3. Pakiṇṇakaparicchedavaṇṇanā · 3. Pakiṇṇakapariccheda解释
3. Pakiṇṇakaparicchedavaṇṇanā第三、杂项品注释
§1
1. Idāni yathāvuttānaṃ cittacetasikānaṃ vedanādivibhāgato, taṃtaṃvedanādibhedabhinnacittuppādavibhāgato ca pakiṇṇakasaṅgahaṃ dassetuṃ ‘‘sampayuttā yathāyoga’’ntyādi āraddhaṃ. Yathāyogaṃ sampayuttā cittacetasikā dhammā sabhāvato attano attano sabhāvavasena ekūnanavutividhampi cittaṃ ārammaṇavijānanasabhāvasāmaññena ekavidhaṃ, sabbacittasādhāraṇo phasso phusanasabhāvena ekavidhotyādinā tepaññāsa honti.
现在开始，为显示如前所述众心意类及其对应受等之区别，及对应受之差别不同众心生起之差别，所构成的杂合体，以“结合随顺”（sampayuttā yathāyoga）等词语为开端说明。所谓随顺结合，便是心及心意法按其自体，彼此各自随其自然本性，心与心所共有九十九种差别，依缘境缘起知见本质而通常归为一类，所有心共有的一种接触感、触缘感等，依此成为此等心意法的共相和识能。
§2
2. Idāni tesaṃ dhammānaṃ yathārahaṃ vedanā…pe… vatthuto saṅgaho nāma vedanāsaṅgahādināmako pakiṇṇakasaṅgaho cittuppādavaseneva taṃtaṃvedanādibhedabhinnacittuppādānaṃ vaseneva na katthaci taṃvirahena nīyate upanīyate, āharīyatītyattho.
现在说这些法的如实分类中，受等的所集称作“受集”，同样地那些杂成的集合称为心的生起杂合体。此心随受等差别的生起杂合体，无论何时，绝不分别独离地被取、引入或摄持，其义即是如此。
Vedanāsaṅgahavaṇṇanā受摄注释
§3
3.Tatthāti tesu chasu saṅgahesu. Sukhādivedanānaṃ, taṃsahagatacittuppādānañca vibhāgavasena saṅgaho vedanāsaṅgaho. Dukkhato, sukhato ca aññā adukkhamasukhāma-kārāgamavasena. Nanu ca ‘‘dvemā, bhikkhave, vedanā sukhā dukkhā’’ti (saṃ. ni. 4.267) vacanato dve eva vedanāti? Saccaṃ, taṃ pana anavajjapakkhikaṃ adukkhamasukhaṃ sukhavedanāyaṃ , sāvajjapakkhikañca dukkhavedanāyaṃ saṅgahetvā vuttaṃ. Yampi katthaci sutte ‘‘yaṃ kiñci vedayitamidamettha dukkhassā’’ti (saṃ. ni. 4.259) vacanaṃ, taṃ saṅkhāradukkhatāya sabbavedanānaṃ dukkhasabhāvattā vuttaṃ. Yathāha – ‘‘saṅkhārāniccataṃ, ānanda, mayā sandhāya bhāsitaṃ saṅkhāravipariṇāmatañca yaṃ kiñcivedayitamidamettha dukkhassā’’ti (saṃ. ni. 4.259; itivu. aṭṭha. 52). Tasmā tissoyeva vedanāti daṭṭhabbā. Tenāha bhagavā – ‘‘tisso imā, bhikkhave, vedanā sukhā dukkhā adukkhamasukhā cā’’ti (itivu. 52-53; saṃ. ni. 4.249-251). Evaṃ tividhāpi panetā indriyadesanāyaṃ ‘‘sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriya’’nti (vibha. 219) pañcadhā desitāti taṃvasenapettha vibhāgaṃ dassetuṃ ‘‘sukhaṃ dukkha’’ntyādi vuttaṃ. Kāyikamānasikasātāsātabhedato hi sukhaṃ dukkhañca paccekaṃ dvidhā vibhajitvā ‘‘sukhindriyaṃ somanassindriyaṃ dukkhindriyaṃ domanassindriya’’nti (vibha. 219) desitā, upekkhā pana bhedābhāvato upekkhindriyanti ekadhāva. Yathā hi sukhadukkhāni aññathā kāyassa anuggahamupaghātañca karonti, aññathā manaso, nevaṃ upekkhā, tasmā sā ekadhāva desitā, tenāhu porāṇā –
“身心苦乐舍感受，分别五根归一根；一同心受五根异，故名五感犹如是。”（律藏74页）
‘‘Kāyikaṃ mānasaṃ dukkhaṃ, sukhañcopekkhavedanā;
其中，所谓“所欲所不欲之体验”为乐，“所不欲、所不满足之体验”为苦，自性成熟称为欢喜，“不成熟及不能盼望之体验”为不乐。内心平静称为舍受。
Ekaṃ mānasameveti, pañcadhindriyabhedato’’ti. (sa. sa. 74);
欢喜叫做理想体验之特征，痛苦叫做不理想体验之特征。依其本性，理想体验的特征是欢喜，不理想者为忧愁。中间接受称为舍受。
Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ. Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ. Sabhāvato, parikappato vā iṭṭhānubhavanalakkhaṇaṃ somanassaṃ. Tathā aniṭṭhānubhavanalakkhaṇaṃ domanassaṃ. Majjhattānubhavanalakkhaṇā upekkhā.
其中，以感受可意触为相者，是乐；以感受不可意触为相者，是苦；以本性而言，或以概念而言，以感受可意为相者，是喜；同理，以感受不可意为相者，是忧；以感受中舍为相者，是舍。
§5
5.Catucattālīsa paccekaṃ lokiyalokuttarabhedena ekādasavidhattā.
五、按照四十四种分别分为十一种世间与出世间的不同类型。
§7
7.Sesānīti sukhadukkhasomanassadomanassasahagatehi avasesāni akusalato cha, ahetukato cuddasa, kāmāvacarasobhanato dvādasa, pañcamajjhānikāni tevīsāti sabbānipi pañcapaññāsa.
