1. Khandhavibhaṅgo1. 蕴分别
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Abhidhammapiṭake · 阿毗达摩藏
Vibhaṅgapāḷi · 分别部
1. Khandhavibhaṅgo1. 蕴分别
1. Suttantabhājanīyaṃ
1. 经的分类
§1
Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
五蕴——色蕴、受蕴、想蕴、行蕴、识蕴。
1. Rūpakkhandho1. 色蕴
§2
Tattha katamo rūpakkhandho? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati rūpakkhandho.
其中,什么是色蕴?凡任何色,过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近的,把那些集合在一起、归纳在一起——这称为色蕴。
§3
Tattha katamaṃ rūpaṃ atītaṃ? Yaṃ rūpaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ atītaṃ.
其中,什么是过去的色?凡色是过去的、已灭的、已离去的、已变易的、已消失的、已完全消失的、生起后已离去的、过去的、以过去摄取的,四大种以及四大种的所造色——这称为过去的色。
Tattha katamaṃ rūpaṃ anāgataṃ? Yaṃ rūpaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ anāgataṃ.
其中,什么是未来的色?凡色是未生的、未成的、未出生的、未生起的、未完全生起的、未显现的、未生的、未等生的、未起的、未等起的、未来的、以未来摄取的,四大种以及四大种的所造色——这称为未来的色。
Tattha katamaṃ rūpaṃ paccuppannaṃ? Yaṃ rūpaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ paccuppannaṃ.
其中,什么是现在的色?凡色是已生的、已成的、已出生的、已生起的、已完全生起的、已显现的、已生的、已等生的、已起的、已等起的、现在的、以现在摄取的,四大种以及四大种的所造色——这称为现在的色。
§4
Tattha katamaṃ rūpaṃ ajjhattaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ ajjhattaṃ.
其中,什么是内的色?凡色对于那些那些有情是内的、自己的、属于自己的、各别的、所执取的,四大种以及四大种的所造色——这称为内的色。
Tattha katamaṃ rūpaṃ bahiddhā? Yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ bahiddhā.
其中,什么是外的色?凡色对于那些那些其他有情、其他补特伽罗是内的、自己的、属于自己的、各别的、所执取的,四大种以及四大种的所造色——这称为外的色。
§5
Tattha katamaṃ rūpaṃ oḷārikaṃ? Cakkhāyatanaṃ…pe… phoṭṭhabbāyatanaṃ – idaṃ vuccati rūpaṃ oḷārikaṃ.
于此,什么是粗的色?眼处……乃至……触处——这称为粗的色。
Tattha katamaṃ rūpaṃ sukhumaṃ? Itthindriyaṃ…pe… kabaḷīkāro āhāro – idaṃ vuccati rūpaṃ sukhumaṃ.
于此,什么是细的色?女根……乃至……段食——这称为细的色。
§6
Tattha katamaṃ rūpaṃ hīnaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ uññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ hīnaṃ hīnamataṃ hīnasammataṃ aniṭṭhaṃ akantaṃ amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ hīnaṃ.
于此,什么是劣的色?凡是对那些那些有情被认为是不被赞许的、被轻视的、被蔑视的、被鄙视的、不被重视的、低劣的、被认为低劣的、被共认为低劣的、不可喜的、不可爱的、不合意的色、声、香、味、触——这称为劣的色。
Tattha katamaṃ rūpaṃ paṇītaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ anuññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ paṇītaṃ paṇītamataṃ paṇītasammataṃ iṭṭhaṃ kantaṃ manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ paṇītaṃ. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.
于此,什么是胜妙的色?凡是对那些那些有情被认为是被赞许的、不被轻视的、不被蔑视的、不被鄙视的、被重视的、胜妙的、被认为胜妙的、被共认为胜妙的、可喜的、可爱的、合意的色、声、香、味、触——这称为胜妙的色。或者,依于那那色而应见色为劣或胜妙。
§7
Tattha katamaṃ rūpaṃ dūre? Itthindriyaṃ…pe… kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ anāsanne anupakaṭṭhe dūre asantike – idaṃ vuccati rūpaṃ dūre.
于此,什么是远的色?女根……乃至……段食,或者凡是其他存在的不邻近的、不接近的、远的、不近的色——这称为远的色。
Tattha katamaṃ rūpaṃ santike? Cakkhāyatanaṃ…pe… phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ āsanne upakaṭṭhe avidūre santike – idaṃ vuccati rūpaṃ santike. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ.
于此,什么是近的色?眼处……乃至……触处,或者凡是其他存在的邻近的、接近的、不远的、近的色——这称为近的色。或者,依于那那色而应见色为远或近。
2. Vedanākkhandho2. 受蕴
§8
Tattha katamo vedanākkhandho? Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati vedanākkhandho.
于此,什么是受蕴?凡是任何受,过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜妙,或远、或近的,将那些合集、总括——这称为受蕴。
§9
Tattha katamā vedanā atītā? Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā atītā.
于此,什么是过去的受?凡是受,已过去的、已灭的、已离去的、已变易的、已消失的、已完全消失的、生起后已离去的、过去的、以过去之分所摄的,乐受、苦受、不苦不乐受——这称为过去的受。
Tattha katamā vedanā anāgatā? Yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā anāgatā.
于此,什么是未来的受?凡是未生的、未成的、未生起的、未出生的、未现起的、未显现的、未生起的、未等起的、未发生的、未等发生的、未来的、以未来而摄取的受,乐受、苦受、不苦不乐受——这称为未来的受。
Tattha katamā vedanā paccuppannā? Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā paccuppannā.
于此,什么是现在的受?凡是已生的、已成的、已生起的、已出生的、已现起的、已显现的、已生起的、已等起的、已发生的、已等发生的、现在的、以现在而摄取的受,乐受、苦受、不苦不乐受——这称为现在的受。
§10
Tattha katamā vedanā ajjhattā? Yā vedanā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā ajjhattā.
于此,什么是内的受?凡是彼彼有情的内的、各自的、自己的、各个人的、所执取的受,乐受、苦受、不苦不乐受——这称为内的受。
Tattha katamā vedanā bahiddhā? Yā vedanā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā bahiddhā.
于此,什么是外的受?凡是彼彼其他有情、其他人的内的、各自的、自己的、各个人的、所执取的受,乐受、苦受、不苦不乐受——这称为外的受。
§11
Tattha katamā vedanā oḷārikā sukhumā? Akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. Kusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. Sukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. Asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. Sāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā.
于此,什么是粗的、细的受?不善受是粗的,善与无记受是细的。善与不善受是粗的,无记受是细的。苦受是粗的,乐受与不苦不乐受是细的。乐受与苦受是粗的,不苦不乐受是细的。未等至者的受是粗的,等至者的受是细的。有漏受是粗的,无漏受是细的。或者依于彼彼受,受应被视为粗的、细的。
§12
Tattha katamā vedanā hīnā paṇītā? Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. Kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. Sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. Sāsavā vedanā hīnā, anāsavā vedanā paṇītā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā.
于此,什么是劣的、胜的受?不善受是劣的,善与无记受是胜的。善与不善受是劣的,无记受是胜的。苦受是劣的,乐受与不苦不乐受是胜的。乐受与苦受是劣的,不苦不乐受是胜的。未等至者的受是劣的,等至者的受是胜的。有漏受是劣的,无漏受是胜的。或者依于彼彼受,受应被视为劣的、胜的。
§13
Tattha katamā vedanā dūre? Akusalā vedanā kusalābyākatāhi vedanāhi dūre; kusalābyākatā vedanā akusalāya vedanāya dūre; kusalā vedanā akusalābyākatāhi vedanāhi dūre; akusalābyākatā vedanā kusalāya vedanāya dūre; abyākatā vedanā kusalākusalāhi vedanāhi dūre; kusalākusalā vedanā abyākatāya vedanāya dūre. Dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre; sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre; dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre. Asamāpannassa vedanā samāpannassa vedanāya dūre; samāpannassa vedanā asamāpannassa vedanāya dūre. Sāsavā vedanā anāsavāya vedanāya dūre; anāsavā vedanā sāsavāya vedanāya dūre – ayaṃ vuccati vedanā dūre.
于此,什么是远的受?不善受远离善与无记受;善与无记受远离不善受;善受远离不善与无记受;不善与无记受远离善受;无记受远离善与不善受;善与不善受远离无记受。苦受远离乐受与不苦不乐受;乐受与不苦不乐受远离苦受;乐受远离苦受与不苦不乐受;苦受与不苦不乐受远离乐受;不苦不乐受远离乐受与苦受;乐受与苦受远离不苦不乐受。未等至者的受远离等至者的受;等至者的受远离未等至者的受。有漏受远离无漏受;无漏受远离有漏受——这称为远的受。
Tattha katamā vedanā santike? Akusalā vedanā akusalāya vedanāya santike; kusalā vedanā kusalāya vedanāya santike; abyākatā vedanā abyākatāya vedanāya santike. Dukkhā vedanā dukkhāya vedanāya santike; sukhā vedanā sukhāya vedanāya santike; adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike . Asamāpannassa vedanā asamāpannassa vedanāya santike; samāpannassa vedanā samāpannassa vedanāya santike. Sāsavā vedanā sāsavāya vedanāya santike; anāsavā vedanā anāsavāya vedanāya santike. Ayaṃ vuccati vedanā santike. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūre santike daṭṭhabbā.
于此,什么是近的受?不善受接近不善受;善受接近善受;无记受接近无记受。苦受接近苦受;乐受接近乐受;不苦不乐受接近不苦不乐受。未等至者的受接近未等至者的受;等至者的受接近等至者的受。有漏受接近有漏受;无漏受接近无漏受。这称为近的受。或者依于彼彼受,受应被视为远的、近的。
3. Saññākkhandho3. 想蕴
§14
Tattha katamo saññākkhandho? Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saññākkhandho.
于此,什么是想蕴?凡任何想,过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近的,将那些集合在一起、归纳在一起——这称为想蕴。
§15
Tattha katamā saññā atītā? Yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā atītā.
于此,什么是过去的想?凡想是过去的、已灭的、已离去的、已变易的、已消失的、已完全消失的、生起后已离去的、过去的、以过去部分所摄的,眼触所生的想、耳触所生的想、鼻触所生的想、舌触所生的想、身触所生的想、意触所生的想——这称为过去的想。
Tattha katamā saññā anāgatā? Yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā anāgatā.
于此,什么是未来的想?凡想是未生的、未成的、未生成的、未出生的、未完全出生的、未显现的、未生起的、未完全生起的、未现起的、未完全现起的、未来的、以未来部分所摄的,眼触所生的想、耳触所生的想、鼻触所生的想、舌触所生的想、身触所生的想、意触所生的想——这称为未来的想。
Tattha katamā saññā paccuppannā? Yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā paccuppannā.
于此,什么是现在的想?凡想是已生的、已成的、已生成的、已出生的、已完全出生的、已显现的、已生起的、已完全生起的、已现起的、已完全现起的、现在的、以现在部分所摄的,眼触所生的想、耳触所生的想、鼻触所生的想、舌触所生的想、身触所生的想、意触所生的想——这称为现在的想。
§16
Tattha katamā saññā ajjhattā? Yā saññā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā ajjhattā.
于此,什么是内的想?凡想是那些有情的内在的、各自的、自己的、个别的、所执取的,眼触所生的想、耳触所生的想、鼻触所生的想、舌触所生的想、身触所生的想、意触所生的想——这称为内的想。
Tattha katamā saññā bahiddhā? Yā saññā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā bahiddhā.
于此,什么是外的想?凡想是那些其他有情、其他补特伽罗的内在的、各自的、自己的、个别的、所执取的,眼触所生的想、耳触所生的想、鼻触所生的想、舌触所生的想、身触所生的想、意触所生的想——这称为外的想。
§17
Tattha katamā saññā oḷārikā sukhumā? Paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā. Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā , adukkhamasukhāya vedanāya sampayuttā saññā sukhumā. Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. Sāsavā saññā oḷārikā, anāsavā saññā sukhumā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā.
于此,什么是粗的想、细的想?有对触所生的想是粗的,增语触所生的想是细的。不善的想是粗的,善与无记的想是细的。善与不善的想是粗的,无记的想是细的。与苦受相应的想是粗的,与乐受及不苦不乐受相应的想是细的。与乐受及苦受相应的想是粗的,与不苦不乐受相应的想是细的。未入定者的想是粗的,已入定者的想是细的。有漏的想是粗的,无漏的想是细的。或者依那个那个想而应见想为粗的、细的。
§18
Tattha katamā saññā hīnā paṇītā? Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā. Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. Sāsavā saññā hīnā, anāsavā saññā paṇītā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.
于此,什么是劣的想、胜的想?不善的想是劣的,善与无记的想是胜的。善与不善的想是劣的,无记的想是胜的。与苦受相应的想是劣的,与乐受及不苦不乐受相应的想是胜的。与乐受及苦受相应的想是劣的,与不苦不乐受相应的想是胜的。未入定者的想是劣的,已入定者的想是胜的。有漏的想是劣的,无漏的想是胜的。或者依那个那个想而应见想为劣的、胜的。
§19
Tattha katamā saññā dūre? Akusalā saññā kusalābyākatāhi saññāhi dūre; kusalābyākatā saññā akusalāya saññāya dūre; kusalā saññā akusalābyākatāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre. Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre. Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya dūre. Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre. Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre – ayaṃ vuccati saññā dūre.
于此,什么是远的想?不善想与善无记诸想远;善无记想与不善想远;善想与不善无记诸想远;不善无记想与善想远。无记想与善不善诸想远;善不善想与无记想远。与苦受相应的想与与乐受及不苦不乐受相应的诸想远;与乐受及不苦不乐受相应的想与与苦受相应的想远;与乐受相应的想与与苦受及不苦不乐受相应的诸想远;与苦受及不苦不乐受相应的想与与乐受相应的想远;与不苦不乐受相应的想与与苦乐诸受相应的诸想远;与苦乐诸受相应的想与与不苦不乐受相应的想远。未等至者的想与等至者的想远;等至者的想与未等至者的想远。有漏想与无漏想远;无漏想与有漏想远——这称为远的想。
Tattha katamā saññā santike? Akusalā saññā akusalāya saññāya santike; kusalā saññā kusalāya saññāya santike; abyākatā saññā abyākatāya saññāya santike. Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya santike. Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike. Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike. Ayaṃ vuccati saññā santike. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā.
于此,什么是近的想?不善想与不善想近;善想与善想近;无记想与无记想近。与苦受相应的想与与苦受相应的想近;与乐受相应的想与与乐受相应的想近;与不苦不乐受相应的想与与不苦不乐受相应的想近。未等至者的想与未等至者的想近;等至者的想与等至者的想近。有漏想与有漏想近;无漏想与无漏想近。这称为近的想。或者,依于彼彼想,想应被视为远与近。
4. Saṅkhārakkhandho4. 行蕴
§20
Tattha katamo saṅkhārakkhandho? Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saṅkhārakkhandho.
于此,什么是行蕴?凡任何诸行,过去未来现在的,或内或外,或粗或细,或劣或胜,或远或近的,将那些合集、聚集——这称为行蕴。
§21
Tattha katame saṅkhārā atītā? Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā atītā.
于此,什么是过去的诸行?凡诸行已过去、已灭、已离去、已变易、已消失、已完全消失、生起后已离去、过去的、以过去分所摄的,眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思——这些称为过去的诸行。
Tattha katame saṅkhārā anāgatā? Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā anāgatā.
于此,什么是未来的诸行?凡诸行未生、未成、未产生、未出生、未完全出生、未显现、未生起、未等起、未现起、未等现起、未来的、以未来分所摄的,眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思——这些称为未来的诸行。
Tattha katame saṅkhārā paccuppannā? Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā paccuppannā.
于此,什么是现在的诸行?凡诸行已生、已成、已产生、已出生、已完全出生、已显现、已生起、已等起、已现起、已等现起、现在的、以现在分所摄的,眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思——这些称为现在的诸行。
§22
Tattha katame saṅkhārā ajjhattā? Ye saṅkhārā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā ajjhattā.
于此,什么是内的诸行?凡诸行对于彼彼诸有情是内的、自己的、各自的、个别的、所取的,眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思——这些称为内的诸行。
Tattha katame saṅkhārā bahiddhā? Ye saṅkhārā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā bahiddhā.
于此,什么是外的诸行?凡诸行对于彼彼其他有情、其他补特伽罗是内的、自己的、各自的、个别的、所取的,眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思——这些称为外的诸行。
§23
Tattha katame saṅkhārā oḷārikā sukhumā? Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā. Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.
