1. Paṭhamo paricchedo
1. Paṭhamo paricchedo1. 第一章
Cittaniddeso心之解说
§8
8.
Cittaṃ cetasikaṃ rūpaṃ, nibbānanti niruttaro;
心、心所、色以及涅槃，谓之无分别；
Catudhā desayī dhamme, catusaccappakāsano.
在教法中四种宣说，具为四圣谛之揭示。
Tattha cittanti visayavijānanaṃ cittaṃ, tassa pana ko vacanattho? Vuccate – sabbasaṅgāhakavasena pana cintetīti cittaṃ, attasantānaṃ vā cinotītipi cittaṃ.
其中“心”为境界认知之心，但此语义为何？释曰——心有时被称作一切聚摄者，即心亦识自家主体之意。
§9
9.
Vicittakaraṇā cittaṃ, attano cittatāya vā;
作意之心，即专属自心之心；
Paññattiyampi viññāṇe, vicitte cittakammake;
乃至作为意识之分别共作之心，作为造作之心亦为心之一种；
Cittasammuti daṭṭhabbā, viññāṇe idha viññunā.
心为约定之名，此理应由有识之人为识解在意识中观之。
Taṃ pana sārammaṇato ekavidhaṃ, savipākāvipākato duvidhaṃ. Tattha savipākaṃ nāma kusalākusalaṃ, avipākaṃ abyākataṃ. Kusalākusalābyākatajātibhedato tividhaṃ.
但彼圣法中所现染有之业，依照果报分为两种。其一为现行已具有果报者，名为现行有果；其二为未现行、不明果报者，名为无果。所谓有果与无果，即具善恶及未分别种类的三种差别。
Tattha kusalanti panetassa ko vacanattho?
其中所称善者究竟是什么意思？
§10
10.
Kucchitānaṃ salanato, kusānaṃ lavanena vā;
如同以树枝所制成的把手，或以盐所尝出之味，
Kusena lātabbattā vā, kusalanti pavuccati.
或以草上所长苔藓等，此等皆称为善。
§11
11.
Cheke kusalasaddoyaṃ, ārogye anavajjake;
此处『善』一词，指适用且无弊害的声音，譬如健康而无瑕疵者；
Diṭṭho iṭṭhavipākepi, anavajjādike idha.
虽然已观见及感受其果报，却仍属无伤害者，如此义理也。
Tasmā anavajjaiṭṭhavipākalakkhaṇaṃ kusalaṃ, akusalaviddhaṃsanarasaṃ, vodānapaccupaṭṭhānaṃ. Vajjapaṭipakkhattā anavajjalakkhaṇaṃ vā kusalaṃ, vodānabhāvarasaṃ, iṭṭhavipākapaccupaṭṭhānaṃ, yonisomanasikārapadaṭṭhānaṃ. Sāvajjāniṭṭhavipākalakkhaṇamakusalaṃ. Tadubhayaviparītalakkhaṇamabyākataṃ, avipākārahaṃ vā.
因此，不净果报的标志是善法，是由不善所知乐所染所生，也依托放逸而生。若违犯戒律是毁坏善法的标志，属于无乐无意的放逸之生，依顺理智的思惟住着。全漏轮生果报标志的是不善。二者相反的标志尚未明示，亦有无果报的情况。
Tattha kusalacittaṃ ekavīsatividhaṃ hoti, tadidaṃ bhūmito catubbidhaṃ hoti – kāmāvacaraṃ, rūpāvacaraṃ, arūpāvacaraṃ, lokuttarañceti.
其中善心有二十一种，善心的范围分为四种：欲界善心，色界善心，无色界善心，及出世间善心。
Tattha kāmāvacarakusalacittaṃ bhūmito ekavidhaṃ, savatthukāvatthukabhedato duvidhaṃ, hīnamajjhimapaṇītabhedato tividhaṃ, somanassupekkhāñāṇappayogabhedato aṭṭhavidhaṃ hoti. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti idaṃ aṭṭhavidhampi kāmāvacarakusalacittaṃ nāma.
其中，欲界善心范围有一种；按所依对象的不同，又分二种；按低、中、高的三种品类区分，又分三种；按欢喜与舍的智慧应用又分八种。就如是说：与欢喜共存、具智慧且不生起造作的一种；与欢喜共存、具智慧且生起造作的一种；与欢喜共存但无智慧的一种；与欢喜共存但无智慧且生起造作的一种；与舍共存、具智慧且不生起造作的一种；与舍共存、具智慧且生起造作的一种；与舍共存但无智慧的一种；与舍共存但无智慧且生起造作的一种；共计八种，这便是所谓欲界善心。
§12
12.
Uddānato duve kāmā, klesavatthuvasā pana;
由烦恼生出有两种欲界，因烦恼生起烦恼所依的根本处。
Kileso chandarāgova, vatthu tebhūmavaṭṭakaṃ.
烦恼是如同贪欲与爱欲，是三界之根本之所依。
§13
13.
Kilesakāmo kāmeti, vatthu kāmīyatīti ca;
所谓烦恼即是贪欲，所依的根本即是欲乐；
Sijjhati duvidhopesa, kāmo vo kārakadvaye.
二重的误迷逐渐消散，若欲望由二因而生。
§14
14.
Yasmiṃ pana padese so, kāmoyaṃ duvidhopi ca;
若在某一领域中，欲望亦有二种；
Sampattīnaṃ vasenāva-caratīti ca so pana.
亦如财富所趋之势力，他则以此为常态。
§15
15.
Padeso catupāyānaṃ, channaṃ devānameva ca;
领域有四种方法，天界中的领域为隐藏之境；
Manussānaṃ vaseneva, ekādasavidho pana.
人间的领域乃为实际之地，且有十一种之别；
§16
16.
Kāmovacaratītettha, kāmāvacarasaññito;
此处谓欲望行时，即为识别欲望行的概念。
Assābhilakkhitattā hi, sasatthāvacaro viya.
『无标记』者，确如常行者一般。
§17
17.
Svāyaṃ rūpabhavo rūpaṃ, evaṃ kāmoti saññito;
自身的色法生起色法，谓此为欲，名为如此有所分别。
Uttarassa padasseva, lopaṃ katvā udīrito.
在较高句中，断除后而揭示。
§18
18.
Tasmiṃ kāme idaṃ cittaṃ, sadāvacaratīti ca;
在此欲内，此心亦常行。
Kāmāvacaramiccevaṃ, kathitaṃ kāmaghātinā.
欲行如此，此谓由欲所杀。
§19
19.
Paṭisandhiṃ bhave kāme, avacārayatīti vā;
欲中起续，谓为堕落。
Kāmāvacaramiccevaṃ, pariyāpannanti tatra vā.
对于欲界的浸润，正如如实围绕着，或在其中回荡。
§20
20.
Idaṃ aṭṭhavidhaṃ cittaṃ, kāmāvacarasaññitaṃ;
此心分为八种，即受欲界境净化的心；
Dasapuññakriyavatthu-vaseneva pavattati.
其流转如同具足十种功德行为因缘的现起一般。
§21
21.
