100-2. Saraṇaduka-vedanāttikaṃ · 100-2. 归依二法受三法义注
2. Vedanāttikavaṇṇanā2. 受三法之解释
§1
1. Vedanāttike tisso vedanā rūpaṃ nibbānanti ime dhammā na labbhanti, tasmā ekaṃ khandhaṃ paṭicca dve khandhātiādi vuttaṃ. Paṭisandhikkhaṇe sukhāya vedanāyāti sahetukapaṭisandhivasena vuttaṃ. Dukkhavedanā paṭisandhiyaṃ na labbhatīti dutiyavāre paṭisandhiggahaṇaṃ na kataṃ. Tatiyavāre paṭisandhikkhaṇeti sahetukapaṭisandhivasena vuttaṃ. Sesamettha ito paresu ca paccayesu yathāpāḷimeva niyyāti. Sabbattha tayo tayo vārā vuttā. Tena vuttaṃ hetuyā tīṇi…pe… avigate tīṇīti.
1. 关于受属于三种感受，色亦然，此三类法不可得涅槃，故以一蕴为因缘说有二蕴等。于续处说，为生乐受，出于因缘续转。苦受则第二次续转时不生，故未作苦受之续合。第三次续转，仍为因缘续合而说。此后乃至他缘自如经文所说，自然流转无别。三重续转各处皆说。故说因缘有三……未显三。
§6
6. Paccayasaṃsandane pana sahetukāya vipākadukkhavedanāya abhāvato hetumūlakanaye vipāke dveti vuttaṃ. Adhipatiādīhi saddhiṃ saṃsandanesupi vipāke dveyeva. Kasmā? Vipāke dukkhavedanāya adhipatijhānamaggānaṃ abhāvato. Yehi ca saddhiṃ saṃsandane vipāke dve vārā labbhanti, vipākena saddhiṃ saṃsandane tesupi dveyeva.
6. 在因缘相会处，因其因缘为果苦受消失之因缘根，在果处说有二种。与主等一切因缘共会时，在果亦为二。何以故？于果苦受，因主觉知与道灭故。以与主相会因缘，果亦获二时，与果相会处亦为二。
§10
10. Paccanīye napurejāte āruppe ca paṭisandhiyañca dukkhavedanāya abhāvato dve vārā āgatā. Navippayuttepi āruppe dukkhābhāvato dveyeva. Sabbaarūpadhammapariggāhakā pana sahajātādayo paccayā imasmiṃ paccanīyavāre parihāyanti. Kasmā? Vedanāsampayuttassa dhammassa vedanāsampayuttaṃ paṭicca sahajātādīhi vinā anuppattito pacchājātapaccayañca vināva uppattito.
10. 在续受中，非续生起及无色处，于苦受续中皆无二种现前。于无碍境处，因无苦故亦为二。所有摄持色法者，如同本生等因缘，于此续处皆消灭。何以故？因其法与受俱，受所在与受俱依止，自然本生等因缘无契合，后生因缘亦无由生。
§17
17. Paccayasaṃsandane pana napurejāte ekanti āruppe paṭisandhiyañca ahetukādukkhamasukhavedanāsampayuttaṃ sandhāya vuttaṃ. Nakamme dveti ahetukakiriyasampayuttacetanāvasena vuttaṃ. Sukhāya hi adukkhamasukhāya ca vedanāya sampayutte dhamme paṭicca tāhi vedanāhi sampayuttā ahetukakiriyacetanā uppajjanti. Nahetupaccayā navipākepi eseva nayo. Navippayutte ekanti āruppe āvajjanavasena vuttaṃ. Iminā upāyena sabbasaṃsandanesu gaṇanā veditabbā.
17. 在因缘相会处，非续生起时，单一无色及续处，有无因苦乐受俱缘而生之和合。未作业处，因无因之作意俱缘故。因与快乐及非苦乐受俱法，依乐微因之受俱而生无因作意。无因缘故， 于新果续处无此理。于无碍境，单一无色续处，因引诱而说。以此方法，诸因相会当皆可算计。
§25-37
25-37. Anulomapaccanīye paccanīye laddhapaccayā eva paccanīyato tiṭṭhanti. Paccanīyānulome sabbā rūpadhammapariggāhakā sahajātādayo anulomatova tiṭṭhanti, na paccanīyato. Ahetukassa pana cittuppādassa adhipati natthīti adhipatipaccayo anulomato na tiṭṭhati. Paṭiccavārādīsu pana pacchājāto anulomato na labbhatiyevāti parihīno. Ye cettha anulomato labbhanti, te paccanīyato labbhamānehi saddhiṃ parivattetvāpi yojitāyeva. Tesu tīṇi dve ekanti tayova vāraparicchedā, te sabbattha yathānurūpaṃ sallakkhetabbā. Yo cāyaṃ paṭiccavāre vutto, sahajātavārādīsupi ayameva vaṇṇanānayo.