七、余余者，指附随于乐、苦、喜欢、不喜欢等心绪而生起的余留现象。所谓余余，是由不善法六种，非因缘法十三种，善欲行十二种，及五中间界三十七种合成，合计共五十五种。
Vedanāsaṅgahavaṇṇanā niṭṭhitā. · 受摄注释完毕。
Hetusaṅgahavaṇṇanā因摄注释
§10
10. Lobhādihetūnaṃ vibhāgavasena, taṃsampayuttavasena ca saṅgaho hetusaṅgaho. Hetavo nāma chabbidhā bhavantīti sambandho. Hetubhāvo pana nesaṃ sampayuttānaṃ suppatiṭṭhitabhāvasādhanasaṅkhāto mūlabhāvo. Laddhahetupaccayā hi dhammā viruḷhamūlā viya pādapā thirā honti, na ahetukā viya jalatale sevālasadisā. Evañca katvā ete mūlasadisatāya ‘‘mūlānī’’ti ca vuccanti. Apare pana ‘‘kusalādīnaṃ kusalādibhāvasādhanaṃ hetubhāvo’’ti vadanti, evaṃ sati hetūnaṃ attano kusalādibhāvasādhano añño hetu maggitabbo siyā. Atha sesasampayuttahetupaṭibaddho tesaṃ kusalādibhāvo, evampi momūhacittasampayuttassa hetuno akusalabhāvo appaṭibaddho siyā. Atha tassa sabhāvato akusalabhāvopi siyā, evaṃ sati sesahetūnampi sabhāvatova kusalādibhāvoti tesaṃ viya sampayuttadhammānampi so hetupaṭibaddho na siyā. Yadi ca hetupaṭibaddho kusalādibhāvo, tadā ahetukānaṃ abyākatabhāvo na siyāti alamatinippīḷanena. Kusalādibhāvo pana kusalākusalānaṃ yonisoayonisomanasikārappaṭibaddho. Yathāha – ‘‘yoniso, bhikkhave, manasikaroto anuppannā ceva kusalā dhammā uppajjanti, uppannā ca kusalā dhammā abhivaḍḍhantī’’tyādi (a. ni. 1.67), abyākatānaṃ pana abyākatabhāvo niranusayasantānappaṭibaddho kammappaṭibaddho avipākabhāvappaṭibaddho cāti daṭṭhabbaṃ.
十、因贪等诸因缘分别而生起的集体，以及与此相结合而成的因缘集合称为因缘聚合。所谓因缘共六类存在即为关联。因缘之生乃不是独立存在，而是依附于结合的现象，是称为根本原因。众法于已得因缘条件，犹如树根般稳固且坚实；非因缘犹如依附于水中浮萍。故此称为“根”，而后有谓“诸善诸法之因缘根本”、“有善起因之因缘”，表示他们本可以引导至善法。若因缘为善所结合，则他因应当引导至善；若诸余因缘依附于此善因，妄心之因缘则属不善，但不直接依附其上。因其本性带有不善，余因也成了善法因。因缘结合形成相通之法，故余因亦为善法之属性，不是因缘结合的因。如果因缘聚合是善法，非因缘无显现标识。善种因缘乃基于善恶对境之理智专注。譬如：“比库们，谨慎观察则善法生，其已生起者增上”[a.n.1.67]。而非因缘无定义性质，不连贯无连续，不属业、不受果报，此当了知。
§16
16. Idāni hetūnaṃ jātibhedaṃ dassetuṃ ‘‘lobho doso cā’’tyādi vuttaṃ.
十六、今当示现诸因缘种类之分别，譬如“贪嗔等”说法。
Hetusaṅgahavaṇṇanā niṭṭhitā. · 因摄注释完毕。
Kiccasaṅgahavaṇṇanā作用摄注释
§18
18. Paṭisandhādīnaṃ kiccānaṃ vibhāgavasena, taṃkiccavantānañca paricchedavasena saṅgaho kiccasaṅgaho. Bhavato bhavassa paṭisandhānaṃ paṭisandhikiccaṃ. Avicchedappavattihetubhāvena bhavassa aṅgabhāvo bhavaṅgakiccaṃ. Āvajjanakiccādīni heṭṭhā vuttavacanatthānusārena yathārahaṃ yojetabbāni. Ārammaṇe taṃtaṃkiccasādhanavasena anekakkhattuṃ, ekakkhattuṃ vā javamānassa viya pavatti javanakiccaṃ. Taṃtaṃjavanaggahitārammaṇassa ārammaṇakaraṇaṃ tadārammaṇakiccaṃ. Nibbattabhavato parigaḷhanaṃ cutikiccaṃ.
十八、按关系的因缘区分诸作用，依职责分段聚合称为业聚合。生即是生灭相续的相续业，生灭互连成为生灭的组成部分。由生、断、续因缘所成的生命结构，犹如方向性的构成要素。动因所生的各种业力，依作用有规律地结合：如多次或一次之速生，以及临于缘起所需的各种引发因素。生命产生之因缘为缘起因素，消亡则有断灭因素。
§19
19. Imāni pana kiccāni ṭhānavasena pākaṭāni hontīti taṃ dāni pabhedato dassetuṃ ‘‘paṭisandhī’’tyādi vuttaṃ, tattha paṭisandhiyā ṭhānaṃ paṭisandhiṭhānaṃ. Kāmaṃ paṭisandhivinimuttaṃ ṭhānaṃ nāma natthi, sukhaggahaṇatthaṃ pana ‘‘silāputtakassa sarīra’’ntyādīsu viya abhedepi bhedaparikappanāti daṭṭhabbaṃ. Evaṃ sesesupi. Dassanādīnaṃ pañcannaṃ viññāṇānaṃ ṭhānaṃ pañcaviññāṇaṭhānaṃ. Ādi-saddena sampaṭicchanaṭhānādīnaṃ saṅgaho.
十九、今说诸作用依所处之所，即位点显现，故称“续处”等。如续处即续接之位。欲界无续接处，因其无欲而无续处。唯以“沙利子肉身”等而说明无区别中的差别。余余亦如是。视知等五识的存在处为五识处。言语、触等间的相接处及其集合。
Tattha cutibhavaṅgānaṃ antarā paṭisandhiṭhānaṃ. Paṭisandhiāvajjanānaṃ, javanāvajjanānaṃ, tadārammaṇāvajjanānaṃ, voṭṭhabbanāvajjanānaṃ, kadāci javanacutīnaṃ, tadārammaṇacutīnañca antarā bhavaṅgaṭhānaṃ. Bhavaṅgapañcaviññāṇānaṃ, bhavaṅgajavanānañca antarā āvajjanaṭhānaṃ. Pañcadvārāvajjanasampaṭicchanānamantarā pañcaviññāṇaṭhānaṃ. Pañcaviññāṇasantīraṇānamantarā sampaṭicchanaṭhānaṃ. Sampaṭicchanavoṭṭhabbanānamantarā santīraṇaṭhānaṃ. Santīraṇajavanānaṃ, santīraṇabhavaṅgānañca antarā voṭṭhabbanaṭhānaṃ. Voṭṭhabbanatadārammaṇānaṃ, voṭṭhabbanabhavaṅgānaṃ, voṭṭhabbanacutīnaṃ, manodvārāvajjanatadārammaṇānaṃ, manodvārāvajjanabhavaṅgānaṃ, manodvārāvajjanacutīnañca antarā javanaṭhānaṃ. Javanabhavaṅgānaṃ, javanacutīnañca antarā tadārammaṇaṭhānaṃ. Javanapaṭisandhīnaṃ, tadārammaṇapaṭisandhīnaṃ, bhavaṅgapaṭisandhīnaṃ vā antarā cutiṭhānaṃ nāma.