Dānaṃ sīlaṃ bhāvanā pattidānaṃ,
布施、持戒与修习禅定，如同布施的果报，
Veyyāvaccaṃ desanā cānumodo;
乃至广博的说法与欢喜赞叹；
Diṭṭhijjuttaṃ saṃsuticcāpacāyo,
远离见解执着、毁谤和忿恨的心态，
Ñeyyo evaṃ puññavatthuppabhedo.
应当说，如是善法之差别确属功德。
§22
22.
Gacchanti saṅgahaṃ dāne, pattidānānumodanā;
行人于布施相聚，获布施喜悦相应；
Tathā sīlamaye puññe, veyyāvaccāpacāyanā.
如是于戒为功德，具有广行解脱之力。
§23
23.
Desanā savanaṃ diṭṭhi-ujukā bhāvanāmaye;
说法听闻，为正见正行之修习所成；
Puna tīṇeva sambhonti, dasa puññakriyāpi ca.
并且三种功德生起，十种善行亦随之。
§24
24.
Sabbānussatipuññañca, pasaṃsā saraṇattayaṃ;
一切受持功德并，赞叹皈依三宝法。
Yanti diṭṭhijukammasmiṃ, saṅgahaṃ natthi saṃsayo.
在此见境业中，没有任何疑惑。
§25
25.
Purimā muñcanā ceva, parā tissopi cetanā;
前世的放逸与后世三者的意志，
Hoti dānamayaṃ puññaṃ, evaṃ sesesu dīpaye.
成就的是布施为主的功德，如此点亮其余善法。
Idāni assa panaṭṭhavidhassāpi kāmāvacarakusalacittassa ayamuppattikkamo veditabbo. Yadā hi yo deyyadhammappaṭiggāhakādisampattiṃ, aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’nti ādinayappavattaṃ sammādiṭṭhiṃ purakkhatvā parehi anussāhito dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ paṭhamaṃ mahākusalacittaṃ uppajjati. Yadā pana vuttanayeneva haṭṭhapahaṭṭho sammādiṭṭhiṃ purakkhatvā parehi ussāhito karoti, tadāssa tameva cittaṃ sasaṅkhārikaṃ hoti. Imasmiṃ panatthe saṅkhāroti attano vā parassa vā pavattassa pubbappayogassādhivacanaṃ. Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bālakā bhikkhū disvā somanassajātā sahasā yaṃ kiñci hatthagataṃ dadanti vā vandanti vā, tadā tesaṃ tatiyacittamuppajjati. Yadā pana te ‘‘detha vandatha, ayye’’ti vadanti, evaṃ ñātijanena ussāhitā hutvā hatthagataṃ dadanti vā vandanti vā, tadā tesaṃ catutthacittamuppajjati. Yadā pana deyyadhammappaṭiggāhakādīnaṃ asampattiṃ vā aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjanti. Evaṃ somanassupekkhāñāṇappayogabhedato aṭṭhavidhaṃ kāmāvacarakusalacittaṃ veditabbaṃ.
现在须知，即使是资具所及之欲行善的善心，此心之生起亦应明了。因某人获得对诸天道法的信受等成就，或为他人快乐之缘，便从心起心生起时放逸轻慢心态，先逆正见，后随从他人而行布施等功德，时即生起彼快乐伴随、智识相续、无造作的第一大善心。若依所言反复轻慢先逆正见，然后随从他人勉励行善时，其心即有造作。此处造作意指自己或他人行转之前世功德之先行努力。若因见亲属之行而产生报偿认识，幼少比库见其亲属骤将手中之物施予或敬礼，则其产生第三心。若彼比库说「请施予或敬礼啊，尊者」时，因亲属被激励而施予或敬礼，则其起第四心。若对诸天道信受等成就，或对他人快乐之缘消失，四种心皆无乐时，则余下四种心皆与无分别、平等心俱生。由此依快乐之分别智知，须知欲行善之善心有八种。
§26
26.
Dasapuññakriyādīnaṃ, vasena ca bahūnipi;
缘十种功德行等，及多寿命，
Etāni pana cittāni, bhavantīti pakāsaye.
今将示现这些心。
§27
27.
Sattarasa sahassāni, dve satāni asīti ca;
七万二百。
Kāmāvacarapuññāni, bhavantīti viniddise.
这些谓之以欲摄持业力所成者。
Taṃ pana yathānurūpaṃ kāmāvacarasugatiyaṃ bhavabhogasampattiṃ abhinipphādeti.
依其相应，彼令出生于欲摄持之善行，亦即世间享乐之现境。
Itaresu pana rūpāvacarakusalacittaṃ savatthukato ekavidhaṃ, dvīsu bhavesu uppajjanato duvidhaṃ, hīnamajjhimapaṇītabhedato tividhaṃ, paṭipadādibhedato catubbidhaṃ, jhānaṅgayogabhedato pañcavidhaṃ. Seyyathidaṃ – kāmacchandabyāpādathinamiddhauddhaccakukkuccavicikicchāvippahīnaṃ vitakkavicārapītisukhacittekaggatāsampayuttaṃ paṭhamaṃ, vitakkavippahīnaṃ vicārapītisukhacittekaggatāsampayuttaṃ dutiyaṃ, vitakkavicāravippahīnaṃ pītisukhacittekaggatāsampayuttaṃ tatiyaṃ, vitakkavicārapītivippahīnaṃ sukhacittekaggatāsampayuttaṃ catutthaṃ, vitakkavicārapītisukhavippahīnaṃ upekkhācittekaggatāsampayuttaṃ pañcamanti idaṃ pañcavidhaṃ rūpāvacarakusalacittaṃ nāma.
于他者，色摄持善心，依其现行，可分为一类；于二有中生起，有二类；依低中高三分，与心善恶相关，有三类；依修行道次第所现，分四类；依禅那觉支结合，有五类。譬如——由贪欲、嗔恨、昏沉、掉举、疑惑五盖除尽，且与初禅之思维、思虑、喜、乐、专一相应，此为第一；去掉思维，与思虑、喜、乐、专一相应，为第二；去掉思维与思虑，存喜、乐、专一相应，为第三；去掉思维、思虑与喜，仅存乐、专一相应，为第四；思维、思虑与喜乐均除，唯余舍及专一相应，为第五。此即色摄持善心之五种类相。
Taṃ pana yathāsambhavaṃ pathavīkasiṇādīsu ārammaṇesu pavattivasena anekavidhaṃ hoti. Sabbaṃ panetaṃ rūpāvacarabhāvanāpuññavasappavattaṃ yathānurūpaṃ rūpāvacarūpapattinipphādakaṃ hoti. Evaṃ tāva rūpāvacarakusalaṃ veditabbaṃ.
