4. Vīthiparicchedavaṇṇanā · 4. Vīthipariccheda解释
4. Vīthiparicchedavaṇṇanā四、心路分别的解释
§1
1.Iccevaṃ yathāvuttanayena cittuppādānaṃ catunnaṃ khandhānaṃ uttaraṃ vedanāsaṅgahādivibhāgato uttamaṃ pabhedasaṅgahaṃ katvā puna kāmāvacarādīnaṃ tiṇṇaṃ bhūmīnaṃ, dvihetukādipuggalānañca bhedena lakkhitaṃ ‘‘idaṃ ettakehi paraṃ, imassa anantaraṃ ettakāni cittānī’’ti evaṃ pubbāparacittehi niyāmitaṃ paṭisandhipavattīsu cittuppādānaṃ pavattisaṅgahaṃ nāma tannāmakaṃ saṅgahaṃ yathāsambhavato samāsena pavakkhāmīti yojanā.
如前所述，心生起（心的产生）属于四蕴之上，彼此区分感受所集等诸法之最上细别，并且再次依欲爱等三种地（念头所根本立足之处）与依二因缘等诸人区别标示，谓『这是此等诸数，继今之后如是诸心』，如是以前后心依规约束，于此起合相续的心生起总集，名为该总集。此名总集当依其所成之相，适当且简略地说出。
§2
2. Vatthudvārārammaṇasaṅgahā heṭṭhā kathitāpi paripuṇṇaṃ katvā pavattisaṅgahaṃ dassetuṃ puna nikkhittā.
事物之门处之标示集，虽先前已述且完整详尽，今为显示起行的总集再行展开。
§3
3. Visayānaṃ dvāresu, visayesu ca cittānaṃ pavatti visayappavatti.
诸识起行现于境界之门及诸境界中，谓识于境界起行，即境界起行。
§4
4.Tatthāti tesu chasu chakkesu.
『那处』者，即彼六门之中。
Vīthichakkavaṇṇanā心路轮的解释
§6
6. ‘‘Cakkhudvāre pavattā vīthi cittaparamparā cakkhudvāravīthī’’tyādinā dvāravasena, ‘‘cakkhuviññāṇasambandhinī vīthi tena saha ekārammaṇaekadvārikatāya sahacaraṇabhāvato cakkhuviññāṇavīthī’’tyādinā viññāṇavasena vā vīthīnaṃ nāma yojanā kātabbāti dassetuṃ ‘‘cakkhudvāravīthī’’tyādi vuttaṃ.
例如『眼门起行之路为识生相承之眼门行路』等，以门为名，或『与眼识相应之路，因其共相应之门，亦有并行之感相之眼识行路』等，以识为名，称此诸路为行路，此为名称。为使说明明了，故称『眼门行路』等。
Vīthichakkavaṇṇanā niṭṭhitā. · 心路轮的解释完毕。
Vīthibhedavaṇṇanā心路差别的解释
§7
7.‘‘Atimahanta’’ntyādīsu ekacittakkhaṇātītaṃ hutvā āpāthāgataṃ soḷasacittakkhaṇāyukaṃ atimahantaṃ nāma. Dviticittakkhaṇātītaṃ hutvā pannarasacuddasacittakkhaṇāyukaṃ mahantaṃ nāma. Catucittakkhaṇato paṭṭhāya yāva navacittakkhaṇātītaṃ hutvā terasacittakkhaṇato paṭṭhāya yāva aṭṭhacittakkhaṇāyutaṃ parittaṃ nāma. Dasacittakkhaṇato paṭṭhāya yāva pannarasacittakkhaṇātītaṃ hutvā sattacittakkhaṇato paṭṭhāya yāva dvicittakkhaṇāyukaṃ atiparittaṃ nāma. Evañca katvā vakkhati ‘‘ekacittakkhaṇātītānī’’tyādi. Vibhūtaṃ pākaṭaṃ. Avibhūtaṃ apākaṭaṃ.
『过于广大』，及类似之说，指超越一识现量（心念瞬间）的，达到十六识瞬间所具之广大名。超出两识现量，达到十五清净识现量之广大名。超越四识现量之后，至九识现量，一直至十三识现量之后至八识现量离的为周边名。以十识现量之后至十五识现量为限，至七识现量之后至两识现量之广大名。如此分类，称之曰『超越一识瞬间等』等。此分别明白无惑，称为显现（vibhūta），未明者为未显现（avibhūta）。
Vīthibhedavaṇṇanā niṭṭhitā. · 心路差别的解释完毕。
Pañcadvāravīthivaṇṇanā五门心路的解释
§8
8.Kathanti kena pakārena atimahantādivasena visayavavatthānanti pucchitvā cittakkhaṇavasena taṃ pakāsetuṃ ‘‘uppādaṭhitī’’tyādi āraddhaṃ. Uppajjanaṃ uppādo, attapaṭilābho. Bhañjanaṃ bhaṅgo, sarūpavināso. Ubhinnaṃ vemajjhe bhaṅgābhimukhappavatti ṭhiti nāma. Keci pana cittassa ṭhitikkhaṇaṃ paṭisedhenti. Ayañhi nesaṃ adhippāyo – cittayamake (vibha. mūlaṭī. 20 pakiṇṇakakathāvaṇṇanā; yama. 2.cittayamaka.81, 102) ‘‘uppannaṃ uppajjamāna’’nti evamādipadānaṃ vibhaṅge ‘‘bhaṅgakkhaṇe uppannaṃ , no ca uppajjamānaṃ, uppādakkhaṇe uppannañceva uppajjamānañcā’’tyādinā (yama. 2.cittayamaka.81, 102) bhaṅguppādāva kathitā, na ṭhitikkhaṇo. Yadi ca cittassa ṭhitikkhaṇopi atthi, ‘‘ṭhitikkhaṇe bhaṅgakkhaṇe cā’’ti vattabbaṃ siyā. Atha mataṃ ‘‘uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatīti (a. ni. 3.47) suttantapāṭhato ṭhitikkhaṇo atthī’’ti, tatthapi ekasmiṃ dhamme aññathattassa anuppajjanato, paññāṇavacanato ca pabandhaṭhitiyeva adhippetā, na ca khaṇaṭhiti, na ca abhidhamme labbhamānassa avacane kāraṇaṃ atthi, tasmā yathādhammasāsane avacanampi abhāvameva dīpetīti. Tattha vuccate yatheva hi ekadhammādhārabhāvepi uppādabhaṅgānaṃ añño uppādakkhaṇo, añño bhaṅgakkhaṇoti uppādāvatthāya bhinnā bhaṅgāvatthā icchitā. Itarathā hi ‘‘aññoyeva dhammo uppajjati, añño nirujjhatī’’ti āpajjeyya, evameva uppādabhaṅgāvatthāhi bhinnā bhaṅgābhimukhāvatthāpi icchitabbā, sā ṭhiti nāma. Pāḷiyaṃ pana veneyyajjhāsayānurodhato nayadassanavasena sā na vuttā. Abhidhammadesanāpi hi kadāci veneyyajjhāsayānurodhena pavattati, yathā rūpassa uppādo upacayo santatīti dvidhā bhinditvā desito, sutte ca ‘‘tīṇimāni, bhikkhave, saṅkhatassa saṅkhatalakkhaṇāni. Katamāni tīṇi? Uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyatī’’ti evaṃ saṅkhatadhammasseva lakkhaṇadassanatthaṃ uppādādīnaṃ vuttattā na sakkā pabandhassa paññattisabhāvassa asaṅkhatassa ṭhiti tattha vuttāti viññātuṃ. Upasaggassa ca dhātvattheyeva pavattanato ‘‘paññāyatī’’ti etassa viññāyatīti attho. Tasmā na ettāvatā cittassa ṭhitikkhaṇo paṭibāhituṃ yuttoti suvuttametaṃ ‘‘uppādaṭhitibhaṅgavasenā’’ti. Evañca katvā vuttaṃ aṭṭhakathāyampi ‘‘ekekassa uppādaṭhitibhaṅgavasena tayo tayo khaṇā’’ti (vibha. aṭṭha. 26 pakiṇṇakakathā).
第八条。以何种方式说明极大等事由所依因缘的境界？问及后，便以心念刹那为工具开始解说“生起、安住”等。生起是生起，获得自身。破坏是破坏，形相灭没。两者之间称为破坏所趋转变的安住。有人否认心的安住刹那。这是他们的主张——同属于心的分派（参考《详细释义》原蒂20页，派别《约束》第2卷81、102页）认为“已生为正在生起”，就这样起头，在派别解释时说：“在破坏刹那生起，不是在生起刹那，生起刹那也是已生”，诸如此类，论及破坏生起的情况，而非安住刹那。如果心确有安住刹那，则应说“安住刹那即是破坏刹那”。又有关见解认为“生起是显现，衰老是显现，安住具有差别之显现”（《阿毗尼帕那》3.47）。从经文看来，确实有安住刹那，但在某一法中非同一性质地未生起，且由智慧说法为条件的安住存在，被设为修持之要点，不是刹那之安住，也非阿毗达摩所述所成之因，因故按照教法所示仅作不存在引申。又说确如一法本体中生起、破坏不同时刻，生起时和破坏时不同。为生起所起之义，破坏所起之义应分别强调。有别于“有一法生起，另一法灭”之见。对生起破坏义，应分别以破坏本性和生起本性对应。安住即其名。巴利未对否认欲望动机之视见及证悟显示论述此。阿毗达摩说法偶尔由欲望动力推动，如色法生起即以“增长”义划分两种，且经文中说：“比库们， 缘集法有三标记，何等三？生起为显现，衰老为显现，安住有差异之显现。”以此帮助识别缘集法，仅据此无法正确认知非生起、非灭除的安住。因缘发生的道理意义是“识别”之意，因此不宜轻易否定心之安住刹那。此理理当如此，故称为“依生灭之别、三刹那之法”。注疏对每一生灭分别说明三刹那（三个时期）。
§9
9. Arūpaṃ lahupariṇāmaṃ, rūpaṃ garupariṇāmaṃ gāhakagāhetabbabhāvassa taṃtaṃkhaṇavasena uppajjanatoti āha ‘‘tānī’’tyādi. Tānīti tādisāni. Sattarasannaṃ cittānaṃ khaṇāni viya khaṇāni sattarasacittakkhaṇāni, tāni cittakkhaṇāni sattarasāti vā sambandho. Visuṃ visuṃ pana ekapaññāsa cittakkhaṇāni honti. Rūpadhammānanti viññattilakkhaṇarūpavajjānaṃ rūpadhammānaṃ. Viññattidvayañhi ekacittakkhaṇāyukaṃ. Tathā hi taṃ cittānuparivattidhammesu vuttaṃ. Lakkhaṇarūpesu ca jāti ceva aniccatā ca cittassa uppādabhaṅgakkhaṇehi samānāyukā, jaratā pana ekūnapaññāsacittakkhaṇāyukā. Evañca katvā vadanti –
第九条。曰无色法为微妙变化，色法为重大变化等，皆以七心刹那为例述。称之为“tānī”等。tānī谓是诸如此类之义。犹如七十个心刹那，如七十刹那心，及七十七心刹那，称为“皆为心刹那”，故称为七十。其实有五十一个心刹那。色法谓的是识别标记色法的识知法。此二识别之分别，是附着在一个心刹那上。此说即是按心的顺序流转而言。在识别标记色法之中，出生及无常，与心的生起破坏刹那同时，老死则略长于五十一个心刹那。故有言曰——
‘‘Taṃ sattarasacittāyu, vinā viññattilakkhaṇa’’nti (sa. sa. 60);
“其有七十心刹那，不得无识别标记之色”〔《增支部》卷60〕。
Keci (vibha. mūlaṭī. 20) pana ‘‘paṭiccasamuppādaṭṭhakathāyaṃ ‘ettāvatā ekādasa cittakkhaṇā atītā honti, athāvasesapañcacittakkhaṇāyuke’ti (visuddhi. 2.623; vibha. aṭṭha. 227) vacanato soḷasacittakkhaṇāni rūpadhammānamāyū. Uppajjamānameva hi rūpaṃ bhavaṅgacalanassa paccayo hotī’’ti vadanti, tayidamasāraṃ ‘‘paṭisandhicittena sahuppannaṃ kammajarūpaṃ tato paṭṭhāya sattarasamena saddhiṃ nirujjhati, paṭisandhicittassa ṭhitikkhaṇe uppannaṃ aṭṭhārasamassa uppādakkhaṇe nirujjhatī’’tyādinā (vibha. aṭṭha. 26 pakiṇṇakakathā) aṭṭhakathāyameva sattarasacittakkhaṇassa āgatattā. Yattha pana soḷasacittakkhaṇāneva paññāyanti, tattha cittappavattiyā paccayabhāvayogyakkhaṇavasena nayo nīto. Heṭṭhimakoṭiyā hi ekacittakkhaṇampi atikkantasseva rūpassa āpāthāgamanasāmatthiyanti alamativitthārena.