25-37. 于递次续受处，续处因缘成立之处，诸色法摄持者及本生等向递次续处而存，非续处则无。无因心生之主无有，主缘于递次续处不存。在缘次等处，后生缠续于递续中不能得，故被排除。若于此得递续者，则必与续处得者相随变化而联合。于其中，有三、一、二及单一三种，分割度数各地皆宜标识。此为缘次处中所说，亦于本生续度等中为此描述方式。
§38
38. Pañhāvāre pana sampayuttakānaṃ khandhānanti tena saddhiṃ sampayuttakānaṃ khandhānaṃ tehiyeva vā hetūhi sukhavedanādīhi vā.
38. 问题续处者，谓诸俱缘之蕴，于彼与其因缘同在，乐苦受等俱。
§39
39.Vippaṭisārissāti dānādīsu tāva ‘‘kasmā mayā idaṃ kataṃ, duṭṭhu me kataṃ, akataṃ seyyo siyā’’ti evaṃ vippaṭisārissa. Jhānaparihāniyaṃ pana ‘‘parihīnaṃ me jhānaṃ, mahājāniyo vatamhī’’ti evaṃ vippaṭisārissa. Moho uppajjatīti dosasampayuttamoho. Tathā mohaṃ arabbhāti dosasampayuttamohameva.
39. 对于布施等事生起失悦，即心中生起『为何我作此？此作恶乎？若不作则更善』等心，即此为失悦。虽对禅定破坏亦生失悦，谓『我的禅定破坏了，实属大憾』，亦为失悦。由此生心迷惑，即由瞋恚合生迷惑。由此缘起，谓有由瞋恚合生之迷惑。
§45
45.Sukhāya vedanāya sampayuttaṃ bhavaṅgaṃ adukkhamasukhāya vedanāya sampayuttassa bhavaṅgassāti tadārammaṇasaṅkhātaṃ piṭṭhibhavaṅgaṃ mūlabhavaṅgassa. Vuṭṭhānassāti tadārammaṇassa bhavaṅgassa vā. Ubhayampi hetaṃ kusalākusalajavanato vuṭṭhitattā vuṭṭhānanti vuccati. Kiriyaṃ vuṭṭhānassāti etthāpi eseva nayo. Phalaṃ vuṭṭhānassāti phalacittaṃ bhavaṅgassa. Bhavaṅgena hi phalato vuṭṭhito nāma hoti. Parato ‘‘vuṭṭhāna’’nti āgataṭṭhānesupi eseva nayo.
45. 与乐受相应的存在流，被称为『不苦不乐受相应的存在流』，即此名为根本存在流。若言起，即指此根本存在流所缘之境界。两者因善恶活动而起故称为『起』。所言作用起，则亦同此义。果报起，则指存在流因果报而起。由存在流起果，故称为果。从此以后，所说之『起』，于现起之处亦同此义。
§46
46.Dukkhāya vedanāya sampayuttā khandhāti domanassasampayuttā akusalā khandhā. Adukkhamasukhāya vedanāya sampayuttassa vuṭṭhānassāti tadārammaṇasaṅkhātassa āgantukabhavaṅgassa vā upekkhāsampayuttamūlabhavaṅgassa vā. Sace pana somanassasahagataṃ mūlabhavaṅgaṃ hoti, tadārammaṇassa ca uppattikāraṇaṃ na hoti, javanassa ārammaṇato aññasmimpi ārammaṇe adukkhamasukhavedanaṃ akusalavipākaṃ uppajjateva. Tampi hi javanato vuṭṭhitattā vuṭṭhānanti vuccati. Sahajātapaccayādiniddesā uttānatthāyeva. Nahettha kiñci atthi, yaṃ na sakkā siyā heṭṭhā vuttanayena vedetuṃ, tasmā sādhukaṃ upalakkhetabbaṃ.