此中所说断灭心所的间续条件。断灭起的条件，行起的条件，正念起的条件，受持起的条件，在某时行断灭的条件，以及在某时正念断灭的条件，皆因缘断灭心的方法。五取蕴上的顺续界及断灭界，行心上的起止界。五门起心之断灭，五识的循环中断，断灭之受持，受持后的顺续。顺续起的断灭以及顺续心作用的受持，均属于受持心所。在受持心、受持断灭及心门起心的正念之间，又维系于行心。行心与断灭心之间，因缘牵连于正念心。行心与正念断灭心之间，或是在生受持，或是在受持断灭，或是在心门生断灭之间皆为行心。断灭心、断灭断灭相及断灭受持，心门起心断灭及心门起心断灭相，皆关联于行心。行心、行断灭之间维系于正念。行心、生断灭之间维系于正念。行心、断灭心间维系于断灭。此即断灭境界。
§20
20.Dve upekkhāsahagatasantīraṇāni sukhasantīraṇassa paṭisandhivasappavattibhāvābhāvatotiadhippāyo. Evañca katvā paṭṭhāne ‘‘upekkhāsahagataṃ dhammaṃ paṭicca upekkhāsahagato dhammo uppajjati na hetupaccayā’’ti (paṭṭhā. 4.13.179) evamāgatassa upekkhāsahagatapadassa vibhaṅge ‘‘ahetukaṃ upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho, ahetukapaṭisandhikkhaṇe upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho’’ti (paṭṭhā. 4.13.179) evaṃ pavattipaṭisandhivasena paṭiccanayo uddhaṭo, pītisahagatasukhasahagatapadavibhaṅge pana ‘‘ahetukaṃ pītisahagataṃ ekaṃ khandhaṃ paṭiccatayo khandhā…pe… dve khandhā. Ahetukaṃ sukhasahagataṃ ekaṃ khandhaṃ paṭicca dve khandhā …pe… eko khandho’’ti (paṭṭhā. 4.13.144, 167) pavattivaseneva uddhaṭo, na pana ‘‘ahetukapaṭisandhikkhaṇe’’tyādinā paṭisandhivasena, tasmā yathādhammasāsane avacanampi abhāvameva dīpetīti na tassa paṭisandhivasena pavatti atthi. Yattha pana labbhamānassapi kassaci avacanaṃ, tattha kāraṇaṃ upari āvi bhavissati.
二种无分别心伴随的顺续，即安乐顺续中断续无法发生，是此理义。如此说时，于教断续中说明「无分别伴随的法依无分别而生，即非因缘所生」(巴译4.13.179)。同经于无分别相解说中说「无缘无分别相依一蕴而生二蕴，二蕴依二蕴而生一蕴，非因缘顺续无分别相依一蕴而生二蕴，二蕴依二蕴而生一蕴。」(巴译4.13.179)。若以顺续生起者解，安乐随喜伴乐伴安乐相互破坏形成，但有教中说「无缘随喜依一蕴而生二蕴……安乐相依须知亦复如是」(巴译4.13.144,167)从顺续而言，无缘因缘顺续关系显现，但「无缘因缘顺续」之说在法中无实质发生。若有人受教，以因缘生起为说，必生上缘道理。故不应以“无缘因缘顺续”名之，乃教法中无此顺续发生。
§25
25. Manodvārāvajjanassa parittārammaṇe dvattikkhattuṃ pavattamānassapi natthi javanakiccaṃ tassa ārammaṇarasānubhavanābhāvatoti vuttaṃ ‘‘āvajjanadvayavajjitānī’’ti. Evañca katvā vuttaṃ aṭṭhakathāyaṃ ‘‘javanaṭṭhāne ṭhatvā’’ti (dha. sa. aṭṭha. 498 vipākuddhārakathā). Itarathā ‘‘javanaṃ hutvā’’ti vattabbaṃ siyāti. Kusalākusalaphalakiriyacittānīti ekavīsati lokiyalokuttarakusalāni, dvādasa akusalāni, cattāri lokuttaraphalacittāni, aṭṭhārasa tebhūmakakiriyacittāni. Ekacittakkhaṇikampi hi lokuttaramaggādikaṃ taṃsabhāvavantatāya javanakiccaṃ nāma, yathā ekekagocaravisayampi sabbaññutaññāṇaṃ sakalavisayāvabodhanasāmatthiyayogato na kadāci taṃnāmaṃ vijahatīti.
于心门起心断灭及起心缘处，虽反复发生，然行心动作即入生住灭法而不虚作。称之“起心双断灭法”。如此言时，注疏亦说「立于行生处」。他处或说「化行为生起」，其意为二十一种善恶果报作用心，十二种不善法，四种出世间果报心，十八种三界业分别心。一念之间，即使断灭出世间道等性质，心行动作亦称行为生起，即行心。譬如各境界具足全知，全面伏藏生灭道理，无有断绝称号。
§27
27. Evaṃ kiccabhedena vuttāneva yathāsakaṃ labbhamānakiccagaṇanavasena sampiṇḍetvā dassetuṃ ‘‘tesu panā’’tyādi vuttaṃ.
依此工作分类而说，于获得各业类别中，合标曰「及其中者」等语，其义显现。
§33
33. Paṭisandhādayo cittuppādā nāmakiccabhedena paṭisandhādīnaṃ nāmānaṃ, kiccānañca bhedena, atha vā paṭisandhādayo nāma tannāmakā cittuppādā paṭisandhādīnaṃ kiccānaṃ bhedena cuddasa, ṭhānabhedena paṭisandhādīnaṃyeva ṭhānānaṃ bhedena dasadhā pakāsitāti yojanā. Ekakiccaṭhānadvikiccaṭhānatikiccaṭhānacatukiccaṭhānapañcakiccaṭhānāni cittāni yathākkamaṃ aṭṭhasaṭṭhi, tathā dve ca nava ca aṭṭha ca dve cāti niddiseti sambandho.
