5. Vīthimuttaparicchedavaṇṇanā · 5. Vīthimuttapariccheda解释
5. Vīthimuttaparicchedavaṇṇanā5. 离路解释
§1
1. Ettāvatā vīthisaṅgahaṃ dassetvā idāni vīthimuttasaṅgahaṃ dassetumārabhanto āha ‘‘vīthicittavaseneva’’ntyādi. Evaṃ yathāvuttanayena vīthicittavasena pavattiyaṃ paṭisandhito aparabhāge cutipariyosānaṃ pavattisaṅgaho nāma saṅgaho udīrito, idāni tadanantaraṃ sandhiyaṃ paṭisandhikāle, tadāsannatāya taṃgahaṇeneva gahitacutikāle ca pavattisaṅgaho vuccatīti yojanā.
1. 由于展示了道路的总括，现在开始展示脱离道路之总括，谓之“心道路者”等。如先前所说，心道路是行为发生之依缘。次第相接之际，于每一切割终止时，又有名为发生总括的聚合。今后于相接之际，又因近似之缘，于每已得到之切割时点亦称为发生总括，此为联系之义。
Bhūmicatukkavaṇṇanā地四句解释
§3
3. Puññasammatā ayā yebhuyyena apagatoti apāyo, soyeva bhūmi bhavanti ettha sattāti apāyabhūmi. Anekavidhasampattiadhiṭṭhānatāya sobhanā gantabbato upapajjitabbato gatīti sugati, kāmataṇhāsahacaritā sugati kāmasugati, sāyeva bhūmīti kāmasugatibhūmi. Evaṃ sesesupi.
3. 功德的善趣，谓由何等善法而趋入，即为彼之境土，称为生命。此为恶趣的生命。因拥有多种现成利益处所，且光明庄严，故谓此境为应去之处，亦应生于彼。如乐欲渴爱所护持者即为善趣乐欲境界。余亦如是。
§4
4. Ayato sukhato niggatoti nirayo. Tiro añcitāti tiracchānā, tesaṃ yoni tiracchānayoni. Yavanti tāya sattā amissitāpi samānajātitāya missitā viya hontīti yoni. Sā pana atthato khandhānaṃ pavattiviseso. Pakaṭṭhena sukhato itā gatāti petā, nijjhāmataṇhikādibhedānaṃ petānaṃ visayo pettivisayo. Ettha pana tiracchānayonipettivisayaggahaṇena khandhānaṃyeva gahaṇaṃ tesaṃ tādisassa paricchinnokāsassa abhāvato. Yattha vā te araññapabbatapādādike nibaddhavāsaṃ vasanti, tādisassa ṭhānassa vasena okāsopi gahetabbo. Na suranti issariyakīḷādīhi na dibbantīti asurā, petāsurā. Itare pana na surā surappaṭipakkhāti asurā, idha ca petāsurānameva gahaṇaṃ itaresaṃ tāvatiṃsesu gahaṇassa icchitattā. Tathā hi vuttaṃ ācariyena –
4. 彼处名为无依处，即地狱；“中下”谓有他趣者，谓为畜生道。其族类因无此故，与同类比亦如失去存在。此义属于色蕴等发生之特殊，如有明显之乐处称为饿鬼界；其因烦恼中渴死等差别，称为彼境。于此而言，畜生道饿鬼界因无四大聚合之断绝空隙，故名为色蕴物聚。居于森林山脚等处者，亦名以其处为住故，亦须取空隙处作为住处。不因国王暴虐或天军斗争而迁移称为阿修罗，彼为饿鬼阿修罗。又他非阿修罗者，非为争斗乃为阿修罗，彼名饿鬼阿修罗，特别喜取他处残余空隙而聚合。教诲师曾言：“于忿怒阿修罗中，已成饿鬼之类。”
‘‘Tāvatiṃsesu devesu, vepacittāsurā gatā’’ti; (Nāma. pari. 438);
5. “于忿怒阿修罗中，已成饿鬼之类。”（出自《名称集》第438节）
§5
5. Satisūrabhāvabrahmacariyayogyatādiguṇehi ukkaṭṭhamanatāya mano ussannaṃ etesanti manussā. Tathā hi paramasatinepakkādippattā buddhādayopi manussabhūtāyeva. Jambudīpavāsino cettha nippariyāyato manussā. Tehi pana samānarūpāditāya saddhiṃ parittadīpavāsīhi itaramahādīpavāsinopi ‘‘manussā’’ti vuccanti. Lokiyā pana ‘‘manuno ādikhattiyassa apaccaṃ puttāti manussā’’ti vadanti. Manussānaṃ nivāsabhūtā bhūmi idha manussā. Evaṃ sesesupi.
6. 具备正念、清香、适合梵行诸殊胜资质者，面生高傲之心，为人所厌。又如至极正念之相续，佛及诸圣均以人为体。此乃住于南方洲者，故谓之为人。以同类相及相似外洲居民相往来，皆称“人为”。世间亦云“如人之始，即为首领之子，谓为人。”凡人所依之处，即为人境。余亦如是。
Catūsu mahārājesu bhatti etesaṃ, catunnaṃ vā mahārājānaṃ nivāsaṭṭhānabhūte cātumahārāje bhavāti cātumahārājikā. Māghena māṇavena saddhiṃ tettiṃsa sahapuññakārino ettha nibbattāti taṃsahacaritaṭṭhānaṃ tettiṃsaṃ, tadeva tāvatiṃsaṃ, taṃnivāso etesanti tāvatiṃsāti vadanti. Yasmā pana ‘‘sahassaṃ cātumahārājikānaṃ sahassaṃ tāvatiṃsāna’’nti (a. ni. 3.81) vacanato sesacakkavāḷesupi chakāmāvacaradevalokā atthi, tasmā nāmamattameva etaṃ tassa devalokassāti gahetabbaṃ. Dukkhato yātā apayātāti yāmā. Attano sirisampattiyā tusaṃ pītiṃ itā gatāti tusitā. Nimmāne rati etesanti nimmānaratino. Paranimmitesu bhogesu attano vasaṃ vattentīti paranimmitavasavattino.
7. 于四大帝王国中，住处属四帝王境界者，名为四帝王界。以善根善德相应，三十三诸天与凡间三十三善根同在，故名三十三。若言“千四帝王，共一千三十三” （《阿含经》卷三第81节），因轮回天王与日月天王并有，故不异为一，故名千三十三之天界。由苦而生恶趣，谓地狱。因自有其乐获乐趣故，谓忉利天。因有受造之乐，谓受造天。因依他作乐而乐住，谓依他乐天。
§7
7. Mahābrahmānaṃ paricārikattā tesaṃ parisati bhavāti brahmapārisajjā. Tesaṃ purohitaṭṭhāne ṭhitattā brahmapurohitā. Tehi tehi jhānādīhi guṇavisesehi brūhitā parivuddhāti brahmāno, vaṇṇavantatāya ceva dīghāyukatādīhi ca brahmapārisajjādīhi mahantā brahmānoti mahābrahmāno. Tayopete paṇītaratanapabhāvabhāsitasamānatalavāsino.
第七种大梵天侍从，称为诸梵众。这些梵众聚集成群，称为梵众会。其首领被称为梵天首座侍者，常立于首座位置，称为梵天首领。梵众们以各种禅那等禅定之能及殊胜特质而著称，且因其色泽庄严及寿命长久等梵众会的种种大因缘，称为伟大的大梵天。他们皆居住于宝石般的高塔中。
§8
8. Uparimehi parittā ābhā etesanti parittābhā. Appamāṇā ābhā etesanti appamāṇābhā. Valāhakato vijju viya ito cito ca ābhā sarati nissarati etesaṃ sappītikajjhānanibbattakkhandhasantānattāti ābhassarā. Daṇḍadīpikāya vā acci viya etesaṃ sarīrato ābhā chijjitvā chijjitvā patantī viya sarati nissaratīti ābhassarā. Yathāvuttāya vā pabhāya ābhāsanasīlāti ābhassarā. Etepi tayo paṇītaratanapabhāvabhāsitekatalavāsino.
第八种，称为上下环绕的光明，被称为环绕光明。无限无量的光明，称为无量光明。它们如雷云闪电般明亮，时出时伏，散布流转，如同由光明聚集成的群集运作。此为光明之流转。亦如火炬火焰，离体而去再落下，时出时伏，如此流转，也是光明之流转。以及产生光辉之因，称为发光的性质，均称为光明。此第八种也居于宝石般的高塔中。
§9
9. Subhāti ekagghanā acalā sarīrābhā vuccati, sā uparibrahmehi parittā etesanti parittasubhā. Appamāṇā subhā etesanti appamāṇasubhā. Pabhāsamudayasaṅkhātehi subhehi kiṇṇā ākiṇṇāti subhakiṇhā. ‘‘Subhākiṇṇā’’ti ca vattabbe ā-saddassa rassattaṃ, antimaṇa-kārassa ca ha-kāraṃ katvā ‘‘subhakiṇhā’’ti vuttaṃ. Etepi paṇītaratanapabhāvabhāsitekatalavāsino.
第九种，称为安稳厚重、静如具实体的身体之光称为实体光。这是围绕上界梵众的光，称为环绕实体光。无限无量的光明，称为无量实体光。由众多色彩斑斓之美好光辉交织聚合而成，称为华丽交織之光。称‘华丽交织’者，据说乃由音节「阿」发音之味及末音「哈」所合而成。此第九种亦居于宝石般高塔中。
§10
10. Jhānappabhāvanibbattaṃ vipulaṃ phalametesanti vehapphalā. Saññāvirāgabhāvanānibbattarūpasantatimattattā natthi saññā, taṃmukhena vuttāvasesā arūpakkhandhā ca etesanti asaññā. Teyeva sattāti asaññasattā. Etepi paṇītaratanapabhāvabhāsitekatalavāsino. Suddhānaṃ anāgāmiarahantānameva āvāsāti suddhāvāsā. Anunayapaṭighābhāvato vā suddho āvāso etesanti suddhāvāsā, tesaṃ nivāsabhūmipi suddhāvāsā.
第十种，以禅那生起之光所成者，广大的果报称为大果报光。因无感受作意生起，且无色界念念相续，因此无含想色。由此所说的剩余无色界蕴，称为无含想。由此三者，称为无含想之存有。此第十种亦居于宝石般的高塔中。纯净的不退阿拉汉之名号住所，称为纯净之所。因无恐惧无阻碍，称为净住，所属之地亦称为净住之地。
§11
11. Imesu pana paṭhamatalavāsino appakena kālena attano ṭhānaṃ na vijahantīti avihā. Dutiyatalavāsino na kenaci tappantīti atappā. Tatiyatalavāsino paramasundararūpattā sukhena dissantīti sudassā. Catutthatalavāsino suparisuddhadassanattā sukhena passantīti sudassino. Pañcamatalavāsino pana ukkaṭṭhasampattikattā natthi etesaṃ kaniṭṭhabhāvoti akaniṭṭhā.
在此，第一层级的高塔居士会因时间短暂尚未离开自身所谓之所，称为未散。第二层级者则无任何痛苦，称为不苦。第三层级者现现显现极美好之相貌，称为悦色。第四层级者则因慧眼而内观极纯净法相，见乐观净，称为清净观者。第五层级者虽具极崇高功德，但无最下层特质，谓之不具最下层之质，称为无最下层。
§12
12. Ākāsānañcāyatane pavattā paṭhamāruppavipākabhūtacatukkhandhā eva, tehi paricchinnaokāso vā ākāsānañcāyatanabhūmi. Evaṃ sesesupi.
空间中的边界所在，称为空间缚所。首先由无色界四蕴所构成，称为初无色界果报蕴。由此剥离后的空间，即为空间缚所之境地。其余次第亦如是。
§13
13. Puthujjanā, sotāpannā ca sakadāgāmino cāpi puggalā suddhāvāsesu sabbathā na labbhantīti sambandho. Puthujjanādīnañca paṭikkhepena anāgāmiarahantānameva tattha lābho vutto hoti.
十三、外道、得无学入流果人及只生一时者等，在净居天所有的人中，并非所有人都能获此果，故谓此间无缘相连。由外道等的反对，唯有不还者和阿拉汉之名才在此处得以成就。
§14
14.Sesaṭṭhānesūti suddhāvāsaapāyaasaññivajjitesu sesaṭṭhānesu ariyā, anariyāpi ca labbhanti.
十四、所谓剩余的六处，即在净居天寿命期届满、受寿终断之处，圣人及非圣人皆得于此。
Bhūmicatukkavaṇṇanā niṭṭhitā. · 地四句解释已毕。
Paṭisandhicatukkavaṇṇanā结生四句解释
§16
16.Okkantikkhaṇeti paṭisandhikkhaṇe.
十六、“穿越瞬间”是说再生相续时的瞬间。
§17
17. Jātiyā andho jaccandho. Kiñcāpi jātikkhaṇe aṇḍajajalābujā sabbepi acakkhukāva . Tathāpi cakkhādiuppajjanārahakālepi cakkhuppattivibandhakakammappaṭibāhitasāmatthiyena dinnapaṭisandhinā, itarenapi vā kammena anuppādetabbacakkhuko satto jaccandho nāma. Apare pana ‘‘jaccandhoti pasūtiyaṃyeva andho, mātukucchiyaṃ andho hutvā nikkhantoti attho, tena duhetukatihetukānaṃ mātukucchiyaṃ cakkhussa avipajjanaṃ siddha’’nti vadanti. Jaccandhādīnanti ettha ādiggahaṇena jaccabadhirajaccamūgajaccajaḷajaccummattakapaṇḍakaubhatobyañjanakanapuṃsakamammādīnaṃ saṅgaho. Apare pana ‘‘ekacce ahetukapaṭisandhikā avikalindriyā hutvā thokaṃ vicāraṇapakatikā honti, tādisānampi ādisaddena saṅgaho’’ti vadanti. Bhummadeve sitā nissitā taggatikattāti bhummassitā. Sukhasamussayato vinipātāti vinipātikā.
十七、关于“盲生”，此谓由种子及受精液所生者，全皆如同盲眼。即使在眼根等生起之时，因眼根产生受阻碍业的缘故，投于前世所受之障碍，或其他因业未导致眼根生起者，则称之为盲生。又有说“盲生”即是畜生的盲，母胎内患盲者出世之意，因它为眼盲不生之证。此“盲生”等，是统摄盲、聋、哑、盲龅、瘸、不能生殖等男女不全和畸形之类的总称。另有人言，有些因无缘接续而无根而为不全根人，有部分无根的畸形，故以此词汇统合。
§18
18.Sabbatthāpi kāmasugatiyanti devamanussavasena sattavidhāyapi kāmasugatiyaṃ.