46. 与苦受相应者，五蕴被称为不善蕴，即生忧苦之蕴。与不苦不乐受相应之起者，即指所缘境界相应之来之存在流，或对根本存在流带无念相应之。如若有乐受相应根本存在流，则此所缘境界亦无生起因，由活动根生于他缘中，有出不苦不乐受之不善果报生起。此亦因活动起，故称为起。此说明依自生因等之原理，次第因缘关系。无此他因，不能以较低者说明，故应正当理解。
§62
62. Idāni yasmiṃ yasmiṃ paccaye ye ye vārā laddhā, sabbe te saṅkhipitvā gaṇanāya dassetuṃ hetuyā tīṇītiādi vuttaṃ. Tattha sabbāni tīṇi suddhānaṃ tiṇṇaṃ padānaṃ vasena veditabbāni. Ārammaṇe nava ekamūlakekāvasānāni. Adhipatiyā pañca sahajātādhipativasena amissāni tīṇi, ārammaṇādhipativasena ca ‘‘sukhāya sampayutto sukhāya sampayuttassa, adukkhamasukhāya sampayutto adukkhamasukhāya sampayuttassā’’ti dve, tāni na gaṇetabbāni. Sukhāya pana sampayutto adukkhamasukhāya, adukkhamasukhāya sampayutto sukhāyāti imāni dve gaṇetabbānīti evaṃ pañca. Anantarasamanantaresu sattāti sukhā dvinnaṃ, tathā dukkhā, adukkhamasukhā tiṇṇampīti evaṃ satta. Upanissaye navāti sukhasampayutto sukhasampayuttassa tīhipi upanissayehi, dukkhasampayuttassa pakatūpanissayeneva, upekkhāsampayuttassa tīhipi, dukkhasampayutto dukkhasampayuttassa anantarapakatūpanissayehi, sukhasampayuttassa pakatūpanissayena, adukkhamasukhasampayuttassa dvidhā, adukkhamasukhasampayutto adukkhamasukhasampayuttassa tidhāpi, tathā sukhasampayuttassa, dukkhasampayuttassa anantarapakatūpanissayehīti evaṃ nava. Paccayabhedato panettha pakatūpanissayā nava, anantarūpanissayā satta, ārammaṇūpanissayā cattāroti vīsati upanissayā. Purejātapacchājātā panettha chijjanti. Na hi purejātā pacchājātā vā arūpadhammā arūpadhammānaṃ paccayā honti.
62. 现今于诸种因缘中所获之所有分端，皆应分门别类统计。共分三类清净分支根基应闻。境界起时有九种起于一根基。支配者就五同生支配三类，境界主宰则有『乐相应乐所相应、不苦不乐相应不苦不乐所相应』二者，不计入统计。乐所相应与不苦不乐相应互相成对，计为两类，共计五。顺次相续者有七，即乐中有二，苦中同此，不苦不乐三，共七。因缘相续中，乐相应三，苦相应依存‘显著因缘’同此，不苦不乐三。苦相应中有两类不苦不乐相应，三类苦相应，乐相应三类。故共有九。此因缘分类中，显著因缘九，无间因缘七，起缘四，共二十。过去世与来世因素于此分离。色界无色界法无相生因。
Kammeaṭṭhāti sukhasampayutto sukhasampayuttassa dvidhāpi, dukkhasampayuttassa nānākkhaṇikatova tathā itarassa. Dukkhasampayutto dukkhasampayuttassa dvidhāpi, sukhasampayuttassa natthi, itarassa nānākkhaṇikatova adukkhamasukhasampayutto adukkhamasukhasampayuttassa dvidhāpi, itaresaṃ nānākkhaṇikatoti evaṃ aṭṭha. Paccayabhedato panettha nānākkhaṇikā aṭṭha, sahajātā tīṇīti ekādasa kammapaccayā. Yathā ca purejātapacchājātā, evaṃ vippayuttapaccayopettha chijjati. Arūpadhammā hi arūpadhammānaṃ vippayuttapaccayo na honti. Natthivigatesu satta anantarasadisāva. Evamettha tīṇi pañca satta aṭṭha navāti pañca gaṇanaparicchedā. Tesaṃ vasena paccayasaṃsandane ūnataragaṇanena saddhiṃ saṃsandanesu atirekañca alabbhamānañca apanetvā gaṇanā veditabbā.
