1. Cittaparicchedavaṇṇanā · 1. Cittapariccheda解释
1. Cittaparicchedavaṇṇanā一、心分别的注释
Bhūmibhedacittavaṇṇanā依地差别之心的注释
§3
3. Idāni yasmā vibhāgavantānaṃ dhammānaṃ sabhāvavibhāvanaṃ vibhāgena vinā na hoti, tasmā yathāuddiṭṭhānaṃ abhidhammatthānaṃ uddesakkamena vibhāgaṃ dassetuṃ cittaṃ tāva bhūmijātisampayogādivasena vibhajitvā niddisitumārabhanto āha ‘‘tattha cittaṃ tāvā’’tyādi. Tāva-saddo paṭhamanti etassatthe. Yathāuddiṭṭhesu catūsu abhidhammatthesu paṭhamaṃ cittaṃ niddisīyatīti ayañhetthattho. Cattāro vidhā pakārā assāti catubbidhaṃ. Yasmā panete catubhummakā dhammā anupubbapaṇītā, tasmā hīnukkaṭṭhukkaṭṭhataratamānukkamena tesaṃ niddeso kato. Tattha kāmetīti kāmo, kāmataṇhā, sā ettha avacarati ārammaṇakaraṇavasenāti kāmāvacaraṃ. Kāmīyatīti vā kāmo, ekādasavidho kāmabhavo, tasmiṃ yebhuyyena avacaratīti kāmāvacaraṃ. Yebhuyyena caraṇassa hi adhippetattā rūpārūpabhavesu pavattassāpi imassa kāmāvacarabhāvo upapanno hoti. Kāmabhavoyeva vā kāmo ettha avacaratīti kāmāvacaro, tattha pavattampi cittaṃ nissite nissayavohārena kāmāvacaraṃ ‘‘mañcā ukkuṭṭhiṃ karontī’’tyādīsu viyāti alamativisāraṇiyā kathāya. Hoti cettha –
现在由于具分类的法的本质区别不在于分类本身，因此，正如先前所说，为了依照法义的目的显示分类，心要暂时依地之缘起及相续等加以分类，开始说明时说『在那里心乃如此』等。『暂时』一词为此处的首义。正如先前所说，在四种法义中首先要说明心，此即本义。四种分类法就是四种种类。由于此四种根本境地的法是逐渐进展的，因此，依据由低到高的顺序说明。此处所称欲者，为欲、渴爱，意指以造作缘境为因缘的欲，其次欲者，即欲之意，为十一种欲境中的一种；由于欲境往往因执止于色与非色之中而生故，此欲境又称欲意。欲境即此欲义，因与欲相关之心现起故称欲境心，如“它们正兴起争斗”等语之意义，即为无人所能胜过的纷乱之法。有此即……
‘‘Kāmovacaratītyettha, kāmevacaratīti vā;
“说‘正在起欲’时，此即所谓欲之行为；
Ṭhānūpacārato vāpi, taṃ kāmāvacaraṃ bhave’’ti.
也谓基于境地的出入，此即欲之行为。”
Rūpārūpāvacaresupi eseva nayo yathārahaṃ daṭṭhabbo. Upādānakkhandhasaṅkhātalokato uttarati anāsavabhāvenāti lokuttaraṃ, maggacittaṃ. Phalacittaṃ pana tato uttiṇṇanti lokuttaraṃ. Ubhayampi vā saha nibbānena lokato uttaraṃ adhikaṃ yathāvuttaguṇavasenevāti lokuttaraṃ.
在色与非色两种行为中，同样应悉察其正理。由聚合蕴形成且无染污性质之心为世间超越心。果位之心则超于此世。两者合并或单独与涅槃共在时，其超世德性亦如所述。
Bhūmibhedacittavaṇṇanā niṭṭhitā. · 依地差别之心的注释完毕。
Akusalacittavaṇṇanā不善心的注释
§4
4. Imesu pana catūsu cittesu kāmāvacaracittassa kusalākusalavipākakiriyabhedena catubbidhabhāvepi pāpāhetukavajjānaṃ ekūnasaṭṭhiyā, ekanavutiyā vā cittānaṃ sobhananāmena vohārakaraṇatthaṃ ‘‘pāpāhetukamuttāni ‘sobhanānī’ti vuccare’’ti evaṃ vakkhamānanayassa anurūpato pāpāhetukeyeva paṭhamaṃ dassento, tesu ca bhavesu gahitapaṭisandhikassa sattassa ādito vīthicittavasena lobhasahagatacittuppādānameva sambhavato teyeva paṭhamaṃ dassetvā tadanantaraṃ dvihetukabhāvasāmaññena domanassasahagate, tadanantaraṃ ekahetuke ca dassetuṃ ‘‘somanassasahagata’’ntyādinā lobhamūlaṃ tāva vedanādiṭṭhisaṅkhārabhedena aṭṭhadhā vibhajitvā dasseti.
于此四种心中，欲行为心根据善恶果报作用的不同而呈四类，其中为不善之因心者，约占一百六十七或一百九十六。为表示其为不善之因，称其为“不善之因心”。其中，在有生趣的三界中，起始支为根染有贪心而生成第一义项心，随后则显示二因心，即生烦恼之因心。继而为单因心，即生忧苦之因心。此依感觉等缘起因素细分为八类详说。
Tattha sundaraṃ mano, taṃ vā etassa atthīti sumano, cittaṃ, taṃsamaṅgipuggalo vā, tassa bhāvo tasmiṃ abhidhānabuddhīnaṃ pavattihetutāyāti somanassaṃ, mānasikasukhavedanāyetaṃ adhivacanaṃ, tena sahagataṃ ekuppādādivasena saṃsaṭṭhaṃ, tena saha ekuppādādibhāvaṃ gatanti vā somanassasahagataṃ. Micchā passatīti diṭṭhi. Sāmaññavacanassapi hi atthappakaraṇādinā visesavisayatā hotīti idha micchādassanameva ‘‘diṭṭhī’’ti vuccati. Diṭṭhiyeva diṭṭhigataṃ ‘‘saṅkhāragataṃ thāmagata’’ntyādīsu viya gata-saddassa tabbhāvavuttittā. Dvāsaṭṭhiyā vā diṭṭhīsu gataṃ antogataṃ, diṭṭhiyā vā gamanamattaṃ na ettha gantabbo attādiko koci atthīti diṭṭhigataṃ, ‘‘idameva saccaṃ moghamañña’’nti pavatto attattaniyādiabhiniveso, tena samaṃ ekuppādādīhi pakārehi yuttanti diṭṭhigatasampayuttaṃ. Saṅkharoti cittaṃ tikkhabhāvasaṅkhātamaṇḍanavisesena sajjeti, saṅkharīyati vā taṃ etena yathāvuttanayena sajjīyatīti saṅkhāro, tattha tattha kicce saṃsīdamānassa cittassa anubalappadānavasena attano vā paresaṃ vā pavattapubbappayogo, so pana attano pubbabhāgappavatte cittasantāne ceva parasantāne ca pavattatīti tannibbattito cittassa tikkhabhāvasaṅkhāto visesovidha saṅkhāro, so yassa natthi taṃ asaṅkhāraṃ , tadeva asaṅkhārikaṃ. Saṅkhārena sahitaṃ sasaṅkhārikaṃ. Tathā ca vadanti –
其中有美好心或以其义为乐心、心或合体人等。此心具智慧习性为生因理，乐心即是心理愉悦感受的表述，此心与起始心联合组成整体，同其联合则为生忧苦之心。错误见即恶见，普通语中因断见等缘教导有其特殊含义，故此处恶见称为“见”。见即受于见境诸心构成内在境界。见境心或追随之，非借见而去，故不应追随他见。此称见境心，缘真理见入为实，而心依贪心等起作，故亦称见境心。造作心即由心具三种性质组成，因其合于行动而起动；此心依种种活动起继而流转于自己及他者先行的前缘。因此称为造作心。无此心即无造作，故称无造作心。附带造作为有造作。释法者亦复言之如下—
‘‘Pubbappayogasambhūto, viseso cittasambhavī;
‘‘先行因缘所生，心有分别显现；
Saṅkhāro taṃvasenettha, hotyāsaṅkhārikāditā’’ti.