十八、一切处皆谓为欲界天之居民，即诸有情众生包括天人及人类，统称为欲界生灵。
§21
21.Tesūti yathāvuttapaṭisandhiyuttesu puggalesu, apāyādīsu vā. Āyuppamāṇagaṇanāya niyamo natthi kesañci cirāyukattā, kesañci ciratarāyukattā ca. Tathācāhu –
二十一、于以上说及接续诸人，及受报之处，没有以寿命长短为限的规则，有些人长命久寿，有些则寿命较短。对此有说——
‘‘Āpāyikamanussāyu-
‘‘堕入地狱的众生寿命
Paricchedo na vijjati;
无可度量期间；
Tathā hi kālo mandhātā,
正如时光缓慢迟延，
Yakkhā keci cirāyuno’’ti. –
有些夜叉寿命极长’’。
Apāyesu hi kammameva pamāṇaṃ, tattha nibbattānaṃ yāva kammaṃ nakhīyati. Tāva cavanābhāvato, tathā bhummadevānaṃ. Tesupi hi nibbattā keci sattāhādikālaṃ tiṭṭhanti, keci kappamattampi, tathā manussānampi kadāci tesampi asaṅkhyeyyāyukattā kadāci dasavassāyukattā. ‘‘Yo ciraṃ jīvati, so vassasataṃ jīvati, appaṃ vā bhiyyo (dī. ni. 2.7; saṃ. ni. 1.145; a. ni. 7.74), dutiyaṃ vassasataṃ na pāpuṇātī’’ti idaṃ pana ajjatanakālike sandhāya vuttaṃ.
在堕入恶趣者中，决定寿命长短的正是业力；其所造作业所致的寿命是确定无疑的。因无延续生存之因，地祇神寿命亦有限。有些地祇的寿命仅存数个星期，有些则相当一劫。人类寿命有时超过他们，有时却不及他们，甚至无数之久或达十年之寿皆有。记载云：「生存久者，一百年亦生，短者更少。（出自长部中部、增支部、小部经）第二百年则多不及。」此乃今世时段所说。
§22
22.Dibbāni pañcavassasatānīti manussānaṃ paññāsa vassāni ekadinaṃ, tadanurūpato māsasaṃvacchare paricchinditvā dibbappamāṇāni pañcavassasatāni āyuppamāṇaṃ hoti. Vuttampi cetaṃ –
22.天寿为五百年，即人寿五十年之一日，按此换算年龄约为五百年。说明此寿命之长度为天界寿命。经文亦有记载如下：
‘‘Yāni paññāsa vassāni, manussānaṃ dino tahiṃ;
「人间的日子共有多少年呢？
Tiṃsarattidivo māso, māsā dvādasa saṃvaccharaṃ;
三旬（一百天）为一月，十二个月为一旬。
Tena saṃvaccharenāyu, dibbaṃ pañcasataṃ mata’’nti.
依此一旬，天寿应计五百年。」
Manussagaṇanāyāti manussānaṃ saṃvaccharagaṇanāya. Tato catugguṇanti cātumahārājikānaṃ paññāsamānussakavassaparimitaṃ divasaṃ, dibbāni ca pañcavassasatāni diguṇaṃ katvā dibbavassasahassāni tāvatiṃsānaṃ sambhavatīti evaṃ divasasaṃvaccharadiguṇavasena catugguṇaṃ, taṃ pana dibbagaṇanāya vassasahassaṃ, manussagaṇanāya saṭṭhivassasatasahassādhikatikoṭippamāṇaṃ hoti. Tato catugguṇaṃ yāmānanti tāvatiṃsānamāyuppamāṇato vuttanayena catugguṇaṃ, dibbagaṇanāya dvisahassaṃ, manussagaṇanāya cattālīsavassasatasahassādhikā cuddasa vassakoṭiyo honti. Tato catugguṇaṃ tusitānanti dibbāni cattāri vassasahassāni, manussagaṇanāya saṭṭhivassasatasahassādhikā sattapaññāsa vassakoṭiyo. Tato catugguṇaṃ nimmānaratīnanti dibbāni aṭṭhavassasahassāni, manussagaṇanāya dve vassakoṭisatāni cattālīsavassasatasahassādhikā tiṃsa vassakoṭiyo ca. Tato catugguṇaṃ paranimmitavasavattīnanti dibbāni soḷasa vassasahassāni.
「人间寿命的计算」者，即是对人间年数的计算方法。由此，四大王所定的五百年天寿，乘以两倍，便成千年天寿；千年天寿与三十三天合计，即为天年数的计算。依此算来，乘以四倍，即成天年数千百千，且超过六十万多亿年人间年龄。再乘四倍，即是由三十三天寿之四倍推算而来，为二千年天寿；人间算为四万一千多亿年寿命。再乘四倍，即是忉利天寿四千年，人间算作六十万多亿四千多百年及五十七年。再乘四倍，即是他化自在天寿八千年，人间算作二百四十万多亿及四千多百年，如三十年那样。再乘四倍，即是梵天寿十六千年，……
§23
23. Manussagaṇanaṃ pana sayameva dassento āha ‘‘navasatañcā’’tyādi. Vassānaṃ sambandhi navasataṃ ekavīsa koṭiyo, tathā saṭṭhi ca vassasatasahassāni vasavattīsu āyuppamāṇanti sambandho.
第二十三段中，关于人间年数的第七点表示说『九十九万二千』等。年数关系上，九十九万二千表示为二十二亿，无数六十万多亿年寿等寿命的关系是如此。
§25
25.Dutiyajjhānabhūmiyanti catukkanayavasena vuttaṃ. Tato paraṃ pavattiyaṃ, cavanakāle ca tathārūpameva bhavaṅgacutivasena pavattitvā nirujjhatīti yojanā.
第二十五段《禅那地》章节中，借四种分法说明。接下来说「发生」，在结尾处同样称现行断灭，如此推算。
§29
29.Tesūti tāhi gahitapaṭisandhikesu brahmesu. Kappassāti asaṅkhyeyyakappassa. Na hi brahmapārisajjādīnaṃ tiṇṇaṃ mahākappavasena āyuparicchedo sambhavati ekakappepi tesaṃ avināsābhāvena paripuṇṇakappe asambhavato. Tathā hesa (visuddhi. 2.409) loko sattavāresu agginā vinassati, aṭṭhame vāre udakena, puna sattavāresu agginā, aṭṭhame vāre udakenāti evaṃ aṭṭhasu aṭṭhakesu paripuṇṇesu pacchime vāre vātena vinassati. Tattha paṭhamajjhānatalaṃ upādāya agginā, dutiyatatiyajjhānatalaṃ upādāya udakena, catutthajjhānatalaṃ upādāya vātena vinassati. Vuttampi cetaṃ –
此中有三类恒河沙数大劫：第一为寿劫（kappa），此者谓无数寿命的大劫。因为诸梵天及诸其他三类诸天的寿命，虽乃为无数寿，亦不能在一劫中灭尽。诸天寿命不可灭尽，唯有在满劫中，方能消灭。因此如《净行经》（Visuddhi 2.409）说：世界于七劫之中火灭，至第八劫以水灭；复于七劫之中火灭，第八劫以水灭，及于八八满劫之末以风灭。於是初为中间三界底层，因火灭；第二、第三中间层因水灭；第四中间层因风灭。有偈谓曰——
‘‘Satta sattagginā vārā, aṭṭhame aṭṭhame dakā;
「七七以火为劫，八八次第现现；
Catusaṭṭhi yadā puṇṇā, eko vāyuvaro siyā.
满四十六劫时，风为一境界。」
‘‘Agginābhassarā heṭṭhā, āpena subhakiṇhato;
「火光照下界，炎热如火炉；
Vehapphalato vātena, evaṃ loko vinassatī’’ti. –
风吹果实落，遂令世界灭。」
Tasmā tiṇṇampi paṭhamajjhānatalānaṃ ekakappepi avināsābhāvato sakalakappe tesaṃ sambhavo natthīti asaṅkhyeyyakappavasena tesaṃ āyuparicchedo daṭṭhabbo. Dutiyajjhānāditalato paṭṭhāya pana paripuṇṇassa mahākappassa vasena, na asaṅkhyeyyakappavasena. Asaṅkhyeyyakappoti ca yojanāyāmavitthārato setasāsaparāsito vassasatavassasataccayena ekekabījassa haraṇena sāsaparāsino parikkhayepi akkhayasabhāvassa mahākappassa catutthabhāgo. So pana sattharogadubbhikkhānaṃ aññatarasaṃvaṭṭena bahūsu vināsamupagatesu avasiṭṭhasattasantānappavattakusalakammānubhāvena dasavassato paṭṭhāya anukkamena asaṅkhyeyyāyukappamāṇesu sattesu puna asaddhammasamādānavasena kamena parihāyitvā dasavassāyukesu jātesu rogādīnaṃ aññatarasaṃvaṭṭena sattānaṃ vināsappattiyāva ‘‘ayameko antarakappo’’ti evaṃ paricchinnassa antarakappassa vasena catusaṭṭhiantarakappappamāṇo hoti, ‘‘vīsatiantarakappappamāṇo’’ti ca vadanti.
因此三界中第一层中间界，故一劫中不灭，但在满劫中灭。第二及第三层中间界在满劫中灭，不在寿劫中灭。所谓无数寿劫者，即以长度测量，表达无数寿命的大劫——以百百年百累积，百百合种子被消灭灭尽之际，即为满劫第四部分。此乃见证：众生苦难多灾饥荒瘟疫接连，（生命）存世已有十年时段，历经各种不善业恶报，于无数寿劫中七次生死轮回，而于这些十年寿命者中，因疾病种种死灭，可见为“此为际劫”，谓满劫中的间劫。若以四十六间劫计量，亦有人称为二十间劫。
§45
45. Ākāsānañcāyatanaṃ upagacchantīti ākāsānañcāyatanūpagā.
45.「空无边处」的境界，谓进入空无边处者称为空无边处行者。
§49
49.Ekamevāti bhūmito, jātito, sampayuttadhammato, saṅkhārato ca samānameva. Ekajātiyanti ekasmiṃ bhave.
49.「唯一的」谓地、水、与五蕴诸行，俱为同一性质。同种性者谓于一有中。
Paṭisandhicatukkavaṇṇanā niṭṭhitā. · 结生四句解释已毕。
Kammacatukkavaṇṇanā业四句解释
§50
50. Idāni kammacatukkaṃ catūhākārehi dassetuṃ ‘‘janaka’’ntyādi āraddhaṃ, janayatīti janakaṃ. Upatthambhetīti upatthambhakaṃ. Upagantvā pīḷetīti upapīḷakaṃ. Upagantvā ghātetīti upaghātakaṃ.
50.今当以四业分为四类，分别显现，始于所谓『造作者』之名。谓生育者为造作者。『托持』者为托持业。近之而迫害者为压迫业。近之而杀害者为杀害业。
Tattha paṭisandhipavattīsu vipākakaṭattārūpānaṃ nibbattakā kusalākusalacetanā janakaṃ nāma. Sayaṃ vipākaṃ nibbattetuṃ asakkontampi kammantarassa cirataravipākanibbattane paccayabhūtaṃ, vipākasseva vā sukhadukkhabhūtassa vicchedapaccayānuppattiyā, upabrūhanapaccayuppattiyā ca janakasāmatthiyānurūpaṃ ciratarappavattipaccayabhūtaṃ kusalākusalakammaṃ upatthambhakaṃ nāma. Kammantarajanitavipākassa byādhidhātusamatādinimittavibādhanena ciratarappavattivinibandhakaṃ yaṃ kiñci kammaṃ upapīḷakaṃ nāma. Dubbalassa pana kammassa janakasāmatthiyaṃ upahacca vicchedakapaccayuppādanena tassa vipākaṃ paṭibāhitvā sayaṃ vipākanibbattakakammaṃ upaghātakaṃ nāma.
其中，因缘生起者，炎涞之果、喜忧苦乐之果等皆名造作者。即便造作者自身不能令果成熟，但于业果成熟、久远果成熟之条件及果断灭条件、随增长条件皆有关系，依此因缘，久远持续发生之善恶业，即为托持业。因业果产生，疾病等因缘原因之阻碍，令久远持续果断受阻之业谓之压迫业。若业弱小，不得托持造作者，因断灭条件作用，妨害果报，称为杀害业。
Janakopaghātakānañhi ayaṃ viseso – janakaṃ kammantarassa vipākaṃ anupacchinditvāva vipākaṃ janeti, upaghātakaṃ upacchedanapubbakanti idaṃ tāva aṭṭhakathāsu (visuddhi. 2.687; a. ni. aṭṭha. 2.3.34) sanniṭṭhānaṃ. Apare pana ācariyā ‘‘upapīḷakakammaṃ bahvābādhatādipaccayopasaṃhārena kammantarassa vipākaṃ antarantarā vibādhati. Upaghātakaṃ pana taṃ sabbaso upacchinditvā aññassa okāsaṃ deti, na pana sayaṃ vipākanibbattakaṃ. Evañhi janakato imassa viseso supākaṭo’’ti vadanti. Kiccavasenāti jananaupatthambhanaupapīḷanaupacchedanakiccavasena.
造作杀害业有此特异——业果不被中断而生起谓为造作业，杀害业则为断灭前的业。此说详见注疏（清净道论2.687、增支部注释2.3.34）。另有师说，压迫业因多种破坏等缘，致业果间断；杀害业则彻底断灭他业果报而自己不生起。如是观之，杀害业之特殊处明显。所谓作业体，意为生育、托持、压迫、杀害之业事法。
§51
51.Garukanti mahāsāvajjaṃ, mahānubhāvañca aññena kammena paṭibāhituṃ asakkuṇeyyakammaṃ. Āsannanti maraṇakāle anussaritaṃ, tadā katañca. Āciṇṇanti abhiṇhaso kataṃ , ekavāraṃ katvāpi vā abhiṇhaso samāsevitaṃ. Kaṭattākammanti garukādibhāvaṃ asampattaṃ katamattatoyeva kammanti vattabbakammaṃ.