又依各处起用，如土等界境处之所转，生多种相。总之，此色摄持善心之修行功德增长，于色摄持色生起具足功用。如是，色摄持善心应当了知。
Sesesu pana dvīsu arūpāvacarakusalacittaṃ tāva upekkhāvedanāyogabhedato ekavidhaṃ, savatthukāvatthukabhedato duvidhaṃ, hīnamajjhimapaṇītabhedato tividhaṃ, ārammaṇabhedato catubbidhaṃ. Kasiṇugghāṭimākāsaṃ, tattha pavattaviññāṇaṃ, tassa apagamo, ākiñcaññāyatananti idamassa catubbidhamārammaṇaṃ. Yathāpaṭipāṭiyā etassārammaṇassa bhedato catubbidhaṃ hoti. Seyyathidaṃ – sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ākāsānañcāyatanasaññāsahagataṃ, viññāṇañcāyatanasaññāsahagataṃ, ākiñcaññāyatanasaññāsahagataṃ, nevasaññānāsaññāyatanasaññāsahagatanti idaṃ catubbidhaṃ arūpāvacarakusalacittaṃ nāma. Sabbaṃ panetaṃ arūpāvacarabhāvanāpuññavasappavattaṃ yathānurūpaṃ arūpūpapattinipphādakaṃ hoti. Evaṃ arūpāvacarakusalacittaṃ veditabbaṃ.
余下乃二种无色摄持善心，依安舍触觉结合，为一类；依善恶境起相分二类；依低、中、高三分，与心品相应分三类；依境界分类，分四类。如空界则无色处，存在分别意识，则能引起无所有处，名为空处界。依次第而有四种。譬如——遍除色缘觉知及反感觉知障碍、遍除别知觉知及不念觉知，结合空处界缘起；结合识处界缘起；结合无所有处界缘起；结合无分别处界缘起，此四类称无色摄持善心。总之，此无色摄持修行功德增长，依其相应，引起无色所生。是故，无色摄持善心亦应了知。
Itaraṃ pana lokuttarakusalacittaṃ nibbānārammaṇato ekavidhaṃ, niyatāniyatavatthukabhedato duvidhaṃ, tīhi vimokkhamukhehi pattabbato tividhaṃ, catumaggayogabhedato catubbidhaṃ . Seyyathidaṃ – sakkāyadiṭṭhivicikicchāsīlabbataparāmāsasaññojanappahānakaraṃ sotāpattimaggacittaṃ, rāgadosamohānaṃ tanuttakaraṃ sakadāgāmimaggacittaṃ, kāmarāgabyāpādānaṃ niravasesappahānakaraṃ anāgāmimaggacittaṃ, rūparāgaarūparāgamānauddhaccaavijjāpahānakaraṃ arahattamaggacittanti idaṃ catubbidhaṃ lokuttarakusalacittaṃ nāma. Ekekaṃ panettha jhānaṅgayogabhedato pañcavidhaṃ hoti, tasmā vīsatividhaṃ hoti. Sabbaṃ panetaṃ lokuttarabhāvanāpuññavasappavattaṃ maggānurūpaphalappavattiyā cattāro ariyapuggale abhinipphādeti. Evaṃ lokuttarakusalaṃ veditabbaṃ.
此外，出世间善心共分为一类，从最胜之涅槃庄严起见，又可分为两类，乃是按对象是否确定不确定区分；依于三种解脱之门应当获得的分别，又可分三类；按与四圣道的不同结合，又可分四类。譬如说：断除我见、疑惑、戒禁过失等束缚的初果入流心；断除贪、嗔、痴所引起的烦恼的二果一来心；断除欲爱与嗔恚之未尽坏灭的三果不还心；断除对色爱及非色爱、躁怒及无明之烦恼的阿拉汉果心，此即名为四种出世间善心。每一类中，因禅那与禅那辅助法结合不同，再细分为五种，所以共计二十五种。凡此种种出世间修习善心，恰与修行圣道之功德善根相应，生出四圣人。由此理而知，出世间善法应当认识。
§28
28.
Kāme aṭṭheva rūpe ca, pañca cattārirūpisu;
欲界仅有八处，色界有五处四界；
Cattārānuttarānevaṃ, kusalānekavīsati.
四禅正向无上，一共二十五种善法。
§29
29.
Kusalākusalāpagatena satā,
有善也有不善俱集存在者，
Kusale kusalena ca yaṃ kusalaṃ;
善法即是由善法所生，
Catubhūmigataṃ muninā vasinā,
由居于四禅境的尊者所住。
Lapitaṃ lapitaṃ sakalampi mayā.
全部都已消散，皆由我所致。
Akusalaṃ pana bhūmito ekavidhaṃ kāmāvacarameva, niyatāniyatavatthuvasena ca ekahetukaduhetukavasena ca paṭisandhijanakājanakavasena ca duvidhaṃ, tīhi vedanāhi yogato ca lobhamūlaṃ dosamūlaṃ mohamūlanti mūlato ca tividhaṃ hoti. Tattha lobhamūlaṃ pana somanassupekkhādiṭṭhippayogabhedato aṭṭhavidhaṃ hoti. Seyyathidaṃ – somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti.
不善法中，根本有一种不善之业，其依止之境如同欲界之事，具有限定与无限之差别，且有缘起与两种因缘之异，因缘生之法亦分二类。以三种受的结合而起，其根本分为贪根、嗔根与痴根三种。其贪根又依愉悦、痛苦与平等三种心之分别共八种，由此分别为：随愉悦伴生的见解相应的无造作心一、造作心一，随愉悦伴生的见解离断的无造作心一、造作心一，随平等伴生的见解相应的无造作心一、造作心一，随平等伴生的见解离断的无造作心一、造作心一。
Yadā hi ‘‘natthi kāmesu ādīnavo’’tiādinā nayena micchādiṭṭhiṃ purakkhatvā kevalaṃ haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadāssa paṭhamaṃ akusalacittaṃ uppajjati. Yadā pana mandena samussāhitena, tadā dutiyaṃ. Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ dhammaṃ vā paribhuñjati, parasampattiṃ vā abhijjhāyati, parassa bhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. Yadā mandena samussāhitena, tadā catutthaṃ uppajjati. Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Evaṃ somanassupekkhādiṭṭhippayogabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.
如“无欲之境无危险”等语，能引导错见；若先行错见，之后仅凭欲乐执持，及见吉祥等诸相之现起，将会迅速生起不善心。若以迟缓而无力心行维持，则为第二；若弃置错见，仍仅凭欲乐执持夫妻之事，或起嫉妒，或破坏他物，随见相变化心行维持，则为第三；若以迟缓而无力心行维持，为第四。若对欲界的不完备，或因无其它愉悦因，由是生起的四种变化均无愉悦，是为随平等伴生诸无愉悦者。如此依愉悦无愉悦及平等无平等之见用不同，总计有八种贪根应当认识。
Dosamūlaṃ pana ekantasavatthukato ekavidhaṃ, asaṅkhārasasaṅkhārabhedato duvidhaṃ domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ, sasaṅkhāranti. Assa pana pāṇātipātādīsu tikkhamandappavattikāle uppatti veditabbā.
嗔根仅从所缘事而言分二种，依是否造作之有无，也分无造作与造作两类。嗔根中随恼恨伴生无造作心，与随恼恨伴生造作心两种应当认识。譬如于杀生等行为时，其起渐增减缓均须认知。
Mohamūlampi vicikicchuddhaccayogato duvidhaṃ hoti upekkhāsahagataṃ vicikicchāsampayuttaṃ, upekkhāsahagataṃ uddhaccasampayuttanti. Tassa asanniṭṭhānavikkhepakālesu pavatti veditabbāti.