作用者即为行，此乃所谓有行为初始。’’
Atha vā ‘‘sasaṅkhārikaṃ asaṅkhārika’’nti cetaṃ kevalaṃ saṅkhārassa bhāvābhāvaṃ sandhāya vuttaṃ, na tassa sahappavattisabbhāvābhāvatoti bhinnasantānappavattinopi saṅkhārassa idamatthitāya taṃvasena nibbattaṃ cittaṃ saṅkhāro assa atthīti sasaṅkhārikaṃ ‘‘salomako sapakkhako’’tyādīsu viya saha-saddassa vijjamānatthaparidīpanato. Tabbiparītaṃ pana tadabhāvato vuttanayena asaṅkhārikaṃ. Diṭṭhigatena vippayuttaṃ visaṃsaṭṭhanti diṭṭhigatavippayuttaṃ. Upapattito yuttito ikkhati anubhavati vedayamānāpi majjhattākārasaṇṭhitiyāti upekkhā. Sukhadukkhānaṃ vā upetā yuttā aviruddhā ikkhā anubhavananti upekkhā. Sukhadukkhāvirodhitāya hesā tesaṃ anantarampi pavattati. Upekkhāsahagatanti idaṃ vuttanayameva.
或者说，‘‘有为与无为’’者，心依止行的有无开说，非谓其共同行不生灭，亦非断续不断而说无生灭，乃以涅槃寂灭心之无行为为根本，有行为即如顺风吹灭蛾翼之无常，称为有为。自性相反者，为无为。此理由分见解断别，称作分别。从生起与联结，感受着内外境界时，中定形态中有不动之观，谓为舍。无论苦乐俱缘，不相违逆的期待、感知，亦为舍。对于乐苦不相违逆的念头，随续不断生起，即为舍。若伴舍，即以此说焉。
Kasmā panettha aññesupi phassādīsu sampayuttadhammesu vijjamānesu somanassasahagatādibhāvova vuttoti? Somanassādīnameva asādhāraṇabhāvato. Phassādayo hi keci sabbacittasādhāraṇā, keci kusalādisādhāraṇā, mohādayo ca sabbākusalasādhāraṇāti na tehi sakkā cittaṃ visesetuṃ, somanassādayo pana katthaci citte honti, katthaci na hontīti pākaṭova taṃvasena cittassa viseso. Kasmā panete katthaci honti, katthaci na hontīti? Kāraṇassa sannihitāsannihitabhāvato. Kiṃ pana nesaṃ kāraṇanti? Vuccatesabhāvato, parikappato vā hi iṭṭhārammaṇaṃ, somanassapaṭisandhikatā, agambhīrasabhāvatā ca idha somanassassa kāraṇaṃ, iṭṭhamajjhattārammaṇaṃ, upekkhāpaṭisandhikatā, gambhīrasabhāvatā ca upekkhāya, diṭṭhivipannapuggalasevanā, sassatucchedāsayatā ca diṭṭhiyā, balavautubhojanādayo pana paccayā asaṅkhārikabhāvassāti. Tasmā attano anurūpakāraṇavasena nesaṃ uppajjanato katthaci citteyeva sambhavoti sakkā etehi cittassa viseso paññāpetunti. Evañca katvā nesaṃ satipi mohahetukabhāve lobhasahagatabhāvova nigamane vutto.
何以他处触缘等有结缔之法，亦有乐和等之相伴？因乐等特殊之不凡性质故。触等有些为一切心所通有者，有些为善法所通有者，痴等为一切善法通有者，故不能令心显特别，而乐等有时现于某心，有时不现，此乃心之特殊分别。何以或现，或不现？因缘俱足与否故。何为此因？为存在之状，或想象、观念，乐乐相续，及其深远之性质为乐因；适中及内在之现境、伴舍及深远之性质为舍因。亦因与邪见相违的行为，忍苦断漏思想，持久不断的预断等故，故为无行为相。由此缘故，在心中，有时生存，有时不生存，故能说明心因缘之别。由此犹如世间经典所说，乐舍俱生时，有贪着因存在之言。
Imesaṃ pana aṭṭhannampi ayamuppattikkamo veditabbo. Yadā hi ‘‘natthi kāmesu ādīnavo’’tyādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittamuppajjati. Yadā pana mandena samussāhitena cittena, tadā dutiyaṃ. Yadā pana micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. Yadā pana mandena samussāhitena cittena, tadā catutthaṃ. Yadā pana kāmānaṃ vā asampattiṃ āgamma, aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Aṭṭhapīti pi-saddo sampiṇḍanattho, tena vakkhamānanayena akusalakammapathesu nesaṃ labbhamānakammapathānurūpato pavattibhedaṃ kāladesasantānārammaṇādibhedena anekavidhatampi saṅgaṇhāti.