51.「重恶」者，谓深罪大恶，为他业报难承受之业。近者，谓于临终时尚存习，然行作已毕。压者，谓残杀行为，一次或多次行，已为习染。凶恶业者，此重恶之类，谓不圆满所作而为必作之业。
Tattha kusalaṃ vā hotu akusalaṃ vā, garukāgarukesu yaṃ garukaṃ akusalapakkhe mātughātakādikammaṃ , kusalapakkhe mahaggatakammaṃ vā, tadeva paṭhamaṃ vipaccati satipi āsannādikamme parittaṃ udakaṃ ottharitvā gacchanto mahogho viya. Tathā hi taṃ ‘‘garuka’’nti vuccati. Tasmiṃ asati dūrāsannesu yaṃ āsannaṃ maraṇakāle anussaritaṃ, tadeva paṭhamaṃ vipaccati, āsannakāle kate vattabbameva natthi. Tasmimpi asati āciṇṇānāciṇṇesu ca yaṃ āciṇṇaṃ susīlyaṃ vā, dussīlyaṃ vā, tadeva paṭhamaṃ vipaccati. Kaṭattākammaṃ pana laddhāsevanaṃ purimānaṃ abhāvena paṭisandhiṃ ākaḍḍhatīti garukaṃ sabbapaṭhamaṃ vipaccati. Garuke asati āsannaṃ, tasmimpi asati āciṇṇaṃ, tasmimpi asati kaṭattākammaṃ. Tenāha ‘‘pākadānapariyāyenā’’ti, vipākadānānukkamenātyattho. Abhidhammāvatārādīsu pana āsannato āciṇṇaṃ paṭhamaṃ vipaccantaṃ katvā vuttaṃ. Yathā pana gogaṇaparipuṇṇassa vajassa dvāre vivaṭe aparabhāge dammagavabalavagavesu santesupi yo vajadvārassa āsanno hoti, antamaso dubbalajaraggavopi, soyeva paṭhamataraṃ nikkhamati, evaṃ garukato aññesu kusalākusalesu santesupi maraṇakālassa āsannattā āsannameva paṭhamaṃ vipākaṃ detīti idha taṃ paṭhamaṃ vuttaṃ.
在此，无论是善法或不善法，于重大与轻微之间，那个更为重大者，如不善一方中的杀母等恶业，善一方中的大增善业，正是它先生果报。同时，临近果报之业，如隔离用水以防护，行者如大河水般流行。故此称之为“重大”。其中，所谓“临近”，是指临到死亡之际回忆的果报，正是此果先现，临近死亡时已成，无需再作。又在临近中，既包括持戒稳固者，亦包括戒失者，正是此果先现。另外，若因过去诸恶业所获不具足之果而产生重生，视为重大，即所有先现之果报都属重大。在重大中有临近果报，临近中有持戒稳固果报，临近中有罪业果报。由此故称“业果相续之因”，意指随业果相续之义理。阿毗达摩及其续学中称临近时即持戒稳固果先现为第一果报。如满有柴火之炉门虽有强力防护，尚有门侧薄弱之处，火焰从弱处先冒出，亦如重大果中的临近果报，虽存诸善恶业，临近死亡之果果先现，故此为第一果，以上是第一的说明。
§52
52. Diṭṭhadhammo paccakkhabhūto paccuppanno attabhāvo, tattha veditabbaṃ vipākānubhavanavasenāti diṭṭhadhammavedanīyaṃ. Diṭṭhadhammato anantaraṃ upapajjitvā veditabbaṃ upapajjavedanīyaṃ. Apare apare diṭṭhadhammato aññasmiṃ yattha katthaci attabhāve veditabbaṃ kammaṃ aparāpariyavedanīyaṃ. Ahosi eva kammaṃ , na tassa vipāko ahosi, atthi, bhavissati cāti evaṃ vattabbakammaṃ ahosikammaṃ.
52. 见法由前因所生，意指现起之自性；此中所应认识者为业之果报体验，即当见法成立后，紧接而生之心得体验。诸见法之后随即发生之果报应当认识，称为后续果报体验。或在某些见法之后缘及另一自相，于彼处业之果报应当认识，称为他处业果体验。业已成立则存在果报，不存在该果则业无法作，此谓业之成立。
Tattha paṭipakkhehi anabhibhūtatāya, paccayavisesena paṭiladdhavisesatāya ca balavabhāvappattā tādisassa pubbābhisaṅkhārassa vasena sātisayā hutvā tasmiṃyeva attabhāve phaladāyinī paṭhamajavanacetanā diṭṭhadhammavedanīyaṃ nāma. Sā hi vuttappakārena balavajanasantāne guṇavisesayuttesu upakārānupakāravasappavattiyā, āsevanālābhena appavipākatāya ca itaradvayaṃ viya pavattasantānuparamāpekkhaṃ, okāsalābhāpekkhañca kammaṃ na hotīti idheva pupphamattaṃ viya pavattivipākamattaṃ ahetukaphalaṃ deti. Atthasādhikā pana sattamajavanacetanā sanniṭṭhāpakacetanābhūtā vuttanayena paṭiladdhavisesā anantarattabhāve vipākadāyinī upapajjavedanīyaṃ nāma. Sā ca paṭisandhiṃ datvāva pavattivipākaṃ deti. Paṭisandhiyā pana adinnāya pavattivipākaṃ detīti natthi. Cuti anantarañhi upapajjavedanīyassa okāso. Paṭisandhiyā pana dinnāya jātisatepi pavattivipākaṃ detīti ācariyā. Yathāvuttakaāraṇavirahato diṭṭhadhammavedanīyādibhāvaṃ asampattā ādipariyosānacetanānaṃ majjhe pavattā pañca cetanā vipākadānasabhāvassa anupacchinnattā yadā kadāci okāsalābhe sati paṭisandhipavattīsu vipākaṃ abhinipphādentī aparāpariyavedaniyaṃ nāma. Sakasakakālātītaṃ pana purimakammadvayaṃ, tatiyampi ca saṃsārappavattiyā vocchinnāya ahosikammaṃ nāma.
在此，因对立之法不能战胜对方，因相续条件之分别、趁势之力量，提高既有业力，故成为前世业的业力宿存，有力者称为“初发意生起”（或译“初生发意”，diṭṭhadhammavedanīyaṃ）。此业力藉由作用成果相续增长，虽不显现为实质因果，形同炉中尚未燃尽之余火，以期待未来火势之发扬，暂呈现业力果报初生样相，临时并指导其他所缘果报之出现。其意义深远者为“第七初发意”，得有力以引导随后果报入生，每因缘明确形成之时，便有产生成果初心，此即称后续果报体验。是后续转生时即产生结果。后续转生之前，不存在结果果报。故师说，继生果报体验于转生时即现。脱离积累之初发意等果报体验为断灭之意，是在初发意等五意果报存续真实未断之时，获得临时、结合且持续的果报称为他处果报体验。前世与后世业若中断不续，即为不存在业之果报。
Pākakālavasenāti paccuppanne, tadanantare, yadā kadācīti evaṃ purimānaṃ tiṇṇaṃ yathāparicchinnakālavasena, itarassa taṃkālābhāvavasena ca. Ahosikammassa hi kālātikkamatova taṃ vohāro.
所谓果熟时间，是指转生后的现时，及之后适当时期。过去业报于此定时现行，如同三旬之期满，间或亦有所未得之果，及其他时机之缺失。故称业果非即时现成而是时间届满时发出。
§53
53.Pākaṭhānavasenāti paṭisandhiyā vipaccanabhūmivasena.
53. 业果现起之地位，如同后续转生时期果报之意思。
§54
54. Idāni akusalādikammānaṃ kāyakammadvārādivasena pavattiṃ, taṃniddesamukhena ca tesaṃ pāṇātipātādivasena dasavidhādibhedañca dassetuṃ ‘‘tattha akusala’’ntyādi āraddhaṃ. Kāyadvāre pavattaṃ kammaṃ kāyakammaṃ. Evaṃ vacīkammādīni.
54. 此后，根据不善及其他业之以身行为之果报，及其支属诸业，皆因肉身行为展开。以此为指示，如杀生等不善业由此观可归纳为十种类相，以下言“此为不善”等以开始。身行为业所谓身业，言论行为及其他依次类推。
§55
55. Pāṇassa saṇikaṃ patituṃ adatvā atīva pātanaṃ pāṇātipāto. Kāyavācāhi adinnassa ādānaṃ adinnādānaṃ. Methunavītikkamasaṅkhātesu kāmesu micchā caraṇaṃ kāmesu micchācāro.
55. 不得放下手中物，乃至加以摧残，名为杀盗杀。身语两门之中，不取他物之取得，名为不取非法。男女不净行种类中，种种欲中，错谬行为，称为欲邪行。
Tattha pāṇoti vohārato satto, paramatthato jīvitindriyaṃ. Tasmiṃ pāṇe pāṇasaññino jīvitindriyupacchedakappayogasamuṭṭhāpikā vadhakacetanā pāṇātipāto. Parabhaṇḍe tathāsaññino tadādāyakappayogasamuṭṭhāpikā theyyacetanā adinnādānaṃ. Asaddhammasevanavasena kāyadvārappavattā agantabbaṭṭhānavītikkamacetanā kāmesumicchācāro nāma. Surāpānampi ettheva saṅgayhatīti vadanti rasasaṅkhātesu kāmesu micchācārabhāvato. Kāyaviññattisaṅkhāte kāyadvāreti kāyena adhippāyaviññāpanato, sayañca kāyena viññeyyattā kāyaviññattisaṅkhāte abhikkamādijanakacittajavāyodhātvādhikakalāpassa vikārabhūte santhambhanādīnaṃ sahakārīkāraṇabhūte copanakāyabhāvato, kammānaṃ pavattimukhabhāvato ca kāyadvārasaṅkhāte kammadvāre.
其中“手”(pāṇa)言语之表层，实质是生命根。此生命根内因缘所生，手之所知觉及断绝生命之用具而起的杀害意念，即称杀盗杀；于财物所有知觉及由手取得财物的意念而发起的夺取，名为不取非法；因身体之门违犯正法而起的远离守戒之意念，于欲中行错谬行为，即称欲邪行。酒饮者亦因感官之错乱，而被称为欲错谬行为。身识相关的“身体之门”是指身体由认识呈现，根本由身体控制，是意念产生不正行为及阻碍，导致行为发生的门道。
Kiñcāpi hi taṃtaṃkammasahagatacittuppādeneva sā viññatti janīyati. Tathāpi tassā tathā pavattamānāya taṃsamuṭṭhāpakakammassa kāyakammādivohāro hotīti sā tasseva pavattimukhabhāvena vattuṃ labbhati. ‘‘Kāyadvāre vuttito’’ti ettakeyeva vutte ‘‘yadi evaṃ kammadvāravavatthānaṃ na siyā. Kāyadvāre hi pavattaṃ ‘kāyakamma’nti vuccati, kāyakammassa ca pavattimukhabhūtaṃ ‘kāyadvāra’nti. Pāṇātipātādikaṃ pana vācāya āṇāpentassa kāyakammaṃ vacīdvārepi pavattatīti dvārena kammavavatthānaṃ na siyā, tathā musāvādādiṃ kāyavikārena karontassa vacīkammaṃ kāyadvārepi pavattatīti kammena dvāravavatthānampi na siyā’’ti ayaṃ codanā paccupaṭṭheyyāti bāhullavuttiyā vavatthānaṃ dassetuṃ ‘‘bāhullavuttito’’ti vuttaṃ. Kāyakammañhi kāyadvāreyeva bahulaṃ pavattati, appaṃ vacīdvāre, tasmā kāyadvāreyeva bahulaṃ pavattanato kāyakammabhāvo siddho vanacarakādīnaṃ vanacarakādibhāvo viya. Tathā kāyakammameva yebhuyyena kāyadvāre pavattati, na itarāni, tasmā kāyakammassa yebhuyyena ettheva pavattanato kāyakammadvārabhāvo siddho brāhmaṇagāmādīnaṃ brāhmaṇagāmādibhāvo viyāti natthi kammadvāravavatthāne koci vibandhoti ayametthādhippāyo.
实则任何依附行为的意念所生的迷乱，本身即为识。然而，因行为发生，行为带来的一切表现即显现为身体行为等，因此便称为行为所发。此处言“身体之门所发生行为”，实为观察行为起点，如若无需此处说法，则无申述的必要。故“身体之门有行为”，是为说其所发，即身体行为起点而称之。像杀盗杀等行为虽发于身，却在语门也起其影响，故不能仅以门为行为之界限。此为广义用法，显行为从身体之门首先显现，乃至施行而遍及其他部门的理。身门行为为多，语门行为为少，故行者如游方者等，其行为依身门起，从此能认定行为之门，非他门或者外来门所能限，故该门之统辖无碍。
§56
56. Musāti abhūtaṃ vatthu, taṃ tacchato vadanti etenāti musāvādo. Pisati sāmaggiṃ sañcuṇṇeti vikkhipati, piyabhāvaṃ suññaṃ karotīti vā pisuṇā. Attānampi parampi pharusaṃ karoti, kakaco viya kharasamphassāti vā pharusā. Saṃ sukhaṃ, hitañca phalati visarati vināsetīti samphaṃ, attano, paresañca anupakāraṃ yaṃ kiñci, taṃ palapati etenāti samphappalāpo.
56. 妄语者，所说非真之事，实质称为谎语。恶意聚合、挑拨离间，拆散和合，使愉悦心空虚，此皆称为恶口。彼亦以粗恶语伤害自己及他人，譬如以粗糙刺痛之物划伤皮肤，此即粗恶语。相反地，和合带来安乐和利益，若舍此而造作伤害，名为杂秽语。
Tattha abhūtaṃ vatthuṃ bhūtato paraṃ viññāpetukāmassa tathā viññāpanappayogasamuṭṭhāpikā cetanā musāvādo. So parassa atthabhedakarova kammapatho hoti, itaro kammameva. Paresaṃ bhedakāmatāya, attappiyakāmatāya vā parabhedakaravacīpayogasamuṭṭhāpikā saṃkiliṭṭhacetanā pisuṇavācā, sāpi dvīsu bhinnesuyeva kammapatho. Parassa mammacchedakaravacīpayogasamuṭṭhāpikā ekantapharusacetanā pharusavācā. Na hi cittasaṇhatāya sati pharusavācā nāma hoti. Sītāharaṇādianatthaviññāpanappayogasamuṭṭhāpikā saṃkiliṭṭhacetanā samphappalāpo, so pana parehi tasmiṃ anatthe gahiteyeva kammapatho. Vacīviññattisaṅkhāte vacīdvāreti vācāya adhippāyaṃ viññāpeti, sayañca vācāya viññāyatīti vacīviññattisaṅkhāte vacībhedakarappayogasamuṭṭhāpakacittasamuṭṭhānapathavīdhātvādhikakalāpassa vikārabhūte copanavācābhāvato, kammānaṃ pavattimukhabhāvato ca vacīdvārasaṅkhāte kammadvāre. Bāhullavuttitoti idaṃ vuttanayameva.
