以在经分别圣典中说"于诸智的智",在义注中也无差别地说"以一切处智为所缘而观察智的差别智"。如是虽无广大无碍解智,词无碍解是小所缘,三无碍解或是小所缘、或是广大所缘、或是无量所缘,辩无碍解是广大所缘也在问分圣典中说。
但在阿毗达摩分别中：
"何时生起欲界善心与乐俱行相应智缘色所缘...等...法所缘,或缘任何,彼时有触...等...不散乱。或彼时有其他无色法,此等法是善。于此等法的智是法无碍解。于彼等果的智是义无碍解。以何词显示彼等法,于彼法词言说的智是词无碍解。以何智知此等智'此等智显示此义',于彼等智的智是辩无碍解。"
因为依心生起次第而转起教说故作有余读诵。因为在阿毗达摩分别中教说不遗余摄在心生起的义,不是一切所知,故依所示境界说方式说"以何智知彼等智",不遮止彼有他所缘性因为教说不是以彼为主。如是于彼涅槃及未来也有义无碍解,不应说是过去所缘或未来所缘或现在所缘,如是说义无碍解以涅槃为所缘。此中"义"略说是因果的此增上语。因为因果随因而得到达到,所以说为义。"法"也略说是缘的此增上语。因为彼持使彼彼转起或到达,所以说为法。"词"是众生的根本语摩揭陀语(古印度摩揭陀国的语言),诸佛以彼语教说。"辩"即如上所说三智。因为在阿毗达摩中说此"于苦智...等...于彼果智是义无碍解"等。

1187. Yasmā panāyaṃ saṅkhepatthova, pabhedavasena ca vuccamāno pākaṭo hoti, tasmā taṃ saṅgahetvā pabhedatova atthādike dassetuṃ ‘‘yaṃ kiñci paccayuppanna’’ntiādi āraddhaṃ. Yaṃ kiñci paccayuppannanti yaṃ kiñci hetādipaccayato samuppannaṃ. Taṃ pana ‘‘idaṃ ito nibbatta’’nti evaṃ hetuanusārena viññāyamānameva idha adhippetaṃ, tathā kusalākusalaphalabhūtā vipākā abyāpārasantivasena viññāyamānā, sesā abyāpārabhūtā kiriyā dhammā avipākasantivasena, asaṅkhataṃ nissaraṇabhūto nirodho nibbutisantivasena, buddhavacanatthabhūto khandhādiparamatthadhammo imāya ayaṃ dīpitoti evaṃ pāḷianusārena viññāyamānova atthasamaññaṃ labhatīti āha ‘‘yaṃ kiñci paccayuppanna’’ntiādi. Tattha hetuphalaṃ, bhāsitattho ca sakasakahetupaṭibaddho, bhāsitapaṭibaddho ca viññāyatīti pariyāyato, sesaṃ sakasakabhāvavaseneva viññāyatīti nippariyāyatova attho nāma. Tattha pariyāyattho suttantabhājanīyavasena vutto, nippariyāyattho abhidhammabhājanīyavasenāti daṭṭhabbaṃ. Bhāsitanti pāḷidhammamāha. Sesaṃ atthapañcakesu vuttanayena yathārahaṃ yojetvā veditabbaṃ.

Ettha ca nibbānaṃ pattabbo attho, bhāsitattho ñāpetabbo attho, itaro nibbattetabbo atthoti tividho hoti attho. Maggo sampāpako hetu, bhāsitaṃ ñāpako hetu, itaraṃ nibbattako hetūti evaṃ tividho hotīti daṭṭhabbaṃ. Kiriyādhammānañcettha avipākatāya dhammabhāvo na vutto. Yadi evaṃ vipākā na hontīti atthabhāvo na vattabbo? Na, paccayuppannabhāvato. Evaṃ sati kusalākusalānampi paccayuppannattā atthabhāvo āpajjati? Nāyaṃ doso appaṭisiddhattā. Vipākassa pana padhānahetutāya pākaṭabhāvato dhammabhāvo eva tesaṃ vutto, kiriyānaṃ paccayabhāvā dhammabhāvo āpajjatīti ce? Nāyaṃ doso appaṭisiddhattā. Kammaphalasambandhassa pana hetubhāvābhāvato dhammabhāvo na yuttoti. Apica ‘‘ayaṃ imassa paccayo, ayaṃ paccayuppanno’’ti evaṃ bhedamakatvā kevalaṃ kusalākusale vipākakiriyadhamme ca paccavekkhantassa dhammatthapaṭisambhidā na hontīti tesaṃ atthadhammatā vuttāti daṭṭhabbaṃ.



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1187. 但因为此是略义，而依差别方式说时明显，所以摄取彼从差别显示义等，而开始说"任何缘生"等。"任何缘生"意为任何从因等缘而生。但此中意指如是"此从此生"如是随因而了知的，如是善不善果性的异熟依无功用寂静而了知，其余无功用性的唯作法依非异熟寂静，无为出离性的灭依涅槃寂静，佛说义性的蕴等胜义法依"以此显示此"如是随圣典而了知才得义共名，故说"任何缘生"等。此中因果与所说义依各自因系属，依所说系属而了知是方便，其余只依各自性而了知是无方便故名义。此中方便义依经分别方式说，无方便义依阿毗达摩分别方式说应知。"所说"意指圣典法。其余应依五义中所说方式适当相应而知。
此中涅槃是应得义，所说义是应知义，其他是应生义，如是义有三种。道是令达因，所说是令知因，其他是令生因，如是因有三种应知。此中不说唯作法的法性是因为非异熟性。若如是不成异熟故不应说义性？不，因为是缘生性。若如是，善不善也因为缘生故成为义性？此过无不遮止故。但异熟因为是主要因性明显故只说彼等的法性，唯作成为缘性的法性？此过无不遮止故。但因为无业果关系的因性故法性不合理。或者应知，"此是彼缘，此是缘生"如是不作差别而只观察善不善及异熟唯作法者没有法义无碍解，故说彼等的义法性。

1189.Sabhāvaniruttīti aviparītanirutti, aviparītaniruttīti tassa tassa atthassa bodhane sabbakālaṃ paṭiniyatasambandho abyabhicāravohāro māgadhabhāsāti vuttaṃ hoti. Sā hi sabbakālaṃ paṭiniyatasambandho, itarā bhāsā pana kālantarena parivattanti. Atthato panesā nāmapaññattīti ācariyā. Yathāhu –

‘‘Nirutti māgadhā bhāsā, atthato nāmasammutī’’ti.

Apare pana – yadi sabhāvanirutti paññattisabhāvā, evaṃ sati paññatti abhilapitabbā, na vacananti āpajjati, evañca sati ‘‘tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā’’ti idaṃ na sakkā vattuṃ, abhilapitabboti abhilāpo. Na hi vacanato aññaṃ abhilapitabbaṃ uccāretabbaṃ atthi, atha phassādivacanehi bodhetabbaṃ abhilapitabbaṃ, evañca sati atthadhammānampi bodhetabbattā tesampi niruttibhāvo āpajjati, apica aṭṭhakathāyaṃ ‘‘phassoti ca sabhāvanirutti, phassā phassanti na sabhāvaniruttī’’ti (vibha. aṭṭha. 718) vacanato viññattivikārasahito saddo niruttīti dassitameva, ‘‘taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassa tasmiṃ sabhāvaniruttābhilāpe pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā, evamayaṃ niruttipaṭisambhidā saddārammaṇā nāma jātā, na paññattiārammaṇā’’ti ca aṭṭhakathāyaṃ (vibha. aṭṭha. 718) vuttattā niruttisaddārammaṇāya sotaviññāṇavīthiyā parato manodvāre niruttipaṭisambhidā pavattati, evañca katvā ‘‘niruttipaṭisambhidā parittārammaṇā’’ti vacanaṃ upapannaṃ hotīti vadanti. Ācariyajotipālattherādayo panāhu – ‘‘niruttipaṭisambhidā paccuppannārammaṇā’’ti vacanaṃ paccuppannaṃ saddaṃ gahetvā pacchājānanaṃ sandhāya vuttaṃ, evañca sati aññasmiṃ paccuppannārammaṇe aññaṃ paccuppannārammaṇanti vuttanti āpajjati, yathā pana dibbasotañāṇaṃ manussādisaddabhedanicchayassa paccayabhūtaṃ taṃtaṃsaddavibhāvakaṃ, evaṃ sabhāvāsabhāvaniruttinicchayassa paccayabhūtaṃ paccuppannasabhāvaniruttisaddārammaṇaṃ taṃvibhāvakaṃ ñāṇaṃ niruttipaṭisambhidāti vuccamāne na koci pāḷivirodho, taṃ sabhāvaniruttisaddaṃ ārammaṇaṃ katvā paccavekkhantassāti ca paccuppannasaddārammaṇapaccavekkhaṇaṃ pavattentassāti na na sakkā vattuṃ. Tampi hi ñāṇaṃ sabhāvaniruttiṃ vibhāventameva taṃtaṃsaddapaccavekkhaṇānantaraṃ taṃtaṃpabhedanicchayassa hetubhāvato niruttiṃ bhindantaṃ paṭivijjhantameva uppajjatīti ca pabhedagatampi hotīti.



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1189."自性词"意为不颠倒词,说"不颠倒词"意为在显示彼彼义时一切时固定关系的无错乱言说摩揭陀语。因为彼一切时固定关系,但其他语言随时转变。但依义此是名施设,如诸阿阇黎所说：
"词是摩揭陀语,依义是名假立。"
但其他人说 - 若自性词是施设自性,如是则成为施设应说而非言说,如是则不能说"于彼法词言说的智是词无碍解",因为应说是言说。因为除了言说外没有其他应说应发的,那么以触等语表示应说,如是则因为义法也是应表示故彼等也成为词性。而且在义注中说"'触'是自性词,'诸触'、'触们'非自性词"的语句已显示伴有表示变异的声音是词。又在义注中说"以彼自性词声为所缘而观察时,于彼自性词言说的差别智是词无碍解,如是此词无碍解成为以声为所缘,不是以施设为所缘"故,以词声为所缘的耳识路之后在意门中转起词无碍解,如是则"词无碍解是小所缘"的语句成立。但阿阇黎周底波罗长老等说："词无碍解是现在所缘"的语句是关系取现在声音后知而说,如是则成为说在其他现在所缘是其他现在所缘。但如天耳智是彼彼人等声差别决定的缘性而显示彼彼声音,如是说是自性非自性词决定的缘性而以现在自性词声为所缘显示彼的智是词无碍解时,不与任何圣典相违。"以彼自性词声为所缘而观察"也能说是令现在声所缘的观察转起。因为彼智只是显示自性词,因为在彼彼声观察之后成为彼彼差别决定的因性故,破词而通达而生起也是差别性。

1190.Tividhanti idaṃ heṭṭhā vibhāvitanayamevāti. Paccavekkhatoti imāni ñāṇāni idamatthajotakānīti asammohavasena paccavekkhantassa. Nanu ca tīṇi ñāṇānipi atthadhammasabhāvaṃ nātivattantīti ñāṇesu ñāṇaṃ atthapaṭisambhidā, dhammapaṭisambhidā ca hoti, kasmā pana ‘‘tesu…pe… mata’’nti visuṃ vuttanti? Sārammaṇesu tīsu ñāṇesu pavattañāṇassa adhippetattā. Yañhi ñāṇārammaṇaṃ ñāṇaṃ tassa ārammaṇampi asammohavasena paṭivijjhantameva pavattati, taṃ idha paṭibhānapaṭisambhidā nāma. Evañca katvā vuttaṃ ‘‘imāni ñāṇāni idamatthajotakānī’’ti. Ñāṇamattārammaṇaṃ pana ñāṇaṃ atthapaṭisambhidāyeva. Ettha ca kiñcāpi ayaṃ paṭisambhidā sārammaṇesu ñāṇesu pavattati, ārammaṇānaṃ pana pabhedaṃ heṭṭhā ñāṇattayameva vibhāveti. Yathā kiṃ? Yathā dhammadesanāya asamattho bahussuto kiñcāpi dhammakathikena kathetabbaṃ dhammaṃ jānāti, desanā pana dhammakathikasseva visayoti, evaṃsampadamidaṃ daṭṭhabbaṃ. Imāsu pana pacchimānaṃ tissannaṃ sekhāsekhamaggakkhaṇe asammohavasena paṭivedho hoti, atthapaṭisambhidāya ārammaṇakaraṇavasenapi. Tathā hi sā maggaphalasabhāvāpi hoti. Evañca katvā sā lokiyalokuttarā, sesā tisso lokiyāva. Tenāhu porāṇā –

‘‘Lābho tāsamasammohā, sekhāsekhapathakkhaṇe;

Atthapaññā yathālambā, sā dvidhāññā tu sāsavā’’ti.

1191. Imā pana catasso paṭisambhidā pañcahi ākārehi visadabhāvaṃ gacchantīti dassetuṃ ‘‘pariyattī’’tiādi āraddhaṃ. Tattha pariyatti nāma buddhavacanassa pariyāpuṇanaṃ, pāḷiaṭṭhakathāsu gaṇṭhipadaatthapadavinicchayakathā paripucchā parito sabbato ñātuṃ pucchāti katvā. Savanaṃ sakkaccaṃ aṭṭhiṃ katvā sotaviññāṇavasena gahaṇaṃ, adhigamo magguppatti. Aṭṭhakathāyaṃ pana ‘‘adhigamo nāma arahattamagguppattī’’ti (vibha. aṭṭha. 718) vuttaṃ. Taṃ sekhabhūmiyaṃ pabhedagamanaṃ appavisayaṃ, asekhabhūmiyaṃ bahuvisayanti katvā vuttaṃ. Sātisayaṃ vā adhigamanaṃ sandhāyeva vuttaṃ. Sekhena pattānampi hi imāsaṃ arahattappattiyā visadabhāvādhigamoti. Pubbayogo viya pana arahattappatti arahatopi paṭisambhidāvisadatāya paccayo na na hotīti pañcannampi yathāyogaṃ sekkhāsekkhapaṭisambhidāvisadatāya kāraṇatā yojetabbā. Pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomagotrabhusamīpaṃ, tāva vipassanābhiyogo. Adhigamapubbayogā cettha anuppannaṃ uppādenti, uppannañca visadaṃ karonti, sesāni pana suvisadabhāvasseva paccayāti daṭṭhabbaṃ.

1192-

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1190."三种"此即如上已显示的方式。"观察"意为以不迷惑方式观察"此等智显示此义"。但三智也不超越义法自性,故于诸智的智是义无碍解和法无碍解,为何别说"于彼...等...知"?因为意指于有所缘三智中转起的智。因为缘智的智其所缘也以不迷惑方式通达而转起,此中此名为辩无碍解。如是故说"此等智显示此义"。但只以智为所缘的智即是义无碍解。此中虽然此无碍解于有所缘诸智中转起,但所缘的差别只有下面三智显示。如何?如多闻者不能说法虽知法师应说的法,但说法是法师的境界,此应知是如是成就。但此中后三种在有学无学道刹那以不迷惑方式通达,义无碍解也以作所缘方式。如是彼也成为道果自性。如是故彼是世间出世间,其余三种只是世间。故古人说：
"得彼等不迷,有学无学道刹那中;
义慧如所缘,彼二种余有漏。"
1191. 但此四无碍解以五行相得清净性,为显示此而开始说"诵习"等。此中"诵习"即是学习佛语,"遍问"因为遍即一切处欲知而问即在圣典义注中结节句义句决定说。"听闻"是恭敬作意依耳识方式取。"证得"是道生起。但在义注中说"证得即是阿罗汉道生起"。彼说是因为在有学地差别行少境界,在无学地多境界。或说是关系殊胜证得。因为虽有学已得此等,以得阿罗汉果而得清净性。但如宿习,阿罗汉果对阿罗汉也不是非无碍解清净性的缘。应适当配合五者对有学无学无碍解清净性的原因性。"宿习"即是在前诸佛教中以往来行相直至近顺种姓的观修习。此中证得和宿习令未生生起,已生清净,但其余应知只是极清净性的缘。
1192-;

4. Evaṃ ekavidhādivasena paññāya pabhedaṃ dassetvā idāni bhāvanāvidhānaṃ vibhāvetuṃ ‘‘kathaṃ bhāvetabbā’’tiādi āraddhaṃ. Tattha yasmā imāya paññāya khandhādayo dhammā bhūmi, sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ, diṭṭhivisuddhi kaṅkhāvitaraṇavisuddhi maggāmaggañāṇadassanavisuddhi paṭipadāñāṇadassanavisuddhi ñāṇadassanavisuddhīti imā pañca visuddhiyo sarīraṃ, tasmā tesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvā mūlabhūtā dve visuddhiyo sampādetvā sarīrabhūtā pañca visuddhiyo sampādentena bhāvetabbāti dassetuṃ ‘‘khandhādīsū’’tiādi āraddhaṃ. Khandhādīsūti khandhāyatanadhātuindriyapaṭiccasamuppādādibhedesu. Bhūmibhūtesu cāti lakkhaṇādiggahaṇavasena ñāṇassa pavattiṭṭhānabhūtesu. Sīlaṃ cittavisuddhinti mūlabhūtaṃ sīlavisuddhiṃ, cittavisuddhiñca. Sati hi sīlavisuddhiyaṃ, cittavisuddhiyañca ayaṃ paññā mūlajātā nāma hoti, nāsatīti. Diṭṭhivisuddhādayo pañcāti upabrūhetabbattā sarīrabhūtā diṭṭhivisuddhiādayo pañca. Imissā hi paññāya santānavasena pavattamānāya pādapāṇisīsaṭṭhāniyā diṭṭhivisuddhiādayo imā pañca visuddhiyo avayavena samudāyūpalakkhaṇanayena sarīranti veditabbā. Tāya paññāyāti uggahaparipucchādivasena khandhādīsu dhammesu pavattapaññāya. Jananāditoti jātijarāmaraṇādīhi.

1195-6. ‘‘Bhāvetabbā’’ti vatvā idāni yasmā khandhādibhūmīsu sīlavisuddhicittavisuddhisaṅkhātehi mūlehi suppatiṭṭhitena pañcavisuddhisaṅkhātasarīrassa vaḍḍhaneneva paññāvaḍḍhanā nāma hoti, tasmā vipassanāpaññāya bhūmibhūtesu khandhādīsu ekadesadassanatthaṃ ‘‘rūpañcā’’tiādi vuttaṃ. Tatthāti tesu pañcasu khandhesu. Yaṃ kiñcīti anavasesapariyādānaṃ. Atītānāgatādikantiādinā pana tadeva ekādasasu okāsesu pakkhipitvā dasseti. Ādi-ggahaṇena paccuppannassa gahaṇaṃ.

1197-1200.Hīnantiādīsu akusalakammasamuṭṭhānatāya hīnaṃ, kusalakammasamuṭṭhānatāya paṇītaṃ. Akusalavipākuppattihetubhūtatāya vā hīnaṃ, vipariyāyena paṇītaṃ. Duppariggahabhūtasukhumarūpādivasena dūraṃ, itaravasena santikantiādinā attho veditabbo. Sabbaṃ taṃ ekato katvāti atītādivibhāgabhinnaṃ sabbaṃ taṃ rūparāsivasena buddhiyā ekajjhaṃ gahetvā ‘‘mahāudakakkhandho’’tiādīsu viya ‘‘rāsaṭṭhena rūpakkhandho’’ti vuccati. Suttepi hi vuttaṃ ‘‘tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā’’ti. Vedanākkhandhotiādīsupi eseva nayo. Ekekesu pana vedanādīsu ‘‘samuddo mayā diṭṭho’’tiādīsu viya samudāyavohārassa avayavepi dissanato khandha-saddo ruḷhīvasena pavattatīti daṭṭhabbaṃ. Yaṃ taṃ kiñci vedayitalakkhaṇanti sambandho. Vedanākkhandhoyeva vedanākkhandhatā. Vedanāya atītādivibhāge vitthārakathā visuddhimaggato (visuddhi. 2.497 ādayo) gahetabbā. Abhisaṅkhāralakkhaṇanti saṅkhārakkhandhassa cetanāpadhānatāya evaṃ vuttaṃ, sampayuttadhamme ārammaṇe rāsikaraṇalakkhaṇaṃ sampiṇḍanalakkhaṇanti vuttaṃ hoti. Atha vā ‘‘saṅkhatamabhisaṅkharontī’’ti (saṃ. ni. 3.79) vuttattā yathā attano phalasaṅkhataṃ sammadeva nipphannaṃ hoti, evaṃ abhisaṅkharaṇasabhāvanti attho. Ayaṃ pana kusalākusalacetanāya vasena vaṭṭati.

1202-

我来为您直译这段巴利文：
4. 如是显示了依一种等方式的慧的差别后,现在为显示修习方法而开始说"如何修习"等。此中因为此慧以蕴等法为地,以戒清净和心清净二清净为根,以见清净、度疑清净、道非道智见清净、行道智见清净、智见清净五清净为身,所以显示在彼等作地的法中以受持询问方式作智熟习,成就作根的二清净,成就作身的五清净而修习,故开始说"于蕴等"等。"于蕴等"意为于蕴处界根缘起等差别。"作地"意为依取相等方式作为智转起处。"戒心清净"意为作根的戒清净和心清净。因为有戒清净和心清净时此慧名为有根,无则不然。"见清净等五"意为应增长作身的见清净等五。因为此慧依相续方式转起,见清净等此五清净以支分总体表征方式应知如足手头处作身。"以彼慧"意为依受持询问等方式于蕴等法中转起的慧。"生等"意为以生老死等。
1195-6. 说了"应修习"后,现在因为于蕴等地中以戒清净心清净名为根善立者以增长名为五清净的身而名为慧增长,所以为显示观慧的地蕴等一分而说"色等"。"此中"意为彼等五蕴中。"任何"意为无余遍尽。以"等"摄入现在的取。但以"过去未来等"等显示彼即在十一处中安置。
1197-1200."劣"等中,因不善业等起故劣,因善业等起故胜。或因作不善异熟生起因故劣,相反故胜。依难取得的细色等方式远,依其他方式近等的意义应知。"彼一切合一"意为以过去等分别分开的彼一切以色蕴方式以智一起取,如"大水蕴"等说为"以聚义为色蕴"。因为在经中也说"彼合集摄略"。于受蕴等中也是此方式。但于各各受等中,因在支分中也见总体言说如"我见海"等,应知蕴字依惯用方式转起。"任何受相"是关系语。受蕴即是受蕴性。受的过去等分别广说应从清净道论取。说"行相"是因为行蕴以思为主,意为使相应法在所缘中作聚相为积集相。或因说"行有为"故,如自己的果有为完全成就,如是是行为自性的意思。但此依善不善思转起。
1202-;;

5. Evaṃ vipassanāpaññāya bhūmibhūte dhamme ekadesato dassetvā idāni sīlacittavisuddhīnaṃ heṭṭhā vuttattā tā avatvā idaṃ paññābhāvanāya ādibhūtaṃ diṭṭhivisuddhiṃ dassetuṃ ‘‘cattāro ca mahābhūtā’’tiādi āraddhaṃ. Taṃ sampādetukāmena ca yogāvacarena catudhātuvavatthānavasena vā dvādasāyatanavasena vā pañcakkhandhavasena vā ubhinnaṃ saṅkhepakoṭṭhāsānaṃ vasena vā paṭiladdhajjhānavasena vā nāmarūpassa vavatthāpetabbabhāvepi tena tena mukhena vavatthānappakāsanassa atipapañcāvahattā yathādhigatakkhandhavaseneva idha vavatthānaṃ dassitaṃ. Ekāsītiyā cittenāti ekāsītiyā lokiyacittena. Lokuttaracittāni pana neva sukkhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattā. Cattārorūpino khandheti cattāro arūpino khandhe. Sītuṇhādivirodhipaccayasamavāye vikārāpajjanato rūpaṃ ruppanalakkhaṇaṃ. Ārammaṇābhimukhaṃ namanato nāmaṃ namanalakkhaṇaṃ. Parigaṇhatīti paricchedakārikāya paññāya paricchinditvā gaṇhāti.

1206-9.Tālassa kandaṃ tu yamakanti dvīhi bījehi nibbattitaṃ ekībhūtaṃ yamakatālakandaṃ. Tañhi yamakaṃ bhinnasantānampi abhinnaṃ viya upaṭṭhāti, evaṃ rūpārūpadhammāti. Nāmañca rūpañcāti eteneva tassa duvidhabhāve siddhe ‘‘dvidhā vavatthapetī’’ti idaṃ nāmarūpavinimuttassa aññassa abhāvadassanatthaṃ. Tenevāha ‘‘nāmato rūpato’’tiādi. Nāmarūpamattatāya avinicchitattā, santānādighanabhedassa ca akatattā abhinivesena vinā samūhekattaggahaṇavasena ‘‘satto’’ti pavatto sammoho sattasammoho, tassa ghātatthaṃ vikkhambhanatthaṃ. Bahusuttavasenāti ‘‘yathā hī’’tiādinā idha dassitānaṃ, aññesañca ‘‘rūpañca hidaṃ, mahāli, attā abhavissa , nayidaṃ rūpaṃ ābādhāya saṃvatteyyā’’ti (mahāva. 20; saṃ. ni. 3.59) evamādīnaṃ sambahulānaṃ suttantānaṃ vasena. Tanti taṃ nāmarūpaṃ.

1210-

我来为您直译这段巴利文：
5. 如是显示了观慧的地法一分后,现在因为已说戒心清净故不说彼等,为显示此慧修习的初始见清净而开始说"四大种"等。虽然欲成就彼的瑜伽行者应以四界差别方式或十二处方式或五蕴方式或二略分方式或已得禅方式确定名色,因为依彼彼门显示确定方式会引起太多扩展,所以此中只依已证蕴方式显示确定。"以八十一心"意为以八十一世间心。但出世间心不被干观行者和止行者所摄因为未证得。"四无色蕴"意为四非色蕴。因为在冷热等相违缘和合时得变异故色以变坏为相。因向所缘而倾故名以倾向为相。"摄取"意为以遍知作用的慧遍知而取。
1206-9."棕榈树的双生芽"意为从二种子生起合一的双生棕榈芽。因为彼双生虽是异相续而显现如不异,如是色无色法。"名与色"即以此成就彼二分性后,"确定为二"此为显示无离名色的其他。所以说"从名从色"等。因为未决定只是名色性,未破相续等密集,所以不依执著而依总体一性取方式转起的"有情"的迷惑名为有情迷惑,为破彼镇伏彼。"依多经"意为依此中所示的"如"等和其他"摩诃离,如果色是我,此色不会导向病恼"等众多经典。"彼"即彼名色。
1210-

2.Aṅgasambhārāti aṅgasambhārahetu tannimittaṃ amuñcitvā sati eva tasminti attho. Saddoti vohāro. Khandhesūti pañcasu upādānakkhandhesu santesu te amuñcitvāva sattoti sammuti vohāro. Idaṃ vuttaṃ hoti – yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena ekajjhaṃ rāsi hutvā saṇṭhitesu ‘‘ratho’’ti vohāramattaṃ hoti, paramatthato pana ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi, evameva upādānakkhandhasaṅkhātesu rūpārūpadhammesu santānavasena pavattamānesu ‘‘satto’’ti vā ‘‘puggalo’’ti vā ‘‘jīvo’’ti vā vohāramattaṃ, paramatthato pana ekekasmiṃ dhamme upaparikkhiyamāne ‘‘asmī’’ti vā ‘‘aha’’nti vā gāhassa vatthubhūto satto nāma natthi, kevalaṃ nāmarūpamattameva atthīti. Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti, yaṃ diṭṭhivisuddhīti vuccati. Sace koci satto nāma natthi, kathañcarahi nāmarūpamatte gamanādiatthakiccasiddhatā hotīti anuyogaṃ sandhāyāha ‘‘yathāpī’’tiādi. Ayaṃ panettha saṅkhepattho – yathā dārumayaṃ yantaṃ nijjīvaṃ jīvavirahitaṃ abbhantare vattamānassa jīvassa abhāvato tatoyeva nirīhakaṃ nibyāpāraṃ, atha ca pana dārurajjusamāyoge paccayavisesavasena taṃ dāruyantaṃ gacchatipi tiṭṭhatipi, sajīvaṃ sabyāpāraṃ viya gamanādikiccaṃ sādhentamiva khāyati, tathā idaṃ nāmarūpampi kiñcāpi nijjīvaṃ nirīhakañca, atha ca pana aññamaññasaṅkhatapaccayavisesassa samāyoge sajīvaṃ sabyāpāraṃ gacchantaṃ tiṭṭhantañca khāyatīti.

1213.Saccatoti bhūtato, paramatthatoti vuttaṃ hoti. Idaṃ nāmarūpaṃ abhisaṅkhataṃ yantamiva suññaṃ jīvādinā. Paccayehi abhisaṅkhataṃ idaṃ nāmarūpaṃ yantamiva suññanti vā sambandho. Dukkhassa puñjoti niccāturatāya dukkhassa rāsi. Tiṇakaṭṭhasādisoti attasuññatāya tiṇakaṭṭhasamo.

1215.Yamakanti yugaḷaṃ. So ca yamakabhāvo aññamaññanissitabhāvenāti āha ‘‘ubho aññoññanissitā’’ti. Tato eva ekasmiṃ bhijjamānasmiṃ ubho bhijjanti. Na hi kadāci pañcavokārabhave maraṇavasena rūpe nirujjhante arūpaṃ anirujjhantaṃ, arūpe vā nirujjhante rūpaṃ anirujjhantaṃ atthi. Ekavokārabhavacatuvokārabhavesu pana tesaṃ aññamaññaṃ anissāya pavattiyā kāraṇaṃ heṭṭhā vuttamevāti. So panāyaṃ bhaṅgo paccayavaseneva, paccayanirodheneva nāmarūpanirodhoti attho. Paccayāti paccayabhūtā, aññamaññassa paccayā hontāpi ekasmiṃ bhijjamānasmiṃ ubho bhijjantiyevāti attho.

1216-9.Nittejanti tejahīnaṃ ānubhāvavirahitaṃ. Yattha pana taṃ nittejaṃ, taṃ dassetuṃ ‘‘na byāharatī’’tiādi vuttaṃ. Na hi aññathā saddahanussāhanādīsu nāmaṃ nittejanti sakkā vattuṃ, nāpi rūpaṃ sandhāraṇābandhanādīsu. Teneva hi ‘‘tathā rūpampi nitteja’’nti vatvā ‘‘bhuñjāmīti…pe… na vijjatī’’ti vuttaṃ.