断灭等名为心生分类的业，依名分断灭名称，依业之别分，或名断灭等为心生归属的业名称。依业处分类，断灭等具体位置形成十种分别。依一业处、二业处、三业处、四业处、五业处分布，心共六十八种，及二、九、八三种，合示关系。
Kiccasaṅgahavaṇṇanā niṭṭhitā. · 作用摄解释完毕。
Dvārasaṅgahavaṇṇanā门摄解释。
§35
35. Dvārānaṃ , dvārappavattacittānañca paricchedavasena saṅgaho dvārasaṅgaho. Āvajjanādīnaṃ arūpadhammānaṃ pavattimukhabhāvato dvārāni viyāti dvārāni.
门及门起心按段以会聚，称门集。断灭等无色法由动现象起，门广布，门众多也。
§36
36.Cakkhumevāti pasādacakkhumeva.
36.『明眼者』者，即是清净眼。
§37
37. Āvajjanādīnaṃ manānaṃ, manoyeva vā dvāranti manodvāraṃ. Bhavaṅganti āvajjanānantaraṃ bhavaṅgaṃ. Tenāhu porāṇā –
37.由诸扰动等起心，心本身便为心门之关。此心流为诸扰动之后之心流。由是故古者说——
‘‘Sāvajjanaṃ bhavaṅgantu, manodvāranti vuccatī’’ti;
『扰动即是心流，谓为心门者。』
§39
39.Tatthāti tesu cakkhādidvāresu cakkhudvāre chacattālīsa cittāni yathārahamuppajjantīti sambandho. Pañcadvārāvajjanamekaṃ, cakkhuviññāṇādīni ubhayavipākavasena satta, voṭṭhabbanamekaṃ, kāmāvacarajavanāni ca kusalākusalanirāvajjanakiriyavasena ekūnatiṃsa, tadārammaṇāni ca aggahitaggahaṇena aṭṭhevāti chacattālīsa. Yathārahanti iṭṭhādiārammaṇe yonisoayonisomanasikāraniranusayasantānādīnaṃ anurūpavasena. Sabbathāpīti āvajjanāditadārammaṇapariyosānena sabbenapi pakārena kāmāvacarānevāti yojanā. Sabbathāpi catupaññāsa cittānīti vā sambandho. Sabbathāpi taṃtaṃdvārikavasena ṭhitāni aggahitaggahaṇena cakkhudvārikesu chacattālīsacittesu sotaviññāṇādīnaṃ catunnaṃ yugaḷānaṃ pakkhepena catupaññāsapītyattho.
39.此处谓诸眼等诸根门中，眼根门中自然如实生起四十八心。此相关乃指五根门之扰动仅有一，眼识等双果报性质共有七，存在心共有三十九，所谓善不善扰动行为俱有三十三，相关分别四十八。此四十八即依善法所缘诸缘，适应调伏妥当之心念，称为恰当。总叫此由扰动等诸所缘门总覆盖，故曰一切处，即为善不善扰动所缘行为之普遍所在。又称“四十八心”，乃因四门中，眼根门四十八心、耳根等三门各四十对共五十，合称。又因四门中，诸心列于眼门四十有四心二声闻配对，再加耳根等三门各四十对，故亦称五十心。
§41
41. Cakkhādidvāresu appavattanato, manodvārasaṅkhātabhavaṅgato ārammaṇantaraggahaṇavasena appavattito ca paṭisandhādivasena pavattāni ekūnavīsati dvāravimuttāni.
41.于眼等诸根门中，因极少产生经心门令心流续断断和再生等缘故，得现二十一门心绪短断之后再生。
§42
42. Dvipañcaviññāṇāni sakasakadvāre, chabbīsati mahaggatalokuttarajavanāni manodvāreyeva uppajjanato chattiṃsa cittāni yathārahaṃ sakasakadvārānurūpaṃ ekadvārikacittāni.
42.五十两种识于双门互通，身物境界等二十六大自心流生，心门起时，合计三十三心，正如从双门之缘所生，成一门相应之心。
§45
45. Pañcadvāresu santīraṇatadārammaṇavasena, manodvāre ca tadārammaṇavasena pavattanato chadvārikāni ceva paṭisandhādivasappavattiyā dvāravimuttāni ca.
45. 在五处门户中，作为障碍屏障的性质，在心门也作为障碍屏障之性而运作，六门的门户同时因障碍与合起等作用而被解脱。
§47
47. Pañcadvārikāni ca chadvārikāni ca pañcachadvārikāni. Chadvārikāni ca tāni kadāci dvāravimuttāni cāti chadvārikavimuttāni. Atha vā chadvārikāni ca chadvārikavimuttāni cāti chadvārikavimuttānīti ekadesasarūpekaseso daṭṭhabbo.
47. 五个门户与六个门户，乃是五个加上六个六门户。那六门户何时称为门户解脱者？即称为六门户解脱者。或者说六门户与六门户净解脱者，称为门户净解脱者，其义应当理解为一种相似之一类。
Dvārasaṅgahavaṇṇanā niṭṭhitā. · 门摄解释完毕。
Ālambaṇasaṅgahavaṇṇanā所缘摄解释。
§48
48. Ārammaṇānaṃ sarūpato, vibhāgato, taṃvisayacittato ca saṅgaho ālambaṇasaṅgaho. Vaṇṇavikāraṃ āpajjamānaṃ rūpayati hadayaṅgatabhāvaṃ pakāsetīti rūpaṃ, tadeva dubbalapurisena daṇḍādi viya cittacetasikehi ālambīyati, tāni vā āgantvā ettha ramantīti ārammaṇanti rūpārammaṇaṃ. Saddīyatīti saddo, soyeva ārammaṇanti saddārammaṇaṃ. Gandhayati attano vatthuṃ sūceti ‘‘idamettha atthī’’ti pesuññaṃ karontaṃ viya hotīti gandho, soyeva ārammaṇaṃ gandhārammaṇaṃ. Rasanti taṃ sattā assādentīti raso, soyeva ārammaṇaṃ rasārammaṇaṃ. Phusīyatīti phoṭṭhabbaṃ, tadeva ārammaṇaṃ phoṭṭhabbārammaṇaṃ. Dhammoyeva ārammaṇaṃ dhammārammaṇaṃ.