此中非真实之事，实为欲发意欲借说法以展示，谓之谎语。此言语为对他人利益之破坏，如同业因，分别为不同业道。为害他人而说者，称为两舌语；恶意恶毒之言谓之粗恶语。心未平静时，不可能发出粗恶语。以偷盗等致害为例，均以谎语相伴，虽具妥协表象，实机为恶业。于语识中，语门是用于表示之所，具识达该语款之意，且生不正之心念，故为行为起点。此亦为广义用法。
§57
57. Parasampattiṃ abhimukhaṃ jhāyati lobhavasena cintetīti abhijjhā. Byāpajjati hitasukhaṃ etenāti byāpādo. Micchā viparītato passatīti micchādiṭṭhi.
57. 企图他人财物而反复思虑，是名贪欲。对他人快乐不乐，发起嗔恨，此谓瞋恨。错误而反面观察，称为邪见。
Tattha ‘‘aho vata idaṃ mama siyā’’ti evaṃ parabhaṇḍābhijjhāyanaṃ abhijjhā, sā parabhaṇḍassa attano nāmaneneva kammapatho hoti. ‘‘Aho vatāyaṃ satto vinasseyyā’’ti evaṃ manopadoso byāpādo. ‘‘Natthi dinna’’ntyādinā nayena viparītadassanaṃ micchādiṭṭhi. Ettha pana natthikaahetukaakiriyadiṭṭhīhiyeva kammapathabhedo. Imesaṃ pana aṅgādivavatthānavasena papañco tattha tattha (dī. ni. aṭṭha. 1.8; dha. sa. aṭṭha. 1 akusalakammapathakathā; pārā. aṭṭha. 2.172) āgatanayena daṭṭhabbo. Aññatrāpi viññattiyāti kāyavacīviññattiṃ vināpi, taṃ asamuṭṭhāpetvāpītyattho. Viññattisamuṭṭhāpakacittasampayuttā cettha abhijjhādayo cetanāpakkhikāva honti.
这里所说的“啊，这真是我的”的执著欲望（即对彼世法的贪爱），正是这执著的名字自身的业道。所谓“啊，这个众生将要毁灭了”的心中蔽障，即心所造作的忧恼烦恼。又因“没有给予”等行为而显现出的逆反见解，则是错误正见。这些皆无因果业果相别异的见解。以这些诸末节为前提产生的缠缚，应当根据经典经中所示逐条逐句细细观察（见中部尼柯耶、增支部等），即使未以身语意显现，仍能领会其意。因为导致认识生起的心，必与执著等有意心所相联接，这里执著等为随意心所引生之义。
§58
58.Dosamūlenajāyantīti sahajātādipaccayena dosasaṅkhātamūlena, dosamūlakacittena vā jāyanti, na lobhamūlādīhi. Hasamānāpi hi rājāno dosacitteneva pāṇavadhaṃ āṇāpenti, tathā pharusavācābyāpādesupi yathārahaṃ daṭṭhabbaṃ. Micchādassanassa abhinivisitabbavatthūsu lobhapubbaṅgamameva abhinivisanato āha ‘‘micchādiṭṭhi ca lobhamūlenā’’ti. Sesāni cattāripi dvīhi mūlehi sambhavantīti yo tāva abhimataṃ vatthuṃ, anabhimataṃ vā attabandhuparittāṇādippayojanaṃ sandhāya harati, tassa adinnādānaṃ lobhamūlena hoti. Veraniyyātanatthaṃ harantassa dosamūlena. Nītipāṭhakappamāṇato duṭṭhaniggahaṇatthaṃ parasantakaṃ harantānaṃ rājūnaṃ, brāhmaṇānañca ‘‘sabbamidaṃ brāhmaṇānaṃ rājūhi dinnaṃ, tesaṃ pana sabbadubbalabhāvena aññe paribhuñjanti, attasantakameva brāhmaṇā paribhuñjantī’’tyādīni vatvā sakasaññāya evaṃ yaṃ kiñci harantānaṃ, kammaphalasambandhāpavādīnañca mohamūlena. Evaṃ musāvādādīsupi yathārahaṃ yojetabbaṃ.
五十八条中所说的“从贪恚等烦恼根本所生”，指的是依彼烦恼根本或根本之心发生的，非从贪等根本起。即使笑语时，诸王因恚心亦杀生口业，粗恶言语与责备亦同理可见。对于应当摒除的错误见，如贪根发动的错误见，有经文明确指出“错误见亦由贪根生”。其余三种烦恼根本亦能生起此类言语行为。凡以所好事物或不所好事物，以执著自利或破坏他人利益之因，便是偷盗业的贪根体现。侵夺他物者，实为恚心所生。律法守护者则认为造成社会难治之害的侵夺者，既为国王婆罗门所不纳，亦为业果声明者以愚昧根本论证。因此，应如是审察谎言等亦须如此辨析。
§63
63. Chasu ārammaṇesu tividhakammavasena uppajjamānampetaṃ tividhaniyamena uppajjatīti āha ‘‘tathā dānasīlabhāvanāvasenā’’ti. Dasadhā niddisiyamānānaṃ hi dvinnaṃ, puna dvinnaṃ, tiṇṇañca yathākkamaṃ dānādīsu tīsveva saṅgaho. Kāraṇaṃ panettha parato vakkhāma. Chaḷārammaṇesu pana tividhakammadvāresu ca nesaṃ pavattiyojanā aṭṭhakathādīsu (dha. sa. aṭṭha. 156-159) āgatanayena gahetabbā.
六十三条论及六种基础及三种行为方式之分别，谓由三种调约分别所产生。又言“如以施舍、持戒、修习等所获得果报之条件”，十种条件中有二、二、三三种配合施舍等法。原因往后详细说明。关于六种基础及三种行为门中的联系，详见论书及增支文献。
§65
65. Dīyati etenāti dānaṃ, pariccāgacetanā. Evaṃ sesesupi. Sīlatīti sīlaṃ, kāyavacīkammāni samādahati, sammā ṭhapetītyattho, sīlayati vā upadhāretīti sīlaṃ, upadhāraṇaṃ panettha kusalānaṃ adhiṭṭhānabhāvo. Tathā hi vuttaṃ ‘‘sīle patiṭṭhāyā’’tyādi (saṃ. ni. 1.23, 192). Bhāveti kusale dhamme āsevati vaḍḍheti etāyāti bhāvanā. Apacāyati pūjāvasena sāmīciṃ karoti etenāti apacāyanaṃ. Taṃtaṃkiccakaraṇe byāvaṭassa bhāvo veyyāvaccaṃ. Attano santāne nibbattā patti dīyati etenāti pattidānaṃ. Pattiṃ anumodati etāyāti pattānumodanā. Dhammaṃ suṇanti etenāti dhammassavanaṃ. Dhammaṃ desenti etāyāti dhammadesanā. Diṭṭhiyā ujukaraṇaṃ diṭṭhijukammaṃ.
六十五条讲施舍（即给予）乃是生起舍弃意愿之行为。其余亦同。持戒即身语行为依其意义正确定立，或称持守戒律，此乃善法的坚固基础。亦有说牙胆持戒，即戒乃善者之坚定念想。且有“于戒有立足”等语（参三藏释论），修习善法则增上增长，此谓修习。以礼敬供养之故而称恭敬。为各自事务之不称承当，则涵盖惭愧心。为自身群类所行善业称为施舍回报。认可施舍行为称为施舍顺从。闻法即听闻佛法。说法即佛陀开示。正见即依正见之行为。
Tattha sānusayasantānavato paresaṃ pūjānuggahakāmatāya attano vijjamānavatthupariccajanavasappavattacetanā dānaṃ nāma, dānavatthupariyesanavasena, dinnassa somanassacittena anussaraṇavasena ca pavattā pubbapacchābhāgacetanā ettheva samodhānaṃ gacchanti. Evaṃ sesesupi yathārahaṃ daṭṭhabbaṃ. Niccasīlādivasena pañca, aṭṭha, dasa vā sīlāni samādiyantassa, paripūrentassa, asamādiyitvāpi sampattakāyavacīduccaritato viramantassa, pabbajantassa, upasampadamāḷake saṃvaraṃ samādiyantassa, catupārisuddhisīlaṃ paripūrentassa ca pavattacetanā sīlaṃ nāma. Cattālīsāya kammaṭṭhānesu, khandhādīsu ca bhūmīsu parikammasammasanavasappavattā appanaṃ appattā gotrabhupariyosānacetanā bhāvanā nāma, niravajjavijjādipariyāpuṇanacetanāpi ettheva samodhānaṃ gacchati.
此处以对供养他人称意心，及为自身所行之福德追念舍施果报，及忆念前后因缘而生起心意为施舍。此类余下部分亦应如法观察。长期持戒诸善法五戒、八戒、十戒或集齐者，及虽未集齐但现身善行者，出家人、受比库尼戒者，已达持守四清净戒者，其发起之心即持戒相续之心。于四十四种修习基础及五蕴诸行处中，成就周遍守护，怀疑有破坏族类等行为，则称作修习之心。或为断除私见与无知等称为净明智之用心，并当据此加以观察。
Vayasā, guṇehi ca jeṭṭhānaṃ cīvarādīsu paccāsārahitena asaṃkiliṭṭhajjhāsayena paccuṭṭhānaāsanābhinīhārādividhinā bahumānakaraṇacetanā apacāyanaṃ nāma. Tesameva, gilānānañca yathāvuttajjhāsayena taṃtaṃkiccakaraṇacetanā veyyāvaccaṃ nāma. Attano santāne nibbattassa puññassa parehi sādhāraṇabhāvaṃ paccāsīsanacetanā pattidānaṃ nāma. Parehi dinnassa, adinnassapi vā puññassa maccheramalavinissaṭena cittena abbhānumodanacetanā pattānumodanā nāma . Evamimaṃ dhammaṃ sutvā tattha vuttanayena paṭipajjanto ‘‘lokiyalokuttaraguṇavisesassa bhāgī bhavissāmi, bahussuto vā hutvā paresaṃ dhammadesanādīhi anuggaṇhissāmī’’ti evaṃ attano, paresaṃ vā hitapharaṇavasappavattena asaṃkiliṭṭhajjhāsayena hitūpadesasavanacetanā dhammassavanaṃ nāma, niravajjavijjādisavanacetanāpi ettheva saṅgayhati. Lābhasakkārādinirapekkhatāya yoniso manasi karoto hitūpadesacetanā dhammadesanā nāma, niravajjavijjādiupadisanacetanāpi ettheva saṅgahaṃ gacchati. ‘‘Atthi dinna’’ntyādinayappavattasammādassanavasena diṭṭhiyā ujukaraṇaṃ diṭṭhijukammaṃ nāma.
就年龄、资质等为尊长者，在衣服等受供养时，没有染污意念，称为恭敬。对于病者亦同，虽有适当念还不失恭敬心，称为惭愧。自身群类所获之福德，具备普遍性质的，自利心称为供养回向。对他人所供养的及未取之福德，心意清净欢喜称为回向。闻此法义，依经文修行者，发愿曰“我将成为世间世出，广闻博学，向他人宣传佛法者”。基于利益他人等无染污意念，产生恭敬闻法心，即称为闻法。基于无愚痴等净明心而调御心念，依理正念产生法讲说心，即为说法。因“有给予”等行为而达正见，正见之行为即称正见业。
Yadi evaṃ ñāṇavippayuttacittuppādassa diṭṭhijukammapuññakiriyabhāvo na labbhatīti? No na labbhati purimapacchimacetanānampi taṃtaṃpuññakiriyāsveva saṅgaṇhanato. Kiñcāpi hi ujukaraṇavelāyaṃ ñāṇasampayuttameva cittaṃ hoti, purimapacchābhāge pana ñāṇavippayuttampi sambhavatīti tassapi diṭṭhijukammabhāvo upapajjatīti alamatippapañcena.
若真如是，知识所分别起的心生起于利益正见、业福行为之性，便不会得到果报吗？不，不论前后诸心，皆因彼此业福行为而聚合。况且此切实正智相续之时，心乃承有知识分别之境，然而前后部分却亦能起知识分别者，故于彼亦当生起利益正见之业性，此由其特征所明示也。
Imesu pana dasasu pattidānānumodanā dāne saṅgahaṃ gacchanti taṃsabhāvattā. Dānampi hi issāmaccherānaṃ paṭipakkhaṃ, etepi. Tasmā samānappaṭipakkhatāya ekalakkhaṇattā te dānamayapuññakiriyavatthumhi saṅgayhanti. Apacāyanaveyyāvaccāsīlamayapuññeva saṅgayhanti cārittasīlabhāvato. Desanāsavanadiṭṭhijukā pana kusaladhammāsevanabhāvato bhāvanāmaye saṅgahaṃ gacchantīti (dī. ni. ṭī. 3.305) ācariyadhammapālattherena vuttaṃ. Apare pana ‘‘desento, suṇanto ca desanānusārena ñāṇaṃ pesetvā lakkhaṇāni paṭivijjha paṭivijjha deseti, suṇāti ca, tāni ca desanāsavanāni paṭivedhamevāharantīti desanāsavanābhāvanāmaye saṅgahaṃ gacchantī’’ti vadanti. Dhammadānasabhāvato desanā dānamaye saṅgahaṃ gacchatītipi sakkā vattuṃ. Tathā hi vuttaṃ ‘‘sabbadānaṃ dhammadānaṃ jinātī’’ti (dha. pa. 354). Tathā diṭṭhijukammaṃ sabbatthāpi sabbesaṃ niyamanalakkhaṇattā. Dānādīsu hi yaṃ kiñci ‘‘atthi dinna’’ntyādinayappavattāya sammādiṭṭhiyā visodhitaṃ mahapphalaṃ hoti mahānisaṃsaṃ, evañca katvā dīghanikāyaṭṭhakathāyaṃ (dī. ni. aṭṭha. 3.305; dha. sa. aṭṭha. 156-159 puññākiriyavatthādikathā) ‘‘diṭṭhijukammaṃ sabbesaṃ niyamalakkhaṇa’’nti vuttaṃ. Evaṃ dānasīlabhāvanāvasena tīsu itaresaṃ saṅgaṇhanato saṅkhepato tividhameva puññakiriyavatthu hotīti daṭṭhabbaṃ, tathā ceva ācariyena heṭṭhā dassitaṃ.