1220-

我来为您直译这段巴利文：
2."支分具"意为因支分具,不离彼因缘而有彼之义。"语言"意为言说。"于诸蕴"意为有五取蕴时不离彼等而有"有情"的假立言说。此说 - 如在轴轮框轭等支分具时以一形状一起聚合安立时只有"车"的言说,但就胜义而观察每一支分时没有名为车,如是在名为取蕴的色无色法依相续方式转起时只有"有情"或"人"或"命"的言说,但就胜义而观察每一法时没有名为作"我是"或"我"执著所依的有情,只有名色而已。如是见者的见名为如实见,即说为见清净。若有人说若无任何名为有情,如何于只是名色成就行走等义作用?为答此问而说"如"等。此中略义是 - 如木制机关是无活物离活物的,因为内部无转起的活物故即是无造作无功用的,然而在木绳和合时依特殊缘方式彼木制机关也行走也住立,似有活物有功用,似成就行走等作用,如是此名色虽是无活物无造作的,然而在相互作缘特殊和合时显现似有活物有功用行走住立。
1213."依谛"意为说依真实依胜义。此名色如被缘造作的机关空无活物等。或者关系是此名色被诸缘造作如空机关。"苦聚"意为因常病故为苦的积聚。"如草木"意为因空无我故如草木。
1215."双"意为一对。彼双性是依相互依止性故说"两者相互依止"。即从彼故一个坏时两者俱坏。因为在五蕴有时没有色依死而灭而无色不灭,或无色灭而色不灭。但在一蕴有四蕴有中彼等不相互依止而转起的原因如前已说。但此坏只是依缘,依缘灭而名色灭的意思。"缘"意为成为缘,虽是相互缘,当一个坏时两者都坏的意思。
1216-9."无力"意为离威力缺乏威力。但在何处彼无力,为显示此说"不言说"等。因为不然不能说名于信胜解等无力,色也不于支持结缚等。所以说"如是色也无力"后说"我食...等...不存在"。
1220-;

1.Nāmaṃ nissāyātiādinā byatirekavasenapi nāmarūpānaṃ nittejataṃyeva vibhāveti . Rūpañhi gamanādikiriyāsu nāmaṃ nissāya pavattati, nāmaṃ dassanādikiriyāsu rūpaṃ nissāya. Aññamaññaṃ sannissāya cassa attakiccasiddhipi paccekaṃ asamatthataṃ vibhāveti. Tathā hi nāmarūpassa attasuññatā, nibyāpāratā ca suṭṭhutaraṃ pākaṭā hontīti. Kathaṃ pana paccekaṃ asamatthānaṃ samuditabhāve sati samatthatā hoti asāmaggiyaṃ ahetūnaṃ sāmaggiyampi ahetukabhāvāpattito. Na hi paccekaṃ daṭṭhuṃ asakkontānaṃ satampi sahassampi samuditaṃ daṭṭhuṃ sakkotīti codanaṃ hadaye katvā āha ‘‘imassa panā’’tiādi. Upamāyapi hi asiddho attho sādhetabbo. Tenevāha ‘‘upamaṃ te karissāmi, upamāyapi idhekacce viññū purisā bhāsitassa atthaṃ jānantī’’ti (ma. ni. 1.258; a. ni. 8.8; 10.95; jā. 2.19.24). Ayaṃ panettha jaccandhapīṭhasappīnaṃ upamā – yathā jaccandho ca pīṭhasappī ca disā pakkamitukāmā assu. Jaccandho pīṭhasappiṃ evamāha ‘‘ahaṃ kho, bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni, yehi samaṃ visamaṃ passeyya’’nti. Pīṭhasappī jaccandhaṃ evamāha ‘‘ahaṃ kho, bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādā, yehi abhikkameyyaṃ paṭikkameyyaṃ vā’’ti. So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi, pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha ‘‘vāmaṃ muñca, dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca, vāmaṃ gaṇhā’’ti. Tattha jaccandhopi nittejo dubbalo na sakena balena gacchati, tatheva pīṭhasappī na sakena balena gacchati, na ca tesaṃ aññamaññaṃ nissāya gamanaṃ na pavattati, evameva nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati, na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hotīti. Tenāhu porāṇā –

‘‘Na sakena balena jāyare,

Nopi sakena balena tiṭṭhare;

Paradhammavasānuvattino,

Jāyare saṅkhatā attadubbalā.

‘‘Parapaccayato ca jāyare, paraārammaṇato samuṭṭhitā;

Ārammaṇapaccayehi ca, paradhammehi cime pabhāvitā’’ti. (visuddhi. 2.677);

1222-3. Idāni nāvāyantikūpamāyapi nāmarūpānaṃ avasavattitaṃ vibhāvetuṃ ‘‘yathā hī’’tiādigāthādvayaṃ vuttaṃ. Tattha nissāyāti patiṭṭhāya. Yantīti gacchanti. Manusse nissāyāti netubhūte niyāmakakammakarādimanusse apassāya. Na hi tesaṃ araṇaggahaṇalaṅkārasaṇṭhāpanaudakasiñcanādikiriyāya vinā nāvā icchitadesaṃ pāpuṇāti, yathā pana ubhopi aññamaññaṃ nissāya aṇṇave gacchanti, evaṃ nāmañca rūpañca ubho aññamaññaṃ nissitā pavattantīti adhippāyo.



我来为您直译这段巴利文：
1. 以"依于名"等也依差别方式显示名色的无力性。因为色在行走等作用中依名而转起,名在见等作用中依色。而相互依止也显示彼自作用成就各自无能。如是名色的空无我和无功用性更加明显。但如何各自无能者在集合时有能力,因为在不和合时无因在和合时也成为无因。因为各自不能见者即使百或千集合也不能见的责难牢记在心而说"但此"等。因为以譬喻也应成就未成就的义。所以说"我将为你作譬喻,因为以譬喻此处某些智者了知所说的义"。此中这是生盲和跛者的譬喻 - 如生盲和跛者欲往方向。生盲对跛者如是说："喂,我能以足作足所作,但我无眼,以此能见平不平"。跛者对生盲如是说："喂,我能以眼作眼所作,但我无足,以此能往来"。彼欢喜快乐的生盲举跛者上肩峰,跛者坐于生盲肩峰如是说："放左取右,放右取左"。此中生盲也无力弱不以自力行,如是跛者不以自力行,而彼等相互依止的行走不是不转起,如是名也无力不以自威力生,不在彼彼作用中转起,色也无力不以自威力生,不在彼彼作用中转起,而彼等相互依止的生起或转起不是不有。所以古人说：
"不以自力生,
亦不以自力住;
随他法力转,
有为生自弱。
依他缘而生,他所缘而起;
以所缘诸缘,他法所长养。"
1222-3. 现在以船舵譬喻显示名色的无自在性而说"如"等两偈。此中"依止"意为立足。"去"意为行。"依人"意为依止作导的舵手工人等人。因为无彼等取橹装饰安立注水等作用船不到达所欲之处,但如两者相互依止行于海中,如是名和色两者相互依止转起的意思。

1224.Sattasaññaṃ vinodetvāti yathāvuttanayehi anādikālabhāvitaṃ khandhapañcake sattaggāhaṃ vikkhambhetvā. Nāma…pe… vuccatīti ‘‘idaṃ nāmaṃ, ettakaṃ nāmaṃ, na ito bhiyyo. Idaṃ rūpaṃ, ettakaṃ rūpaṃ, na ito bhiyyo’’ti ca evaṃ sabbākārena tesaṃ lakkhaṇasallakkhaṇamukhena tamatthabhāvadassanaṃ etaṃ attadiṭṭhimalavisodhanato diṭṭhivisuddhīti vuccati buddhādīhīti attho. Na kevalañcetaṃ diṭṭhivisuddhiyeva vuccati, nāmarūpavavatthāpanantipi etasseva adhivacananti veditabbaṃ. Jātiāditoti jātijarābyādhiādito dukkhato. Yathāha ‘‘jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti (mahāva. 14; saṃ. ni. 5.1081; paṭi. ma. 2.30). Antadvayanti sassatucchedasaṅkhātaṃ antadvayaṃ. Atha vā sattassa accantaṃ atthibhāvasaṅkhātaṃ, tassa natthibhāvasaṅkhātañca antadvayaṃ. Paramatthato anupalabbhanato hi satto atthīti vajjitabbameva, lokasaṅketatova upalabbhanato natthītipi vajjitabbamevāti. Suṭṭhutaraṃ parisuddhaṃ karotīti sambandho. Diṭṭhigatāni malānīti diṭṭhigatasaṅkhātāni malāni. Asesaṃ nissesato nāsaṃ vināsaṃ vikkhambhanaṃ upenti. Tathā hetaṃ diṭṭhimalavisodhanato diṭṭhivisuddhīti vuccati.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Diṭṭhivisuddhiniddesavaṇṇanā niṭṭhitā.

19. Ekūnavīsatimo paricchedo

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā

1227. Anantaraṃ niddiṭṭhāya diṭṭhivisuddhiyā visayabhāvena dassitattā ‘‘etassā’’ti vuttaṃ, na tadaññato visesanatthaṃ tadaññassa ca abhāvato. Ajjhattaṃ vā hi vipassanābhiniveso hotu bahiddhā vā, atthasiddhiyaṃ pana lakkhaṇato sabbampi nāmarūpaṃ anavasesato pariggahitameva hotīti. Jānitvā hetupaccayeti hetupaccaye pariggaṇhitvā, hetupaccaye pariggaṇhanahetūti vuttaṃ hoti. Paccayapariggahaṇahetu hissa addhattaye kaṅkhāvitaraṇaṃ hotīti. Vitaritvāti atikkamitvā, vikkhambhetvāti attho. Taṃ pana ñāṇaṃ tathāvigataṃ vasibhāvappattaṃ jhānaṃ viya yogino santāne pabandhavasena pavattatīti katvā vuttaṃ ‘‘ṭhita’’nti.

1229-

我来为您直译这段巴利文：
1224."驱除有情想"意为以如上所说方式镇伏无始时所修习的五蕴中有情执。"名...等...说"意为"此是名,如是多名,不过此。此是色,如是多色,不过此"如是以一切行相依相特征观察方式见彼义性,此因清净我见垢染故诸佛等说为见清净的意思。不仅此说为见清净,应知此也名为确定名色。"从生等"意为从生老病等苦。如说"生是苦,老是苦,病是苦,死是苦,所欲不得也是苦,略说五取蕴是苦"。"二边"意为名为常断的二边。或者有情极有的所说和彼极无的所说二边。因为就胜义不可得故应避免说"有情有",因为依世间施设可得故也应避免说"有情无"。关系是"使极清净"。"诸见垢"意为名为见的诸垢。完全无余地趋向灭没毁灭镇伏。如是因为此清净见垢故说为见清净。
如是阿毗达摩义显明
阿毗达摩入门注释中
见清净义释注释竟。
第十九章
度疑清净义释注释
1227. 因为显示作为紧接所说见清净的境界故说"彼",不是为区别于其他因为无其他。因为或是内观修习或是外,但在义成就时从相而言一切名色无余都已摄取。"知诸因缘"意为摄取诸因缘,说是以摄取因缘为因。因为彼以摄取缘故有三世度疑。"度"意为超越,意为镇伏。但彼智如是远离已得自在的禅那在瑜伽者相续中依相续方式转起故说"住"。
1229-;

30.Nāmarūpassa…pe… āvajjitvāti yathā nāma kusalo bhisakko rogaṃ disvā tassa samuṭṭhānaṃ pariyesati, yathā vā pana anukampako puriso kumāraṃ uttānaseyyaṃ rathikāya nipannaṃ disvā ‘‘kassa nu kho ayaṃ puttako’’ti tassa mātāpitaro āvajjati, evamevaṃ nāmarūpassa ko hetu, ko vā paccayo bhave. Na tāvetaṃ ahetukaṃ sabbattha, sabbadā, sabbesañca ekasadisabhāvāpattito, na issarādihetukaṃ nāmarūpato uddhaṃ issarādīnaṃ abhāvato. Yepi nāmarūpamattameva issarādayoti vadanti tesaṃ issarādisaṅkhātanāmarūpassa ahetubhāvāpattito, tasmā bhavitabbamassa hetupaccayehi, ‘‘ko nu kho’’ti nāmarūpassa hetupaccaye āvajjitvāti attho. Evaṃ tāva katvā imassa nāmarūpassa hetupaccaye pariggaṇhantena oḷārikattā, supākaṭattā ca rūpassa paccayapariggaho sukaroti paṭhamaṃ tassa paccayapariggaho kātabboti dassento āha ‘‘rūpakāyassā’’tiādi. Tattha yathā nāmarūpassa paccayapariggaho ahetuvisamahetuvādanivattiyā hoti, evaṃ nibbidāvirāgāvahabhāvena tattha tattha abhiratinivattiyāpi icchitabboti taṃ dvattiṃsākāravasena dassetuṃ ‘‘kesā lomā’’tiādi vuttaṃ.

1232-3.Avijjā…pe… matoti avijjā taṇhā upādānaṃ kammanti idaṃ catubbidhaṃ dhammajātaṃ etassa yathāvuttassa rūpakāyassa hetu, catubbidho āhāro paccayoti attho. Kasmā pana purimaṃ hetu, itaro paccayoti codanaṃ sandhāya ‘‘janako’’tiādiṃ vatvā taṃ lokavasena samatthetuṃ ‘‘hetvaṅkurassā’’tiādi vuttaṃ. Tattha janakoti, anupālakoti ca antogatahetvatthamidaṃ visesanaṃ, janakattā, anupālakattāti vuttaṃ hoti. Tattha janakattāti nibbattakattā. Iminā bījaṃ viya aṅkurassa avijjādayo rūpakāyassa asādhāraṇakāraṇatāya hetūti dassitaṃ. Anupālakattāti upatthambhakattā. Iminā pana aṅkurassa pathavīsalilādayo viya āhāro sādhāraṇakāraṇatāya paccayoti dassitanti veditabbaṃ.

1234-

我来为您直译这段巴利文：
30."名色...等...思惟"意为如善巧医生见病寻求其起因,或如慈悲人见婴儿仰卧于路上思惟"此是谁的孩子"而寻其父母,如是名色有何因有何缘。此不是无因的,因为如是则一切处一切时一切皆成一样,不是以自在天等为因因为无有高于名色的自在天等。即使说只是名色是自在天等者,彼等名为自在天等的名色也成为无因,所以应有因缘,"是什么"意为思惟名色的因缘的意思。如是首先为摄取此名色的因缘,因为色粗显而明显故摄取缘容易,故首先应作彼摄取缘而说"对色身"等。此中如名色的摄取缘是为了止息无因邪因论,如是也应以引生厌离离欲方式止息彼彼爱乐,所以以三十二行相显示而说"发毛"等。
1232-3."无明...等...知"意为无明爱取业此四种法类是彼如上所说色身的因,四种食是缘的意思。但为何前者是因后者是缘的责难而说"能生"等,为依世间方式成立彼而说"对因芽"等。此中"能生"和"能护"此修饰语包含因义,意为说因为能生、能护。此中"能生"意为能生起。以此显示如种子对芽般无明等对色身是不共因故为因。"能护"意为能支持。但以此应知显示如地水等对芽般食以共因故为缘。
1234-

7.Itime…pe… gatāti evamete avijjādayo pañca dhammā yathārahaṃ hetubhāvaṃ, paccayabhāvañca gatā. Mātāva upanissayāti avijjā bhavesu vijjamānadosapaṭicchādanabhāvena, taṇhā patthanābhāvena, upādānaṃ daḷhaggāhabhāvenāti evaṃ saṅkhārabhavānaṃ hetubhūtā janakasahāyatāya bhavanikantitaṃsahajātaāsannakāraṇattā abhisaṅkhārikā, apassayabhūtā vāti mātā viya upanissayā honti. Yathā pitujanitasukke puttassa uppattīti pitā janako, evaṃ kammaṃ sattassa uppādakattā janakanti āha. Yathā dhātī jātassa kumārassa vaḍḍhitā sandhārikā, evaṃ āhāro uppannassa kāyassa brūhetā, sandhārako cāti vuttaṃ ‘‘dhātī…pe… bhave’’ti. Kāmañcettha avijjādayo nāmakāyassāpi paccayo, pakārantarena pana tassa pākaṭaṃ paccayapariggahavidhiṃ dassetuṃ ‘‘cakkhuñcā’’tiādi vuttaṃ. Tattha cakkhuñcāti ca-saddo samuccayattho, tena cakkhuviññāṇassa āvajjanādiṃ ajjhattaṃ sabbaṃ paccayajātaṃ saṅgaṇhāti. Rūpamālokameva cāti pana ca-saddena yathā bāhirarūpaṃ cakkhuviññāṇassa ārammaṇapaccayo, yathā ca āloko upanissayapaccayo, evaṃ aññampi bāhiraṃ paccayajātaṃ saṅgaṇhāti. Paṭiccāti paccayabhūtaṃ laddhāti attho. Tena cakkhussa nissayapurejātaindriyavippayuttaatthiavigatavasena, rūpālokānañca yathāsambhavaṃ ārammaṇaupanissayapurejātaatthiavigatavasena, itaresañca saddasaṅgahitānaṃ anantarādisahajātādivasena paccayabhāvaṃ dasseti. Ādi-saddena phassādīnaṃ viya saha paccayehi sotaviññāṇādīnaṃ saṅgaho veditabbo. Evaṃ sammasanūpagaṃ sabbaṃ nāmaṃ saha paccayena saṅgahitaṃ hoti. Tenāha ‘‘nāmakāyassa paccayaṃ parigaṇhatī’’ti.

1238-40.Disvānāti etarahi pavattiṃ disvā. Tathevidanti iminā na kevalaṃ sappaccayatāmattameva paccāmaṭṭhaṃ, atha kho yādisehi etarahi pavattati, tādisehi avijjādipaccayeheva atītepi pavattitthāti paccayasahitatāpi paccāmaṭṭhāti daṭṭhabbaṃ. Pubbanteti atītakhandhappabandhakoṭṭhāse. Pañcadhāgatāti –

‘‘Ahosiṃ nu kho ahamatītamaddhānaṃ, na nu kho ahosiṃ ahamatītamaddhānaṃ, kiṃ nu kho ahosiṃ ahamatītamaddhānaṃ, kathaṃ nu kho ahosiṃ ahamatītamaddhānaṃ, kiṃ hutvā kiṃ ahosiṃ nu kho ahamatītamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) –

Pañcahi ākārehi āgatā, pavattā vā. Aparanteti anāgate khandhappabandhakoṭṭhāse. Pañcadhā samudīritāti –

‘‘Bhavissāmi nu kho ahamanāgatamaddhānaṃ, na nu kho bhavissāmi ahamanāgatamaddhānaṃ, kiṃ nu kho bhavissāmi ahamanāgatamaddhānaṃ, kathaṃ nu kho bhavissāmi ahamanāgatamaddhānaṃ, kiṃ hutvā kiṃ bhavissāmi nu kho ahamanāgatamaddhāna’’nti (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) –

Evaṃ pañcadhā kathitā.

1241.Paccuppannepi addhāneti etarahi paṭisandhiṃ ādiṃ katvā cutipariyante addhānepi. Addhāna-ggahaṇena cettha paccuppannakhandhakoṭṭhāsameva vadati. Na hi tabbinimutto añño koci kālo nāma atthīti. Chabbidhā parikittitāti –

‘‘Ahaṃ nu khosmi, no nu khosmi, kiṃ nu khosmi, kathaṃ nu khosmi, ayaṃ nu kho satto kuto āgato, so kuhiṃ gāmī ca bhavissatī’’ti (ma. ni. 1.18; saṃ. ni. 

我来为您直译这段巴利文：
7."此等...等...成"意为如是此等无明等五法如其所应成为因性和缘性。"如母依止"意为无明以覆盖有中存在的过失性,爱以希求性,取以坚固执著性,如是作为行有的因,因为作为生者助伴、有中爱乐、俱生、近因故是造作者,或作为支持者,如母成为依止。如父生精子而生子故父是生者,如是业作为有情的生起者故生者而说。如乳母对已生婴儿是养育者维持者,如是食对已生身体是增长者和维持者故说"乳母...等...有"。虽然此中无明等也是名身的缘,但为显示以另一方式彼明显的摄取缘方法而说"眼等"。此中"眼等"的等字是总摄义,以彼总摄眼识的转向等内一切缘类。而"色光等"的等字如外色是眼识的所缘缘,如光是亲依止缘,如是总摄其他外缘类。"缘"意为得到作为缘的意思。以彼显示眼以所依、前生、根、不相应、有、不离方式,色光以适宜的所缘、亲依止、前生、有、不离方式,其他以声音总摄的以无间等、俱生等方式的缘性。以等字应知如触等与诸缘一起总摄耳识等。如是摄取一切可观察的名与诸缘。所以说"摄取名身的缘"。
1238-40."见"意为见现在转起。"如是"以此应知不仅回顾只是有缘性而已,而且如现在由无明等缘转起,如是过去也由同样诸缘转起,也回顾伴随缘性。"前际"意为过去蕴相续分。"五种来"意为：
"我在过去时存在吗?我在过去时不存在吗?我在过去时是什么?我在过去时如何?我在过去时是什么而成为什么?"
以五种行相而来,或转起。"后际"意为未来蕴相续分。"五种说"意为：
"我在未来时将存在吗?我在未来时将不存在吗?我在未来时将是什么?我在未来时将如何?我在未来时将是什么而成为什么?"
如是说为五种。
1241."现在时"意为以现在结生为始乃至死为终的时也。以时的取说此唯是现在蕴分。因为离彼无有任何其他名为时的。"六种说"意为：
"我是吗?我不是吗?我是什么?我如何?此有情从何来?彼将往何处?"



2.20; mahāni. 174) –

Evaṃ chabbidhā vuttā. ‘‘Sabbe tasanti daṇḍassā’’tiādīsu (dha. pa. 129-130) viya padesepi sabba-saddassa pavattanato ‘‘sabbā’’ti vatvāpi ‘‘anavasesā’’ti vuttaṃ. Natthi etissā avaseso avasiṭṭhoti anavasesā, soḷasavidhāpi cesā ekakaṅkhāvasenāpi anavasiṭṭhā hutvāti vuttaṃ hoti. Pahiyyatīti vikkhambhanavasena pahiyyati. Kāmaṃ nāmarūpamattaṃ vinā sattassa adassanena diṭṭhivisuddhiyāva paccuppanne kaṅkhā pahīnā, atītānāgate kaṅkhānaṃ pahānena pana paccuppanne kaṅkhāya atisayappahānaṃ dassetuṃ idheva sā vuttā. Atha vā paccuppanne nissattanāmarūpassa paccayesu pavattakaṅkhāya idheva tīraṇato sā idha vuttā. Vaṇṇabhaṇanaṃ vā etaṃ idha paccuppannakaṅkhāya pahānavacanaṃ yathā taṃ sotāpattimaggādīsu pahīnānampi ca pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānātiādinā anāgāmimaggādīsu vacananti.

1242.Kammavipākānaṃ vasenāpīti purimakammabhavasmiṃ moho avijjā, āyūhanaṃ saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo iti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā, idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā iti ime pañca dhammā idhūpapattibhavasmiṃ pure katassa kammassa paccayā, idha paripakkattā āyatanānaṃ moho avijjā…pe… cetanā bhavo iti ime pañca dhammā kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayāti evaṃ vuttānaṃ kammavaṭṭavipākavaṭṭānaṃ vasena. Kilesavaṭṭopi cettha kammasahāyatāya kammavaṭṭeneva saṅgahitoti daṭṭhabbaṃ.

1243.Diṭṭhadhammavedanīyanti ettha diṭṭhadhammo vuccati paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaphalaṃ kammaṃ diṭṭhadhammavedanīyaṃ. Upapajjāparāpariyāhosikammavasā panāti upapajjavedanīyaaparāpariyavedanīyaahosikammavasena. Uttarapadalopavasena hi ‘‘upapajjāparāpariya’’nti vuttaṃ. Tattha paccuppannabhavato anantaraṃ upapajjitvā veditabbaphalaṃ kammaṃ upapajjavedanīyaṃ. Apare apare diṭṭhadhammato aññasmiṃ aññasmiṃ yatthakatthaci attabhāve veditabbaphalaṃ kammaṃ aparāpariyavedanīyaṃ. Ahosi eva kammaṃ, na tassa vipāko ahosi, atthi, bhavissati cāti evaṃ vattabbakammaṃ ahosikammaṃ.

Paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā pavattā paṭhamajavanacetanā tasmiṃyeva attabhāve phaladāyinī diṭṭhadhammavedanīyā nāma. Sā hi vuttākārena balavati javanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā, āsevanālābhena appavipākatāya ca itaradvayaṃ viya pavattasantānuparamāpekkhaṃ, okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ ahetukaphalaṃ deti, sahetukaphaladāne pana paṭisandhiākaḍḍhanampi āpajjeyya. Tathā asakkontanti kammassa vipākadānaṃ nāma upadhippayogādipaccayantarasamavāyeneva hotīti tadabhāvato tasmiṃyeva attabhāve vipākaṃ dātuṃ asakkontaṃ. Ahosikammaṃ…pe… vipākoti ettha ‘‘ahosi kamma’’nti padaṃ visuṃ visuṃ yojetabbaṃ ‘‘ahosi kammaṃ nāhosi kammavipāko, ahosi kammaṃ na bhavissati kammavipāko, ahosi kammaṃ natthi kammavipāko’’ti (paṭi. ma. 

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2.20; 大义释 174) -
如是说为六种。如在"一切因杖而畏"等中即使在一处也有"一切"字的转起,所以说"一切"后也说"无余"。此无余遗即是无余,意为说此十六种也以一疑方式成为无遗。"断"意为以镇伏方式断。虽然以见清净见无离名色的有情故已在现在断疑,但为显示以断过去未来的疑而现在断疑更胜故在此说彼。或者因为在此决定现在无有情名色的诸缘中转起的疑故在此说彼。或者此是赞叹,此中说现在断疑如在阿那含道等中说断已于预流道等断的五下分结等。
1242."依业异熟"意为在前业有中痴是无明,造作是行,爱乐是爱,趋近是取,思是有,如是此五法在前业有中是此处结生的缘,此处结生是识,入胎是名色,净是处,触是触,受是受,如是此五法在此生有中是前所作业的缘,此处因诸处成熟故痴是无明...等...思是有,如是此五法在业有中是未来结生的缘,如是所说业轮异熟轮的方式。应知此中烦恼轮因为与业相伴故摄在业轮中。
1243."现法受"者,此中现法说为现前的现在自体,应在彼受果的业名为现法受。"生后时后所作业"意为依生受后后受所作业方式。因为后词省略故说"生后时后"。此中应在现有之后立即生起受果的业名为生受。应在其他其他现法之外的任何自体受果的业名为后后受。只是有业,无有彼异熟,有,将有,如是应说的业名为所作业。
因为不被对敌所胜,以特殊缘得特殊性故成为有力,依如是殊胜前行的方式而以殊胜方式转起的初速行思在彼自体中施果名为现法受。因为彼如所说以有力的速行相续有功德特殊随顺利益无利益的方式转起,因为不得习行故少异熟性,如其他二种不观待转起相续停止和获得机会的业,所以只在此处如花一样只给转起异熟无因果,但在给有因果时也会引结生。"如是不能"意为业的异熟给予只依资具加行等其他缘和合而有,因为无彼故不能在彼自体中给异熟。"所作业...等...异熟"者,此中"有业"词应各别配合"有业无业异熟,有业将无业异熟,有业无有业异熟"。

1.234). Tattha sakasakakālātikkantassa upapajjavedanīyassa, diṭṭhadhammavedanīyassa ca vasena purimaṃ vuttaṃ. Tañhi kammassa , vipākakālassa ca atītattā tathā vattabbattaṃ labhati, dutiyaṃ anāgate arahattaṃ pāpuṇantassa purimabhavesu kataṃ adinnavipākaṃ aparāpariyavedanīyaṃ sandhāya vuttaṃ, tatiyaṃ pana anantarabhave kataṃ upapajjavedanīyaṃ, arahato atītabhavesu kataṃ aparāpariyavedanīyañca sandhāya vuttaṃ. Apare pana ‘‘ekameva atītaṃ kammaṃ addhattaye vipākābhāvaṃ sandhāya tidhā vibhajitvā vutta’’nti vadanti.

Atthasādhikāti dānādipāṇātipātādiatthassa nipphādikā. Kā pana sāti āha ‘‘sattamajavanacetanā’’ti. Sā hi sanniṭṭhāpakacetanā vuttanayena paṭiladdhavisesā, paṭisandhiyā anantarapaccayabhāvino vipākasantānassa anantarapaccayabhāvena vā tathā abhisaṅkhatā samānā anantarattabhāve vipākadāyinī upapajjavedanīyaṃ nāma. Yebhuyyavuttiyā cettha ‘‘sattamajavanacetanā’’ti vuttaṃ. Paccavekkhaṇavasitādipavattiyaṃ pana pañcamādikāpi hoti. Vipākaṃ detīti paṭisandhiṃ datvā pavattivipākaṃ deti, adinnapaṭisandhikaṃ pana pavattivipākaṃ detīti natthi. Cutianantarañhi upapajjavedanīyassa okāsoti ācariyā. Paṭisandhiyā pana dinnāya jātisatepi pavattivipākaṃ deti. Tenāha bhagavā ‘‘tiracchānagate dānaṃ datvā sataguṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379). Ubhinna…pe… detīti yathāvuttakāraṇavirahato diṭṭhadhammūpapajjavedanīyabhāvaṃ asampattā pañca cetanā vipākadānasabhāvassa anupacchinnattā yadā okāsaṃ labhati, tadā paṭisandhivipākaṃ, pavattivipākaṃ vā deti. Sati saṃsārappavattiyāti iminā asati saṃsārappavattiyaṃ ahosikammapakkhe tiṭṭhati vipaccanokāsassa abhāvatoti dīpeti.

1244. Evaṃ tāva vipākadānakālavasena catubbidhaṃ dassetvā idāni vipākadānapariyāyato, kiccato ca catubbidhataṃ dassetuṃ ‘‘garuka’’ntiādi vuttaṃ. Tattha garukanti mahāsāvajjaṃ, mahānubhāvañca aññena kammena paṭibāhituṃ asakkuṇeyyakammaṃ. Bahulanti abhiṇhaso kataṃ, ekavāraṃ katvāpi abhiṇhasamāsevitañca. Āsannanti maraṇāsannakāle anussaritaṃ, tadā katañca. Kaṭattākammanti garukādibhāvaṃ asampattaṃ katamattatoyeva kammanti vattabbakammaṃ. Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ mātughātakādikammaṃ vā mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati. Tathā bahulābahulesu yaṃ bahulaṃ susīlyaṃ dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. Dūrāsannesu yaṃ āsannaṃ maraṇakāle anussaritaṃ, teneva upapajjati. Āsannakāle kate ca vattabbameva natthīti. Kaṭattā pana kammaṃ punappunaṃ laddhāsevanaṃ purimānaṃ abhāve paṭisandhiṃ ākaḍḍhati. Iti garukaṃ sabbapaṭhamaṃ vipaccati. Tathā hi taṃ ‘‘garuka’’nti vuttaṃ. Garuke asati bahulīkataṃ, tasmimpi asati āsannaṃ, tasmimpi asati kaṭattākammanti vuttaṃ ‘‘purimajātīsu katakammaṃ vipaccatī’’ti.



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1.234. 此中依各自时间已过的生受和现法受方式说前者。因为业和异熟时已过故得如是应说性,第二依后后受说对未来得阿罗汉者在前诸有所作未给异熟,第三依在次有所作的生受和阿罗汉在过去诸有所作的后后受而说。但其他人说"只是一个过去业依三时无异熟而分三种说"。
"成就义"意为成就布施等和杀生等的义。但是什么?说"第七速行思"。因为彼决定思如所说得特殊性,或以作为结生的无间缘异熟相续的无间缘方式如是造作,成为在次自体中施异熟的名为生受。此中依多分转起故说"第七速行思"。但在观察自在等转起时也是第五等。"给异熟"意为给结生后给转起异熟,但无给未给结生的转起异熟。因为诸阿阇黎说死后即是生受的机会。但已给结生者即使百生也给转起异熟。所以世尊说"施给畜生应期待百倍"。"两...等...给"意为因为离如上所说因故未得现法生受性的五思因为施异熟性未断故当得机会时给结生异熟或转起异熟。"当有轮回转起"以此显示当无轮回转起时住于所作业分因为无成熟机会。
1244. 如是首先显示依施异熟时的四种后,现在为显示依施异熟方式和作用的四种性而说"重"等。此中"重"意为大罪和大威力不能被其他业阻碍的业。"多"意为数数所作,即使作一次也数数习行。"近"意为临死时忆念,以及彼时所作。"作业"意为未得重等性只由已作故应说为业。此中或善或不善,在重非重中若是杀母等业或广大业的重,彼首先成熟。如是在多非多中若是多善戒恶戒,彼首先成熟。在远近中若是死时忆念的近,即以彼生起。而在近时所作无须说。但作业数数得习行在无前者时牵引结生。如是重业首先成熟。所以说彼为"重"。无重时多作,无彼时近,无彼时作业故说"前生所作业成熟"。

1245. Paṭisandhidānādivasena vipākasantānassa nibbattakaṃ janakaṃ. Sukhadukkhasantānassa, nāmarūpappabandhassa vā ciratarappattihetubhūtaṃ upatthambhakaṃ. Tenāha ‘‘sukhadukkhaṃ upatthambheti, addhānaṃ pavattetī’’ti. Sukhadukkhe pavattamāne bavhābādhatādipaccayūpanipātanena saṇikaṃ saṇikaṃ tassa vibādhakaṃ upapīḷakaṃ. Tenāha ‘‘sukhadukkhaṃ pīḷeti bādhati, addhānaṃ pavattituṃ na detī’’ti. Tathā paṭipakkhakammavipākassa appavattikaraṇavasena upacchedakaṃ paṭibāhakaṃ upaghātakaṃ. Tenāha ‘‘tassa vipākaṃ paṭibāhitvā’’ti.