于此,什么是粗的行、细的行?不善行是粗的,善与无记行是细的。善与不善行是粗的,无记行是细的。与苦受相应的行是粗的,与乐受及不苦不乐受相应的行是细的。与乐受及苦受相应的行是粗的,与不苦不乐受相应的行是细的。未入定者的行是粗的,已入定者的行是细的。有漏行是粗的,无漏行是细的。或者依各种行而应见粗的行、细的行。
§24
Tattha katame saṅkhārā hīnā paṇītā? Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. Dukkhāya vedanāya sampayuttā saṅkhārā hīnā , sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā. Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.
于此,什么是劣的行、胜的行?不善行是劣的,善与无记行是胜的。善与不善行是劣的,无记行是胜的。与苦受相应的行是劣的,与乐受及不苦不乐受相应的行是胜的。与乐受及苦受相应的行是劣的,与不苦不乐受相应的行是胜的。未入定者的行是劣的,已入定者的行是胜的。有漏行是劣的,无漏行是胜的。或者依各种行而应见劣的行、胜的行。
§25
Tattha katame saṅkhārā dūre? Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre; kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre; akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttehi saṅkhārehi dūre . Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. Ime vuccanti saṅkhārā dūre.
于此,什么是远的行?不善行远离善与无记行;善与无记行远离不善行;善行远离不善与无记行;不善与无记行远离善行;无记行远离善与不善行;善与不善行远离无记行。与苦受相应的行远离与乐受及不苦不乐受相应的行;与乐受及不苦不乐受相应的行远离与苦受相应的行;与乐受相应的行远离与苦受及不苦不乐受相应的行;与苦受及不苦不乐受相应的行远离与乐受相应的行;与不苦不乐受相应的行远离与乐受及苦受相应的行;与乐受及苦受相应的行远离与不苦不乐受相应的行。未入定者的行远离已入定者的行;已入定者的行远离未入定者的行。有漏行远离无漏行;无漏行远离有漏行。这些称为远的行。
Tattha katame saṅkhārā santike? Akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike. Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike. Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike. Sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike. Ime vuccanti saṅkhārā santike. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.
于此,什么是近的行?不善行接近不善行;善行接近善行;无记行接近无记行。与苦受相应的行接近与苦受相应的行;与乐受相应的行接近与乐受相应的行;与不苦不乐受相应的行接近与不苦不乐受相应的行。未入定者的行接近未入定者的行;已入定者的行接近已入定者的行。有漏行接近有漏行;无漏行接近无漏行。这些称为近的行。或者依各种行而应见远的行、近的行。
5. Viññāṇakkhandho5. 识蕴
§26
Tattha katamo viññāṇakkhandho? Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati viññāṇakkhandho.
于此,什么是识蕴?凡任何识,过去、未来、现在的,或内、或外,或粗、或细,或劣、或胜,或远、或近的,将那些合集、聚集——这称为识蕴。
§27
Tattha katamaṃ viññāṇaṃ atītaṃ? Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ atītaṃ.
于此,什么是过去的识?凡识是过去的、已灭的、已离去的、已变易的、已消失的、已完全消失的、生起后已离去的、过去的、以过去摄取的,眼识、耳识、鼻识、舌识、身识、意识——这称为过去的识。
Tattha katamaṃ viññāṇaṃ anāgataṃ? Yaṃ viññāṇaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ anāgataṃ.
于此,什么是未来的识?凡识是未生的、未成的、未生成的、未出生的、未完全出生的、未显现的、未生起的、未完全生起的、未现起的、未完全现起的、未来的、以未来摄取的,眼识、耳识、鼻识、舌识、身识、意识——这称为未来的识。
Tattha katamaṃ viññāṇaṃ paccuppannaṃ? Yaṃ viññāṇaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ paccuppannaṃ.
于此,什么是现在的识?凡识是已生的、已成的、已生成的、已出生的、已完全出生的、已显现的、已生起的、已完全生起的、已现起的、已完全现起的、现在的、以现在摄取的,眼识、耳识、鼻识、舌识、身识、意识——这称为现在的识。
§28
Tattha katamaṃ viññāṇaṃ ajjhattaṃ? Yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ ajjhattaṃ.
于此,什么是内识?凡是那些那些有情的内、自己的、各自的、个别的、所执取的识,眼识、耳识、鼻识、舌识、身识、意识——这称为内识。
Tattha katamaṃ viññāṇaṃ bahiddhā? Yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ bahiddhā.
于此,什么是外识?凡是那些那些其他有情、其他补特伽罗的内、自己的、各自的、个别的、所执取的识,眼识、耳识、鼻识、舌识、身识、意识——这称为外识。
§29
Tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ? Akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā. Kusalākusalā viññāṇā oḷārikā , abyākataṃ viññāṇaṃ sukhumaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ. Asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ. Sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ.
于此,什么是粗识、细识?不善识是粗的,善与无记识是细的。善与不善识是粗的,无记识是细的。与苦受相应的识是粗的,与乐受及不苦不乐受相应的诸识是细的。与乐受及苦受相应的诸识是粗的,与不苦不乐受相应的识是细的。未入定者的识是粗的,已入定者的识是细的。有漏识是粗的,无漏识是细的。或者依那那识而应见识为粗、细。
§30
Tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ? Akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā . Kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ. Asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ. Sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.
于此,什么是劣识、胜识?不善识是劣的,善与无记识是胜的。善与不善识是劣的,无记识是胜的。与苦受相应的识是劣的,与乐受及不苦不乐受相应的诸识是胜的。与乐受及苦受相应的诸识是劣的,与不苦不乐受相应的识是胜的。未入定者的识是劣的,已入定者的识是胜的。有漏识是劣的,无漏识是胜的。或者依那那识而应见识为劣、胜。
§31
Tattha katamaṃ viññāṇaṃ dūre? Akusalaṃ viññāṇaṃ kusalābyākatehi viññāṇehi dūre; kusalābyākatā viññāṇā akusalā viññāṇā dūre; kusalaṃ viññāṇaṃ akusalābyākatehi viññāṇehi dūre; akusalābyākatā viññāṇā kusalā viññāṇā dūre; abyākataṃ viññāṇaṃ kusalākusalehi viññāṇehi dūre; kusalākusalā viññāṇā abyākatā viññāṇā dūre. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; sukhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya sampayuttā viññāṇā dūre. Asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre. Sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre – idaṃ vuccati viññāṇaṃ dūre.
于此,什么是远识?不善识远离善与无记识;善与无记识远离不善识;善识远离不善与无记识;不善与无记识远离善识;无记识远离善与不善识;善与不善识远离无记识。与苦受相应的识远离与乐受及不苦不乐受相应的诸识;与乐受及不苦不乐受相应的诸识远离与苦受相应的识;与乐受相应的识远离与苦受及不苦不乐受相应的诸识;与苦受及不苦不乐受相应的诸识远离与乐受相应的识;与不苦不乐受相应的识远离与乐受及苦受相应的诸识;与乐受及苦受相应的诸识远离与不苦不乐受相应的识。未入定者的识远离已入定者的诸识;已入定者的识远离未入定者的诸识。有漏识远离无漏识;无漏识远离有漏识——这称为远识。
Tattha katamaṃ viññāṇaṃ santike? Akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya vedanāya sampayuttassa viññāṇassa santike; sukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya vedanāya sampayuttassa viññāṇassa santike; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ adukkhamasukhāya vedanāya sampayuttassa viññāṇassa santike. Asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike. Sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike – idaṃ vuccati viññāṇaṃ santike. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ.
于此,什么是近识?不善识近于不善识;善识近于善识;无记识近于无记识。与苦受相应的识近于与苦受相应的识;与乐受相应的识近于与乐受相应的识;与不苦不乐受相应的识近于与不苦不乐受相应的识。未入定者的识近于未入定者的识;已入定者的识近于已入定者的识。有漏识近于有漏识;无漏识近于无漏识——这称为近识。或者依那那识而应见识为远、近。
Suttantabhājanīyaṃ. · 经分别
2. Abhidhammabhājanīyaṃ
2. 阿毗达摩分别论
§32
Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
五蕴——色蕴、受蕴、想蕴、行蕴、识蕴。
1. Rūpakkhandho1. 色蕴
§33
Tattha katamo rūpakkhandho? Ekavidhena rūpakkhandho – sabbaṃ rūpaṃ na hetu, ahetukaṃ, hetuvippayuttaṃ, sappaccayaṃ, saṅkhataṃ, rūpaṃ, lokiyaṃ, sāsavaṃ, saṃyojaniyaṃ, ganthaniyaṃ, oghaniyaṃ, yoganiyaṃ, nīvaraṇiyaṃ, parāmaṭṭhaṃ, upādāniyaṃ, saṃkilesikaṃ, abyākataṃ, anārammaṇaṃ, acetasikaṃ, cittavippayuttaṃ, nevavipākanavipākadhammadhammaṃ, asaṃkiliṭṭhasaṃkilesikaṃ, na savitakkasavicāraṃ, na avitakkavicāramattaṃ, avitakkaavicāraṃ, na pītisahagataṃ, na sukhasahagataṃ, na upekkhāsahagataṃ, neva dassanena na bhāvanāya pahātabbaṃ, neva dassanena na bhāvanāya pahātabbahetukaṃ, nevācayagāmināpacayagāmī, nevasekkhanāsekkhaṃ, parittaṃ, kāmāvacaraṃ, na rūpāvacaraṃ, na arūpāvacaraṃ, pariyāpannaṃ, no apariyāpannaṃ, aniyataṃ, aniyyānikaṃ, uppannaṃ, chahi viññāṇehi viññeyyaṃ, aniccaṃ, jarābhibhūtaṃ. Evaṃ ekavidhena rūpakkhandho.
于此,什么是色蕴?以一种方式的色蕴——一切色非因、无因、与因不相应、有缘、有为、色、世间、有漏、应结、应缚、应暴流、应轭、应盖、所执取、应取、染污性、无记、无所缘、非心所、与心不相应、非异熟非异熟法法、不杂染杂染性、非有寻有伺、非无寻唯伺、无寻无伺、非喜俱、非乐俱、非舍俱、非以见非以修应断、非以见非以修应断因、非增长行非损减行、非有学非无学、小、欲界、非色界、非无色界、所摄、非不摄、不定、非决定性、已生、以六识所识知、无常、为老所胜。如是以一种方式的色蕴。
Duvidhena rūpakkhandho – atthi rūpaṃ upādā, atthi rūpaṃ no upādā . Atthi rūpaṃ upādinnaṃ, atthi rūpaṃ anupādinnaṃ. Atthi rūpaṃ upādinnupādāniyaṃ, atthi rūpaṃ anupādinnupādāniyaṃ. Atthi rūpaṃ sanidassanaṃ, atthi rūpaṃ anidassanaṃ. Atthi rūpaṃ sappaṭighaṃ, atthi rūpaṃ appaṭighaṃ. Atthi rūpaṃ indriyaṃ, atthi rūpaṃ na indriyaṃ. Atthi rūpaṃ mahābhūtaṃ, atthi rūpaṃ na mahābhūtaṃ. Atthi rūpaṃ viññatti, atthi rūpaṃ na viññatti. Atthi rūpaṃ cittasamuṭṭhānaṃ, atthi rūpaṃ na cittasamuṭṭhānaṃ. Atthi rūpaṃ cittasahabhu, atthi rūpaṃ na cittasahabhu. Atthi rūpaṃ cittānuparivatti, atthi rūpaṃ na cittānuparivatti. Atthi rūpaṃ ajjhattikaṃ, atthi rūpaṃ bāhiraṃ. Atthi rūpaṃ oḷārikaṃ, atthi rūpaṃ sukhumaṃ. Atthi rūpaṃ dūre, atthi rūpaṃ santike…pe… atthi rūpaṃ kabaḷīkāro āhāro, atthi rūpaṃ na kabaḷīkāro āhāro. Evaṃ duvidhena rūpakkhandho.
以二种方式的色蕴——有色依取,有色非依取。有色已取,有色未取。有色已取应取,有色未取应取。有色有见,有色无见。有色有对,有色无对。有色是根,有色非根。有色是大种,有色非大种。有色是表,有色非表。有色心等起,有色非心等起。有色心俱生,有色非心俱生。有色心随转,有色非心随转。有色内,有色外。有色粗,有色细。有色远,有色近……有色段食,有色非段食。如是以二种方式的色蕴。
(Yathā rūpakaṇḍe vibhattaṃ, tathā idha vibhajitabbaṃ.)
(如在色品中所分别论,在此亦应如是分别论。)
Tividhena rūpakkhandho – yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā, atthi no upādā. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnupādāniyaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ…pe… yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ na kabaḷīkāro āhāro, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi kabaḷīkāro āhāro, atthi na kabaḷīkāro āhāro. Evaṃ tividhena rūpakkhandho.
以三种方式的色蕴——凡彼色是内的,彼依取;凡彼色是外的,彼有依取,有非依取。凡彼色是内的,彼已取;凡彼色是外的,彼有已取,有未取。凡彼色是内的,彼已取应取;凡彼色是外的,彼有已取应取,有未取应取……凡彼色是内的,彼非段食;凡彼色是外的,彼有段食,有非段食。如是以三种方式的色蕴。
Catubbidhena rūpakkhandho – yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ . Yaṃ taṃ rūpaṃ upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi dūre, atthi santike; yaṃ taṃ rūpaṃ no upādā taṃ atthi dūre, atthi santike…pe… diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ rūpaṃ. Evaṃ catubbidhena rūpakkhandho.
以四种方式的色蕴——凡彼色依取,彼有已取,有未取;凡彼色非依取,彼有已取,有未取。凡彼色依取,彼有已取应取,有未取应取;凡彼色非依取,彼有已取应取,有未取应取。凡彼色依取,彼有有对,有无对;凡彼色非依取,彼有有对,有无对。凡彼色依取,彼有粗,有细;凡彼色非依取,彼有粗,有细。凡彼色依取,彼有远,有近;凡彼色非依取,彼有远,有近……已见、已闻、已觉、已识的色。如是以四种方式的色蕴。
Pañcavidhena rūpakkhandho – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṃ upādā. Evaṃ pañcavidhena rūpakkhandho.
以五种方式的色蕴——地界、水界、火界、风界、及凡色依取。如是以五种方式的色蕴。
Chabbidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manoviññeyyaṃ rūpaṃ. Evaṃ chabbidhena rūpakkhandho.
以六种方式的色蕴——眼识所识知的色、耳识所识知的色、鼻识所识知的色、舌识所识知的色、身识所识知的色、意识所识知的色。如是以六种方式的色蕴。
Sattavidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ sattavidhena rūpakkhandho .
以七种方式的色蕴——眼识所识知的色、耳识所识知的色、鼻识所识知的色、舌识所识知的色、身识所识知的色、意界所识知的色、意识界所识知的色。如是以七种方式的色蕴。
Aṭṭhavidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ atthi sukhasamphassaṃ, atthi dukkhasamphassaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ aṭṭhavidhena rūpakkhandho.
以八种色蕴——眼识所识之色、耳识所识之色、鼻识所识之色、舌识所识之色、身识所识之色有乐触、有苦触、意界所识之色、意识界所识之色。如此以八种色蕴。
Navavidhena rūpakkhandho – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, yañca rūpaṃ na indriyaṃ. Evaṃ navavidhena rūpakkhandho.
以九种色蕴——眼根、耳根、鼻根、舌根、身根、女根、男根、命根、以及凡色非根者。如此以九种色蕴。
Dasavidhena rūpakkhandho – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, na indriyaṃ rūpaṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Evaṃ dasavidhena rūpakkhandho.
以十种色蕴——眼根、耳根、鼻根、舌根、身根、女根、男根、命根、非根之色有有对、有无对。如此以十种色蕴。
Ekādasavidhena rūpakkhandho – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ. Evaṃ ekādasavidhena rūpakkhandho.
以十一种色蕴——眼处、耳处、鼻处、舌处、身处、色处、声处、香处、味处、触处、以及凡色是无见无对、法处所摄者。如此以十一种色蕴。
Ayaṃ vuccati rūpakkhandho. · 此称为色蕴
2. Vedanākkhandho2. 受蕴
§34
Tattha katamo vedanākkhandho? Ekavidhena vedanākkhandho – phassasampayutto.
其中,什么是受蕴?以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.
以二种受蕴——有有因、有无因。
Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato.
以三种受蕴——有善、有不善、有无记。
Catubbidhena vedanākkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
以四种受蕴——有欲界、有色界、有无色界、有不摄于彼者。
Pañcavidhena vedanākkhandho – atthi sukhindriyaṃ, atthi dukkhindriyaṃ, atthi somanassindriyaṃ, atthi domanassindriyaṃ, atthi upekkhindriyaṃ. Evaṃ pañcavidhena vedanākkhandho.
五种受蕴——有乐根,有苦根,有喜根,有忧根,有舍根。如此为五种受蕴。
Chabbidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ chabbidhena vedanākkhandho.