至于此十种布施果报获受、欢迎，乃因其性质而集聚。布施本为嫉妒魔众之所对敌，亦是由此缘故。故因其相同之所对敌，且因独特标志，诸布施皆聚合为业福行为之所缘。因其行为持戒之实相，亦聚集于此，是由布施、持戒、修习善法之性，因行教诲、修习、断惑思议正见相续之缘，得成聚合（此乃佛音长老所说，载于大集经注3.305）。他人则称：『于说法者，依照教义，传授知识，辨识特征，并反复宣说，听者亦受闻，并使断惑法得生；即由教法修习之性，致令集聚。』又言：由于赠法之本性，亦聚合于说法与布施之中。正如所说：『一切布施中，以法布施为胜。』故利益正见之业在各处皆依万法之规范而起。于布施等诸处，凡一切『有者被赠』如是因缘所生，得正见清净，则是大功德大善因，长部大集注中亦于布施业福行为条目有此明言：『利益正见业为诸业之规范标志。』于是由布施、持戒、修习之因缘集聚，简说即为三种不同之业福行为缘发生，乃所当见，如师亦于下所示。
§67
67.Manokammameva viññattisamuṭṭhāpakattābhāvena kāyadvārādīsu appavattanato. Tañca rūpāvacarakusalaṃ bhāvanāmayaṃ dānādivasena appavattanato. Appanāppattaṃ pubbabhāgappavattānaṃ kāmāvacarabhāvato. Jhānaṅgabhedenāti paṭipadādibhedato anekavidhattepi aṅgātikkamavasena nibbattajjhānaṅgabhedato pañcavidhaṃ hoti.
67.心业所生起者，应由识所生发之义解，是由身根门等处之少少起。当中色界礼善修习之施力由此缘故少少起。由安止所成，乃前部所起欲界礼之相。所谓禅那根本之差别，是因修行方法有所不同，且以诸根超越而生多种禅相，故分五种。
§68
68.Ārammaṇabhedenāti kasiṇugghāṭimākāsaṃ, ākāsavisayaṃ mano, tadabhāvo, tadālambaṃ viññāṇanti catubbidhanti imesaṃ catunnaṃ ārammaṇānaṃ bhedena.
68.缘境差别者，即色界五种法器中的四种对象，即空之覆被、虚空处意、彼法相及识，谓此四缘境之差别有四类。
§69
69.Etthāti imesu pākaṭṭhānavasena catubbidhesu kammesu. Uddhaccarahitanti uddhaccasahagatacetanārahitaṃ ekādasavidhaṃ akusalakammaṃ. Kiṃ panettha kāraṇaṃ adhimokkhavirahena sabbadubbalampi vicikicchāsahagataṃ paṭisandhiṃ ākaḍḍhati, adhimokkhasampayogena tato balavantampi uddhaccasahagataṃ nākaḍḍhatīti ? Paṭisandhidānasabhāvābhāvato. Balavaṃ ākaḍḍhati, dubbalaṃ nākaḍḍhatīti hi ayaṃ vicāraṇā paṭisandhidānasabhāvesuyeva. Yassa pana paṭisandhidānasabhāvoyeva natthi, na tassa balavabhāvo paṭisandhiākaḍḍhane kāraṇaṃ.
69.这里谓于此四种行为，有明显分别。所谓无掉举者，是指无掉举随念、十一种不善业。何以缘此，因无欲念与牵挂，能拔除一切无力及与疑惑相续之情，故能生起续转之因。续转因有与无故之分别。谓能拔除者，令强者起续转，弱者则不起续转，此为续转因分别所生；若无续转因，则无强力增加续转。于续转力增加，无强不增，无强不增即此理，此为理由。然如何识知续转因具无掉举随念之性？此由未来因缘之证知，当应去除之三种不善：于见当然去除，于修习当然去除，或于见与修习皆当去除。此中带正见之疑惑心起，应依初果涅槃见解，称之为“见”者；由须陀洹果位去除也。带掉举随念之心起，应依上行果即渐至果之去除，称为“修习”者。依初果位如初果涅槃之见，生修习之证，故名“修习”。若带迷见与愤恚之心起，则生见之当去除、修习当去除之证，根据后果所生之灭除，有上行诸果而除之。如是带见之当去除、即所谓见之当去除者，依此意义而言。
Kathaṃ panetaṃ viññātabbaṃ uddhaccasahagatassa paṭisandhidānasabhāvo natthīti? Dassanenapahātabbesu anāgatattā. Tividhā hi akusalā dassanena pahātabbā, bhāvanāya pahātabbā, siyā dassanena pahātabbā, siyā bhāvanāya pahātabbāti. Tattha diṭṭhisahagatavicikicchāsahagatacittuppādā dassanena pahātabbā nāma paṭhamaṃ nibbānadassanavasena ‘‘dassana’’nti laddhanāmena sotāpattimaggena pahātabbattā. Uddhaccasahagatacittuppādo bhāvanāya pahātabbo nāma aggamaggena pahātabbattā. Uparimaggattayañhi paṭhamamaggena diṭṭhanibbāne bhāvanāvasena pavattanato ‘‘bhāvanā’’ti vuccati. Diṭṭhivippayuttadomanassasahagatacittuppādā pana siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā tesaṃ apāyanibbattakāvatthāya paṭhamamaggena, sesabahalābahalāvatthāya uparimaggehi pahīyamānattā. Tattha siyā dassanena pahātabbampi dassanena pahātabbasāmaññena idha ‘‘dassanena pahātabba’’nti voharanti.
然则，如何得知掉举相应者无给予结生之自性？乃因其尚未达见道所断之位故。不善法分三种：见道所断、修道所断，以及或见道所断、或修道所断。其中，邪见相应与疑相应之心生起，名为见道所断——因其须由初次见涅槃而得名『见道』之须陀洹道所断故。掉举相应之心生起，名为修道所断——因其须由最上之道所断故。盖上三道，以初道见涅槃为基，于修习义上运行，故称『修习』。至于离邪见之忧相应心生起，则或为见道所断、或为修道所断——于其能生起恶趣之情形，由初道所断；于其余较深厚情形，则由上诸道所断。其中，或为见道所断者，亦以『见道所断』之通称，于此处一并称为『见道所断』。
Yadi ca uddhaccasahagataṃ paṭisandhiṃ dadeyya, tadā akusalapaṭisandhiyā sugatiyaṃ asambhavato apāyesveva dadeyya. Apāyagamanīyañca avassaṃ dassanena pahātabbaṃ siyā. Itarathā apāyagamanīyassa appahīnattā sekkhānaṃ apāyuppatti āpajjati, na ca panetaṃ yuttaṃ ‘‘catūhapāyehi ca vippamutto (khu. pā. 6.11; su. ni. 234), avinipātadhammo’’ti (pārā. 21; saṃ. ni. 5.998) ādivacanehi saha virujjhanato. Sati ca panetassa dassanena pahātabbabhāve ‘‘siyā dassanena pahātabbā’’ti imassa vibhaṅge vattabbaṃ siyā, na ca panetaṃ vuttanti . Atha siyā ‘‘apāyagāminiyo rāgo doso moho tadekaṭṭhā ca kilesā’’ti evaṃ dassanena pahātabbesu vuttattā uddhaccasahagatacetanāya tattha saṅgaho sakkā vattunti. Taṃ na, tassa ekantato bhāvanāya pahātabbabhāvena vuttattā. Vuttañhetaṃ – ‘‘katame dhammā bhāvanāya pahātabbā? Uddhaccasahagato cittuppādo’’ti (dha. sa. 1406), tasmā dassanena pahātabbesu avacanaṃ imassa paṭisandhidānābhāvaṃ sādheti. Nanu ca paṭisambhidāvibhaṅge –
若于心生躁动时，给予再生起因，那么这由恶不善再生起因的果报，好去之处必不可得，反而堕入恶趣，必应由断见切断此恶趣之果。反之，如果不依赖恶趣往生者，那堕入恶趣的程度便有减少，修习者之恶趣境遇遂得避免，不应违背如《俱舍法门》所言‘四恶趣中解脱，心不堕落’等开头语句而堕入恶趣。且应依觉见之断灭而断除，谓“此堕恶趣者当断”。对此未见如此教诲者。又或谓“堕入恶趣者，贪嗔痴及其他烦恼，是一切烦恼通于此”——据此觉见断除而起的心意，可合于此语，但这语非专为断除之意所立。言此者谓“修习者应断除何法？即生于躁动之心起”，基于此断除之觉见，否定赋予再生起因之说。然若参照《解深密经》曰：‘若时生恶心，伴随无念，连接躁动及因缘于色法…及法境界等，诸触如是皆不散乱，是恶法也。其中以三明辨法门，及其果报为智’。
‘‘Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti upekkhāsahagataṃ uddhaccasampayuttaṃ rūpārammaṇaṃ vā…pe… dhammārammaṇaṃ vā, yaṃ yaṃ vā panārabbha tasmiṃ samaye phasso hoti…pe… avikkhepo hoti, ime dhammā akusalā. Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā, tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā’’ti (vibha. 730-731) –
此处揭示：若于一时产生恶不善心，则此心伴随无弊，连接躁动，缘于色法对象或法境界，所缘诸触等于当时皆不散乱，因而此等诸法为恶法。于此法中存在为法之智慧觉观，其果报中亦有为理之智。
Evaṃ uddhaccasahagatacittuppādaṃ uddharitvā tassa vipākopi uddhaṭoti kathamassa paṭisandhidānābhāvo sampaṭicchitabboti? Nāyaṃ paṭisandhidānaṃ sandhāya uddhaṭo. Atha kho pavattivipākaṃ sandhāya. Paṭṭhāne pana –
据此，生起带躁动之心起已明确，则因其果报亦躁动，如何否定再生起因呢？此状非再生起因之所证。继而探讨果报之理，论曰：
‘‘Sahajātā dassanena pahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo, nānākkhaṇikā dassanena pahātabbā cetanā vipākānaṃ khandhānaṃ, kaṭattā ca rūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 2.8.89) –
“原有生起之心意，通过觉见断除，故为生起之心意与色法因缘的基础，多时由觉见断除之心意属果报五蕴，且依色法因缘稳固而成。”
Dassanena pahātabbacetanāya eva sahajātanānākkhaṇikakammapaccayabhāvaṃ uddharitvā ‘‘sahajātā bhāvanāya pahātabbā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo’’ti (paṭṭhā. 2.8.89) bhāvanāya pahātabbacetanāya sahajātakammapaccayabhāvova uddhaṭo, na pana nānākkhaṇikakammapaccayabhāvo, na ca nānākkhaṇikakammapaccayaṃ vinā paṭisandhiākaḍḍhanaṃ atthi , tasmā natthi tassa sabbathāpi paṭisandhidānanti. Yaṃ paneke vadanti ‘‘uddhaccacetanā ubhayavipākampi na deti paṭṭhāne nānākkhaṇikakammapaccayabhāvassa anuddhaṭattā’’ti, taṃ tesaṃ matimattaṃ paṭisambhidāvibhaṅge uddhaccasahagatānampi pavattivipākassa uddhaṭattā, paṭṭhāne ca paṭisandhivipākabhāvameva sandhāya nānākkhaṇikakammapaccayabhāvassa anuddhaṭattā. Yadi hi pavattivipākaṃ sandhāya nānākkhaṇikakammapaccayabhāvo vucceyya, tadā paṭisandhivipākampissa maññeyyunti labbhamānassapi pavattivipākassa vasena nānākkhaṇikakammapaccayabhāvo na vutto, tasmā na sakkā tassa pavattivipākaṃ nivāretuṃ. Tenāha ‘‘pavattiyaṃ panā’’tyādi. Ācariyabuddhamittādayo pana atthi uddhaccasahagataṃ bhāvanāya pahātabbampi. Atthi na bhāvanāya pahātabbampi, tesu bhāvanāya pahātabbaṃ sekkhasantānappavattaṃ, itaraṃ puthujjanasantānappavattaṃ, phaladānañca puthujjanasantānappavattasseva na itarassāti evaṃ uddhaccasahagataṃ dvidhā vibhajitvā ekassa ubhayavipākadānaṃ, ekassa sabbathāpi vipākābhāvaṃ vaṇṇenti. Yo panettha tesaṃ vinicchayo, yañca tassa nirākaraṇaṃ, yañca sabbathāpi vipākābhāvavādīnaṃ matapaṭikkhepanaṃ idha avuttaṃ, taṃ sabbaṃ paramatthamañjūsādīsu, visesato ca abhidhammatthavikāsiniyā nāma abhidhammāvatārasaṃvaṇṇanāyaṃ vuttanayena veditabbaṃ.