Rūpañca arūpavipākakkhandho cāti rūpārūpavipākakkhandho, kammajarūpassāpi vipākapariyāyo atthīti ‘‘rūpārūpavipākakkhandhe’’ti vuttaṃ. Aññena kammenāti kusalena vā akusalena vā aññena kammena kattubhūtena dinnāya paṭisandhiyā vipāke janite. Tenāha ‘‘janite vipāke’’ti. Pavattivipākaṃ sandhāya ‘‘janite vipāke’’ti vadanti. Uppajjanakasukhadukkhaṃupatthambhetīti upatthambhakakammaṃ kusalaṃ samānaṃ aññenapi kusalakammena uppajjamānakaṃ sukhaṃ tassa paṭipakkhavibādhanavasena upatthambheti. Akusalaṃ aññena akusalakammena upapajjamānaṃ dukkhaṃ tatheva upatthambheti. Evañca upatthambhentaṃ taṃ dīghakālaṃ pavatteti nāmāti āha ‘‘addhānaṃ pavattetī’’ti. Uppajjanakasukhadukkhaṃ pīḷetīti upapīḷakaṃ akusalaṃ samānaṃ sukhitassa rogādiantarāyakāraṇasampādakabhāvena sukhasantānaṃ upacchindantaṃ pīḷeti, kusalañca rogādinā dukkhitassa bhesajjādisukhādikāraṇasampādakabhāvena dukkhasantānaṃ vicchindantaṃ pīḷeti. Keci pana ‘‘sukhadukkhassa kāraṇaṃ asampādentampi paṭisandhidāyakakammassa pavattivipākaṃ paṭibāhitvā sayaṃ vipākadāyakakammaṃ upapīḷakakamma’’nti vadanti. Evaṃ sante pana paṭisandhidāyakameva janakakammanti vuttaṃ siyā.

Apica upaghātakena saha imassa visesabhāvo āpajjati, taṃ paṭisandhivipākassa paṭibāhakanti ce? Taṃ na, avisesena vuttattāti. ‘‘Dubbalaṃ kammaṃ ghātetvā’’ti vutte ‘‘nanu tassa pubbeyeva siddhattā, niruddhattā ca kathamidaṃ tadupaghātakaṃ hotī’’ti āpannaṃ codanaṃ sandhāya kammassa ghātanaṃ nāma tassa vipākapaṭibāhanamevāti dassento āha ‘‘tassa vipākaṃ paṭibāhitvā’’ti. Taṃpaṭibāhanañca attano vipākuppattiyā okāsakaraṇanti vuttaṃ ‘‘attano vipākassa okāsaṃ karotī’’ti. Vipaccanāya katokāsaṃ kammaṃ vipakkameva nāma hotīti āha ‘‘evaṃ…pe… uppannaṃ nāma hotī’’ti.


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1245. 依给结生等方式生起异熟相续的是能生。作为久远到达因的支持乐苦相续或名色相续的是支持。所以说"支持乐苦,令长时转起"。以导致多病等缘的现起而渐渐违害乐苦转起的是压迫。所以说"压迫妨害乐苦,不令长时转起"。如是以令对抗业异熟不转起方式断绝阻碍损害的是断绝。所以说"阻止彼异熟"。
色和无色异熟蕴即是色无色异熟蕴,因为业生色也有异熟的方式故说"色无色异熟蕴"。"以其他业"意为以善或不善其他业作为作者给予结生而生异熟。所以说"已生异熟"。说"已生异熟"是指转起异熟。"支持所生乐苦"意为支持业若是善则依阻止对抗方式支持由其他善业所生的乐。若是不善则如是支持由其他不善业所生的苦。如是支持彼即名为令长时转起故说"令长时转起"。"压迫所生乐苦"意为压迫若是不善则以成就病等障碍因方式断绝乐相续而压迫,若是善则以成就药等乐等因方式断绝病等苦相续而压迫。但有些人说"即使不成就乐苦的因也阻止给结生业的转起异熟而自己给异熟的业是压迫业"。但如是则应说只是给结生的是能生业。
又与断绝一起此成为差别性,若说彼是结生异熟的阻止?不是,因为无差别说。对"杀弱业"说时为了"岂非因为彼先已成就,已灭故如何此成为彼断绝"的责难而显示业的杀只是阻止彼异熟而说"阻止彼异熟"。而彼阻止是为自己异熟生起作机会故说"为自己异熟作机会"。为成熟作机会的业即名为已熟故说"如是...等...即名已生"。


Upapīḷakaṃ aññassa vipākaṃ upacchindati, na sayaṃ attano vipākaṃ deti, upaghātakaṃ pana dubbalakammaṃ upacchinditvā attano vipākaṃ uppādetīti ayametesaṃ viseso. Keci pana ācariyā aparenāpi nayena janakādikammaṃ icchanti. Kathaṃ? Yasmiṃ kamme kate paṭisandhiyaṃ, pavatte ca vipākakaṭattārūpānaṃ uppatti hoti, taṃ janakaṃ. Yasmiṃ pana kate aññena janitassa iṭṭhassa vā aniṭṭhassa vā phalassa vibādhakavicchedakapaccayānuppattiyā, upabrūhakapaccayuppattiyā ca janakānubhāvānurūpaṃ pariposakaciratarappabandhā honti, taṃ upatthambhakaṃ. Janakena nibbattitaṃ kusalaphalaṃ, akusalaphalaṃ vā yena paccanīkabhūtena rogadhātuvisamatādinimittatāya bādhīyati, taṃ upapīḷakaṃ. Yena pana kammunā janakasāmatthiyavasena ciratarappabandhārahampi samānaṃ phalavicchedakapaccayuppattiyā upahaññati vicchijjati, taṃ upaghātakanti.

Ettha ca keci appābādhadīghāyukatāsaṃvattanavasena dutiyassa kusalabhāvaṃ, bavhābādhaappāyukatāsaṃvattanavasena pacchimānaṃ dvinnaṃ akusalabhāvañca vaṇṇenti, bhūridattādīnaṃ pana nāgādīnaṃ, ito anuppadinnayāpanakapetānañca apāyesu akusalavipākassa upatthambhanūpapīḷanūpaghātakāni kammāni santīti catunnampi kusalākusalabhāvo na virujjhati. Kiñcāpi kammānaṃ kammantarañceva vipākantarañca buddhānaṃ kammavipākañāṇasseva yāthāvasarasato pākaṭaṃ hoti. Buddhāveṇikañhetaṃ asādhāraṇaṃ sāvakehi, vipassakena pana ekadesato jānitabbaṃ. Na hi sabbena sabbaṃ ajānantassa paccayapariggaho paripūrati, tasmā tādisaṃ pariggahaṃ sandhāya ‘‘iti ima’’ntiādi vuttaṃ. Yādisehi paccayehi paccuppanne addhāne nāmarūpassa pavatti, tādiseheva itarasmimpi addhadvayeti evaṃ yathā atītānāgate nayaṃ neti, taṃ dassetuṃ ‘‘yathā ida’’ntiādi vuttaṃ. Addhattayepi kiriyākiriyāphalamattatādassanaparattā codanāya. Itī kammañcevātiādinā vuttassevatthassa nigamanavasena vuttaṃ. Tassevaṃ…pe… pahiyyatīti tassevaṃ samanupassato yā sā pubbantādayo ārabbha ‘‘ahosiṃ nu kho aha’’ntiādinā nayena pavattā vicikicchā pahiyyati.

1246-8. Pahīnāya pana tāya sabbabhavayonigatiṭhitisattāvāsesu hetuphalasambandhavaseneva pavattanāmarūpamattameva khāyati. Tenevāha ‘‘hetuphalassa sambandhavasenevā’’tiādi. Kāraṇasāmaggiyaṃ dānādīhi sādhitakiriyāya pavattamānāya kāraṇamatte kattuvohāroti āha ‘‘kāraṇato uddhaṃ kāraṇaṃ na ca passatī’’ti. Pāka…pe… paṭivedakaṃ na passatīti sambandho. Pākapaṭivedakanti vipākavindakaṃ. Evaṃ apassanto pana kāraṇe sati kārakoti, vipākappavattiyā sati paṭisaṃvedakoti samaññāmatteneva paṇḍitā voharanti. Iccevaṃ sammappaññāya passati. Suddhadhammāti kenaci sattena vā puggalena vā amissadhammā. Evetanti evaṃvidhaṃ etaṃ dassanaṃ sammadassanaṃ, aviparītadassananti attho.

1249.Bījarukkhādikānaṃ vāti yathā bījato rukkho, rukkhato bījanti evaṃ kāraṇaparamparagavesane anādikālikattā bījarukkhasantānassa pubbā koṭi natthi, evaṃ kammapaccayā vipāko, vipākapaccayā kammanti pariyesane anādikālikattā kammavipākasantānassa pubbā koṭi na paññāyati. Ādi-saddena ‘‘kukkuṭiyā aṇḍaṃ, aṇḍato kukkuṭī, punapi kukkuṭiyā aṇḍa’’nti evamādiṃ saṅgaṇhāti.

1250-

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压迫断绝其他异熟,不自己给自己异熟,但断绝能断弱业后生起自己异熟,此是它们的差别。但有些阿阇黎以另一方式认为能生等业。如何?作何业时在结生和转起中生起异熟和业生色,彼是能生。但作何业时由于不生起违害断绝对方已生可爱或不可爱果的缘,生起增长缘而依能生威力适宜成为养育长时相续,彼是支持。由何相违的业通过病界不调等因而妨害能生所生的善果或不善果,彼是压迫。但由何业虽然依能生力应有长时相续而由于生起断绝果的缘而损害断绝,彼是断绝。
此中有些人叙述第二依导致少病长寿方式是善性,后二依导致多病短寿方式是不善性,但因为布利达塔等龙等和从此无施活命的饿鬼在恶趣有支持压迫断绝不善异熟的业故四者的善不善性不相违。虽然业的他业和他异熟只有依真实力明显于佛的业异熟智。因为此是佛不共的不共于声闻,但观行者应知一分。因为不遍知一切者不圆满摄取缘,所以依如是摄取而说"如是此"等。如以何等缘在现在时名色转起,如是以同样缘在其他二时也,如是如何引导过去未来的理趣,为显示彼而说"如此"等。因为质问是为见三时中只是作不作果性。以"如是业等"说前义的结论方式而说。"彼如是...等...断"意为彼如是观察时彼关于前际等以"我过去是否存在"等方式转起的疑断。
1246-8. 但彼已断时,在一切有生趣住有情居只以因果关系方式转起唯名色而现。所以说"只依因果关系"等。在因和合中由布施等成就作用转起时只在因中施设作者故说"不见超过因的因"。关系是"不见...等...受者"。"受者"意为受异熟者。但如是不见时,诸智者只以施设说当有因时为作者,当有异熟转起时为受者。如是以正慧见。"纯法"意为不混任何有情或补特伽罗的法。"如是"意为如是类的此见是正见,意为不颠倒见。
1249."种树等的"意为如从种子有树,从树有种子,如是在寻求因相续时因为无始故种树相续无前际,如是从业缘有异熟,从异熟缘有业,在寻求时因为无始故业异熟相续不显前际。以等字总摄"从鸡有蛋,从蛋有鸡,又从鸡有蛋"等。
1250-;

3.Anāgatepisaṃsāreti yathā atīte, evaṃ anāgatepi addhāne khandhānaṃ paṭipāṭītiādinā vuttasaṃsāre sati. Appavatti na dissatīti kammato vipāko bhavissati, vipākato kammanti anāgate kāriyaparamparāya gavesiyamānāya aparikkhīṇasaṃyojanassa kammavipākānaṃ appavattanaṃ na dissati, pavattati evāti attho. Hetuphalasambandhavasena pavattamāne saṃsāre ‘‘pubbā koṭi na paññāyatī’’ti vacanena kāraṇe ādissa abhāvo vutto, ‘‘appavatti na dissatī’’ti vacanena phalassa avasānābhāvo vuttoti. Etamatthanti ‘‘kammassa kārako natthī’’tiādinā vuttamatthaṃ. Asayaṃvasīti na sayaṃvasino, micchābhinivesaparavasāti attho. Aññamaññavirodhinoti itarītaraviruddhā diṭṭhiyo vā diṭṭhiyā vā aññamaññena saha virodhino. Gambhīrañāṇagocaratāya gambhīraṃ. Tathā nipuṇaṃ. Sattasuññatāya, aññamaññasabhāvasuññatāya ca suññaṃ. Paccayanti nāmarūpassa paccayaṃ, tappaccayapaṭivedheneva ca sabbaṃ paṭividdhaṃ hotīti.

1254-6.Kammaṃ natthi vipākamhīti kuṭṭādīsu rajādi viya vipāke santiṭṭhamānaṃ kammaṃ natthi. Pāko kamme na vijjatīti tathā kamme santiṭṭhamāno vipāko natthi. Yathāvuttamevatthaṃ upamāya vibhāvetuṃ ‘‘yathā na sūriye’’tiādi vuttaṃ. Maṇimhīti sūriyakantamaṇimhi. Na tesaṃ bahi so atthīti te muñcitvā tehi bahi so aggi natthi. Sambhārehīti samaṅgībhūtehi ātapādīhi tīhi kāraṇehi. Na anto kammassātiādi atthato heṭṭhā vuttampi upamānigamanatthaṃ punapi vuttanti daṭṭhabbaṃ.

1257-8. Yadi hetu, phalañca aññamaññarahitaṃ, kathaṃ hetuto phalaṃ nibbattatīti āha ‘‘kammañca kho upādāyā’’ti. Na kevalaṃ kammaphalameva suññaṃ katturahitaṃ, sabbampi dhammajātaṃ kārakarahitanti dassetuṃ ‘‘na hettha devo’’tiādigāthā vuttā. Hetusambhārapaccayāti ekena hetunā ekassa, anekassa vā phalassa anibbattito hetusamūhanimittaṃ, sambhāroti vā paccayādhivacananti hetupaccayanimittanti attho.

1259.Addhāsu taritvā kaṅkhanti tīsu addhāsu soḷasavidhaṃ kaṅkhaṃ vitaritvā. Na kevalametaṃ soḷasavidhameva kaṅkhaṃ vitarati, atha kho ‘‘satthari kaṅkhatī’’tiādinayappavattaṃ (dha. sa. 1123; vibha. 915) aṭṭhavidhaṃ kaṅkhampi pajahati. Tathā hettha buddho dhammo saṅgho sikkhāti kaṅkhāya gocarabhūtā lokiyā dhammā adhippetā. Na hi lokuttaradhamme ārabbha kilesā pavattituṃ sakkonti. Pubbantoti atītā khandhāyatanadhātuyo, aparantoti anāgatā, pubbantāparantoti tadubhayaṃ, addhāpaccuppannaṃ vā tadubhayabhāgayuttattā. Paṭiccasamuppannadhammaggahaṇena gahito aṭṭhamo kaṅkhāvisayo nāmarūpamattaṃ, idappaccayatā-ggahaṇena pana tassa paccayo gahito, tasmā soḷasavatthukāya pahīnāya aṭṭhavatthukā kaṅkhā appatiṭṭhāva hotīti. Etāsañca pahānena dvāsaṭṭhidiṭṭhigatānipi vikkhambhanti diṭṭhekaṭṭhattā vicikicchāya. Yathā hi diṭṭhi samucchijjamānā vicikicchāya saddhiṃyeva samucchijjati, evaṃ vicikicchā vikkhambhiyamānā diṭṭhiyā saddhiṃyeva vikkhambhīyati. Attābhinivesūpanissayā hi ‘‘ahosiṃ nu kho aha’’ntiādinayappavattā (ma. ni. 1.18; saṃ. ni. 2.20; mahāni. 174) soḷasavatthukā kaṅkhā, sā eva ca pubbantādivatthubhāvena vuttā, attābhinivesavatthukāni dvāsaṭṭhi diṭṭhigatāni, buddhādivatthukā ca tadekaṭṭhāti. Uṭṭhitanti uppajjitvā ṭhitaṃ.

1260-

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3."在未来轮回"意为如过去,如是在未来时以诸蕴相续等所说轮回中。"不见不转起"意为从业将有异熟,从异熟有业,如是在未来寻求作用相续时,未尽结者的业异熟不转起不可见,即是转起的意思。在依因果关系转起的轮回中,以"前际不显"之说说因的开始无有,以"不见不转起"之说说果的终尽无有。"此义"意为以"业的作者无"等所说的义。"非自在"意为不自在,意为邪执所制。"互相相违"意为互相违背的见或与见互相违背。因为是深智行境故深。如是细。因为空无有情,和互相自性空故空。"缘"意为名色的缘,以通达彼缘即通达一切。
1254-6."业不在异熟"意为如墙等中的尘等,在异熟中住立的业无有。"异熟不在业"意为如是在业中住立的异熟无有。为以譬喻显示如上所说义而说"如不在日"等。"在珠"意为在日光珠。"彼不在彼等外"意为离彼等在彼等外彼火无有。"诸资具"意为具足的日光等三因。"不在业内"等应知虽在义上已说但为譬喻结论而再说。
1257-8. 若因和果互相离,如何从因生果?故说"但依业"。不只业果空无作者,为显示一切法类无作者故说"此中无天"等偈。"因资具缘"意为因为不由一因生一果或多果故依因聚,或资具是缘的同义语故意为依因缘。
1259."度诸时疑"意为在三时中度十六种疑。不只度此十六种疑而已,而且也断以"疑师"等方式转起的八种疑。如是此中佛法僧学等疑的行境是指世间法。因为烦恼不能缘出世间法转起。"前际"意为过去蕴处界,"后际"意为未来,"前际后际"意为彼二者,或中际因结合彼二部分。以缘起法摄取所摄的第八疑处是唯名色,但以此缘摄取彼缘,所以断十六事疑时八事疑即无住立。以断此等而六十二见也镇伏因为见与疑一处。如见断时与疑一起断,如是疑镇伏时与见一起镇伏。因为依我执而以"我过去是否存在"等方式转起十六事疑,而彼即依前际等事说,六十二见以我执为事,以及以佛等为事而一处。"已起"意为已生而住。
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2.Kaṅkhāvitaraṇaṃnāmāti yathāvuttakaṅkhāvitaraṇato kaṅkhāvitaraṇaṃ nāma. Na kevalaṃ kaṅkhāvitaraṇaṃ nāma, dhammaṭṭhitiñāṇantipi yathābhūtañāṇantipi sammādassanantipi idaṃ samudīritaṃ. Ettha ca dharīyanti attano paccayehīti dhammā, tiṭṭhati ettha phalaṃ tadāyattavuttitāyāti ṭhiti, dhammānaṃ ṭhiti dhammaṭṭhiti, paccayadhammā. Atha vā dhammoti kāraṇaṃ ‘‘dhammapaṭisambhidā’’tiādīsu (vibha. 718-721) viya, dhammassa ṭhitisabhāvo, dhammato ca añño sabhāvo natthīti paccayadhammānaṃ paccayabhāvo, dhammaṭṭhitiyaṃ ñāṇaṃ dhammaṭṭhitiñāṇaṃ. Saṅkhārānaṃ yathābhūtaṃ aniccatādi yathābhūtaṃ, tattha ñāṇanti yathābhūtañāṇaṃ. Sammā passatīti sammādassanaṃ. Laddhappatiṭṭhoti sāsane patiṭṭhā nāma ariyamaggo. Ayaṃ pana taṃ anadhigatopi tadadhigamupāyapaṭipattiyaṃ ṭhitattā laddhappatiṭṭho viya hotīti ‘‘laddhappatiṭṭho’’ti vutto. Tatoyeva cūḷako sotāpanno, lokiyāhi sīlasamādhipaññāhi samannāgatattā uttari appaṭivijjhanto sotāpanno viya niyato, sugatiparāyaṇo ca hotīti cūḷasotāpanno. Sotāpanno hi khīṇāpāyaduggativinipātoti. Atha vā laddhappatiṭṭho kaṅkhāvitaraṇavisuddhisamadhigamena. Sappaccayanāmarūpadassanena hi sammadditadiṭṭhikaṇṭako viniddhutaahetukavisamahetuvādo yathāsakapaccayeheva dhammappavattiṃ ñatvā sāsane patiṭṭhitasaddho laddhappatiṭṭho nāma hotīti. Nāmarūpavavatthānena dukkhasaccaṃ, dhammaṭṭhitiñāṇena samudayasaccaṃ, tasseva aparabhāge aniccato manasikārādividhinā maggasaccañca abhiññāya pavattiyā dukkhabhāvaṃ disvā tassa appavatte nirodhe ekaṃseneva ninnajjhāsayatāya lokiyeneva ñāṇena catunnaṃ ariyasaccānaṃ adhigatattā apāyesu abhabbuppattiko, sotāpannabhūmiyañca bhabbuppattiko hotīti cūḷasotāpanno nāmāti vuttaṃ ‘‘sotāpannohi cūḷako’’ti. Tasmāti yasmā evaṃ mahānisaṃsametaṃ ñāṇaṃ, tasmā sapañño attano hitānupekkhanapaññāya samannāgato. Tenāha ‘‘atthakāmo’’ti.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Kaṅkhāvitaraṇavisuddhiniddesavaṇṇanā niṭṭhitā.

20. Vīsatimo paricchedo

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā



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2"度疑名"意为因如上所说度疑故名度疑。不只名度疑,此也说为法住智、如实智、正见。此中以自缘而持故为法,因依彼而果住故为住,法的住为法住,即缘法。或者法即是因如在"法无碍解"等中,法的住性,而无离法的其他性故缘法的缘性,于法住的智为法住智。诸行如实的无常等为如实,于彼的智为如实智。正见故为正见。"得住"者于教中住名为圣道。但此虽未证得彼,因住于能证得彼的方便行故如得住而说"得住"。即由彼故为小预流,因具世间戒定慧而不通达上位故如预流决定而趣善趣故名小预流。因为预流者是已尽恶趣堕处。或者得住是以证得度疑清净。因为以见有缘名色而正碾邪见刺,除无因邪因论,知依各自诸缘而法转起,于教得信住者名为得住。以名色确立知苦谛,以法住智知集谛,以彼之后以无常作意等方式智道谛,见转起是苦性后对彼不转起的灭一向倾心性,以世间智证四圣谛故不可能生恶趣,而可能得预流地故名小预流,所以说"即小预流"。"所以"意为因为如是此智有大功德,所以具慧者具观察自利的慧。所以说"欲义"。
如是阿毗达摩义显明
阿毗达摩入门注释中
度疑清净义释注释竟。
第二十章
道非道智见清净义释注释

1263. Idāni kaṅkhāvitaraṇavisuddhiyā anantaraṃ uddiṭṭhāya maggāmaggañāṇadassanavisuddhiyā niddesakkamo anuppatto, sā pana yasmā obhāsādiupakkilesasambhave sati hoti, obhāsādayo ca udayabbayañāṇe sambhavanti, udayabbayañāṇañca tilakkhaṇavipassanāya sati uppajjati, tassa ca kalāpasammasanaṃ ādi. Tañhi atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena pavattanato ādikammikassa sukarasammasanaṃ, tasmā paṭhamaṃ tattheva abhiyogaṃ karontena kamato taṃ sampādetabbanti dassetuṃ ‘‘kalāpasammasanenevā’’tiādi āraddhaṃ. Atha vā dvinnaṃ visuddhīnamantare kalāpasammasanaṃ hoti, tañca kho dvīsu ekāya visuddhiyā saṅgahetabbaṃ, maggāmaggañāṇassa ca ādibhūtattā tatthevassa saṅgaho yuttoti ettheva naṃ saṅgahitukāmatāya vuttaṃ ‘‘kalāpasammasanenevā’’tiādi. Keci pana kalāpasammasanaṃ nāma ekavisuddhiyampi na antogadhanti taṃ anāmasitvāva vipassanācāraṃ vaṇṇenti. Kalāpasammasanenevāti atītādibhedabhinnānaṃ dhammānaṃ saṅkhipitvā vavatthānavasena kalāpato, kalāpānaṃ vā sammasanena maggāmaggañāṇadassanavipassanāya yogo karaṇīyo. Atha vā bhummatthe karaṇaniddesavasena kalāpasammasane yogo karaṇīyoti attho. ‘‘Kalāpasammasaneneva yogo karaṇīyo’’ti vatvāpi taṃ pana visuddhimaggato (visuddhi. 2.692) gahetabbanti ganthavitthāraparihāratthaṃ idha na dassitanti.

1264.Paccuppannassa dhammassāti santatipaccuppannassa, khaṇapaccuppannassa vā. Ādito pana khaṇapaccuppannassa udayavayaṃ duppariggahaṃ, tasmā santatipaccuppannavasena paṭhamaṃ udayabbayānupassanaṃ kātabbaṃ. Nibbattīti dvinnaṃ paccuppannānaṃ vasena paṭhamābhinibbatti ca khaṇanibbatti ca. Vipariṇāmoti vināso.

1265.Anupassanāpi ñāṇanti yā udayassa ca vayassa ca anupassanā, sā ñāṇanti varañāṇena sammāsambuddhena desitaṃ. Tatrāyaṃ pāḷi –

‘‘Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo. Vipariṇāmalakkhaṇaṃ vayo. Anupassanā ñāṇaṃ. Jātā vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… jātaṃ cakkhuṃ…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo. Vipariṇāmalakkhaṇaṃ vayo. Anupassanā ñāṇa’’nti (paṭi. ma. 1.49).

Ettha pana udayadassanaṃ yāvadeva khayadassananti vayadassanassa padhānataṃ dassetuṃ ‘‘vipariṇāmānupassane paññā’’ti vatvā taṃ pana vayadassanaṃ udayadassanapubbakanti vuttaṃ ‘‘udayabbayānupassane ñāṇa’’nti.

1266-8.Pubbeuppattitoti jananato pubbe anuppannassāti vuttaṃ hoti. Nicayo rāsi vā natthi, yato āgaccheyya uppajjamānaṃ aladdhattabhāvassa sabbena sabbaṃ avijjamānattā. Tenāha ‘‘tathā uppajjato’’tiādi. Yathā anāgate addhāne ime dhammā sabbena sabbaṃ natthi, evaṃ atītepi addhānanti dassento ‘‘tathā nirujjhamānassā’’tiādiṃ vatvā avijjamānānaṃyeva rūpārūpadhammānaṃ hetupaccayasamavāye uppādo, uppajjitvā ca sabbaso abhāvūpagamoti imamatthaṃ samudāyagataṃ tadekadesabhūtāya upamāya vibhāvetuṃ imasmiṃ ṭhāne aṭṭhakathāya (visuddhi. 

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1263. 现在在度疑清净之后所说的道非道智见清净的解释次第已到,但彼因为在有光明等随烦恼生起时有,而光明等在生灭智中生起,生灭智在三相观时生起,而彼以聚思维为始。因为彼以总括过去等差别诸法的确立方式转起故是初业者易作的思维,所以首先在彼中作努力者应次第成就彼,为显示此而开始说"以聚思维"等。或者在二清净之间有聚思维,而彼应摄入二清净之一,因为是道非道智的开始故摄入彼是适当的,因为欲在此摄入彼故说"以聚思维"等。但有些人说聚思维不摄入一清净中而不涉及彼而叙述观行。"以聚思维"意为以总括过去等差别诸法的确立方式从聚,或以思维诸聚而应作道非道智见观的修习。或者依处格的作格说故意为在聚思维应作修习。虽说"应以聚思维作修习",但彼应从清净道取,为避免文长故此中不显示。
1264."现在法"意为相续现在或刹那现在。但最初难把握刹那现在的生灭,所以首先应依相续现在作生灭随观。"生起"意为依二现在的最初生起和刹那生起。"变异"意为坏灭。
1265."随观亦是智"意为生和灭的随观,彼是智,如是被最正等觉以殊胜智所说。此中这是圣典-
"如何以随观现在诸法的变异是生灭随观智?已生色是现在,彼生起相是生,变异相是灭。随观是智。已生受...等...想...行...识...已生眼...等...已生有是现在,彼生起相是生,变异相是灭。随观是智。"
此中为显示见灭是主要而说"以随观变异的慧",但彼见灭以见生为先故说"生灭随观智"。
1266-8."前生起"意为在生之前未生起即是所说。无积集或聚,因为正生起者完全不存在未得自体故从何处来?所以说"如是生起"等。为显示如在未来时此诸法完全无有,如是在过去时也,而说"如是灭时"等,为以总集中此未存在的色无色法在因缘和合时生起,生起后完全趣向无有的义,以属于彼一分的譬喻在此处从注释;

2.723) vīṇūpamā āgatā. Sā idhāpi āharitvā vattabbāti adhippāyena ‘‘ettha vīṇūpamā’’tiādimāha. Etassatthassāti avijjamānānaṃyeva uppādo, uppannānañca parato abhāvoti imassa atthassa pakāsane. Vīṇūpamāti vīṇāvasena āgatā upamā. Sā panevaṃ daṭṭhabbā – yathā vīṇāya vādiyamānāya uppannassa saddassa neva uppattito pubbe sannicayo atthi, na uppajjamāno sannicayato āgato. Na nirujjhamānassa disāvidisāgamanaṃ atthi, na niruddho katthaci sannicito tiṭṭhati, atha kho vīṇañca vīṇavādanañca purisassa ca tajjaṃ vāyāmaṃ paṭicca ahutvā sambhoti, hutvā paṭiveti, evaṃ sabbepi rūpārūpadhammā ahutvā sambhonti, hutvā paṭiventīti.

1269-70. Evaṃ saṅkhepato udayabbayamanasikāravidhiṃ dassetvā puna yāni etasseva udayabbayañāṇassa vibhaṅge ‘‘avijjāsamudayā rūpasamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati, ‘‘taṇhāsamudayā…pe… kammasamudayā…pe… āhārasamudayā rūpasamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati, rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. ‘‘Avijjānirodhā rūpanirodho’’ti (paṭi. ma. 1.50) paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati, ‘‘taṇhānirodhā…pe… kammanirodhā…pe… āhāranirodhā rūpanirodho’’ti (paṭi. ma. 1.50) paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati, rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Tathā ‘‘avijjāsamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, ‘‘taṇhāsamudayā…pe… kammasamudayā…pe… phassasamudayā vedanāsamudayo’’ti (paṭi. ma. 1.50) paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati, nibbattilakkhaṇaṃ passanto vedanākkhandhassa udayaṃ passati, vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati. ‘‘Avijjānirodhā…pe… taṇhānirodhā…pe… kammanirodhā…pe… phassanirodhā vedanānirodho’’ti (paṭi. ma. 

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2.723)来琴喻。认为彼在此也应引来说故说"此中琴喻"等。"此义"意为只是未存在者的生起,已生者之后无有,此义的显示中。"琴喻"意为依琴而来的譬喻。而彼应如是见—如琴被奏时所生声音在生起之前无积集,正生起时不从积集处来。灭时无去到方向各方,已灭时不积集住于某处,而是依琴和奏琴和人的适当精进,不曾有而生起,已有而消失,如是一切色无色法不曾有而生起,已有而消失。
1269-70. 如是略显生灭作意方法后,再者在此生灭智的分别中"以无明生故色生"以缘生义见色蕴的生起,"以爱生...等...业生...等...食生故色生"以缘生义见色蕴的生起,见生起相时也见色蕴的生起,见色蕴的生起时见此五相。"以无明灭故色灭"以缘灭义见色蕴的灭,"以爱灭...等...业灭...等...食灭故色灭"以缘灭义见色蕴的灭,见变异相时也见色蕴的灭,见色蕴的灭时见此五相。如是"以无明生故受生"以缘生义见受蕴的生起,"以爱生...等...业生...等...触生故受生"以缘生义见受蕴的生起,见生起相时见受蕴的生起,见受蕴的生起时见此五相。"以无明灭...等...爱灭...等...业灭...等...触灭故受灭"(中略)

1.50) paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati, vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati, vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati, vedanākkhandhassa viya saññāsaṅkhāraviññāṇakkhandhānaṃ . Ayaṃ pana viseso – viññāṇakkhandhassa phassaṭṭhāne ‘‘nāmarūpasamudayā nāmarūpanirodhā’’ti.