48. 对于境界的整体、分别、三领域心意，统摄为依止集。变化生起色相，显现心中入处之内相，此名色相。色相会被心意如杖棒一般依止，诸依止若至，此处称为境界相。声音即此境界相，谓声响也；声音即声相。气味表示自身所在，好似发信号般，此即香气，香即香相。生命体感味而知，味即味相。触觉即可被觉知，此即触相。法即法相，是为三界诸法之相。
§49
49.Tatthāti tesu rūpādiārammaṇesu, rūpamevāti vaṇṇāyatanasaṅkhātaṃ rūpameva. Saddādayoti saddāyatanādisaṅkhātā saddādayo, āpodhātuvajjitabhūtattayasaṅkhātaṃ phoṭṭhabbāyatanañca.
49. 彼处即此等诸色相在诸色等境内，所谓色就是由色入所名色。声音等也是由声音入等所名声音等，包括水元素与地、水、火、风之本体，由此构成触入。
§50
50. Pañcārammaṇapasādāni ṭhapetvā sesāni soḷasa sukhumarūpāni.
50. 设立五种境界庄严，余下十六种则为微细种种庄严。
§51
51.Paccuppannanti vattamānaṃ.
51. 现行者，即现前正在发生的。
§52
52.Chabbidhampīti rūpādivasena chabbidhampi. Vināsābhāvato atītādikālavasena navattabbattā nibbānaṃ, paññatti ca kālavimuttaṃ nāma. Yathārahanti kāmāvacarajavanaabhiññāsesamahaggatādijavanānaṃ anurūpato. Kāmāvacarajavanānañhi hasituppādavajjānaṃ chabbidhampi tikālikaṃ, kālavimuttañca ārammaṇaṃ hoti. Hasituppādassa tikālikameva. Tathā hissa ekantaparittārammaṇataṃ vakkhati. Dibbacakkhādivasappavattassa pana abhiññājavanassa yathārahaṃ chabbidhampi tikālikaṃ, kālavimuttañca ārammaṇaṃ hoti. Vibhāgo panettha navamaparicchede āvi bhavissati. Sesānaṃ pana kālavimuttaṃ, atītañca yathārahamārammaṇaṃ hoti.
关于「六种时期」：此处所谓的六种时期，是指如色等根本存在的六种不同时期。由于不存在灭绝状态，应当以过去等时间先后顺序论及涅槃，此谓时间上的解脱与名相的界定。譬如感官欲行因的生活，其显现形式是与六种时期相应的。感官欲行因中满足生起与消灭的三时段达成之所及，乃是六种时期中的三时期，并该时期即为依止。只是满足生起，是仅限于三时期。如是说的是那种单纯的离断现前因。至于天眼等超世间的神通中感知生活，也必与六种时期中的三时期相称，时间上的解脱亦是该依止。其分类将在第九章节中详述。余者时间上的解脱，和过去已过时间依止相契合。
§53
53. Dvāra…pe… saṅkhātānaṃ chabbidhampi ārammaṇaṃ hotīti sambandho, taṃ pana nesaṃ ārammaṇaṃ na āvajjanassa viya kenaci aggahitameva gocarabhāvaṃ gacchati, na ca pañcadvārikajavanānaṃ viya ekantapaccuppannaṃ, nāpi manodvārikajavanānaṃ viya tikālikameva, avisesena kālavimuttaṃ vā, nāpi maraṇāsannato purimabhāgajavanānaṃ viya kammakammanimittādivasena āgamasiddhivohāravinimuttanti āha ‘‘yathāsambhavaṃ…pe… sammata’’nti. Tattha yathāsambhavanti taṃtaṃbhūmikapaṭisandhibhavaṅgacutīnaṃ taṃtaṃdvāraggahitādivasena sambhavānurūpato. Kāmāvacarānañhi paṭisandhibhavaṅgānaṃ tāva rūpādipañcārammaṇaṃ chadvāraggahitaṃ yathārahaṃ paccuppannamatītañca kammanimittasammatamārammaṇaṃ hoti, tathā cuticittassa atītameva. Dhammārammaṇaṃ pana tesaṃ tiṇṇannampi manodvāraggahitameva atītaṃ kammakammanimittasammataṃ, tathā rūpārammaṇaṃ ekameva manodvāraggahitaṃ ekantapaccuppannaṃ gatinimittasammatanti evaṃ kāmāvacarapaṭisandhādīnaṃ yathāsambhavaṃ chadvāraggahitaṃ paccuppannamatītañca kammakammanimittagatinimittasammatamārammaṇaṃ hoti.
关于「门」等通称六种时期的依止：这些时期虽虽被称作六道依止，但此依止不同于窥示、关注任何一端的激烈契合，也非如五门感观的单一现前，而非似心门的三时期，是特指时间上解脱，亦非临终近死时，之前部分寿命的业业因缘等因缘和法的相应现行。此处所谓“依当而生”，即是缘聚地、缘灭地、缘生地、缘行地等阶段之相。感官欲行的续聚阶段，其五类根本依止色等五种法门，合成所谓六门的因缘，真切对应现前和已过的业缘之依止，如同经验终结时过去业缘的依止。相对彼起心而言，则单纯过去时间上的业缘依止。法依止则是这些终结者的三种心所门的依止，亦对应业缘之依止。色依止则是仅有一个心门界的依止，限于单纯现前的过程相应，正如感官欲行等续集得以前后业缘相称的依止。
Mahaggatapaṭisandhādīsu pana rūpāvacarānaṃ, paṭhamatatiyāruppānañca dhammārammaṇameva manodvāraggahitaṃ paññattibhūtaṃ kammanimittasammataṃ, tathā dutiyacatutthāruppānaṃ atītamevāti evaṃ mahaggatapaṭisandhibhavaṅgacutīnaṃ manodvāraggahitaṃ paññattibhūtaṃ, atītaṃ vā kammanimittasammatameva ārammaṇaṃ hoti.