通过觉见所断者，乃生起之心意随缘于感受业因基础而生。此谓“依生起之心意断除修习，生起诸心意与色之因果，有所依稳固”。“断除修习之心意”仅指因果稳固，非指多时因果稳固。又无多时因果稳固则无再生起延续，故非恒具再生起。有人说“躁动心意不显示果报两面，因多时因果不稳定”——此谓也属其见。以《解深密经》对躁动心意果报论断，说明生起之果报确实显现，且因果观照下多时因果稳固没破坏，再生起因现象仍存。若就果报探讨多时因果稳固，谓此不存在，反而误以为再生果报因果不足。故不能以此阻断果报成立。学者如佛陀及诸师皆认此带躁动心起应断除择定。且此断除者，于修习族群中为普遍修行，亦分为部份修士及凡夫修士所得果实，说明带躁动之体具有两重划分：一者显示果报两面，一者果报全无。此中之辨正邪、真伪，或断言果报不存在者，乃依真正直显之法理各义注解而明。
Sabbatthāpi kāmaloketi sugatiduggativasena sabbasmimpi kāmaloke. Yathārahanti dvārārammaṇānurūpaṃ. Apāyesupi yaṃ nāgasupaṇṇādīnaṃ mahāsampattivisayaṃ vipākaviññāṇaṃ, yañca nirayavāsīnaṃ mahāmoggallānattheradassanādīsu uppajjati vipākaviññāṇaṃ , taṃ kusalakammasseva phalaṃ. Na hi akusalassa iṭṭhavipāko sambhavati. Vuttañhetaṃ ‘‘aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ akusalassa kammassa iṭṭho kanto vipāko saṃvijjatī’’ti (ma. ni. 3.131; a. ni. 1.284-286; vibha. 809), tasmā kusalakammaṃ apāyesupi ahetukavipākāni janeti. Aññabhūmikassa ca kammassa aññabhūmikavipākābhāvato kāmavirāgabhāvanāya kāmataṇhāvisayaviññāṇuppādanāyogato ekantasadisavipākattā ca mahaggatānuttarakusalānaṃ rūpāvacarakammena ahetukavipākuppattiyā abhāvato rūpalokepi yathārahaṃ rūpādivisayāni tāni abhinipphādetīti vuttaṃ ‘‘sabbatthāpi kāmaloke’’tyādi.
从整体上缘生之境界，皆属欲界，亦即有善与恶趣之分别。譬如门栋装饰，随所缘而变化。恶趣之识，譬如诸龙或大鹏等大财富所及识果；或如地狱众生所生大摩嘎剌那长老所见识果，均为善业果报。恶业无正果报，不可能生起。正法开示：“此八处，不可转越，恶业所产生果报，必存苦果。”故善业于恶趣也生无因之果报。又于他有地境之业，无相应果报，为断欲情故，以欲界烦恼生识为业，故生极善之无因果报，身处色界亦得自在，随体应现色法类相，正如经中所说“皆属欲界”，以此说明。
§71
71. Evaṃ pana vipaccantaṃ kammaṃ soḷasakadvādasakaaṭṭhakavasena tidhā vipaccatīti dassetuṃ ‘‘tatthāpi’’tyādi vuttaṃ. Tatthāpīti evaṃ vipaccamānepi kusalakamme. Ukkaṭṭhanti kusalaparivāralābhato , pacchā āsevanappavattiyā vā visiṭṭhaṃ. Yañhi kammaṃ attano pavattikāle purimapacchābhāgappavattehi kusalakammehi parivāritaṃ, pacchā vā āsevanalābhena samudāciṇṇaṃ. Taṃ ukkaṭṭhaṃ. Yaṃ pana karaṇakāle akusalakammehi parivāritaṃ, pacchā vā ‘‘dukkaṭametaṃ mayā’’ti vippaṭisāruppādanena paribhāvitaṃ, taṃ omakanti daṭṭhabbaṃ.
第七十一条 如是反逆业，若以十六、十二、八十或三段等分，表明反逆之义，则说『tatthāpi』等语。所谓『tatthāpi』，即是在反逆情形中仍属善业。反逆善业之成就，是由于善业的增长而升起，或因善行所获之利益等而显著。所谓『ukkaṭṭha』，即因自身行时，前后善业相继覆盖，后又得利益所生而成。若行为时为恶业所覆盖，后又因『这是恶业』的反省而被否定，则应视为『omaka』种业。
Paṭisandhinti ekameva paṭisandhiṃ. Na hi ekena kammena anekāsu jātīsu paṭisandhi hoti, pavattivipāko pana jātisatepi jātisahassepi hoti. Yathāha ‘‘tiracchānagate dānaṃ datvā sataguṇā dakkhiṇā pāṭikaṅkhitabbā’’ti (ma. ni. 3.379). Yasmā panettha ñāṇaṃ jaccandhādivipattinimittassa mohassa, sabbākusalasseva vā paṭipakkhaṃ, tasmā taṃsampayuttaṃ kammaṃ jaccandhādivipattipaccayaṃ na hotīti tihetukaṃ atidubbalampi samānaṃ duhetukapaṭisandhimeva ākaḍḍhati, nāhetukaṃ. Duhetukañca kammaṃ ñāṇasampayogābhāvato ñāṇaphaluppādane asamatthaṃ, yathā taṃ alobhasampayogābhāvato alobhaphaluppādane asamatthaṃ akusalakammanti taṃ atiukkaṭṭhampi samānaṃ duhetukameva paṭisandhiṃ ākaḍḍhati, na tihetukanti vuttaṃ ‘‘tihetukamomakaṃ duhetukamukkaṭṭhañcā’’tyādi.
『paṭisandhi』只意味着单一的续传。确无因一业而于多生中续传，但业的成熟报，可能发生于百生甚至千生。如『施布三善净报，应当给予回报』典。因对此知见，盲暗等恶缘无明，以及一切善的对立面故，此等相连业非因三因之故而生，乃是非因果的。因未因缘故之业，由于没有知见相应而无法产生果报，如无贪业因不生无贪果，故此恶业的极盛尚且视同于无因的续传所扩展，三因论亦不适用。因业因无知故无法产生果报，轻视此理无益，故不说三因业，“三因即误因及其极盛等说”之语亦不成立。
Ettha siyā – yathā paṭisambhidāmagge ‘‘gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hotī’’ti (paṭi. ma. 1.231) kusalassa kammassa javanakkhaṇe tiṇṇaṃ, nikantikkhaṇe dvinnaṃ, paṭisandhikkhaṇe tiṇṇañca hetūnaṃ vasena aṭṭhannaṃ hetūnaṃ paccayā ñāṇasampayuttūpapatti, tathā ‘‘gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hotī’’ti (paṭi. ma. 1.233) javanakkhaṇe dvinnaṃ, nikantikkhaṇe dvinnaṃ, paṭisandhikkhaṇe dvinnañca hetūnaṃ vasena channaṃ hetūnaṃ paccayā ñāṇavippayuttūpapatti vuttā, evaṃ ‘‘gatisampattiyā ñāṇavippayutte sattannaṃ hetūnaṃ paccayā upapatti hotī’’ti tihetukakammena duhetukapaṭisandhiyā avuttattā natthi tihetukassa duhetukapaṭisandhiākaḍḍhananti? Nayidamevaṃ duhetukomakakammena ahetukapaṭisandhiyā viya tihetukomakakammena sāmatthiyānurūpato duhetukapaṭisandhiyāva dātabbattā, kammasarikkhakavipākadassatthaṃ pana mahātherena sāvaseso pāṭho kato. Itarathā ‘‘catunnaṃ hetūnaṃ paccayā’’ti vacanābhāvato duhetukakammena ahetukūpapattiyāpiabhāvo āpajjati, tasmā yathā sugatiyaṃ jaccandhabadhirādivipattiyā ahetukūpapattiṃ vajjetvā gatisampattiyā sahetukūpapattidassanatthaṃ duhetukūpapatti eva uddhaṭā, na ahetukūpapatti, evaṃ kammasarikkhakavipākadassanatthaṃ tihetukakammena tihetukūpapatti eva uddhaṭā, na duhetukūpapatti, na pana alabbhanatoti daṭṭhabbaṃ.
此处或有疑问——如《断法论》中说：“依轨道进程及八种因果之时得，正知具足时必生三种业因之生成。”善业成熟时，生起三种，临近时生两种，续传时生三种之因，故依轨进程中正知相应则生三因，反之若知识缺失，则依进程生两种因，因三因业之失效使其无续传，问是否有三因善业续传失效？答案是否定。恶业依缺失续传因理，善业依有续传因理，生果理虽由业，但也是因缘现证，故会生成依三因理的续传。此亦是大长老注中所述。若忽视“依四因成”之理，则谓恶业不可生惰因，故恶业无因果，此理不可取。故为了示现往善神趣，有时会忽视无因，但三因续传必然存在，非无因续传。由此能知果报之生，非无因所得。
§74
74. Evaṃ ekāya cetanāya soḷasa vipākāni ettheva dvādasakamaggo ahetukaṭṭhakampīti pavattassa tipiṭakacūḷanāgattheravādassa vasena vipākappavattiṃ dassetvā idāni ekāya cetanāya dvādasa vipākāni ettheva dasakamaggo ahetukaṭṭhakampīti āgatassa moravāpīvāsīmahādhammarakkhitattheravādassapi vasena dassetuṃ asaṅkhāraṃ sasaṅkhāravipākānī’’tyādi vuttaṃ. Yathā mukhe calite ādāsatale mukhanimittaṃ calati, evaṃ asaṅkhārakusalassa asaṅkhāravipākova hoti, na sasaṅkhāroti evaṃ āgamanatova saṅkhārabhedoti ayametthādhippāyo. Yasmā pana vipākassa saṅkhārabhedo paccayavasena icchito, na kammavasena, tasmā esa kecivādo kato.
第七十四条 如是，一念之所生，有十六种果报，于此集合分为十二果报无因之业，已述于长老派三藏解。表示果报之发生，于无造作善业及其果之中成就。犹如口中水因口中微动而流动，非因造作作用，唯因果之现象不同，此即所说业别。由于果差异来源于因缘，非行之缘，故有此异议。
Tesanti tesaṃ evaṃvādīnaṃ. Yathākkamanti tihetukukkaṭṭhādīnaṃ anukkamena. Dvādasa vipākānīti tihetukukkaṭṭhaasaṅkhārikasasaṅkhārikakammassa vasena yathākkamaṃ sasaṅkhārikacatukkavajjitāni, asaṅkhārikacatukkavajjitāni ca dvādasa vipākāni, tathā tihetukomakassa, duhetukukkaṭṭhassa ca kammassa vasena duhetukasasaṅkhāradvayavajjitāni, duhetukāsaṅkhāradvayavajjitāni ca dasa vipākāni, duhetukomakassa vasena duhetukadvayavajjitāni ca aṭṭha vipākāni yathāvuttassa ‘‘tihetukamukkaṭṭha’’ntyādinā vuttanayassa anusārena anussaraṇena yathāsambhavaṃ tassa tassa sambhavānurūpato uddise.
此为三者及其说者，谓恶业极盛等状形象。所谓十二果报，即恶因极盛而起无因之果及其相应果，正如极盛善业所生四果报，及无极盛善业所生四果报等亦有十二。其论可检审依次而起及现起者，并依「极盛恶/中等恶」等类别分为八、十、十二果报，依规范释言而相应指引所属果报。
§75
75. Parito attaṃ khaṇḍitaṃ viya appānubhāvanti parittaṃ. Pakaṭṭhabhāvaṃ nītanti paṇītaṃ, ubhinnaṃ majjhe bhavaṃ majjhimaṃ. Tattha ‘‘paṭiladdhamattaṃ anāsevitaṃ paritta’’nti avisesatova aṭṭhakathāyaṃ vuttaṃ, tathā ‘‘nātisubhāvitaṃ aparipuṇṇavasībhāvaṃ majjhimaṃ. Ativiya subhāvitaṃ pana sabbaso paripuṇṇavasībhāvaṃ paṇīta’’nti. Ācariyena panettha parittampi īsakaṃ laddhāsevanamevādhippetanti dissati. Tathā hānena nāmarūpaparicchede –
第七十五条 自身被围绕如同破碎片断，缺乏真实感，围绕是明显的，处于中间化生境地。此中『所获纯粹之围绕』即在注疏中特别指出，并称『不甚良相、不圆熟而中间化，过良善者纯圆熟且优秀』。师长于此处示现围绕指缺少索取而仅得善果之义，因此，诸漏断开名色分离的缘起有待详细论述。
‘‘Samānāsevane laddhe, vijjamāne mahabbale;
『在同等修行中的所得，具足伟力时；』
Aladdhā tādisaṃ hetuṃ, abhiññā na vipaccatī’’ti. (nāma. pari. 474);
『未得如此因缘，阿毗尼耶通不会颠倒。』（名义条目474）
Samānabhūmikatova āsevanalābhena balavabhāvato mahaggatadhammānaṃ vipākadānaṃ vatvā tadabhāvato abhiññāya avipaccanaṃ vuttaṃ. Hīnehi chandacittavīriyavīmaṃsāhi nibbattitaṃ vā parittaṃ. Majjhimehi chandādīhi majjhimaṃ. Paṇītehi paṇītanti alamatippapañcena.
这里以同等基础，如同获得修行所得般，论述伟力广大法的成熟果报，在这种背景下，指出有通达却不颠倒。此理为下品以贪爱心力审察生或不生，亦或保护之因。中品则以贪等实力处其中等；上品称为纯正者，谓其以五种显著特征为标志。
§84
84.Pañcamajjhānaṃ bhāvetvāti abhiññābhāvaṃ asampattaṃ pañcamajjhānaṃ tividhampi bhāvetvā. Abhiññābhāvappattassa pana avipākabhāvo ‘‘aladdhā tādisa’’ntyādinā (nāma. pari. 474) ācariyena sādhito. Mūlaṭīkākārādayo pana aññathāpi taṃ sādhenti. Taṃ pana saṅkhepato, tattha tattha vitthārato ca abhidhammatthavikāsiniyaṃ vuttanayena daṭṭhabbaṃ. Saññāvirāgaṃ bhāvetvāti ‘‘saññā rogo, saññā gaṇḍo’’tyādinā, ‘‘dhī cittaṃ dhibbataṃ citta’’ntyādinā vā nayena arūpappavattiyā ādīnavadassanena tadabhāve ca paṇītabhāvasanniṭṭhānena vāyokasiṇe kesañci matena paricchinnākāsakasiṇe vā bhāvanābalena tena paṭilabhitabbabhāve arūpassa anibbattisabhāvāpādanavasena arūpavirāgabhāvanaṃ bhāvetvā aññasattesu uppajjanti kammakiriyavādino titthiyā evātyadhippāyo . Te pana yena iriyāpathena idha maranti. Teneva tattha nibbattantīti daṭṭhabbaṃ.