痴根同样与疑惑相结合有二种：一者随平等伴疑，二者随平等伴掉举忧愁，二者皆当在无近境破坏之时发作而应当认识。
Evaṃ tāva dvādasavidhaṃ akusalacittaṃ veditabbaṃ, sabbaṃ panetaṃ yathānurūpaṃ apāyesu upapattiyā, sugatiyampi dukkhavisesassa abhinipphādakaṃ hoti.
如是，总共有十二种不善心应当认识，皆是导致堕入恶趣、离善趣并加深痛苦的根本障碍。
§30
30.
Lobhamūlavasenaṭṭha, dosamūlavasā duve;
以贪欲为根本的恶，即以嗔恨为根本的恶，两者俱成；
Mohamūlavasena dve, evaṃ dvādasadhā siyuṃ.
以愚痴为根本的恶也是两种，如此共成十二种。
§31
31.
Pāpāpāpesvapāpena , yaṃ vuttaṃ pāpamānasaṃ;
所谓邪恶的心所，谓有罪恶心；
Pāpāpāpappahīnena, taṃ mayā samudāhaṭaṃ.
我已阐明的不含恶心的非恶心所。
Itaraṃ pana abyākatamavipākārahato ekavidhaṃ hoti, jātibhedato duvidhaṃ vipākacittaṃ kiriyacittanti. Tattha vipākacittaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttaranti. Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākanti. Kusalavipākaṃ duvidhaṃ sahetukamahetukañceti.
若别论则未曾宣说的、有无果报者有两种，依生别者有两种果报心、行心。此处若依地分则果报心有四种，即欲界行、色界行、无色界行与出世间行三者。欲界行果报心有两类，善果报与不善果报。善果报又有两种，一是有因有缘果，二是无因无缘果。
Tattha sahetukavipākacittaṃ sakakusalaṃ viya somanassupekkhāñāṇappayogabhedato aṭṭhavidhaṃ. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ, sasaṅkhāraṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhāraṃ, sasaṅkhāraṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ, sasaṅkhāraṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhāraṃ, sasaṅkhāranti idaṃ aṭṭhavidhaṃ sahetukavipākaṃ nāma.
此有因善果报果报心，犹如善心，有喜乐、平等、智智运用之差别，共八种。譬如：带喜乐具智智慧不造作心，无造作；带造作；不带喜乐具非智不造作心；带造作；带平等具智不造作；带造作；带平等具非智不造作；带造作；此即八种由有因善果报所成。
Yathā panassa kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā. Idaṃ hi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati. Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ. Imesaṃ pana vipaccanaṭṭhānaṃ veditabbaṃ. Imāni hi paṭisandhibhavaṅgacutitadārammaṇāni hutvā vipaccanti.
譬如世间诸善法，如布施等，以六种起缘而生起者，非此所同。此者却以生死流转之断灭缘起之缘而成，是为独有。此等相续法中，恶及善等诸法，若以诸缘为面貌，为果报有无反应，有如面目，恶法为恶果，善法为善果，应当认识。彼等恶反之处，应当了知。此等缘起断灭之缘，灭后即转变。
§32
32.
Kāmāvacaradevānaṃ , manussānaṃ ime pana;
此为欲界天众，及人众现象。
Duhetukatihetūnaṃ, bhavanti paṭisandhiyo.
由二种因缘生起，相续现象。
§33
33.
Tato pavattiyaṃ hutvā, bhavaṅgaṃ yāvatāyukaṃ;
次乃起转生之时，而至身识；
Balavārammaṇe hutvā, tadārammaṇameva ca.
当于有力缘起之时，及该起缘处。
§34
34.
Tato maraṇakālasmiṃ, cuti hutvā pavattare;
至于命终之时，断灭而继转；
Evaṃ catūsu ṭhānesu, vipaccantīti niddise.
如是，于四处中，示现为相反。
§35
35.
Sabhūmikusaleheva, mahāpākā samā vinā;
正如地中善者，虽成熟极大，却无等同；
Kammadvārañca kammañca, puññānaṃ kriyavatthukaṃ.
业之门与其行为，是善业的所作所成。
§36
36.
Aviññattijanattā hi, avipākasabhāvato;
因无明所生，实因无成熟之性；
Appavattanato ceva, pākā puññehi no samā.
且以罕见为特征，成熟不与善业平等。
§37
37.
Parittārammaṇattā hi, tesamekantato pana;
固然处于罕见难达之地，然其有一边独立存在。
Karuṇāmuditā tesu, na jāyanti kadācipi.
对众生慈悲喜舍者，其心慈悲喜舍绝不会生起于任何时候。
§38
38.
Tathā viratiyo tisso, na panetesu jāyare;
此外，有三种断除行为不生起；但它们不会同时在此三者中生起；
Pañca sikkhāpadā vuttā, kusalāti hi satthunā.
佛陀称说五种修行戒律，此五戒为善法。
§39
39.
Tathādhipatinopettha, na santīti viniddise;
教主如是建立，不使之共存，此意旨明示不可共存。
Chandādīni dhuraṃ katvā, anuppajjanato pana.
虽断除欲爱等恶念，偶有执著未得生起。
§40
40.
Asaṅkhārasasaṅkhāra-vidhānaṃ pana puññato;
善人未生起的行法，是非造作法的造作法。
Ñeyyaṃ paccayato ceva, vipākesu ca viññunā.
应于条件而知，亦应于果报而明。
§41
41.
Hīnādīnaṃ vipākattā, puññānaṃ puññavādinā;
由下劣等的果报，以善业行者为善；
Hīnādayo bhavantīti, vipākā paridīpitā.
因下劣等而生，果报显现不善之德。
§42
42.
Idaṃ aṭṭhavidhaṃ cittaṃ, ekantena savatthukaṃ;
此有八种心，独自一意确凿无误；
Jāyate kāmalokasmiṃ, na panaññattha jāyate.
生于欲界之中，但非别处所生。
Evaṃ tāva sahetukavipākacittaṃ veditabbaṃ.
如是，须由因缘应知果报心智。
Ahetukavipākacittaṃ pana alobhādihetuvirahitaṃ upekkhāsahagataṃ cakkhuviññāṇaṃ, upekkhāsahagataṃ sotaviññāṇaṃ, upekkhāsahagataṃ ghānaviññāṇaṃ, upekkhāsahagataṃ jivhāviññāṇaṃ, sukhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ ahetukamanodhātusampaṭicchanaṃ, somanassasahagataṃ ahetukamanoviññāṇadhātusantīraṇaṃ , upekkhāsahagataṃ ahetukamanoviññāṇadhātusantīraṇanti idaṃ pana aṭṭhavidhaṃ ahetukavipākacittaṃ nāma.