Evaṃ ekekassa khandhassa udayabbayadassane dasa dasa katvā samapaññāsa lakkhaṇāni vuttāni, tesaṃ vasenapi ‘‘evampi rūpasamudayo, evampi rūpavayo, evampi rūpaṃ udeti, evampi rūpaṃ vetī’’ti paccayato ceva khaṇato ca vitthārena ca manasikāravidhiṃ dassetuṃ ‘‘tasseva ñāṇassā’’tiādi āraddhaṃ. Tattha avijjāsamudayāti avijjāya uppādā , atthibhāvāti attho. Nirodhaviruddho hi uppādo atthibhāvo hoti, tasmā purimabhavasiddhāya avijjāya sati imasmiṃ bhave rūpasamudayo rūpassa uppādo hotīti attho. Ādi-saddasaṅgahitesu ‘‘taṇhāsamudayā rūpasamudayo, kammasamudayā rūpasamudayo, āhārasamudayā rūpasamudayo’’ti ca, tathā vayadassane ‘‘avijjānirodhā rūpanirodho, taṇhānirodhā… kammanirodhā… āhāranirodhā rūpanirodho’’ti ca ādīsu avijjādīhi tīhi atītakālikāni tesaṃ sahakārīkāraṇabhūtāni upādānādīnipi gahitānevāti veditabbaṃ.

Pavattipaccayesu kabaḷīkārāhārassa balavatāya so eva gahito ‘‘āhārasamudayā’’ti. Tasmiṃ pana gahite pavattipaccayatāsāmaññena utucittānipi gahitāneva hontīti catusamuṭṭhānikarūpassa paccayato udayadassanaṃ vibhāvitamevāti daṭṭhabbaṃ. Avijjātaṇhūpanissayasahiteneva kammunā rūpakāyassa nibbatti, asati ca avijjūpanissayāya bhavanikantiyā jātiyā asambhavoyevāti. Yathā rūpassa avijjātaṇhūpanissayatā, evaṃ vedanādīnampi daṭṭhabbā. Āhāro pana uppannassa rūpassa posako kabaḷīkārāhārassa adhippetattā, kāmaṃ yathādhiṭṭhānattā vā desanāya. Ukkaṭṭhaniddesena vā āhāraggahaṇaṃ. Avijjānirodhāti aggamaggañāṇena avijjāya anuppādanirodhato anāgatassa rūpassa anuppādanirodho hoti paccayābhāve abhāvato. ‘‘Taṇhānirodhā kammanirodho’’ti etthāpi eseva nayo. Āhāranirodhāti pavattipaccayassa kabaḷīkārāhārassa abhāve. Rūpanirodhoti taṃsamuṭṭhānarūpassa abhāvo hotīti. Sesaṃ heṭṭhā vuttanayānusārena veditabbaṃ . Ayaṃ pana viseso – ‘‘phuṭṭho vedeti, phuṭṭho sañjānāti, phuṭṭho cetetīti (saṃ. ni. 4.93), phassapaccayā vedanā, cakkhusamphassajā vedanā, saññā cetanā’’ti vacanato phasso vedanāsaññāsaṅkhārakkhandhānaṃ pavattipaccayo, tannirodhā ca tesaṃ nirodho, mahāpadānamahānidānasuttesu , abhidhamme ca aññamaññapaccayavāre ‘‘nāmarūpapaccayā viññāṇa’’nti (dī. ni. 2.57, 97; kathā. 719) vacanato nāmarūpaṃ viññāṇassa pavattipaccayo, tannirodhā ca tassa nirodhoti vuttaṃ ‘‘phassasamudayā vedanāsamudayo’’tiādi.



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1.50)以缘灭义见受蕴的灭,见变异相时也见受蕴的灭,见受蕴的灭时见此五相,如受蕴一样对想行识蕴。但此差别—识蕴中触的地方是"以名色生故名色灭故"。
如是在见每一蕴的生灭时说各十为五十相,依彼等也为显示"如是色生,如是色灭,如是色生起,如是色消失"以缘和刹那和广说的作意方法而开始说"彼智"等。其中"以无明生"意为以无明的生起,有性的意思。因为灭的相反是生起即是有性,所以有前有成就的无明时在此有有色生即色的生起的意思。在等字所摄的"以爱生故色生,以业生故色生,以食生故色生",如是在见灭时"以无明灭故色灭,以爱灭...业灭...食灭故色灭"等中,应知由无明等三过去时的,以及作为彼等助缘的取等也都已摄。
在转起缘中因段食有力故只摄彼说"以食生"。但摄彼时由转起缘的共性而温和心也都已摄,应知已显示四因生色依缘见生。只由无明爱所依的业生色身,无有无明所依的有爱则生不可能。如色有无明爱所依性,如是应见受等也。但食是已生色的养育因意在段食,或依所住立或依说示。或以殊胜说而摄食。"以无明灭"意为以上道智灭无明的不生灭故,未来色成为不生灭因为无缘则无有。"以爱灭业灭"此中也是此理。"以食灭"意为在无有转起缘的段食时。"色灭"意为无有彼所生色。其余应依前说理趣了知。但此差别—因说"触者感受,触者想,触者思","缘触有受,眼触生受想思"故触是受想行蕴的转起缘,以彼灭故彼等灭,在大因缘大本经和阿毗达摩中相互缘品说"缘名色有识"故名色是识的转起缘,以彼灭故彼灭,所以说"以触生故受生"等。

1271.Dasa dasāti rūpakkhandhassa udayadassane avijjā taṇhā kammaṃ āhāroti imesaṃ paccayānaṃ atthitāsaṅkhatalakkhaṇāni ceva rūpassa nibbattilakkhaṇañcāti imāni pañca lakkhaṇāni, vayadassane avijjādīnaṃ catunnaṃ paccayānaṃ anuppādanirodho, rūpassa khaṇanirodho cāti imāni pañca lakkhaṇānīti rūpakkhandhassa dasa lakkhaṇāni, tathā vedanākkhandhādīnaṃ catunnaṃ cattālīsa lakkhaṇānīti evaṃ samapaññāsa lakkhaṇāni honti. Tenāha ‘‘paññāsa lakkhaṇānī’’ti. Lakkhaṇaṭṭho pana tesaṃ catunnaṃ paccayānaṃ atthitā, anuppādanirodho cāti aṭṭha lakkhīyati etehi rūpādīnaṃ udayo ca vayo cāti lakkhaṇāni. Catunnañhi paccayānaṃ atthitāhi rūpādiudayo lakkhīyati, anuppādanirodhaaccantanirodhehi vayo, nibbattivipariṇāmāni pana saṅkhatalakkhaṇānevāti. Dhamme samanupassatīti rūpādike dhamme udayabbayavante samanupassati. Ettha ca keci tāva āhu ‘‘arūpakkhandhānaṃ udayabbayadassanaṃ addhāsantativasena, na khaṇavasenā’’ti, tesaṃ matena khaṇato udayabbayadassanameva na siyā. Apare panāhu ‘‘paccayato udayabbayadassanena atītādivibhāgaṃ anāmasitvā sabbasādhāraṇato avijjādipaccayā vedanāya sambhavaṃ labbhamānataṃ passati, na uppādaṃ. Avijjādiabhāve ca tassā asambhavaṃ alabbhamānataṃ passati, na bhaṅgakkhaṇato. Udayabbayassa dassane paccuppannānaṃ uppādaṃ, bhaṅgañca passatī’’ti, taṃ ayuttaṃ. Santativasena hi rūpārūpadhamme udayabbayato manasi karontassa anukkamena bhāvanāya balappattakāle ñāṇassa tikkhavisadabhāvappattiyā khaṇato udayabbayā upaṭṭhahantīti.

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1271."十十"意为在见色蕴生时无明、爱、业、食等此等缘的有性相和色的生起相此五相,在见灭时无明等四缘的不生灭和色的刹那灭此五相,如是色蕴十相,如是受蕴等四四十相,如是共五十相。所以说"五十相"。但相义是彼四缘的有性和不生灭八种,以此表示色等的生和灭故为相。因为以四缘的有性表示色等生,以不生灭和究竟灭表示灭,但生起变异即是有为相。"观诸法"意为观色等诸法有生灭。此中有些人先说"无色蕴的生灭见是依时分相续方式,不依刹那方式",依彼等见则不应有从刹那见生灭。但其他人说"以从缘见生灭而不涉及过去等差别,从普遍见由无明等缘有受的生起可得性,不见生起。在无明等无有时见彼不生起不可得性,不从坏灭刹那。在见生灭时见现在的生起和坏灭",彼不适当。因为依相续方式作意色无色法的生灭时,次第修习得力时由智达锐利明净性而现起刹那生灭。
1272-;;

5. Ayañhi paṭhamaṃ paccayato udayabbayaṃ manasi karonto pacchā avijjādike paccayadhamme vissajjetvā udayabbayavante khandhe gahetvā tesaṃ paccayato udayabbayadassanamukhena khaṇatopi udayabbayaṃ manasi karoti. Tassa yadā ñāṇaṃ tikkhaṃ visadaṃ hutvā pavattati, tadā rūpārūpadhammā khaṇe khaṇe uppajjantā, bhijjantā ca hutvā upaṭṭhahanti. Tena vuttaṃ ‘‘evaṃ rūpudayo hotī’’tiādi. Tattha evaṃ rūpudayoti evaṃ vuttanayena avijjāsamudayā…pe… taṇhāsamudayā…pe… kamma…pe… āhārasamudayāpi rūpassa sambhavo . Evamassa vayoti evaṃ vuttanayeneva avijjānirodhā…pe… taṇhānirodhā…pe… kamma…pe… āhāranirodhā rūpassa vayo anuppādoti ayaṃ paccayato vitthārena manasikāro. Udeti evaṃ rūpampīti evaṃ samudayato kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi udeti uppajjati nibbattati. Evaṃ rūpaṃ tu vetīti kammasamuṭṭhānarūpampi āhārautucittasamuṭṭhānarūpampi evaṃ veti nirujjhatīti ayaṃ khaṇato vitthārena manasikāro. Tena vuttaṃ ‘‘evaṃ paccayatopettha khaṇato udayabbaya’’nti. Sabbadhammā pākaṭā hontīti iti ime dhammā ahutvā sambhonti, hutvā paṭiventi. Yathā paccuppanne, evaṃ atītānāgatepīti nayavasena atītādidhammānaṃ dvedhā udayabbayaṃ passato saccapaṭiccasamuppādanayalakkhaṇabhedā pākaṭā honti. Tassevaṃ pākaṭībhūtasabbadhammasabhāvassa ‘‘evaṃ kira nāmime dhammā anuppannapubbā uppajjanti, uppannā nirujjhantī’’ti niccanavāva hutvā saṅkhārā upaṭṭhahanti. Na kevalañca niccanavāva, udake daṇḍakena katalekhā viya, āragge ṭhapitasāsapo viya, vijjusañcāro viya ca parittakālaṭṭhāyino upaṭṭhahanti. Tenāha ‘‘udake daṇḍarājīvā’’tiādi. Udake daṇḍarājiādayova kiñcāpi uttaruttari atiparittaṭṭhāyibhāvanidassanatthaṃ dassitā, tathāpi dandhanirodhā eva nidassitā, tatopi lahutaranirodhattā saṅkhārānaṃ. Tathā hi gamanassādānaṃ devaputtānaṃ heṭṭhupariyena parimukhaṃ dhāvantānaṃ sirasi, pāde ca baddhakhuradhārāsannipātatopi sīghataro rūpanirodho vutto, pageva arūpadhammānaṃ. Na kevalaṃ parittatarakālaṭṭhāyinova upaṭṭhahanti, atha kho asārāpi khāyantīti āha ‘‘kadalī’’tiādi. Tattha maṇḍalākārena āvijjhiyamānaṃ alātameva alātacakkaṃ. Mantosadhappabhāvitā indajālādikā māyā.

1276-7.Ettāvatāti yvāyaṃ kalāpasammasananiyojanato paṭṭhāya yāva udayabbayapaṭivedhāya bhāvanā vidhi āraddho, ettāvatā bhāvanāvidhānena kalāpasammasanampi udayabbayañāṇuppādasseva parikammanti. Udayabbayadassanaṃ ñāṇanti sambandho. Lakkhaṇāni ca…pe… ṭhitanti vayadhammameva uppajjati, uppannañca vayaṃ upetīti iminā ākārena samapaññāsa lakkhaṇāni paṭivijjhitvā ṭhitaṃ. Adhunā uppannaṃ na tāva balappattanti āha ‘‘taruṇa’’nti. Kalāpasammasanādivasena pavattasammasanaṃ nippariyāyena vipassanāsamaññaṃ labhati. Udayabbayānupassanādivasena pavattameva labhatīti āha ‘‘yassa cā’’tiādi.

1278-

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5. 此人最初作意从缘的生灭,后舍无明等缘法而取有生灭的诸蕴,以从缘见生灭为门而也从刹那作意生灭。当他的智变得锐利明净而转起时,色无色法在每一刹那生起、坏灭而现起。所以说"如是色生"等。其中"如是色生"意为如是说的方式由无明生...等...爱生...等...业...等...食生也是色的生起。"如是彼灭"意为如是说的方式由无明灭...等...爱灭...等...业...等...食灭是色的灭、不生,这是从缘广说的作意。"如是色生起"意为如是从生起业所生色也食温心所生色也生起、产生、出现。"如是色却灭"意为业所生色也食温心所生色也如是灭、消失,这是从刹那广说的作意。所以说"如是此中从缘也从刹那生灭"。"诸法明显"意为如是此等法不曾有而生起,已有而消失。如现在,如是过去未来也,依理趣见过去等法两种生灭时谛、缘起、理趣、相等差别明显。如是对他明显一切法自性者"原来如是此等法未曾生而生起,已生而灭去"诸行现为常新。不只是常新,如水中杖痕,如置芥子于针尖,如闪电现为短时住立。所以说"如水中杖线"等。虽然水中杖线等为显示更上更短暂住立而显示,但是只显示缓慢灭,诸行比彼更快灭。如是说比飞行快乐天神上下迎面奔跑时头脚绑剃刀相遇更快的色灭,何况无色法。不只现为更短暂住立,而且显为无实故说"芭蕉"等。其中转动成轮形的火把即火轮。咒药所成的幻术等幻。
1276-7."至此"意为从安立聚思维直到为通达生灭的修习方法开始,以至此修习方式聚思维也是生灭智生起的准备。"生灭见是智"为关联。"诸相...等...住"意为只有灭法生起,已生趣向灭,以此行相通达五十相而住。因为刚生未得力故说"幼"。依聚思维等方式转起的思维无譬喻得观之名。只有依生灭随观等方式转起才得,所以说"若者"等。
1278- ;

80. Athassa imāya taruṇavipassanāya vipassantassa dasa vipassanupakkilesā uppajjantīti dassento āha ‘‘vipassanāyā’’tiādi. Etāyāti udayabbayānupassanāsaṅkhātāya taruṇavipassanāya, na bhaṅgānupassanādisaṅkhātāya taruṇavipassanāya, nāpi nibbidānupassanādisaṅkhātāya balavavipassanāyāti attho. Na hi tadā vipassanupakkilesā uppajjantīti. Vipassakassāti ca vipassakassevāti eva-kāro luttaniddiṭṭho. Teneva vakkhati ‘‘sampattapaṭivedhassā’’tiādi. Diṭṭhiggāhādivatthubhāvena vipassanaṃ upakkilesantīti upakkilesā. Sampatto catusaccaphalapaṭivedho yena so sampattapaṭivedho, so ca sotāpannādīnaṃ aññataro hotīti āha ‘‘sotāpannādino’’ti. Apicāti ayaṃ vakkhamānasamuccayattho. Idañca ukkaṭṭhaniddesavasena vuttaṃ balavavipassanāpattassāpi anuppajjanato. Sampattapaṭivedhassāti vā balavipassanāpattaṃ sandhāya vuttaṃ. Sopi hi paṭivedhappattiyā āsannārahadese ṭhitattā sampattapaṭivedho nāma hoti. Evañca sati apicāti vuttasamuccayattho hoti. Atha vā api-saddo vuttasamuccayattho. Ca-saddo avuttasamuccayattho. Tena nikkhittakammaṭṭhānaṃ saṅgaṇhāti. Vipassanaṃ ārabhitvā antarā vosānaṃ āpannassāpi vipassanupakkilesā na uppajjanti. Vippaṭipannassāti sīlavipattiādivasena yathā tathā vippaṭipannakassa, garahitabbapaṭipannassāti attho. Atha vā vippaṭipannassāti vipassanābhāvanāsaṅkhātāya sammāpaṭipattiyā abhāvena virahitapaṭipattikassa.

1281. Vipassanāpaṭipattiyeva hi sasambhārā pubbabhāge sammāpaṭipatti, tadaññā vippaṭipatti, tenevassa visuddhipakkhe ‘‘sammāva paṭipannassā’’ti vuttaṃ. Sā ca nikkhittadhurassāpi hotīti imasmiṃ pakkhe nikkhittakammaṭṭhānopi imināva saṅgahito hotīti. Sammāva paṭipannassāti heṭṭhā vuttavidhānena sammā eva paṭipannassa, na vippaṭipannassa vā nikkhittadhurassa vā. Yuttayogassāti yuttena yogena, ñāṇena vā bhāvanamanuyuñjanasīlassa. Sā pana yuttayogitā samathavasenāpi hotīti tannivattanatthamāha ‘‘sadā vipassakassevā’’ti. Uppajjantīti etthāpi eva-kāro sambandhitabbo, tena na nuppajjantīti attho. Aññathā maggāmaggañāṇasseva asambhavato. Kirāti anussutiyaṃ. Sā panesā anussuti pāḷivaseneva āgatāti daṭṭhabbaṃ. Yathāha –

‘‘Kathaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati , obhāso dhammoti obhāsaṃ āvajjeti, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tathā aniccato manasikaroto ñāṇaṃ uppajjati…pe… pīti passaddhi sukhaṃ adhimokkho paggaho upaṭṭhānaṃ upekkhā nikanti uppajjati, nikanti dhammoti nikantiṃ āvajjeti, tato vikkhepo uddhaccaṃ, tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Dukkhato…pe… anattato upaṭṭhānaṃ yathābhūtaṃ nappajānātī’’ti (paṭi. ma. 2.6).



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1280. 然后显示当他以此幼观而观时生起十种观随烦恼而说"观的"等。"以此"意为以称为生灭随观的幼观,不是以称为坏随观等的幼观,也不是以称为厌随观等的强观的意思。因为那时观随烦恼不生起。"观者"的"者"字是省略说的。所以后说"已到通达"等。以见取等事而染污观故为随烦恼。已到四谛果通达者为已到通达,彼是预流等之一故说"预流等"。"又"是要说的集合义。此依最胜说因对已得强观者也不生。或"已到通达"是就已得强观说。因为彼也住于近阿罗汉通达处故名已到通达。如是则"又"是说集合义。或者"又"字是说集合义。"和"字是未说集合义。以彼摄舍业处。对开始观后中途停止者观随烦恼也不生。"邪行者"意为依戒缺失等如是邪行者,即应呵责行者的意思。或者"邪行者"意为以无称为观修的正行而缺乏行者。
1281. 因为观行即是具资粮的前分正行,除彼外是邪行,所以在清净品说"正行者"。彼也属于舍轭者故在此品舍业处者也以此摄。"正行者"意为如前说方式正行者,不是邪行者或舍轭者。"勤修者"意为以适合的修习,或以智常习修行者。但彼勤修也依止故为避彼说"常观者"。"生起"此中也应关联"者"字,意为不是不生起。否则道非道智不可能。"据说"是依传闻。但彼传闻应知唯依圣典而来。如说：
"如何是法掉举所执持的心?对无常作意时生起光明,思惟'光明是法',由此散乱掉举,以彼掉举执持的心不如实知无常的现起。苦...等...无我的现起不如实知。如是对无常作意时生起智...等...喜、轻安、乐、胜解、精进、住立、舍、欲求,思惟'欲求是法',由此散乱掉举,以彼掉举执持的心不如实知无常的现起。苦...等...无我的现起不如实知。"

1282. Idāni tesaṃ obhāsādīnaṃ sarūpavibhāvanatthaṃ tesu uppannesu vipassanāya upakkilissanākārañca dassetuṃ ‘‘vipassanāyā’’tiādi vuttaṃ. Vipassanāya obhāsoti vipassanācittasamuṭṭhitaṃ, sasantatipatitautusamuṭṭhānañca bhāsuraṃ rūpaṃ. Tattha vipassanācittasamuṭṭhānaṃ yogino sarīraṭṭhameva pabhassaraṃ hutvā tiṭṭhati, itaraṃ sarīraṃ muñcitvā ñāṇānubhāvānurūpaṃ samantato pharati, taṃ tasseva paññāyati, tena phuṭṭhokāse rūpagatampi passati. Passanto ca cakkhuviññāṇena passati, udāhu manoviññāṇenāti vīmaṃsitabbametanti vadanti. Ācariyadhammapālattherena pana ‘‘dibbacakkhulābhino viya taṃ manoviññāṇaviññeyyamevāti yuttaṃ viya dissatī’’ti (visuddhi. mahā. 2.733) vuttaṃ.

1283-4.Maggappatto phalappatto, ahamasmīti gaṇhatīti ‘‘na vata me ito pubbe evarūpo obhāso uppannapubbo, addhā ariyamaggaṃ pattosmi, phalaṃ sacchākāsi’’nti amaggaṃyeva ‘‘maggo’’ti gaṇhāti. Tassevaṃ pana gaṇhatoti tassa amaggaṃyeva ‘‘maggo’’ti gaṇhantassa. Vipassanāvīthīti paṭipāṭiyā pavattamānā vipassanāva ukkantā nāma hoti, yogino ‘‘maggaṃ pattosmī’’ti adhimānena vissaṭṭhattā. Vipassanāvīthintipi pāṭho, tassevaṃ gaṇhato vipassanā tatoyeva vīthiṃ ukkantā nāma hotīti attho. Obhāsameva so bhikkhu, assādento nisīdatīti so bhikkhu attanā āraddhaṃ vipassanaṃ vissajjetvā obhāsameva lobhavasena vā diṭṭhivasena vā assādento nisīdati. So kho panāyaṃ obhāso kassaci bhikkhuno pallaṅkaṭṭhānamattameva obhāsento uppajjati, kassaci antogabbhaṃ, kassaci bahigabbhaṃ, kassaci sakalavihāraṃ gāvutaṃ aḍḍhayojanaṃ yojanaṃ dviyojanaṃ tiyojanaṃ, kassaci pathavītalato paṭṭhāya yāva akaniṭṭhabrahmalokā ekālokaṃ kurumāno, yathā samuddamhi yojanamatte macchakacchapā paññāyanti, evaṃ uppajjanti. Bhagavato pana dasasahassilokadhātuṃ obhāsento udapādi.

1285.Vipassanāpītīti vipassanācittasampayuttā pīti. Khuddikādikā heṭṭhā vaṇṇitāyeva, ayañca pañcavidhā pīti udayabbayānupassanāya vīthipaṭipannāya anukkamena uppajjati. Matthakappattena pana udayabbayañāṇena saddhiṃ pharaṇāpītiyeva hoti. Upacārappanakkhaṇato aññadāpi hi pharaṇāpīti hotiyevāti. Tena vuttaṃ aṭṭhakathāyaṃ ‘‘sakalasarīraṃ pūrayamānā uppajjatī’’ti (visuddhi. 2.734; dha. sa. aṭṭha. 1.dhammuddesavāra jhānaṅgarāsivaṇṇanā).

1286-7.Yogino…pe… honti hīti yassāyaṃ passaddhi uppannā, tassa yogino rattiṭṭhāne vā divāṭṭhāne vā nisinnassa kāyacittāni passaddhāneva honti, neva daratho hotīti attho. Passaddhiādīni cha yugaḷāni aññamaññayogīnīti passaddhiyā uppannāya itarāpi uppannāyeva hontīti kiccadassanamukhena tā sabbāpi dassento ‘‘lahūni cā’’tiādimāha. Ettha ca kāya-ggahaṇena rūpakāyassāpi gahaṇaṃ veditabbaṃ, na vedanādikkhandhattayasseva. Kāyapassaddhiādayo hi rūpakāyassāpi darathādinimmaddakāti. Kammaññāneva hontīti na kevalaṃ kammaññāneva suvisadāni ujukāniyeva honti, avinābhāvitāya pana tadubhayaṃ visuṃ na vuttaṃ. Kāyacittānaṃ passaddhādibhāvo ca tesaṃ apassaddhādihetubhūtānaṃ uddhaccādithinamiddhādidiṭṭhimānādisesanīvaraṇādiassaddhiyādimāyāsāṭheyyādisaṃkilesadhammānaṃ viddhaṃsanavaseneva tadā vipassanācittuppādassa pavattanato.

1288-

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1282. 现在为显示彼等光明等的自性和在彼等生起时观的染污行相而说"观的"等。"观的光明"意为观心所生和落入自相续温所生的光辉色。其中观心所生者只住于修习者身体而成光明,其他者舍身而随智威力遍满四方,彼只对他显现,在彼触处也见色。有人说应观察见时是以眼识见还是以意识见。但阿阇黎法护长老说"如得天眼者彼似乎只是意识所知为适当"。
1283-4."执取'我是已得道已得果'"意为"我以前从未有如此光明生起,必定我已得圣道,已证果"而执取非道为"道"。"他如是执取"意为他执取非道为"道"。"出离观路"意为次第转起的观即名出离,因瑜伽行者以"我已得道"的增上慢而舍。也读作"观路",意为他如是执取时观即名从彼出离路。"彼比丘只是享受光明而坐"意为彼比丘舍自己已开始的观而只是以贪或以见享受光明而坐。而此光明对某些比丘只照亮结跏趺坐处而生,对某些照内室,对某些照室外,对某些照全寺一伽浮多半由旬一由旬二由旬三由旬,对某些从地面直至色究竟梵天界作一光明而生,如大海一由旬处鱼龟显现一样。但对世尊生起照亮一万世界。
1285."观喜"意为与观心相应的喜。小喜等已在前说明,而此五种喜在生灭随观进入路时次第生起。但与达顶点的生灭智俱只有遍满喜。因为在近行定等时也有遍满喜。所以在注释中说"生起充满全身"。
1286-7."修习者...等...因为"意为对此轻安生起的修习者,在夜住处或日住处坐时身心只有轻安,即无热恼的意思。"轻安等六对是相互伴随"意为轻安生起时其他也已生起,以作用之门显示彼等一切而说"轻快等"。此中以"身"摄取色身也应知,不只是受等三蕴。因为身轻安等也镇伏色身的热恼等。"适业"意为不只是适业而且清净正直,但因不相离故不别说彼二。而身心成为轻安等是由于那时观心生起以破除掉举等、昏沉睡眠等、见慢等、余盖等、不信等、诳诈等染污法而转起,彼等是不轻安等的因。
1288-

90. Manussānaṃ ayanti mānusī, manussayogyakāmasukharati. Tādisehi manussavisesehi anubhavitabbatānativattanato dibbaratipi saṅgahitā, mānusīsadisatāya, kāmasukhabhāvena dibbā rati vā mānusī, tassā atikkantatāya na mānusīti amānusī, taṃ amānusiṃ. Suññāgāranti yaṃ kiñci vivittaṃ senāsanaṃ, vipassanaṃ eva vā, sāpi hi niccabhāvādisuññatāya, yogino sukhasannissayatāya ca ‘‘suññāgāra’’nti vattabbataṃ labhati. Cittassa anupasamakarānaṃ kilesānaṃ vigamena santacittassa saṃsāre bhayassa ikkhanena bhikkhuno sammā ñāyena rūpārūpadhammānaṃ udayabbayānupassanādivasena te vipassato sammasato sammāraddhavipassanānaṃ manussānaṃ visayatāya amānusī vipassanāpītisukhasaññitā rati hotīti ayamettha gāthāya saṅkhepattho. Dutiyagāthā pana udayabbayañāṇameva sandhāya vuttā. Tattha yato yatoti rūpato, arūpato vā.



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1290."属于人的"意为人的,适合人的欲乐喜。因为不超越应由如是特殊人所体验故也摄天喜,因与人的相似,或以欲乐性天喜为人的,因超越彼故非人的为超人的,彼超人的。"空屋"意为任何远离的住处,或观,因为彼也以常性等空性,以及对修习者为乐所依而得称为"空屋"。由灭除不能令心寂止的烦恼而心寂静,由见轮回的怖畏而比丘以正理依色无色法的生灭随观等方式观察思维彼等,对已正开始观的人们为境界,有称为观喜乐的超人喜,此是此偈的略义。但第二偈是就生灭智说。其中"从从"意为从色,或从无色。


1291.Ñāṇādayoti ñāṇasaddhādayo satta. Vuttanayenāti ‘‘ñāṇanti vipassanāñāṇaṃ, saddhāti vipassanācittasampayuttā saddhā’’tiādinā vuttanayānusārena vipassanāvaseneva ñeyyā. Tattha ñāṇaṃ rūpārūpadhamme udayabbayānupassanāvasena tulayantassa tīrentassa vissaṭṭhaindavajiramiva avigatavegaṃ tikhiṇaṃ sūraṃ ativisadaṃ uppajjati. Tathā hi tena yogī ‘‘maggaṃ pattosmī’’ti maññati. Saddhāti kilesakālusiyāpagamena cittacetasikānaṃ atisayapasādabhūtā balavatī saddhā, na pana kammaphalaṃ, ratanattayaṃ vā saddahanavasena pavattā. Satipi sūpaṭṭhitā acalā pabbatarājasadisā uppajjati. Imissā ca uppannāya so yaṃ yaṃ ṭhānaṃ paccavekkhati, taṃ taṃ ṭhānamassa anupavisitvā okkhanditvā pakkhanditvā paribhaṇḍabhūtassa yathākammūpagañāṇassa upaṭṭhahante paralokavisayattā vaṇṇāyatanavisayamatītanti dibbacakkhuno paraloko viya satiyā upaṭṭhāti. Sukhaṃ pana sakalasarīraṃ abhisandamānaṃ atipaṇītaṃ uppajjati. Tasmiñhi uppanne taṃsamuṭṭhitehi atipaṇītehi rūpehi sabbo kāyo pariphuṭo, paribrūhito ca hoti. Upekkhā pana vipassanupekkhā ceva āvajjanupekkhā ca. Tattha vicinitavicayattā saṅkhārānaṃ vicinane majjhattabhāvena ṭhitā vipassanupekkhā. Sā pana atthato tathāpavattā tatramajjhattupekkhāva. Manodvārāvajjanacittasampayuttā vedanā āvajjane ajjhupekkhanavasena pavattiyā āvajjanupekkhāti vuccati. Duvidhā panesā tadā uppajjati. Tathā hi tasmiṃ samaye sabbasaṅkhārānaṃ udayabbaye majjhattabhūtā vipassanupekkhā balavatī uppajjati, manodvāre āvajjanupekkhāpi. Sā hissa taṃ taṃ ṭhānaṃ āvajjantassa vissaṭṭhaindavajiramiva, pattapuṭe pakkhandatattanārāco viya ca sūrā tikhiṇā hutvā pavattati. Vīriyampi asithilamanaccāraddhaṃ sampayuttadhamme kilesapakkhato kosajjapakkhato paggaṇhantaṃ supaggahitamuppajjati, nikanti ca obhāsādipaṭimaṇḍitāya vipassanāya ālayaṃ kurumānā bhāvanāya sātisayappavattiyā sukhumā santākārā uppajjati. Yā kilesoti pariggahitumpi na yuttā. Yathā ca obhāse, evaṃ etesupi aññasmiṃ uppanne yogāvacaro ‘‘na vata me ito pubbe evarūpā pīti uppannapubbā, evarūpā passaddhi ñāṇaṃ saddhā sati sukhaṃ upekkhā vīriyaṃ nikanti uppannapubbā, addhā maggaphalappattosmī’’ti gaṇhāti, tassevaṃ gaṇhato vipassanā vīthiukkantā nāma hoti. So teyeva assādento nisīdati. Ime ca pana vipassanupakkilesā yebhuyyena samathavipassanālābhino uppajjanti. So samāpattivikkhambhitānaṃ kilesānaṃ asamudācārato ‘‘arahā aha’’nti cittaṃ uppādetīti.

1292-3.Upaklesassa vatthutoti nippariyāyato diṭṭhimānataṇhā idha upakkilesā tesaṃ vatthuto uppattiṭṭhānatāya, na sabhāvato akusalattā. Yathā pana obhāsādayo, evaṃ nikantipi diṭṭhiggāhādīnaṃ ṭhānaṃ hotīti vatthubhāvopissā yujjateva. Taṃtamāvajjamānassa, bhāvanā parihāyatīti taṃ taṃ obhāsādikaṃ āvajjamānassa diṭṭhimānataṇhāvasena ‘‘mama obhāso’’tiādiggāhaṃ pavattentassa bhāvanā vīthiṃ okkamitvā parivaṭṭati. Appaṃ sutametassāti appassuto.