又有人（参考《详细释义》原蒂20页）说“在缘起经解中，十一心刹那已是过去，后续有五刹那短暂心”，见《净心论》2章623页、《详细释义》第八卷227页论述，谓十六心刹那是色法寿命。色法产生依靠的是心理阿赖耶的流动。故说“诸心合生的业色，同时止息，心续断时生起十六刹那，心续止刹那生起时消亡”之类解释（《详细释义》第八卷26页句注），专注于七十心刹那的说法。既然说十六心刹那，则由心的流转所依的刹那也有因缘关系，是合理的导引。色法因素因微小强弱略有差异，一刹那心虽极短，也足以抵达色法目标。
§10
10. Ekacittassa khaṇaṃ viya khaṇaṃ ekacittakkhaṇaṃ, taṃ atītaṃ etesaṃ, etāni vā taṃ atītānīti ekacittakkhaṇātītāni. Āpāthamāgacchantīti rūpasaddārammaṇāni sakasakaṭṭhāne ṭhatvāva gocarabhāvaṃ gacchantīti ābhogānurūpaṃ anekakalāpagatāni āpāthaṃ āgacchanti, sesāni pana ghānādinissayesu allīnāneva viññāṇuppattikāraṇānīti ekekakalāpagatānipi. Ekekakalāpagatāpi hi pasādā viññāṇassa ādhārabhāvaṃ gacchanti, te pana bhavaṅgacalanassa anantarapaccayabhūtena bhavaṅgena saddhiṃ uppannā. ‘‘Āvajjanena saddhiṃ uppannā’’ti apare.
第十条。单一刹那心如同刹那，称为单一心刹那，此即过去。若称这些为过去者，是谓单一心刹那之前过去的心刹那。所谓因素现行，即如声音与影像等稳定存在于共同空间，产生对应功用，而诸多聚集因素会出现，对意识产生条件作用。每一因素聚集，也能成为意识的支柱，与心理流转及连续因缘条件生起的心理阿赖耶同时出现。谓为“随缘而生”。有人谓之。
Dvikkhattuṃ bhavaṅge caliteti visadisaviññāṇuppattihetubhāvasaṅkhātabhavaṅgacalanavasena purimaggahitārammaṇasmiṃyeva dvikkhattuṃ bhavaṅge pavatte. Pañcasu hi pasādesu yogyadesāvatthānavasena ārammaṇe ghaṭṭite pasādaghaṭṭanānubhāvena bhavaṅgasantati vocchijjamānā sahasā anocchijjitvā yathā vegena dhāvanto ṭhātukāmopi puriso ekadvipadavāre atikkamitvāva tiṭṭhati, evaṃ dvikkhattuṃ uppajjitvāva occhijjati. Tattha paṭhamacittaṃ bhavaṅgasantatiṃ cālentaṃ viya uppajjatīti bhavaṅgacalanaṃ, dutiyaṃ tassa occhijjanākārena uppajjanato bhavaṅgupacchedoti voharanti. Idha pana avisesena vuttaṃ ‘‘dvikkhattuṃ bhavaṅge calite’’ti.
因三重心理因素运动及明觉意识生起之因，心理阿赖耶的运动始终如一，始终生起。正如舞者跨步而行，行进迅速，忽而跃起又稳立不动。如此双重运动发生时，一般立刻停止。如是第一意识起，令心理阿赖耶的流转而起运动；第二意识起，则已停止心理阿赖耶动作，谓之心理阿赖耶断裂。对此特别说法为“发生于双重心运动”。
Nanu ca rūpādinā pasāde ghaṭṭite tannissitasseva calanaṃ yuttaṃ, kathaṃ pana hadayavatthunissitassa bhavaṅgassāti? Santativasena ekābaddhattā. Yathā hi bheriyā ekasmiṃ tale ṭhitasakkharāya makkhikāya nisinnāya aparasmiṃ tale daṇḍādinā pahaṭe anukkamena bhericammavarattādīnaṃ calanena sakkharāya calitāya makkhikāya uppatitvā gamanaṃ hoti, evameva rūpādinā pasāde ghaṭṭite tannissayesu mahābhūtesu calitesu anukkamena taṃsambandhānaṃ sesarūpānampi calanena hadayavatthumhi calite tannissitassa bhavaṅgassa calanākārena pavatti hoti. Vuttañca –
难道仅因色等缘起于壶中，壶中依止着动，动就成立吗？何况缘于心所的生命流呢？这里以静止为一贯。譬如熊在一叶上站立，蝇落坐于蜂窝，一叶之上、他叶之中，杖等轻触，因熊皮皮毛的震动，蝇由皮毛所动而旁逸，就产生迁行。同样，色等缘于壶中，依止于大元素中，元素运动相续相继，连残余形态也随动，于心所中运动的依止生命流就因此运动而产生。经中说道——
‘‘Ghaṭṭite aññavatthumhi, aññanissitakampanaṃ;
“壶中于他处震动，或由他处摇动；
Ekābaddhena hotīti, sakkharopamayā vade’’ti. (sa. sa. 176);
以一贯相为准，譬如蜂巢所动。”（萨诃萨诃第176节）
Bhavaṅgasotanti bhavaṅgappavāhaṃ. Āvajjantanti ‘‘kiṃ nāmeta’’nti vadantaṃ viya ābhogaṃ kurumānaṃ. Passantanti paccakkhato pekkhantaṃ. Nanu ca ‘‘cakkhunā rūpaṃ disvā’’ti (dī. ni. 1.213; a. ni. 3.62; vibha. 517) vacanato cakkhundriyameva dassanakiccaṃ sādeti, na viññāṇanti? Nayidamevaṃ, rūpassa andhabhāvena rūpadassane asamatthabhāvato. Yadi ca taṃ rūpaṃ passati, tathā sati aññaviññāṇasamaṅginopi rūpadassanappasaṅgo siyā. Yadi evaṃ viññāṇassa taṃ kiccaṃ sādheti, viññāṇassa appaṭibandhattā antaritarūpassapi dassanaṃ siyā. Hotu antaritassapi dassanaṃ, yassa phalikāditirohitassa ālokapaṭibandho natthi, yassa pana kuṭṭādiantaritassa alokapaṭibandho atthi. Tattha paccayābhāvato viññāṇaṃ nuppajjatīti na tassa cakkhuviññāṇena gahaṇaṃ hoti. ‘‘Cakkhunā’’ti panettha tena dvārena karaṇabhūtenāti adhippāyo. Atha vā nissitakiriyā nissayappaṭibaddhā vuttā yathā ‘‘mañcā ukkuṭṭhiṃ karontī’’ti.
生命流即生命流动。受感即“是何名称”者，犹如说话时发生体验。观察即对已现之境界以侧目察看。难道“眼见色”所言只涉及眼根见色，而不及识根不成？非也，因色盲而不能现色，是示色之不适。不然若见此色，则即使是外根识亦具缘色之接触。识若完成此任务，则识虽有间隙亦当现色。对此间隙亦能现色，只因其无光的反射关系；但对深洞等内有光反射之处，识是能现色的。因无条件故意识无生，不由眼识所摄。“眼”此处意味着成为介质的门。又或说，因依止动作行为，如“伸手去取篮”，称为依止理起。
Sampaṭicchantanti tameva rūpaṃ paṭiggaṇhantaṃ viya. Santīrayamānanti tameva rūpaṃ vīmaṃsantaṃ viya. Vavatthapentanti tameva rūpaṃ suṭṭhu sallakkhentaṃ viya. Yonisomanasikārādivasena laddho paccayo etenāti laddhapaccayaṃ. Yaṃ kiñci javananti sambandho. Mucchāmaraṇāsannakālesu ca chappañcapi javanāni pavattantīti āha ‘‘yebhuyyenā’’ti. Javanānubandhānīti paṭisotagāmināvaṃ nadīsoto viya kiñci kālaṃ javanaṃ anugatāni. Tassa javanassa ārammaṇaṃ ārammaṇametesanti tadārammaṇāni ‘‘brahmassaro’’tyādīsu viya majjhepadalopavasena, tadārammaṇāni ca tāni pākāni cāti tadārammaṇapākāni. Yathārahanti ārammaṇajavanasattānurūpaṃ. Tathā pavattiṃ pana sayameva pakāsayissati, bhavaṅgapātoti vīthicittavasena appavattitvā cittassa bhavaṅgapāto viya, bhavaṅgavasena uppattīti vuttaṃ hoti. Ettha ca vīthicittappavattiyā sukhaggahaṇatthaṃ ambopamādikaṃ āharanti, tatridaṃ ambopamāmattaṃ (dha. sa. aṭṭha. 498 vipākuddhārakathā) – eko kira puriso phalitambarukkhamūle sasīsaṃ pārupitvā niddāyanto āsanne patitassa ekassa ambaphalassa saddena pabujjhitvā sīsato vatthaṃ apanetvā cakkhuṃ ummīletvā disvā ca taṃ gahetvā madditvā upasiṅghitvā pakkabhāvaṃ ñatvā paribhuñjitvā mukhagataṃ saha semhena ajjhoharitvā puna tattheva niddāyati. Tattha purisassa niddāyanakālo viya bhavaṅgakālo, phalassa patitakālo viya ārammaṇassa pasādaghaṭṭanakālo, tassa saddena pabuddhakālo viya āvajjanakālo, ummīletvā olokitakālo viya cakkhuviññāṇappavattikālo, gahitakālo viya sampaṭicchanakālo, maddanakālo viya santīraṇakālo, upasiṅghanakālo viya voṭṭhabbanakālo, paribhogakālo viya javanakālo, mukhagataṃ saha semhena ajjhoharaṇakālo viya tadārammaṇakālo, puna niddāyanakālo viya puna bhavaṅgakālo.