非因果果报意识者，是不依贪等因缘所生、与平等心俱行的眼识，亦是与平等心俱行的耳识、鼻识、舌识，依欢喜伴随的身识，以及与平等心俱行的不生因心所的现起，通过此渡越与欢喜伴随的不生识所的渡越，这些合称为八种非因果果报意识。
Idaṃ pana aṭṭhavidhaṃ niyatavatthukato ekavidhaṃ, niyatāniyatārammaṇato duvidhaṃ. Tattha viññāṇapañcakaṃ niyatārammaṇaṃ, sesattayaṃ aniyatārammaṇaṃ. Sukhasomanassupekkhāvedanāyogato tividhaṃ. Tattha sukhasahagataṃ kāyaviññāṇaṃ, dviṭṭhānikaṃ santīraṇaṃ somanassupekkhāyuttaṃ, sesamupekkhāyuttanti.
此八类意识中，有一种是与必然境界相关者，名为一种；还有两种分别依必然与非必然境界而起。有五识属于必然境界，余三属于非必然境界。与欢喜伴随平等心感受作用者有三种：身识依欢喜，二种渡越伴随欢喜平等心，余余则伴随平等心而起。
Diṭṭhārammaṇasutārammaṇamutārammaṇadiṭṭhasutamutārammaṇadiṭṭha-sutamutaviññātārammaṇavasena pañcavidhaṃ. Tattha diṭṭhārammaṇaṃ cakkhuviññāṇaṃ, sutārammaṇaṃ sotaviññāṇaṃ, mutārammaṇaṃ ghānajivhākāyaviññāṇattayaṃ, diṭṭhasutamutārammaṇaṃ manodhātusampaṭicchanaṃ, diṭṭhasutamutaviññātārammaṇaṃ sesamanoviññāṇadhātudvayanti.
五种识根据所缘境界分为眼境界、耳境界、鼻境界、舌身境界，以及对前四境界兼舌身境界的心识，依此共有五种。其中心，眼境界对应眼识，耳境界对应耳识，鼻境界、舌识和身识合为三，兼对被观察的前四境界及其所识心识，共为五种。兼对前四境界及其心识为两种。
Vatthuto chabbidhaṃ. Kathaṃ? Cakkhuviññāṇassa cakkhumeva vatthu, tathā sotaghānajivhākāyaviññāṇānaṃ sotaghānajivhākāyavatthu, avasesattayassa hadayavatthumevāti.
识所缘境界共六种，如何？眼识所缘仅为眼境界，耳鼻舌身识所缘皆为耳鼻舌身境界，再加剩余三种是心识缘心境界，合计六种。
Ārammaṇato sattavidhaṃ hoti. Kathaṃ? Rūpārammaṇameva cakkhuviññāṇaṃ, tathā saddagandharasaphoṭṭhabbārammaṇāni paṭipāṭiyā sotaghānajivhākāyaviññāṇāni, rūpādipañcārammaṇā manodhātu, sesamanoviññāṇadhātudvayaṃ chaḷārammaṇanti.
境界根据性质分为七种，如何？色之境界唯有眼识缘；音、香、味、触之境界按顺序分别缘耳鼻舌身识；色及五境界是心识所缘，余两种非因果识所缘，合共七种境界。
Taṃ sabbaṃ pana ahetukavipākacittaṃ kiccato aṭṭhavidhaṃ hoti. Kathaṃ? Dassanakiccaṃ cakkhuviññāṇaṃ, savanaghāyanasāyanaphusanasampaṭicchanasantīraṇatadārammaṇakiccāni avasesāni.
这些非因果果报意识总共八种，在运作上分别是什么样？观视事物者为眼识，听觉、嗅觉、味觉、触觉的观察与辨识是听、鼻、舌、身识，观察诸色声香味触的五境界是心识，余余则是非因果识的两种渡越，是如是八种之现行。
Tattha cakkhuto pavattaṃ viññāṇaṃ, cakkhumhi sannissitaṃ viññāṇanti vā cakkhuviññāṇaṃ, tathā sotaviññāṇādīni. Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ , rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyāmanodhātuyā apagamapadaṭṭhānaṃ. Tathā sotaghānajivhākāyaviññāṇāni sotādisannissitasaddādivijānanalakkhaṇāni, saddādimattārammaṇarasāni, saddādīsu abhimukhabhāvapaccupaṭṭhānāni, saddādiārammaṇānaṃ kiriyāmanodhātūnaṃ apagamapadaṭṭhānāni. Manodhātusampaṭicchanaṃ pana cakkhuviññāṇādīnaṃ anantarā rūpādivijānanalakkhaṇaṃ, rūpādisampaṭicchanarasaṃ, tathābhāvapaccupaṭṭhānaṃ, cakkhuviññāṇādīnaṃ apagamapadaṭṭhānaṃ.
其中，眼识转起的识，依附于眼、称为眼识，亦称眼识分别，声音等诸识亦然。眼识依附色，乃是识别色的特征，为色的缘境趣味，且对色的面前状态随其作用而反应，以色为缘境的作用因素，为入离之所。声音、鼻、舌、身、意识等依附于声、臭、味、触、法，其识别的特征各依使缘之所分别，诸声等之缘境趣味，及对缘境前现状态随其作用而分别，以声等为缘境作用因，缘境的入离场所皆是如此。念头因素相合时，眼识等识便即缘识色等的识别特征，及色等的缘境趣味，与依缘前现状态，及眼识等离境之所皆相应具足。
Sesā pana dve ahetukamanoviññāṇadhātuyo chaḷārammaṇavijānanalakkhaṇā, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānāti veditabbā. Tattha paṭhamā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassayuttāva hutvā pañcadvāre santīraṇakiccaṃ sādhayamānā pañcasu dvāresu ṭhatvā vipaccati, chasu pana dvāresu balavārammaṇe tadārammaṇaṃ hutvā vipaccati. Dutiyā pana iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsahagatā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcasu ṭhānesu vipaccati. Kathaṃ? Manussaloke tāva jaccandhajaccabadhirajaccajaḷajaccummattakapaṇḍakaubhatobyañjananapuṃsakādīnaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccati. Paṭisandhiyā vītivattāya pavattiyaṃ yāvatāyukaṃ bhavaṅgaṃ hutvā vipaccati. Iṭṭhamajjhatte pañcārammaṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chadvāre tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti imesu pana pañcasu ṭhānesu vipaccatīti. Evaṃ tāva ahetukavipākacittāni veditabbāni.
剩余的两种无因非认知识法，共六种识别缘境的特征，具如净饭王等称的缘境趣味与相应前现状态，及心识所立的心府所依，也在此中应当了知。其一在纯净良缘内起时，恰似喜悦相续，在五处色门中住立净饭王之缘，起境后消散；在六门中有力之缘上起境时亦复起后消散。其二在恶缘中起时，具有不喧哗状态，如净饭王所说在五位处顺转，得不相应之境，以此而现起。何以故？人间中如目盲耳聋舌痴盲妄乱痴瘦双性等众生，生起识续转变时继起相续，识续顺转分子有如此变动。识续顺转完毕则起转识，依五处净饭王等处所，净饭王依赖五途，依赖六门起境，如死时断灭。此中五处皆起净饭王，故应知此六法为无因果识之变。
§43
43.
Kāmāvacarapuññassa , vipākā honti soḷasa;
欲界善业的果报，有十六种。
Taṃ tihetukapuññassa, vasena paridīpaye.