此八因起道理当知。若以‘无爱欲障碍’等义，断邪见前行，任随意乐，则以正见之善缘，及其相应心行，初起不善心。以稍显迟钝淡漠之心起次后不善心。若非断邪见，任随意乐，行男女间行为，盼他人之乐，贼取他物，依正见及其相应心，起第三不善心。以稍显迟钝淡漠之心，起第四不善心。若因爱欲不遂，及乐因失效，四种变异之乐舍缺失时，余四俱舍相伴不生，彼时是余四皆伴舍之状态。八道合称八，故以此说明，在不善之业道中，因相应业道业种及时序先后不同，所表现种种，闸述其状，多种多样。
§5
5. Duṭṭhu mano, taṃ vā etassāti dummano, tassa bhāvo domanassaṃ, mānasikadukkhavedanāyetaṃ adhivacanaṃ, tena sahagatanti domanassasahagataṃ. Ārammaṇe paṭihaññatīti paṭigho, doso. Caṇḍikkasabhāvatāya hesa ārammaṇaṃ paṭihananto viya pavattati. Domanassasahagatassa vedanāvasena abhedepi asādhāraṇadhammavasena cittassa upalakkhaṇatthaṃ domanassaggahaṇaṃ, paṭighasampayuttabhāvo pana ubhinnaṃ ekantasahacāritā dassanatthaṃ vuttoti daṭṭhabbaṃ. Domanassañcettha aniṭṭhārammaṇānubhavanalakkhaṇo vedanākkhandhapariyāpanno eko dhammo, paṭigho caṇḍikkasabhāvo saṅkhārakkhandhapariyāpanno eko dhammoti ayametesaṃ viseso. Ettha ca yaṃ kiñci aniṭṭhārammaṇaṃ, navavidhaāghātavatthūni ca domanassassa kāraṇaṃ, paṭighassa kāraṇañcāti daṭṭhabbaṃ. Dvinnaṃ pana nesaṃ cittānaṃ pāṇātipātādīsu tikkhamandappavattikāle uppatti veditabbā. Etthāpi nigamane pi-saddassa attho vuttanayānusārena daṭṭhabbo.
五、恶心，或称愚痴心，由此产生忧愁痛苦心，名为忧苦痛。忧苦痛即忧苦相。以暴怒性质，表现攻击之反应。忧苦痛心所夹杂之痛觉依止，虽不相异，但因性质特殊，名为忧苦忍受。攻击与暴怒共生，乃彼心不同表现而相依。从此可辨知：忧苦心即不善之令人不乐之感受，是五蕴感受蕴之一法；攻击为暴怒性质，是形态行蕴之一法，此为二相差别。于此所有不善攻击，有九种损害因素为忧苦之因，亦为攻击之因，因二心相关，当知此心生时，即知忧苦与攻击俱生。这里所说任何不善攻击之因，乃九种破坏性因缘皆为愚痴心夹杂之贪染故。又于二心产生杀业等生死苦轮之起时机，应当知之。此说意同经典所载相应义理。
§6
6. Sabhāvaṃ vicinanto tāya kicchati kilamatīti vicikicchā. Atha vā cikicchituṃ dukkaratāya vigatā cikicchā ñāṇappaṭikāro imissāti vicikicchā, tāya sampayuttaṃ vicikicchāsampayuttaṃ. Uddhatassa bhāvo uddhaccaṃ. Uddhaccassa sabbākusalasādhāraṇabhāvepi idha sampayuttadhammesu padhānaṃ hutvā pavattatīti idameva tena visesetvā vuttaṃ. Evañca katvā dhammuddesapāḷiyaṃ sesākusalesu uddhaccaṃ yevāpanakavasena vuttaṃ, idha pana ‘‘uddhaccaṃ uppajjatī’’ti sarūpeneva desitaṃ. Honti cettha –
第六：探究本性者，由于疑惑而烦恼，此为疑惑。又因难于治愈而除却烦恼者，称为无疑烦恼，有智慧回顾故，亦名为疑惑。此二烦恼相应故，称为相应疑惑。振奋的心态即为振奋；振奋的心态在所有善共相中，专注显现而生起，如此特殊规定。如此言说，从法义阐释，尚余未净善法中，振奋被比喻为火焰；但此处“振奋生起”被直接明示。若此处成立——
‘‘Sabbākusalayuttampi, uddhaccaṃ antamānase;
“俱缘一切善法，振奋生于心际；
Balavaṃ iti taṃyeva, vuttamuddhaccayogato.
刚强即是彼，名曰振奋之聚。
‘‘Teneva hi munindena, yevāpanakanāmato;
正是那尊圣者，称谓为振奋者；
Vatvā sesesu ettheva, taṃ sarūpena desita’’nti.
如是称论过，彼即如此明说。”
Imāni pana dve cittāni mūlantaravirahato atisammūḷhatāya, saṃsappanavikkhipanavasena pavattavicikicchuddhaccasamāyogena cañcalatāya ca sabbatthāpi rajjanadussanarahitāni upekkhāsahagatāneva pavattanti, tatoyeva ca sabhāvatikkhatāya ussāhetabbatāya abhāvato saṅkhārabhedopi nesaṃ natthi. Honti cettha –
这两种心，即使本性根本决裂、过分粗重，仍因躁乱、散乱、怀疑杂凑及振奋相续，还有不稳定性，仍始终无分别、无恶见染而起，犹如持平淡然的念法而生起。《法故》则说：由于本性失耐性，不应有产生行的破坏。若此处成立——
‘‘Mūḷhattā ceva saṃsappa-vikkhepā cekahetukaṃ;
愚昧与意念散乱，均为同一原因所生；
Sopekkhaṃ sabbadā no ca, bhinnaṃ saṅkhārabhedato.
意念虽常常存在，却不是恒常不变，而因行蕴的差别而异。
‘‘Na hi tassa sabhāvena, tikkhatussāhanīyatā;
因为意念的本质，并非由纯一的力量所推动，不能永远保持如一；
Atthi saṃsappamānassa, vikkhipantassa sabbadā’’ti.
意念念念却不断生起散乱，时刻转变无常。
Mohena muyhanti atisayena muyhanti mūlantaravirahatoti momūhāni.
由于糊涂密码更甚，根本相违的糊涂者因此称作痴愚。
§7
7. Iccevantyādi yathāvuttānaṃ dvādasākusalacittānaṃ nigamanaṃ. Tattha iti-saddo vacanavacanīyasamudāyanidassanattho. Evaṃ-saddo vacanavacanīyapaṭipāṭisandassanattho. Nipātasamudāyo vā esa vacanavacanīyanigamanārambhe. Iccevaṃ yathāvuttanayena sabbathāpi somanassupekkhādiṭṭhisampayogādinā paṭighasampayogādinā vicikicchuddhaccayogenāti sabbenāpi sampayogādiākārena dvādasa akusalacittāni samattāni pariniṭṭhitāni, saṅgahetvā vā attāni gahitāni, vuttānītyattho. Tattha kusalapaṭipakkhāni akusalāni mittappaṭipakkho amitto viya, paṭipakkhabhāvo ca kusalākusalānaṃ yathākkamaṃ pahāyakapahātabbabhāvena veditabbo.