六种受蕴——眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受,意触所生受。如此为六种受蕴。
Sattavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ sattavidhena vedanākkhandho.
七种受蕴——眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受,意界触所生受,意识界触所生受。如此为七种受蕴。
Aṭṭhavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ aṭṭhavidhena vedanākkhandho.
八种受蕴——眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受有乐、有苦,意界触所生受,意识界触所生受。如此为八种受蕴。
Navavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena vedanākkhandho.
九种受蕴——眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受,意界触所生受,意识界触所生受有善、有不善、有无记。如此为九种受蕴。
Dasavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena vedanākkhandho.
十种受蕴——眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受有乐、有苦,意界触所生受,意识界触所生受有善、有不善、有无记。如此为十种受蕴。
§35
Ekavidhena vedanākkhandho – phassasampayutto.
一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.
二种受蕴——有有因,有无因。
Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种方式受蕴——有果报,有果报法之法,有非果报非果报法之法。有已取能取,有未取能取,有未取不能取。有已杂染能杂染,有未杂染能杂染,有未杂染不能杂染。有有寻有伺,有无寻唯伺,有无寻无伺。有应以见所断,有应以修所断,有非以见非以修所断。有以见所断为因,有以修所断为因,有非以见非以修所断为因。有趣向积集,有趣向损减,有非趣向积集非趣向损减。有有学,有无学,有非有学非无学。有小,有大,有无量。有小所缘,有大所缘,有无量所缘。有劣,有中,有胜。有邪性决定,有正性决定,有不决定。有道所缘,有道为因,有道增上。有已生,有未生,有当生。有过去,有未来,有现在。有过去所缘,有未来所缘,有现在所缘。有内,有外,有内外。有内所缘,有外所缘,有内外所缘……等。如是以十种方式受蕴。
§36
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式受蕴——与触相应。
Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto . Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto . Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
以二种方式受蕴——有与因相应,有与因不相应……等……有非因与因俱,有非因无因。有世间,有出世间。有应以某种所识知,有不应以某种所识知。有有漏,有无漏。有与漏相应,有与漏不相应。有与漏不相应而有漏,有与漏不相应而无漏。有应结,有不应结。有与结相应,有与结不相应。有与结不相应而应结,有与结不相应而不应结。有应缚,有不应缚。有与缚相应,有与缚不相应。有与缚不相应而应缚,有与缚不相应而不应缚。有应暴流,有不应暴流。有与暴流相应,有与暴流不相应。有与暴流不相应而应暴流,有与暴流不相应而不应暴流。有应轭,有不应轭。有与轭相应,有与轭不相应。有与轭不相应而应轭,有与轭不相应而不应轭。有应盖,有不应盖。有与盖相应,有与盖不相应。有与盖不相应而应盖,有与盖不相应而不应盖。有被执取,有未被执取。有与执取相应,有与执取不相应。有与执取不相应而被执取,有与执取不相应而未被执取。有已取,有未取。有能取,有不能取。有与取相应,有与取不相应。有与取不相应而能取,有与取不相应而不能取。有能杂染,有不能杂染。有已杂染,有未杂染。有与烦恼相应,有与烦恼不相应。有与烦恼不相应而能杂染,有与烦恼不相应而不能杂染。有应以见所断,有不应以见所断。有应以修所断,有不应以修所断。有以见所断为因,有非以见所断为因。有以修所断为因,有非以修所断为因。有有寻,有无寻。有有伺,有无伺。有有喜,有无喜。有喜俱行,有非喜俱行。有欲界,有非欲界。有色界,有非色界。有无色界,有非无色界。有所摄,有非所摄。有出离,有非出离。有决定,有不决定。有有上,有无上。有有依,有无依。
Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种方式受蕴——有善,有不善,有无记……等。如是以十种方式受蕴。
§37
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式受蕴——与触相应。
Duvidhena vedanākkhandho – atthi saraṇo, atthi araṇo.
以二种方式受蕴——有有依,有无依。
Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo…pe… atthi ajjhattārammaṇo , atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种方式受蕴——有果报,有果报法之法,有非果报非果报法之法。有已取能取……等……有内所缘,有外所缘,有内外所缘……等。如是以十种方式受蕴。
Dukamūlakaṃ. · 二法根本
§38
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式受蕴——与触相应。
Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.
以二种,受蕴——有有因的,有无因的。
Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有善的,有不善的,有无记的……乃至……如是以十种,受蕴。
§39
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto.
以二种,受蕴——有与因相应的,有与因不相应的。
Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有善的,有不善的,有无记的……乃至……如是以十种,受蕴。
§40
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo…pe… atthi saraṇo, atthi araṇo.
以二种,受蕴——有非因有因的,有非因无因的。有世间的,有出世间的。有以某种可了知的,有以某种不可了知的。有有漏的,有无漏的。有与漏相应的,有与漏不相应的。有与漏不相应有漏的,有与漏不相应无漏的……乃至……有有依的,有无依的。
Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有善的,有不善的,有无记的……乃至……如是以十种,受蕴。
§41
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.
以二种方式,受蕴——有有因的,有无因的。
Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo , atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种方式,受蕴——有是果报的,有是果报法法的,有是非果报非果报法法的。有是已取能取的,有是未取能取的,有是未取不能取的。有是已杂染能杂染的,有是未杂染能杂染的,有是未杂染不能杂染的。有是有寻有伺的,有是无寻唯伺的,有是无寻无伺的。有是应以见所断的,有是应以修所断的,有是非以见非以修所断的。有是见所断因的,有是修所断因的,有是非见所断非修所断因的。有是趣向积集的,有是趣向损减的,有是非趣向积集非趣向损减的。有是有学的,有是无学的,有是非有学非无学的。有是小的,有是大的,有是无量的。有是小所缘的,有是大所缘的,有是无量所缘的。有是劣的,有是中的,有是胜的。有是邪性决定的,有是正性决定的,有是不决定的。有是道所缘的,有是道因的,有是道增上的。有是已生的,有是未生的,有是当生的。有是过去的,有是未来的,有是现在的。有是过去所缘的,有是未来所缘的,有是现在所缘的。有是内的,有是外的,有是内外的。有是内所缘的,有是外所缘的,有是内外所缘的……如此,以十种方式,受蕴。
§42
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo , atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo…pe… atthi saraṇo , atthi araṇo.
以二种方式,受蕴——有与因相应的,有与因不相应的。有是非因有因的,有是非因无因的。有是世间的,有是出世间的。有是应以某种所识知的,有是不应以某种所识知的。有是有漏的,有是无漏的。有是与漏相应的,有是与漏不相应的。有是与漏不相应有漏的,有是与漏不相应无漏的。有是应结的,有是不应结的……有是有烦恼的,有是无烦恼的。
Tividhena vedanākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种方式,受蕴——有是内所缘的,有是外所缘的,有是内外所缘的……如此,以十种方式,受蕴。
Tikamūlakaṃ. · 三根
§43
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko.
以二种方式,受蕴——有有因的,有无因的。
Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有善的,有不善的,有无记的……乃至……如此以十种受蕴。
§44
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto.
以二种受蕴——有与因相应的,有与因不相应的。
Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有果报的,有果报法之法的,有非果报非果报法之法的……乃至……如此以十种受蕴。
§45
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi na hetusahetuko, atthi na hetuahetuko.
以二种受蕴——有非因与有因的,有非因与无因的。
Tividhena vedanākkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有已取而可取的,有未取而可取的,有未取而不可取的……乃至……如此以十种受蕴。
§46
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi lokiyo, atthi lokuttaro.
以二种,受蕴——有世间的,有出世间的。
Tividhena vedanākkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有染污且染污性的,有不染污但染污性的,有不染污且非染污性的……乃至……如是以十种,受蕴。
§47
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应的。
Duvidhena vedanākkhandho – atthi kenaci viññeyyo , atthi kenaci na viññeyyo.
以二种,受蕴——有某些可被了知的,有某些不可被了知的。
Tividhena vedanākkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有有寻有伺的,有无寻唯伺的,有无寻无伺的……乃至……如是以十种,受蕴。
§48
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应的。
Duvidhena vedanākkhandho – atthi sāsavo, atthi anāsavo.
以二种,受蕴——有有漏的,有无漏的。
Tividhena vedanākkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有应以见所断的,有应以修习所断的,有非以见非以修习所断的……乃至……如是以十种,受蕴。
§49
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi āsavasampayutto, atthi āsavavippayutto.
以二种方式,受蕴——有与漏相应的,有与漏不相应的。
Tividhena vedanākkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种方式,受蕴——有应以见所断之因的,有应以修所断之因的,有非以见非以修所断之因的……如是以十种方式,受蕴。
§50
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.
以二种方式,受蕴——有与漏不相应而有漏的,有与漏不相应而无漏的。
Tividhena vedanākkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种方式,受蕴——有趣向积集的,有趣向损减的,有非趣向积集非趣向损减的……如是以十种方式,受蕴。
§51
Ekavidhena vedanākkhandho – phassasampayutto.
以一种方式,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.
以二种方式,受蕴——有应结的,有非应结的。
Tividhena vedanākkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有学、有无学、有非学非无学……乃至……如是以十种受蕴。
§52
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto .
以二种受蕴——有与结相应、有与结不相应。
Tividhena vedanākkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有小、有大、有无量……乃至……如是以十种受蕴。
§53
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.
以二种受蕴——有与结不相应而可结、有与结不相应而不可结。
Tividhena vedanākkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有小所缘、有大所缘、有无量所缘……乃至……如是以十种受蕴。
§54
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi ganthaniyo, atthi aganthaniyo.
以二种,受蕴——有结缚的,有不结缚的。
Tividhena vedanākkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有劣的,有中等的,有胜妙的……如是以十种,受蕴。
§55
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应的。
Duvidhena vedanākkhandho – atthi ganthasampayutto, atthi ganthavippayutto.
以二种,受蕴——有与结相应的,有与结不相应的。
Tividhena vedanākkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有邪性决定的,有正性决定的,有不决定的……如是以十种,受蕴。
§56
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应的。
Duvidhena vedanākkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.
以二种,受蕴——有与结不相应而结缚的,有与结不相应而不结缚的。
Tividhena vedanākkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有以道为所缘的,有以道为因的,有以道为增上……如是以十种,受蕴。
§57
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi oghaniyo, atthi anoghaniyo.
以二种,受蕴——有属暴流的,有不属暴流的。
Tividhena vedanākkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有已生起的,有未生起的,有正生起的……如是以十种,受蕴。
§58
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi oghasampayutto, atthi oghavippayutto.
以二种,受蕴——有与暴流相应的,有与暴流不相应的。
Tividhena vedanākkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种,受蕴——有过去的,有未来的,有现在的……如是以十种,受蕴。
§59
Ekavidhena vedanākkhandho – phassasampayutto.
以一种,受蕴——与触相应。
Duvidhena vedanākkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.
以二种,受蕴——有与暴流不相应而属暴流的,有与暴流不相应而不属暴流的。
Tividhena vedanākkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有以过去为所缘者,有以未来为所缘者,有以现在为所缘者……乃至……如此以十种受蕴。
§60
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi yoganiyo, atthi ayoganiyo.
以二种受蕴——有应轭者,有非应轭者。
Tividhena vedanākkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有内者,有外者,有内外者……乃至……如此以十种受蕴。
§61
Ekavidhena vedanākkhandho – phassasampayutto.
以一种受蕴——与触相应。
Duvidhena vedanākkhandho – atthi yogasampayutto, atthi yogavippayutto.
以二种受蕴——有与轭相应者,有与轭不相应者。
Tividhena vedanākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.
以三种受蕴——有以内为所缘者,有以外为所缘者,有以内外为所缘者……乃至……如此以十种受蕴。
Ubhatovaḍḍhakaṃ. · 两增
Sattavidhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho.
以七种受蕴——有善者,有不善者,有无记者,有欲界者,有色界者,有无色界者,有不包摄者。如此以七种受蕴。
Aparopi sattavidhena vedanākkhandho – atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo , atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho.
又以七种受蕴——有果报……有内所缘,有外所缘,有内外所缘,有欲界,有色界,有无色界,有不包摄。如此以七种受蕴。
Catuvīsatividhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho.
以二十四种受蕴——眼触缘受蕴有善,有不善,有无记;耳触缘受蕴……鼻触缘受蕴……舌触缘受蕴……身触缘受蕴……意触缘受蕴有善,有不善,有无记;眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受,意触所生受。如此以二十四种受蕴。
Aparopi catuvīsatividhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā…pe… manosamphassajā vedanā; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā…pe… manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho.
又以二十四种受蕴——眼触缘受蕴有果报……有内所缘,有外所缘,有内外所缘,眼触所生受……意触所生受;耳触缘受蕴……鼻触缘受蕴……舌触缘受蕴……身触缘受蕴……意触缘受蕴有果报……有内所缘,有外所缘,有内外所缘,眼触所生受……意触所生受。如此以二十四种受蕴。
Tiṃsavidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ tiṃsavidhena vedanākkhandho.
以三十种受蕴——眼触缘受蕴有欲界,有色界,有无色界,有不包摄;耳触缘……鼻触缘……舌触缘……身触缘……意触缘受蕴有欲界,有色界,有无色界,有不包摄;眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受,意触所生受。如此以三十种受蕴。
Bahuvidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā vedanākkhandho atthi kusalo , atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho.
以多种受蕴——眼触缘受蕴有善,有不善,有无记,有欲界,有色界,有无色界,有不包摄;耳触缘……鼻触缘……舌触缘……身触缘……意触缘受蕴有善,有不善,有无记,有欲界,有色界,有无色界,有不包摄;眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受,意触所生受。如此以多种受蕴。
Aparopi bahuvidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro , atthi apariyāpanno; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo , atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro , atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho.
又以多种受蕴——眼触缘受蕴有果报……有内所缘,有外所缘,有内外所缘,有欲界,有色界,有无色界,有不包摄;耳触缘受蕴……鼻触缘受蕴……舌触缘受蕴……身触缘受蕴……意触缘受蕴有果报……有内所缘,有外所缘,有内外所缘,有欲界,有色界,有无色界,有不包摄;眼触所生受,耳触所生受,鼻触所生受,舌触所生受,身触所生受,意触所生受。如此以多种受蕴。
Ayaṃ vuccati vedanākkhandho. · 此称为受蕴
3. Saññākkhandho3. 想蕴
§62
Tattha katamo saññākkhandho? Ekavidhena saññākkhandho – phassasampayutto.
其中,什么是想蕴?以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.
以二种想蕴——有有因,有无因。
Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato.
以三种,想蕴——有善的,有不善的,有无记的。
Catubbidhena saññākkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
以四种,想蕴——有欲界的,有色界的,有无色界的,有不包摄的。
Pañcavidhena saññākkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saññākkhandho.
以五种,想蕴——有与乐根相应的,有与苦根相应的,有与喜根相应的,有与忧根相应的,有与舍根相应的。如此以五种,想蕴。
Chabbidhena saññākkhandho – cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ chabbidhena saññākkhandho.
以六种,想蕴——眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想。如此以六种,想蕴。
Sattavidhena saññākkhandho – cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ sattavidhena saññākkhandho.
以七种,想蕴——眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意界触所生想、意识界触所生想。如此以七种,想蕴。
Aṭṭhavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ aṭṭhavidhena saññākkhandho.
以八种,想蕴——眼触所生想……乃至……身触所生想有与乐俱的,有与苦俱的,意界触所生想、意识界触所生想。如此以八种,想蕴。
Navavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saññākkhandho.
以九种,想蕴——眼触所生想……乃至……身触所生想、意界触所生想、意识界触所生想有善的,有不善的,有无记的。如此以九种,想蕴。
Dasavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saññākkhandho.
以十种,想蕴——眼触所生想……乃至……身触所生想有与乐俱的,有与苦俱的,意界触所生想、意识界触所生想有善的,有不善的,有无记的。如此以十种,想蕴。
§63
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应。
Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.
以二种,想蕴——有有因的,有无因的。
Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的……(中略)……如此以十种,想蕴。
§64
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应。
Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.