三因之故，长时安继。
Idāni rūpāvacaravipākacittāni vuccanti. Tāni niyatavatthukato ekavidhāni, jhānaṅgayogabhedato pañcavidhāni. Kathaṃ? Vitakkavicārapītisukhacittekaggatāsampayuttaṃ paṭhamaṃ, vicārapītisukhacittekaggatāsampayuttaṃ dutiyaṃ, pītisukhacittekaggatāsampayuttaṃ tatiyaṃ, sukhacittekaggatāsampayuttaṃ catutthaṃ, upekkhācittekaggatāsampayuttaṃ pañcamanti imāni pañcapi rūpāvacaravipākacittāni upapattiyaṃ paṭisandhibhavaṅgacutivasena pavattanti.
现在所谓色界善业果报识，是指依色所起的种种定境一类。依禅定阶位差别，有五种。何以故？以初禅具有思惟、内观、喜乐、统一之果，第二禅无思惟，但具有内观、喜乐、统一，第三禅具有喜乐、统一，第四禅只具有喜乐、统一，第五禅则具有舍念、统一，此五种皆作为色界善业果报之起识，依续转产生、顺转和断灭。
Idāni arūpāvacaravipākacittāni vuccanti. Tāni sakakusalāni viya ārammaṇabhedato catubbidhāni honti. Kathaṃ? Ākāsānañcāyatanasaññāsahagataṃ, viññāṇañcāyatanasaññāsahagataṃ, ākiñcaññāyatanasaññāsahagataṃ, nevasaññānāsaññāyatanasaññāsahagatanti imāni cattāri arūpāvacaravipākacittāni.
现在所称无色界善业果报识，有四种，宛如具足善业，依缘境差别而起。何以故？即依空无边处识、识无边处识、无所有处识、非想非非想处识各具色识所依故，此四为无色界善业果报识。
§44
44.
Kusalānugataṃ katvā, bhājitaṃ kiṃ mahaggataṃ;
承随善法而行，分享何等大乘？
Kāmāvacarapuññaṃva, nāsamānaphalaṃ yato.
犹如感受欲界功德，非时亦无果报者。
§45
45.
Attano kusaleheva, samānaṃ sabbathā idaṃ;
自性善护恒存，普遍如是无异；
Gajādīnaṃ yathā chāyā, gajādisadisā tathā.
如象影随形，象类众多之状亦然。
§46
46.
Kāmāvacarapuññaṃva, nāparāpariyavedanaṃ;
若修欲界善行，未必常感其苦；
Jhānā aparihīnassa, sattassa bhavagāmino.
禅定不失者，乃诸灵性归依。
§47
47.
Kusalānantaraṃyeva , phalaṃ uppajjatīti ca;
在善法连续不断之中，果报必然生起；
Ñāpanatthaṃ panetassa, kusalānugataṃ kataṃ.
此处所说的是，使人得以成长的善因所生之果报。
§48
48.
Paṭippadākkamo ceva, hīnādīnañca bhedato;
还应分别起行法的不同，及其由下等等而起的差别；
Jhānāgamanato cettha, veditabbo vibhāvinā.
禅那的入出此处亦应通过分别而认识。
§49
49.
Abhāvodhipatīnañca , ayameva visesako;
诸漏所致的暗昧亦属于这特殊区别；
Sesaṃ sabbaṃ ca sesena, kusalena samaṃ mataṃ. –
若以余余为余，整体而言，则认为与善法相等。－
Evaṃ rūpāvacarārūpāvacaravipākā veditabbā.
如此，当观察色蕴及非色蕴的果报。
Idāni lokuttaravipākacittāni honti. Tāni catumaggayuttacittaphalattā catubbidhāni honti. Kathaṃ? Sotāpattimaggaphalacittaṃ, sakadāgāmimaggaphalacittaṃ, anāgāmimaggaphalacittaṃ, arahattamaggaphalacittanti. Evaṃ panettha ekekaṃ jhānaṅgayogabhedato pañcavidhaṃ, puna maggavīthiphalasamāpattivasena pavattito duvidhaṃ. Evaṃ lokuttarakusalavipākacittāni veditabbāni.
现在应当了解超世间的果报心。那些果报心依附于四圣谛的道果，具有四种类别。如何分类呢？有初果道果心、斯陀含道果心、不还道果心、阿拉汉道果心。此处每一果心，依禅那修习所联结的差别分五种，又依道途及道果的圆满完成分二种。如此须知超世间善果的果报心。
§50
50.
Suññataṃ animittanti, tathāpaṇihitantipi;
空无相者，谓无所有相，如此亦应理解。
Etāni tīṇi nāmāni, maggassānantare phale.
这些是三个名称，指的是道的果后。
§51
51.
Labbhanti parabhāgasmiṃ, vaḷañjanaphalesu na;
它们得于他处，不得于染着果。
Vipassanāvaseneva, tāni nāmāni labbhare.
唯依观智法，名称得于此处。
§52
52.
Honti sādhipatīneva, lokuttaraphalāni tu;
有专主的果报，但那是出世间的果报；
Vipākedhipatī natthi, ṭhapetvā tu anāsave.
因果主宰不可得，建立上了无漏果。
§53
53.
Attano maggabhāvena, maggo ‘‘maggo’’ti vuccati;
以自己的道相为准，则道被称为『道』；
Phalaṃ maggamupādāya, maggo nāmāti vuccati. –
以果证与道相相应，道才被称为『道』。——
Evaṃ lokuttaravipākā veditabbā.
如此，出世间的果报应当如是知。
Idāni sattākusalavipākāni vuccanti. Akusalavipākaṃ upekkhāsahagataṃ cakkhuviññāṇaṃ, upekkhāsahagataṃ sotaviññāṇaṃ, upekkhāsahagataṃ ghānaviññāṇaṃ, upekkhāsahagataṃ jivhāviññāṇaṃ, dukkhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ ahetukamanodhātusampaṭicchanaṃ, upekkhāsahagataṃ ahetukamanoviññāṇadhātusantīraṇanti imāni satta akusalavipākacittāni.
现在称为七种不善果报。因无记所摄的平等心所随顺的眼识，因无记所摄的平等心所随顺的耳识，因无记所摄的平等心所随顺的鼻识，因无记所摄的平等心所随顺的舌识，伴随苦的身识，因无记所摄的缘无因心质的熄灭，因无记所摄的缘无因识质的越过，这些是七种不善果报心。
Ettha pana upekkhāsahagatāhetukamanoviññāṇadhātu ekādasavidhenāpi akusalacittena kamme āyūhite kammakammanimittagatinimittesu aññataraṃ ārammaṇaṃ katvā catūsu apāyesu paṭisandhi hutvā vipaccati, paṭisandhiyā vītivattāya dutiyacittavāraṃ tato paṭṭhāya yāvatāyukaṃ bhavaṅgaṃ hutvā, aniṭṭhamajjhattārammaṇāya pañcaviññāṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvā vipaccati. Evaṃ pañcasu ṭhānesu vipaccati. Kevalaṃ hi tāni kusalavipākāhetukacittāni kusalakammapaccayāni, imāni akusalakammapaccayāni. Ayamimesaṃ, tesañca viseso.