受摄即好似接受此色。思量即好似考察此色。详察即好似明辨此色。以正思维等为因此产生此缘。诸因随动作相应。至于痴睡临死之时，也发生七种动作，称为“渡越者”等。动作联结者，像顺流而下之河，某一时间接连动作。动作之起因即诸触境，支持诸缘，似于所谓梵波流等中心位置般，如此等缘亦称为已熟缘。正如行缘动作之存在状况。如此发生则已分别心起如流之非断倒，如生命流下降，如扩展之心流等。这里因心流运动，以种种提供乐受之水似物（意为易感之因），有三种水样（法句经注中498节宿业果报解释）：曾有一男子，头戴叶冠，裹蒲团，沉睡于座，闻一果落声惊醒，敞目见物，伸头取物，欢喜而去，知其来意尽享。男子睡眠时间似生命流时间，果落时间似缘壶运动时间，果声觉时似受感时，眼识现起时间似识流出现时间，取得时间似受摄时，欢喜时间似思量时，趋近时间似接近时，使用时似动作时间，伴随并入时似已熟缘时间，复归睡眠时间似复起生命流时间。
Imāya ca upamāya kiṃ dīpitaṃ hoti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ, āvajjanassa visayābhujanameva, cakkhuviññāṇassa dassanamattameva, sampaṭicchanādīnañca paṭiggaṇhanādimattameva , javanasseva pana ārammaṇarasānubhavanaṃ, tadārammaṇassa ca tena anubhūtasseva anubhavananti evaṃ kiccavasena dhammānaṃ aññamaññaṃ asaṃkiṇṇatā dīpitā hoti. Evaṃ pavattamānaṃ pana cittaṃ ‘‘āvajjanaṃ nāma hutvā bhavaṅgānantaraṃ hoti, tvaṃ dassanādīsu aññataraṃ hutvā āvajjanānantara’’ntyādinā niyuñjake kārake asatipi utubījaniyāmādi (dha. sa. aṭṭha. 498 vipākuddhārakathā) viya cittaniyāmavaseneva pavattatīti veditabbaṃ.
以此喻所点燃者为何？乃是缘壶运动，受感即对象入味，眼识只有见之作用，受摄等为接受之状，动作则是动作本身。动作即相续中缘的因缘，以此因缘促进彼此的相互联系，即彼此相依而生之关系被点燃。如此心在运行中，“受感即生，继起生命流之后，于见受等诸境中生他”，即意作相续之因，如根所生，类如因实之生成。应知由此缘起，心依规律运转，如法表示。
§11
11. Ettāvatā sattarasa cittakkhaṇāni paripūrentīti sambandho.
十一、七种心念时相由此得以充足者，即所谓的关系。
§12
12.Appahontātītakanti appahontaṃ hutvā atītaṃ. Natthi tadārammaṇuppādoti cuddasacittakkhaṇāyuke tāva ārammaṇassa niruddhattāva tadārammaṇaṃ nuppajjati. Na hi ekavīthiyaṃ kesuci paccuppannārammaṇesu kānici atītārammaṇāni honti. Pannarasacittakkhaṇāyukesupi javanuppattito paraṃ ekameva cittakkhaṇaṃ avasiṭṭhanti dvikkhattuṃ tadārammaṇuppattiyā appahonakabhāvato natthi dutiyatadārammaṇassa uppattīti paṭhamampi nuppajjati. Dvikkhattumeva hi tadārammaṇuppatti pāḷiyaṃ niyamitā cittappavattigaṇanāyaṃ sabbavāresu ‘‘tadārammaṇāni dve’’ti (vibha. aṭṭha. 227) dvinnameva cittavārānaṃ āgatattā. Yaṃ pana paramatthavinicchaye vuttaṃ –
十二、超越过去的「无过时者」是指弃绝现行即已过去。因现在所缘境界被断绝，故不生起过去境界。以十四心念时相为限，若该缘起断，则不复生起所谓过去境。实则一条道路上，于现行境中无任何过去境起。于十五心念时相中，活跃生起者之后只存一个心念，是因过渡时由所缘境界生起之故，故无第二过去境的生起，此点最初亦不生。如是事实，巴利文中规定，每次心念流转中，过去境仅有二（《胜义论》八章227页），即心念流中的两个连续过去境。至于究竟真实意思所言——「者有二或者依附此者，诸误贼诸障碍者」（《胜义论》第六章116页）应据中部论者之论述持观接纳。再者，中部论者之论辩由于底本巴利文中有不圆通之处，令人迷惑，故须对尊师所传述之无我名色肢解中，并不言说存在单一过去缘起。
‘‘Sakiṃ dve vā tadālambaṃ, sakimāvajjanādayo’’ti (parama. vi. 116), taṃ majjhimabhāṇakamatānusārena vuttanti daṭṭhabbaṃ. Yasmā pana majjhimabhāṇakānaṃ vādo heṭṭhā vuttapāḷiyā asaṃsandanato sammohavinodanīyaṃ (vibha. aṭṭha. 227) paṭikkhittova, tasmā ācariyenapi attanā anadhippetattāyeva idha ceva nāmarūpaparicchede ca sakiṃ tadārammaṇuppatti na vuttā.
十三、由于持续生起的原因，即使在六个心念时相存留中，过去所缘因缘由于不稳定因而衰微，不能成为激发动因。作此讲说者谓，活跃生起只是经由定数七心念时相而生起（由主张称 „活跃者亦无生者‟）。这因缘同时为激动因，活跃亦无生。否则，在别种时间上下混同且互相相似情况下不成立断说。所谓“二十时”，是指二倍或三倍心念时相。有些人以为“二十”一词为音乐术语，属生硬用法，这是他们对义理的执着所致。即使说“二十时仅为持续过程”之语也无生硬之处，且无什么妨碍谤、论等经典著作中说此语义。如此描述之后，锡兰译者本身亦作注释：“二十时或三十时”。所谓持续过程，意即过程持续反复生起。若不能断绝，眼识等心识活动中，心的流转也无逆转之理。
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13. Voṭṭhabbanuppādato paraṃ chacittakkhaṇāvasiṭṭhāyukampi ārammaṇaṃ appāyukabhāvena paridubbalattā javanuppattiyā paccayo na hoti. Javanañhi uppajjamānaṃ niyamena sattacittakkhaṇāyukeyeva uppajjatīti adhippāyenāha ‘‘javanampi anuppajjitvā’’ti. Hetumhi cāyaṃ tvāpaccayo, javanassapi anuppattiyāti attho. Itarathā hi aparakālakiriyāya samānakattukatā na labbhatīti. Dvattikkhattunti dvikkhattuṃ vā tikkhattuṃ vā. Keci pana ‘‘tikkhattu’nti idaṃ vacanasiliṭṭhatāmattappayojana’’nti vadanti, taṃ pana tesaṃ abhinivesamattaṃ. Na hi ‘‘dvikkhattuṃ voṭṭhabbanameva parivattatī’’ti vuttepi vacanassa asiliṭṭhabhāvo atthi, na ca tikkhattuṃ pavattiyā bādhakaṃ kiñci vacanaṃ aṭṭhakathādīsu atthi. Evañca katvā tattha tattha sīhaḷasaṃvaṇṇanākārāpi ‘‘dvikkhattuṃ vā tikkhattuṃ vā’’icceva vaṇṇenti. Voṭṭhabbanameva parivattatīti voṭṭhabbanameva punappunaṃ uppajjati. Taṃ pana appatvā antarā cakkhuviññāṇādīsu ṭhatvā cittappavattiyā nivattanaṃ natthi.
阿难尊者在此（《大分别论》卷一第四百九十八页“果报根本注”中）说“造作为善恶蕴之无间因缘”，因喷涌的有为造作具有善恶之业随即果报，因此递次生起的造作蔓延中，连续心识的造作必然为无间断合成，是以心流转亦应为不间断，不能别说为二十时反复生起。此点所示，谓三因果转法中因果果三相根本无间断，如此亦无法言续痕果已断。涅槃已尽者所转果报，不属于无间断因果变动之列，故不能以涅槃换喻心识流等无间继起。而后解释中的间隔护念系指由缓慢变化等引起心识流场中断，不是心识流本身断绝。故释者不以心识流为二十时流转内断；所谓“护念间隔”乃特定情况下所起之护持心置位义。
Ānandācariyo panettha (dha. sa. mūlaṭī. 498 vipākuddhārakathāvaṇṇanā) ‘‘āvajjanā kusalākusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) āvajjanāya kusalākusalānaṃ anantarapaccayabhāvassa vuttattā voṭṭhabbanāvajjanānañca atthantarābhāvato sati uppattiyaṃ voṭṭhabbanaṃ kāmāvacarakusalākusalakiriyajavanānaṃ ekantato anantarapaccayabhāveneva pavatteyya, no aññathāti mucchākālādīsu mandībhūtavegatāya javanapāripūriyā parittārammaṇaṃ niyamitabbaṃ, na voṭṭhabbanassa dvattikkhattuṃ pavattiyāti dīpeti. Kiñcāpi evaṃ dīpeti, tihetukavipākāni pana anantarapaccayabhāvena vuttāneva. Khīṇāsavānaṃ cutivasena pavattāni na kassaci anantarapaccayabhāvaṃ gacchantīti tāni viya voṭṭhabbanampi paccayavekallato kusalākusalādīnaṃ anantarapaccayo na hotīti na na sakkā vattuṃ, tasmā aṭṭhakathāsu āgatanayenevettha parittārammaṇaṃ niyamitanti.