关于之前所说的等十二种无益心，[此语]意为言语与所谈论内容的集合显现，即言语与内容相应流转的示现。此处以韵文或句结方式开首，表达此言与所叙内容之间的关联。依此，可知“正如前文所言”，始终由如喜悦、平静等诸种见所构成的心所感连，及相反痛苦、怀疑等感连，共同构成十二种无益心念。故此十二种无益心，因由相应感受等缘，已完整显现并被掌控，具此说义。其间正念方对立的是不善念，如同无友为对照，不善善恶之共存状态，须依当法见分辨取舍而识别摒弃。
§8
8.Aṭṭhadhātyādi saṅgahagāthā. Lobho ca so suppatiṭṭhitabhāvasādhanena mūlasadisattā mūlañca, kaṃ etesanti lobhamūlāni cittāni vedanādibhedato aṭṭhadhā siyuṃ . Tathā dosamūlāni saṅkhārabhedato dvidhā. Mohamūlāni suddho mohoyeva mūlametesanti mohamūlasaṅkhātāni sampayogabhedato dve cāti akusalā dvādasa siyuntyattho.
八种元素等的汇合偈。贪欲，因其稳定存在的性质，成为根本之生。根本者，义指心及如感受等八种分别的心法。由此，因心及行的不同，恼怒的根本有两种。迷惑的根本本是纯净迷惑，谓根本迷惑名诸相，依聚合分别成二，合计有十二种不善法。
Akusalacittavaṇṇanā niṭṭhitā. · 不善心的注释完毕。
Ahetukacittavaṇṇanā无因心的注释
§9
9. Evaṃ mūlabhedato tividhampi akusalaṃ sampayogādibhedato dvādasadhā vibhajitvā idāni ahetukacittāni niddisanto tesaṃ akusalavipākādivasena tividhabhāvepi akusalānantaraṃ akusalavipākeyeva cakkhādinissayasampaṭicchanādikiccabhedena sattadhā vibhajituṃ ‘‘upekkhāsahagataṃ cakkhuviññāṇa’’ntyādimāha. Tattha cakkhati viññāṇādhiṭṭhitaṃ hutvā samavisamaṃ ācikkhantaṃ viya hotīti cakkhu. Atha vā cakkhati rūpaṃ assādentaṃ viya hotīti cakkhu. Cakkhatīti hi ayaṃ saddo ‘‘madhuṃ cakkhati, byañjanaṃ cakkhatī’’tyādīsu viya assādanattho hoti. Tenāha bhagavā – ‘‘cakkhuṃ kho pana, māgaṇḍiya, rūpārāmaṃ rūparataṃ rūpasammudita’’ntyādi. Yadi evaṃ ‘‘sotaṃ kho, māgaṇḍiya, saddārāmaṃ saddarataṃ saddasammudita’’ntyādivacanato (ma. ni. 2.209) sotādīnampi saddādiassādanaṃ atthīti tesampi cakkhusaddābhidheyyatā āpajjeyyāti? Nāpajjati niruḷhattā, niruḷho hesa cakkhu-saddo daṭṭhukāmatānidānakammajabhūtappasādalakkhaṇe cakkhuppasādeyeva mayūrādisaddā viya sakuṇavisesādīsu, cakkhunā sahavuttiyā pana bhamukaṭṭhiparicchinno maṃsapiṇḍopi ‘‘cakkhū’’ti vuccati. Aṭṭhakathāyaṃ pana anekatthattā dhātūnaṃ cakkhati-saddassa vibhāvanatthatāpi sambhavatīti ‘‘cakkhati rūpaṃ vibhāvetīti cakkhū’’ti (visuddhi. 2.510) vuttaṃ. Cakkhusmiṃ viññāṇaṃ tannissitatthāti cakkhuviññāṇaṃ. Tathā hetaṃ ‘‘cakkhusannissitarūpavijānanalakkhaṇa’’nti (dha. sa. aṭṭha. 431; visuddhi. 2.454) vuttaṃ.
由此根本区别，三种不善法已因聚合等分别而划分为十二，现以无因心为例，引出不善之果及俱时不同性质，依八识火及等观察根本因不同分，划分为七。称谓为「与不动俱存之眼识」等。此处眼指眼识所基，言如不平匀地示现，故称眼。或谓眼即似视觉感光之物。眼者声也，如「蜂蜜滋味」、「音声」等喻取感受所缘。故世尊说：「眼者，魔诃帝，喜眼色之乐观显现。」若因同语句说：「耳者，魔诃帝，于声乐观显现」，何故不称诸声为眼所缘？非也，原因在于噪音声极糟，如孔雀鸣叫，鸟类特声等，非意欲视致之所缘，但如蝴蝶尾羽肌肉全是以眼结名。今注疏中多方说明元素与眼及声之要义，故言「眼能分别色，故为眼」。眼内含识者，是眼识。故谓「眼现依色所知之相」等，如《论》中有言。
Evaṃ sotaviññāṇādīsupi yathārahaṃ daṭṭhabbaṃ. ‘‘Tathā’’ti iminā upekkhāsahagatabhāvaṃ atidisati. Viññāṇādhiṭṭhitaṃ hutvā suṇātīti sotaṃ. Ghāyati gandhopādānaṃ karotīti ghānaṃ. Jīvitanimittaṃ raso jīvitaṃ, taṃ avhāyati tasmiṃ ninnatāyāti jivhā niruttinayena. Kucchitānaṃ pāpadhammānaṃ āyo pavattiṭṭhānanti kāyo. Kāyindriyañhi phoṭṭhabbaggahaṇasabhāvattā tadassādavasappavattānaṃ, tammūlakānañca pāpadhammānaṃ visesakāraṇanti tesaṃ pavattiṭṭhānaṃ viya gayhati. Sasambhārakāyo vā kucchitānaṃ kesādīnaṃ āyoti kāyo. Taṃsahacaritattā pana pasādakāyopi tathā vuccati. Du kucchitaṃ hutvā khanati kāyikasukhaṃ, dukkhamanti vā dukkhaṃ. Dukkaramokāsadānaṃ etassāti dukkha’’ntipi apare. Pañcaviññāṇaggahitaṃ rūpādiārammaṇaṃ sampaṭicchati tadākārappavattiyāti sampaṭicchanaṃ. Sammā tīreti yathāsampaṭicchitaṃ rūpādiārammaṇaṃ vīmaṃsatīti santīraṇaṃ. Aññamaññaviruddhānaṃ kusalākusalānaṃ pākāti vipākā, vipakkabhāvamāpannānaṃ arūpadhammānametaṃ adhivacanaṃ. Evañca katvā kusalākusalakammasamuṭṭhānānampi kaṭattārūpānaṃ natthi vipākavohāro. Akusalassa vipākacittāni akusalavipākacittāni.