以二种,想蕴——有有因的,有无因的。
Tividhena saññākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe… evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有是果报的,有是果报法法的,有是非果报非果报法法的。有已取可取的,有未取可取的,有未取不可取的。有已杂染能杂染的,有未杂染能杂染的,有未杂染不能杂染的。有有寻有伺的,有无寻唯伺的,有无寻无伺的。有喜俱的,有乐俱的,有舍俱的。有应以见断的,有应以修断的,有非以见非以修断的。有应以见断因的,有应以修断因的,有非以见非以修断因的。有趣向积集的,有趣向损减的,有非趣向积集非趣向损减的。有有学的,有无学的,有非有学非无学的。有小的,有大的,有无量的。有小所缘的,有大所缘的,有无量所缘的。有劣的,有中的,有胜的。有邪性决定的,有正性决定的,有不定的。有道所缘的,有道因的,有道增上的。有已生的,有未生的,有当生的。有过去的,有未来的,有现在的。有过去所缘的,有未来所缘的,有现在所缘的。有内的,有外的,有内外的。有内所缘的,有外所缘的,有内外所缘的……(中略)……如此以十种,想蕴。
§65
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应。
Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro . Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo , atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo , atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko , atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno , atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
以二种,想蕴——有与因相应的,有与因不相应的。有非因有因的,有非因无因的。有世间的,有出世间的。有可被某些所识知的,有不可被某些所识知的。有有漏的,有无漏的。有与漏相应的,有与漏不相应的。有与漏不相应有漏的,有与漏不相应无漏的。有可结的,有不可结的。有与结相应的,有与结不相应的。有与结不相应可结的,有与结不相应不可结的。有可系的,有不可系的。有与系相应的,有与系不相应的。有与系不相应可系的,有与系不相应不可系的。有可暴流的,有不可暴流的。有与暴流相应的,有与暴流不相应的。有与暴流不相应可暴流的,有与暴流不相应不可暴流的。有可轭的,有不可轭的。有与轭相应的,有与轭不相应的。有与轭不相应可轭的,有与轭不相应不可轭的。有可盖的,有不可盖的。有与盖相应的,有与盖不相应的。有与盖不相应可盖的,有与盖不相应不可盖的。有已执取的,有未执取的。有与执取相应的,有与执取不相应的。有与执取不相应已执取的,有与执取不相应未执取的。有已取的,有未取的。有可取的,有不可取的。有与取相应的,有与取不相应的。有与取不相应可取的,有与取不相应不可取的。有能杂染的,有不能杂染的。有已杂染的,有未杂染的。有与烦恼相应的,有与烦恼不相应的。有与烦恼不相应能杂染的,有与烦恼不相应不能杂染的。有应以见断的,有非以见断的。有应以修断的,有非以修断的。有应以见断因的,有非以见断因的。有应以修断因的,有非以修断因的。有有寻的,有无寻的。有有伺的,有无伺的。有有喜的,有无喜的。有喜俱的,有非喜俱的。有乐俱的,有非乐俱的。有舍俱的,有非舍俱的。有欲界的,有非欲界的。有色界的,有非色界的。有无色界的,有非无色界的。有所摄的,有非所摄的。有出离的,有非出离的。有决定的,有不定的。有有上的,有无上的。有有依的,有无依的。
Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有善的，有不善的，有无记的……乃至……如是以十种想蕴。
§66
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应的。
Duvidhena saññākkhandho – atthi saraṇo, atthi araṇo.
以二种想蕴——有有烦恼的，有无烦恼的。
Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo , atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的。有果报的……乃至……有以内所缘的，有以外所缘的，有以内外所缘的……乃至……如是以十种想蕴。
(Yathā kusalattike vitthāro, evaṃ sabbepi tikā vitthāretabbā.)
（如善三法的详说，如是一切三法应详说。）
Dukamūlakaṃ. · 二法根本
§67
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应的。
Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.
以二种想蕴——有有因的，有无因的。
Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有善的，有不善的，有无记的……乃至……如是以十种想蕴。
§68
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应。
Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.
以二种,想蕴——有与因相应,有与因不相应……有有所缘,有无所缘。
Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有善,有不善,有无记……如是以十种,想蕴。
§69
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应。
Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.
以二种,想蕴——有有因,有无因。
Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto . Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有与乐受相应,有与苦受相应,有与不苦不乐受相应。有果报……有内所缘,有外所缘,有内外所缘……如是以十种,想蕴。
§70
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应。
Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.
以二种,想蕴——有与因相应,有与因不相应……有有所缘,有无所缘。
Tividhena saññākkhandho…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴……(中略)……有以内所缘,有以外所缘,有以内外所缘……(中略)……如此以十种想蕴。
Tikamūlakaṃ. · 三根
§71
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko.
以二种想蕴——有有因,有无因。
Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有善,有不善,有无记……(中略)……如此以十种想蕴。
§72
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto.
以二种想蕴——有与因相应,有与因不相应。
Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有与乐受相应,有与苦受相应,有与不苦不乐受相应……(中略)……如此以十种想蕴。
§73
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi na hetu sahetuko, atthi na hetu ahetuko.
以二种,想蕴——有非因而有因的,有非因而无因的。
Tividhena saññākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有是果报的,有是果报法之法的,有是非果报非果报法之法的……如是以十种,想蕴。
§74
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应的。
Duvidhena saññākkhandho – atthi lokiyo, atthi lokuttaro.
以二种,想蕴——有是世间的,有是出世间的。
Tividhena saññākkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有是已取而可取的,有是未取而可取的,有是未取而不可取的……如是以十种,想蕴。
§75
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应的。
Duvidhena saññākkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo.
以二种,想蕴——有是被某者所识知的,有是不被某者所识知的。
Tividhena saññākkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有是已杂染而能杂染的,有是未杂染而能杂染的,有是未杂染而不能杂染的……如是以十种,想蕴。
§76
Ekavidhena saññākkhandho – phassasampayutto.
以一种方式，想蕴——与触相应。
Duvidhena saññākkhandho – atthi sāsavo, atthi anāsavo.
以二种方式，想蕴——有有漏的，有无漏的。
Tividhena saññākkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena saññākkhandho.
以三种方式，想蕴——有有寻有伺的，有无寻唯伺的，有无寻无伺的……如是以十种方式，想蕴。
§77
Ekavidhena saññākkhandho – phassasampayutto.
以一种方式，想蕴——与触相应。
Duvidhena saññākkhandho – atthi āsavasampayutto, atthi āsavavippayutto.
以二种方式，想蕴——有与漏相应的，有与漏不相应的。
Tividhena saññākkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena saññākkhandho.
以三种方式，想蕴——有与喜俱的，有与乐俱的，有与舍俱的……如是以十种方式，想蕴。
§78
Ekavidhena saññākkhandho – phassasampayutto.
以一种方式，想蕴——与触相应。
Duvidhena saññākkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.
以二种方式，想蕴——有与漏不相应的有漏的，有与漏不相应的无漏的。
Tividhena saññākkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有应以见而舍断的,有应以修习而舍断的,有既非以见也非以修习而舍断的……乃至……如是以十种想蕴。
§79
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应的。
Duvidhena saññākkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.
以二种想蕴——有结系的,有非结系的。
Tividhena saññākkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有应以见而舍断之因的,有应以修习而舍断之因的,有既非以见也非以修习而舍断之因的……乃至……如是以十种想蕴。
§80
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应的。
Duvidhena saññākkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto .
以二种想蕴——有与结相应的,有与结不相应的。
Tividhena saññākkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有趣向积集的,有趣向损减的,有既非趣向积集也非趣向损减的……乃至……如是以十种想蕴。
§81
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应的。
Duvidhena saññākkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.
以二种想蕴——有离结而可结者,有离结而不可结者。
Tividhena saññākkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有有学者,有无学者,有非有学非无学者……乃至……如是以十种想蕴。
§82
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi ganthaniyo, atthi aganthaniyo.
以二种想蕴——有可系缚者,有不可系缚者。
Tividhena saññākkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有小者,有大者,有无量者……乃至……如是以十种想蕴。
§83
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi ganthasampayutto, atthi ganthavippayutto.
以二种想蕴——有与系缚相应者,有离系缚者。
Tividhena saññākkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有小所缘者,有大所缘者,有无量所缘者……乃至……如是以十种想蕴。
§84
Ekavidhena saññākkhandho – phassasampayutto.
以一种方式,想蕴——与触相应。
Duvidhena saññākkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.
以二种方式,想蕴——有与结相离而可成结的,有与结相离而不可成结的。
Tividhena saññākkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena saññākkhandho.
以三种方式,想蕴——有劣的,有中等的,有胜妙的……如是以十种方式,想蕴。
§85
Ekavidhena saññākkhandho – phassasampayutto.
以一种方式,想蕴——与触相应。
Duvidhena saññākkhandho – atthi oghaniyo, atthi anoghaniyo.
以二种方式,想蕴——有可成暴流的,有非暴流的。
Tividhena saññākkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena saññākkhandho.
以三种方式,想蕴——有决定邪性的,有决定正性的,有不决定的……如是以十种方式,想蕴。
§86
Ekavidhena saññākkhandho – phassasampayutto.
以一种方式,想蕴——与触相应。
Duvidhena saññākkhandho – atthi oghasampayutto, atthi oghavippayutto.
以二种方式,想蕴——有与暴流相应的,有与暴流相离的。
Tividhena saññākkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有以道为所缘者,有以道为因者,有以道为主者……乃至……如是以十种想蕴。
§87
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.
以二种想蕴——有离暴流而导向暴流者,有离暴流而不导向暴流者。
Tividhena saññākkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有已生者,有未生者,有当生者……乃至……如是以十种想蕴。
§88
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi yoganiyo, atthi ayoganiyo.
以二种想蕴——有导向轭者,有不导向轭者。
Tividhena saññākkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena saññākkhandho.
以三种想蕴——有过去者,有未来者,有现在者……乃至……如是以十种想蕴。
§89
Ekavidhena saññākkhandho – phassasampayutto.
以一种想蕴——与触相应。
Duvidhena saññākkhandho – atthi yogasampayutto, atthi yogavippayutto.
以二种,想蕴——有与轭相应的,有与轭不相应的。
Tividhena saññākkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有以过去为所缘的,有以未来为所缘的,有以现在为所缘的……乃至……如此以十种,想蕴。
§90
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应的。
Duvidhena saññākkhandho – atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo.
以二种,想蕴——有与轭不相应而导向轭的,有与轭不相应而不导向轭的。
Tividhena saññākkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有内的,有外的,有内外的……乃至……如此以十种,想蕴。
§91
Ekavidhena saññākkhandho – phassasampayutto.
以一种,想蕴——与触相应的。
Duvidhena saññākkhandho – atthi nīvaraṇiyo, atthi anīvaraṇiyo.
以二种,想蕴——有属盖的,有不属盖的。
Tividhena saññākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.
以三种,想蕴——有以内为所缘的,有以外为所缘的,有以内外为所缘的……乃至……如此以十种,想蕴。
Ubhatovaḍḍhakaṃ. · 两增
Sattavidhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho.
以七种方式的想蕴——有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的。如此以七种方式的想蕴。
Aparopi sattavidhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho.
又以另一七种方式的想蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的,有欲界的,有色界的,有无色界的,有不包摄的……(中略)……有以内为所缘的,有以外为所缘的,有以内外为所缘的,有欲界的,有色界的,有无色界的,有不包摄的。如此以七种方式的想蕴。
Catuvīsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho.
以二十四种方式的想蕴——以眼触为缘的想蕴有善的,有不善的,有无记的;以耳触为缘的……(中略)……以鼻触为缘的……(中略)……以舌触为缘的……(中略)……以身触为缘的……(中略)……以意触为缘的想蕴有善的,有不善的,有无记的;眼触所生的想,耳触所生的想,鼻触所生的想,舌触所生的想,身触所生的想,意触所生的想。如此以二十四种方式的想蕴。
Aparopi catuvīsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho.
又以另一二十四种方式的想蕴——以眼触为缘的想蕴有与乐受相应的……(中略)……有以内为所缘的,有以外为所缘的,有以内外为所缘的,眼触所生的想……(中略)……意触所生的想。以耳触为缘的……(中略)……以鼻触为缘的……(中略)……以舌触为缘的……(中略)……以身触为缘的……(中略)……以意触为缘的想蕴有与乐受相应的……(中略)……有以内为所缘的,有以外为所缘的,有以内外为所缘的;眼触所生的想……(中略)……意触所生的想。如此以二十四种方式的想蕴。
Tiṃsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā…pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ tiṃsatividhena saññākkhandho.
以三十种方式的想蕴——以眼触为缘的想蕴有欲界的,有色界的,有无色界的,有不包摄的,以耳触为缘的……(中略)……以鼻触为缘的……(中略)……以舌触为缘的……(中略)……以身触为缘的……(中略)……以意触为缘的想蕴有欲界的,有色界的,有无色界的,有不包摄的,眼触所生的想……(中略)……意触所生的想。如此以三十种方式的想蕴。
Bahuvidhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā …pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro , atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho.
以多种方式的想蕴——以眼触为缘的想蕴有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的,以耳触为缘的……(中略)……以鼻触为缘的……(中略)……以舌触为缘的……(中略)……以身触为缘的……(中略)……以意触为缘的想蕴有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的,眼触所生的想……(中略)……意触所生的想。如此以多种方式的想蕴。
Aparopi bahuvidhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho.
又以另一多种方式的想蕴——以眼触为缘的想蕴有与乐受相应的……(中略)……有以内为所缘的,有以外为所缘的,有以内外为所缘的,有欲界的,有色界的,有无色界的,有不包摄的,以耳触为缘的……(中略)……以鼻触为缘的……(中略)……以舌触为缘的……(中略)……以身触为缘的……(中略)……以意触为缘的想蕴有以内为所缘的,有以外为所缘的,有以内外为所缘的,有欲界的,有色界的,有无色界的,有不包摄的,眼触所生的想,耳触所生的想,鼻触所生的想,舌触所生的想,身触所生的想,意触所生的想。如此以多种方式的想蕴。
Ayaṃ vuccati saññākkhandho. · 此称为想蕴
4. Saṅkhārakkhandho4. 行蕴
§92
Tattha katamo saṅkhārakkhandho? Ekavidhena saṅkhārakkhandho – cittasampayutto.
于此,什么是行蕴?以一种方式的行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.
以二种行蕴——有因,有无因。
Tividhena saṅkhārakkhandho – atthi kusalo , atthi akusalo, atthi abyākato.
以三种行蕴——有善,有不善,有无记。
Catubbidhena saṅkhārakkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
以四种行蕴——有欲界,有色界,有无色界,有不包摄。
Pañcavidhena saṅkhārakkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saṅkhārakkhandho.
以五种行蕴——有与乐根相应,有与苦根相应,有与喜根相应,有与忧根相应,有与舍根相应。如此以五种行蕴。
Chabbidhena saṅkhārakkhandho – cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ chabbidhena saṅkhārakkhandho.
以六种行蕴——眼触所生思,耳触所生思,鼻触所生思,舌触所生思,身触所生思,意触所生思。如此以六种行蕴。
Sattavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṃ sattavidhena saṅkhārakkhandho.
以七种行蕴——眼触所生思,耳触所生思,鼻触所生思,舌触所生思,身触所生思,意界触所生思,意识界触所生思。如此以七种行蕴。
Aṭṭhavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā . Evaṃ aṭṭhavidhena saṅkhārakkhandho.
以八种行蕴——眼触所生思……乃至……身触所生思有与乐俱,有与苦俱,意界触所生思,意识界触所生思。如此以八种行蕴。
Navavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saṅkhārakkhandho.
以九种行蕴——眼触所生思……乃至……意界触所生思,意识界触所生思有善,有不善,有无记。如此以九种行蕴。
Dasavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saṅkhārakkhandho.
以十种方式的行蕴——眼触所生的思……乃至……身触所生的思,有与乐俱的,有与苦俱的,意界触所生的思,意识界触所生的思,有善的,有不善的,有无记的。如此以十种方式的行蕴。
§93
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式的行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.
以二种方式的行蕴——有因,有非因。
Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho . Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式的行蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的。有果报,有果报法法,有非果报非果报法法。有已取能取,有未取能取,有未取不能取。有杂染能杂染,有不杂染能杂染,有不杂染不能杂染。有有寻有伺,有无寻唯伺,有无寻无伺。有与喜俱,有与乐俱,有与舍俱。有应以见所断,有应以修所断,有非以见非以修所断。有以见所断因,有以修所断因,有非以见非以修所断因。有趣向积集,有趣向损减,有非趣向积集非趣向损减。有有学,有无学,有非有学非无学。有小,有大,有无量。有小所缘,有大所缘,有无量所缘。有劣,有中,有胜。有邪性决定,有正性决定,有不定。有道所缘,有道因,有道增上。有已生,有未生,有当生。有过去,有未来,有现在。有过去所缘,有未来所缘,有现在所缘。有内,有外,有内外。有内所缘,有外所缘,有内外所缘……乃至……如此以十种方式的行蕴。
§94
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式的行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi sahetuko, atthi ahetuko. Atthi hetusampayutto, atthi hetuvippayutto. Atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. Atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi āsavo, atthi no āsavo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. Atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojanaṃ, atthi no saṃyojanaṃ. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. Atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.