至于大聚续前后的色行中，第一到第三期间的法依止，是心门依止的名相及业因所允许的依止；第二到第四期间则是过去段时间的依止。如此，大聚续终结时以心门依止的名相，紧紧依附过去的、被法相所认可的业因依止，作为其依止。
Yebhuyyena bhavantare chadvāraggahitanti bāhullena atītānantarabhave maraṇāsannappavattachadvārikajavanehi gahitaṃ. Asaññībhavato cutānañhi paṭisandhivisayassa anantarātītabhave na kenaci dvārena gahaṇaṃ atthīti tadevettha yebhuyyaggahaṇena byabhicāritaṃ. Kevalañhi kammabaleneva tesaṃ paṭisandhiyā kammanimittādikamārammaṇaṃ upaṭṭhāti. Tathā hi saccasaṅkhepe asaññībhavato cutassa paṭisandhinimittaṃ pucchitvā –
通常彼处说到的六门依止，是指死亡临近时大量的现前终结的六门现象，其间期段涵盖死亡近端之现前时间段。虽终结者已超脱，但即使过去已逝，亦不存在任何门所能抓取之处，这里正说明过度抓取的错误现象。依赖于业力，业缘因缘等依止才可成立。如此整理实在的来看，针对终结者现前时问被提问时——
‘‘Bhavantarakataṃ kammaṃ, yamokāsaṃ labhe tato;
“于世间内持续的业力，依据某种时节产生；
Hoti sā sandhi teneva, upaṭṭhāpitagocare’’ti. (sa. sa. 171) –
唯有紧密依此时节，对应之依止才能成立”。（摘自《上座部律藏》171经）
Kevalaṃ kammabaleneva paṭisandhigocarassa upaṭṭhānaṃ vuttaṃ. Itarathā hi javanaggahitassapi ārammaṇassa kammabaleneva upaṭṭhāpiyamānattā ‘‘tenevā’’ti sāvadhāraṇavacanassa adhippāyasuññatā āpajjeyyāti. Nanu ca tesampi paṭisandhigocaro kammabhave kenaci dvārena javanaggahito sambhavatīti? Saccaṃ sambhavati kammakammanimittasammato, gatinimittasammato pana sabbesampi maraṇakāleyeva upaṭṭhātīti kuto tassa kammabhave gahaṇasambhavo. Apicettha maraṇāsannapavattajavanehi gahitameva sandhāya ‘‘chadvāraggahita’’nti vuttaṃ, evañca katvā ācariyena imasmiṃyeva adhikāre paramatthavinicchaye vuttaṃ –
已知依凭单一业力而生的再生所依，也曾言及其他由动因所抓持之缘起，亦唯凭业力而受到维持，但如此说则生起因过于普遍，恐导致空无支配之相。然则，即便那些缘起也附属于再生业力，因何在某些关口由动因所抓持才得以生起？真实确实如此，因果关系及转次缘故都认可，唯独众生临命终时得以维持，为何还会有业力中抓持的发生？且见到有言临近死亡之念起，正因抓持六门之缘故而称为『六关所抓持』，如此说明，亦为导师于此戒律中最高意旨所确认。
‘‘Maraṇāsannasattassa, yathopaṭṭhitagocaraṃ;
『临近死亡众，依所立之缘起，』
Chadvāresu tamārabbha, paṭisandhi bhavantare’’ti. (parama. vi. 89);
『从六关起始，境界复生。』（律藏卷六，第八十九节）
‘‘Paccuppanna’’ntyādinā anāgatassa paṭisandhigocarabhāvaṃ nivāreti. Na hi taṃ atītakammakammanimittāni viya anubhūtaṃ, nāpi paccuppannakammanimittagatinimittāni viya āpāthagatañca hotīti, kammakammanimittādīnañca sarūpaṃ sayameva vakkhati.
『先现』等词，断除未来再生之存在。盖过往业力及生起依止因果皆非当前经验，且未来之依止亦未果成，故业力及因果等诸相皆同时描述自身。
§54
54.Tesūti rūpādipaccuppannādikammādiārammaṇesu viññāṇesu. Rūpādīsu ekekaṃ ārammaṇaṃ etesanti rūpādiekekārammaṇāni.
五十四、谓诸现起及未来等各业所缘之境界及识也。诸境界中各单构成为色等境界之一。
§55
55. Rūpādikaṃ pañcavidhampi ārammaṇametassāti rūpādipañcārammaṇaṃ.
五十五、所谓色等五种境界，名为色中五境。
§56
56.Sesānīti dvipañcaviññāṇasampaṭicchanehi avasesāni ekādasa kāmāvacaravipākāni . Sabbathāpi kāmāvacarārammaṇānīti sabbenapi chadvārikadvāravimuttachaḷārammaṇavasappavattākārena nibbattānipi ekantakāmāvacarasabhāvachaḷārammaṇagocarāni. Ettha hi vipākāni tāva santīraṇādivasena rūpādipañcārammaṇe, paṭisandhādivasena chaḷārammaṇasaṅkhāte kāmāvacarārammaṇeyeva pavattanti.
五十六、所谓余余者，是指在断除二十五识后，余留的十一种欲行业果报。此处常说的欲行业境界，乃指一切由六门之处所离开的六根境界，因为单独由欲行业性质所支配的六根境界之发生。这里的果报，乃指转换为寿命等现象时如色等五根境界，及重新转世时以六根境界聚合而成的欲行业境界。
Hasanacittampi padhānasāruppaṭṭhānaṃ disvā tussantassa rūpārammaṇe, bhaṇḍabhājanaṭṭhāne mahāsaddaṃ sutvā ‘‘evarūpā loluppataṇhā me pahīnā’’ti tussantassa saddārammaṇe, gandhādīhi cetiyapūjanakāle tussantassa gandhārammaṇe, rasasampannaṃ piṇḍapātaṃ sabrahmacārīhi bhājetvā paribhuñjanakāle tussantassa rasārammaṇe, ābhisamācārikavattaparipūraṇakāle tussantassa phoṭṭhabbārammaṇe, pubbenivāsañāṇādīhi gahitakāmāvacaradhammaṃ ārabbha tussantassa dhammārammaṇeti evaṃ parittadhammapariyāpannesveva chasu ārammaṇesu pavattati.
即便是乐意之心，因专注造作而生住于身色境界，闻大声时生住于身餐食境界，听香味于供养佛塔时生住于香境界，众比库齐持充满滋味的布施饭而用餐时生住于味境界，实行身体净法时生住于触境界，凭借前世记忆等证得的欲行果德开始起作用时，生住于法境界。如是六种境界被周围法所包围，呈现具足完整之形态。
§57
57. Dvādasākusalaaṭṭhañāṇavippayuttajavanavasena vīsati cittāni attano jaḷabhāvato lokuttaradhamme ārabbha pavattituṃ na sakkontīti navavidhalokuttaradhamme vajjetvā tebhūmakāni, paññattiñca ārabbha pavattantīti āha ‘‘akusalāni cevā’’tyādi. Imesu hi akusalato cattāro diṭṭhigatasampayuttacittuppādā parittadhamme ārabbha parāmasanaassādanābhinandanakāle kāmāvacarārammaṇā, tenevākārena sattavīsati mahaggatadhamme ārabbha pavattiyaṃ mahaggatārammaṇā, sammutidhamme ārabbha pavattiyaṃ paññattārammaṇā. Diṭṭhivippayuttacittuppādāpi teyeva dhamme ārabbha kevalaṃ assādanābhinandanavasena pavattiyaṃ, paṭighasampayuttā ca dussanavippaṭisāravasena, vicikicchāsahagato aniṭṭhaṅgamanavasena, uddhaccasahagato vikkhipanavasena, avūpasamavasena ca pavattiyaṃ parittamahaggatapaññattārammaṇo, kusalato cattāro, kiriyato cattāroti aṭṭha ñāṇavippayuttacittuppādā sekkhaputhujjanakhīṇāsavānaṃ asakkaccadānapaccavekkhaṇadhammassavanādīsu parittadhamme ārabbha pavattikāle kāmāvacarārammaṇā, atipaguṇajjhānapaccavekkhaṇakāle mahaggatārammaṇā, kasiṇanimittādīsu parikammādikāle paññattārammaṇāti daṭṭhabbaṃ.