在此，虽由无念识界所成不动的无分别心因，藉十一种行为因缘，即使由不善心所造业，因业和业所缘的作用而生，亦以上断触境生起，在四种不净中转续而成，转变生起。此转变，经由续生而显现，第二心位继之而立，继后触境行走，直到终止为止，经历触内界五识路径的贯穿与突破，于强力内触六入之门法中得触，最后临终作最后心而转变。如此，在五处依此生起转变。凡此仅有是诸由善果缘起的心，皆为善业因缘。此等皆为不善业因缘。这便是此法与其特殊处所。
§54
54.
Aniṭṭhāniṭṭhamajjhattagocare vattare ime;
在不净处的不净中所起者如下：
Sukhādittayayuttā te, dukkhupekkhāyutā ime.
这些与乐趣痛苦交织相伴，俱含苦不喜之意。
Evaṃ kāmāvacarakusalavipākasahetukamaṭṭhavidhaṃ, ahetukamaṭṭhavidhaṃ, jhānaṅgayogabhedato rūpāvacaravipākaṃ pañcavidhaṃ, ārammaṇabhedato arūpāvacaravipākaṃ catubbidhaṃ, maggasampayuttacittaphalabhedato lokuttaravipākaṃ catubbidhaṃ, cakkhuviññāṇādibhedato akusalavipākaṃ sattavidhanti chattiṃsavidhaṃ vipākacittaṃ veditabbaṃ.
如是，欲界净所生的善果因，分为有因有缘法，无因法，由入定禅定等不同法门所成色界善果五种，因缘不同之无色界善果四种，依通达道所生之出世间果四种，由眼识等六识所分别不善果七种，共三十八种果位之现行不善心应知。
§55
55.
Evaṃ chattiṃsadhā pākaṃ, pākasāsanapūjito;
如是，三十八种果现象为果报法，果报法是所当尊奉之。
Savipākāvipākesu, kusalo sugatobravi.
于善不善二果心中，贤者释迦牟尼如来称其为善。
Kiriyābyākatacittaṃ pana avipākato ekavidhaṃ, parittamahaggatato duvidhaṃ, kāmāvacararūpāvacaraarūpāvacarabhūmibhedato tividhaṃ. Tattha kāmāvacaraṃ duvidhaṃ sahetukamahetukanti. Tattha sahetukaṃ ekavidhaṃ arahato eva uppajjanato. Somanassupekkhāñāṇappayogabhedato kāmāvacarakusalaṃ viya aṭṭhavidhaṃ hoti. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ, sasaṅkhārikaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikaṃ, sasaṅkhārikaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ, sasaṅkhārikaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikaṃ, sasaṅkhārikanti imāni aṭṭha sahetukakiriyacittāni. Etāni pana yathānurūpaṃ dānādivasena khīṇāsavānaṃyeva pavattanti. Evaṃ sahetukakiriyacittāni veditabbāni.
作意之心分为无因未熟的单一类、近因远因二类、以及依欲界与非欲界的境界三类。其中依欲界分为二类：随缘作意与缘外作意。随缘作意又分二类：仅于阿拉汉现起。依随欢喜平等智慧的不同用途，欲界随缘作意好似八种。这八种分别是：伴随欢喜而具足智慧的非造作；伴随欢喜而具足智慧的造作；伴随欢喜而不具智慧的非造作；伴随欢喜而不具智慧的造作；伴随平等而具足智慧的非造作；伴随平等而具足智慧的造作；伴随平等而不具智慧的非造作；伴随平等而不具智慧的造作。这八种随缘作意应当依如法恰当理解。此等作意实为已断烦恼者于布施等善法中自相应而现起。由此应知随缘作意的作用。
Ahetukakiriyacittaṃ pana tividhaṃ kiriyāhetukamanodhātuupekkhāsahagatāvajjanacittaṃ, kiriyāhetukamanoviññāṇadhātusomanassasahagataṃ hasituppādacittaṃ, kiriyāhetukamanoviññāṇadhātuupekkhāsahagataṃ voṭṭhabbanacittanti .
无因作意亦分三种：由作意因缘可见的心起；由非识处欢喜伴随所生的可笑作意起；以及由非识处平等伴随所生的止息作意起。
Tattha kiriyāhetukamanodhātu upekkhāsahagatā hadayavatthuṃ nissāya cakkhudvāre iṭṭhaiṭṭhamajjhattaaniṭṭhaaniṭṭhamajjhattesu rūpārammaṇesu yena kenaci pasāde ghaṭṭite taṃ taṃ ārammaṇaṃ gahetvā āvajjanavasena cakkhuviññāṇassa purecārī hutvā bhavaṅgaṃ āvaṭṭayamānā uppajjati. Sotadvārādīsupi eseva nayo. Itarā pana dve ahetukamanoviññāṇadhātuyo sādhāraṇāsādhāraṇāti duvidhā honti. Tattha asādhāraṇā pana kiriyāhetukamanoviññāṇadhātu somanassasahagatā khīṇāsavasseva chasu dvāresu chasu anuḷāresu ārammaṇesu hasituppādakiccā niyatavatthukā uppajjati. Sādhāraṇā pana ahetukamanoviññāṇadhātu upekkhāsahagatā chaḷārammaṇavijānanalakkhaṇā , tathābhāvapaccupaṭṭhānā, sā tīsu bhavesu sabbesaṃ sacittakasattānaṃ sādhāraṇā, na kassaci pana sacittakassa na uppajjati nāma. Uppajjamānā panāyaṃ pañcadvāramanodvāresu voṭṭhabbanāvajjanakiccā uppajjati. Cha asādhāraṇañāṇānipi etāya gahitārammaṇameva gaṇhanti. Sabbārammaṇagahaṇasamatthatāya sabbaññutaññāṇagatikāti veditabbā. Imāni tīṇi ahetukakiriyacittāni.
其中无因作意因缘的非识处平等伴随者，依赖心所处之心处，借助眼门，在下、中、上三层所缘色相中，随所欢喜而摄取彼缘境，作为激发作意的触法，成为眼识的先导，缠绕心流而发起。耳门等余门亦如是。而另二无因作意因缘者分为一般与非常。非常者即由无因作意因缘的非识处欢喜伴随者，其于六个门及六个随缘境产生一定的作意工作。一般者乃由无因作意因缘的非识处平等伴随者，具有六种境界之知觉标识及恒常相续，普遍存在三界一切有心众生中，然无于任何单一有心生成。生起时于五门烦恼起处产生止息作意的行为。六种非常知觉也仅摄受于此境。由此知悉一切境界所摄的总相与所有知识的迈进，称为无因作意的三种作意心。
Idha ṭhatvā hasanacittāni pariggaṇhitabbāni. Terasa hasanacittāni. Kusalato catūhi somanassasahagatehi, akusalato catūhīti imehi aṭṭhahi cittehi puthujjanā hasanti, sekhā pana kusalato catūhi, akusalato dvīhi diṭṭhigatavippayuttasomanassasahagatehīti chahi hasanti, khīṇāsavā kiriyato pañcahi somanassasahagatehi hasantīti.