十四、不生过道心起，指上层套路七心念时相中，因二十时的反复生起而否认断灭过去心念起，归结于成为死亡前断灭。谓死亡转动即是过去心念起之断灭。另有人说死灭断裂亦生破裂，依据否定上次套路过去心念起之说，实证是不生死死亡断裂，因没有过去心念起断灭之异变，只有连续心流之断裂。此理由否定过道心念起中知，因断灭护念断裂，称为“无过道心生”，依灭断护念的未转义进而以断裂事实证成。护念守持生起之时，能否守持死亡忽灭的异变，此是有特别语义所在。
§14
14.Natthivīthicittuppādo uparimakoṭiyā sattacittakkhaṇāyukassapi dvattikkhattuṃ voṭṭhabbanuppattiyā appahonakabhāvato vīthicittānaṃ uppādo natthi, bhavaṅgapātova hotīti adhippāyo. Bhavaṅgacalanamevāti avadhāraṇaphalaṃ dassetuṃ ‘‘natthi vīthicittuppādo’’ti vuttaṃ. Apare pana ‘‘natthi bhavaṅgupacchedo’’ti avadhāraṇaphalaṃ dassenti, taṃ pana vīthicittuppādābhāvavacaneneva siddhaṃ. Sati hi vīthicittuppāde bhavaṅgaṃ upacchijjati. Bhavaṅgupacchedanāmena pana heṭṭhāpi visuṃ avuttattā idha avisesena vuttaṃ.
14. 『无路心生起』者，其意趣如下：于最上限寿命仅七心刹那者，因两三度亦不足以完成确定（速行前之）彼所缘，路心无从生起，唯有沉入有分而已。为示『唯有分动摇』此决定语之结果，故言『无路心生起』。然另有论师以『无有分截断』来显示此决定语之结果，然此义实已由『无路心生起』之说而得成立——盖若有路心生起，则有分即被截断故。至于『有分截断』此名，因在下文亦未另行单独说明，故此处不加区别地一并述及。
§15
15. Sabbaso vīthicittuppattiyā abhāvato pacchimavārovidhamoghavāravasena vutto, aññattha (dha. sa. aṭṭha. 498 vipākuddhārakathā) pana dutiyatatiyavārāpi tadārammaṇajavanehi suññattā ‘‘moghavārā’’ti vuttā. Ārammaṇabhūtāti visayabhūtā, paccayabhūtā ca. Paccayopi hi ‘‘ārammaṇa’’nti vuccati ‘‘na lacchati māro otāraṃ, na lacchati māro ārammaṇa’’ntyādīsu (dī. ni. 3.80) viya. Tenevettha moghavārassapi ārammaṇabhūtā visayappavattīti siddhaṃ. Atiparittārammaṇañhi moghavārapaññāpanassa paccayo hoti. Itarathā hi bhavaṅgacalanassa sakasakagocareyeva pavattanato pacchimavārassa atiparittārammaṇe pavatti natthīti ‘‘catunnaṃ vārānaṃ ārammaṇabhūtā’’ti vacanaṃ durupapādanaṃ siyāti.
第十五节。因众生心念生起之条件不存在，故说为后续诸行淡薄而无实效之空转。另有释义（见《长部》、《相应部》、《注疏》第498条果报论述）称，在第二、第三次运作之际，依赖诸条件之生起，才视为空转。所谓条件者，乃指客体存在及依缘而生。正如经中所说：条件者谓『魔不能断除，魔不能成就条件』等（见《增支部》《尼采经》第3章80节），这是成立的。因而此处论空转，亦属条件所在，乃对象的发动。极反向的条件是空转演发的缘由。否则若在他处，说心理活动之转动于微细领域而转动，则反向条件不会发生。从而说『四种转动俱为条件者』的话，恐属误导。
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16. Pañcadvāre yathārahaṃ taṃtaṃdvārānurūpaṃ, taṃtaṃpaccayānurūpaṃ, taṃtaṃārammaṇādianurūpañca uppajjamānāni vīthicittāni āvajjanadassanādisampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇavasena avisesato satteva honti. Cittuppādā cittānaṃ visuṃ visuṃ uppattivasena uppajjamānacittāniyeva vā catuddasa āvajjanādipañcakasattajavanatadārammaṇadvayavasena. Vitthārā pana catupaññāsa sabbesameva kāmāvacarānaṃ yathāsambhavaṃ tattha uppajjanato,
第十六节。五门正合其对应的纤维门、依缘门、条件等相应起现的各类心念通道，因有发作、显现等多方持续的阻碍，盖因条件之所成而构成特殊状态，才是真正之意义。心念形成是众多心根中，按各自生起的方式而生的各种心识，达十四种之多，依赖发作、显现五类及七种活动相续及条件等二类共计十四项条件成分。详细说来，有四十五种，以欲界众生之所能及而为之发作。
Etthāti visayappavattisaṅgahe.
此即谓对象发动的汇集。
Pañcadvāravīthivaṇṇanā niṭṭhitā. · 五门心路之解释已毕。
Manodvāravīthi
所谓心理门通道。
Parittajavanavāravaṇṇanā小速行段之解释
§17
17. Manodvārikacittānaṃ atītānāgatampi ārammaṇaṃ hotīti tesaṃ atimahantādivasena visayavavatthānaṃ kātuṃ na sakkāti vibhūtāvibhūtavasenevetaṃ niyametuṃ ‘‘yadi vibhūtamārammaṇa’’ntyādi vuttaṃ.
第十七节。心之心理门诸心，过去与未来亦属条件。因其过大等原因，不能作对象本质之陈述，亦不能按具备与不具备规律而论，故说『若是具有条件』等。
§19
19.Etthāti manodvāre. Ekacattālīsa pañcadvārāveṇikānaṃ dvipañcaviññāṇamanodhātuttayavasena terasacittānaṃ tattha appavattanato.
第十九节。此即心理门。凡四十八种，五门狭缝之子房，共二十五识中，十三种因轻微发作而动。
Parittajavanavāravaṇṇanā niṭṭhitā. · 小速行段之解释已毕。
Appanājavanavāravaṇṇanā安止速行段之解释
§20
20.Vibhūtāvibhūtabhedo natthi ārammaṇassa vibhūtakāleyeva appanāsambhavato.
二十。关于已显与未显的差别，在缘起时仅因现起的业所生的心业故，不存有二者的差异。
§21
21. Tattha hi chabbīsatimahaggatalokuttarajavanesu yaṃ kiñci javanaṃ appanāvīthimotaratīti sambandho. Parikammopacārānulomagotrabhunāmena yathākkamaṃ uppajjitvā niruddeti yojanā. Paṭhamacittañhi appanāya parikammattā paṭisaṅkhārakabhūtattā parikammaṃ. Dutiyaṃ samīpacārittā upacāraṃ. Nāccāsannopi hi nātidūrappavatti samīpacārī nāma hoti, appanaṃ upecca caratīti vā upacāraṃ. Tatiyaṃ pubbabhāge parikammānaṃ, upariappanāya ca anukūlattā anulomaṃ. Catutthaṃ parittagottassa, puthujjanagottassa ca abhibhavanato, mahaggatagottassa, lokuttaragottassa ca bhāvanato vaḍḍhanato gotrabhu, imāni cattāri nāmāni catukkhattuṃ pavattiyaṃ anavasesato labbhanti, tikkhattuṃ pavattiyaṃ pana upacārānulomagotrabhunāmeneva labbhanti. Aṭṭhakathāyaṃ (visuddhi. 2.804) pana purimānaṃ tiṇṇaṃ , dvinnaṃ vā avisesenapi parikammādināmaṃ vuttaṃ, catukkhattuṃ, tikkhattumeva vā pañcamaṃ, catutthaṃ vā uppajjitabbaappanānurūpatoti adhippāyo. Parikammādināmānaṃ anavasesato labbhamānavāradassanatthaṃ ‘‘catukkhattu’’nti ādito vuttaṃ, gaṇanapaṭipāṭivasena pana ‘‘pañcamaṃ vā’’ti osāne vuttaṃ.
二十一。这里说，在六十三种大果位从世间到出世间的变易中，任何现行的业相皆无差错的关系。因果相续与顺行家族（即世间习惯的业果循环）名义上如实发生，又逐渐消灭其缘起。第一者，现行心业乃因现行而生，具造作本性，故名业相。第二者，接近而行的即是业所缘境。虽未至极近，亦不离极远，故称为接近行，是因放逸而行，亦名为接近行。第三者，是前业在上，随现业的适顺关系为顺行。第四者，是别家族，及凡夫家族由大果位果体对世间出世间果位发展的增长成为家族胚胎，这四名，乃不间断地自四果位传递而得；而三果位传递则仅以因果相续、顺行家族名义而得。注疏中（净名论二章八〇四）说，古时有三或二无别的造作业相称谓为业相，四果位及五、第四亦有次第现起阿赖耶取相者，属于总说。在未断者获得方便的显现上，业相初称四果位，数数递增中亦称五果位。
Yathārahanti khippābhiññadandhābhiññānurūpaṃ. Khippābhiññassa hi tikkhattuṃ pavattakāmāvacarajavanānantaraṃ catutthaṃ appanācittamuppajjati. Dandhābhiññassa catukkhattuṃ pavattajavanānantaraṃ pañcamaṃ appanā uppajjati, yasmā pana aladdhāsevanaṃ anulomaṃ gotrabhuṃ uppādetuṃ na sakkoti, laddhāsevanampi ca chaṭṭhaṃ sattamaṃ bhavaṅgassa āsannabhāvena papātāsannapuriso viya appanāvasena patiṭṭhātuṃ na sakkoti, tasmā catutthato oraṃ, pañcamato paraṃ vā appanā na hotīti daṭṭhabbaṃ. Yathābhinīhāravasenāti rūpārūpalokuttaramaggaphalānurūpasamathavipassanābhāvanācittābhinīharaṇānurūpato, appanāya vīthi appanāvīthi. ‘‘Tato paraṃ bhavaṅgapātova hotī’’ti ettakeyeva vutte catutthaṃ, pañcamaṃ vā otiṇṇaappanāto paraṃ bhavaṅgapātova hoti, na maggānantaraṃ phalacittaṃ, samāpattivīthiyañca jhānaphalacittāni punappunanti gaṇheyyunti puna ‘‘appanāvasāne’’ti vuttaṃ. Nikāyantariyā kira lokiyappanāsu paṭhamakappanāto paraṃ sattamajavanapūraṇatthaṃ dvattikkhattuṃ kāmāvacarajavanānampi pavattiṃ vaṇṇentīti tesaṃ matinisedhanatthaṃ ‘‘bhavaṅgapātovā’’ti sāvadhāraṇaṃ vuttaṃ.