五十七、因断除十二无善八识而已割舍心续，二十识因心流转不足而无法起，故未能起世间法，名为九种世间法。佛言：『不善法亦如是』。无善故起四种与见相应的心生，及防护非善法，以专注修习为缘催生欲行业境界。势极大成熟所生诸大境界亦由此起，分别成熟及习气境界亦依此起。与见相违之心亦在此三种境界起：唯起防护未欢喜之境界，及因嗔等障碍及疑惑而起恶不合行境界，及因掉举及安止而生，皆归于防护最大成熟及分别境界之列。善法起四种，行为起四种，共八种与心流转丰富相应的心识，其余外道圣者断惑阶段因不能施与口说听闻等缘故，故缺此四种。修习各阶段因加深禅观觉照，欲行业境界于防护时出现，势极大成熟境界于大成熟时起，遍物缘境界于禅修诸缘境起，名载此论。
§58
58.Arahattamaggaphalavajjitasabbārammaṇāni sekkhaputhujjanasantānesveva pavattanato. Sekkhāpi hi ṭhapetvā lokiyacittaṃ arahato maggaphalasaṅkhātaṃ pāṭipuggalikacittaṃ jānituṃ na sakkonti anadhigatattā, tathā puthujjanādayopi sotāpannādīnaṃ, sekkhānaṃ pana attano attano maggaphalapaccavekkhaṇesu parasantānagatamaggaphalārammaṇāya abhiññāya parikammakāle, abhiññācitteneva maggaphalānaṃ paricchindanakāle ca attano attano samānānaṃ, heṭṭhimānañca maggaphaladhamme ārabbha kusalajavanānaṃ pavatti atthīti arahattamaggaphalasseva paṭikkhepo kato. Kāmāvacaramahaggatapaññattinibbānāni pana sekkhaputhujjanānaṃ sakkaccadānapaccavekkhaṇadhammassavanasaṅkhārasammasanakasiṇaparikammādīsu taṃtadārammaṇikābhiññānaṃ parikammakāle, gotrabhuvodānakāle, dibbacakkhādīhi rūpavijānanādikāle ca kusalajavanānaṃ gocarabhāvaṃ gacchanti.
五十八、阿拉汉道果所无犯之诸境界，皆如外道众生常所生。然学处亦设定凡夫心，于阿拉汉道果境界也不能了知，凡夫或初果弟子等，于学处不依己所了知逐渐达至道果境界，无明剥除，后行者起慧使道果显现。于此等境界中欲行业大成熟及分别境界之涅槃，虽属凡夫，因修习断惑等各阶慧观，始能证得。并得氏族现前及出世神通，随识力不断发挥善法之力。
§59
59.Sabbathāpi sabbārammaṇānīti kāmāvacaramahaggatasabbalokuttarapaññattivasena sabbathāpi sabbārammaṇāni, na pana akusalādayo viya sappadesasabbārammaṇānītyattho. Kiriyajavanānañhi sabbaññutaññāṇādivasappavattiyaṃ, voṭṭhabbanassa ca taṃtaṃpurecārikavasappavattiyaṃ na ca kiñci agocaraṃ nāma atthi.
五十九、一切境界常起，是指欲行业大成熟与诸大成熟及分别境界，依世间法而常起。非谓不善境界亦如是，因因果之活动与转世过程无所藏匿，凡夫无不知。行为流转及知识普及不断行，于集灭果报中无非现起之法。
§60
60. Paṭhamatatiyāruppārammaṇattā āruppesu dutiyacatutthāni mahaggatārammaṇāni.
六十、第一及第三无色境界之境界，第二及第四种大成熟境界。
§61
61.Sesāni…pe… paññattārammaṇānīti pannarasa rūpāvacarāni, paṭhamatatiyāruppāni cāti ekavīsati kasiṇādipaññattīsu pavattanato paññattārammaṇāni.
61. 剩余等……等，此谓所约定所现之境界者，即十五种色境轮转者，及第一第二第三层之显现者，共二十一种，在二十一种遍所约定的业处行初起之中，皆为已定义现象。
§63
63. Tevīsatikāmāvacaravipākapañcadvārāvajjanahasanavasena pañcavīsati cittāni paritthamhi kāmāvacarārammaṇe yeva bhavanti. Kāmāvacarañhi mahaggatādayo upādāya mandānubhāvatāya parisamantato attaṃ khaṇḍitaṃ viyāti parittaṃ. ‘‘Cha cittāni mahaggateyevā’’tyādinā sabbattha sāvadhāraṇayojanā daṭṭhabbā.
63. 三百二十三种欲行果报，如同五门结净及其相反之二十九，合计二十五种心，遍布于欲行所缘净处，真实存在。欲行中，五大及诸根为执着之缘，因感受迟钝环绕，凡我执覆于整全体。以“此六心仅于五大处存在”等语，必须随处谨慎了解。
Ālambaṇasaṅgahavaṇṇanā niṭṭhitā. · 所缘摄解释完毕。
Vatthusaṅgahavaṇṇanā依处摄解释。
§64
64. Vatthuvibhāgato , tabbatthukacittaparicchedavasena ca saṅgaho vatthusaṅgaho. Vasanti etesu cittacetasikā tannissayattāti vatthūni.
66. 于香及味等感，非梵天所有。因欲断故，乃于闻视声及光众天女宝等离欲，令欢悦之感减轻。然於佛之教法听闻等根尘处，则无离断之故，故眼耳二根仍能感知此处。
§65
65.Tāni kāmaloke sabbānipi labbhanti paripuṇṇindriyassa tattheva upalabbhanato. Pi-saddena pana andhabadhirādivasena kesañci asambhavaṃ dīpeti.