第八十四条说『培育第五禅时』，意指虽然未成就通达（阿毗尼耶），但仍修习三种第五禅。关于通达未成时的不成熟特征，由导师以『未得此等』等语确立（名义条目474）。根本注疏著者等虽有不同说，但总体简述如下，亦于各处详细讲解经律义理展开。『念断灭』的修习，即以『念病、念囊』等语以及『智慧心、恬静心』等旨，引导对无色定的起伏之害的观见，藉由对无的执着在毗叶罗囊相处修习力量，达致定境生起为无色界及其不生性之境界。对此以外者作业者或明显执着教派，亦以此为超出五结，但实际死于此道。故此处应了知其生死业果。
§86
86.Anāgāmino pana suddhāvāsesu uppajjantīti anāgāminoyeva ariyā puthujjanādikāle, pacchāpi vā pañcamajjhānaṃ tividhampi bhāvetvā saddhādiindriyavemattatānukkamena pañcasu suddhāvāsesu uppajjanti.
第八十六条说『不还果阿拉汉，生于净居处』，指此不还者，于圣人及凡夫之时，修习第五禅三种，并凭信根等五根微弱而逐步产生于净居处。
§87
87. Yathākkamaṃ bhāvetvā yathākkamaṃ āruppesu uppajjantīti yojanā yathākkamanti ca paṭhamāruppādianukkamena. Sabbampi cetaṃ tassa tasseva jhānassa āveṇikabhūmivasena vuttaṃ. Nikantiyā pana sati puthujjanādayo yathāladdhajjhānassa bhūmibhūtesu suddhāvāsavajjitesu yattha katthaci nibbattanti, tathā kāmabhavepi kāmāvacarakammabalena. ‘Ijjhati, bhikkhave, sīlavato cetopaṇidhi visuddhattā’ti (a. ni. 8.35) hi vuttaṃ. Anāgāmino pana kāmarāgassa sabbaso pahīnattā kāmabhavesu nikantiṃ na uppādentīti kāmalokavajjite yathāladdhajjhānabhūmibhūte yattha katthaci nibbattanti. Suddhāvāsesu hi anāgāminoyeva nibbattantīti niyamo atthi. Te pana aññattha na nibbattantīti niyamo natthi. Evañca katvā vuttaṃ ācariyena –
第八十七条说『随顺修习，随顺色界生起』，所谓随顺色界，初色界依其距离为标准。此心一切皆如彼禅定为坚实基础而说。凡夫等随其所得禅地，于净居处中依行不净起产生定境，亦可于欲界凭欲主宰的行力覆没。『比库！品行清净者，以心正定得到清净！』（增支部8.35）如是所说。至于不还者，已断欲爱不生欲界，故不再生欲界；只于净居处依所获禅地生起，故有规则。若于他处则无规则。导师亦作如此解说——
‘‘Suddhāvāsesvanāgāmi-puggalāvopapajjare;
『净住者及来生者众』，
Kāmadhātumhi jāyanti, anāgāmivivajjitā’’ti. (parama. vi. 205);
『他们生于欲界，不沾不染如来世间往者』。〈剑法集卷六第205页〉
Sukkhavipassakāpi panete maraṇakāle ekanteneva samāpattiṃ nibbattenti samādhimhi paripūrakārībhāvatoti daṭṭhabbaṃ. ‘‘Itthiyopi pana ariyā vā anariyā vā aṭṭhasamāpattilābhiniyo brahmapārisajjesuyeva nibbattantī’’ti aṭṭhakathāyaṃ (vibha. aṭṭha. 809; a. ni. aṭṭha. 1.1.279 ādayo; ma. ni. aṭṭha. 3.130) vuttaṃ. Apicettha vehapphalaakaniṭṭhacatutthāruppabhavānaṃ seṭṭhabhavabhāvato tattha nibbattā ariyā aññattha nuppajjanti, tathā avasesesu uparūpari brahmalokesu nibbattā heṭṭhimaheṭṭhimesu. Vuttañhetaṃ ācariyena –
须知，善观行者于临终时，唯独一境无碍而成就入灭，现于禅定中圆满具足境界。注疏中亦说：『无论女，圣人或非圣人，得八正道成就者，如入梵天净处而涅槃。』〈译《破玄论》卷八第809页；《增支部》卷一第279页初；《中部》卷三第130页〉若论果位具足中第四果纯净方等者，善趣出世间之涅槃终极已现，圣者安住彼处不复生他处，如此于余便往梵天世界高低层次成就此涅槃。经师曾言：
‘‘Vehapphale akaniṭṭhe, bhavagge ca patiṭṭhitā;
『第四果罢，出世界，立于圣果；
Na punāññattha jāyanti, sabbe ariyapuggalā;
复不再生，诸圣比库；
Brahmalokagatā heṭṭhā, ariyā nopapajjare’’ti. (nāma. pari. 452-453);
往生低次梵处，圣者不再生』。〈名义整理卷452至453〉
Kammacatukkavaṇṇanā niṭṭhitā. · 业的四分法解说结束。
Cutipaṭisandhikkamavaṇṇanā死与结生次第的解说。
§89
89.‘‘Āyukkhayenā’’tyādīsu satipi kammānubhāve taṃtaṃgatīsu yathāparicchinnassa āyuno parikkhayena maraṇaṃ āyukkhayamaraṇaṃ. Satipi tattha tattha paricchinnāyusese gatikālādipaccayasāmaggiyañca taṃtaṃbhavasādhakassa kammuno pariniṭṭhitavipākattā maraṇaṃ kammakkhayamaraṇaṃ. Āyukammānaṃ samakameva parikkhīṇattā maraṇaṃ ubhayakkhayamaraṇaṃ. Satipi tasmiṃ duvime purimabhavasiddhassa kassaci upacchedakakammuno balena satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ, guṇamahantesu vā katena kenaci upakkamena āyūhitaupacchedakakammunā paṭibāhitasāmatthiyassa kammassa taṃtaṃattabhāvappavattane asamatthabhāvato dusimārakalāburājādīnaṃ viya taṅkhaṇeyeva ṭhānācāvanavasena pavattamaraṇaṃ upacchedakamaraṇaṃ nāma. Idaṃ pana nerayikānaṃ uttarakuruvāsīnaṃ kesañci devānañca na hoti. Tenāhu –
第八十九条：“寿命终结”等语，在三时因果中指的是在各个阶段中寿命尽头的终结，即寿命终了而引起的死亡，称为寿命终结之死。在三时因果中，每当寿命终止时，因诸法的起止缘起以及身灵存在的条件结合，行为的成熟最终导致死亡，此死名为行为终结之死。寿命行为一旦彻底消灭，即为死亡，双重消灭即称死亡。在三时因果之中，若有某人此前所成之业，以力量、断绝、阻止等方法对后续生命产生障碍，使之断绝无法延续，或以某些不合行为而致寿命缩短，即为阻断寿命之业（断寿业）。此业不能成其功用，反而如疾病、瘟疫等灾难性的灾祸一般导致断绝，故称为阻断之死。此种断寿死，非天界和地狱阿修罗等界的居民所有。世尊因此说——
‘‘Upakkamena vā kesañcupacchedakakammunā’’ti. (sa. sa. 62);
“或以阻断者，乃至于某种具体断寿之业。” （见书卷62）
Maraṇassa uppatti pavatti maraṇuppatti.
死亡的产生，是死亡的发起和死亡的现前。
§90
90.Maraṇakāleti maraṇāsannakāle. Yathārahanti taṃtaṃgatīsu uppajjanakasattānurūpaṃ, katthaci pana anuppajjamānassa khīṇāsavassa yathopaṭṭhitaṃ nāmarūpadhammādikameva cutipariyosānānaṃ gocarabhāvaṃ gacchati, na kammakammanimittādayo. Upaladdhapubbanti cetiyadassanādivasena pubbe upaladdhaṃ. Upakaraṇabhūtanti pupphādivasena upakaraṇabhūtaṃ. Upalabhitabbanti anubhavitabbaṃ. Upabhogabhūtanti accharāvimānakapparukkhanirayaggiādikaṃ upabhuñjitabbaṃ. Accharāvimānakapparukkhamātukucchiādigataṃ hi rūpāyatanaṃ sugatinimittaṃ. Nirayagginirayapālādigataṃ duggatinimittaṃ. Gatiyā nimittaṃ gatinimittaṃ.
第九十条。所谓临近死亡，是指临终时刻。如某些三时因果中生起的生命适应相应法的存在，但对于尚未生起的断尽烦恼者，仅止于彼时名色及诸法的终极体会，而非因业果、因缘等所导致的。诸现象中，已得的谓之先得，如佛塔使者等。道具的谓之助缘，如花等。应得的谓之可受，如业果等。消受的谓之应享受，如天界或空中种种受用。空中种种受用，乃是色根境界，是所得往生善趣的缘起。地狱及恶趣种种，是无善趣的缘起。此种往生的缘起，是业果的标志。
Kammabalenāti paṭisandhinibbattakassa kusalākusalakammassa ānubhāvena. Channaṃ dvārānanti vakkhamānanayena yathāsambhavaṃ channaṃ upapattidvārānaṃ, yadi kusalakammaṃ vipaccati, tadā parisuddhaṃ kusalacittaṃ pavattati, atha akusalakammaṃ, tadā upakkiliṭṭhaṃ akusalacittanti āha ‘‘vipaccamānaka…pe… kiliṭṭhaṃ vā’’ti. Tenāha bhagavā ‘‘nimittassādagadhitaṃ vā, bhikkhave, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati, anubyañjanassādagadhitaṃ vā, tasmiṃ ce samaye kālaṃ karoti, ṭhānametaṃ vijjati, yaṃ dvinnaṃ gatīnaṃ aññataraṃ gatiṃ upapajjeyya nirayaṃ vā tiracchānayoniṃ vā’’ti (saṃ. ni. 4.235). Tatthoṇataṃ vāti tasmiṃ upapajjitabbabhave oṇataṃ viya, tatthoṇataṃ evāti vā padacchedo. ‘‘Bāhullenā’’ti ettha adhippāyo ‘‘yebhuyyena bhavantare’’ti ettha vuttanayena daṭṭhabbo. Atha vā ‘‘yathāraha’’nti imināva so sakkā saṅgahetunti ‘‘bāhullenā’’ti iminā sahasā occhijjamānajīvitānaṃ saṇikaṃ marantānaṃ viya na abhikkhaṇamevāti dīpitanti viññāyati. Abhinavakaraṇavasenāti taṅkhaṇe kariyamānaṃ viya attānaṃ abhinavakaraṇavasena.
所谓业力，是指现世所续起的善恶业，此为业报的因。所谓闭门，是指因果生灭之门。若善业成熟，则生清净善心；若恶业成熟，则生污秽恶心。经言：“成熟时，意传现或不现，在此时点有其时，住处存在。二途之一可生，或生地狱或畜生。”（《相应部》等经文4章235节）此处如从根部受业，则当受生；如经断绝，则如被切断。所谓“从手腕处”，意即由最强者，即由此教法中所称最上者所断。又言“如实”，意为此处可掌握。又如言立刻断生命如同断过存命群体之法，不是轻率误断，可谓确知。以新现造作维持之故。
§91
91.Paccāsannamaraṇassāti ekavīthippamāṇāyukavasena, tato vā kiñci adhikāyukavasena samāsannamaraṇassa. Vīthicittāvasāneti tadārammaṇapariyosānānaṃ, javanapariyosānānaṃ vā vīthicittānaṃ avasāne. Tattha ‘‘kāmabhavato cavitvā tattheva uppajjamānānaṃ tadārammaṇapariyosānāni, sesānaṃ javanapariyosānānī’’ti dhammānusāraṇiyaṃ vuttaṃ. Bhavaṅgakkhayevāti yadi ekajavanavīthito adhikatarāyuseso siyā, tadā bhavaṅgāvasāne vā uppajjitvā nirujjhati. Atha ekacittakkhaṇāyuseso siyā, tadā vīthicittāvasāne, tañca atītakammādivisayameva. ‘‘Tassānantaramevā’’ti iminā antarābhavavādimataṃ paṭikkhipati.
第九十一条。所谓临终死亡，是指以一生中最短寿命为依止，或以较长寿命为依据的临近死亡。所谓死心，即是诸法终结、心意终止之境界。经中说：“放弃欲界生命而当下生起的诸法终结，乃是残余寿命之终结。”若生命仅剩一刻之寿，便于寿命末端终止于无余生死活动。若剩余一念寿，将终止于死意与过去造作等业报。所谓“先后接续”，此说否认临界存在中介说。
Yathārahanti kammakaraṇakālassa, vipākadānakālassa ca anurūpavasena. Atha vā vipaccamānakakammānurūpaṃ anusayavasena, javanasahajātavasena vā pavattianurūpatotyattho. Nanu ca ‘‘avijjānusayaparikkhittenā’’tyādi vuttaṃ. Javanasahajātānañca kathaṃ anusayabhāvoti? Nāyaṃ doso anusayasadisatāya tāsampi anusayavohārabhāvato. Itarathā akusalakammasahajātānaṃ bhavataṇhāsahajātānaṃ vā cutiāsannajavanasahajātānañca saṅgaho na siyā. Avijjāva appahīnaṭṭhena anusayanato pavattanato anusayo, tena parikkhittena parivāritena. Taṇhānusayova mūlaṃ padhānaṃ sahakārīkāraṇabhūtaṃ imassāti taṇhānusayamūlako. Saṅkhārenāti kusalākusalakammena kammasahajātaphassādidhammasamudāyena cutiāsannajavanasahajātena vā, tena janiyamānaṃ. Avijjāya hi paṭicchannādīnavavisaye taṇhā nāmeti, khipanakasaṅkhārasammatā yathāvuttasaṅkhārā khipanti, yathāhu –
正如行为发生时、果报产生时应当相应一致，或依托于已成熟的行为之潜伏习气，或依其迅疾而自然发生的状态，事之演变始终保持相称。然文中亦言及“被无明潜伏所包围”等说。那些自然生起的迅疾行为如何成为潜伏呢？这不是因潜伏之持续性，而是由于潜伏作用之流转。另有不同，非善行所自然生起的行为，包括基于生存渴爱自然起的行为、临死前迅疾行为，则无潜伏积集的连接。未息灭的无明潜伏在运行状态中被包围，故称为“包围的潜伏”。而渴爱潜伏为根本潜因，是助缘的共同因，因此名为“渴爱潜伏之根本”。所谓行，是由善恶行为及业所生之触等现象构成，乃临死前由此迅疾自然发生的行为。因无明掩盖，渴爱即“根本”，迅疾造作在行之同意下，如同诸行迅疾起灭，正如经中所说——
‘‘Avijjātaṇhāsaṅkhāra-sahajehi apāyinaṃ;
“因无明与渴爱所从生的行，皆为堕落界；
Visayādīnavacchādinamanakkhipakehi tu.