这些如快解种姓的相应现行。快解现行中，三果递增愿转变后，即起第四现行心。持身现行于四果递增间，起第五现行，是因未得生业缘顺家族，且即使得生之业，因第六、第七心行近体并不足以支持现行而安住，故从第四果位起，第五果位以上现行不成立。所谓回转往返，指此色非色胜道果证果现行相应修习心之回转与现行道理道理境相应而起，是现行所依的业相现行航线。又言第四、第五现行之后乃身行心下落，不是道之后法住境界。净他经说，世间现行中，初现行过后，第二十七心为欲界生境众生时亦生现行，余旨在反驳此说，故有第四现行之故。
§22
22.Tatthāti tesu aṭṭhañāṇasampayuttakāmāvacarajavanesu, tesu ca chabbīsatimahaggatalokuttarajavanesu. Tatthāti vā tasmiṃ appanāvāre. Somanassasahagatajavanānantaranti somanassasahagatānaṃ catunnaṃ kusalakiriyajavanānaṃ anantaraṃ. Somanassasahagatāvāti catukkajjhānassa, sukkhavipassakādīnaṃ maggaphalassa ca vasena somanassasahagatāva, na pana upekkhāsahagatā bhinnavedanānaṃ aññamaññaṃ āsevanapaccayabhāvassa anuddhaṭattā. Pāṭikaṅkhitabbāti pasaṃsitabbā, icchitabbāti vuttaṃ hoti. Tatthāpīti tasmiṃ ekavedanajavanavārepi. Kusalajavanānantaranti catubbidhañāṇasampayuttakusalajavanānantaraṃ kusalajavanamappeti, na kiriyajavanaṃ bhinnasantāne nibbattanato. Heṭṭhimañca phalattayamappeti samāpattivīthiyantyadhippāyo.
二十二。此处指八识相续的欲界现行，以及六十三种大果位从世间到出世间之现行。所谓现行，即指现起时。欢喜伴随之现起心，是四无色禅及禅果的欢喜相续，非平等心住时的心相续。应期望与应意，即指有求愿的所在。此处亦指在独一痛苦现起时。所谓善现行之间，即四种智相续的善现行相续，并非功用现行，而是所余之现行之息，是成就之终止。下边有果位之顺序说法。总之应以现行心为主线。
§23
23.Sukhapuññamhā somanassasahagatatihetukakusaladvayato paraṃ aggaphalavipākakiriyavajjitalokiyalokuttaracatukkajjhānajavanavasena dvattiṃsa, upekkhakā tihetukakusaladvayato paraṃ tatheva pañcamajjhānāni dvādasa, sukhitakriyato tihetukadvayato paraṃ kiriyajjhānacatukkassa, aggaphalacatukkassa ca vasena aṭṭha, upekkhakā tihetukadvayato paraṃ upekkhāsahagatarūpārūpakiriyapañcakassa, aggaphalassa ca vasena cha appanā sambhonti.
二十三。由快乐功德所生的欢喜伴随果位，是因双重善得故，超越果报功德施教法，果位相续分为二十二；由平等心为因故，随果分为十二的五禅。由快乐因的功德因故，是业果四禅，及影响八禅；由平等心功德因故，是有平等心伴随的色无色五行禅中相对应的现行。
§24
24.Etthāti vīthisaṅgahādhikāre.
二十四。此为业行轨迹集成的章节标题。
Appanājavanavāravaṇṇanā niṭṭhitā. · 安止速行段之解释已毕。
Manodvāravīthivaṇṇanā niṭṭhitā. · 意门心路之解释已毕。
Appanājavanavāravaṇṇanā niṭṭhitā. · 安止速行流解说已毕。
Tadārammaṇaniyamavaṇṇanā彼所缘决定解说
§25
25.Sabbatthāpīti pañcadvāramanodvārepi.
25. 在一切处皆有五门的快乐之出入。
§26
26.Iṭṭheti iṭṭhamajjhatte. Atiiṭṭhārammaṇañhi visuṃ vakkhati. Kusalavipākāni pañcaviññāṇasampaṭicchanasantīraṇatadārammaṇānīti sambandho. Iṭṭhamajjhatte santīraṇatadārammaṇāni upekkhāsahagatānevāti āha ‘‘atiiṭṭhe pana somanassasahagatānevā’’ti. Vipākassa hi kammānubhāvato pavattamānassa ādāse mukhanimittaṃ viya nibbikappatāya pakappetvā gahaṇābhāvato yathārammaṇameva vedanāyogo hoti, kusalākusalānaṃ pana appahīnavipallāsesu santānesu pavattiyā atiiṭṭhepi iṭṭhamajjhattaaniṭṭhākārato, aniṭṭhepi iṭṭhaiṭṭhamajjhattākārato gahaṇaṃ hoti. Tathā hi assaddhādīnaṃ buddhādīsu atiiṭṭhārammaṇesupi upekkhājavanaṃ hoti, titthiyādīnañca domanassajavanaṃ, gambhīrapakatikādīnañca paṭikkūlārammaṇe upekkhājavanaṃ, sunakhādīnañca tattha somanassajavanaṃ, purimapacchābhāgappavattāni pana vipākāni yathāvatthukāneva . Apica asucidassane sumanāyamānānaṃ sunakhādīnanti. Cakkhuviññāṇādīnaṃ pana atiiṭṭhāniṭṭhesu pavattamānānampi upekkhāsahagatabhāve kāraṇaṃ heṭṭhā kathitameva.
26. 「正当」者，谓居于适中之处。所谓「过正」，乃谓超越正中之境界。此中所说者，五识断尽及消除相关之法，称为「过正」之境。适中之境，即断尽及消除之法，若由不分别者来，则称为无分别之观，如言『过正者，亦如具足欢喜之观』。因果报实为业之所感，现行果报于心生时，若无包涵，则感受如冷静之镜；然善恶业之果报，在细微且持续增长及减退中，既有过正者，则属适中之境终限；未到过正，则适中之境内成持。由此，若诸不信诸佛者在过正境界，如观无分别心；如邪见者则于过正境生厌恶；深悉律学者，如于相违观生无分别；嗔恚者增欢喜，于其中感受于时间来往之因缘报告亦如实相。例如，纯净之观与欢喜增感之嗔恚者亦共存。眼识等识现起不善不善及过正下不善也，皆因前述所释之故。
§27
27.Tatthāpīti tadārammaṇesupi. Somanassasahagatakiriyajavanāvasāneti sahetukāhetukasukhasahagatakiriyapañcakāvasāne. Khīṇāsavānaṃ cittavipallāsābhāvena kiriyajavanānipi yathārammaṇameva pavattantīti vuttaṃ ‘‘somanassasahagatakiriyajavanāvasāne’’tyādi. Keci pana ācariyā ‘‘paṭṭhāne (dha. sa. mūlaṭī. 498 vipākuddhārakathāvaṇṇanā) ‘kusalākusale niruddhe vipāko tadārammaṇatā uppajjatī’ti (paṭṭhā. 3.1.98) kusalākusalānamevānantaraṃ tadārammaṇaṃ vuttanti natthi kiriyajavanānantaraṃ tadārammaṇuppādo’’ti vadanti. Tattha vuccate – yadi abyākatānantarampi tadārammaṇaṃ vucceyya. Parittārammaṇe voṭṭhabbanānantarampi tassa pavattiṃ maññeyyunti kiriyajavanānantaraṃ tadārammaṇaṃ na vuttaṃ, na pana alabbhanato. Labbhamānassapi hi kenaci adhippāyena katthaci avacanaṃ dissati, yathā taṃ dhammasaṅgahe labbhamānampi hadayavatthu desanābhedaparihāratthaṃ na vuttanti.
27. 「彼处」者，谓在该所述之境相中。具足欢喜之业行增感与其滅除，乃是五种道理之因果。于已断除染污者，心之失乱亦如境相而现起，故言『具快乐伴随之业行增感』等。然有些师长说：『于根本正道中，善恶俱断，果报即在所述境相中产生』，因而善恶及果报称为彼境相，未谓业行增感之间有果报境相生起。此处言说，若有未明之际，仍称作境相；即使中间状态回归，亦不认为业行增感与境相并行，亦无所证得。即使已得果报，也会因某因缘产生某异言，如所集记载中所述，所得果报无论何时，亦不会传说无差异的心所转变。
§28
28.Domanassa…pe… upekkhāsahagatāneva bhavanti, na somanassasahagatāni aññamaññaṃ viruddhasabhāvattā. Teneva hi paṭṭhāne domanassānantaraṃ somanassaṃ, tadanantarañca domanassaṃ anuddhaṭaṃ. Tathā hi ‘‘sukhāya vedanāya sampayutto dhammo sukhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo’’tyādinā (paṭṭhā. 1.2.45) sukhadukkhavedanāya sampayuttā dhammā attano attano samānavedanāsampayuttānaṃ adukkhamasukhavedanāya sampayuttakānañca anantarapaccayabhāvena dvīsu dvīsu vāresu vuttā, adukkhamasukhavedanāya sampayuttakā pana samānavedanāsampayuttānaṃ, itaravedanādvayasampayuttānañca dhammānaṃ anantarapaccayabhāvena tīsu vāresūti evaṃ vedanāttike satteva anantarapaccayavārā vuttā. Yadi ca domanassānantaraṃ somanassaṃ, somanassānantaraṃ vā domanassaṃ uppajjeyya, sukhadukkhavedanāsampayuttānampi aññamaññaṃ anantarapaccayavasena dve vāre vaḍḍhetvā nava vārā vattabbā siyuṃ, na panevaṃ vuttā. Tasmā na tesaṃ tadanantaraṃ uppatti atthi. Ettha ca ‘‘somanassasahagatakiriyajavanāvasāne’’tyādinā ayampi niyamo anuññāto –
28. 忧愁……等起处，皆为无分别之观，欢喜及忧愁并非相互敌对。于其境界中，忧愁间隔欢喜，欢喜之后又有忧愁。佛典中说：“苦乐感受相连，乐感受所连临之法亦有次第相依”，此意为苦乐感受相连之法，乃由各自对应之相连法相依而生起。若忧愁间隔欢喜，欢喜间隔忧愁，则苦乐感受相连之法，以相互间隔之因缘往返变化，不会如此所说。由此不生间隔。又如『具快乐伴随之业行增感终止』中之规律，亦有所遵守——
‘‘Parittakusalādosa-pāpasātakriyājavā ;
「有限善、恶、无记三业行增感终止；
Pañcasvekaṃ tadālambaṃ, sukhitesu yathārahaṃ.
五者并存，依止于此，安住乐境中。」
‘‘Pāpākāmasubhā ceva, sopekkhā ca kriyājavā;
‘恶欲与善欲，俱为平等，随顺于行为之根本。'
Sopekkhesu tadālambaṃ, chasvekamanurūpato’’ti.