67. 在无色界，所有六欲境悉皆不现。因无色行断调的力量，令诸境全无缘起色态。
§66
66.Ghānādittayaṃ natthi brahmānaṃ kāmavirāgabhāvanāvasena gandharasaphoṭṭhabbesu virattatāya tabbisayappasādesupi virāgasabhāvato. Buddhadassanadhammassavanādiatthaṃ pana cakkhusotesu avirattabhāvato cakkhādidvayaṃ tattha upalabbhati.
鼻等三根于梵天界不存在，此因梵天界诸天以修习远离欲贪之故，已远离香、味、触三者，其本性为离贪，故亦无该三境之净色。然而，为见佛、闻法等目的，于眼、耳二者并无离贪，故眼等二根于梵天界得以存在。
§67
67.Arūpaloke sabbānipi cha vatthūni na saṃvijjanti arūpīnaṃ rūpavirāgabhāvanābalena tattha sabbena sabbaṃ rūpappavattiyā abhāvato.
于无色界，六种所依处亦皆无存，此因无色界众生凭借修习远离色法之力，于彼处一切色法之生起全然不存之故。
§68
68. Pañcaviññāṇāneva nissattanijjīvaṭṭhena dhātuyoti pañcaviññāṇadhātuyo.
68. 「五识」者，是指在不依自体转动的状态中存在的元素，称为五识界。
§69
69. Mananamattā dhātu manodhātu.
69. 「心元素」者，指仅为心的元素。
§70
70. Manoyeva visiṭṭhavijānanakiccayogato viññāṇaṃ nissattanijjīvaṭṭhena dhātu cāti manoviññāṇadhātu. Manaso viññāṇadhātūti vā manoviññāṇadhātu. Sā hi manatoyeva anantarapaccayato sambhūyamanasoyeva anantarapaccayabhūtāti manaso sambandhinī hoti. Santīraṇattayassa, aṭṭhamahāvipākānaṃ, paṭighadvayassa, paṭhamamaggassa, hasituppādassa, pannarasarūpāvacarānañca vasena pavattā yathāvuttamanodhātupañcaviññāṇadhātūhi avasesā manoviññāṇadhātu saṅkhātā ca tiṃsa dhammā na kevalaṃ manodhātuyeva, tathā hadayaṃ nissāyeva pavattantīti sambandho.
70. 「心识元素」者，是指与特殊知见及功能联系而依不依自体转动状态存在的识元素，亦称作心识元素。心亦称识元素或心识元素。此因为心与心识元素相互相关，心作为相续的条件而生，心识元素因此作为其相续所依而生，是彼此互为依缘。诸有忍耐之法、第八大果报、与障碍对立的二境、初行道、发露笑等性质，以及十五种色不离形状的特性等，皆以所指的五识元素为基础而转动。剩余的心识元素共计三十类，并非唯由心元素运行，亦如心脏为基础而运行，因此有此联系。
Santīraṇamahāvipākāni hi ekādasa dvārābhāvato, kiccābhāvato ca āruppe na uppajjanti . Paṭighassa anīvaraṇāvatthassa abhāvato taṃsahagataṃ cittadvayaṃ rūpalokepi natthi, pageva āruppe. Paṭhamamaggopi paratoghosapaccayābhāve sāvakānaṃ anuppajjanato, buddhapaccekabuddhānañca manussalokato aññattha anibbattanato, hasanacittañca kāyābhāvato, rūpāvacarāni arūpīnaṃ rūpavirāgabhāvanāvasena tadārammaṇesu jhānesupi virattabhāvato arūpabhave na uppajjantīti sabbānipi etāni tettiṃsa cittāni hadayaṃ nissāyeva pavattanti.
忍耐大果报由十一种缘起，由于无通门及无作业之因故，在非色界中不生。由于无障碍之因故，无法存在诸有障碍在一处的二心组成，在色界亦无此情形。由无彼他因缘，初行道不发生在声闻，及佛陀、辟支佛及在人间而非他处之涅槃，因缺少喜乐心及无形身之因缘，修习无形境界禅定者亦无生起色界。因此，这些三十种心随处之法皆以心脏为基础发生流转。
§71
71. Pañcarūpāvacarakusalato avasesāni dvādasa lokiyakusalāni, paṭighadvayato avasesāni dasa akusalāni, pañcadvārāvajjanahasanarūpāvacarakiriyehi avasesāni terasa kiriyacittāni, paṭhamamaggato avasesāni satta anuttarāni cāti imesaṃ vasena dvecattālīsavidhā manoviññāṇadhātusaṅkhātā dhammā pañcavokārabhavavasena hadayaṃ nissāya vā, catuvokārabhavavasena anissāyavā pavattanti.
71. 五种具色不离色的善心法为十二种世俗善法；由于障碍对立是非之故，剩余的为十种不善法；由五门引发喜乐色不离色的行为业所成者，余者为三十五种有作用之心；由初行道所成者则是七种无上心法。依此结集，共有四十二种心识元素于心脏为缘而生起；它们以五种起用声为依缘存在，或以四种不依缘声为非依缘流转。
§73
73.Kāme bhave chavatthuṃ nissitā satta viññāṇadhātuyo, rūpe bhave tivatthuṃ nissitā ghānaviññāṇādittayavajjitā catubbidhā viññāṇadhātuyo, āruppe bhave anissitā ekā manoviññāṇadhātu matāti yojanā.
73. 于欲界存在，依附于六种识元素之七识元素；于色界存在，依附于三种识元素之七识元素；而于无色界存在，不依附任何识元素的仅有一种心识元素，是此范围内的标志。
§74
74. Kāmāvacaravipākapañcadvārāvajjanapaṭighadvayahasanavasena sattavīsati kāmāvacarāni, pannarasa rūpāvacarāni, paṭhamamaggoti tecattālīsa nissāyeva jāyare, tatoyeva avasesā āruppavipākavajjitā dvecattālīsa nissāya ca anissāya ca jāyare, pākāruppā cattāro anissitāyevāti sambandho.
第七十四条。由五门欲行之因果、怨恨等障碍以及嗔怒愤恨等恶心所生的二十七种欲行；由十五种色行所生的第一条道路上这四十三种依正出生；又由这四十三种依正出生中余下的无过患因果所生，以及依缘非依缘俱生的八十二种依正和非依正出生；未成熟的身色有四种非依正出生。此即相关联系。
Vatthusaṅgahavaṇṇanā niṭṭhitā. · 所依摄颂释已毕。
Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya · 如是名为阿毗达摩义明灯之阿毗达摩义摄颂释中
Pakiṇṇakaparicchedavaṇṇanā niṭṭhitā. · 杂品章释已毕。