如此，耳识等也应如法观察。谓「与不动俱时者，见识耳识等具足」。闻者病苦，叶根作用；生之缘者味，舌以发声。污秽者身，谓恶业之起。身根本为受触而感，故因感受产生恶业之生起变现。由积聚体而言，污秽即身。因与之同行，受乐苦称为乐苦。由彼产生解脱称苦解脱。五识所摄色等所缘，谓对五识相应之境显现，此为所缘。正见谓理据已明之所缘。对诸异相、善不善业之熟成，还未熟成者皆称境界相。以此理故，即便为善不善业之结果生，亦无后续果报。恶业识谓恶业果报之心。
§10
10. Sukhayati kāyacittaṃ, suṭṭhu vā khanati kāyacittābādhaṃ, sukhena khamitabbanti vā sukhaṃ. ‘‘Sukaramokāsadānaṃ etassāti sukha’’nti apare. Kasmā pana yathā akusalavipākasantīraṇaṃ ekameva vuttaṃ, evamavatvā kusalavipākasantīraṇaṃ dvidhā vuttanti? Iṭṭhaiṭṭhamajjhattārammaṇavasena vedanābhedasambhavato. Yadi evaṃ tatthāpi aniṭṭhaaniṭṭhamajjhattārammaṇavasena vedanābhedena bhavitabbanti? Nayidamevaṃ aniṭṭhārammaṇe uppajjitabbassapi domanassassa paṭighena vinā anuppajjanato, paṭighassa ca ekantākusalasabhāvassa abyākatesu asambhavato. Na hi bhinnajātiko dhammo bhinnajātikesu upalabbhati, tasmā attanā samānayogakkhamassa asambhavato akusalavipākesu domanassaṃ na sambhavatīti tassa taṃsahagatatā na vuttā. Atha vā yathā koci balavatā pothiyamāno dubbalapuriso tassa paṭippaharituṃ asakkonto tasmiṃ upekkhakova hoti, evameva akusalavipākānaṃ paridubbalabhāvato aniṭṭhārammaṇepi domanassuppādo natthīti santīraṇaṃ upekkhāsahagatameva.
（十）身心生喜悦，正确抑制身心之苦难，果报由苦转为乐。又谓「由解脱而生之乐，谓乐也」。为何仅说不善果成熟即止，而善果成熟却分二？因于所缘相之分别产生不同。如是，若于恶所缘生不良之所缘，则因痛苦之对治而不开喜，且痛苦具专一恶性，故不可能不开否定之喜。事实为：异性事物不能见于异性，如异类物非异类所觉知，故依亲近之聚合，不善果中无痛苦生。又如力强者摧倒弱者时，弱者非故意而成无动于衷，故对恶果由痛苦生无喜，故称为痛苦对治之无分别。
Cakkhuviññāṇādīni pana cattāri ubhayavipākānipi vatthārammaṇaghaṭṭanāya dubbalabhāvato aniṭṭhe iṭṭhepi ca ārammaṇe upekkhāsahagatāneva. Tesañhi catunnampi vatthubhūtāni cakkhādīni upādārūpāneva, tathā ārammaṇabhūtānipi rūpādīni, upādārūpakena ca upādārūpakassa saṅghaṭṭanaṃ atidubbalaṃ picupiṇḍakena picupiṇḍakassa phusanaṃ viya, tasmā tāni sabbathāpi upekkhāsahagatāneva. Kāyaviññāṇassa pana phoṭṭhabbasaṅkhātabhūtattayameva ārammaṇanti taṃ kāyappasāde saṅghaṭṭitampi taṃ atikkamitvā tannissayesu mahābhūtesu paṭihaññati. Bhūtarūpehi ca bhūtarūpānaṃ saṅghaṭṭanaṃ balavataraṃ adhikaraṇimatthake picupiṇḍakaṃ ṭhapetvā kūṭena pahaṭakāle kūṭassa picupiṇḍakaṃ atikkamitvā adhikaraṇiggahaṇaṃ viya, tasmā vatthārammaṇaghaṭṭanāya balavabhāvato kāyaviññāṇaṃ aniṭṭhe dukkhasahagataṃ, iṭṭhe sukhasahagatanti. Sampaṭicchanayugaḷhaṃ pana attanā asamānanissayānaṃ cakkhuviññāṇādīnamanantaraṃ uppajjatīti samānanissayato aladdhānantarapaccayatāya sabhāgūpatthambharahito viya puriso nātibalavaṃ sabbathāpi visayarasamanubhavituṃ na sakkotīti sabbathāpi upekkhāsahagatameva. Vuttavipariyāyato kusalavipākasantīraṇaṃ iṭṭhaiṭṭhamajjhattārammaṇesu sukhopekkhāsahagatanti. Yadi evaṃ āvajjanadvayassa upekkhāsampayogaṃ kasmā vakkhati, nanu tampi samānanissayānantaraṃ pavattatīti? Saccaṃ, tattha pana purimaṃ pubbe kenaci aggahiteyeva ārammaṇe ekavārameva pavattati, pacchimampi visadisacittasantānaparāvattanavasena byāpārantarasāpekkhanti na sabbathāpi visayarasamanubhavituṃ sakkoti, tasmā majjhattavedanāsampayuttamevāti. Honti cettha –
眼识等，能缘于四种而成，因其弱性，故于乐恶所缘皆处于平等无执。四者谓眼、耳等乃因分别成相，所缘又分别为色音等，况由缘相与所缘相者之间之结合，如以微小之米粒触微小之米粒亦极弱。故常处于无分别而俱存之中。身识以触觉受所感，感缘极强，故可超越众元素间之结合避离所缘。由物质识相之强度，故恶乐之所缘生于身识极强者，乐苦俱存，若依缘起说复更繁复。识依身识等异执，即无始以来不间断，故非力弱之人无法常得味于外境，皆由无分别持续同存。由相反论述善果成熟，故于三种所缘中，乐恒常有平等无分别。若言平等无分别则为何言俱时对治之无分别？诚然，前前世虽曾于某一所缘一时而起，后世因心意流转故未常同受，故以中间苦痛无分别为断转。
‘‘Vatthālambasabhāvānaṃ, bhūtikānañhi ghaṭṭanaṃ;
「基于物质聚合之体，及元素之结合」……
Dubbalaṃ iti cakkhādi-catucittamupekkhakaṃ.
『脆弱』者，指眼及五心的平等不动心。
‘‘Kāyanissayaphoṭṭhabba-bhūtānaṃ ghaṭṭanāya tu;
『因身而起、缠绕的诸法』之聚合，乃是受用缠绕的作用。
Balavattā na viññāṇaṃ, kāyika majjhavedanaṃ.
因为力量强盛的不是识，相对来说是身体上的中苦。
‘‘Samānanissayo yasmā, natthānantarapaccayo;
以无他缘为依止，所以均等无别。
Tasmā dubbalamālambe, sopekkhaṃ sampaṭicchana’’nti.