于平等中之根本为依止，依之而为相应者。
Ayañhi javanena tadārammaṇaniyamo abyabhicārī. ‘‘Ñāṇasampayuttajavanato ñāṇasampayuttatadārammaṇa’’ntyādinayappavatto pana anekantiko. Yebhuyyena hi akusalajavanesu paricitassa kadāci kusalajavanesu javitesu, kusalajavanesu vā paricitassa kadāci akusalajavanesu javitesu akusalānantaraṃ pavattaparicayena tihetukajavanatopi paraṃ ahetukatadārammaṇaṃ hoti, tathā kusalānantaraṃ pavattaparicayena akusalajavanato paraṃ tihetukatadārammaṇampi, paṭisandhinibbattakakammato pana aññakammena tadārammaṇappavattiyaṃ vattabbameva natthi. Tathā ca vuttaṃ paṭṭhāne ‘‘ahetuke khandhe aniccato dukkhato anattato vipassanti, kusalākusale niruddhe ahetuko vipāko tadārammaṇatā uppajjati, kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjatī’’ti (paṭṭhā. 3.1.98).
当时以行为之迅疾为准绳，不曾违背。所谓“智慧相应的行为即智慧相应之准绳”，此为通说。然则诸般，因各种认识者，或善，或不善之行为熟悉有所差别，时有善行为之中出现不善之行为，或不善行为之中出现善行为，且以不相应之缘起于三因相应行为，亦以善恶之相互因缘而起不相应之准绳。因而虽有再生之业，实不该当另以行为生起此准绳。同时论籍中亦有言：“对无因的蕴，见其无常、苦、无我；善恶已断时，生起无因果报之准绳；善恶未断时，生起有因果报之准绳。”（经文3.1.98）
Tasmāti yasmā domanassajavanāvasāne upekkhāsahagatāneva honti. Tasmā domanassasahagatajavanāvasāne upekkhāsahagatasantīraṇaṃ uppajjatīti sambandho. ‘Somanassapaṭisandhikassā’ti imināva bhavaṅgapātābhāvo dīpitova hoti domanassānantaraṃ somanassābhāvatoti taṃ avatvā tadārammaṇābhāvameva parikappento āha ‘‘yadi tadārammaṇasambhavo natthī’’ti. Somanassapaṭisandhikassa titthiyādino buddhādiatiiṭṭhārammaṇe pi paṭihatacittassa domanassajavane javite vuttanayena somanassatadārammaṇassa atiiṭṭhārammaṇe ca upekkhāsahagatatadārammaṇassa anuppajjanato, kenaci vā asappāyena parihīnalokiyajjhānaṃ ārabbha ‘‘paṇītadhammo me naṭṭho’’ti vippaṭisāraṃ janentassa domanassajavane sati akāmāvacarārammaṇe tadārammaṇābhāvato yadi tadārammaṇassa uppattisambhavo natthīti adhippāyo.
是以痛苦行为终结时，唯有具足平等心者，得生平等之渡越。以此缘故，在痛苦伴随行为终结时，生起平等之渡越，二者相关相续。‘痛苦返集者’说有如此显明：痛苦之间断即痛苦不存。故断痛苦时，痛苦准绳亦不存，反之若痛苦准绳不生起，则痛苦不存。于是依此而设想：“若痛苦准绳不曾产生，则如何？”断痛苦返集此理亦显现。痛苦之间断已，痛苦准绳亦无以生起。在此，不少诸教外士、佛弟子中，因破斥心念、痛苦行为，依旧执着痛苦准绳，且不生起平等。或以不善之世间修持开始自言“我道已失”，于痛苦行为觉知时，却生无意的反感，以致痛苦准绳不存。若起此准绳则无，故此为先见之智。
Paricitapubbanti pubbe paricitaṃ, tasmiṃ bhave yebhuyyena gahitapubbaṃ. Upekkhāsahagatasantīraṇaṃuppajjati nirāvajjanampi. Yathā taṃ nirodhā vuṭṭhahantassa phalacittantyadhippāyo. Yathāhu –
存在与熟悉之前，行者曾与之相识。于存在时，或多或少已为存在之熟悉。是以伴平等生起之渡越，虽不起异染，然其为断除之意念心亦生起。此如灭除时，果报意念渐生动说。正如经文云——
‘‘Nirāvajjaṃ kathaṃ cittaṃ, hoti netañhi sammataṃ;
‘无染意念何由生？非因亦非法故。’
Niyamo na vināvajjaṃ, nirodhā phaladassanā’’ti.
规范不能缺失，灭尽能展现其果实。
Kena pana kiccena idaṃ cittaṃ pavattatīti? Tadārammaṇakiccena tāva na pavattati javanārammaṇassa aggahaṇato, nāpi santīraṇakiccena yathāsampaṭicchitassa santīraṇavasena appavattanato, paṭisandhicutīsu vattabbameva natthi, pārisesato pana bhavassa aṅgabhāvato bhavaṅgakiccenāti yuttaṃ siyā. Ācariyadhammapālattherenapi (dha. sa. anuṭī. 498 vipākuddhārakathāvaṇṇanā) hi ayamattho dassitova. Yaṃ pana paṭisandhibhavaṅgānaṃ dhammato, ārammaṇato ca samānataṃ vakkhati, taṃ yebhuyyatoti daṭṭhabbaṃ. Na hi idamekaṃ ṭhānaṃ vajjetvā paṭisandhibhavaṅgānaṃ visadisatā atthi. Tamanantaritvāti taṃ attano anantaraṃ abyavahitaṃ katvā, tadanantarantyattho.
那么，何以因何行为此心流水得以流转？对此，因缘之行为尚未生起时，因活力起行尚未承接，亦非转续行为如所应连续般的相续中止，故心流不能起转。唯有因续起的存在，作为存在的组成部分，即存在之因，与心流水之行为相应，故此合宜。对此，长老老师法护尊者在《增注释》第498页命果缘释中亦揭示此义。至于转续身心根据的法与缘相同，则应观其如下。不能单一视某一处，而有转续身心根据之分立，所谓转续顺承，即指自身接续无间断，意即其间连续存在的意涵。
§29
29.Kāmāvacara…pe… icchantīti ettha kāmāvacarajavanāvasāneyeva tadārammaṇaṃ icchanti kāmataṇhānidānakammanibbattattā. Na hi taṃ kāmataṇhāhetukena kammunā janitaṃ ataṃsabhāvassa rūpārūpāvacaralokuttarajavanassa anantaraṃ uppajjati. Kiṃkāraṇā? Ajanakattā, janakasamānattābhāvato ca. Yathā hi gehato bahi nikkhamitukāmo bālako janakaṃ, taṃsadisaṃ vā aṅguliyaṃ gahetvā nikkhamati, nāññaṃ rājapurisādiṃ, evaṃ bhavaṅgavisayato aññattha pavattamānaṃ tadārammaṇaṃ janakaṃ kāmāvacarakusalākusalaṃ, taṃsadisaṃ vā kāmāvacarakiriyajavanaṃ anubandhati, na pana tassa visadisāni mahaggatalokuttarajavanāni. Tathā kāmāvacarasattānameva tadārammaṇaṃ icchanti, na brahmānaṃ tadārammaṇūpanissayassa kāmāvacarapaṭisandhibījassābhāvato. Tathā kāmāvacaradhammesveva ārammaṇabhūtesu icchanti. Na itaresu aparicitattā. Yathā hi so bālako janakaṃ, taṃsadisaṃ vā anugacchantopi araññādiaparicitaṭṭhānaṃ gacchantaṃ ananubandhitvā pamukhaṅgaṇādimhi paricitaṭṭhāneyeva anubandhati, evamidampi rūpāvacarādiaparicitārammaṇaṃ ārabbha pavattantaṃ nānubandhati. Apica kāmataṇhāyattakammajanitattāpi etaṃ kāmataṇhārammaṇesu parittadhammesveva pavattatīti vuttovāyamattho. Honti cettha –
第二十九条 欲行……如是……欲也。此处，欲行者在欲界流水之终结时，仅于此因缘处起欲，是因欲爱作为行为因缘结果所生起。非因如此欲爱因缘所生起行为，能即时生起此存在本身之色非色界更高流水。何以故？因无生之性，且无生等性也。譬如孩童意欲出家，握着父母手离去，虽随行于父母所不属于其他王公贵族等，犹如此存在流水基础之欲行善恶行为，虽随行自相似欲行流水，不生绝大色非色更高流水转变。如此，欲行之心行名称仅宛如此因缘上欲望，以非起于梵天此欲行初生之缘。欲行法如此，唯在相缘心事上起，非它处因无亲近。譬如孩童离开父母，虽随行在未熟悉之林野等处，亦不随行他方。如此，此色界欲行等未熟缘起心流亦不随他方。即使因欲爱作业所摄，亦仅生起于分别法欲爱之缘处，此理已说。若有者——
‘‘Janakaṃ taṃsamānaṃ vā, javanaṃ anubandhati;
“随父母等相随，流水顺从接续；
Na tu aññaṃ tadālambaṃ, bāladārakalīlayā.
不依他方缘起，愚童孩童游戏。”
‘‘Bījassābhāvato natthi, brahmānampi imassa hi;
“无生之缘则无，梵天亦无此理；
Paṭisandhimano bījaṃ, kāmāvacarasaññitaṃ.
『续命种子』者，指如欲乐之行为所承续之根本。
‘‘Ṭhāne pariciteyeva, taṃ idaṃ bālako viya;
『身心依赖之处限定』者，此如孩童仅随其境界而行。
Anuyātīti nāññattha, hoti taṇhāvasena vā’’ti.
『追随』无他义，唯依渴爱之力而为也。
Nanu ca ‘‘kāmāvacarapaṭisandhibījābhāvato’’ti vuttaṃ, tathā ca cakkhuviññāṇādīnampi abhāvo āpajjatīti? Nāpajjati indriyappavattiānubhāvato, dvāravīthibhede cittaniyamato ca.
但『因欲行为续命种子之不起』而论，眼识等亦将无发起乎？盖众根感受之流转，并非由此断绝，乃依门径道路之差别，心意得以循行也。
Tadārammaṇaniyamavaṇṇanā niṭṭhitā. · 彼所缘决定解说已毕。
Javananiyamavaṇṇanā速行决定解说
§32
32.Mandappavattiyanti maraṇāsannakāle vatthudubbalatāya mandībhūtavegattā mandaṃ hutvā pavattiyaṃ. Maraṇakālādīsūti ādi-saddena mucchākālaṃ saṅgaṇhāti.