由对境界的厌恶与遮蔽而陷沉。”
‘‘Appahīnehi sesānaṃ, chādanaṃ namanampi ca;
“所剩余者虽减，遮掩与沉降仍存；
Khipakā pana saṅkhārā, kusalāva bhavantihā’’ti. (sa. sa. 164-165);
然迅速的行为生起，且俱为善行。”（《相应部》164-165页注）
Sampayuttehi pariggayhamānanti attanā sampayuttehi phassādīhi dhammehi sampayuttapaccayādinā parivāretvā gayhamānaṃ, sahajātānamadhiṭṭhānabhāvena pubbaṅgamabhūtanti attanā sahajātānaṃ patiṭṭhānabhāvena padhānabhūtaṃ. ‘‘Manopubbaṅgamā dhammā’’ti (dha. pa. 1-2) hi vuttaṃ. Bhavantarapaṭisandhānavasenāti purimabhavantarassa, pacchimabhavantarassa ca aññamaññaṃ ekābaddhaṃ viya paṭisandahanavasena uppajjamānameva patiṭṭhāti, na ito gantvātyadhippāyo. Na hi purimabhavapariyāpanno koci dhammo bhavantaraṃ saṅkamati, nāpi purimabhavapariyāpannahetūhi vinā uppajjati paṭighosapadīpamuddā viyāti alamatippapañcena.
因与相应条件相联结而被围绕，固守着自身相应的诸行如同天然之本性，乃以此本性为根基而生起前行现象。所谓“心为先导现象”（《小部》1-2经文）即是此理。此为生死之间的相续，彼此紧密相连，非外来游离。早先世间已现之现象，非由他境入侵而动摇，也非无先前生活因缘而自生，更非无对境刺激而生起。此有明照境界之标记，显示其不散乱、不混乱。
§92
92. Mandaṃ hutvā pavattāni mandappavattāni. Paccuppannārammaṇesu āpāthagatesu manodvāre gatinimittavasena, pañcadvāre kammanimittavasenātyadhippāyo. Paṭisandhibhavaṅgānampi paccuppannārammaṇatā labbhatīti manodvāre tāva paṭisandhiyā catunnaṃ bhavaṅgānañca, pañcadvāre pana paṭisandhiyāva paccuppannārammaṇabhāvo labbhati. Tathā hi kassaci manodvāre āpāthamāgataṃ paccuppannaṃ gatinimittaṃ ārabbha uppannāya tadārammaṇapariyosānāya cittavīthiyā anantaraṃ cuticitte uppanne tadanantaraṃ pañcacittakkhaṇāyuke ārammaṇe pavattāya paṭisandhiyā catunnaṃ bhavaṅgānaṃ, pañcadvāre ca ñātakādīhi upaṭṭhāpitesu deyyadhammesu vaṇṇādike ārabbha yathārahaṃ pavattāya cittavīthiyā cuticittassa ca anantaraṃ ekacittakkhaṇāyuke ārammaṇe pavattāya paṭisandhiyā paccuppannārammaṇe pavatti upalabbhatīti ayamettha saṅkhepo, vitthāro pana visuddhimagge(visuddhi. 2.620 ādayo) vibhaṅgaṭṭhakathāyaṃ (vibha. aṭṭha. 227) vā saṅkhārapaccayāviññāṇapadavaṇṇanāyaṃ vuttanayena daṭṭhabbo. Chadvāraggahitanti kammanimittaṃ chadvāraggahitaṃ, gatinimittaṃ chaṭṭhadvāraggahitanti yathāsambhavaṃ yojetabbaṃ. Apare pana avisesato vaṇṇenti. Saccasaṅkhepepi tenevādhippāyena idaṃ vuttaṃ –
92. 以渐缓而起之法为缓缓起者。于现前境界、所断障碍，由意门起行之因缘中，依五门作业之因缘，而称为最上。于续处法中，现前境界亦得以体证。由此意门中，续处现起，则得四种续处且续处四法，而于五门则专有续处现前境界之体。正如某人在意门中遇障碍，缘现前行起因，继以现起境界而至境界终止，缘心路于彼间断心之后，继其五心刹那之境起行，由此四续处与五门中由亲属等所护持之所供法，以色彩等起行，依理正确现起心路，继彼断心之后，于单一心刹那之境由续处起行。从而得知续处随现前境界起，用以象征续处现起之义。此是简略说明，详解则载于《净道论》（第2卷第620页初）及分解论释（第8卷第227页）中，并可由行所依着之识阶段之说明证悟。所谓六门取者，即因业力而对应取六门，意门取对应六门中之第六门，依理相应而正确结合。另有非特殊说明之处。真理摘要即依其所长言曰：
‘‘Pañcadvāre siyā sandhi, vinā kammaṃ dvigocare’’ti; (Sa. sa. 173);
「若具五门续，若无业，则两趣难生。」（净道5卷第173页）
Aṭṭhakathāyaṃ (visuddhi. 2.624-625; vibha. aṭṭha. 227) pana ‘‘gatinimittaṃ manodvāre āpāthamāgacchatī’’ti vuttattā, tadārammaṇāya ca pañcadvārikapaṭisandhiyā adassitattā, mūlaṭīkādīsu ca ‘‘kammabalena upaṭṭhāpitaṃ vaṇṇāyatanaṃ supinaṃ passantassa viya dibbacakkhussa viya ca manodvāreyeva gocarabhāvaṃ gacchatī’’ti (visuddhi. mahā. 2.623) niyametvā vuttattā tesaṃ vacanaṃ na sampaṭicchanti ācariyā. ‘‘Paccuppannañcā’’ti ettha gatinimittaṃ tāva paccuppannārammaṇaṃ yujjati, kammanimittaṃ pana paṭisandhijanakakammasseva nimittabhūtaṃ adhippetanti kathaṃ tassa cutiāsannajavanehi gahitassa paccuppannabhāvo sambhavati. Na hi tadeva ārammaṇupaṭṭhāpakaṃ, tadeva paṭisandhijanakaṃ bhaveyya upacitabhāvābhāvato anassāditattā ca. ‘‘Katattā upacitattā’’ti (dha. sa. 431) hi vacanato punappunaṃ laddhāsevanameva kammaṃ paṭisandhiṃ ākaḍḍhati. Paṭisambhidāmagge (paṭi. ma. 1.232) ca nikantikkhaṇe dvinnaṃ hetūnaṃ paccayāpi sahetukapaṭisandhiyā vuttattākatūpacitampi kammaṃ taṇhāya assāditameva vipākaṃ abhinipphādeti, tadā ca paṭisandhiyā samānavīthiyaṃ viya pavattamānāni cutiāsannajavanāni kathaṃ punappunaṃ laddhāsevanāni siyuṃ, kathañca tāni tadā kaṇhāya parāmaṭṭhāni. Apica paccuppannaṃ kammanimittaṃ cutiāsannappavattānaṃ pañcadvārikajavanānaṃ ārammaṇaṃ hoti. ‘‘Pañcadvārikakammañca paṭisandhinimittakaṃ na hoti paridubbalabhāvato’’ti aṭṭhakathāyaṃ (visuddhi. 2.620; vibha. aṭṭha. 227) vuttanti saccametaṃ. Ñātakādīhi upaṭṭhāpitesu pana pupphādīsu sannihitesveva maraṇasambhavato tattha vaṇṇādikaṃ ārabbha cutiāsannavīthito purimabhāgappavattānaṃ paṭisandhijananasamatthānaṃ manodvārikajavanānaṃ ārammaṇabhūtena saha samānattā tadekasantatipatitaṃ cutiāsannajavanaggahitampi paccuppannaṃ vaṇṇādikaṃ kammanimittabhāvena vuttaṃ. Evañca katvā vuttaṃ ānandācariyena ‘‘pañcadvāre ca āpāthamāgacchantaṃ paccuppannaṃ kammanimittaṃ āsannakatakammārammaṇasantatiyaṃ uppannaṃ, taṃsadisañca daṭṭhabba’’nti (vibha. mūlaṭī. 227; visuddhi. mahā. 2.623).
对《净道论》（第2卷624-625页；分解论释第8卷227页）中所说「意门因缘遭障碍而起现起缘」之说，及其以五门续续处作为续处之显示，乃根本论释中亦云：「借业力设立之色根处，如卧眠中之天眼，专在意门中呈显。」依此规范而言，诸老师对此语亦无异议。所谓现前因缘，即现前之际，其与现前境界相应，业力因缘续续产生之。夫业力为续处起因，而非由根境所产生，故非合适称为续因者，实为续因者亦由生义不能相连。所谓合适及生义等词，乃《法句》《相应部》等所复述，多次载有行促续之作用。于《续处真谛》中亦说，在微瞬之际，即使有二因缘因缘续处，业亦因渴爱而孳生果报，其续出果处亦因缘生起；当依续处如同同一道理续出现前境界，续出若复不断，使其续处若暗而无上者。且现前业力因缘之续处，即为临近未来五门续处之所依。论释中说：「五门业因缘不能作续因者，因其无力而弱故。」此为真言。又以亲属等所护持之供花等，因临近死时起，于色彩等处，继现前续处之由续因缘生，与现前色彩业因缘续处等同，因而称现前业因缘为色彩等业因缘之因缘。如此说者，是蒙诵师阿难老师释说曰：「于五门中，意障而起业因缘现前，临近业者产生，因连贯禀性而现起。此理实当明见。」（分解论释根本注释第227页，净道论大本第2卷623页）
§94
94.Yathārahanti dutiyacatutthapaṭhamatatiyānaṃ paṭisandhīnaṃ anurūpato.
94. 与次第四第三续处相应的续处亦必如此。
§98
98. Āruppacutiyā paraṃ heṭṭhimāruppavajjitā āruppapaṭisandhiyo honti uparūpariarūpīnaṃ heṭṭhimaheṭṭhimakammassa anāyūhanato, upacārajjhānassa pana balavabhāvato tassa vipākabhūtā kāmatihetukā paṭisandhiyo honti. Rūpāvacaracutiyā paraṃ ahetukarahitā upacārajjhānānubhāveneva duhetukatihetukapaṭisandhiyo siyuṃ, kāmatihetumhā cutito paraṃ sabbā eva kāmarūpārūpabhavapariyāpannā yathārahaṃ ahetukādipaṭisandhiyo siyuṃ. Itaro duhetukāhetukacutito paraṃ kāmesveva bhavesu tihetukādipaṭisandhiyo siyuṃ.
98. 无色业灭之后，必有较下无色业灭续处，此续于上下无色之间，因较下业无侵入故。欲界对禅那之作用特强，故为果报诸欲因缘之续处。色界部分业灭时，因非业力所起，惟依禅那功用之续处为欲因缘续处；业力已断之欲色界轮转，皆成非业之续处。另因非业力促生之色界续处，亦成欲界诸趣中之非业因缘续处。
Cutipaṭisandhikkamavaṇṇanā niṭṭhitā. · 死与结生次第的解说结束。
§99
99. Paṭisandhiyā nirodhassa anantarato paṭisandhinirodhānantarato. Tadeva cittanti taṃsadisatāya tabbohārappavattattā tadeva cittaṃ yathā ‘‘tāniyeva osadhānī’’ti. Asati vīthicittuppādeti antarantarā vīthicittānaṃ uppāde asati, cuticittaṃ hutvā nirujjhati tadeva cittanti sambandho.
99. 续处现起与灭相连，灭与续处相续。此即心耦合之理，谓其心依旧心而起，今心犹如“彼药”。若无则起新心若无，断灭即心之联结。
§101
101.Parivattantā pavattanti yāva vaṭṭamūlasamucchedātyadhippāyo.
101. 周转流转，直到断除轮回根本的究竟解脱。
§102
102. Yathā iha bhavepaṭisandhi ceva bhavaṅgañca vīthiyo ca cuti ca, tathā puna bhavantare paṭisandhibhavaṅganti evamādikā ayaṃ cittasantati parivattatīti yojanā. Keci pana imasmiṃ paricchede vīthimuttasaṅgahasseva dassitattā paṭisandhibhavaṅgacutīnameva idha gahaṇaṃ yuttantyādhippāyena ‘‘paṭisandhibhavaṅgavīthiyo’’ti imassa paṭisandhibhavaṅgappavāhāti atthaṃ vadanti, taṃ tesaṃ matimattaṃ pavattisaṅgahadassanāvasāne tattha saṅgahitānaṃ sabbesameva nigamanassa adhippetattā. Evañhi sati ‘‘paṭisaṅkhāya panetamaddhuva’’nti ettha sabbesameva eta-saddena parāmasanaṃ suṭṭhu upapannaṃ hoti. Etaṃ yathāvuttaṃ vaṭṭapavattaṃ addhuvaṃ aniccaṃ palokadhammaṃ paṭisaṅkhāya paccavekkhitvā budhā paṇḍitā cirāya cirakālaṃ subbatā hutvā accutaṃ dhuvaṃ acavanadhammaṃ padaṃ nibbānaṃ adhigantvā maggaphalañāṇena sacchikatvā tatoyeva suṭṭhu samucchinnasinehabandhanā samaṃ nirupadhisesanibbānadhātuṃ essanti pāpuṇissanti.
102. 如同这里所说，生死的相续与生死的断灭，还有间断的过程，乃至生死的再次相续，这一切构成了心识的续存，也称为流转之理。某些论述中，在此部分还特别指出在断灭之后的间断处宛如道路的汇合，仅就这一断灭与再次相续的过程，用“生死相续道路”之名表示，指此生死续存的流动。依我的见解，这乃是指流转观察的最后阶段，在此处将所集聚的诸法统一视为一个整体的结束，彰显其总归一体之理。如此正念存在时，于此亦能了知“舍弃时转身离断”，并且对于一切诸法总归统一，能恰当地体认此义。这正如前所说，了知轮回无常，可见世间诸法，细审观照过后，佛陀圣者们凭智慧久经过，这样长时间成熟圆熟，断除各种障碍，永远不变不坏的法门，已达永恒不退的，超越诸缚缚业的涅槃境地，藉由正见道果证悟此果实，必将安住此永寂无漏涅槃法界，终达彼岸。
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，
Vīthimuttaparicchedavaṇṇanā niṭṭhitā. · 离心路品的解说结束。