以二种方式的行蕴——有有因,有无因。有与因相应,有与因不相应。有是因且有因,有有因而非因。有是因且与因相应,有与因相应而非因。有非因有因,有非因无因。有世间,有出世间。有应以某种所识知,有不应以某种所识知。有漏,有非漏。有有漏,有无漏。有与漏相应,有与漏不相应。有是漏且有漏,有有漏而非漏。有是漏且与漏相应,有与漏相应而非漏。有与漏不相应有漏,有与漏不相应无漏。有结,有非结。有能结,有不能结。有与结相应,有与结不相应。有是结且能结,有能结而非结。有是结且与结相应,有与结相应而非结。有与结不相应能结,有与结不相应不能结。
Atthi gantho, atthi no gantho. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi gantho ceva ganthaniyo ca, atthi ganthaniyo ceva no ca gantho. Atthi gantho ceva ganthasampayutto ca, atthi ganthasampayutto ceva no ca gantho. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi ogho, atthi no ogho. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogho ceva oghaniyo ca, atthi oghaniyo ceva no ca ogho. Atthi ogho ceva oghasampayutto ca, atthi oghasampayutto ceva no ca ogho. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yogo, atthi no yogo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogo ceva yoganiyo ca, atthi yoganiyo ceva no ca yogo. Atthi yogo ceva yogasampayutto ca, atthi yogasampayutto ceva no ca yogo. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇaṃ, atthi no nīvaraṇaṃ. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇañceva nīvaraṇiyo ca, atthi nīvaraṇiyo ceva no ca nīvaraṇaṃ. Atthi nīvaraṇañceva nīvaraṇasampayutto ca, atthi nīvaraṇasampayutto ceva no ca nīvaraṇaṃ. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo.
有缚,有非缚。有能缚,有不能缚。有与缚相应,有与缚不相应。有是缚且能缚,有能缚而非缚。有是缚且与缚相应,有与缚相应而非缚。有与缚不相应能缚,有与缚不相应不能缚。有暴流,有非暴流。有能暴流,有不能暴流。有与暴流相应,有与暴流不相应。有是暴流且能暴流,有能暴流而非暴流。有是暴流且与暴流相应,有与暴流相应而非暴流。有与暴流不相应能暴流,有与暴流不相应不能暴流。有轭,有非轭。有能轭,有不能轭。有与轭相应,有与轭不相应。有是轭且能轭,有能轭而非轭。有是轭且与轭相应,有与轭相应而非轭。有与轭不相应能轭,有与轭不相应不能轭。有盖,有非盖。有能盖,有不能盖。有与盖相应,有与盖不相应。有是盖且能盖,有能盖而非盖。有是盖且与盖相应,有与盖相应而非盖。有与盖不相应能盖,有与盖不相应不能盖。
Atthi parāmāso, atthi no parāmāso. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāso ceva parāmaṭṭho ca, atthi parāmaṭṭho ceva no ca parāmāso. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādānaṃ, atthi no upādānaṃ. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānañceva upādāniyo ca, atthi upādāniyo ceva no ca upādānaṃ. Atthi upādānañceva upādānasampayutto ca , atthi upādānasampayutto ceva no ca upādānaṃ. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo.
有执取,有非执取。有所执取,有非所执取。有与执取相应,有与执取不相应。有是执取且所执取,有所执取而非执取。有与执取不相应所执取,有与执取不相应非所执取。有已取,有未取。有取,有非取。有能取,有不能取。有与取相应,有与取不相应。有是取且能取,有能取而非取。有是取且与取相应,有与取相应而非取。有与取不相应能取,有与取不相应不能取。
Atthi kileso, atthi no kileso. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kileso ceva saṃkilesiko ca, atthi saṃkilesiko ceva no ca kileso. Atthi kileso ceva saṃkiliṭṭho ca, atthi saṃkiliṭṭho ceva no ca kileso. Atthi kileso ceva kilesasampayutto ca, atthi kilesasampayutto ceva no ca kileso. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko.
有烦恼,有非烦恼。有染污性的,有非染污性的。有被染污的,有未被染污的。有与烦恼相应的,有与烦恼不相应的。有既是烦恼又是染污性的,有是染污性的但非烦恼。有既是烦恼又是被染污的,有是被染污的但非烦恼。有既是烦恼又与烦恼相应的,有与烦恼相应的但非烦恼。有与烦恼不相应的染污性的,有与烦恼不相应的非染污性的。有应以见所断的,有非以见所断的。有应以修所断的,有非以修所断的。有以见所断为因的,有非以见所断为因的。有以修所断为因的,有非以修所断为因的。
Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko , atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
有有寻的,有无寻的。有有伺的,有无伺的。有有喜的,有无喜的。有喜俱的,有非喜俱的。有乐俱的,有非乐俱的。有舍俱的,有非舍俱的。有欲界的,有非欲界的。有色界的,有非色界的。有无色界的,有非无色界的。有所摄的,有非所摄的。有导出的,有非导出的。有决定的,有非决定的。有有上的,有无上的。有有依的,有无依的。
Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有善的,有不善的,有无记的……如是以十种行蕴。
§95
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo.
以二种行蕴——有有依的,有无依的。
Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有与乐受相应的……有以内所缘的,有以外所缘的,有以内外所缘的……如是以十种行蕴。
Dukamūlakaṃ. · 二法根本
§96
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.
以二种行蕴——有是因的,有非因的。
Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho .
以三种行蕴——有善的,有不善的,有无记的……乃至……如此以十种行蕴。
§97
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo.
以二种行蕴——有有烦恼的,有无烦恼的。
Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有善的,有不善的,有无记的……乃至……如此以十种行蕴。
§98
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.
以二种行蕴——有因的,有非因的。
Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有内所缘的,有外所缘的,有内外所缘的……乃至……如此以十种行蕴。
§99
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo.
以二种行蕴——有有声的,有无声的。
Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有以内所缘的,有以外所缘的,有以内外所缘的……(中略)……如是以十种行蕴。
Tikamūlakaṃ. · 三根
§100
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu.
以二种行蕴——有有因的,有无因的。
Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有善的,有不善的,有无记的……(中略)……如是以十种行蕴。
§101
Ekavidhena saṅkhārakkhandho cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho atthi sahetuko, atthi ahetuko.
以二种行蕴——有有因的,有无因的。
Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的……(中略)……如是以十种行蕴。
§102
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi hetusampayutto, atthi hetuvippayutto.
以二种方式,行蕴——有与因相应者,有与因不相应者。
Tividhena saṅkhārakkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式,行蕴——有是果报者,有是果报法之法者,有是非果报非果报法之法者……如是以十种方式,行蕴。
§103
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu.
以二种方式,行蕴——有既是因又有因者,有有因而非因者。
Tividhena saṅkhārakkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式,行蕴——有已被取而可取者,有未被取而可取者,有未被取而不可取者……如是以十种方式,行蕴。
§104
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu.
以二种方式,行蕴——有既是因又与因相应者,有与因相应而非因者。
Tividhena saṅkhārakkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式的行蕴——有染污且染污性的，有不染污但染污性的，有不染污且非染污性的……乃至……如此以十种方式的行蕴。
§105
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式的行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi na hetu sahetuko, atthi na hetu ahetuko.
以二种方式的行蕴——有非因但有因的，有非因且无因的。
Tividhena saṅkhārakkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式的行蕴——有有寻有伺的，有无寻唯伺的，有无寻无伺的……乃至……如此以十种方式的行蕴。
§106
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式的行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi lokiyo, atthi lokuttaro.
以二种方式的行蕴——有世间的，有出世间的。
Tividhena saṅkhārakkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式的行蕴——有喜俱的，有乐俱的，有舍俱的……乃至……如此以十种方式的行蕴。
§107
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式的行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo.
以二种行蕴——有某些是可被识知的,有某些是不可被识知的。
Tividhena saṅkhārakkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有应以见而舍断的,有应以修习而舍断的,有既非以见也非以修习而舍断的……乃至……如此以十种行蕴。
§108
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi āsavo, atthi no āsavo.
以二种行蕴——有是漏的,有不是漏的。
Tividhena saṅkhārakkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有应以见而舍断之因的,有应以修习而舍断之因的,有既非以见也非以修习而舍断之因的……乃至……如此以十种行蕴。
§109
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi sāsavo, atthi anāsavo.
以二种行蕴——有是有漏的,有是无漏的。
Tividhena saṅkhārakkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有是趣向积集的,有是趣向损减的,有既非趣向积集也非趣向损减的……乃至……如此以十种行蕴。
§110
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi āsavasampayutto, atthi āsavavippayutto.
以二种,行蕴——有与漏相应的,有与漏不相应的。
Tividhena saṅkhārakkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种,行蕴——有有学的,有无学的,有非有学非无学的……乃至……如是以十种,行蕴。
§111
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo .
以二种,行蕴——有既是漏又有漏的,有有漏而非漏的。
Tividhena saṅkhārakkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种,行蕴——有小的,有大的,有无量的……乃至……如是以十种,行蕴。
§112
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo.
以二种,行蕴——有既是漏又与漏相应的,有与漏相应而非漏的。
Tividhena saṅkhārakkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有小所缘,有大所缘,有无量所缘……乃至……如此以十种行蕴。
§113
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi āsavavippayuttasāsavo, atthi āsavippayuttaanāsavo.
以二种行蕴——有与漏相应的有漏,有与漏不相应的无漏。
Tividhena saṅkhārakkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有劣,有中,有胜……乃至……如此以十种行蕴。
§114
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi saṃyojanaṃ, atthi no saṃyojanaṃ.
以二种行蕴——有结,有非结。
Tividhena saṅkhārakkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有邪性决定,有正性决定,有不定……乃至……如此以十种行蕴。
§115
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.
以二种行蕴——有结所系的,有非结所系的。
Tividhena saṅkhārakkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有以道为所缘的,有以道为因的,有以道为增上……(中略)……如是以十种行蕴。
§116
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto.
以二种行蕴——有与结相应的,有与结不相应的。
Tividhena saṅkhārakkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有已生的,有未生的,有当生的……(中略)……如是以十种行蕴。
§117
Ekavidhena saṅkhārakkhandho – cittasampayutto .
以一种行蕴——与心相应的。
Duvidhena saṅkhārakkhandho – atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ.
以二种行蕴——有既是结又是结所系的,有是结所系的但非结。
Tividhena saṅkhārakkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种行蕴——有过去的,有未来的,有现在的……(中略)……如是以十种行蕴。
§118
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ.
以二种方式,行蕴——有既是结又与结相应的,有与结相应但非结的。
Tividhena saṅkhārakkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式,行蕴——有以过去为所缘的,有以未来为所缘的,有以现在为所缘的……如是以十种方式,行蕴。
§119
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.
以二种方式,行蕴——有与结不相应而能被结缚的,有与结不相应而不能被结缚的。
Tividhena saṅkhārakkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式,行蕴——有内的,有外的,有内外的……如是以十种方式,行蕴。
§120
Ekavidhena saṅkhārakkhandho – cittasampayutto.
以一种方式,行蕴——与心相应。
Duvidhena saṅkhārakkhandho – atthi gantho, atthi no gantho.
以二种方式,行蕴——有是缚的,有非缚的。
Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.
以三种方式行蕴——有以内所缘的,有以外所缘的,有以内外所缘的……如是以十种方式行蕴。
Ubhatovaḍḍhakaṃ. · 两增
Sattavidhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho.
以七种方式行蕴——有善的,有不善的,有无记的;有欲界的,有色界的,有无色界的,有不包摄的。如是以七种方式行蕴。
Aparopi sattavidhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo atthi ajjhattabahiddhārammaṇo; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho.
又以另一种七种方式行蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的;有欲界的,有色界的,有无色界的,有不包摄的……有以内所缘的,有以外所缘的,有以内外所缘的;有欲界的,有色界的,有无色界的,有不包摄的。如是以七种方式行蕴。
Catuvīsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho.
以二十四种方式行蕴——以眼触为缘的行蕴有善的,有不善的,有无记的;以耳触为缘的……以鼻触为缘的……以舌触为缘的……以身触为缘的……以意触为缘的行蕴有善的,有不善的,有无记的;眼触所生的思……意触所生的思。如是以二十四种方式行蕴。
Aparopi catuvīsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho.
又以另一种二十四种方式行蕴——以眼触为缘的行蕴有与乐受相应的……有以内所缘的,有以外所缘的,有以内外所缘的;眼触所生的思……意触所生的思;以耳触为缘的……以鼻触为缘的……以舌触为缘的……以身触为缘的……以意触为缘的行蕴有与乐受相应的……有以内所缘的,有以外所缘的,有以内外所缘的;眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思。如是以二十四种方式行蕴。
Tiṃsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno ; sotasamphassapaccayā…pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā. Evaṃ tiṃsatividhena saṅkhārakkhandho.
以三十种方式行蕴——以眼触为缘的行蕴有欲界的,有色界的,有无色界的,有不包摄的;以耳触为缘的……以鼻触为缘的……以舌触为缘的……以身触为缘的……以意触为缘的行蕴有欲界的,有色界的,有无色界的,有不包摄的;眼触所生的思……意触所生的思。如是以三十种方式行蕴。
Bahuvidhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho.
以多种方式行蕴——以眼触为缘的行蕴有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的;以耳触为缘的……以鼻触为缘的……以舌触为缘的……以身触为缘的……以意触为缘的行蕴有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的;眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思。如是以多种方式行蕴。
Aparopi bahuvidhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho.
又以另一种多种方式行蕴——以眼触为缘的行蕴有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的……有以内所缘的,有以外所缘的,有以内外所缘的,有欲界的,有色界的,有无色界的,有不包摄的;以耳触为缘的……以鼻触为缘的……以舌触为缘的……以身触为缘的……以意触为缘的行蕴有与乐受相应的……有以内所缘的,有以外所缘的,有以内外所缘的,有欲界的,有色界的,有无色界的,有不包摄的;眼触所生的思、耳触所生的思、鼻触所生的思、舌触所生的思、身触所生的思、意触所生的思。如是以多种方式行蕴。
Ayaṃ vuccati saṅkhārakkhandho. · 此称为行蕴
5. Viññāṇakkhandho5. 识蕴
§121
Tattha katamo viññāṇakkhandho? Ekavidhena viññāṇakkhandho – phassasampayutto.
其中,什么是识蕴?以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.
以二种方式,识蕴——有有因的,有无因的。
Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato.
以三种方式,识蕴——有善的,有不善的,有无记的。
Catubbidhena viññāṇakkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno.
以四种方式,识蕴——有欲界的,有色界的,有无色界的,有不包括的。
Pañcavidhena viññāṇakkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena viññāṇakkhandho.
以五种方式,识蕴——有与乐根相应的,有与苦根相应的,有与喜根相应的,有与忧根相应的,有与舍根相应的。如此以五种方式识蕴。
Chabbidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ chabbidhena viññāṇakkhandho.
以六种方式,识蕴——眼识、耳识、鼻识、舌识、身识、意识。如此以六种方式识蕴。
Sattavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. Evaṃ sattavidhena viññāṇakkhandho.
以七种方式,识蕴——眼识、耳识、鼻识、舌识、身识、意界、意识界。如此以七种方式识蕴。
Aṭṭhavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu . Evaṃ aṭṭhavidhena viññāṇakkhandho.
以八种方式,识蕴——眼识、耳识、鼻识、舌识、身识有与乐俱的,有与苦俱的,意界、意识界。如此以八种方式识蕴。
Navavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ navavidhena viññāṇakkhandho.
九种识蕴——眼识、耳识、鼻识、舌识、身识、意界、意识界有善、有不善、有无记。如此为九种识蕴。
Dasavidhena viññāṇakkhandho – cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ dasavidhena viññāṇakkhandho.
十种识蕴——眼识……乃至……身识有与乐俱、有与苦俱,意界、意识界有善、有不善、有无记。如此为十种识蕴。
§122
Ekavidhena viññāṇakkhandho – phassasampayutto.
一种识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.
二种识蕴——有有因、有无因。
Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto , atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
三种识蕴——有与乐受相应、有与苦受相应、有与不苦不乐受相应。有果报、有果报法之法、有非果报非果报法之法。有已取可取、有未取可取、有未取不可取。有已杂染能杂染、有未杂染能杂染、有未杂染不能杂染。有有寻有伺、有无寻唯伺、有无寻无伺。有与喜俱、有与乐俱、有与舍俱。有应以见所断、有应以修所断、有非以见非以修所断。有以见所断为因、有以修所断为因、有非以见非以修所断为因。有趣向积集、有趣向损减、有非趣向积集非趣向损减。有有学、有无学、有非有学非无学。有小、有大、有无量。有小所缘、有大所缘、有无量所缘。有劣、有中、有胜。有邪性决定、有正性决定、有不定。有道所缘、有道为因、有道增上。有已生、有未生、有当生。有过去、有未来、有现在。有过去所缘、有未来所缘、有现在所缘。有内、有外、有内外。有内所缘、有外所缘、有内外所缘……乃至……如此为十种识蕴。
§123
Ekavidhena viññāṇakkhandho – phassasampayutto.