1294-

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1291."智等"意为智、信等七。"如说方式"意为依"智为观智,信为与观心相应的信"等所说方式只依观而知。其中智对衡量判定色无色法依生灭随观时如未失动力的因陀罗金刚般锐利勇猛极明净而生。如是以彼瑜伽行者想"我已得道"。信为因离烦恼浊而为心心所极净的强信,不是依信业果或三宝而转。念也善住而生如山王不动。此生起时他思惟任何处,彼处对他如具围绕的随业趣智进入跃入冲入而现起,因为是他世境故超越颜色处境,如天眼对他世,念对他现起。但乐生起极妙遍流全身。彼生起时以彼所生极妙色遍满和增长全身。舍则是观舍和转向舍。其中因思择诸行已由于思择而住于中舍为观舍。但彼依义即如是转起的处中舍。与意门转向心相应的受因在转向时以舍转起故说为转向舍。此二种那时生起。如是那时对诸行的生灭成为中舍的强观舍生起,也有意门转向舍。因为他转向任何处时如放出的因陀罗金刚,如投入叶篮的热铁针般勇猛锐利而转。精进也生起不松不过度,从烦恼分懈怠分善持相应法。欲求对以光明等庄严的观作执着,因修习殊胜转起而生起细微寂静行相,不应把握为烦恼。如在光明,如是在此等其他生起时瑜伽行者"我以前从未有如是喜生起,从未有如是轻安、智、信、念、乐、舍、精进、欲求生起,必定我已得道果"而执取,他如是执取时观即名出离路。他只是享受彼等而坐。而此等观随烦恼多生于得止观者。他因被定镇伏的烦恼不现行而生起"我是阿罗汉"的心。
1292-3."随烦恼事"意为无譬喻说见慢爱在此为随烦恼,因为是彼等的生处故,不是以自性因是不善故。但如光明等,如是欲求也是见取等的处故适合为事性。"转向彼彼,修习衰退"意为转向彼彼光明等,以见慢爱方式转起"我的光明"等执时,修习入路而退转。"少闻"意为此人少闻。
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7. Bahussuto pana obhāsādīsu uppannesu ‘‘ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo’’ti vā, sace obhāso attā bhaveyya, attāti gahetuṃ vaṭṭeyya, anattā ca panāyaṃ attāti gahito, tasmā ‘‘so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, udayabbayapaṭipīḷanaṭṭhena dukkho’’tiādinā samanupassati, so evaṃ samanupassanto upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo, upakkilesavinimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. Tena vuttaṃ ‘‘sabbobhāsādayo’’tiādi. Maggāmaggesu ñāṇanti maggāmaggañāṇaṃ, maggāmaggañāṇadassanavisuddhīti vuttaṃ hoti. Maggāmaggañāṇadassanavisuddhipattiyā ca tena yoginā tiṇṇaṃ saccānañca vavatthānaṃ kataṃ hoti. Kathaṃ? Diṭṭhivisuddhiyā tāva nāmarūpavavatthāpanena dukkhasaccavavatthānaṃ kataṃ hoti, kaṅkhāvitaraṇavisuddhiyā paccayapariggahena samudayasaccassa vavatthānaṃ. Abhidhammanayasmiñhi sabbakilesā, kammañca samudayasaccaṃ, imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammā maggassa avadhāraṇena maggasaccaṃ. Tadupāyabhūtassa hi maggassa avadhāraṇena taṃ avadhāritamevāti evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Maggāmaggañāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

21. Ekavīsatimo paricchedo

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā

1298.Aṭṭhañāṇavasenevāti udayabbayañāṇādīnaṃ aṭṭhannaṃ ñāṇānaṃ vasena. Vipassanācārassa matthakappattiyā saṅkhārupekkhāñāṇaṃ sikhāpattā vipassanā. Sikhāpatti panassā udayabbayañāṇādīnaṃ aṭṭhañāṇānaṃ vasenāti āha ‘‘aṭṭhañāṇavasenā’’ti. Navamanti saccānulomikañāṇaṃ. Iti udayabbayādīni aṭṭha, idañca navamañāṇaṃ paṭipadāñāṇadassananti pavuccati. Paṭipajjati etāya ariyamaggoti paṭipadā, udayabbayādīnaṃ jānanaṭṭhena, paccakkhato dassanaṭṭhena ñāṇadassanañcāti katvā.

1299. Tāni pana ñāṇāni sarūpato dassetuṃ ‘‘aṭṭha ñāṇānī’’tiādi vuttaṃ. Tattha udayabbayānupassanāñāṇaṃ kiñcāpi tīraṇapariññāya patiṭṭhaṃ, tathāpi yathāvuttaṭṭhena paṭipadāñāṇadassanampi hotiyevāti tampi idha vuttaṃ. Itarattha pana uppannamattaṃ appaguṇaṃ sandhāya vuttaṃ. Appaguṇañhi niccasaññādipahānasiddhiyā pahānapariññāya adhiṭṭhānabhūtaṃ. Yato tadadhigamena aṭṭhārasasu mahāvipassanāsu ekaccā adhigatāva honti. Na hi udayabbayānaṃ paccakkhato paṭivedhena vinā sāmaññākārānaṃ tīraṇamattena sātisayaṃ paṭipakkhappahānaṃ sambhavati. Asati ca paṭipakkhappahāne kuto ñāṇādīnaṃ vajiramiva avihatavegatā tikhiṇavisadāditā vā, tasmā paguṇabhāvappattaṃ udayabbayañāṇaṃ pahānapariññāpakkhiyameva daṭṭhabbaṃ.

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7. 但多闻者在光明等生起时"此我光明生起,但彼是无常、有为、缘生、尽法、灭法、离欲法、灭法"或"若光明是我,应可执为我,但此非我而执为我,故彼以不随欲义为无我,以有已无义为无常,以生灭逼迫义为苦"等如是观察,他如是观察而解开随烦恼缠结,光明等法非道,而离随烦恼入路的观智是道,如是确定道与非道。所以说"一切光明等"等。"于道非道智"为道非道智,即说道非道智见清净。由得道非道智见清净,彼瑜伽行者也确定三谛。如何?首先以见清净确定名色而确定苦谛,以度疑清净摄取缘而确定集谛。因为在阿毗达磨法中一切烦恼和业是集谛,在此道非道智见清净中由正确确定道而得道谛。因为由确定彼方便的道而彼已确定,如是只由世间智而确定三谛。
如是名为阿毗达磨义显
阿毗达磨入门复注
道非道智见清净释义竟。
第二十一品
行道智见清净释义
1298."只依八智"意为依生灭智等八智。因观行达顶点故行舍智为达顶观。而彼达顶是依生灭智等八智故说"依八智"。"第九"为随顺谛智。如是生灭等八和此第九智说为行道智见。以此行圣道故为行道,以了知生灭等义、以现见义为智见。
1299. 但为显示彼等智的自性而说"八智"等。其中生灭随观智虽是审察遍知的住处,但以如说义也是行道智见故此中也说彼。但在其他处说是就刚生起未熟练。因为未熟练由断常想等成就故为断遍知的住处。由此获得时十八大观有些已得。因为无亲证生灭而只以审察共相不能殊胜断对治。无断对治时何来如金刚般未失动力的锐利明净等性,所以应见已得熟练的生灭智属于断遍知分。
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2.Bhaṅgeti saṅkhārānaṃ bhaṅge. Yathābhūtadassāvī bhāyati etasmāti bhayaṃ, tebhūmakadhammā, tesu bhayato upatiṭṭhantesu bhāyitabbākāraggāhiñāṇaṃ bhayeñāṇaṃ. Tathā hetaṃ ‘‘bhayatupaṭṭhānañāṇa’’nti vuccati. Muccituṃ icchatīti muccitukamyaṃ, cittaṃ, puggalo vā, tassa bhāvo muccitukamyatā, taṃ pana ñāṇamevāti āha ‘‘ñāṇaṃ muccitukamyatā’’ti. Puna paṭisaṅkhānākārena pavattaṃ ñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ. Nirapekkhatāya saṅkhārānaṃ upekkhanavasena pavattaṃ ñāṇaṃ saṅkhārupekkhāñāṇaṃ. Gāthābandhatthaṃ pana visandhiniddeso. Oḷārikoḷārikassa saccapaṭicchādakatamassa vigamanena saccapaṭivedhānukūlattā saccānulomikaṃ. Taṃ pana idanti āha ‘‘saccānulomañāṇanti, anulomaṃ pavuccatī’’ti.



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2."坏"意为诸行的坏。如实见者畏惧于此为怖,三地法,在彼等现起为可怖时取可怖行相的智为怖畏智。因为如是彼说为"怖畏现起智"。欲脱为欲脱,心或补特伽罗,彼的状态为欲脱性,但彼即是智故说"智为欲脱性"。再以审察行相转起的智为审察随观智。以无顾恋而以舍诸行方式转起的智为行舍智。但为偈颂义而不相连说。由粗粗的覆蔽谛最胜离去故随顺通达谛故为随顺谛。但彼是此故说"随顺谛智为,说为随顺"。


1303. Nanu ca udayabbayañāṇassa pageva siddhattā kimatthaṃ puna tatthāpi abhiyogoti ce? Aniccādilakkhaṇasallakkhaṇatthaṃ. Udayabbayañāṇañhi heṭṭhā dasahi upakkilesehi upakkiliṭṭhaṃ hutvā yāthāvasarasato tilakkhaṇaṃ sallakkhetuṃ nāsakkhi, upakkilesavinimuttaṃ pana sakkoti, tasmā lakkhaṇasallakkhaṇatthaṃ puna tattheva yogo kātabbo. Lakkhaṇāni cassa udayabbayādīnaṃ amanasikārā, santatiiriyāpathaghanachannatāya ca nopaṭṭhahanti, tasmā udayabbayaṃ manasi katvā santatiṃ ugghāṭetvā aniccalakkhaṇaṃ, abhiṇhapīḷanaṃ pariggahetvā iriyāpathaṃ ugghāṭetvā dukkhalakkhaṇaṃ, dhātuyo vinibbhujitvā ghanavinibbhogaṃ katvā anattalakkhaṇañca sallakkhetvā ‘‘aniccā dukkhā anattā’’ti saṅkhārā punappunaṃ sammasitabbā. Tassevaṃ tulayato tīrayato yadā saṅkhāragataṃ attano lahuupaṭṭhānena, ñāṇassa ca tikkhatāya tirohituppādādibhedaṃ bhijjamānameva upaṭṭhāti, bhaṅgeyeva tassa ñāṇaṃ santiṭṭhati, tadā bhaṅgānupassanā nāma vipassanāñāṇaṃ adhigataṃ hoti. Tassa tadeva saṅkhāranirodhārammaṇabhaṅgānupassanaṃ āsevantassa yadā sabbabhavayonigatiṭṭhitinivāsesu saṅkhārā bhijjanasabhāvatāya yakkharakkhasādayo viya mahābhayaṃ hutvā upaṭṭhahanti, tadāssa bhayatupaṭṭhānañāṇaṃ adhigataṃ hoti. Kiṃ panidaṃ ñāṇaṃ bhāyatīti? Na bhāyati. Tañhi ‘‘atītā saṅkhārā niruddhā, paccuppannā nirujjhanti, anāgatā nirujjhissantī’’ti tīraṇamattameva hoti, byasanāpannānaṃ pana sabbasaṅkhārānaṃ bhayato upaṭṭhitānaṃ gahaṇena bhayatupaṭṭhānañāṇanti vuccatīti.


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1303. 若问生灭智已先成就,为何再于彼处精勤?为观察无常等相。因为生灭智在前为十种随烦恼所染而不能如实完全观察三相,但离随烦恼则能,所以为观察相而应再于彼处精勤。而由不作意生灭等,由相续威仪聚掩蔽故彼相不现起,所以作意生灭而开显相续而观察无常相,把握数数逼迫而开显威仪而观察苦相,分离诸界而分解聚而观察无我相后,应再再思维诸行"无常、苦、无我"。他如是衡量判定时,当诸行以自身易现起,以智锐利而现起只是破坏而隐没生起等差别,彼智住于坏时,即已获得名为坏随观的观智。当他修习以彼行灭为所缘的坏随观时,诸行在一切有、生、趣、住、居以破坏为自性而如夜叉罗刹等现为大怖畏,那时他已获得怖畏现起智。但此智是畏惧吗?不畏惧。因为彼只是判断"过去诸行已灭,现在正灭,未来将灭",但因把握遭遇灾难的一切诸行现起为可怖故说为怖畏现起智。


Tassa taṃ bhayatupaṭṭhānañāṇaṃ āsevantassa yadā sabbabhavagatesu saṅkhāresu tāṇaṃ vā leṇaṃ vā parāyaṇaṃ vā na paññāyati, ukkhittāsiko viya paccāmitto sādīnavā eva saṅkhārā upaṭṭhahanti, tassa saṅkhārānaṃ ādīnavameva passantassa ādīnavañāṇaṃ nāma uppannaṃ hoti. Tassevaṃ sabbasaṅkhāre ādīnavato passantassa yadā tibhavapariyāpannesu nibbedo uppajjati, ukkaṇṭhā saṇṭhahanti, sabbasaṅkhāravisaṃyutte santipade abhiratiṃ paṭilabhati, tadāssa nibbidānupassanaṃ nāma ñāṇaṃ uppannaṃ hoti. Tassa yadā iminā nibbidāñāṇena sabbasaṅkhāresu nibbindantassa ekasaṅkhārepi cittaṃ na sajjati, sabbasmā saṅkhārato sappamukhagatassa viya maṇḍūkassa muccitukāmatā uppajjati, tadā muccitukamyatāñāṇaṃ nāma uppannaṃ hoti. Tassevaṃ sabbasaṅkhārehi muccitukāmassa niccasukhasubhaattākārena pana upaṭṭhituṃ asamatthataṃ pāpetvā muccanassa upāyasampādanatthaṃ aniccantikatādīhi aniccalakkhaṇaṃ, abhiṇhapaṭipīḷanatādīhi dukkhalakkhaṇaṃ, ajaññakatādīhi paṭikkūlataṃ, tucchatādīhi anattalakkhaṇañca āropetvā sabbasaṅkhāragataṃ pariggaṇhantassa paṭisaṅkhānupassanāñāṇaṃ nāma uppannaṃ hoti. Tena panevaṃ pariggahitasaṅkhārena yā sā ‘‘suññamidaṃ attena vā attaniyena vā’’tiādinā dvikoṭikādibhedā suññatā vuttā, sā pariggahetabbā. Tassevaṃ suññato disvā tilakkhaṇaṃ āropetvā sammasantassa yadā bhayañca nandiñca vippahāya vissaṭṭhabhariyassa viya saṅkhāragatesu upekkhā santiṭṭhati, tīsu bhavesu cittaṃ na sampasāriyati, tadāssa saṅkhārupekkhāñāṇaṃ nāma uppannaṃ hoti. Taṃ panetaṃ yāva nibbānaṃ na passati, tāva disākāko viya kūpakayaṭṭhiṃ punappunaṃ saṅkhārameva anabhimatampi nissāya saṅkhāravicinanepi majjhattameva hutvā tiṭṭhati. Tena vuttaṃ ‘‘etesu pana ñāṇesū’’tiādi.

1306.Vipassanā…pe… vuṭṭhānagāminīti sikhaṃ uttamabhāvaṃ pattattā sikhāpattā. Vuṭṭhānaṃ gacchatīti vuṭṭhānagāminī. ‘‘Vuṭṭhāna’’nti hi bahiddhā nimittabhūtā abhiniviṭṭhavatthuto ceva ajjhattappavattato ca vuṭṭhahanato maggo vuccati, taṃ gacchatīti vuṭṭhānagāminī, maggena saddhiṃ ghaṭīyatīti attho.

1307.Tanti yaṃ sikhāpattā vipassanā saccānulomañāṇanti ca vuccati, taṃ saṅkhārupekkhāñāṇaṃ. Āsevantassāti punappunaṃ sammasanavasena sevantassa bhāventassa bahulīkarontassa. Tassa hi adhimokkhasaddhā bhāvanāvasena balavatarā nibbattissati, vīriyaṃ supaggahitaṃ paṭipakkhavidhamanasamatthaṃ hoti, ārammaṇābhimukhabhāvena sati supatiṭṭhitā hoti, passaddhisukhānaṃ sātisayatāya cittaṃ susamāhitaṃ, tatova anulomañāṇuppattiyā paccayo bhavituṃ samatthā tikkhatamā saṅkhārupekkhā uppajjati.

1308-12.Aniccā…pe… votarateva sāti aniccādīsu ekena ākārena sammasantī sattakkhattuṃ pavattitvā bhijjantī bhavaṅgaṃ otiṇṇā nāma hoti, tato paraṃ bhavaṅgavāroti katvā . Saṅkhārupekkhākatanayenāti aniccādinā ārammaṇakaraṇavaseneva saṅkhārupekkhāya katanayena, na sammasitanayena. Tenāha ‘‘aniccādi…pe… kurumāna’’nti. Bhavaṅgāvaṭṭanaṃ katvāti bhavaṅgassa nivattanaṃ katvā cittassa bhavaṅgavasena pavattituṃ adatvā. Parikammanti maggassa parikammattā paṭisaṅkhārakattā. Upacāranti maggassa āsannattā, samīpacārittā vā.

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他修习彼怖畏现起智时,当一切有中诸行不显现为救护、藏处或归依,诸行只现为过患如举剑的敌人,他只见诸行过患时名为生起过患智。他如是见一切诸行为过患时,当生起厌离三有,住立厌倦,获得乐于离一切诸行的寂静处时,名为生起厌离随观智。当他以此厌离智厌离一切诸行时心不著一行,如青蛙遇到蛇头而生起欲从一切行脱离时,名为生起欲解脱智。他如是欲从一切诸行解脱,为使不能以常乐净我行相现起而成就解脱方便,以无常性等说明无常相,以数数逼迫等说明苦相,以不可爱等说明厌恶,以空等说明无我相而摄取一切诸行时,名为生起审察随观智。以如是摄取诸行,应摄取所说"此空无我或我所"等二边等差别的空性。他如是见空而说明三相思维时,当舍怖畏和喜乐而住于舍诸行如舍弃重担,心不伸向三有时,名为生起行舍智。但此直到不见涅槃,如寻方乌鸦依桅杆般一再依不爱的诸行而在思择诸行时只是住于中舍。所以说"在此等智"等。
1306."观...等...入起道"意为因达顶点故达顶。去入起故为入起道。因为"入起"说为从外所缘所执着事及内转起而出起的道,去彼故为入起道,意为与道相应。
1307."彼"意为达顶观也说为随顺谛智的彼行舍智。"修习"意为以再再思维方式修习、培育、多作。因为他的胜解信由修习而生起更强,精进善持能破除对治,念由向所缘而善住立,由轻安乐殊胜故心善等持,由此能为生起随顺智缘的极锐利行舍生起。
1308-12."无常...等...确实下入"意为以无常等一行相思维七次转起而灭即名入有分,此后是有分时故。"依行舍所作方式"意为只依行舍以无常等作所缘的方式,非思维方式。所以说"作无常等"。"转有分"意为转有分,不令心依有分转起。"遍作"意为因是道的遍作、准备。"近行"意为因近于道,或近行性。
1313-

6. Anulomattaṃ sayameva vadati ‘‘purimāna’’ntiādinā. Idañhi aniccalakkhaṇādivasena saṅkhāre ārabbha pavattattā, ‘‘udayabbayavantānaṃyeva vata dhammānaṃ udayabbayañāṇaṃ uppādavaye addasā’’ti ca ‘‘bhaṅgavantānaṃyeva vata bhaṅgānupassanaṃ bhaṅgamaddasā’’ti ca ‘‘sabhayaṃyeva vata bhayatupaṭṭhānassa bhayato upaṭṭhita’’nti ca ‘‘sādīnaveyeva vata ādīnavānupassanaṃ ādīnavamaddasā’’ti ca ‘‘nibbinditabbeyeva vata nibbidāñāṇaṃ nibbinda’’nti ca ‘‘muccitabbamhiyeva vata muccitukamyatāñāṇaṃ muccitukāmaṃ jāta’’nti ca ‘‘paṭisaṅkhātabbameva vata paṭisaṅkhāñāṇena paṭisaṅkhāta’’nti ca ‘‘upekkhitabbaṃyeva vata saṅkhārupekkhāya upekkhita’’nti ca atthato vadamānaṃ viya imesañca aṭṭhannaṃ ñāṇānaṃ katakiccatāya anulometi sabbāsaṃyeva vipassanānaṃ lakkhaṇattayasammasanakiccattā, tathā upari ca ariyamagge sattatiṃsāya bodhipakkhiyadhammānaṃ tāya paṭipadāya pattabbatāya. Na hi anulomañāṇe thūlathūlasaccapaṭicchādakasaṃkilesavikkhambhanavasena appavattante gotrabhuñāṇaṃ uppajjati, gotrabhuñāṇe ca anuppanne maggañāṇaṃ na uppajjati, tasmā purimapacchimānaṃ bhāgānaṃ anulomattā ‘‘anulomanti saññita’’nti. Tenevāti heṭṭhimañāṇānaṃ anulomamukhena, upari bodhipakkhiyānaṃ anulomanato ca. Saccānulomañāṇanti pavuccati maggasaccassa anulomikattā. Vuṭṭhānagāminiyāti saṅkhārārammaṇāya vuṭṭhānagāminiyā vipassanāya. Pariyosānanti purimā koṭi. Saṅkhārārammaṇavipassanāsu hi ayaṃ visesato vuṭṭhānagāminivipassanāti. Asaṅkhatārammaṇaṃ pana sabbena sabbaṃ ariyamaggasaṅkhātaṃ vuṭṭhānaṃ gacchati upetīti. Tatopi hi visesato ‘‘vuṭṭhānagāminivipassanā’’ti vattabbataṃ labhatīti āha ‘‘ñeyyaṃ sabbappakārenā’’tiādi.

1317-8.Kittitāti thomitā, ariyamaggādhiṭṭhānatāya mahantānaṃ sīlakkhandhādīnaṃ esanato gavesanato mahesinā sammāsambuddhena. Santakilesatāya santā. Yoganti bhāvanaṃ, bhāvanābhiyogaṃ vā.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Paṭipadāñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

22. Bāvīsatimo paricchedo

Ñāṇadassanavisuddhiniddesavaṇṇanā

1319-21. Idāni ñāṇadassanavisuddhiyā niddese anuppatte sā yassa ñāṇassa anantaraṃ uppajjati, taṃ tāva dassento ‘‘ito para’’ntiādimāha. Ito paranti ito anulomañāṇato upari. Āvajjaniyaṭhānattāti āvajjanakiccaṃ karontaṃ kiriyamanodhātu viya maggassa āvajjanaṭṭhāne ṭhitattā abbohārikameva ubhayavisuddhilakkhaṇābhāvato. Kiñcāpi evaṃ, tathāpi vuṭṭhānagāminivipassanāya pariyosānattā vipassanāpakkhiyamevāti āha ‘‘vipassanāya sotasmiṃ, patitattā vipassanā’’ti. Etenassa paṭipadāñāṇadassanavisuddhibhajanaṃ dasseti.



我来为您直译这段巴利文：
6. 自说随顺性以"前"等。因为此依无常相等方式缘诸行而转起,如"确实见生灭法的生灭智见生灭"、"确实见坏法的坏随观见坏"、"确实见可怖的怖畏现起为怖"、"确实见过患的过患随观见过患"、"确实见应厌的厌离智厌离"、"确实见应脱的欲脱智成为欲脱"、"确实见应审察的审察智审察"、"确实见应舍的行舍舍"等义说,此八智由作已所作而随顺,因为一切观的任务是思维三相,如是上面圣道中由彼行道而得三十七菩提分法。因为不以随顺智以粗粗覆蔽谛烦恼镇伏方式转起时种姓智不生,种姓智不生时道智不生,所以由前后分随顺性故"称为随顺"。"由彼"意为经由随顺下智,及随顺上面菩提分。说为随顺谛智因为随顺道谛。"入起道"意为缘诸行的入起道观。"终"意为前边。因为在缘诸行观中此特别是入起道观。但完全趣向以无为为所缘称为入起的圣道故。因为由此也特别得说为"入起道观"故说"应知一切方式"等。
1317-8."被赞"意为被称赞,因为以圣道为住处寻求大戒蕴等故为大仙正等觉者。因寂烦恼故寂。"修习"意为修习,或修习精勤。
如是名为阿毗达磨义显
阿毗达磨入门复注
行道智见清净释义竟。
第二十二品
智见清净释义
1319-21. 现在到智见清净释义时,首先显示它在哪个智之后生起而说"此后"等。"此后"意为此随顺智上。"转向处"意为因住于如作转向作用的唯作意界对道的转向处故无两清净相而只是不相应。虽如是,但因是入起道观的终点故也属于观分,所以说"落于观流故是观"。以此显示它属于行道智见清净。

1322. Puthujjanesu bhavaṃ pothujjanikaṃ, tadeva gottaṃ ariyehi asammissā puthujjanasamaññāti pothujjanikagottaṃ. Ekavaṃsajānañhi samānā samaññā ‘‘gotta’’nti vuccati, gaṃ tāyati buddhiṃ, abhidhānañca ekaṃsikavisayatāya rakkhatīti katvā. Vā-saddo vakkhamānatthavikappane. Abhibhuyya pavattito gotrabhūti sambandho. Gottaṃ vuccati nibbānaṃ ‘‘ariyo’’ti buddhiyā, abhidhānassa ca tāyanato pavattanatoti adhippāyo. Tato bhavatīti tato gottato ārammaṇapaccayato bhavati. Iti-saddo cettha hetuttho daṭṭhabbo. Tena yasmā tato bhavati, tasmā gotrabhūti attho.

1323-5. Ñāṇadassanavisuddhi eva ñāṇadassanasuddhikaṃ. Taṃ sampādetuṃ panicchatā tena bhikkhunā yaṃ aññaṃ kiñcipi kātabbaṃ, taṃ natthīti sambandho. Kasmā natthīti ce āha ‘‘yaṃ hī’’tiādi. ‘‘Katamevā’’ti vutte ‘‘katha’’nti anuyogassa upaṭṭhitattā ‘‘anulomāvasānaṃ hī’’tiādinā taṃ samattheti.

1326-7. Evaṃ uppannaanulomañāṇassa panassa etehi tīhipi anulomañāṇehi attano balānurūpena thūlathūle saccapaṭicchādakatamamhi antaradhāpite sabbasaṅkhāragate cittaṃ na pakkhandati , na laggati, padumapalāsato udakaṃ viya patikuṭati pativaṭṭati, sabbaṃ nimittārammaṇampi sabbaṃ pavattārammaṇampi palibodhato upaṭṭhāti, athassa sabbasmiṃ nimittappavattārammaṇe palibodhato upaṭṭhite dutiyassa vā tatiyassa vā anulomañāṇassa anantaraṃ gotrabhuñāṇaṃ uppajjati. Tenāha ‘‘tassā’’tiādi. Paṭhamāvajjanañceva paṭhamābhogatāpi cāti paṭhamāvajjanaṃ paṭhamābhogabhūtaṃ. Sakatthe hi ayaṃ tā-paccayoti. Tattha āvajjanaṃ cittasantānassa pariṇāmanavasena, ābhogo attano ābhujanavasena daṭṭhabbo.

1328-33.Anantarādīhīti anantarasamanantaraāsevanaupanissayanatthivigatavasena chahi paccayehi. Muddhanti muddhabhūtaṃ. Ekantikatāya ekavārameva ca uppajjanato punarāvattābhāvena pana anāvattaṃ. Anāvajjanampi cāti anāvajjanampisamānaṃ. Saññaṃ datvā viyāti ‘‘evaṃ uppajjāhī’’ti saññaṃ datvā viya. Anibbiddhapubbanti apadālitapubbaṃ. Viddhaṃsentovāti vināsento eva. Jāyatīti nibbattati. Ettha ca imaṃ upamaṃ āharanti – eko kira issāso aṭṭhausabhamatte padese phalakasataṃ ṭhapāpetvā vatthena mukhaṃ veṭhetvā saraṃ sannayhitvā cakkayante aṭṭhāsi, añño puriso cakkayantaṃ āvijjhitvā yadā issāsassa phalakaṃ abhimukhaṃ hoti, tadā tattha daṇḍakena saññaṃ deti. Issāso daṇḍakasaññaṃ amuñcitvāva saraṃ khipitvā phalakasatanibbijjhati. Tattha daṇḍakasaññaṃ dento viya gotrabhuñāṇaṃ, issāso viya maggañāṇaṃ, daṇḍakasaññaṃ amuñcitvāva phalakasataṃ nibbijjhanaṃ viya maggañāṇassa gotrabhuñāṇena dinnasaññaṃ amuñcitvāva nibbānaṃ ārammaṇaṃ katvā anibbiddhapubbānaṃ apadālitapubbānaṃ lobhadosamohakkhandhānaṃ nibbijjhananti.

1335-8.Anāmatagga…pe… mahodadhinti aṭṭhamabhavato paṭṭhāya nibbattakaṃ aññātakoṭiṃ saṃsāravaṭṭadukkhamahāsamuddaṃ. Pāṇātipātādipañcaverāni ceva pañcavīsati mahābhayāni cāti sabbaverabhayāni. Anekepi ānisaṃseti ratanattaye niviṭṭhasaddhādike ānisaṃse. Ādimaggenāti sotāpattimaggasaṅkhātena paṭhamamaggena. Paṭhamamaggañāṇavaṇṇanā.

1339.Tassevānantaranti tassa anantaraṃyeva. Dvepi tīṇi vāti nātitikkhapaññassa dve, tikkhapaññassa tīṇi phalacittāni.

1340-

我来为您直译这段巴利文：
1322. 在凡夫中存在为凡夫性,彼即种性,与圣者不混的凡夫共称为凡夫种性。因为同一族系的共称说为"种性",护智慧,以确定境护称谓。或字在将说义中选择。胜起而转为种姓住,是关联。说涅槃为种性,因为护持"圣者"之智和称谓而转起是意趣。从彼生意为从彼种性作所缘缘而生。此中应见此字为因义。以彼意为因为从彼生故为种姓住。
1323-5. 智见清净即智见清净分。欲成就彼的比丘无须作其他任何事是关联。若问为何无须说"何已作"等。因现起"如何"问故以"随顺终"等证成彼。
1326-7. 如是生起随顺智者以此三随顺智随自力量令粗粗覆蔽谛最胜消失时,心不跃入一切诸行,不著,如莲叶上水般退缩返回,一切相所缘一切转起所缘现为障碍,如是一切相转起所缘现为障碍时在第二或第三随顺智之后生起种姓智。所以说"彼"等。"首次转向及首次反转"意为作为首次转向和首次反转。因为此是自义之tā缀。其中转向以心相续转变方式,反转以自转向方式应见。
1328-33."以无间等"意为以无间、等无间、修习、亲依止、无有、离去六缘。"顶"意为作为顶。因确定性和只一次生起而无再转故为不转。"且无转"意为也无转。"如给相"意为如给"如是生起"相。"未曾贯通"意为未曾破坏。"确实毁坏"意为确实灭尽。"生"意为生起。此中举此譬喻-据说一射手令置百块木板在八优沙婆处,缠布脸面,系箭站在轮轴,另一人转轮轴,当木板对向射手时以棒给相。射手不舍棒相射箭贯通百木板。其中如给棒相为种姓智,如射手为道智,如不舍棒相贯通百木板为道智不舍种姓智所给相而以涅槃为所缘贯通未曾贯通未曾破坏的贪瞋痴蕴。
1335-8."无始...等...大海"意为从第八有起的不知边际轮回苦大海。"一切怨畏"意为杀生等五怨及二十五大畏。"诸多功德"意为对三宝住立信等功德。"以初道"意为以称为初道的预流道。初道智释。
1339."彼之无间"意为彼之无间。"二或三"意为不极利慧二,利慧三果心。
1340-

3.‘‘Ajānitvāvadanti te’’ti vatvā tattha kāraṇaṃ dassetuṃ ‘‘ekassā’’tiādi vuttaṃ. Pañcamaṃ maggacittanti imināva chaṭṭhassa abhāvadīpanena ‘‘ekaṃ phalacitta’’nti vadato godattattherassa vādopi paṭikkhitto.