因此，强弱有赖依止者，乃是依观平等而分别的。
Kusalassa vipākāni, sampayuttahetuvirahato ahetukacittāni cāti kusalavipākāhetukacittāni. Nibbattakahetuvasena nipphannānipi hetāni sampayuttahetuvaseneva ahetukavohāraṃ labhanti, itarathā mahāvipākehi imesaṃ nānattāsambhavato. Kiṃ panettha kāraṇaṃ yathā idhevaṃ akusalavipākanigamane ahetukaggahaṇaṃ na katanti? Byabhicārābhāvato. Sati hi sambhave, byabhicāre ca visesanaṃ sātthakaṃ siyā. Akusalavipākānaṃ pana lobhādisāvajjadhammavipākabhāvena tabbidhurehi, alobhādīhi sampayogāyogato, sayaṃ abyākataniravajjasabhāvānaṃ lobhādiakusaladhammasampayogavirodhato ca natthi kadācipi sahetukatāya sambhavoti ahetukabhāvābyabhicārato na tāni ahetukasaddena visesitabbāni.
所谓善法的果报，是因缘和合、因果分明的心，还有无因的心，称为善果缘因的心。虽然是以起因为缘故而现起的因，亦得因缘和合而无因流转；但若状况不同则分别于重大恶果。由何缘故，使此处善果的集聚时，不作无因的尽力取合？是由不失常法。若有念起，必为不失常而有分别意。善果的缘因因贪等烦恼而为恶法的果，也因无贪等的顺缘结合，自然形成本无缠结断无缺失的贪欲等不善法缠结互异故，绝无因缘不合而发生无因性质，亦无此等缘起之词可称。
§11
11. Idāni ahetukādhikāre ahetukakiriyacittānipi kiccabhedena tidhā dassetuṃ ‘‘upekkhāsahagata’’ntyādi vuttaṃ. Cakkhādipañcadvāre ghaṭṭitamārammaṇaṃ āvajjeti tattha ābhogaṃ karoti, cittasantānaṃ vā bhavaṅgavasena pavattituṃ adatvā vīthicittabhāvāya pariṇāmetīti pañcadvārāvajjanaṃ, kiriyāhetukamanodhātucittaṃ. Āvajjanassa anantarapaccayabhūtaṃ bhavaṅgacittaṃ manodvāraṃ vīthicittānaṃ pavattimukhabhāvato. Tasmiṃ diṭṭhasutamutādivasena āpāthamāgatamārammaṇaṃ āvajjeti , vuttanayena vā cittasantānaṃ pariṇāmetīti manodvārāvajjanaṃ, kiriyāhetukamanoviññāṇadhātuupekkhāsahagatacittaṃ. Idameva ca pañcadvāre yathāsantīritaṃ ārammaṇaṃ vavatthapetīti voṭṭhabbananti ca vuccati. Hasitaṃ uppādetīti hasituppādaṃ, khīṇāsavānaṃ anoḷārikārammaṇesu pahaṭṭhākāramattahetukaṃ kiriyāhetukamanoviññāṇadhātusomanassasahagatacittaṃ.
现在，在无因境界中，无因所起的行为心，也要依职别显示三种，称为「伴随不贪不嗔的平等心」等。眼及五根门户引发焦躁及着缘，导致染污，故产生障碍；心流转则以潜藏的续命心持续运行，不使行心形成分离，由此变化成游移心态。因此，五根门户引发的过程，是由行为因引起的心住于无色界识心质之中。心住于连续因缘所现行的续命心，以心门开启作为游移心的起始。如看到、听闻、默照等感官作用所至，随之引发障碍，故称为心流转中的开启；这是由行为因所伴的非识心质，即无色界识心质中的不动心与平等心引起的。正因如此，五门所引发的如实镜像境界即为所谓的「重现」，亦即再现。另外，笑意生起称为生起笑，如对已断烦恼的比库念其无碍之境，并由行为因及非识心质中和感心而生。如是解释。
§12
12.Sabbathāpīti akusalavipākakusalavipākakiriyabhedena. Aṭṭhārasāti gaṇanaparicchedo. Ahetukacittānīti paricchinnadhammanidassanaṃ.
「一切所现」是指不善、善、感果三种行为分别。数目为十八，此为分类所论。所谓无因心，指断除所现因缘的心。
Ahetukacittavaṇṇanā niṭṭhitā. · 无因心的解释结束。
Sobhanacittavaṇṇanā美心的解释
§14
14. Evaṃ dvādasākusalaahetukāṭṭhārasavasena samatiṃsa cittāni dassetvā idāni tabbinimuttānaṃ sobhanavohāraṃ ṭhapetuṃ ‘‘pāpāhetukamuttānī’’tyādi vuttaṃ. Attanā adhisayitassa apāyādidukkhassa pāpanato pāpehi , hetusampayogābhāvato ahetukehi ca muttāni catuvīsatikāmāvacarapañcatiṃsamahaggatalokuttaravasena ekūnasaṭṭhiparimāṇāni, atha vā aṭṭha lokuttarāni jhānaṅgayogabhedena paccekaṃ pañcadhā katvā ekanavutipi cittāni sobhanaguṇāvahanato, alobhādianavajjahetusampayogato ca sobhanānīti vuccare kathīyanti.
如此，依十八无善因与十八有染染根，显现三十三种心。现说捨离比库善心浊恶生成的光明行为，称为「善因心所生者」等。其量有二十五及二十四，超凡，分为四界，及八个超凡界，以禅耦合分别成五类，合计九十九种善心，含无贪等非缺因所和合的善心，故称为善心。此说理当释。
Kāmāvacarasobhanacittavaṇṇanā欲界美心的解释
§15
15. Idāni sobhanesu kāmāvacarānameva paṭhamaṃ uddiṭṭhattā tesupi abyākatānaṃ kusalapubbakattā paṭhamaṃ kāmāvacarakusalaṃ, tato tabbipākaṃ, tadanantaraṃ tadekabhūmipariyāpannaṃ kiriyacittañca paccekaṃ vedanāñāṇasaṅkhārabhedena aṭṭhadhā dassetuṃ ‘‘somanassasahagata’’ntyādi vuttaṃ. Tattha jānāti yathāsabhāvaṃ paṭivijjhatīti ñāṇaṃ. Sesaṃ vuttanayameva. Ettha ca balavasaddhāya dassanasampattiyā paccayapaṭiggāhakādisampattiyāti evamādīhi kāraṇehi somanassasahagatatā, paññāsaṃvattanikakammato, abyāpajjalokūpapattito, indriyaparipākato, kilesadūrībhāvato ca ñāṇasampayuttatā, tabbipariyāyena upekkhāsahagatatā ceva ñāṇavippayuttatā ca, āvāsasappāyādivasena kāyacittānaṃ kallabhāvato, pubbe dānādīsu kataparicayatādīhi ca asaṅkhārikatā, tabbipariyāyena sasaṅkhārikatā ca veditabbā.