一种识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto , atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto , atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.
二种识蕴——有与因相应、有与因不相应。有非因有因、有非因无因。有世间、有出世间。有应以某法所识知、有不应以某法所识知。有有漏、有无漏。有与漏相应、有与漏不相应。有与漏不相应有漏、有与漏不相应无漏。有应结、有不应结。有与结相应、有与结不相应。有与结不相应应结、有与结不相应不应结。
Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto . Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo.
有应缚、有不应缚。有与缚相应、有与缚不相应。有与缚不相应应缚、有与缚不相应不应缚。有应暴流、有不应暴流。有与暴流相应、有与暴流不相应。有与暴流不相应应暴流、有与暴流不相应不应暴流。有应轭、有不应轭。有与轭相应、有与轭不相应。有与轭不相应应轭、有与轭不相应不应轭。有应盖、有不应盖。有与盖相应、有与盖不相应。有与盖不相应应盖、有与盖不相应不应盖。
Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo , atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko.
有被执取的,有未被执取的。有与执取相应的,有与执取不相应的。有与执取不相应而被执取的,有与执取不相应而未被执取的。有被取的,有未被取的。有应被取的,有不应被取的。有与取相应的,有与取不相应的。有与取不相应而应被取的,有与取不相应而不应被取的。有染污的,有不染污的。有被染污的,有未被染污的。有与烦恼相应的,有与烦恼不相应的。有与烦恼不相应而染污的,有与烦恼不相应而不染污的。有应以见所断的,有不应以见所断的。有应以修所断的,有不应以修所断的。有以见所断为因的,有不以见所断为因的。有以修所断为因的,有不以修所断为因的。
Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro , atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro, atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo.
有有寻的,有无寻的。有有伺的,有无伺的。有有喜的,有无喜的。有喜俱的,有非喜俱的。有乐俱的,有非乐俱的。有舍俱的,有非舍俱的。有欲界的,有非欲界的。有色界的,有非色界的。有无色界的,有非无色界的。有所摄的,有非所摄的。有导出的,有非导出的。有决定的,有非决定的。有有上的,有无上的。有有依的,有无依的。
Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有善的,有不善的,有无记的……如是以十种识蕴。
§124
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi saraṇo, atthi araṇo.
以二种识蕴——有有依的,有无依的。
Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的。有果报的……有以内所缘的,有以外所缘的,有以内外所缘的……如是以十种识蕴。
Dukamūlakaṃ. · 二法根本
§125
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.
以二种识蕴——有有因的,有无因的。
Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有善的,有不善的,有无记的……乃至……如此以十种识蕴。
§126
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.
以二种识蕴——有与因相应的,有与因不相应的……乃至……有有所缘的,有无所缘的。
Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有善的,有不善的,有无记的……乃至……如此以十种识蕴。
§127
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.
以二种识蕴——有有因的,有无因的。
Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto . Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的。有果报的……乃至……有以内所缘的,有以外所缘的,有以内外所缘的……乃至……如此以十种识蕴。
§128
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo.
以二种识蕴——有与因相应的,有与因不相应的……有有所缘的,有无所缘的。
Tividhena viññāṇakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有以内为所缘的,有以外为所缘的,有以内外为所缘的……如是以十种识蕴。
Tikamūlakaṃ. · 三根
§129
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko.
以二种识蕴——有有因的,有无因的。
Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有善的,有不善的,有无记的……如是以十种识蕴。
§130
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto.
以二种识蕴——有与因相应的,有与因不相应的。
Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的……如是以十种识蕴。
§131
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi na hetu sahetuko, atthi na hetuahetuko.
以二种方式,识蕴——有因非有因的,有非因无因的。
Tividhena viññāṇakkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种方式,识蕴——有是果报的,有是果报法之法的,有是非果报非果报法之法的……乃至……如是以十种方式,识蕴。
§132
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi lokiyo, atthi lokuttaro.
以二种方式,识蕴——有是世间的,有是出世间的。
Tividhena viññāṇakkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种方式,识蕴——有是已取可取的,有是未取可取的,有是未取不可取的……乃至……如是以十种方式,识蕴。
§133
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo.
以二种方式,识蕴——有是以某种方式可被识知的,有是以某种方式不可被识知的。
Tividhena viññāṇakkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有染污且染污性的,有不染污但染污性的,有不染污且非染污性的……乃至……如是以十种识蕴。
§134
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi sāsavo, atthi anāsavo.
以二种识蕴——有有漏的,有无漏的。
Tividhena viññāṇakkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有有寻有伺的,有无寻唯伺的,有无寻无伺的……乃至……如是以十种识蕴。
§135
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi āsavasampayutto, atthi āsavavippayutto.
以二种识蕴——有与漏相应的,有与漏不相应的。
Tividhena viññāṇakkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有与喜俱的,有与乐俱的,有与舍俱的……乃至……如是以十种识蕴。
§136
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo.
以二种识蕴——有与漏相应有漏者,有与漏不相应无漏者。
Tividhena viññāṇakkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有应以见所断者,有应以修习所断者,有非以见非以修习所断者……如是以十种识蕴。
§137
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应者。
Duvidhena viññāṇakkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo.
以二种识蕴——有应结者,有非应结者。
Tividhena viññāṇakkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有应以见所断因者,有应以修习所断因者,有非以见非以修习所断因者……如是以十种识蕴。
§138
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应者。
Duvidhena viññāṇakkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto.
以二种识蕴——有与结相应者,有与结不相应者。
Tividhena viññāṇakkhandho – atthi ācayagāmī, atthi apacayagāmī , atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有趣向积集者,有趣向损减者,有非趣向积集非趣向损减者……如是以十种识蕴。
§139
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo.
以二种方式,识蕴——有离结而会结,有离结而不会结。
Tividhena viññāṇakkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种方式,识蕴——有有学,有无学,有非有学非无学……乃至……如是以十种方式,识蕴。
§140
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi ganthaniyo, atthi aganthaniyo.
以二种方式,识蕴——有会缚,有不会缚。
Tividhena viññāṇakkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种方式,识蕴——有小,有大,有无量……乃至……如是以十种方式,识蕴。
§141
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi ganthasampayutto, atthi ganthavippayutto.
以二种方式,识蕴——有与缚相应,有离缚。
Tividhena viññāṇakkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有小所缘的,有大所缘的,有无量所缘的……乃至……如此以十种识蕴。
§142
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo.
以二种识蕴——有离结而能结的,有离结而不能结的。
Tividhena viññāṇakkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有劣的,有中的,有胜的……乃至……如此以十种识蕴。
§143
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi oghaniyo, atthi anoghaniyo.
以二种识蕴——有能成暴流的,有不能成暴流的。
Tividhena viññāṇakkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena viññāṇakkhandho .
以三种识蕴——有邪性决定的,有正性决定的,有不决定的……乃至……如此以十种识蕴。
§144
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应的。
Duvidhena viññāṇakkhandho – atthi oghasampayutto, atthi oghavippayutto.
以二种识蕴——有与暴流相应者,有与暴流不相应者。
Tividhena viññāṇakkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有以道为所缘者,有以道为因者,有以道为增上……乃至……如是以十种识蕴。
§145
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应者。
Duvidhena viññāṇakkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo.
以二种识蕴——有与暴流不相应而导向暴流者,有与暴流不相应而不导向暴流者。
Tividhena viññāṇakkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有已生者,有未生者,有当生者……乃至……如是以十种识蕴。
§146
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种识蕴——与触相应者。
Duvidhena viññāṇakkhandho – atthi yoganiyo, atthi ayoganiyo.
以二种识蕴——有导向轭者,有不导向轭者。
Tividhena viññāṇakkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有过去者,有未来者,有现在者……乃至……如是以十种识蕴。
§147
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi yogasampayutto, atthi yogavippayutto.
以二种方式,识蕴——有与轭相应的,有与轭不相应的。
Tividhena viññāṇakkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种方式,识蕴——有以过去为所缘的,有以未来为所缘的,有以现在为所缘的……如是以十种方式识蕴。
§148
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo.
以二种方式,识蕴——有与轭不相应而导向轭的,有与轭不相应而不导向轭的。
Tividhena viññāṇakkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种方式,识蕴——有内的,有外的,有内外的……如是以十种方式识蕴。
§149
Ekavidhena viññāṇakkhandho – phassasampayutto.
以一种方式,识蕴——与触相应。
Duvidhena viññāṇakkhandho – atthi nīvaraṇiyo, atthi anīvaraṇiyo.
以二种方式,识蕴——有属于盖的,有不属于盖的。
Tividhena viññāṇakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.
以三种识蕴——有以内所缘的,有以外所缘的,有以内外所缘的……乃至……。如此以十种识蕴。
Ubhatovaḍḍhakaṃ. · 两增
Sattavidhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho.
以七种识蕴——有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的。如此以七种识蕴。
Aparopi sattavidhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho.
又以另外七种识蕴——有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的,有欲界的,有色界的,有无色界的,有不包摄的……乃至……有以内所缘的,有以外所缘的,有以内外所缘的,有欲界的,有色界的,有无色界的,有不包摄的。如此以七种识蕴。
Catuvīsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ , jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho .
以二十四种识蕴——眼触为缘的识蕴有善的,有不善的,有无记的;耳触为缘的……乃至……鼻触为缘的……乃至……舌触为缘的……乃至……身触为缘的……乃至……意触为缘的识蕴有善的,有不善的,有无记的;眼识、耳识、鼻识、舌识、身识、意识。如此以二十四种识蕴。
Aparopi catuvīsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ, manoviññāṇaṃ; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho.
又以另外二十四种识蕴——眼触为缘的识蕴有与乐受相应的,有与苦受相应的,有与不苦不乐受相应的……乃至……有以内所缘的,有以外所缘的,有以内外所缘的;眼识……乃至……身识、意识;耳触为缘的……乃至……鼻触为缘的……乃至……舌触为缘的……乃至……身触为缘的……乃至……意触为缘的识蕴有以内所缘的,有以外所缘的,有以内外所缘的;眼识、耳识、鼻识、舌识、身识、意识。如此以二十四种识蕴。
Tiṃsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā …pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ , sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ tiṃsatividhena viññāṇakkhandho.
以三十种识蕴——眼触为缘的识蕴有欲界的,有色界的,有无色界的,有不包摄的;耳触为缘的……乃至……鼻触为缘的……乃至……舌触为缘的……乃至……身触为缘的……乃至……意触为缘的识蕴有欲界的,有色界的,有无色界的,有不包摄的;眼识、耳识、鼻识、舌识、身识、意识。如此以三十种识蕴。
Bahuvidhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho.
以多种识蕴——眼触为缘的识蕴有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的,眼识……乃至……意识;耳触为缘的……乃至……鼻触为缘的……乃至……舌触为缘的……乃至……身触为缘的……乃至……意触为缘的识蕴有善的,有不善的,有无记的,有欲界的,有色界的,有无色界的,有不包摄的,眼识……乃至……意识。如此以多种识蕴。
Aparopi bahuvidhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho.
又以另外多种识蕴——眼触为缘的识蕴有与乐受相应的……乃至……有以内所缘的,有以外所缘的,有以内外所缘的,有欲界的,有色界的,有无色界的,有不包摄的;耳触为缘的……乃至……鼻触为缘的……乃至……舌触为缘的……乃至……身触为缘的……乃至……意触为缘的识蕴有与乐受相应的……乃至……有以内所缘的,有以外所缘的,有以内外所缘的,有欲界的,有色界的,有无色界的,有不包摄的;眼识、耳识、鼻识、舌识、身识、意识。如此以多种识蕴。
Ayaṃ vuccati viññāṇakkhandho. · 此称为识蕴
Abhidhammabhājanīyaṃ. · 阿毗达摩分类
3. Pañhāpucchakaṃ
3. 问分
§150
Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.
五蕴——色蕴、受蕴、想蕴、行蕴、识蕴。
§151
Pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?
五蕴中,多少是善的,多少是不善的,多少是无记的……(中略)……多少是有烦恼的,多少是无烦恼的?
1. Tikaṃ1. 三法
§152
Rūpakkhandho abyākato. Cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā. Dve khandhā na vattabbā – ‘‘sukhāya vedanāya sampayuttā’’tipi, ‘‘dukkhāya vedanāya sampayuttā’’tipi, ‘‘adukkhamasukhāya vedanāya sampayuttā’’tipi. Tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Rūpakkhandho nevavipākanavipākadhammadhammo. Cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo . Cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.
色蕴是无记的。四蕴或是善的,或是不善的,或是无记的。二蕴不应说为「与乐受相应」、「与苦受相应」、「与不苦不乐受相应」。三蕴或与乐受相应,或与苦受相应,或与不苦不乐受相应。色蕴是非异熟非异熟法法。四蕴或是异熟,或是异熟法法,或是非异熟非异熟法法。色蕴或是所取能取,或是非所取能取。四蕴或是所取能取,或是非所取能取,或是非所取非能取。
Rūpakkhandho asaṃkiliṭṭhasaṃkilesiko. Cattāro khandhā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. Rūpakkhandho avitakkaavicāro. Tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro, siyā na vattabbo – ‘‘savitakkasavicāro’’tipi, ‘‘avitakkavicāramatto’’tipi, ‘‘avitakkaavicāro’’tipi. Rūpakkhandho na vattabbo – ‘‘pītisahagato’’tipi, ‘‘sukhasahagato’’tipi, ‘‘upekkhāsahagato’’tipi. Vedanākkhandho siyā pītisahagato na sukhasahagato na upekkhāsahagato, siyā na vattabbo – ‘‘pītisahagato’’ti. Tayo khandhā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā – ‘‘pītisahagatā’’tipi, ‘‘sukhasahagatā’’tipi, ‘‘upekkhāsahagatā’’tipi.
色蕴是不杂染能杂染。四蕴或是杂染能杂染,或是不杂染能杂染,或是不杂染非能杂染。色蕴是无寻无伺。三蕴或是有寻有伺,或是无寻唯伺,或是无寻无伺。行蕴或是有寻有伺,或是无寻唯伺,或是无寻无伺,或不应说为「有寻有伺」、「无寻唯伺」、「无寻无伺」。色蕴不应说为「喜俱」、「乐俱」、「舍俱」。受蕴或是喜俱非乐俱非舍俱,或不应说为「喜俱」。三蕴或是喜俱,或是乐俱,或是舍俱,或不应说为「喜俱」、「乐俱」、「舍俱」。
Rūpakkhandho neva dassanena na bhāvanāya pahātabbo. Cattāro khandhā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. Rūpakkhandho neva dassanena na bhāvanāya pahātabbahetuko. Cattāro khandhā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. Rūpakkhandho nevācayagāmināpacayagāmī. Cattāro khandhā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Rūpakkhandho nevasekkhanāsekkho. Cattāro khandhā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. Rūpakkhandho paritto. Cattāro khandhā siyā parittā, siyā mahaggatā, siyā appamāṇā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā – ‘‘parittārammaṇā’’tipi , ‘‘mahaggatārammaṇā’’tipi, ‘‘appamāṇārammaṇā’’tipi. Rūpakkhandho majjhimo. Cattāro khandhā siyā hīnā, siyā majjhimā, siyā paṇītā. Rūpakkhandho aniyato . Cattāro khandhā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā.
色蕴非见所断非修所断。四蕴或是见所断,或是修所断,或是非见所断非修所断。色蕴是非见所断非修所断因。四蕴或是见所断因,或是修所断因,或是非见所断非修所断因。色蕴是非增长非损减。四蕴或是增长,或是损减,或是非增长非损减。色蕴是非有学非无学。四蕴或是有学,或是无学,或是非有学非无学。色蕴是小。四蕴或是小,或是大,或是无量。色蕴是无所缘。四蕴或是小所缘,或是大所缘,或是无量所缘,或不应说为「小所缘」、「大所缘」、「无量所缘」。色蕴是中。四蕴或是劣,或是中,或是胜。色蕴是不定。四蕴或是邪性决定,或是正性决定,或是不定。
Rūpakkhandho anārammaṇo. Cattāro khandhā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā – ‘‘maggārammaṇā’’tipi, ‘‘maggahetukā’’tipi , ‘‘maggādhipatino’’tipi; siyā uppannā, siyā anuppannā, siyā uppādino; siyā atītā, siyā anāgatā, siyā paccuppannā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā – ‘‘atītārammaṇā’’tipi, ‘‘anāgatārammaṇā’’tipi, ‘‘paccuppannārammaṇā’’tipi; siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā – ‘‘ajjhattārammaṇā’’tipi, ‘‘bahiddhārammaṇā’’tipi, ‘‘ajjhattabahiddhārammaṇā’’tipi. Cattāro khandhā anidassanaappaṭighā. Rūpakkhandho siyā sanidassanasappaṭigho, siyā anidassanasappaṭigho, siyā anidassanaappaṭigho.