此处，谓应将发笑的心分别加以考察。有三种发笑心。三者皆由四种伴随欢喜的善乐所生，不善则四种——共八种心，愚夫由此八种心皆生发笑。修行人仅由四善乐而生发笑，不善者则仅由两种不善的分别观转变而生四种伴随欢喜者中六种发笑，断烦恼者则由五种伴随欢喜的善乐生发笑。
§56
56.
Somanassayutānaṭṭha, kusalākusalāni ca;
伴随欢喜的八种心及善不善之分也如是。
Kriyato pana pañcevaṃ, hāsacittāni terasa.
作意共有五种，发笑心有三种。
§57
57.
Puthujjanā hasantettha, cittehi pana aṭṭhahi;
凡夫在此处发出笑声，心中却有八种念心；
Chahi sekhā asekhā ca, hasanti pana pañcahi.
六种是修行者与非修行者，他们发出笑声的念心共有五种。
Idāni rūpāvacarakiriyacittāni honti. Vitakkavicārapītisukhacittekaggatāsampayuttaṃ paṭhamaṃ, vicārapītisukhacittekaggatāsampayuttaṃ dutiyaṃ, pītisukhacittekaggatāsampayuttaṃ tatiyaṃ, sukhacittekaggatāsampayuttaṃ catutthaṃ, upekkhācittekaggatāsampayuttaṃ pañcamanti imāni pañca rūpāvacarakiriyacittāni.
现今这五种是与色法相应的造作念心。第一是包含思惟、观察、喜悦、乐及专注的念心，第二是包含观察、喜悦、乐及专注的念心，第三是包含喜悦、乐及专注的念心，第四是包含乐及专注的念心，第五是包含舍心及专注的念心，这五者即为与五种色法相应的造作念心。
Idāni arūpāvacarakiriyacittāni vuccanti. Ākāsānañcāyatanasaññāsahagataṃ, viññāṇañcāyatanasaññāsahagataṃ, ākiñcaññāyatanasaññāsahagataṃ, nevasaññānāsaññāyatanasaññāsahagatanti imāni cattāri arūpāvacarakiriyacittāni. Imāni pana rūpārūpakiriyacittāni sakasakabhūmikusalasadisāni. Kevalaṃ panetāni kiriyacittāni khīṇāsavānaṃyeva uppajjanti, kusalāni pana sekhaputhujjanānaṃ. Imāni ca khīṇāsavānaṃ bhāvanākāravasappavattāni, tāni pana sekhaputhujjanānaṃ bhāvanāpuññavasappavattānīti ayameva imesaṃ, tesañca viseso.
现今称为无色法相应造作念心者有四种，分别是：与空间无边处所缘对应的念心，与识无边处所缘对应的念心，与无所有处所缘对应的念心，以及与非想非非想处所缘对应的念心。以上四种即为无色法相应的造作念心。这些色及无色色法相应的造作念心皆属于若干层次的善心。唯独这些造作念心是仅于断尽烦恼者起；而善心则是专属于初果凡夫修行者的。且这些亦为断尽烦恼者的修习现起相，而又是初果凡夫修行者所修习功德现起相，这正是它们的特殊所在。
§58
58.
Yā puthujjanakālasmiṃ, abhinibbattitā pana;
这些凡夫之时，所生起的仍是现行造作心；
Rūpārūpasamāpatti, sā khīṇāsavabhikkhuno.
如以色非色交续为彼断尽烦恼比库所起。
§59
59.
Yāva khīṇāsavo bhikkhu, na samāpajjateva naṃ;
直到比库断尽染污，尚未达到究竟；
Tāva tā kusalā eva, samāpannā sace kriyā.
只有那些善法，若行为完成，才被称为完成。
Evaṃ somanassādibhedato kāmāvacarasahetukakiriyacittamaṭṭhavidhaṃ, manodhātumanoviññāṇadhātudvayabhedato ahetukaṃ tividhaṃ, jhānaṅgayogabhedato rūpāvacaraṃ pañcavidhaṃ, ārammaṇabhedato arūpāvacaraṃ catubbidhaṃ, evaṃ bhūmivasena vīsatividhaṃ kiriyacittaṃ veditabbanti.
如是，根据从欢喜等感受的差别，基于欲界行为心的有因有缘，行为心分为三种；根据心法识界二法的非因缘无缘分，行为心亦分为三种；根据禅那境界分别，形色界行为心分为五种；根据境界分别，无色界行为心分为四种；如是二十种不同基础的行为心应当被认知。
§60
60.
Ekādasavidhaṃ kāme, rūpe pañca arūpisu;
欲界行为心共十一种，形色界五种，无色界四种；
Cattārīti ca sabbāni, kriyācittāni vīsati.
四类相加，所有行为心共二十种。
§61
61.
Lokuttarakriyacittaṃ, pana kasmā na vijjati;
超世间的行为心，然而为何却无所应有？
Ekacittakkhaṇattā hi, maggassāti na vijjati.
「一心瞬间」者，即在一念之间，称为『道』，此时不复有他。
§62
62.
Kriyākriyāpattivibhāgadesako,
『作与不作能力分别者』，指明辨能为作业与不能为作业者。
Kriyākriyaṃ cittamavoca yaṃ jino;
「作与不作」者，即心所言的行为，谓如来所称之心之能动与不动。
Hitāhitānaṃ sakriyākriyārato,
是为利害众生，心乐于作业与不作业的分别。
Kriyākriyaṃ tantu mayā samīritaṃ.
「作与不作」之线索，由我谨慎推究而知。
Ettāvatā ekavīsatividhaṃ kusalaṃ, dvādasavidhaṃ akusalaṃ chattiṃsavidhaṃ vipākaṃ, vīsatividhaṃ kiriyacittanti ādimhi nikkhittaṃ cittaṃ ekūnanavutippabhedena vidhinā pakāsitaṃ hotīti.
此处所说共有二十一种善法，十二种不善法，三十六种果报法，二十种行为心法；最初置于起始心中，以一减一之差，依法显现。
§63
63.
Ekavīsati puññāni, dvādasākusalāni ca;
二十一种善业，十二种不善业；
Chattiṃseva vipākāni, kriyacittāni vīsati.
三十五种果报，二十种行为心。
§64
64.
Ekūnanavuti sabbe, cittuppādā mahesinā;
十九种皆由伟大神识生，
Aṭṭha lokuttare katvā, niddiṭṭhā hi samāsato.
八种超出世间，由伟大神识成，皆已详尽分别。
§65
65.
Piṭake abhidhammasmiṃ, ye bhikkhū pāṭavatthino;
在阿毗达摩部中，称为掌握教义的比库，
Tehāyaṃ uggahetabbo, cintetabbo punappunaṃ.
他们应当深习此义，反复思惟不辍。
§66
66.
Abhidhammāvatārena, abhidhammamahodadhiṃ;
依靠阿毗达摩的渡船，渡过阿毗达摩的大海；
Ye taranti imaṃ lokaṃ, parañceva taranti teti.
那些渡过这一世间者，实则也渡过了彼世间。
Iti abhidhammāvatāre cittaniddeso nāma · 如是阿毗达摩入门中名为心之解说
Paṭhamo paricchedo. · 第一章。