第三十二条：『缓流』者，于临终时，由于身之虚弱而致现速度迟缓之事。所谓临终时者，依序词之意，是谓昏迷之时也。
§33
33.Bhagavato…pe… vadantīti bhagavato yamakapāṭihāriyakālādīsu udakakkhandhaaggikkhandhappavattanādiatthaṃ visuṃ visuṃ pādakajjhānaṃ samāpajjitvā tato vuṭṭhāya jhānadhamme visuṃ visuṃ āvajjentassa āvajjanavasitāya matthakappattiyā āvajjanatapparova cittābhinīhāro hotīti yathāvajjitajhānaṅgārammaṇāni cattāri, pañcavā paccavekkhaṇajavanacittāni pavattantīti vadanti (visuddhi. 1.78) aṭṭhakathācariyā. ‘‘Bhagavato’’ti ca idaṃ nidassanamattaṃ aññesampi dhammasenāpatiādīnaṃ evarūpe accāyikakāle aparipuṇṇajavanānaṃ pavattanato. Tathā ca vuttaṃ aṭṭhakathāyaṃ ‘‘ayañca matthakappattā vasitā bhagavato yamakapāṭihāriyakāle aññesaṃ vā evarūpe kāle’’ti (visuddhi. 1.78). ‘‘Cattāri pañca vā’’ti ca panetaṃ tikkhindriyamudindriyavasena gahetabbanti ācariyadhammapālattherena (visuddhi. mahā. 1.78) vuttaṃ, tasmā bhagavato cattāri, aññesaṃ pañcapīti yuttaṃ viya dissati.
第三十三条：「世尊……如是说」：世尊于两倍罚恶行之时等，于水聚火聚等发起之事，亲至脚底细察，复起而住于禅定功德之中，于此昼夜忙乱者亦生心叫喊反应。如注释师释：世尊于两倍罚恶行等时，于其他恶劣时段，亦如是不完全忙乱之现象；又谓四禅之各境，及五种迅疾观察之心相，于所发起处生起。故言「四与五」，即四禅加五种观察心也，由于如教法护持长老所言，经常应依三根合成法精进修持，故此而言「四禅者世尊，五者他人」之说。
§34
34.Ādikammikassāti ādito katayogakammassa. Paṭhamaṃ nibbattā appanā paṭhamakappanā. Abhiññājavanānampi ‘‘paṭhamakappanāyā’’ti adhikāro siyāti āha ‘‘sabbadāpī’’ti, paṭhamuppattikāle, ciṇṇavasīkāle ca pañcābhiññājavanāni ekavārameva javantītyattho.
三十四、所谓初因业者，是指作为行为起始缘起的业。第一发生者，是专指最初造作的业。即便在通达神通者中，也有“第一造作业”之说权，故曰“皆皆皆亦如是”。在初现身时及身色分段时，五种神通者都会一次俱足生起，此义也。
§35
35. Maggāyeva uppajjanato magguppādā. Yathārahanti pañcamaṃ vā catutthaṃ vā uppannamaggānurūpaṃ. Sattajavanaparamattā hi ekāvajjanavīthiyā catutthaṃ uppannamaggato paraṃ tīti phalacittāni, pañcamaṃ uppannamaggato paraṃ dve vā honti.
三十五、所谓道业生起，即道的生起。犹如第五、第四识相应的道而现起。至于第七识极微细者，虽经一路生起第四识道后，心功能成熟后念念分别，第五识随第四识道后生起的心念有二种以上。
§36
36.Nirodhasamāpattikāleti nirodhassa pubbabhāge. Catutthāruppajavananti kusalakiriyānaṃ aññataraṃ nevasaññānāsaññāyatanajavanaṃ. Anāgāmikhīṇāsavāyeva nirodhasamāpattiṃ samāpajjanti, na sotāpannasakadāminoti vuttaṃ ‘‘anāgāmiphalaṃ vā arahattaphalaṃ vā’’ti. Vibhattivipallāso cettha daṭṭhabbo ‘‘anāgāmiphale vā arahattaphale vā’’ti. Tenāha ‘‘niruddhe’’ti. Yathārahanti taṃtaṃpuggalānurūpaṃ.
三十六、所谓灭尽到达，是指灭尽的先前阶段。第四识即生起于善业行的某些无想无心所境识流变。断需者及无余尽者业，同修灭尽到达，但未载说断学果或阿拉汉果。此处差别颠倒，应视为断学果或阿拉汉果。故称为“已断者”，如不同人各依其类。
§38
38.Sabbatthāpi samāpattivīthiyanti sakalāyapi jhānasamāpattivīthiyaṃ, phalasamāpattivīthiyañca.
三十八、总而言之，到达之途，即整体禅那到达之途，及证果到达之途。
§39
39.Parittāni javanāni sattakkhattuṃ matāni ukkaṃsakoṭiyā. Maggābhiññā pana sakiṃ ekavārameva matā. Avasesāni abhiññāmaggavajjitāni mahaggatalokuttarajavanāni bahūnipi labbhanti samāpattivīthiyaṃ ahorattampi pavattanato. Api-saddena lokiyajjhānāni paṭhamakappanāyaṃ, antimaphaladvayañca nirodhānantaraṃ ekavāraṃ, phalacittāni maggānantaraṃ dvattikkhattumpīti sampiṇḍeti.
三十九、分割起心计七十次，并计至千万亿次。而三明与道神通，往往仅一时出现。余余神通道次行于天上人间的种种无量生起，昼夜流转。依名说，世间禅那初造作业，于最后双果灭尽之间一次；所得心境于道末之间二次，集成合称。
Javananiyamavaṇṇanā niṭṭhitā. · 速行决定解说已毕。
Puggalabhedavaṇṇanā补特伽罗分别解说
§40
40. Idāni duhetukāhetukāpāyikāhetukatihetukavasena catubbidhānaṃ puthujjanānaṃ, maggaṭṭhaphalaṭṭhavasena aṭṭhavidhānaṃ ariyānanti dvādasannaṃ puggalānaṃ uppajjanakavīthicittaparicchedadassanatthaṃ paṭhamaṃ tāva tesaṃ vajjitabbacittāni dassetumāha ‘‘duhetukānamahetukānañcā’’tyādi. Paṭisandhiviññāṇasahagatālobhādosavasena dve hetū imesanti dvihetukā. Tādisānaṃ hetūnaṃ abhāvato ahetukā. Ma-kāro padasandhikaro. Appanājavanāni na labbhanti vipākāvaraṇasabbhāvato. Dvihetukāhetukapaṭisandhi hi ‘‘vipākāvaraṇa’’nti vuccati. Appanājavanābhāvatoyeva arahattaṃ natthīti kiriyajavanāni na labbhanti.
四十、现在因缘恶缘及恶因缘诸种因缘，依四种凡夫行状，依道果基础的八种圣者，十二种众生出生途径及心境割断分别，为首，当先显示应断之心。谓“恶因及诸因”等。由续受识所携入的贪嗔痴烦恼为二因，称为双因。无此因则谓无因。作接连之义的“无作因”，即非增上起心，因生理果屏故，轻细之行无法产生，谓“果障故”。无双因故无彼阿拉汉果，故善业神通无得。
§41
41. ‘‘Sahetukaṃ (paṭṭhā. 3.1.102) bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti pāṭhato ahetukānampi nānākammena dvihetukatadārammaṇaṃ sambhavati, dvihetukānaṃ vattabbameva natthi. Mūlasandhiyā pana jaḷabhāvato ubhinnampi natthi tihetukatadārammaṇanti āha ‘‘tathā ñāṇasampayuttavipākāni cā’’ti. Ācariyajotipālattherena pana ‘‘sahetukaṃ bhavaṅga’’nti avisesena vuttattā ahetukānampi tihetukatadārammaṇaṃ vatvā idha ñāṇasampayuttavipākābhāvavacanassa parihāsavasena ‘‘so eva pucchitabbo, yo tassa kattā’’ti vuttaṃ, taṃ pana parihāsavasena vuttampi ācariyaṃ pucchitvāva vijānanatthaṃ vuttavacanaṃ viya ṭhitaṃ. Tathā hi ācariyenevettha kāraṇaṃ paramatthavinicchaye vuttaṃ –
四十一：“有因巴瓦昂”是指依照有因而起的法，非因巴瓦昂则是依赖非因之巴瓦昂的无间缘而生起的因缘。但是，非因巴瓦昂也借多种因缘，能够产生依止双因（两个因缘）的现象，但只应说有双因，而非有多因。至于“根本结合处”方面，则因其迟缓性质，两个巴瓦昂都不存在三因依止的现象，故称三因依止示为“亦如同具智慧成熟果报的现象”等等。至于阿阇黎·热毗罗长老则特别强调“有因巴瓦昂”，并且指出非因巴瓦昂也能有三因依止，由此反讽涉及智慧成熟果报不存在的说法时，遂引为问答，表示此语仅为辩证。此阿阇黎所言，实为为究竟真理之理由所说。
‘‘Ñāṇapākā na vattanti, jaḷattā mūlasandhiyā’’ti; (Parama. vi. 271);
“‘智慧果实不可成立，因迟缓根本结合而不现’”（《巴利大集论》第六卷第271页）
Apare pana ‘‘yathā ahetukānaṃ sahetukatadārammaṇaṃ hoti, evaṃ dvihetukānaṃ tihetukatadārammaṇampī’’ti vaṇṇenti, tesaṃ matānurodhena ca idhāpi ñāṇasampayuttavipākapaṭikkhepo ahetukeyeva sandhāyāti vadanti. Tattha pana pamāṇapāṭhābhāvato ācariyena ubhinnampi sādhāraṇavasena ñāṇasampayuttavipākābhāve kāraṇaṃ vatvā samakameva cittaparicchedassa dassitattā tesaṃ vacanaṃ vīmaṃsitvā sampaṭicchitabbaṃ. Ahetukāpekkhāya cettha ‘‘sugatiya’’nti vacanaṃ, taṃ pana atthato anuññātadvihetukavipākānaṃ tattheva sambhavadassanaparaṃ. Tenāha ‘‘duggatiyaṃ panā’’tyādi.
另一说则阐述：“正如非因法上可有有因依止，双因法亦应具备三因之依止。”依此观点，他们亦认为即使在此智慧成熟果报消散时，也只能就非因法而有三因依止。然因缺乏标准经文支持，该阿阇黎亦谓两者皆仅依常理，且因无智慧成熟果报而具因果关系，经心分明示现，故对之应予以审慎。于非因法对应“善趣”之语，则从意义上隐藏了双因法成熟果报的存在，这亦因此而说“而恶趣亦然”等等。
§43
43.Tihetukesūti paṭisandhiviññāṇasahagatālobhādosāmohavasena tihetukesu puthujjādīsū navavidhapuggalesu.