色蕴是无所缘。四蕴或是道所缘,或是道因,或是道增上,或不应说为「道所缘」、「道因」、「道增上」;或是已生,或是未生,或是应生;或是过去,或是未来,或是现在。色蕴是无所缘。四蕴或是过去所缘,或是未来所缘,或是现在所缘,或不应说为「过去所缘」、「未来所缘」、「现在所缘」;或是内,或是外,或是内外。色蕴是无所缘。四蕴或是内所缘,或是外所缘,或是内外所缘,或不应说为「内所缘」、「外所缘」、「内外所缘」。四蕴是无见无对。色蕴或是有见有对,或是无见有对,或是无见无对。
2. Dukaṃ2. 二法
§153
Cattāro khandhā na hetū. Saṅkhārakkhandho siyā hetu, siyā na hetu. Rūpakkhandho ahetuko. Cattāro khandhā siyā sahetukā, siyā ahetukā. Rūpakkhandho hetuvippayutto. Cattāro khandhā siyā hetusampayuttā, siyā hetuvippayuttā. Rūpakkhandho na vattabbo – ‘‘hetu ceva sahetuko cā’’tipi, ‘‘sahetuko ceva na ca hetū’’tipi. Tayo khandhā na vattabbā – ‘‘hetū ceva sahetukā cā’’ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā – ‘‘sahetukā ceva na ca hetū’’ti. Saṅkhārakkhandho siyā hetu ceva sahetuko ca, siyā sahetuko ceva na ca hetu, siyā na vattabbo – ‘‘hetu ceva sahetuko cā’’tipi, ‘‘sahetuko ceva na ca hetū’’tipi. Rūpakkhandho na vattabbo – ‘‘hetu ceva hetusampayutto cā’’tipi, ‘‘hetusampayutto ceva na ca hetū’’tipi. Tayo khandhā na vattabbā – ‘‘hetū ceva hetusampayuttā cā’’ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā – ‘‘hetusampayuttā ceva na ca hetū’’ti. Saṅkhārakkhandho siyā hetu ceva hetusampayutto ca, siyā hetusampayutto ceva na ca hetu, siyā na vattabbo – ‘‘hetu ceva hetusampayutto cā’’tipi, ‘‘hetusampayutto ceva na ca hetū’’tipi. Rūpakkhandho na hetu ahetuko . Tayo khandhā siyā na hetū sahetukā, siyā na hetū ahetukā. Saṅkhārakkhandho siyā na hetu sahetuko, siyā na hetu ahetuko, siyā na vattabbo – ‘‘na hetu sahetuko’’tipi, ‘‘na hetu ahetuko’’tipi.
四蕴非因。行蕴或是因,或非因。色蕴是无因。四蕴或是有因,或是无因。色蕴是因不相应。四蕴或是因相应,或是因不相应。色蕴不应说为「是因且有因」、「有因且非因」。三蕴不应说为「是因且有因」,或是有因且非因,或不应说为「有因且非因」。行蕴或是因且有因,或是有因且非因,或不应说为「是因且有因」、「有因且非因」。色蕴不应说为「是因且因相应」、「因相应且非因」。三蕴不应说为「是因且因相应」,或是因相应且非因,或不应说为「因相应且非因」。行蕴或是因且因相应,或是因相应且非因,或不应说为「是因且因相应」、「因相应且非因」。色蕴是非因无因。三蕴或是非因有因,或是非因无因。行蕴或是非因有因,或是非因无因,或不应说为「非因有因」、「非因无因」。
Sappaccayā, saṅkhatā. · 有缘、有为
Cattāro khandhā anidassanā. Rūpakkhandho siyā sanidassano, siyā anidassano. Cattāro khandhā appaṭighā. Rūpakkhandho siyā sappaṭigho, siyā appaṭigho. Rūpakkhandho rūpaṃ. Cattāro khandhā arūpā. Rūpakkhandho lokiyo. Cattāro khandhā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.
四蕴是无见的。色蕴或者是有见的,或者是无见的。四蕴是无对的。色蕴或者是有对的,或者是无对的。色蕴是色。四蕴是非色。色蕴是世间的。四蕴或者是世间的,或者是出世间的;以某些可被识知,以某些不可被识知。
Cattāro khandhā no āsavā. Saṅkhārakkhandho siyā āsavo, siyā no āsavo. Rūpakkhandho sāsavo. Cattāro khandhā siyā sāsavā, siyā anāsavā. Rūpakkhandho āsavavippayutto. Cattāro khandhā siyā āsavasampayuttā, siyā āsavavippayuttā. Rūpakkhandho na vattabbo – ‘‘āsavo ceva sāsavo cā’’ti, sāsavo ceva no ca āsavo. Tayo khandhā na vattabbā – ‘‘āsavā ceva sāsavā cā’’ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā – ‘‘sāsavā ceva no ca āsavā’’ti. Saṅkhārakkhandho siyā āsavo ceva sāsavo ca, siyā sāsavo ceva no ca āsavo, siyā na vattabbo – ‘‘āsavo ceva sāsavo cā’’tipi, ‘‘sāsavo ceva no ca āsavo’’tipi. Rūpakkhandho na vattabbo – ‘‘āsavo ceva āsavasampayutto cā’’tipi, ‘‘āsavasampayutto ceva no ca āsavo’’tipi. Tayo khandhā na vattabbā – ‘‘āsavā ceva āsavasampayuttā cā’’ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā – ‘‘āsavasampayuttā ceva no ca āsavā’’ti. Saṅkhārakkhandho siyā āsavo ceva āsavasampayutto ca, siyā āsavasampayutto ceva no ca āsavo, siyā na vattabbo – ‘‘āsavo ceva āsavasampayutto cā’’tipi, ‘‘āsavasampayutto ceva no ca āsavo’’tipi. Rūpakkhandho āsavavippayuttasāsavo. Cattāro khandhā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā – ‘‘āsavavippayuttasāsavā’’tipi, ‘‘āsavavippayuttaanāsavā’’tipi.
四蕴不是诸漏。行蕴或者是漏,或者不是漏。色蕴是有漏的。四蕴或者是有漏的,或者是无漏的。色蕴是漏相应的。四蕴或者是漏相应的,或者是漏不相应的。色蕴不应说「既是漏又是有漏的」,是有漏的但不是漏。三蕴不应说「既是诸漏又是有漏的」,或者是有漏的但不是诸漏,或者不应说「是有漏的但不是诸漏」。行蕴或者既是漏又是有漏的,或者是有漏的但不是漏,或者不应说「既是漏又是有漏的」,也不应说「是有漏的但不是漏」。色蕴不应说「既是漏又是漏相应的」,也不应说「是漏相应的但不是漏」。三蕴不应说「既是诸漏又是漏相应的」,或者是漏相应的但不是诸漏,或者不应说「是漏相应的但不是诸漏」。行蕴或者既是漏又是漏相应的,或者是漏相应的但不是漏,或者不应说「既是漏又是漏相应的」,也不应说「是漏相应的但不是漏」。色蕴是漏不相应的有漏的。四蕴或者是漏不相应的有漏的,或者是漏不相应的无漏的,或者不应说「是漏不相应的有漏的」,也不应说「是漏不相应的无漏的」。
Cattāro khandhā no saṃyojanā. Saṅkhārakkhandho siyā saṃyojanaṃ, siyā no saṃyojanaṃ. Rūpakkhandho saṃyojaniyo. Cattāro khandhā siyā saṃyojaniyā, siyā asaṃyojaniyā. Rūpakkhandho saṃyojanavippayutto. Cattāro khandhā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. Rūpakkhandho na vattabbo – ‘‘saṃyojanañceva saṃyojaniyo cā’’ti, ‘‘saṃyojaniyo ceva no ca saṃyojanaṃ’’. Tayo khandhā na vattabbā – ‘‘saṃyojanā ceva saṃyojaniyā cā’’ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā – ‘‘saṃyojaniyā ceva no ca saṃyojanā’’ti. Saṅkhārakkhandho siyā saṃyojanañceva saṃyojaniyo ca, siyā saṃyojaniyo ceva no ca saṃyojanaṃ, siyā na vattabbo – ‘‘saṃyojanañceva saṃyojaniyo cā’’tipi, ‘‘saṃyojaniyo ceva no ca saṃyojana’’ntipi. Rūpakkhandho na vattabbo – ‘‘saṃyojanañceva saṃyojanasampayutto cā’’tipi, ‘‘saṃyojanasampayutto ceva no ca saṃyojana’’ntipi. Tayo khandhā na vattabbā – ‘‘saṃyojanā ceva saṃyojanasampayuttā cā’’ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanā, siyā na vattabbā – ‘‘saṃyojanasampayuttā ceva no ca saṃyojanā’’ti. Saṅkhārakkhandho siyā saṃyojanañceva saṃyojanasampayutto ca, siyā saṃyojanasampayutto ceva no ca saṃyojanaṃ, siyā na vattabbo – ‘‘saṃyojanañceva saṃyojanasampayutto cā’’tipi, ‘‘saṃyojanasampayutto ceva no ca saṃyojana’’ntipi. Rūpakkhandho saṃyojanavippayuttasaṃyojaniyo. Cattāro khandhā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā, siyā na vattabbā – ‘‘saṃyojanavippayuttasaṃyojaniyā’’tipi, ‘‘saṃyojanavippayuttaasaṃyojaniyā’’tipi.
四蕴不是诸结。行蕴或者是结,或者不是结。色蕴是应被结缚的。四蕴或者是应被结缚的,或者是不应被结缚的。色蕴是结不相应的。四蕴或者是结相应的,或者是结不相应的。色蕴不应说「既是结又是应被结缚的」,「是应被结缚的但不是结」。三蕴不应说「既是诸结又是应被结缚的」,或者是应被结缚的但不是诸结,或者不应说「是应被结缚的但不是诸结」。行蕴或者既是结又是应被结缚的,或者是应被结缚的但不是结,或者不应说「既是结又是应被结缚的」,也不应说「是应被结缚的但不是结」。色蕴不应说「既是结又是结相应的」,也不应说「是结相应的但不是结」。三蕴不应说「既是诸结又是结相应的」,或者是结相应的但不是诸结,或者不应说「是结相应的但不是诸结」。行蕴或者既是结又是结相应的,或者是结相应的但不是结,或者不应说「既是结又是结相应的」,也不应说「是结相应的但不是结」。色蕴是结不相应的应被结缚的。四蕴或者是结不相应的应被结缚的,或者是结不相应的不应被结缚的,或者不应说「是结不相应的应被结缚的」,也不应说「是结不相应的不应被结缚的」。
Cattāro khandhā no ganthā. Saṅkhārakkhandho siyā gantho, siyā no gantho. Rūpakkhandho ganthaniyo. Cattāro khandhā siyā ganthaniyā, siyā aganthaniyā. Rūpakkhandho ganthavippayutto. Cattāro khandhā siyā ganthasampayuttā, siyā ganthavippayuttā. Rūpakkhandho na vattabbo – ‘‘gantho ceva ganthaniyo cā’’ti, ‘‘ganthaniyo ceva no ca gantho’’. Tayo khandhā na vattabbā – ‘‘ganthā ceva ganthaniyā cā’’ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā – ‘‘ganthaniyā ceva no ca ganthā’’ti. Saṅkhārakkhandho siyā gantho ceva ganthaniyo ca, siyā ganthaniyo ceva no ca gantho, siyā na vattabbo – ‘‘gantho ceva ganthaniyo cā’’tipi, ‘‘ganthaniyo ceva no ca gantho’’tipi. Rūpakkhandho na vattabbo – ‘‘gantho ceva ganthasampayutto cā’’tipi, ‘‘ganthasampayutto ceva no ca gantho’’tipi. Tayo khandhā na vattabbā – ‘‘ganthā ceva ganthasampayuttā cā’’ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā – ‘‘ganthasampayuttā ceva no ca ganthā’’ti. Saṅkhārakkhandho siyā gantho ceva ganthasampayutto ca, siyā ganthasampayutto ceva no ca gantho, siyā na vattabbo – ‘‘gantho ceva ganthasampayutto cā’’tipi, ‘‘ganthasampayutto ceva no ca gantho’’ti pi. Rūpakkhandho ganthavippayuttaganthaniyo. Cattāro khandhā siyā ganthavippayuttaganthaniyā , siyā ganthavippayuttaaganthaniyā, siyā na vattabbā – ‘‘ganthavippayuttaganthaniyā’’tipi, ‘‘ganthavippayuttaaganthaniyā’’tipi.
四蕴不是诸缚。行蕴或者是缚,或者不是缚。色蕴是应被缚的。四蕴或者是应被缚的,或者是不应被缚的。色蕴是缚不相应的。四蕴或者是缚相应的,或者是缚不相应的。色蕴不应说「既是缚又是应被缚的」,「是应被缚的但不是缚」。三蕴不应说「既是诸缚又是应被缚的」,或者是应被缚的但不是诸缚,或者不应说「是应被缚的但不是诸缚」。行蕴或者既是缚又是应被缚的,或者是应被缚的但不是缚,或者不应说「既是缚又是应被缚的」,也不应说「是应被缚的但不是缚」。色蕴不应说「既是缚又是缚相应的」,也不应说「是缚相应的但不是缚」。三蕴不应说「既是诸缚又是缚相应的」,或者是缚相应的但不是诸缚,或者不应说「是缚相应的但不是诸缚」。行蕴或者既是缚又是缚相应的,或者是缚相应的但不是缚,或者不应说「既是缚又是缚相应的」,也不应说「是缚相应的但不是缚」。色蕴是缚不相应的应被缚的。四蕴或者是缚不相应的应被缚的,或者是缚不相应的不应被缚的,或者不应说「是缚不相应的应被缚的」,也不应说「是缚不相应的不应被缚的」。
Cattāro khandhā no oghā…pe… no yogā…pe… no nīvaraṇā. Saṅkhārakkhandho siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. Rūpakkhandho nīvaraṇiyo. Cattāro khandhā siyā nīvaraṇiyā, siyā anīvaraṇiyā. Rūpakkhandho nīvaraṇavippayutto. Cattāro khandhā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Rūpakkhandho na vattabbo – ‘‘nīvaraṇañceva nīvaraṇiyo cā’’ti, ‘‘nīvaraṇiyo ceva no ca nīvaraṇaṃ’’. Tayo khandhā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇiyā cā’’ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā – ‘‘nīvaraṇiyā ceva no ca nīvaraṇā’’ti. Saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇiyo ca, siyā nīvaraṇiyo ceva no ca nīvaraṇaṃ, siyā na vattabbo – ‘‘nīvaraṇañceva nīvaraṇiyo cā’’tipi, ‘‘nīvaraṇiyo ceva no ca nīvaraṇa’’ntipi. Rūpakkhandho na vattabbo – ‘‘nīvaraṇañceva nīvaraṇasampayutto cā’’tipi, ‘‘nīvaraṇasampayutto ceva no ca nīvaraṇa’’ntipi. Tayo khandhā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇasampayuttā cā’’ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā – ‘‘nīvaraṇasampayuttā ceva no ca nīvaraṇā’’ti. Saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇasampayutto ca, siyā nīvaraṇasampayutto ceva no ca nīvaraṇaṃ, siyā na vattabbo – ‘‘nīvaraṇañceva nīvaraṇasampayutto cā’’tipi, ‘‘nīvaraṇasampayutto ceva no ca nīvaraṇa’’ntipi. Rūpakkhandho nīvaraṇavippayuttanīvaraṇiyo. Cattāro khandhā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā – ‘‘nīvaraṇavippayuttanīvaraṇiyā’’tipi, ‘‘nīvaraṇavippayuttaanīvaraṇiyā’’tipi.