1344.‘‘Ettāvatā’’ti paṭhamamaggassa uppattianantaraṃ phalassa uppattimattena. Sotāpannoti vuccatīti sotāpanno nāma dutiyo ariyapuggaloti vuccati. So devarajjacakkavattirajjādipamādaṭṭhānaṃ āgamma bhusaṃ pamattopi hutvā kāmasugatiyaṃ sattakkhattumeva sandhāvitvā saṃsaritvā dukkhassantakaraṇasamattho hoti. Yathāha –

‘‘Kiñcāpi te honti bhusaṃ pamattā,

Na te bhavaṃ aṭṭhamamādiyantī’’ti. (khu. pā. 6.9; su. ni. 232; netti. 115);

Rūpārūpalokesu pana na tathā niyamoti ācariyā.

1347.Phalādīnanti ādi-saddena pahīnakilesādike saṅgaṇhāti. Tathā ca ‘‘iminā vatāhaṃ maggena āgato’’ti paṭhamaṃ maggaṃ paccavekkhati, tato ‘‘ayaṃ me ānisaṃso laddho’’ti phalaṃ paccavekkhati, tato ‘‘ime nāma me kilesā pahīnā’’ti pahīnakilese paccavekkhati, tato ‘‘ime nāma me kilesā avasiṭṭhā’’ti uparimaggattayavajjhe kilese paccavekkhati, avasāne ‘‘ayaṃ me dhammo ārammaṇato paṭividdho’’ti amataṃ nibbānaṃ paccavekkhati. Iti sotāpannassa pañca paccavekkhaṇañāṇāni honti. Yathā ca sotāpannassa, evaṃ sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthi. Evaṃ sabbānipi ekūnavīsati paccavekkhaṇañāṇāni. Tenāha ‘‘paccavekkhaṇañāṇāni, bhavantekūnavīsatī’’ti.

1348-50. Yāsaṃ paccavekkhaṇavasena imāni ñāṇāni pavattanti, tā dassetuṃ ‘‘maggo phalañcā’’tiādimāha. Ukkaṭṭhaparicchedoyeva ceso. Pahīnāvasiṭṭhakilesapaccavekkhaṇañhi sekhānampi hoti vā na vā. Na hi sabbeva tattha samatthā honti. Teneva hi mahānāmo bhagavantaṃ pucchi ‘‘ko su nāma me dhammo ajjhattaṃ appahīno, yena me ekadā lobhadhammāpi cittaṃ pariyādāya tiṭṭhantī’’tiādi (ma. ni. 1.175). Yogamārabhateti tasmiṃyeva vā āsane nisinno, aparena vā samayena kāmarāgabyāpādānaṃ tanubhāvakarāya sakadāgāmimaggasaṅkhātāya dutiyāya bhūmiyā adhigamatthāya vipassanāyogaṃ karoti, dutiyabhāvo cassa desanāvasena, uppattivasena ca veditabbo. Sampayuttānaṃ pana nissayabhāvena te dhammā bhavanti etthāti bhūmi, yasmā vā samānepi lokuttarabhāve sayampi bhavati, na nibbānaṃ viya apātubhūtaṃ, tasmāpi ‘‘bhūmī’’ti vuccati. Ñāṇena parimajjatīti tena tenākārena indriyānaṃ tikkhatarataṃ sampādetvā, balabojjhaṅgānañca paṭutarabhāvaṃ sādhetvā lakkhaṇattayaṃ tīraṇavasena parimajjati.

1351-2. Tattha aparāparaṃ ñāṇaṃ cārento parivatteti. Tenāha ‘‘vipassanāvīthiṃ ogāhatī’’ti. Heṭṭhā vuttanayenāti udayabbayañāṇādīnaṃ uppādane vuttanayeneva. Gotrabhussa anantaranti ettha gotrabhu viya gotrabhu. Paṭhamamaggapurecārikañāṇañhi puthujjanagottābhibhavanato, ariyagottabhavanato ca nippariyāyato ‘‘gotrabhū’’ti vuccati, idaṃ pana taṃsadisatāya pariyāyato gotrabhu. Ekaccasaṃkilesavisuddhiyā, pana accantavisuddhiyā ārammaṇakaraṇato ca ‘‘vodāna’’nti vuccati. Tenāha paṭṭhāne ‘‘anulomaṃ vodānassa anantarapaccayena paccayo’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
3."他们不知而说"后,为显示其中原因而说"一"等。"第五道心"以此即显示无第六,也反驳说"一果心"的狗达多长老的说法。
1344."如是"意为初道生起后只由果生起。说为预流者意为说为第二圣者。他虽来到天王、转轮王等放逸处而极放逸,但在欲善趣只流转轮回七次即能作苦的终结。如说：
"虽然他们极放逸,
不取第八有。"
但诸阿阇黎说在色无色界不如是决定。
1347."果等"中等字摄已断烦恼等。如是首先观察"我以此道而来"的初道,然后观察"我得此功德"的果,然后观察"我已断此等烦恼"的已断烦恼,然后观察"我余此等烦恼"的上三道所断烦恼,最后观察"我所缘通达此法"的不死涅槃。如是预流者有五观察智。如预流者,一来者不还者亦然。但阿罗汉无所谓观察余烦恼。如是一切共十九观察智。所以说"观察智,有十九"。
1348-50. 为显示由观察彼等而此等智转起而说"道及果"等。这只是最上限定。因为已断余烦恼观察有学也有或无。因为不是一切都能。所以摩诃男问世尊"我内何法未断,以此贪法有时征服我心而住"等。"作修习"意为或坐在彼座,或于他时为证得称为一来道的第二地而作观修习以令欲贪瞋恚变薄,应知彼第二性依说法和生起。但相应法以作依止彼等法于此故为地,或因虽同出世性自己也生,非如涅槃不显现,所以也说为"地"。"以智抚摩"意为成就诸根更锐利,成办诸力觉支更锐利性而以判断方式抚摩三相。
1351-2. 于彼导引更上智而转。所以说"入观路"。"如前说方式"意为如生起生灭智等所说方式。"种姓住之无间"此中如种姓住为种姓住。因为初道前导智以超越凡夫种性,生圣种性故无譬喻说为"种姓住",但此因相似彼故譬喻为种姓住。但因某些烦恼清净,以究竟清净为所缘故说为"清净"。所以发趣论说"随顺是清净的无间缘"。

1.417). Yasmā pana paṭisambhidāmagge ‘‘uppādādiabhibhavanaṭṭhaṃ upādāya aṭṭha gotrabhudhammā samādhivasena uppajjanti, dasa gotrabhudhammā vipassanāvasena uppajjantī’’tiādīsu (paṭi. ma. 1.60) gotrabhunāmavaseneva āgataṃ, tasmā idhāpi ‘‘gotrabhussa anantara’’nti vuttaṃ gottasaṅkhātanibbānato bhūtanti katvā. Dutiyamaggañāṇavaṇṇanā.

1355-7.Yanti yasmā. Sakidevāti ekavārameva. Imaṃ lokaṃ āgantvāti iminā pañcasu sakadāgāmīsu cattāro vajjetvā ekova gahito. Ekacco hi idha sakadāgāmiphalaṃ patvā idheva parinibbāyati, ekacco idha patvā devaloke parinibbāyati, ekacco devaloke patvā tattheva parinibbāyati, ekacco devaloke patvā idhūpapajjitvā parinibbāyatīti ime cattāropi idha na gahitā. Yo pana idha patvā devaloke yāvatāyukaṃ vasitvā idhūpapajjitvā parinibbāyati, ayamekova idha gahitoti. Antakaro bhaveti dukkhassantakaro bhaveyya, bhave vā antakaro bhavassa antakaroti attho. Tatiyāya bhūmiyā pattiyāti sambandho. Byāpādakāmarāgānaṃpahānāyāti tesaṃyeva sakadāgāmimaggena tanukarānaṃ saṃyojanānaṃ niravasesappahānāya. Tatiyamaggañāṇavaṇṇanā.

1363-7. Paṭisandhivasena kāmabhavassa anāgamanato anāgāmī. Tenāha ‘‘tattheva parinibbāyī’’ti. Tatthevāti suddhāvāse vā aññattha vā yattha uppanno, tattheva parinibbāyi. Anāvattisabhāvoti tasmā lokā idha paṭisandhiggahaṇavasena imaṃ lokaṃ punarāgamanābhāvato anāvattanasabhāvo, buddhadassanatheradassanadhammassavanānaṃ panatthāya āgamanaṃ hotiyeva. Rūparāgādipahānāyāti rūparāgaarūparāgamānauddhaccaavijjāsaṅkhātānaṃ pañcannaṃ uddhambhāgiyasaṃyojanānaṃ niravasesappahānāya. Viddhaṃsāyāti vināsāya. Catutthamaggañāṇavaṇṇanā.

1371-4.Mahākhīṇāsavoti mahānubhāvato nibaddhapūjāvacanametaṃ, na upādāyavacanaṃ ‘‘yathā mahāmoggallāno’’ti. Na hi cūḷakhīṇāsavo nāma atthi. Anuppatto sadattho sakattho, pūjattho vā etenāti anuppattasadattho, sadatthoti ca arahattaṃ veditabbaṃ. Tañhi attupanibandhanaṭṭhena, attānaṃ avijahanaṭṭhena, attano paramatthaṭṭhena ca attano atthattā ‘‘sadattho’’ti vuccati. Khīṇāni dasapi bhavasaṃyojanāni etassāti khīṇasaṃyojano. Dakkhiṇaṃ arahatīti dakkhiṇeyyo. Catassopīti sotāpattimaggo sakadāgāmimaggo anāgāmimaggo arahattamaggoti catassopi. Visuddhikāmenāti attano visuddhiṃ icchantena. Tapoyeva dhanamassāti tapodhano, tena.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Ñāṇadassanavisuddhiniddesavaṇṇanā niṭṭhitā.

23. Tevīsatimo paricchedo

Kilesappahānakathāvaṇṇanā



我来为您直译这段巴利文：
1.417. 因为在无碍解道中"取超越生起等义八种姓住法依定生起,十种姓住法依观生起"等是以种姓住名而来,所以此中也说"种姓住之无间",因为从称为种的涅槃而生。第二道智释。
1355-7."彼"意为因彼。"一次"意为只一次。"来此世"以此取五种一来者中之一,略去四种。因为某者在此得一来果在此般涅槃,某者在此得后在天界般涅槃,某者在天界得在彼般涅槃,某者在天界得后生此般涅槃,此四者此中不取。但在此得后在天界尽寿住后生此般涅槃,只此一者此中取。"作终者"意为应作苦终者,或作有终者意为作有终。"为得第三地"是关联。"为断瞋欲贪"意为为断彼等一来道所薄的结无余。第三道智释。
1363-7. 以不来欲有结生故为不还。所以说"在彼般涅槃"。"在彼"意为在净居或他处生处即在彼般涅槃。"不还性"意为从彼世不以结生方式再来此世故为不还性,但为见佛见长老闻法而来是有的。"为断色贪等"意为为无余断称为色贪、无色贪、慢、掉举、无明的五上分结。"为毁"意为为灭。第四道智释。
1371-4."大漏尽"此因大威力而为常恭敬语,非如"如大目犍连"般为相对语。因为无所谓小漏尽。"已达自利"意为已达自利或恭敬利,应知自利即阿罗汉。彼因系属自义、不离自义、自最上义故而为自的利故说为"自利"。"尽结"意为尽十有结者。"应供"意为应供养。"四"意为预流道、一来道、不还道、阿罗汉道四。"欲清净"意为欲自己清净。"以苦行为财"意为以苦行为财者,以彼。
如是名为阿毗达磨义显
阿毗达磨入门复注
智见清净释义竟。
第二十三品
烦恼断说释

1375. Idāni imissāyeva catutthañāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ yena ye dhammā pahātabbā, tesaṃ pahānañca abhisamayakāle pariññādikiccāni ca dassetuṃ ‘‘etesu yena ye dhammā’’tiādi āraddhaṃ . Ye dhammāti ye saṃkilesadhammā. Saṃyojanādīsu khandhehi khandhānaṃ, phalena kammassa, dukkhena vā sattānaṃ saṃyojanaṭṭhena bandhanaṭṭhena saṃyojanāni. Sampayuttadhammānaṃ vibādhanaṭṭhena, upatāpanaṭṭhena, saṃkiliṭṭhatāya ca kilesā. Abhinivesādivasena micchāviparītaṃ pavattanato micchāsabhāvāti micchattā. Loke dhammā, lokapariyāpannā dhammā, lokappavattiyaṃ sati anuparamadhammattā vāti lokadhammā. Maccherassa bhāvo, kammaṃ vāti macchariyaṃ. Viparītaṭṭhena vipallāsā. Nāmakāyassa ca rūpakāyassa ca ganthanato ganthā. Ariyehi agantabbā, ayuttā gatīti vā agati. Āsavantīti āsavā, ābhavaggato sabbamokāsalokaṃ, āgotrabhuto sabbe dhamme byāpetvā pavattantīti attho, āsavanti saṃsāradukkhanti vā āsavā, cakkhādīhi vā saṃvarāsaṃvaradvārehi sattasantāne āsavanti vaṇato yūsāni sandanti viyāti āsavā, āsavanti vā etehi cittāni visayesūti āsavā. Saṃsāramahāsāgarappattihananato oghā viyāti oghā. Heṭṭhā vuttanayena yojanato yogā. Nivārenti lokiyalokuttaraguṇavisesādhigamanti nīvaraṇāni. Aniccādidhammasabhāvaṃ atikkamma parato asabhāvato āmasantīti parāmāsā. Maṇḍūkaṃ pannago viya ārammaṇaṃ bhusaṃ ādiyantīti upādānāni. Appahīnabhāvena sattasantāne anusenti mūsikavisaṃ viya anurūpakāraṇaṃ labhitvā uppajjantīti anusayā. Cittassa malīnabhāvakaraṇaṭṭhena malā. Akusalakammāni ca tāni duggatīnaṃ pathā cāti akusalakammapathā. Idha pana kammapathabhāvaṃ appattānaṃ taṃsabhāvato gahaṇaṃ daṭṭhabbaṃ. Cittaṃ uppajjati etthāti cittuppādo, cetasikarāsi, akusalo ca so cittuppādo cāti akusalacittuppādo.

Kāmabhavato uparikoṭṭhāsabhāvato tatiyamaggappattiyā uddhaṃ bhajitabbato, sevitabbato cāti uddhambhāgā, rūpārūpabhavā, tesaṃ hitāni tatthuppajjanakhandhādiyojanatoti uddhambhāgiyāni, tāniyeva saṃyojanānīti uddhambhāgiyasaṃyojanāni. Rūpārūpabhavato heṭṭhimakoṭṭhāsabhāvato tatthuppādakilesānaṃ appahīnabhāvena tatiyamaggappattiyā heṭṭhā bhajitabbato vā adhobhāgā, kāmabhavā, tesaṃ hitāni saṃyojanānīti adhobhāgiyasaṃyojanānīti.

Imesu pana dasasu rūpabhavasaṃyojanaṃ, arūpabhavasaṃyojanaṃ, kāmabhavasaṃyojanañca atthato lobhova, sakkāyadiṭṭhisīlabbataparāmāsāpi diṭṭhiyeva, tasmā dhammato satta saṃyojanāni.

Micchāsaṅkappo micchāvāyāmo micchāsamādhīti tathā pavattānaṃ vitakkavīriyasamādhīnamadhivacanaṃ. Micchāvācādayo tayo tathā pavattā cetanā. Micchāsati pana cittuppādo. Micchāñāṇaṃ tathā pavatto moho. Micchāvimutti lokathūpikādīsu mokkhoti pavattamicchāgāho.

Kāraṇūpacārenāti lābhahetuko lābho, alābhahetuko alābhotiādinā kāriyassa kāraṇavasena upacaraṇena. Lokadhammaggahaṇanti lokadhammaggahaṇena gahaṇaṃ.

Āvāse macchariyaṃ, āvāsahetukaṃ vā macchariyanti āvāsamacchariyaṃ. Evaṃ kulamacchariyādīnipi. Tattha āvāsoti vihārādi. Kulanti upaṭṭhākakulaṃ, ñātikulañca. Lābhoti paccayalābhoyeva. Vaṇṇoti sarīravaṇṇo ca guṇavaṇṇo ca. Dhammoti āgamo, adhigamo ca.


我来为您直译这段巴利文：
1375. 现在为了了知此第四智即智见清净的威力,为显示应以何断何法,及彼等断与现观时遍知等作用而开始说"以此等何断何法"等。"何法"意为何染污法。在结等中,以蕴系蕴、以果系业、或以苦系有情之义为系缚义故为"结"。以障碍相应法之义,以热恼之义,及以染污性故为"烦恼"。因颠倒执著等而邪倒转起故为邪性故为"邪性"。世间法、属世间法,或因世间转起而无止息法性故为"世间法"。悭的状态或业为"悭"。以颠倒义故为"颠倒"。因系缚名身和色身故为"系"。圣者不应去或不正当去处故为"恶趣"。流出故为"漏",意为从有顶遍及一切处世间,从种姓遍及一切法而转起,或流出轮回苦故为漏,或从眼等防护不防护门如疮漏液流于有情相续故为漏,或由此等心流向境故为漏。因冲击轮回大海故如暴流为"暴流"。如前说方式系缚故为"轭"。障碍证得世出世功德殊胜故为"盖"。超越无常等法自性而执取非自性故为"执"。如蛇执蛙而强取所缘故为"取"。因未断故随眠于有情相续如鼠毒得适当因缘而生故为"随眠"。以令心污秽义故为"垢"。不善业及彼等恶趣道故为"不善业道"。但此中应见取未达业道性的彼性。心生起于此故为心生起,心所聚,及不善与心生起故为"不善心生起"。
因超过欲有为上分,由证第三道应修习、应亲近故为"上分",色无色有,对彼有益因系彼处生蕴等故为"上分的",彼等即结故为"上分结"。因低于色无色有为下分,或由于彼处生烦恼未断故由证第三道应修习故为"下分",欲有,对彼有益诸结故为"下分结"。
在此十中,色有结、无色有结、欲有结在义上只是贪,有身见戒禁取也只是见,所以法上七结。
邪思惟邪精进邪定是如是转起的寻精进定的名称。邪语等三是如是转起的思。但邪念是心生起。邪智是如是转起的痴。邪解脱是在世塔等起邪执为解脱。
"以因譬喻"意为以利得因为利得、无利得因为无利得等以果的因方式譬喻。"世间法摄"意为以世间法摄而摄。
住处悭或因住


‘‘Tayo’’ti vatthuṃ abhinditvā vuttaṃ, bhinditvā ca pana vuccamāne dvādasa honti.

Abhisajjanūpanayhanavasena pavattanato abhijjhābyāpādānaṃ kāyaganthatā daṭṭhabbā. ‘‘Idameva saccaṃ moghamañña’’nti evaṃ avatthumhi pavatto abhiniveso idaṃsaccābhiniveso. Sīlabbataparāmāsaidaṃsaccābhinivesakāyaganthā cettha atthato diṭṭhiyeva, tasmā dhammato tayo kāyaganthā.

‘‘Chandadosamohabhayānī’’ti agatikāraṇattā vuttaṃ, chandādīhi pana akattabbakaraṇaṃ, kattabbākaraṇañca agati nāma.

Āsavesu kāmarāgabhavarāgā atthato lobhoti dhammato tayo āsavā.

Tesamevāti kāmarāgādīnameva. Te hi ogho viya attani patite apāyasamuddaṃ pāpenti, saṃsāradukkhato ca sīsaṃ ukkhipituṃ na denti, khandhādīni ca khandhādīhi yojenti.

Kāmupādānādīnīti kāmupādānadiṭṭhupādānasīlabbatupādānaattavādupādānāni. Diṭṭhupādānādīni cettha tathā pavattā diṭṭhiyeva, kāmupādānaṃ lobhoti dhammato dve upādānāni.

Sattānusayāti ettha yadi appahīnaṭṭhena sattasantāne anusentīti anusayā. Kasmā satteva vuttā, nanu aññesampi kilesānaṃ appahīnabhāvo vijjatīti? Na mayaṃ appahīnamattena anusayaṃ vadāma, kintu appahīnabhāvena thāmagatakilesā anusayāti, thāmagamanañca nesaṃ aññehi asādhāraṇo sabhāvo daṭṭhabbo. Tathā hi dhammasabhāvavedinā tathāgatena imeyeva anusayā vuttā, kāmarāgoyeva anusayo kāmarāgānusayo. Evaṃ sesesupi. Apare pana ‘‘kāmarāgassa anusayo’’tiādinibbacanaṃ vatvā kāmarāgādīnaṃ bījabhūtā attabhāvassa kilesasambhūtā kilesuppādanasatti anusayāti vaṇṇenti, tesaṃ matapaṭikkhepo idha papañcāvahattā anāhaṭo.

Pāṇassa atipāto pāṇātipāto, pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pāṇe pāṇasaññino jīvitindriyupacchedakappayogasamuṭṭhāpikā vadhakacetanā pāṇātipāto. Parabhaṇḍe tathāsaññino tadādāyakappayogasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Asaddhammakāmatāya kāyadvārappavattā agantabbaṭṭhānavītikkamacetanā kāmesumicchācāro. Abhūtaṃ vatthuṃ bhūtato paraṃ viññāpetukāmassa tathā viññāpanappayogasamuṭṭhāpikā cetanā musāvādo. So pana parassa atthabhedakarova kammapatho, itaro kammameva. Saṃkiliṭṭhacittassa parabhedanakāmatāya, attapiyakamyatāya vā parabhedakappayogasamuṭṭhāpikā cetanā pisuṇavācā. Sāpi dvīsu bhinnesuyeva kammapatho. Paramammacchedakappayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Anatthaviññāpanappayogasamuṭṭhāpikā saṃkiliṭṭhacetanā samphappalāpo nāma. So pana parehi gahiteyeva kammapatho hoti. ‘‘Aho vatedaṃ mama hotū’’ti evaṃ parabhaṇḍābhijjhāyanalakkhaṇā abhijjhā. ‘‘Aho vatāyaṃ satto vinasseyyā’’ti evaṃ manopadosalakkhaṇo byāpādo. ‘‘Natthi dinna’’ntiādinā nayena viparītadassanalakkhaṇā micchādiṭṭhi. Ettha ca natthikaahetukaakiriyadiṭṭhīhiyeva kammapathabhedo.


我来为您直译这段巴利文：
"三"意为不分事说,若分说则有十二。
应见贪瞋因以执著系缚方式转起故为身系。"唯此为真余为虚妄"如是在非事上转起的执著为此实执。此中戒禁取及此实执身系在义上只是见,所以法上三身系。
说"欲、瞋、痴、畏"因为是恶趣的原因,但以欲等作不应作、不作应作名为恶趣。
在诸漏中欲贪、有贪在义上是贪,所以法上三漏。
"彼等"意为欲贪等。因为彼等如暴流令落入者至恶趣海,不令从轮回苦举头,及以蕴等系蕴等。
"欲取等"意为欲取、见取、戒禁取、我语取。此中见取等是如是转起的见,欲取是贪,所以法上二取。
"七随眠"此中若因未断而随眠于有情相续为随眠,为何只说七,难道不存在其他烦恼的未断性吗?我们不只以未断而说随眠,而是以未断性有力烦恼为随眠,应见彼等的有力性是与他不共的自性。如是知法自性的如来只说此等随眠,欲贪即随眠为欲贪随眠。余亦如是。其他人则说"欲贪的随眠"等差别,说随眠是贪等的种子、自体所生烦恼、生烦恼的能力,因此处会成繁文所以不引彼等见的反驳。
生命的杀害为杀生,生命在言说上是有情,胜义上是命根。于彼生命有生命想而起断命根加行的杀害思为杀生。于他物如是想而起取彼加行的偷盗思为不与取。以欲不正法而起身门行于不应去处的超越思为欲邪行。欲令他知非真实事为真实者如是令知加行的思为妄语。但只以破他利益者为业道,余者只是业。染污心者以欲离间他,或欲自爱而起离间加行的思为离间语。此也只在两者分离时为业道。起伤害他加行的必粗思为粗语。起令知无义加行的染污思名为绮语。但此只在为他所取时为业道。"啊愿此物属于我"如是以贪求他物为相为贪。"啊愿此有情毁灭"如是以意瞋恚为相为瞋。以"无布施"等方式以颠倒见为相为邪见。此中只以无有见、无因见、无作见为业道的差别。


Imesu ca pāṇātipātādi tividhaṃ kāyakammameva. Taṃ kāyavacīdvāresuyeva uppajjati, na manodvāre. Tathā musāvādādi catubbidhaṃ vacīkammameva. Abhijjhādikaṃ pana tividhaṃ manokammameva. Taṃ tīsupi dvāresu pavattati. Dvārantaresupi pavattamānassa sakasakanāmāpariccāgo vuttoyeva. Dhammato cettha ādito satta cetanāsabhāvā, itare tayo cetanāsampayuttāti daṭṭhabbā. Mahāsāvajjaappasāvajjappayogādibhedo pana tattha tattha vuttanayena veditabbo.

Etānīti imāni maggañāṇāni. Yathāsambhavanti taṃtaṃmaggānurūpaṃ.

Apāyaṃ gacchanti etehīti apāyagamanīyā. Sesāti na apāyagamanīyā. Oḷārikāti tatiyamaggena pahātabbāvatthaṃ upādāya oḷārikā. Tenāha ‘‘sukhumā tatiyamaggañāṇavajjhā’’ti. Sukhumā kāmarāgapaṭighāti sambandho. Catutthamaggañāṇavajjhā evāti avadhāraṇena paṭhamamaggādivajjhataṃ nivatteti. Na hi rūparāgādīnaṃ apāyagāminiyāvatthāpi atthi, yato te paṭhamañāṇavajjhāpi siyunti.

Yattha yattha pana eva-saddena avadhāraṇaṃ akatvā yaṃ yaṃ dutiyañāṇavajjhanti vā tatiyañāṇavajjhanti vā catutthañāṇavajjhanti vā vakkhati, tattha tattha so so purimañāṇehi hatāpāyagamanīyādibhāvova hutvā upariñāṇavajjho hotīti veditabbo. Tena lobha…pe… catutthañāṇavajjhānīti ettha lobhādayo heṭṭhimamaggavajjhāpi honteva.

Yaseti parivāre.

Dukkhe sukhanti saññācittavipallāsāti sambandho.

Agatiyopaṭhamamaggañāṇavajjhāti kiñcāpi chandādayo taṇhādisabhāvā uparimaggavajjhā, tathāpi tammūlakassa akattabbakaraṇassa, kattabbākaraṇassa ca apāyagamanīyatāya paṭhamamaggañāṇavajjhā.

Katākatakusalākusalavisayaṃ yaṃ vippaṭisārabhūtaṃ kukkuccaṃ, taṃ idha tatiyañāṇavajjhaṃ vuttaṃ. Yaṃ pana ‘‘kukkuccapakatatāya āpattiṃ āpajjatī’’ti vuttaṃ kukkuccaṃ, taṃ sandhāya ‘‘kukkuccavicikicchā sotāpattimaggena pahīyantī’’ti (dha. sa. aṭṭha. 1176) dhammasaṅgaṇīaṭṭhakathāyaṃ vuttaṃ, tasmā dvinnaṃ vacanānaṃ ayaṃ adhippāyo veditabbo. Aññesupi edisesu ṭhānesu adhippāyova pariyesitabbo, na virodhato paccetabbaṃ. Oḷārikānavasesappahānaṃ vā sandhāya kukkuccassa paṭhamatatiyañāṇavajjhatā vuttā. Yaṃ pana arahato uppajjamānaṃ ‘‘bhagavatā paṭikkhittaṃ anuvasitvā anuvasitvā āvasathapiṇḍaṃ bhuñjitunti kukkuccāyanto na paṭiggahesī’’ti (pāci. 204) āgataṃ kukkuccaṃ, na taṃ nīvaraṇaṃ. Na hi nīvaraṇaṃ arahato uppajjati, nīvaraṇapatirūpakaṃ pana kappatīti vīmaṃsanabhūtaṃ vinayakukkuccaṃ nāma, taṃ tathāpavattacittuppādova.

Kāmarāgapaṭighānusayā anusahagatā tatiyañāṇavajjhā, oḷārikānaṃ pana dutiyañāṇavajjhatā heṭṭhā vuttanayāva.

Akusalacittuppāda-ggahaṇena cettha makkhapalāsamāyāsāṭheyyathambhasārambhādīnaṃ saṅgaho katoti daṭṭhabbaṃ.



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在此等中杀生等三是身业。它只在身语门生起,不在意门。如是妄语等四是语业。但贪等三是意业。它在三门都转起。在其他门转起者保持各自名称已说。此中法上前七是思自性,其余三应见是与思相应。但大罪小罪加行等差别应依各处所说方式了知。
"此等"意为此等道智。"随所宜"意为随顺各各道。
以此等去恶趣为恶趣趣向。"余"意为非恶趣趣向。"粗"意为就第三道应断分而言粗。所以说"细是第三道智所断"。细欲贪瞋是关联。"唯第四道智所断"以限定遮第一道等所断。因为色贪等连恶趣趣向分也无,由此彼等也可能是初智所断。
但凡未以"唯"字限定而说某某是第二智所断或第三智所断或第四智所断处,应知彼彼已成为前智所断恶趣趣向等后为上智所断。由此虽说贪等是第四智所断,贪等也是下道所断。
"众"意为眷属。
"苦为乐"想心颠倒是关联。
虽然欲等是渴爱等自性为上道所断,但恶趣却因以彼为根本的不作应作、作不应作为第一道智所断。
此中说已作未作善不善境的追悔性悔为第三智所断。但对说"为悔所败而犯戒"的悔,关于此在法集论注说"悔疑由预流道断",所以应知此二说的意趣。在其他类似处也应寻求意趣,不应从矛盾接受。或说悔的初道第三道所断性是就粗的无余断而言。但阿罗汉生起的"世尊禁止连续住宿受食时生悔而不受"所说的悔非盖。因为盖不生于阿罗汉,但许盖的似相,即律悔为审察性,彼即如是转起的心生起。
欲贪瞋随眠俱行是第三智所断,但粗的第二智所断如前说方式。
应见此中以不善心生起摄者摄藏恼、虚伪、诳、掉举、慢、激动等。

1376.Tena tenāti tena tena ghātakena saddhiṃ. Kiṃ panetāni ete dhamme ghātentāni atītānāgate ghātenti, udāhu paccuppanneti. Kiṃ panettha, yadi tāva atītānāgate, aphalo vāyāmo āpajjati. Kasmā? Pahātabbānaṃ tadā natthitāya. Atha paccuppanne, tathāpi aphalo vāyāmena saddhiṃ pahātabbānaṃ atthitāya. Athāpi kathañci pahānaṃ siyā, saṃkilesikā maggabhāvanā āpajjati pahātabbappahāyakānaṃ sahāvaṭṭhānato? Saccametaṃ, ye pana maggena asamugghāṭitattā kāraṇalābhe sati avassaṃ uppajjanārahā kilesā, te attano uppattiyā anuppattidhammataṃ āpādentāni etāni te anāgate ghātenti nāma.

1377-82.Pariññādīnikiccānīti pariññāpahānasacchikiriyābhāvanāvasena cattāri kiccāni. Vuttānīti ‘‘dukkhaṃ pariññeyya’’ntiādinā (saṃ. ni. 5.1099), ‘‘yo, bhikkhave, dukkhaṃ passatī’’tiādinā (saṃ. ni. 5.1100) ca vuttāni. Saccābhisamayeti catunnaṃ ariyasaccānaṃ paṭivijjhanakkhaṇe.

Yathāsabhāvatoti aviparītasabhāvena. ‘‘Jānitabbānī’’ti vatvā kathaṃ panetaṃ jānitabbaṃ, kathaṃ nāma ekekassa ñāṇassa ekakkhaṇe cattāri kiccāni sambhavanti. Na hi tādisaṃ kiñci loke diṭṭhaṃ atthi, na ca vacanaṃ labbhatīti codanaṃ manasi nidhāya tesaṃ jānanavidhiṃ upamāvasena tāva dassetuṃ ‘‘padīpo hī’’tiādi vuttaṃ. Vidaṃsetīti dasseti. Pariyādiyatīti khepeti.