现于善心中，先论欲界行境，及未明确者的善前行，先说欲界善行，随后现说其果。再依业处及心受识分别，单独显示八种「随和喜悦心」等。于是知依世间本性现起的智慧，此义终结。以强大信心作因，及说法成就、修习应得诸因，智慧具足，远离烦恼，知见健全，心体安稳，不善减灭，为身心获得安住，先前施行因缘之累积，为基础累积，并显著累积，皆当了知。
Tattha yadā pana yo deyyadhammapaṭiggāhakādisampattiṃ, aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’ntyādinayappavattaṃ sammādiṭṭhiṃ purakkhatvā muttacāgatādivasena asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa cittaṃ somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ hoti. Yadā pana vuttanayeneva haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvāpi amuttacāgatādivasena saṃsīdamāno parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhārikaṃ hoti. Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tesaṃ tatiyaṃ cittaṃ uppajjati. Yadā pana ‘‘detha, vandathā’’ti ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati. Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ, aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Aṭṭhapīti pi-saddena dasapuññakiriyādivasena anekavidhataṃ sampiṇḍeti. Tathā hi vadanti –
当有施法追随果报之人或他喜乐因到来，断然告知「存在已给」等行为生起正见，虽已断除果报但未怀疑，独自舍弃所余，随顺果报，不受退失，心中生起随和喜悦之智慧，且无造作。若虽已断除果报但有所怀疑，与人嬉戏或参与事端，则心为造作。若因亲族善行示现儿女比库见此喜悦现起，行受礼敬，则产生第三种心；如亲族鼓励说「给吧，敬礼吧」时，生第四种心。若施法因缘失效，并由他善因缘消失，有四种变化随和喜悦心则消失，出现四种伴随平等心的心态。数目为十八及十，因十种功德行为而有多种。同此相似者，言说曰——
‘‘Kamena puññavatthūhi, gocarādhipatīhi ca;
「由欲为功德之因，及由领有法之主，各……」
Kammahīnādito ceva, gaṇeyya nayakovido’’ti.
无业论谓，应当分别计算，其理通达者也。
Imāni hi aṭṭha cittāni dasapuññakiriyavatthuvasena pavattanato paccekaṃ dasa dasāti katvā asīti cittāni honti, tāni ca chasu ārammaṇesu pavattanato paccekaṃ chagguṇitāni sāsītikāni cattāri satāni honti, adhipatibhedena pana ñāṇavippayuttānaṃ cattālīsādhikadvisataparimāṇānaṃ vīmaṃsādhipatisampayogābhāvato tāni tiṇṇaṃ adhipatīnaṃ vasena tiguṇitāni vīsādhikāni sattasatāni, tathā ñāṇasampayuttāni ca catunnaṃ adhipatīnaṃ vasena catugguṇitāni sasaṭṭhikāni nava satānīti evaṃ adhipativasena sahassaṃ sāsītikāni ca cha satāni honti, tāni kāyavacīmanokammasaṅkhātakammattikavasena tiguṇitāni cattālīsādhikāni pañca sahassāni honti, tāni ca hīnamajjhimapaṇītabhedato tiguṇitāni vīsasatādhikapannarasasahassāni honti. Yaṃ pana vuttaṃ ācariyabuddhadattattherena –
此处八心，是指十种善业功德之缘起而生起的心；每个功德——十种十心即一百二十心。此外，因六种缘起而生起分别起来的分别心，共有四百种；因主宰差别不同，智慧相应者则有四十四加二十，即六十四种组合，对主宰三者因缘作用下，乘三倍共有六十余种、七百余种；而智慧相应的，因四主宰者之缘，乘以四倍，共六十余种、九百余种。依此主宰之缘，千倍约有六十余种、六百余种。于所身语心三业和心业所生三业加乘共四十四余种，约五千余种。又因业质之低中高三类差别，乘三倍计得约二万余种。佛陀弟子长老教诲中所说的——
‘‘Sattarasa sahassāni, dve satāni asīti ca;
七万余两千种，二百余十种；
Kāmāvacarapuññāni, bhavantīti viniddise’’ti.
是指有情界中因欲乐而生起的诸善业功德。
Taṃ adhipativasena gaṇanaparihāniṃ anādiyitvā sotapatitavasena vuttanti daṭṭhabbaṃ, kāladesādibhedena pana nesaṃ bhedo appameyyova.
若不计主宰之缘分与差别，以入流圣者地位分别，则此功德类别的差别微小几乎无量。
Kucchite (dha. sa. aṭṭha. 1) pāpadhamme salayanti kampenti viddhaṃsenti apagamentīti vā kusalāni. Atha vā kucchitākārena santāne sayanato pavattanato kusasaṅkhāte pāpadhamme lunanti chindantīti kusalāni. Atha vā kucchite pāpadhamme sānato tanukaraṇato osānakaraṇato vā kusasaṅkhātena ñāṇena, saddhādidhammajātena vā lātabbāni sahajātaupanissayabhāvena yathārahaṃ pavattetabbānīti kusalāni, tāneva yathāvuttatthena kāmāvacarāni kusalacittāni cāti kāmāvacarakusalacittāni.
（《犍陀罗僧伽提》卷第八）因破坏者等恶法而震动、恐惧、破坏、屈从者谓之不善。或因部分团聚而卧于世间，因善法聚合作用，断其不善，谓之善。又因不善修习者，由于思维、念头等智慧、生起信心等善法之缘起作用，自然而然地应当如其实践者，谓之善。此就是佛教中所说的起心于欲乐的善心。
§16
16. Yathā panetāni puññakiriyavasena, kammadvāravasena, kammavasena, adhipativasena ca pavattanti, nevaṃ vipākāni dānādivasena appavattanato, viññattisamuṭṭhāpanābhāvato, avipākasabhāvato, chandādīni purakkhatvā appavattito ca, tasmā taṃvasena parihāpetvā yathārahaṃ gaṇanabhedo yojetabbo. Imānipi iṭṭhaiṭṭhamajjhattārammaṇavasena yathākkamaṃ somanassupekkhāsahitāni. Paṭisandhādivasappavattiyaṃ kammassa balavābalavabhāvato, tadārammaṇappavattiyaṃ yebhuyyena javanānurūpato, kadāci tatthāpi kammānurūpato ca ñāṇasampayuttāni, ñāṇavippayuttāni ca honti. Yathāpayogaṃ vinā sappayogañca yathāupaṭṭhitehi kammādipaccayehi utubhojanādisappāyāsappāyavasena asaṅkhārikasasaṅkhārikāni.