四蕴不是诸暴流……不是诸轭……不是诸盖。行蕴或者是盖,或者不是盖。色蕴是应被盖的。四蕴或者是应被盖的,或者是不应被盖的。色蕴是盖不相应的。四蕴或者是盖相应的,或者是盖不相应的。色蕴不应说「既是盖又是应被盖的」,「是应被盖的但不是盖」。三蕴不应说「既是诸盖又是应被盖的」,或者是应被盖的但不是诸盖,或者不应说「是应被盖的但不是诸盖」。行蕴或者既是盖又是应被盖的,或者是应被盖的但不是盖,或者不应说「既是盖又是应被盖的」,也不应说「是应被盖的但不是盖」。色蕴不应说「既是盖又是盖相应的」,也不应说「是盖相应的但不是盖」。三蕴不应说「既是诸盖又是盖相应的」,或者是盖相应的但不是诸盖,或者不应说「是盖相应的但不是诸盖」。行蕴或者既是盖又是盖相应的,或者是盖相应的但不是盖,或者不应说「既是盖又是盖相应的」,也不应说「是盖相应的但不是盖」。色蕴是盖不相应的应被盖的。四蕴或者是盖不相应的应被盖的,或者是盖不相应的不应被盖的,或者不应说「是盖不相应的应被盖的」,也不应说「是盖不相应的不应被盖的」。
Cattāro khandhā no parāmāsā. Saṅkhārakkhandho siyā parāmāso, siyā no parāmāso. Rūpakkhandho parāmaṭṭho. Cattāro khandhā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Rūpakkhandho parāmāsavippayutto. Tayo khandhā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. Saṅkhārakkhandho siyā parāmāsasampayutto, siyā parāmāsavippayutto, siyā na vattabbo – ‘‘parāmāsasampayutto’’tipi, ‘‘parāmāsavippayutto’’tipi. Rūpakkhandho na vattabbo – ‘‘parāmāso ceva parāmaṭṭho cā’’ti, ‘‘parāmaṭṭho ceva no ca parāmāso’’. Tayo khandhā na vattabbā – ‘‘parāmāsā ceva parāmaṭṭhā cā’’ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā – ‘‘parāmaṭṭhā ceva no ca parāmāsā’’ti. Saṅkhārakkhandho siyā parāmāso ceva parāmaṭṭho ca, siyā parāmaṭṭho ceva no ca parāmāso, siyā na vattabbo – ‘‘parāmāso ceva parāmaṭṭho cā’’tipi, ‘‘parāmaṭṭho ceva no ca parāmāso’’tipi. Rūpakkhandho parāmāsavippayuttaparāmaṭṭho. Cattāro khandhā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā , siyā na vattabbā – ‘‘parāmāsavippayuttaparāmaṭṭhā’’tipi, ‘‘parāmāsavippayuttaaparāmaṭṭhā’’tipi.
四蕴不是诸执取。行蕴或者是执取,或者不是执取。色蕴是被执取的。四蕴或者是被执取的,或者是不被执取的。色蕴是执取不相应的。三蕴或者是执取相应的,或者是执取不相应的。行蕴或者是执取相应的,或者是执取不相应的,或者不应说「是执取相应的」,也不应说「是执取不相应的」。色蕴不应说「既是执取又是被执取的」,「是被执取的但不是执取」。三蕴不应说「既是诸执取又是被执取的」,或者是被执取的但不是诸执取,或者不应说「是被执取的但不是诸执取」。行蕴或者既是执取又是被执取的,或者是被执取的但不是执取,或者不应说「既是执取又是被执取的」,也不应说「是被执取的但不是执取」。色蕴是执取不相应的被执取的。四蕴或者是执取不相应的被执取的,或者是执取不相应的不被执取的,或者不应说「是执取不相应的被执取的」,也不应说「是执取不相应的不被执取的」。
Rūpakkhandho anārammaṇo. Cattāro khandhā sārammaṇā. Viññāṇakkhandho cittaṃ. Cattāro khandhā no cittā. Tayo khandhā cetasikā. Dve khandhā acetasikā. Tayo khandhā cittasampayuttā . Rūpakkhandho cittavippayutto. Viññāṇakkhandho na vattabbo – ‘‘cittena sampayutto’’tipi, ‘‘cittena vippayutto’’tipi. Tayo khandhā cittasaṃsaṭṭhā. Rūpakkhandho cittavisaṃsaṭṭho. Viññāṇakkhandho na vattabbo – ‘‘cittena saṃsaṭṭho’’tipi, ‘‘cittena visaṃsaṭṭho’’tipi. Tayo khandhā cittasamuṭṭhānā. Viññāṇakkhandho no cittasamuṭṭhāno. Rūpakkhandho siyā cittasamuṭṭhāno, siyā no cittasamuṭṭhāno. Tayo khandhā cittasahabhuno. Viññāṇakkhandho no cittasahabhū. Rūpakkhandho siyā cittasahabhū, siyā no cittasahabhū. Tayo khandhā cittānuparivattino. Viññāṇakkhandho no cittānuparivatti. Rūpakkhandho siyā cittānuparivatti, siyā no cittānuparivatti. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānā. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānā. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino.
色蕴是无所缘的。四蕴是有所缘的。识蕴是心。四蕴不是心。三蕴是心所。二蕴是非心所。三蕴是心相应的。色蕴是心不相应的。识蕴不应说「与心相应」,也不应说「与心不相应」。三蕴是与心结合的。色蕴是与心不结合的。识蕴不应说「与心结合」,也不应说「与心不结合」。三蕴是心等起的。识蕴不是心等起的。色蕴或者是心等起的,或者不是心等起的。三蕴是心俱生的。识蕴不是心俱生的。色蕴或者是心俱生的,或者不是心俱生的。三蕴是心随转的。识蕴不是心随转的。色蕴或者是心随转的,或者不是心随转的。三蕴是与心结合的等起的。二蕴不是与心结合的等起的。三蕴是与心结合的等起的俱生的。二蕴不是与心结合的等起的俱生的。三蕴是与心结合的等起的随转的。二蕴不是与心结合的等起的随转的。
Viññāṇakkhandho ajjhattiko. Tayo khandhā bāhirā. Rūpakkhandho siyā ajjhattiko, siyā bāhiro. Cattāro khandhā no upādā. Rūpakkhandho siyā upādā, siyā no upādā, siyā upādinnā, siyā anupādinnā. Cattāro khandhā no upādānā. Saṅkhārakkhandho siyā upādānaṃ, siyā no upādānaṃ. Rūpakkhandho upādāniyo. Cattāro khandhā siyā upādāniyā, siyā anupādāniyā. Rūpakkhandho upādānavippayutto. Cattāro khandhā siyā upādānasampayuttā, siyā upādānavippayuttā. Rūpakkhandho na vattabbo – ‘‘upādānañceva upādāniyo cā’’ti, ‘‘upādāniyo ceva no ca upādānaṃ’’. Tayo khandhā na vattabbā – ‘‘upādānañceva upādāniyā cā’’ti, siyā upādāniyā ceva no ca upādānā, siyā na vattabbā – ‘‘upādāniyā ceva no ca upādānā’’ti. Saṅkhārakkhandho siyā upādānañceva upādāniyo ca, siyā upādāniyo ceva no ca upādānaṃ, siyā na vattabbo – ‘‘upādānañceva upādāniyo cā’’tipi, ‘‘upādāniyo ceva no ca upādāna’’ntipi. Rūpakkhandho na vattabbo – ‘‘upādānañceva upādānasampayutto cā’’tipi, ‘‘upādānasampayutto ceva no ca upādāna’’ntipi. Tayo khandhā na vattabbā – ‘‘upādānā ceva upādānasampayuttā cā’’ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā – ‘‘upādānasampayuttā ceva no ca upādānā’’ti. Saṅkhārakkhandho siyā upādānañceva upādānasampayutto ca, siyā upādānasampayutto ceva no ca upādānaṃ, siyā na vattabbo – ‘‘upādānañceva upādānasampayutto cā’’tipi, ‘‘upādānasampayutto ceva no ca upādāna’’ntipi. Rūpakkhandho upādānavippayuttaupādāniyo. Cattāro khandhā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā , siyā na vattabbā – ‘‘upādānavippayuttaupādāniyā’’tipi, ‘‘upādānavippayuttaanupādāniyā’’tipi.
识蕴是内的。三蕴是外的。色蕴或者是内的,或者是外的。四蕴不是诸取。色蕴或者是诸取,或者不是诸取,或者是被取的,或者是不被取的。四蕴不是诸取。行蕴或者是取,或者不是取。色蕴是应被取的。四蕴或者是应被取的,或者是不应被取的。色蕴是取不相应的。四蕴或者是取相应的,或者是取不相应的。色蕴不应说「既是取又是应被取的」,「是应被取的但不是取」。三蕴不应说「既是取又是应被取的」,或者是应被取的但不是诸取,或者不应说「是应被取的但不是诸取」。行蕴或者既是取又是应被取的,或者是应被取的但不是取,或者不应说「既是取又是应被取的」,也不应说「是应被取的但不是取」。色蕴不应说「既是取又是取相应的」,也不应说「是取相应的但不是取」。三蕴不应说「既是诸取又是取相应的」,或者是取相应的但不是诸取,或者不应说「是取相应的但不是诸取」。行蕴或者既是取又是取相应的,或者是取相应的但不是取,或者不应说「既是取又是取相应的」,也不应说「是取相应的但不是取」。色蕴是取不相应的应被取的。四蕴或者是取不相应的应被取的,或者是取不相应的不应被取的,或者不应说「是取不相应的应被取的」,也不应说「是取不相应的不应被取的」。
Cattāro khandhā no kilesā. Saṅkhārakkhandho siyā kileso, siyā no kileso. Rūpakkhandho saṃkilesiko. Cattāro khandhā siyā saṃkilesikā , siyā asaṃkilesikā. Rūpakkhandho asaṃkiliṭṭho. Cattāro khandhā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. Rūpakkhandho kilesavippayutto. Cattāro khandhā siyā kilesasampayuttā, siyā kilesavippayuttā. Rūpakkhandho na vattabbo – ‘‘kileso ceva saṃkilesiko cā’’ti, ‘‘saṃkilesiko ceva no ca kileso’’. Tayo khandhā na vattabbā – ‘‘kilesā ceva saṃkilesikā cā’’ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā – ‘‘saṃkilesikā ceva no ca kilesā’’ti. Saṅkhārakkhandho siyā kileso ceva saṃkilesiko ca, siyā saṃkilesiko ceva no ca kileso, siyā na vattabbo – ‘‘kileso ceva saṃkilesiko cā’’tipi, ‘‘saṃkilesiko ceva no ca kileso’’tipi. Rūpakkhandho na vattabbo – ‘‘kileso ceva saṃkiliṭṭho cā’’tipi, ‘‘saṃkiliṭṭho ceva no ca kileso’’tipi. Tayo khandhā na vattabbā – ‘‘kileso ceva saṃkiliṭṭhā cā’’ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā – ‘‘saṃkiliṭṭhā ceva no ca kilesā’’ti. Saṅkhārakkhandho siyā kileso ceva saṃkiliṭṭho ca, siyā saṃkiliṭṭho ceva no ca kileso, siyā na vattabbo – ‘‘kileso ceva saṃkiliṭṭho cā’’tipi, ‘‘saṃkiliṭṭho ceva no ca kileso’’tipi.
四蕴不是烦恼。行蕴可能是烦恼,可能不是烦恼。色蕴是染污性的。四蕴可能是染污性的,可能是非染污性的。色蕴是不染污的。四蕴可能是染污的,可能是不染污的。色蕴是烦恼相应的。四蕴可能是烦恼相应的,可能是烦恼不相应的。色蕴不应说「既是烦恼又是染污性的」,「是染污性的但不是烦恼」。三蕴不应说「既是烦恼又是染污性的」,可能是染污性的但不是烦恼,可能不应说「是染污性的但不是烦恼」。行蕴可能既是烦恼又是染污性的,可能是染污性的但不是烦恼,可能不应说「既是烦恼又是染污性的」或「是染污性的但不是烦恼」。色蕴不应说「既是烦恼又是染污的」或「是染污的但不是烦恼」。三蕴不应说「既是烦恼又是染污的」,可能是染污的但不是烦恼,可能不应说「是染污的但不是烦恼」。行蕴可能既是烦恼又是染污的,可能是染污的但不是烦恼,可能不应说「既是烦恼又是染污的」或「是染污的但不是烦恼」。
Rūpakkhandho na vattabbo – ‘‘kileso ceva kilesasampayutto cā’’tipi, ‘‘kilesasampayutto ceva no ca kileso’’tipi. Tayo khandhā na vattabbā – ‘‘kilesā ceva kilesasampayuttā cā’’ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā – kilesasampayuttā ceva no ca kilesā’’ti. Saṅkhārakkhandho siyā kileso ceva kilesasampayutto ca, siyā kilesasampayutto ceva no ca kileso, siyā na vattabbo – ‘‘kileso ceva kilesasampayutto cā’’tipi, ‘‘kilesasampayutto ceva no ca kileso’’tipi. Rūpakkhandho kilesavippayuttasaṃkilesiko. Cattāro khandhā siyā kilesavippayuttasaṃkilesikā , siyā kilesavippayuttaasaṃkilesikā, siyā na vattabbā – ‘‘kilesavippayuttasaṃkilesikā’’tipi, ‘‘kilesavippayuttaasaṃkilesikā’’tipi.
色蕴不应说「既是烦恼又是烦恼相应的」或「是烦恼相应的但不是烦恼」。三蕴不应说「既是烦恼又是烦恼相应的」,可能是烦恼相应的但不是烦恼,可能不应说「是烦恼相应的但不是烦恼」。行蕴可能既是烦恼又是烦恼相应的,可能是烦恼相应的但不是烦恼,可能不应说「既是烦恼又是烦恼相应的」或「是烦恼相应的但不是烦恼」。色蕴是烦恼不相应的染污性的。四蕴可能是烦恼不相应的染污性的,可能是烦恼不相应的非染污性的,可能不应说「是烦恼不相应的染污性的」或「是烦恼不相应的非染污性的」。
Rūpakkhandho na dassanena pahātabbo. Cattāro khandhā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Rūpakkhandho na bhāvanāya pahātabbo . Cattāro khandhā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Rūpakkhandho na dassanena pahātabbahetuko. Cattāro khandhā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Rūpakkhandho na bhāvanāya pahātabbahetuko. Cattāro khandhā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Rūpakkhandho avitakko. Cattāro khandhā siyā savitakkā, siyā avitakkā. Rūpakkhandho avicāro. Cattāro khandhā siyā savicārā, siyā avicārā. Rūpakkhandho appītiko, cattāro khandhā siyā sappītikā, siyā appītikā. Rūpakkhandho na pītisahagato. Cattāro khandhā siyā pītisahagatā, siyā na pītisahagatā. Dve khandhā na sukhasahagatā. Tayo khandhā siyā sukhasahagatā, siyā na sukhasahagatā. Dve khandhā na upekkhāsahagatā. Tayo khandhā siyā upekkhāsahagatā, siyā na upekkhāsahagatā.
色蕴不是以见所应断的。四蕴可能是以见所应断的,可能不是以见所应断的。色蕴不是以修习所应断的。四蕴可能是以修习所应断的,可能不是以修习所应断的。色蕴不是以见所应断因的。四蕴可能是以见所应断因的,可能不是以见所应断因的。色蕴不是以修习所应断因的。四蕴可能是以修习所应断因的,可能不是以修习所应断因的。色蕴是无寻的。四蕴可能是有寻的,可能是无寻的。色蕴是无伺的。四蕴可能是有伺的,可能是无伺的。色蕴是无喜的。四蕴可能是有喜的,可能是无喜的。色蕴不是喜俱的。四蕴可能是喜俱的,可能不是喜俱的。二蕴不是乐俱的。三蕴可能是乐俱的,可能不是乐俱的。二蕴不是舍俱的。三蕴可能是舍俱的,可能不是舍俱的。
Rūpakkhandho kāmāvacaro. Cattāro khandhā siyā kāmāvacarā, siyā na kāmāvacarā. Rūpakkhandho na rūpāvacaro. Cattāro khandhā siyā rūpāvacarā, siyā na rūpāvacarā. Rūpakkhandho na arūpāvacaro. Cattāro khandhā siyā arūpāvacarā, siyā na arūpāvacarā. Rūpakkhandho pariyāpanno. Cattāro khandhā siyā pariyāpannā, siyā apariyāpannā. Rūpakkhandho aniyyāniko. Cattāro khandhā siyā niyyānikā, siyā aniyyānikā. Rūpakkhandho aniyato. Cattāro khandhā siyā niyatā, siyā aniyatā. Rūpakkhandho sauttaro. Cattāro khandhā siyā sauttarā, siyā anuttarā. Rūpakkhandho araṇo. Cattāro khandhā siyā saraṇā, siyā araṇāti.
色蕴是欲界的。四蕴可能是欲界的,可能不是欲界的。色蕴不是色界的。四蕴可能是色界的,可能不是色界的。色蕴不是无色界的。四蕴可能是无色界的,可能不是无色界的。色蕴是所摄的。四蕴可能是所摄的,可能是不摄的。色蕴是非出离的。四蕴可能是出离的,可能是非出离的。色蕴是不定的。四蕴可能是决定的,可能是不定的。色蕴是有上的。四蕴可能是有上的,可能是无上的。色蕴是无诤的。四蕴可能是有诤的,可能是无诤的。
Pañhāpucchakaṃ. · 问分
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