1383-4.Pariññābhisamayenāti anavasesato paricchijja jānanasaṅkhātena paṭivijjhanena. Abhisametīti asammohavasena paṭivijjhati. Pahānābhisamayenevāti samucchedappahānasaṅkhātena paṭivijjhanena asammohatova abhisameti. Bhāvanāvidhināti sahajātādipaccayatāvasena bhāvanābhisamayavidhinā. Maggañāṇañhi sammāsaṅkappādivasena maggapubbabhāgabhāvanāsambhūtena ariyamaggabhāvanāsaṅkhātena paṭivijjhanena abhisametīti aṭṭhaṅgikaṃ maggaṃ asammohato paṭivijjhati. Tañhi sampayuttadhammesu sammohaṃ viddhaṃsentaṃ attanipi sammohaṃ viddhaṃsetiyeva. Nirodhanti nibbānaṃ. Sacchikarotīti paccakkhakaraṇavasena paṭivijjhati. ‘‘Nirodhaṃ sacchikarotī’’ti nirodhasaccamekaṃ ārammaṇapaṭivedhena cattāripi saccāni asammohapaṭivedhena maggañāṇaṃ paṭivijjhati.

Evaṃ yuttivasena vibhāvitaṃ ekapaṭivedhaṃ āgamenapi sādhetuṃ ‘‘vuttampi ceta’’ntiādi vuttaṃ. Maggasamaṅgissa ñāṇanti hi ‘‘yo nu kho, āvuso, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi, dukkhanirodhagāminipaṭipadampi so passatī’’ti (saṃ. ni. 5.1100) ekasaccadassanasamaṅgino aññasaccadassanasamaṅgibhāvavicāraṇāyaṃ tamatthaṃ sādhetuṃ āyasmatā gavampatittherena vuttaṃ. Aññathā kamābhisamaye sati purimadiṭṭhassa puna adassanato samudayādipassato dukkhādidassanaṃ puna avattabbaṃ siyā. Idāni panettha upamāsaṃsandanaṃ karonto āha ‘‘padīpo’’tiādi. Nissayābhāvahetutāya dukkhapariññāya vaṭṭijjhāpanasadisatā, paṭipakkhaviddhaṃsanatāya samudayappahānassa andhakāravināsanasadisatā, ñāṇālokaparibrūhanatāya maggabhāvanāya ālokavidaṃsanasadisatā, tena tena maggena yathā yathā nirodhassa sacchikiriyā, tathā tathā kilesasnehapariyādānaṃ hotīti nirodhasacchikiriyāya snehapariyādānasadisatā kāraṇūpacārena vuttā.

1385-

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1376."以彼彼"意为以彼彼断者。但此等是否断过去未来此等法,或现在?此中若是过去未来,则努力无果。为何?因所断彼时无故。若是现在,如是也与无果努力有所断。即使某种断有,修道成染污因所断能断俱住?此诚然,但因道未拔除故得因缘必定应生的烦恼,此等令彼成为不生法性,名为断彼等未来。
1377-82."遍知等作用"意为以遍知、断、证、修方式四作用。"已说"意为以"应遍知苦"等及"诸比丘,见苦者"等已说。"于谛现观"意为于四圣谛通达时。
"如自性"意为以不颠倒自性。说"应知"后,为何这应如何知,如何一一智一刹那有四作用?因为世间未见如是,也无言教故,为显示彼等知道而先以喻说"如灯"等。"照"意为显。"尽"意为灭。
1383-4. "以遍知现观"意为以称为无余了知的通达。"现观"意为以不痴方式通达。"唯以断现观"意为以称为断根断的通达而由不痴现观。"以修方式"意为以俱生等缘性修现观方式。因为道智以正思惟等由道前分修所生称为圣道修的通达而现观,故不痴通达八支道。因为彼灭相应法的痴也必定灭自己的痴。"灭"意为涅槃。"证"意为以现前方式通达。"证灭"者道智通达灭谛一以所缘通达,四谛以不痴通达。
如是以道理显已一通达,为以传承也成就而说"此亦说"等。因为"具道者智"是具一谛见者亦具余谛见的探究中为证彼义而长老牛主所说。否则若有次第现观,因不再见先见,则见集等者不应再说见苦等。现今于此作喻合说"灯"等。以无依因性遍知苦如烧灯芯,以破对治集断如灭黑暗,以增长智光道修如照光明,以彼彼道如是如是证灭则如是如是尽烦恼油,以因譬喻而说。
1385-;

6. Aparāyapi upamāya tamatthaṃ dassento āha ‘‘uggacchanto’’tiādi. Obhāsetīti pakāseti. Paṭihaññatīti paṭippassambheti. Etthāpi yathā sūriyo rūpagatāni obhāseti, evaṃ maggañāṇaṃ dukkhaṃ parijānāti. Yathā andhakāraṃ vināseti, evaṃ samudayaṃ pajahati. Yathā ālokaṃ dasseti, evaṃ sahajātādipaccayatāya maggaṃ bhāveti . Yathā sītaṃ paṭippassambheti, evaṃ sabbakilesadarathapariḷāhapaṭippassaddhibhūtaṃ nirodhaṃ sacchikarotīti upamāsaṃsandanaṃ daṭṭhabbaṃ.



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6. 以另一个譬喻显示彼义而说"升起"等。"照耀"意为显明。"驱散"意为止息。此中也应见譬喻配合:如太阳照耀诸色,如是道智遍知苦。如灭黑暗,如是断集。如显光明,如是以俱生等缘性修道。如止息寒冷,如是证灭为止息一切烦恼热恼热焰。


1388.Appetīti pappoti. Dukkhapariññāya sakkāyatīrasamatikkamabhāvato orimatīrappajahanasadisatā, maggabhāvanāya sattatiṃsabodhipakkhiyadhammavahanatāya bhaṇḍavahanasadisatā, ettāvatā paññābhāvanāya nānākilesaviddhaṃsanavasappavatto ānisaṃso dassito hotīti.

Ariyaphalasamāpattinirodhasamāpattiyopi panassā ānisaṃsāti daṭṭhabbaṃ. Tā pana saṅkhepato evaṃ daṭṭhabbā – ‘‘ariyaphalasamāpattī’’ti hi catunnampi phalaṭṭhānaṃ attano attano ariyaphalassa diṭṭhadhammasukhavihāratthaṃ nirodhe appanā. Cattāropi hi ariyapuggalā sakaṃ sakaṃ phalasamāpattiṃ samāpajjanti. Keci pana ‘‘anāgāmiarahantova samāpajjanti samādhismiṃ paripūrakāritāyā’’ti vadanti, taṃ akāraṇaṃ attanā paṭiladdhasamāpattisamāpajjane samādhismiṃ paripūrakāritāya kātabbābhāvato. Sabbaso asamucchinnakilesassa hi puthujjanassāpi attanā paṭiladdhalokiyasamāpattisamāpajjanaṃ labbhati, kimaṅgaṃ pana samucchinnekaccakilesānaṃ ariyānaṃ. Uparimā pana heṭṭhimaṃ pubbe paṭiladdhampi na samāpajjanti puggalantarabhāvaṃ upagatattā. Samugghāṭitakammakilesanirodhanena hi puthujjanehi viya sotāpannassa, sotāpannādīhi sakadāgāmiādīnaṃ puggalantarabhāvūpagamanaṃ atthi, anantaraphalattā ca lokuttarakusalānaṃ heṭṭhimato uparimo bhavantaragato viya hotīti tassa tassa ariyassa taṃ taṃ phalaṃ bhavaṅgasadisaṃ hoti, tasmā puggalantarabhāvūpagamanena paṭippassaddhattā natthi uparimassa heṭṭhimaphalasamāpattiyā samāpajjanaṃ, heṭṭhimo pana uparimaṃ na samāpajjati anadhigatattāti cattāropi puggalā sakasakaphalameva samāpajjanti. Taṃ pana samāpajjitukāmena ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantaraṃ phalasamāpattivasena nirodhe cittaṃ appeti. Phalasamāpattininnacittatāya cettha sekhassa phalameva uppajjati, na maggo. Añño eva hi vipassanācāro ariyamaggāvaho, añño phalasamāpattiāvaho.

Tathā hi ariyamaggavīthiyaṃ anulomañāṇāni anibbiddhapubbānaṃ thūlathūlalobhakkhandhādīnaṃ sātisayaṃ padālanena lokiyañāṇesu ukkaṃsapāramippattāni maggānukūlāni hutvā uppajjanti, phalasamāpattivīthiyaṃ pana tāni tena tena maggena tesaṃ tesaṃ kilesānaṃ samucchinnattā kilesavikkhambhane nirussukkāni kevalaṃ ariyānaṃ phalasamāpattisukhasamaṅgibhāvassa parikammappattāni hutvā uppajjantīti na tesaṃ kutoci vuṭṭhānasambhavo. Yato nesaṃ pacchimo saṅkhāranimittato vuṭṭhahitvā maggassa anantarapaccayo bhaveyya, teneva ca phalasamāpattiyā anantarapaccayabhūtaṃ ñāṇaṃ saṅkhārārammaṇameva hoti, na nibbānārammaṇanti veditabbaṃ. Pubbābhisaṅkhāravasena cassā pabandhavasena pavattiparicchinnakālāpagame bhavaṅgavasena tato vuṭṭhānañca veditabbaṃ.


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1388."达到"意为获得。遍知苦超越有身此岸性如舍弃此岸,修道运载三十七菩提分法如运载物品,至此显示修慧以破除种种烦恼方式转起的功德。
也应见圣果定和灭尽定是它的功德。彼等略说应如是见：因为"圣果定"是四果位者为现法乐住于各自圣果而在灭中入定。因为四圣者都入各自果定。某些人说"只有不还和阿罗汉入因在定中作圆满故",彼无因,因自己所得定的入定不须在定中作圆满故。因为连一切烦恼未断的凡夫也可入自己所得世间定,何况已断一部分烦恼的圣者。但上者不入先前所得的下定因已成为别人故。因为以断业烦恼灭有如凡夫与预流者,预流者等与一来者等成为别人,且因出世善为无间果故,上者如从下者至别有,所以彼彼圣者的彼彼果如有分,所以因成为别人而息故上者无入下果定,但下者不入上定因未证得故,所以四者都只入各自果定。但欲入彼的圣弟子应独处静坐以生灭等观察诸行。彼转起次第观者在行所缘种姓智之后以果定方式心入于灭。此中因心倾向果定故有学只生果,不生道。因为一个是引导圣道的观行道,一个是引导果定的。
如是在圣道路中随顺智以超胜破未破的粗粗贪蕴等,在世间智中达增上最胜而顺道生起,但在果定路中因彼等烦恼已被彼彼道断尽故在镇伏烦恼时无功用,只作圣者具足果定乐的准备而生起,所以彼等不可能从任何处出。由此彼等最后从行相出而作道的无间缘,所以应知果定的无间缘智只缘行,不缘涅槃。也应知它以前行准备方式相续方式转起限定时离后以有分方式从彼出。


Nirodhasamāpatti pana tatiyacatutthaphalaṭṭhānaṃ anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. Anāgāmiarahantoyeva hi kāmacchandādisamucchindanena samādhismiṃ paripūrakāritāya samathaphalasamannāgatattā nirodhaṃ samāpajjanti. Tathā hetaṃ samathavipassanānaṃ yuganandhabhāvappavattanavasena dvīhi balehi samannāgatasseva sambhavati, tasmā taṃ samāpajjitukāmena anāgāminā, khīṇāsavena vā aṭṭhasamāpattilābhinā rahogatena paṭisallīnena paṭhamajjhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhārā aniccato dukkhato anattato vipassitabbā, tato dutiyaṃ tatiyaṃ catutthaṃ ākāsānañcāyatanaṃ viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tatheva tattha saṅkhārā sammasitabbā, atha ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya nānābaddhāvikopanaṃ saṅghapaṭimānanaṃ satthupakkosanaṃ addhānaparicchedoti catubbidhaṃ pubbakiccaṃ kātabbaṃ.

Tattha sarīrato visaṃyuttā mañcapīṭhādayo sattāhabbhantare yathā na nassanti, tathā adhiṭṭhānaṃ nānābaddhāvikopanaṃ. Sarīrasaṃyutte visuṃ adhiṭṭhānakiccaṃ natthi. Saṅgho pana ñattikammādīsu kiñcideva kammaṃ kattukāmo ‘‘yāva maṃ na pakkosati, tāvadeva vuṭṭhahissāmī’’ti pubbābhogakaraṇaṃ saṅghapaṭimānanaṃ. Satthā ca ‘‘sikkhāpadapaññāpanādīsu yāva maṃ na pakkosati, tāvadeva vuṭṭhahissāmī’’ti pubbābhogakaraṇaṃ satthupakkosanaṃ. Sattāhabbhantare attano āyusaṅkhārassa pavattanasamatthatāvalokanaṃ addhānaparicchedo. Evaṃ katapubbakiccena nevasaññānāsaññāyatanaṃ samāpajjitabbaṃ. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati, tato yathāparicchedaṃ tatiyacatutthaphalānaṃ aññatarena nirodhā vuṭṭhahissatīti. Evamayaṃ duvidhā samāpatti lokuttarapaññāya ānisaṃso.

1392-4. Sadevakalokato uttiṇṇena, uttaritarena vāti lokuttarena sammāsambuddhena. Paññāya bhāvananti sambandho. Hitabhāvananti idhalokaparalokahitavibhāvanaṃ imaṃ paññābhāvanaṃ. Sukhasaṃhitanti siniddhacchāyudakavantatādinā sukhasahitaṃ. Hitanti yogakammassa hitaṃ . Uttamanti uggatatamaṃ, accuggataṃ balavantampīti adhippāyo. Aviggahakampadanti viggahañca kampañca na detīti aviggahakampadanti attho.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Kilesappahānakathāvaṇṇanā niṭṭhitā.

24. Catuvīsatimo paricchedo

Paccayaniddesavaṇṇanā


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灭尽定是第三、第四果位者通过次第灭除而使心、心所诸法不生起。只有阿那含和阿罗汉，由于断除贪欲等并在定中圆满修持而具足禅定之果，才能入灭尽定。如是，这只有具足止观双运二力者才能成就，因此欲入定者，若是阿那含或漏尽者，必须是已得八定之人，独处静坐，先入初禅后出定，于其中观察诸行无常、苦、无我，然后依次入第二、第三、第四禅、空无边处、识无边处，出定后同样观察其中诸行。之后入无所有处，出定后应作四种准备工作:防护不相连物损坏、等待僧团、等候佛陀召唤、限定时间。
其中，使与身体无关的床椅等物七日之内不会损坏的决意是防护不相连物损坏。与身体相连的物则不需另作决意。若僧团欲作白羯磨等某种羯磨，预先发愿"直到他们召唤我时才出定"，这是等待僧团。对于佛陀制定学处等事，预先发愿"直到他被召唤时才出定"，这是等候佛陀召唤。观察自己的寿行是否能在七日之内继续维持，这是限定时间。做好这些准备工作后，应入非想非非想处定。之后经过一或二个心刹那，成为无心状态，证入灭尽，然后依所限定的时间，由第三或第四果位出定。如是此二种定是出世间慧的功德。
1392-4.超越天人世间、最上胜者即是出世间的正等正觉者。应与"慧的修习"相连。"利益的修习"即是显示今世来世利益的这慧修习。"具足安乐"即因有清凉的树荫和水等而具足安乐。"利益"即对修行者有利。"最上"即最高的、至高无上的、也就是最有力的意思。"无诤无动摇"即不生争论与动摇之意。
如是《阿毗达摩义显》
《入阿毗达摩注》中
烦恼断除品释毕
第二十四品
缘起分别释

1395. Idāni nesaṃ paccayavidhiṃ dassetuṃ ‘‘yesa’’ntiādi āraddhaṃ.

Paṭicca enaṃ phalameti pavattati, tiṭṭhati, uppajjati vāti paccayo, hinoti patiṭṭhāti etthāti hetu, anekatthattā dhātusaddānaṃ hi-saddo mūla-saddo viya patiṭṭhattho veditabbo, hinoti vā etena kammanidānabhūtena uddhaṃ ojaṃ atiharantena mūlena viya pādapo tappaccayaṃ phalaṃ gacchati viruḷhiṃ āpajjatīti hetu, hetu ca so mūlaṭṭhena, paccayo ca upakārakaṭṭhenāti hetupaccayo, hetu hutvā paccayo hetubhāvena paccayoti attho.

Evaṃ ārammaṇapaccayādīsu daṭṭhabbaṃ. Svāyaṃ paṭisandhiyaṃ kammasamuṭṭhānānaṃ, pavattiyaṃ cittasamuṭṭhānānaṃ rūpānaṃ, ubhayattha sahajātanāmadhammānañca paccayo. Sabbalokiyalokuttaranti iminā paññattiyāpi loke viditabhāvena lokiyapadena saṅgahitattā rūpādibhedesu chabbidhesu saṅkhatāsaṅkhatapaññattidhammesu na koci dhammo ārammaṇapaccayo na hotīti dasseti. Teneva ‘‘yaṃ yaṃ dhammaṃ ārabbhā’’ti aniyato katoti. Nanu ca ‘‘yaṃ yaṃ dhamma’’nti (paṭṭhā. 1.1.2-3) vuttattā paññattiyā gahaṇaṃ na hotīti? Nāyaṃ doso dhammasaddassa ñeyyavacanattā. Ārabbhāti ālambitvā, gahetvāti attho. Uppajjantīti idaṃ nidassanamattaṃ. Te pana taṃ ārabbha uppajjanti ceva tiṭṭhanti ca. Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvā uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ālambitvā uppajjanti ceva tiṭṭhanti cāti.

Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo. Jeṭṭhakaṭṭhenāti ca pamukhabhāvena. Attādhīnānañhi patibhūto dhammo adhipatīti so tesaṃ pamukhabhāvena pavattati. ‘‘Chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo’’tiādivacanato chandādayo cattāro dhammā sahajātanāmarūpānaṃ sahajātādhipatīti dassento āha ‘‘tattha sahajātādhipatī’’tiādi. ‘‘Chandavato kiṃ nāma kammaṃ na sijjhatī’’tiādikaṃ purimābhisaṅkhārūpanissayaṃ labhitvā uppajjamāne cittuppāde chandādayo dhurabhūtā jeṭṭhakabhūtā sampayuttadhamme, taṃsamuṭṭhānarūpe ca sādhayamānā vase vattayamānā hutvā pavattanti, te ca tesaṃ vasena vattanti hīnādibhāvena tadanuvattanato. Tena te adhipatipaccayā honti, no ca kho ekato. Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. Esa nayo sesesupi. Adhipatibhāvopi hi nesaṃ attano pavattinivārake abhibhuyya pavattanato hoti. Avasesanti yathāvuttānaṃ tesaṃ garukātabbatābhāvato, garukatasseva ca ārammaṇādhipatibhāvavacanato. Vuttañhetaṃ ‘‘yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo’’ti (paṭṭhā. 1.

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1395. 现在为显示这些缘的方式而开始说"凡是"等。
缘于此而果生起、运转、住立或生起，故名为缘；因为在此建立，故名为因。由于词根有多义，"hi"(因)字如同"mūla"(根)字应理解为建立义。或者，如同以根为因缘而上输养分使树木生长茂盛，同样以此为业的根本而果得以增长，故名为因。因以根本义为因，以资助义为缘，故名因缘，即以因的状态而作为缘的意思。
对于所缘缘等也应如是理解。此在结生时是业等起色法的缘，在转起时是心等起色法的缘，在两者中都是俱生名法的缘。"一切世间出世间"，由此显示在世间众所周知而摄入世间法中的施设，以及色等六种有为、无为、施设诸法中，没有任何法不是所缘缘。因此说"缘于任何法"而不限定。难道不是因为说"任何法"而不摄取施设法吗？这不是过失，因为"法"字是可知义。"缘于"即缘取、把握的意思。"生起"仅是举例。它们缘此而生起及住立。如同虚弱之人依靠杖或绳而起立及站住，如是心心所法缘取色等所缘而生起及住立。
以最胜义而作资助的法是增上缘。"最胜义"即首要性。因为支配所属的法是增上，它以首要性而运作。由于说"欲增上对欲相应诸法及其所生诸色是以增上缘为缘"等，显示欲等四法对俱生名色法是俱生增上，故说"其中俱生增上"等。如说"有欲者，何事不成"等，在依止前行的加行而生起的心中，欲等作为主导、最胜而令相应法及所生色成就、随其所欲而转，而它们也随之而转，因随顺而成劣等性。因此它们成为增上缘，但不会同时。当以欲为主导、以欲为最胜而心转起时，唯有欲是增上，其他不是。对其余诸法也是如此。它们的增上性是因为克服阻碍其运作的[法]而转起。"其余"是因为对所说的那些[法]没有应当尊重的性质，且说唯有所尊重的才是所缘增上。故说："对任何所尊重的法，任何生起的心心所法，那些法对那些法是以增上缘为缘。"

1.3). Tattha garuṃ katvāti garukāracittīkāravasena vā assādanavasena vā garuṃ bhārikaṃ laddhabbaṃ anavaññātaṃ katvā. Garukātabbañhi ārammaṇaṃ tanninnapoṇapabbhārānaṃ assādanapaccavekkhaṇamaggaphalānaṃ attano vase vattayamānaṃ viya paccayo hoti, tasmā ayaṃ attādhīnānaṃ patibhāvena upakārakattā adhipatipaccayo daṭṭhabbo.

Antarayatīti antaraṃ, byavadhāyakanti attho, nāssa antaraṃ vijjatīti anantaro, soyeva paccayoti anantarapaccayo, anantarabhāvena upakārako dhammoti adhippāyo. Anantaraniruddhāti attano nirodhānantaraṃ anurūpacittuppādassa uppattipaccayabhāvena tassa uppattiyā purimabhāge anantaraṃ hutvā niruddhā, rūpadhammā pana anantarapaccayā natthi.

Samanantarabhāvena upakārako dhammo samanantarapaccayo, tathā samanantarapaccayopīti ṭhapetvā upasaggamattaṃ na ettha koci viseso. Yo hi anantarapaccayo, sova samanantarapaccayoti. Purimapacchimānañhi anantaruppādabhāvato nirantaruppādanasamatthatā anantarapaccayatā, rūpakalāpānaṃ viya saṇṭhānābhāvato paccayapaccayuppannānaṃ sahaṭṭhānābhāvato ca ‘‘idamito uddhaṃ heṭṭhā tiriya’’nti vibhāgābhāvā attano ekattamiva upanetvā suṭṭhu anantarabhāvena uppādetuṃ samatthatā samanantarapaccayatā, tasmā dhammato avisesepi vineyyavasena byañjanatthamattato visesaṃ gahetvā tesaṃ visuṃ desanā katā. Yampi ‘‘atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo’’ti ācariyānaṃ mataṃ, taṃ ‘‘nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanaṃ kusalaṃ phalasamāpattiyā samanantarapaccayena paccayo’’tiādīhi (paṭṭhā. 1.1.418) virujjhatītiādinā paṭikkhittaṃ.

Uppajjamānova sahuppādanavasena upakārako dhammo sahajātapaccayo pakāsassa padīpo viya, so panāyaṃ ‘‘cittacetasikā dhammā aññamaññaṃ, sahajātarūpānañca, mahābhūtā aññamaññaṃ, upādārūpānañca, paṭisandhikkhaṇe vatthuvipākā aññamañña’’nti ca tividho hoti, tasmā vuttaṃ ‘‘cittacetasikā’’tiādi. Yampi hi pāḷiyaṃ arūpakkhandhādivasenassa chabbidhataṃ vuttaṃ, tampi ettheva saṅgahitaṃ. Yo panettha sesarūpadhammānaṃ, ubhayattha vatthuno ca pavattiyā arūpadhammānaṃ, upādārūpānañca aññamaññaṃ mahābhūtānaṃ sahajātapaccayattābhāvo, so paccayabhāvasāmatthiyavisesāyogatoti daṭṭhabbaṃ.

Aññamaññaṃ uppādanupatthambhanabhāvena attano upakārakassa upakārako dhammo aññamaññapaccayo. Aññamaññupatthambhakatidaṇḍakaṃ viya upakārakatā ca aññamaññatāvaseneva daṭṭhabbā, na sahajātādivasena. Sahajātādipaccayo hontoyeva hi koci kassaci aññamaññapaccayo na hoti cittacetasikānaṃ cittajarūpe sati, mahābhūtānaṃ upādārūpe sati aññamaññapaccayattābhāvato. Yathāha ‘‘cattāro khandhā arūpino aññamaññapaccayena paccayo, cattāro mahābhūtā…pe… okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo’’ti (paṭṭhā. 1.

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1.3. 其中"作为尊重"即以尊重、恭敬之心或以喜好之心而作为重要的、应得的、不可轻视的。因为应当尊重的所缘，对于倾向、趋向、倾赴于它的喜好、观察、道果来说，好像支配它们一样而作为缘，所以这应当视为以支配所属[法]的方式而作资助的增上缘。
"间隔"即中间，意思是隔开，无有它的间隔故为无间，即此为缘故为无间缘，意思是以无间性而作资助的法。"无间灭"即在自己灭无间作为随顺心生起的生起缘，而在其生起之前作为无间而灭，但色法则没有无间缘。
以等无间性而作资助的法是等无间缘，如是等无间缘也是如此，除了前缀之外在此没有任何差别。因为凡是无间缘，即是等无间缘。由于前后[心]是无间生起，无间生起的能力是无间缘性；由于如色聚般无[固定]形态，及因缘与缘生[法]不能同住，故无"此在上、下、横"等区分，而能够好像带到自己的单一性一样，以等无间性而生起的能力是等无间缘性。因此虽然在法上无差别，但为摄化所化而取词句义的差别而作分别说示。诸阿阇黎所说"以义无间故为无间缘，以时无间故为等无间缘"，这被"从灭定出起者，非想非非想处善对果定是以等无间缘为缘"等而否定。
唯有正在生起而以俱生方式作资助的法是俱生缘，如灯对光明。此有三种："心心所法互相[为缘]及对俱生色，大种互相及对所造色，结生刹那命根与依处互相"，因此说"心心所"等。即使在圣典中说它有六种，如无色蕴等，也都摄于此中。此中，其余色法，在两者中依处对转起的非色法，所造色互相，大种[互相]没有俱生缘性，这应视为是由于不具足缘性的功能差别。
以互相生起支持的方式对自己的资助者作资助的法是相互缘。作为资助性应当像互相支撑的几根杖那样，唯依相互性而见，不依俱生等[性]而见。因为虽然是俱生等缘，有些对某些不是相互缘，如心心所对心生色，大种对所造色时没有相互缘性。如说："四无色蕴以相互缘为缘，四大种......结生刹那名色以相互缘为缘。"

1.7). Ācariyena pana paccayuppannadhamme aparāmasitvā vuccamānattā avisesena vuttaṃ ‘‘tathā aññamaññapaccayo’’ti.

Taruādīnaṃ pathavī viya adhiṭṭhānākārena, cittakammādīnaṃ paṭādayo viya ca nissayākārena upakārako dhammo nissayapaccayo. Vatthurūpānīti sattannaṃ viññāṇadhātūnaṃ adhiṭṭhānākārena nissayapaccayabhūtāni vatthurūpāni. Mahābhūtā cittacetasikā cāti aññamaññaṃ, upādārūpānañca tatheva nissayabhūtāni mahābhūtāni aññamaññaṃ, sahajātarūpānañca nissayākārena paccayāni cittacetasikāni, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo.

Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇanti attho, tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo. So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividhoti āha ‘‘ārammaṇā’’tiādi. Tattha –

‘‘Dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃ katvā paccavekkhati, pubbe suciṇṇāni garuṃ katvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃ katvā paccavekkhati, sekhā gotrabhuṃ garuṃ katvā paccavekkhanti, vodānaṃ garuṃ katvā paccavekkhanti, sekhā maggā vuṭṭhahitvā maggaṃ garuṃ katvā paccavekkhantī’’ti (paṭṭhā. 1.1.423) –

Evamādinā nayena ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. Tenāha ‘‘ārammaṇūpanissayo ārammaṇādhipatiyevā’’ti. Kiñcāpi nānattaṃ akatvā vibhatto, tathāpi ayaṃ tesaṃ viseso – yaṃ ārammaṇaṃ garuṃ katvā cittacetasikā uppajjanti, taṃ niyamato tesaṃ ārammaṇesu balavārammaṇaṃ hoti. Iti garukātabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti ca evametesaṃ nānattaṃ veditabbaṃ.

Anantarūpanissayopi ‘‘purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo’’tiādinā (paṭṭhā. 1.

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1.7. 论师不涉及缘生法而说，故泛泛地说"如是相互缘"。
如大地对树等以立足方式，如布等对绘画等以依止方式而作资助的法是依止缘。"诸依处色"即对七识界以立足方式作为依止缘的诸依处色。"大种和心心所"即互相及对所造色如是作为依止的大种互相，及对俱生色以依止方式为缘的心心所，因为依赖而转起，对自己的果不被否定故为依止。
如同"忧虑"是强烈的"虑"，同样"近依"是强烈的"依"，意为强力因。因此，应知以强力因的方式作资助的法是近依缘。它有三种：所缘近依、无间近依、自然近依，故说"所缘"等。其中：
"布施后、受持戒后、作布萨业后，尊重而观察之；尊重而观察往昔善行；从禅定出起后尊重而观察禅定；有学尊重而观察种姓[心]，尊重而观察遍净[心]；有学从道出起后尊重而观察道"——
如是等方式，首先所缘近依与所缘增上不作区别而分别。故说"所缘近依即是所缘增上"。虽然不作区别而分别，但它们有如下差别：心心所尊重而对某所缘生起时，它必定是它们的强力所缘。如是应知它们的差别是：以应当尊重之义故为所缘增上，以强力因义故为所缘近依。
无间近依也如"前前善蕴对后后善蕴以近依缘为缘"等。

1.423) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhattoti āha ‘‘anantarūpanissayo pana anantarapaccayovā’’ti. Evaṃ santepi attano anantarā anurūpacittuppādavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayapaccayoti evametesaṃ nānattaṃ veditabbaṃ.

Pakatiyā eva paccayantararahitena attano sabhāveneva upanissayo pakatūpanissayo, ārammaṇaanantarehi amissova puthageva koci upanissayoti vuttaṃ hoti. Atha vā pakato upanissayo pakatūpanissayo. Pakatoti cettha pa-kāro upasaggo, so attano phalassa uppādanasamatthabhāvena santāne nipphāditabhāvaṃ, upasevitabhāvañca dīpeti, tasmā attano santāne nipphanno vā kāyikasukhadukkhasaddhāsīlādi upasevito vā utubhojanādi pakatūpanissayoti attho. Upasevanañcettha duvidhaṃ upayogopasevanaṃ ārammaṇūpasevanañca. Evañca katvā anāgatassāpi upanissayapaccayatā laddhā hoti. Kāyikasukha…pe… yo cāti ettha kāyikasukhadukkhāni rāgasaddhādīnaṃ, utubhojanādayo cittasamādhānādīnaṃ, saddhāsīlādayo saddhāsīlādīnañca upanissayā honti. Ādi-saddena yaṃ yaṃ upanissāya yassa yassa sambhavo, taṃ taṃ tassa tassa upanissayapaccayabhūtaṃ saṅgaṇhāti. Paccayamahāpadeso hesa, yadidaṃ upanissayapaccayoti.

Paccayuppannato paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo purejātapaccayo. So ca rūpadhammova samāno arūpadhammasseva hoti. Tenāha ‘‘vatthupurejātonāmā’’tiādi. Yathā cettha ‘‘vatthurūpānī’’ti hadayavatthunopi gahaṇaṃ, evaṃ ‘‘rūpādīnī’’tiādi-ggahaṇena dhammārammaṇassāpi gahaṇaṃ daṭṭhabbaṃ. Nanu ca pañcārammaṇāneva ārammaṇapurejātabhāvena āgatānīti? Saccaṃ āgatāni, pañhāvāre pana ‘‘sekhā vā puthujjanā vā cakkhuṃ aniccato dukkhato anattato vipassantī’’tiādinā (paṭṭhā. 1.1.424) avisesena paccuppannacakkhādīnampi gahitattā dhammārammaṇassa ārammaṇapurejātabhāvo na sakkā paṭibāhituṃ. Atthatopi hetaṃ siddhaṃ ‘‘yaṃ yaṃ paccuppannaṃ ārammaṇaṃ gahetvā manodvāre cittaṃ pavattati, taṃ tassa ārammaṇapurejātaṃ hotī’’ti. Ettha ca nissayārammaṇākārādīhi visiṭṭhā purejātabhāvena vinā upakārabhāvaṃ agacchantānaṃ vatthārammaṇānaṃ purejātākārena upakārakatā purejātapaccayatāti ayamassa nissayārammaṇapaccayatāhi viseso.