业所作成者谓乐相应中对乐相应有二类，苦相应中则多时相异，故苦相应与乐相应此等多异。苦所相应中有二类，乐相应无，其他对不苦不乐相应中有二类。合夥有八类。依因别，此处多样八类，同生三，合计十一类业缘。正如过去世与未来世亦复如此，此因缘输遣分别而起。色界法无色界诸法之相续因。无不在者七相似。此处三、五、七、八、九、十五、二十皆为分类章节。于此依因相续，上下合流达成，超额且未达者不入统计。
§63-64
63-64. Hetuyā saddhiṃ ārammaṇaṃ na labbhati, tathā anantarādayo. Adhipatiyā dveti dukkhapadaṃ ṭhapetvā sesāni dve. Dukkhasampayutto hi hetu adhipati nāma natthi, tasmā so na labbhatīti apanīto. Sesadvayesupi eseva nayo. Iti hetumūlake dveyeva gaṇanaparicchedā, tesaṃ vasena cha ghaṭanāni vuttāni. Tesu paṭhamaṃ avipākabhūtānaṃ ñāṇavippayuttanirādhipatidhammānaṃ vasena vuttaṃ, dutiyaṃ tesaññeva vipākabhūtānaṃ, tatiyacatutthāni tesaññeva ñāṇasampayuttānaṃ, pañcamaṃ avipākabhūtasādhipatiamohavasena, chaṭṭhaṃ vipākabhūtasādhipatiamohavasena. Paṭhamaṃ vā sabbahetuvasena, dutiyaṃ sabbavipākahetuvasena, tatiyaṃ sabbāmohahetuvasena, catutthaṃ sabbavipākāmohahetuvasena. Pañcamaṃ sabbasādhipatiamohavasena, chaṭṭhaṃ sabbasādhipativipākāmohavasena.
63-64. 诸缘由，若聚，则无境界，即无距离。主宰者设定苦二种，余为二。苦所相应无主宰，故无得。此亦适用同类二者。以此缘由为根基，分为二类。六种现象由此说出。于此初为无果熟知尽主之现象，第二为余中有果熟，第三四为有智相应。第五六为无果熟主痴现象、第六为有果熟主痴现象。初为一切缘起之主，第二为一切果缘主，第三为一切痴缘主，第四为一切果痴缘主。第五第六为一切主痴及一切主果痴现象。
§66
66. Ārammaṇamūlake adhipatiyā cattārīti ārammaṇādhipativasena sukhaṃ sukhassa, adukkhamasukhassa, adukkhamasukhaṃ adukkhamasukhassa, sukhassāti evaṃ cattāri. Upanissayepi ārammaṇūpanissayavasena cattāro vuttā. Ghaṭanāni panettha ekameva. Adhipatimūlakādīsupi heṭṭhā vuttanayeneva yaṃ labbhati yañca na labbhati, taṃ sabbaṃ sādhukaṃ sallakkhetvā saṃsandanaghaṭanagaṇanā veditabbā.
66. 「缘起基础」从王权统治之根基分四种说法，即缘起之主宰称为四：有「缘起为主之因，称为快乐之乐」、「无苦快乐」、「无苦无乐」、「无苦有乐」，共四种。在依缘上亦以缘起依缘为四。诸现象此处则唯有一类。对以主宰为根基等亦如前所说，所得与所不得者，一切皆应善加标志，方能知其因缘及缘起之现象集合。
§83-87
83-87. Paccanīyamhi kusalattike vuttanayeneva anulomato paccaye uddharitvā tattha laddhānaṃ vārānaṃ vasena paccanīyato gaṇanavasena nahetuyā navāti sabbapaccayesu nava vārā dassitā . Te ekamūlakekāvasānānaṃ navannaṃ vissajjanānaṃ vasena ‘‘sukhāya vedanāya sampayutto dhammo sukhāya vedanāya sampayuttassa dhammassa nahetupaccayena paccayo, sukhāya vedanāya sampayuttena cittena dānaṃ datvā’’tiādinā nayena pāḷiṃ uddharitvā dassetabbā. Paccayasaṃsandane panettha nahetupaccayā…pe… naupanissaye aṭṭhāti nānākkhaṇikakammapaccayavasena veditabbā. Dubbalakammañhi vipākassa na upanissayo hoti. Kevalaṃ pana nānākkhaṇikakammapaccayeneva paccayo hoti. Sesamettha anulomapaccanīyapaccanīyānulomesu ca tesaṃ tesaṃ paccayānaṃ yoge laddhavāravasena sakkā heṭṭhā vuttanayeneva gaṇetuṃ, tasmā na vitthāritanti.
83-87. 在可观察者中依善法如前所说，顺缘引出；在所得利数范围内，非因缘计有九十，在全部缘中显现九种。此九乃一切有终结者，及其饶尽所生，依此得见“与快乐感受相应之法，则此与快乐感受相应之法，非因缘之缘；以与快乐感受相应之心施舍”等说，应依此理取巴利文表示。对缘起点缀而言，此处非因缘只缘……非依止有十八种，具各种时点业缘识别。于弱业果报中无依止，仅单以各种时点业缘为缘。其余与此顺缘逆缘缀合，各缘以其所合缘数，皆可如前言计数，故不详述。
Vedanāttikavaṇṇanā. · 受三法之解释。