四十三：所谓三因法者，是指伴随返起意识相续而生起的贪、嗔、痴三毒的因缘，存在于三因法中的平凡人等九种不同类的个体之中。
§45
45.Diṭṭhī…pe… sekkhānanti sikkhāya aparipūrakāritāya sikkhanasīlatāya ‘‘sekkhā’’ti laddhanāmānaṃ sotāpannasakadāgāmīnaṃ puggalānaṃ paṭhamamaggeneva sakkāyadiṭṭhivicikicchānaṃ pahīnattā taṃsahagatajavanāni ceva ca-saddena ākaḍḍhitāni khīṇāsavāveṇikāni kiriyajavanāni ca na labbhanti.
四十五：执见……等等，所谓“修习者”，是指因修持未圆满所具戒行为的修学者。此“修习”名称乃是对初果入流、二果斯陀含、三果阿那含等圣者首道的称呼。初果证得后，戒见疑已断，其伴随之意生谛及果谛等文义得以净化，故亦称为“断尽漏者”之行为缘，彼时不复得离过失恶所及恶言行为之增长。
§46
46.Paṭighajavanāni cāti domanassajavanāni ceva diṭṭhisampayuttavicikicchāsahagatakiriyajavanāni ca.
四十六：所谓障碍禅定的烦恼，是指因不善之意所起的痛恨及憎恶等心念，同时也是与执见相应、由疑惑而起的不善行为禅定。
§47
47.Lokuttara…pe… samuppajjantīti catunnaṃ maggānaṃ ekacittakkhaṇikabhāvena puggalantaresu asambhavato, heṭṭhimaheṭṭhimānañca uparūparisamāpattiyā anadhigatattā, uparūparipuggalānañca asamugghāṭitakammakilesanirodhena puthujjanehi viya sotāpannānaṃ sotāpannādīhi puggalantarabhāvūpagamanena paṭippassaddhattā ca aṭṭhapi lokuttarajavanāni yathāsakaṃ maggaphalaṭṭhānaṃ ariyānameva samuppajjanti.
47.超越世俗的——如四圣谛等法——，由于众生之间心念一时不同，彼此之间不能相遇，因此较低与较高的众生因彼此成就的不同而未能获得，因而不相证得；而较高与较低众生之间，因其业染污的止灭未现于外，犹如凡夫般不显露，故如初果圣弟子等的圣者，与未入圣者之间因果相续，虽各自其道，却相安无事，因而生起十六种超世间果报的异生，这些果报与四圣谛所证悟的圣者境界相应地，在圣者的圣域中各自发生。
§48
48. Idāni tesaṃ tesaṃ puggalānaṃ yathāpaṭikkhittajavanāni vajjetvā pārisesato labbhamānajavanāni sampiṇḍetvā dassetuṃ ‘‘asekkhāna’’ntyādi vuttaṃ. Tividhasikkhāya paripūrakāribhāvato asekkhānaṃ khīṇāsavānaṃ tettiṃsavidhakusalākusalassa, heṭṭhimaphalattayassa, vīthimuttānañca navamahaggatavipākānaṃ vasena pañcacattālīsavajjitāni sesāni tevīsatikaāmāvacaravipākavīsatikiriyaarahattaphalavasena catucattālīsa vīthicittāni sambhavā yathālābhaṃ kāmabhave ṭhitānaṃ vasena uddise.
48.如今，根据各类圣者们不同的异生境界，除去废弃的异生，收聚完整成诸因缘条件得的异生，故称为“无过失境”（asekkhāna）等。此乃由三重修学圆满而成，已断烦恼者（khīṇāsavā）及三藏之三十种善恶果报，此中，下品果报者较多。亦有解脱出世间之第四禅境果报相，其余剩余者即为四十八种异生，若依不同现蕴及对应之心解，或立于欲界，皆得相应诸异生。
Sekkhānaṃ aṭṭhārasakiriyajavanadiṭṭhivicikicchāsahagatapañcakaaggaphalamahaggatavipākavasena tettiṃsa vajjetvā tevīsatikāmāvacaravipākaāvajjanadvayaekavīsatikusalasattākusalaheṭṭhimaphalattayavasena chappaññāsa vīthicittāni yathāsambhavaṃ uddise avisesato. Visesato pana sotāpannasakadāgāmīnaṃ ekapaññāsa, anāgāmīnaṃ ekūnapaññāsa, avasesānaṃ catunnaṃ puthujjanānaṃ aṭṭhārasakiriyajavanasabbalokuttaramahaggatavipākavasena pañcatiṃsa vajjetvā avasesāni kāmāvacaravipākaāvajjanadvayalokiyakusalākusalavasena catupaññāsa vīthicittāni yathāsambhavato uddise avisesato. Visesato pana tihetukānaṃ catupaññāseva labbhanti, dvihetukāhetukānaṃ ñāṇasampayuttavipākaappanājavanavajjitāni ekacattālīsa, āpāyikānaṃ tāneva dvihetukavipākavajjitāni sattatiṃsa vīthicittānīti daṭṭhabbaṃ.
49.由修学者十八种功德异生之境界，合五种疑惑先导，依大果报现前而成，三十三种异生之果报增生，亦有二十一种善果一恶果较低果报的存在。依此基础，六十五种心境异生，以及对应三十余种异生尘劳特异，以际会观照而现。尤其是初果圣者、二果圣者、三果圣者，及遗余四种凡夫中之十八岁功德异生果报，各依三十三种大果增生。其余为欲界异生、恶果、良恶现象等四十五种心境异生，而各自依因缘成就。尤其三种因缘所生的四十五种异生现象者亦可得。若因数为三，则能获得四十五种异生；若因为二，则具知识相续之二因果之异生名为四十一；若为恶果，则二因异生有七十三种，此等应观察体明。
Puggalānaṃ vasena cittappavattibhedo puggalabhedo.
50.众生体之差别，是由其心念流转的不同所导致，所谓众生之差别即心流之差别。
Puggalabhedavaṇṇanā niṭṭhitā. · 个人类别的说明结束。
Bhūmivibhāgavaṇṇanā地分别的说明
§49
49.Sabbānipi vīthicittāni upalabbhanti channaṃ dvārānaṃ, sabbesañca puggalānaṃ tattha sambhavato. Yathārahanti taṃtaṃbhavānurūpaṃ, taṃtaṃpuggalānurūpañca.
51.所有异生境界都可以认为有门路可通，是遮蔽的门户，亦即各众生不同而发生此境界。犹如绳索状或绳索密集状，依诸众生不同之因缘而成。
§52
52. Tyādinā ghānaviññāṇādīnampi paṭikkhepo hessatīti rūpāvacarabhūmiyaṃ paṭighajavanatadārammaṇāneva paṭikkhittāni. Sabbatthāpīti kāmabhave, rūpabhave, arūpabhave ca.
52.由色界及无色界的根性差别，异生境界会受到影响而缺乏表现。如因色界的反感境缘等，其异生受阻断。诸处皆有，分别是欲界、色界、无色界中所生。
§54
54.Kāmabhave yathārahaṃ vīthimuttavajjāni asīti vīthicittāni, rūpabhave paṭighadvayaaṭṭhatadārammaṇaghānādiviññāṇachakkavīthimuttakavasena pañcavīsati vajjetvā sesāni āvajjanadvayanavaahetukavipākatepaññāsajavanavasena catusaṭṭhi, arūpe bhave tevīsatikāmāvacaravipākapaṭhamamaggapañcadasarūpāvacarapaṭighadvayaāruppavipākakiriyamanodhātuhasanavasena sattacattālīsa vajjetvā sesāni chabbīsati parittajavanaaṭṭhaāruppajavanasattalokuttarajavanamanodvārāvajjanavasena dvecattālīsa cittāni labbhare upalabbhanti.
在欲界中，犹如解脱于道途的心所，这些心意如脱离执着的道路心；在色界中，分为二十五种，道意如脱离执着之轮回般，除去杂染而归于净果；余下以因缘而生的五十九种心，更分别为四十六种，具足断除的道境心。在无色界中，有三十三种如意离欲的果报心，属于第一阶道；色界意趣中含二十五种心，具有断除二难（相见难与相乐难）等果报，属于无色界果报的作用心，即由心元素、意识和欢喜组成，共有七十四种；余下的心则有六十三种，包括断除杂染的心、无色界生起的胜过诸界诸心及心门开敞之作用心，共四十二种心。以上诸心相继涌现，能够得见或未得见。
Keci pana ‘‘rūpabhave aniṭṭhārammaṇābhāvato idhāgatānaṃyeva brahmānaṃ akusalavipākasambhavoti tāni parihāpetvā pañcaparittavipākehi saddhiṃ rūpabhave saṭṭhiyeva vīthicittānī’’ti vadanti. Idha pana tattha ṭhatvāpi imaṃ lokaṃ passantānaṃ aniṭṭhārammaṇassa asambhavo na sakkā vattunti tehi saddhiṃyeva tattha catusaṭṭhi vuttāni. Evañca katvā vuttaṃ dhammānusāraṇiyaṃ ‘‘yadā brahmāno kāmāvacaraṃ aniṭṭhārammaṇaṃ ālambanti, tadā taṃ sugatiyampi akusalavipākacakkhusotaviññāṇamanodhātusantīraṇānaṃ uppatti sambhavatī’’ti.
有些人说，于色界苦难的无常及无自性之境界中，只存在无善果的梵天；他们舍弃那些心，认为色界中只有六十种无执道心。虽然如此，站在此处观望世界者，依然认为无苦难无自性的存在不可能生成，这些说法也只达到四六种心。根据法的相续，若说梵天依止于无欲离苦、无苦难、无相的境界时，则正善果与无善果的识与心及欢喜等安乐心，都会生起并现前于彼梵天中。
Bhūmivasena vibhāgo bhūmivibhāgo.
地界中的分层，即为地界划分。
Bhūmivibhāgavaṇṇanā niṭṭhitā. · 地分别的说明结束。
§55
55.Yathāsambhavanti taṃtaṃdvāresu, taṃtaṃbhavesu vā sambhavānurūpato. Yāvatāyukanti paṭisandhito paraṃ bhavanikantivasena pavattamanodvārikacittavīthito paṭṭhāya cuticittāvasānaṃ , tato pubbe pavattabhavaṅgāvasānaṃ vā abbocchinnā asati nirodhasamāpattiyanti adhippāyo.
五十五、诸心如实发生于各门各界中，随其所生的境界而异。以寿命为界，意续相续不断，从起始涵盖过去生涯直到现生止息，乃谓涅槃的实现，称为自在支配。
Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya · 如是，在名为《阿毗达摩义显明》的《阿毗达摩义摄》注释中
Vīthiparicchedavaṇṇanā niṭṭhitā. · 心路分别的说明结束。