Gijjhapotakasarīrānaṃ āhārāsā cetanā viya purejātānaṃ rūpānaṃ upatthambhakabhāvena upakārako dhammo pacchājātapaccayo. Manosañcetanāhāravasena hi pacchājātacittacetasikehi vinā santānaṭṭhitihetubhāvaṃ agacchantānaṃ pacchājātākārena cittacetasikānaṃ upakārakatā vippayuttākārādīhi visiṭṭhā pacchājātapaccayatāti evaṃ sabbapaccayānaṃ paccayantarākāravisiṭṭhā upakārakatā daṭṭhabbā. So pana ‘‘pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
1.423. 以此方式，与无间缘不作区别而分别，故说"无间近依即是无间缘"。即使如此，应知它们有如下差别：以自己无间生起随顺心的方式故为无间缘，以强力因的方式故为无间近依缘。
自然近依是以自性而不需其他缘而作近依，意即某些近依不混杂于所缘和无间[近依]而独立。或者，明显的近依是自然近依。此中"pa"是前缀，它表示在相续中以能生自果的方式而完成、或修习，因此自然近依的意思是在自相续中完成的身乐、身苦、信、戒等，或修习的时节、食等。修习有二种：使用的修习和所缘的修习。如此则获得未来也能成为近依缘。"身乐...等"中，身乐身苦是贪、信等的近依，时节食等是心定等的近依，信戒等是信戒等的近依。"等"字摄取凡是依止某法而某法生起，则彼为此的近依缘。这是缘的大教示，即此近依缘。
比缘生法先生起而以现行方式作资助的法是前生缘。它唯是色法而对非色法[作缘]。故说"依处前生等"。如此中"诸依处色"也摄取心所依处，如是以"色等"等的摄取也应当视为摄取法所缘。难道不是只有五所缘以所缘前生方式而来吗？确实如此而来，但在问分中以"有学或凡夫观察眼是无常、苦、无我"等不分别而摄取现在眼等，故不能排除法所缘的所缘前生性。这也由义理成立："依取任何现在所缘而在意门转起的心，彼对此为所缘前生"。此中，依止、所缘等行相的差别是：依处和所缘若无前生性则不能作资助，以前生行相而作资助是前生缘性，这是它与依止缘、所缘缘的差别。
如饥鹰雏的身体对食欲的思一样，对前生色法以支持方式而作资助的法是后生缘。因为如意思食一样，心心所若无后生则不能作为相续住立的因，以后生行相而对心心所作资助，这与不相应行相等有别而为后生缘性。如是应当了知一切诸缘都是以与其他缘的行相差别而作资助。这[后生缘]如说："后生心心所法对此前生身以后生缘为缘。"

1.11) āgatattā ekavidhoti āha ‘‘cittacetasikāvā’’ti.

Purimapurimaparicitagantho viya uttaruttarassa ganthassa kusalādibhāvena attasadisapaguṇabalavabhāvavisiṭṭhaṃ attasajātiyatāgāhakaṃ āsevanaṃ, tena paccayā sajātiyadhammāva āsevanapaccayo. Bhinnajātikā hi bhinnajātikānaṃ āsevanaguṇena paguṇabalavabhāvavisiṭṭhaṃ kusalādibhāvasaṅkhātaṃ attano gatiṃ gāhāpetuṃ na sakkonti, na ca sayaṃ tato gaṇhanti. Te pana anantarātītāni lokiyakusalākusalāni ceva anāvajjanakiriyājavanāni cāti āha ‘‘ṭhapetvā āvajjanadvaya’’ntiādi. ‘‘Na maggapaccayā āsevane eka’’nti (paṭṭhā. 1.1.221) vacanato ahetukakiriyāsu hasituppādasseva āsevanabhāvena, āvajjanadvayaṃ āsevanapaccayo na hoti, lokuttarampi kusalaṃ bhinnajātikasseva phalassa purecarattā na tena, āsevanaguṇaṃ gaṇhāpeti, vipākābyākatampi kammavasena . Vipākabhāvappattaṃ kammapariṇāmitaṃ kammavegakkhittaṃ patitaṃ viya hutvā pavattamānaṃ attano sabhāvaṃ gāhetvā paribhāvetvā neva aññavipākaṃ pavatteti, na ca purimavipākānubhāvaṃ gahetvā uppajjati. Lokuttaravipākampi hi kiñcāpi javanavasena uppajjati, āsevanaguṇaṃ pana gaṇhāti, na ca aññaṃ gāhāpeti. Yampi ‘‘āsevanavinimuttaṃ javanaṃ natthī’’ti ācariyadhammapālattherena vuttaṃ, tampi ‘‘yebhuyyavasena vutta’’nti viññāyati, itarathā pana ācariyassa asamapekkhitāvidhāyakattappasaṅgato. Tathā hi vuttaṃ paṭṭhānaṭṭhakathāyaṃ ‘‘lokuttaro pana āsevanapaccayo nāma natthī’’ti (paṭṭhā. aṭṭha. 1.12). Maggo pana gotrabhuto āsevanaṃ na gaṇhātīti natthi bhūmiādivasena nānājātikatāya anadhippetattā. Tathā hi vuttaṃ paṭṭhāne ‘‘gotrabhu maggassa āsevanapaccayena paccayo, vodānaṃ maggassa āsevanapaccayena paccayo’’ti (paṭṭhā. 1.

我来为您直译这段巴利文：
1.11. 因为如此而来，故为一种，因此说"唯有心心所"。
如同先前熟习的文章对后续文章一样，[心]以善等性质而对同类[心]产生熟练、有力的殊胜性，把握自己同类性的修习，由此缘故唯有同类法才是修习缘。因为异类[法]不能使异类[法]通过修习功德而获得熟练、有力的殊胜性即所谓的善等性质的自己的进程，也不能从彼处自行获得。它们是无间已灭的世间善不善以及无转向速行，故说"除去两种转向"等。因为说"道不是一个修习[缘]"，所以在无因唯作中只有生笑心才有修习性，两种转向不是修习缘，出世间善因为是异类的果的前导故不能由此而使[果]获得修习功德，异熟无记也是由业而成为异熟性、被业转变、被业力抛掷而如同已落下般运作，把握并体验自己的自性，既不令其他异熟转起，也不是取前异熟的威力而生起。因为即使出世间异熟是以速行方式生起，但取修习功德，而不使其他[法]获得[修习功德]。阿阇黎法护长老所说"没有离开修习的速行"，这应理解为"依多分而说"，否则会导致阿阇黎成为不周观而说法者。因此在《发趣论注》中说："但是没有所谓的出世间修习缘。"但道不从种姓[心]取修习，因为不意图依地等而有异类性。因此在《发趣论》中说："种姓[心]对道以修习缘为缘，遍净[心]对道以修习缘为缘。"

1.426).

Cittappayogasaṅkhātaāyūhanakiriyābhāvena sahajātānaṃ, nānakkhaṇikānañca upakārako dhammo kammapaccayo. Kammanti hi cetanā vuccati, sā ca āyūhanabyāpārā. Paccayuppannena saha uppannā sahajātā, paccayuppannato nānakkhaṇe bhavā nānakkhaṇikā. Sahajātā lokiyalokuttarā cetanāti sambandho. Sā sahajātanāmānaṃ, taṃsamuṭṭhānānañca rūpānaṃ paccayo, itarā pana vipākakaṭattārūpānanti daṭṭhabbaṃ. Sāsavakusalākusalacetanāti attano uppādavisiṭṭhe santāne sesapaccayasamāgame pavattamānānaṃ vipākakaṭattārūpānaṃ santānavisesanakiriyābhāvena upakārikā kāmarūpārūpakusalacetanā, akusalacetanā ca. Tassā hi tathā kiriyābhāvena pavattattā tesaṃ pavatti, na aññathā. Itarā pana sahajātānaṃ āyūhanakiriyābhāvena pavattamānā upakārikāti vattabbaṃ. Avadhāraṇena panettha cetanāsampayuttaṃ abhijjhādikammaṃ paṭikkhipati satipi vipākadhammasabhāve cetanāvajjānaṃ ataṃsabhāvattā. Anāsava…pe… paccayoti iminā lokiyakusalacetanāya visesamattaṃ dasseti, na nānakkhaṇikakammapaccayatābhāvaṃ. Evañca katvā vuttaṃ aṭṭhakathāyaṃ ‘‘arūpāvacaracetanā, pana lokuttaracetanā ca uppajjitvā niruddhā attano attano vipākakkhandhānaṃ nānakkhaṇikakammapaccayena paccayo’’ti.

Attano nirussāhasantabhāvena sahajātanāmarūpānaṃ nirussāhasantabhāvāya upakārakā arūpadhammāva vipākapaccayo. Tenāha ‘‘vipākacittacetasikā’’ti. Te hi payogena asādhetabbatāya kammassa katattā nipphajjanamattato nirussāhasantabhāvā honti, na kilesavūpasamasantabhāvā . Nirussāhasantabhāvato eva hi bhavaṅgādayo duviññeyyā. Pañcadvārepi hi javanappavattiyāva rūpādīnaṃ gahitatā viññāyati. Abhinipātasampaṭicchanasantīraṇamattā pana vipākā duviññeyyā eva.

Rūpārūpānaṃ upatthambhakaṭṭhena upakāro āhārapaccayo. Satipi hi janakabhāve upatthambhakattameva āhārassa padhānakiccaṃ, janayantopi ca āhāro avicchedavasena upatthambhentova janetīti upatthambhanabhāvova āhārabhāvoti. Tattha kabaḷīkāro āhāro rūpakāyasseva upatthambhako, sesā tayo rūpārūpakāyassa. Na kevalañhi te nāmadhammānameva avicchedahetukā, atha kho paṭisandhiyaṃ kaṭattārūpānaṃ, pavatte cittajarūpānampi.


我来为您直译这段巴利文：
1.426. 以称为心的加行即造作行为的方式，对俱生和异时[诸法]作资助的法是业缘。因为思被称为业，它是造作的活动。与缘生法同时生起的是俱生，在缘生法的不同时刻存在的是异时。俱生是世间出世间的思，应当理解它对俱生名法和由此所生的色法为缘，而另一种则对异熟和等流色为缘。有漏善不善思即是在自己生起的特殊相续中，当其他诸缘聚集而转起时，以相续特殊造作的方式对异熟和等流色作资助的欲界、色界、无色界善思和不善思。因为它以如此造作方式而转起，故彼等转起，不是其他方式。而另一种则应说是以造作行为的方式对俱生[法]作资助而转起。此中以限定词排除与思相应的贪等业，因为虽有异熟法的自性，除思之外[的法]不是彼自性。"无漏...缘"以此显示世间善思的特殊性而已，不[显示]没有异时业缘性。如此说，在注释中说："无色界思和出世间思生起灭去后，对自己的异熟蕴以异时业缘为缘。"
以自己无功用寂静性而对俱生名色法的无功用寂静性作资助的唯是非色法为异熟缘。故说"异熟心心所"。因为它们不需加行而成就，由于业已作而只是生起，所以是无功用寂静性，不是烦恼寂灭的寂静性。正因为无功用寂静性，所以有分等难以了知。因为在五门中只有速行转起时才了知色等的把握。而仅是撞击、领受、推度的异熟确实难以了知。
对色非色的支持义的资助是食缘。因为虽有能生性，但支持才是食的主要作用，即使是生起，食也是以相续不断的方式支持而生起，所以支持性即是食性。其中段食只支持色身，其余三种支持色非色身。因为它们不仅是名法相续不断的因，而且在结生时对等流色，在转起时对心生色也是[因]。


Tesu tesu kiccesu paccayuppannadhammehi attānaṃ anuvattāpanakasaṅkhātaādhipaccaṭṭhena paccayo indriyapaccayo. Adhipatipaccayadhammānañhi pavattivinivārake abhibhavitvā pavattanena garubhāvo adhipatiyaṭṭho, indriyānaṃ pana dassanādikiccesu cakkhuviññāṇādīhi, jīvane kammajarūpehi, arūpadhammehi ca jīvantehi sukhitādibhāvesu sukhitādīhi adhimokkhapaggahaupaṭṭhānāvikkhepappajānanesu ‘‘anaññātaṃ ñassāmī’’ti pavattiyaṃ ājānane, aññātāvibhāve ca saddhādisahajātehīti evaṃ taṃtaṃkiccesu cakkhādipaccayehi dhammehi cakkhādīnaṃ anuvattaniyatāmattaṃ indriyānaṃ ādhipaccaṭṭhoti ayameva tesaṃ viseso. Rūpasattaka-ggahaṇena cakkhādīni pañca, itthipurisindriyadvayañca dasseti. Jīvitindriyaṃ pana arūpajīvitindriyena saddhiṃ ekato katvā jīvita-ggahaṇena gahitaṃ. Evañhi dvāvīsati indriyāni honti. ‘‘Anādimati saṃsāre anaññātaṃ asacchikataṃ catusaccadhammaṃ, nibbānameva vā ñassāmī’’ti pavattassa indriyaṃ anaññātaññassāmītindriyaṃ, paṭhamamaggañāṇaṃ. Ājānato paṭhamamaggena diṭṭhamariyādaṃ anatikkamitvā jānato indriyaṃ aññindriyaṃ, sotāpattiphalato yāva arahattamaggā chasu ñāṇaṃ, aññātāvino catūsu saccesu pariniṭṭhitakiccassa indriyaṃ aññātāvindriyaṃ, arahattaphalañāṇaṃ . Paṭhamaṃ pariyāyato indriyattaṃ sandhāya rūpasattaka-ggahaṇena gahetvāpi puna kathañci upakārakattābhāvato itthipurisindriyānaṃ ettha aggahaṇaṃ dassetuṃ ‘‘tesū’’tiādi vuttaṃ. Tāni hi yebhuyyena liṅgādīhi anuvattiyamānānipi paccayabhāvato nānuvattīyantīti vuttovāyamattho.

Ārammaṇūpanijjhānalakkhaṇūpanijjhānavasena upagantvā ārammaṇanijjhānaṃ jhānapaccayatā, so ca vitakkādīnameva āveṇiko sabhāvoti āha ‘‘jhānapaccayo’’tiādi. Te pana paṭisandhiyaṃ kaṭattārūpānaṃ, pavatte cittajarūpānaṃ, ubhayattha nāmadhammānañca paccayāti daṭṭhabbaṃ.

Sugatito, duggatito, kusalato, akusalato vā niyyānaṭṭhena sahajātānaṃ upakārakatā maggapaccayatā, sā ca sammādiṭṭhādīnanti āha ‘‘maggapaccayo’’tiādi. Saṅkappa-ggahaṇena sammāsaṅkappaṃ, micchāsaṅkappañca dasseti. Evaṃ sesesupi. Micchāsaṅkappādayo hi apāyamaggaṅgā, micchāsatimicchāvācādayo cettha tathāpavattacittuppādā, cetanā ca, ayampi jhānapaccaye vuttānameva paccayuppannānaṃ paccayoti daṭṭhabbaṃ.

Paramatthena bhinnānampi ekībhāvagatānaṃ viya ekuppādādibhāvasaṅkhātasampayogalakkhaṇena upakārakatā sampayuttapaccayatā, sā ca nāmadhammānameva, na rūpadhammānanti āha ‘‘sampayuttapaccayo’’tiādi.


我来为您直译这段巴利文：
以称为使缘生法随转自己的增上义在各种作用中作为缘是根缘。因为增上缘法以克服阻碍其运作而转起的方式而有重要性是增上义，而诸根则是在见等作用中由眼识等，在命根中由业生色，在非色法中由生存者的乐等状态中的乐等，在胜解、精进、念、定、慧中，在"我将知未知"的转起中由了知，在已知的显现中由信等俱生[法]，如是在各各作用中眼等缘法对眼等仅有随转性是诸根的增上义——这是它们的差别。以"色七"之语显示眼等五根和女男二根。但命根与非色命根合为一而以"命"字摄取。如此则成为二十二根。"在无始轮回中我将知未曾知、未证的四谛法或涅槃"而转起的根是未知当知根，即初道智。已知者不超越初道所见界限而知的根是已知根，即从预流果直至阿罗汉道的六智。已知者在四谛中已完成任务的根是具知根，即阿罗汉果智。为显示虽以"色七"之语摄取第一种根义，但由于某种方式无资助性故此处不摄取女男根，故说"在彼等"等。因为它们虽多分被性等所随转，但从缘的方式不被随转，这义已说。
以所缘寻思和相寻思的方式趣近所缘寻思是禅缘性，它是寻等的特殊自性，故说"禅缘"等。应当了知它们在结生时对等流色，在转起时对心生色，在两者中对名法为缘。
以从善趣、恶趣或善、不善出离的义而对俱生[法]作资助是道缘性，它是正见等的，故说"道缘"等。以"思惟"之语显示正思惟和邪思惟。其余也如是。因为邪思惟等是恶趣道支，此中邪念、邪语等是如是转起的心和思，这也应当了知是对如禅缘所说的诸缘生法的缘。
虽然胜义上有别而似乎成为一体，以称为一生等性的相应相而作资助是相应缘性，它唯属于名法，不属于色法，故说"相应缘"等。


Aññamaññasambandhatāya yuttānampi samānānaṃ vippayuttabhāvena visaṃsaṭṭhatāya nānattūpagamanena upakārakatā vippayuttapaccayatā, sā ca vatthūnaṃ, cittacetasikānameva vāti āha ‘‘vippayuttapaccayo’’tiādi. Cha vatthūni hi sattannaṃ viññāṇānaṃ yathārahaṃ paṭisandhiyaṃ, pavatte, cittacetasikā paṭisandhiyaṃ kaṭattārūpānaṃ, pavattiyaṃ cittasamuṭṭhānānañca vippayuttapaccayo. Vatthupurejātānīti idaṃ cakkhādivatthuvaseneva vuttaṃ, hadayavatthu pana paṭisandhiyampi paccayabhāvato sahajātampi labbhati. Vuttampi hetaṃ abyākatapadassa sahajātavibhaṅge ‘‘paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ, khandhā vatthussa, vatthu khandhānaṃ vippayuttapaccayena paccayo’’ti. Tathā pacchājātā cittacetasikāti ca cakkhuviññāṇādivaseneva vuttaṃ, ‘‘sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo’’tiādivacanato (paṭṭhā. 1.

我来为您直译这段巴利文：
虽然由于互相关联而结合，但以不相应方式而有分离性，以趣向差别性而作资助是不相应缘性，它是依处和心心所的，故说"不相应缘"等。因为六依处对七识在结生和转起时如其所应，心心所在结生时对等流色，在转起时对心所生[色]是不相应缘。"前生依处"这是仅就眼等依处而说，但心所依处因为在结生时也作为缘，所以也可得到俱生。这也说过，在无记分的俱生分别中说："结生刹那异熟无记蕴对等流色，蕴对依处，依处对蕴以不相应缘为缘。"同样"后生心心所"也是仅就眼识等而说，因为说"俱生善蕴对心所生色以不相应缘为缘"等。


1.434) pana sahajātāpi labbhanti. Evañca katvā vuttaṃ aṭṭhakathāyaṃ ‘‘vippayuttapaccayo sahajātapurejātapacchājātavasena tividho’’ti. Ayaṃ pana rūpadhammo samāno rūpadhammassa paccayo na hoti sampayogāsaṅkāya abhāvato.

Yesañhi nāmānaṃ cakkhādīnaṃ abbhantarato nikkhamantānaṃ viya pavatti, rūpānañca nāmasannissayeneva uppajjamānānaṃ sampayogāsaṅkā hoti, tesameva vippayuttapaccayatā vuttā. Rūpānaṃ pana rūpehi sāsaṅkā natthi, vatthusannissayeneva ca jāyantānaṃ nāmānaṃ visayamattaṃ ārammaṇanti tenāpi tesaṃ sampayogāsaṅkā natthi. Paccuppannasabhāvena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārakatā atthipaccayatā. Satipi hi janakatte ṭhitiyaṃyeva sātisayo atthipaccayānaṃ byāpāroti upatthambhakatā tesaṃ gahitā, te ca rūpajīvitindriyādīnevāti āha ‘‘atthipaccayo’’tiādi. Rūpajīvitindriyañhi kaṭattārūpānaṃ, kabaḷīkārāhāro imassa kāyassa , ārammaṇapurejātāni cittacetasikānaṃ nissayapaccaye vuttadhammā, tattheva vuttapaccayuppannañca atthipaccayo. Nissayapaccaye vuttadhammāti ca vatthurūpamahābhūtacittacetasikānaṃ dhammasāmaññeneva gahaṇaṃ, na nissayapaccayabhāvīnaṃyeva. Pacchājātānampi cittacetasikānaṃ purejātassa kāyassa pañhāvāre paccayabhāvena niddiṭṭhattā. Ettha ca atthibhāvābhāvena anupakārakānameva atthibhāvena upakārakatāya atthipaccayatābhāvato natthi nibbānassa sabbadā bhāvino atthipaccayatā, uppādādiyuttānaṃ vā natthibhāvopakāratāviruddho upakārakabhāvo atthipaccayatāti na tassa tappaccayattappasaṅgo.

Natthipaccayotiādīsu anantaratāmattena, cittaniyāmakabhāvena vā upakārakatā anantarapaccayatā. Ekasmiṃ phassādidhammasamudāye pavattamāne dutiyassa abhāvato attano ṭhitiyā okāsamalabhantānaṃ anantaraṃ uppajjamānakacittacetasikānaṃ okāsadānavasena upakārakatā natthipaccayatā. Attano sabhāvāvigamena appavattamānānaṃ vigatabhāvena upakārakatā vigatapaccayatā. Atthato pana dvinnampi anantarapaccayabhāvīdhammattā aviseso vutto. Sabhāvatāmattena upakārakatā atthipaccayatā, nirodhānupagamanavasena upakārakatā avigatapaccayatāti paccayaviseso tesaṃ dhammāvisesepi veditabbo. Dhammānañhi samatthatāvisesaṃ sabbākārena ñatvā bhagavatā catuvīsatipaccayā desitāti bhagavati saddhāya ‘‘evaṃ visesā ete dhammā’’ti sutamayañāṇaṃ uppādetvā cintābhāvanāmayañāṇehi tadabhisamayāya yogo karaṇīyo. Avisesepi dhammasāmatthiyassa tathā tathā vinetabbapuggalānaṃ vasena heṭṭhā vuttopi paccayo puna pakārantarena vuccati yathā ahetukadukaṃ vatvāpi hetuvippayuttadukaṃ viyāti daṭṭhabbaṃ.

Yasmā mahābhūtā aññamaññaṃ, upādārūpānañca sahajātapaccayā, mahābhūtā aññamaññaṃ aññamaññanissayapaccayā, upādārūpānaṃ nissayapaccayāva, kabaḷīkāro āhāro imassa kāyassa āhārapaccayo, mahābhūtā aññamaññaṃ, upādārūpānañca jīvitindriyaṃ kaṭattārūpānañca atthiavigataindriyapaccayā, tasmā vuttaṃ ‘‘rūpaṃ rūpassa…pe… sattadhā paccayo hotī’’ti.

Rūpaṃ arūpassātiādīsupi heṭṭhā vuttapaccayuppannadhamme suṭṭhu upalakkhetvā paccayo yojetabbo. Rūpaṃ rūpārūpassāti natthīti idaṃ sahajātapaccayabhūtampi rūpaṃ rūpārūpadvayassa paccayabhāvena anāgatanti katvā vuttaṃ.


我来为您直译这段巴利文：
1.434. 但也可得到俱生。如此在注释中说："不相应缘依俱生、前生、后生而有三种。"但此是色法对色法不成为缘，因为没有相应的可疑。
因为对那些名法如眼等似乎从内部出来而转起，对色法则依名而生起有相应的可疑，所以只对它们说不相应缘性。但色法对色法没有可疑，而且名法唯依依处而生，[色]只是所缘，所以对它们也没有相应的可疑。以现在自性的有的方式，对如此法以支持方式而作资助是有缘性。因为即使有能生性，有缘的活动特别在住立，所以摄取它们的支持性，它们即是色命根等，故说"有缘"等。因为色命根对等流色，段食对此身，前生所缘对心心所，在依止缘中所说的诸法和其中所说的缘生法是有缘。"在依止缘中所说的诸法"是以法的共性而摄取依处色、大种、心心所，不仅是依止缘所有的[法]。因为在问分中也说后生心心所对前生身作为缘。此中，因为只有以有的方式作资助而非以有无方式不作资助才是有缘性，所以常住的涅槃没有有缘性，或者有生等的[法]不能以无方式作资助而有作资助性是有缘性，所以它不会成为彼缘。
在无缘等中，以仅仅无间性或心的决定性而作资助是无间缘性。当一组触等法转起时，因为第二[组]不存在，对不能得到自己住立机会的无间将生起的心心所以给予机会的方式而作资助是无缘性。以自性不离而不转起的灭去方式而作资助是离去缘性。但就义理而言，因为两者都是无间缘所有的法，所以说无差别。以仅仅自性而作资助是有缘性，以不趣向灭的方式而作资助是不离去缘性——即使法无差别也应当了知它们的缘差别。因为世尊以一切行相了知诸法的能力差别而说二十四缘，所以对世尊生信后，生起"这些法如是差别"的闻所成智，应当以思所成智和修所成智努力证悟它。即使法的能力无差别，也依所化导的诸补特伽罗而以其他方式重说已说的缘，如说了无因双后又说离因双一样，应当如是了知。
因为大种互相及对所造色是俱生缘，大种互相是相互依止缘，对所造色只是依止缘，段食对此身是食缘，大种互相及对所造色的命根和对等流色是有、不离去、根缘，所以说"色对色...等以七种方式为缘"。
在"色对非色"等中，也应当善察前面所说的缘生法而配合其缘。"色对色非色二者则无"，这是说即使有作为俱生缘的色，也不曾以缘的方式对色非色二者[作缘]。


Sabbesaṃ paccayānaṃ ārammaṇapaccaye upanissayapaccaye, sahajātanānakkhaṇikacetanāya kammapaccaye, sahajātapurejātapacchājātādibhedassa atthipaccaye ca samodhānato sabbepi paccayā saṅkhepato catubbidhāyevāti dassento āha ‘‘sabbe panime’’tiādi.

Iti abhidhammatthavikāsiniyā nāma

Abhidhammāvatārasaṃvaṇṇanāya

Paccayaniddesavaṇṇanā niṭṭhitā.

Nigamanakathāvaṇṇanā

1400-2. Sabbadhammesu appaṭihatagatitāya sundarā mati imassāti sumati, tassa sumatissa bhagavato mativicāraṃ ñāṇacāraṃ bodhetīti sumatimativicārabodhano. Viruddhā mati yesaṃ te vimatino, viruddhā matīti ca viruddhadassananti attho. Tesaṃ vimohaṃ vināsetīti vimativimohavināsano. Yato yasmā nāmato sumatinā bhikkhunā mānato bahumānena āyācitasammānato āyācito hutvā sammā avanato sadāyeva mato ayaṃ, tato tasmā mayā racito abhidhammāvatāro. Tathā hi bhāvanā sādhūnaṃ sambhāvanā hitavibhāvanā hitappakāsanato sadā tosadāti yojanā.

1403-14.Ayuttaṃvā viruddhaṃ vāti ettha ‘‘aṭṭhakathāya vimukhabhūtaṃ ayuttaṃ nāma, pāḷiyā vimukhabhūtaṃ viruddha’’nti vadanti. Byappathānanti ca vācanāmaggānanti attho. Tividhāti eko byappatho saddasampanno, na atthasampanno, eko atthasampanno, na saddasampanno, eko ubhayasampannoti tippakārāti attho. Hitameva atthoti hitattho, taṃ attano kāmetīti hitatthakāmo. Asaṃkiṇṇakulākulehi asambhinnakulehi saṃkiṇṇe. Kelāsoyeva sikharoti kelāsasikharo, so hi himavato caturāsītiyā kūṭasahassānaṃ pāmokkho rajatamayo mahāsikharo. Tadākārehi sabbasetehi pāsādehi paṭimaṇḍitattā kelāsa…pe… maṇḍito. Kaṇhadāsenāti evaṃnāmakena upāsakena. Pācīnapāsādeti pācīnadisābhāgasannissite pāsāde. Ayanti ayamabhidhammāvatāro.

Niṭṭhitāyaṃ abhidhammatthavikāsinī nāma

Abhidhammāvatārasaṃvaṇṇanā.

Nigamanakathā

1.

Ramme pulatthinagare nagarādhirāje,

Raññā parakkamabhujena mahābhujena;

Kārāpite vasati jetavane vihāre,

Yo rammahammiyavarūpavanābhirāme.

2.

Sampannasīladamasaṃyamatositehi,

Sammānito vasigaṇehi guṇākarehi;

Patto munindavacanādisu nekagantha-

Jātesu cācariyataṃ mahitaṃ vidūhi.

3..

Ñāṇānubhāvamiha yassa ca sūcayantī,

Saṃvaṇṇanā ca vinayaṭṭhakathādikānaṃ;

Sāratthadīpanimukhā madhuratthasāra-

Sandīpanena sujanaṃ paritosayantī.

4.

Tassānukampamavalambiya sāriputta-

Ttherassa thāmagatasāraguṇākarassa;

Yo sāsane jinavarassa ratiṃ uḷāraṃ,

Pappoti nandipariveṇanivāsavāsī.



我来为您直译这段巴利文：
显示一切诸缘在所缘缘、近依缘、俱生异时思的业缘、有俱生前生后生等差别的有缘中摄持，所以一切诸缘略说唯有四种，故说"但这一切"等。
如是《显扬阿毗达摩义》
《入阿毗达摩注释》中
缘的解说已竟。
结语注释
1400-2. 对一切法智行无碍故有善慧，此为善慧，对此善慧，即世尊的慧思维、智行而令觉悟故为令觉善慧思维者。有相违见解者为异见者，相违见解即是相违见，故义。破除他们的迷惑故为破除异见迷惑者。因为此[论]为善慧比丘以名义、以恭敬而请求、恭敬而请求后常时正确趣入，所以我造此《入阿毗达摩》。如是对善人的修习、敬重、显明利益、显示利益故常生喜——应如是理解。
1403-14. "不当或相违"中，他们说："背离注释的称为不当，背离圣典的称为相违。""言路"即言说之道的意思。"三种"即一种言路具足语言而不具足义理，一种具足义理而不具足语言，一种两者具足——此为三种的意思。利益即是义，欲求此为自己故为欲求利益者。被未杂混诸家即未混杂诸家所围绕。开罗沙山峰即开罗沙顶峰，因为它是雪山八万四千峰中最胜的银色大峰。因为为具有彼相的一切白色宫殿所庄严故为开罗沙...所庄严。"迦拏陀沙"即如是名的优婆塞。"东宫"即靠近东方处的宫殿。"此"即此《入阿毗达摩》。
如是《显扬阿毗达摩义》即
《入阿毗达摩注释》竟。
结语
1.
在美丽的布罗提那城（波隆纳鲁瓦）这王城中，
由具大臂的帕拉克拉马巴呼王，
所建造的住于祗园寺，
即美丽宫殿胜园林所庄严者。
2.
为具足戒、调御、防护而欢喜，
为具德牟尼众所尊敬；
于佛语等诸多典籍，
获得智者所称赞的阿阇黎位。
3.
于此显示其智慧威力，
即律注等的注释；
以《显扬心义》等显示
甜美义理精华而令善人欢喜。
4.
依止彼具威力精华功德藏
舍利弗长老的悲愍；
住于难提精舍者
于胜者教法获得殊胜乐。

5.

Sa sādhayaṃ sotuhitaṃ anappakaṃ,

Sumaṅgalodīritanāmavissuto;

Akābhidhammatthavikāsiniṃ imaṃ,

Pakāsayantiṃ madhuratthasampadanti.

Abhidhammāvatāraṭīkā samattā.

我来为您直译这段巴利文：
5.
他成就听闻者无量利益，
以善吉祥所说名声而著名；
造此《显扬阿毗达摩义》，
显示甘美义理圆满。
《入阿毗达摩复注》竟。