如同诸有德行、业力之门、业报之事以及主宰者因缘而运转，果报亦非因施舍而偶然生起，乃因业识相续无间断、无余缺且未成熟之故。欲念等诸根先行而后果报遂显现，因而应依其数目加以分类详察。此分类亦当依中道境界，随其自然，含喜悦与平静。因缘相续之业，或强或弱，随其能所显现；其相亦随快速慢迟各有不同，既有与智慧相应者，亦有与智慧不相应者。正如药物无缘果实而不成，以种种业等诸缘合和，生起无量无数不同果报。
§17
17. Kiriyacittānampi kusale vuttanayena yathārahaṃ somanassasahagatāditā veditabbā.
行意（作用心）中，亦应依其善恶说法，明知喜悦及诸心所相应之表现。
§18
18.Sahetukakāmāvacarakusalavipākakiriyacittānīti ettha sahetukaggahaṇaṃ vipākakiriyāpekkhaṃ visesanaṃ kusalassa ekantasahetukattā. Hoti hi yathālābhayojanā, ‘‘sakkharakathalampi macchagumbampi carantampi tiṭṭhantampī’’tyādīsu (dī. ni. 1.249) viya sakkharakathalassa caraṇāyogato macchagumbāpekkhāya caraṇakiriyā yojīyatīti.
所谓有缘者，是指依缘故而生，且与果报、业及作用心相关，说明善有绝对的缘起因缘。正如药膏和水蚯蚓相互配合，象征着药膏涂抹于水蚯蚓行走之处，寓意依附条件而联结诸行。
§19
19. Sahetukāmāvacarapuññapākakiriyā vedanāñāṇasaṅkhārabhedena paccekaṃ vedanābhedato duvidhattā, ñāṇabhedato catubbidhattā, saṅkhārabhedato aṭṭhavidhattā ca sampiṇḍetvā catuvīsati matāti yojanā. Nanu ca vedanābhedo tāva yutto tāsaṃ bhinnasabhāvattā. Ñāṇasaṅkhārabhedo pana kathanti? Ñāṇasaṅkhārānaṃ bhāvābhāvakatopi bhedo ñāṇasaṅkhārakatova yathā vassakato subhikkho dubbhikkhoti, tasmā ñāṇasaṅkhārakato bhedo ñāṇasaṅkhārabhedoti na ettha koci virodhoti.
有缘业果之义，依感受、识、行分为分别。依感受区分，有二种；依智慧可分为四；依行则有八类。共计二十四类相连成义。但感受所合并之类，彼此自有差别。何谓依智慧区别？其智慧行为有灭有现，如同雨季时丰饶或饥荒，所以智慧行为的区别即是智慧区别，此处无自相冲突。
§20
20. Idāni sabbānipi kāmāvacaracittāni sampiṇḍetvā dassetuṃ ‘‘kāme tevīsā’’tyādi vuttaṃ. Kāme bhave satta akusalavipākāni, sahetukāhetukāni soḷasa kusalavipākānīti evaṃ tevīsati vipākāni dvādasa akusalāni, aṭṭha kusalānīti puññāpuññāni vīsati ahetukā tisso sahetukā aṭṭhāti ekādasa kiriyā cāti sabbathāpi kusalākusalavipākakiriyānaṃ antogadhabhedena catupaññāseva kāladesasantānādibhedena anekavidhabhāvepītyattho.
今将所有欲行心整合显现，故说“三十有三欲”，即欲界中有七不善业果，有因有缘者十六善果，共计三十三果。十二不善业，八善业，二十善恶果，加上无因果三，无因者三，有因者八，有缘者十一，行事者十一。总的善恶业果，计有四十五种，基于时间流转及多样之存在状态而分别说明。
Kāmāvacarasobhanacittavaṇṇanā niṭṭhitā. · 欲界美心的解释结束。
Rūpāvacaracittavaṇṇanā色界心的解释
§21
21. Idāni tadanantaruddiṭṭhassa rūpāvacarassa niddesakkamo anuppattoti tassa jhānaṅgayogabhedena pañcadhā vibhāgaṃ dassetuṃ ‘‘vitakka…pe… sahita’’ntyādimāha. Vitakko ca vicāro ca pīti ca sukhañca ekaggatā cāti imehi sahitaṃ vitakkavicārapītisukhekaggatāsahitaṃ. Tattha ārammaṇaṃ vitakketi sampayuttadhamme abhiniropetīti vitakko, so sahajātānaṃ ārammaṇābhiniropanalakkhaṇo, yathā hi koci gāmavāsī puriso rājavallabhaṃ sambandhinaṃ mittaṃ vā nissāya rājagehaṃ anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkaṃ cittaṃ ārammaṇaṃ ārohatīti? Tampi vitakkabaleneva abhinirohati. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkaṃ cittaṃ ārammaṇaṃ abhinirohati. Paricayoti cettha savitakkacittassa santāne abhiṇhappavattivasena nibbattā cittabhāvanā. Api cettha pañcaviññāṇaṃ avitakkampi vatthārammaṇasaṅghaṭṭanabalena, dutiyajjhānādīni ca heṭṭhimabhāvanābalena abhirohanti.
今述禅定中所摄的色行义，因不同的入禅条件故，需分为五类以表其异：“初念、思维……俱足”等辞。初念及思维与喜乐、安乐及专注同在，此谓兼有初念、思维、喜乐、安乐及专注。所谓初念，定为对应心所或境界之认定，类似乡里人依赖熟悉亲友而进入王宫。若问无初念时如何入此境界？亦依初念威力。就如此人依赖熟识无疑进入王宫者，如是熟识依赖初念亦使心摄入此境界。所谓熟识即是正念心连续不断形成之心之培养。且五识中无初念亦因境有力量支撑，第二禅等由低阶心力托持入定。
Ārammaṇe tena cittaṃ vicaratīti vicāro. So āraṇanumajjanalakkhaṇo. Tathā hesa ‘‘anusandhānatā’’ti (dha. sa. 8) niddiṭṭho. Ettha ca vicārato oḷārikaṭṭhena, tasseva pubbaṅgamaṭṭhena ca paṭhamaghaṇṭābhighāto viya cetaso paṭhamābhinipāto vitakko, anuravo viya anusañcaraṇaṃ vicāro. Vipphāravācettha vitakko cittassa paripphandanabhūto, ākāse uppatitukāmassa sakuṇassa pakkhavikkhepo viya, padumābhimukhapāto viya ca gandhānubandhacetasā bhamarassa, santavutti vicāro cittassa nātiparipphandanabhūto, ākāse uppatitassa sakuṇassa pakkhappasāraṇaṃ viya, padumassa uparibhāge paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa.
「意念在所缘境上活动」谓之「思虑」。此思虑乃是「起念沉没的特性」。又如《增支部·法集品》第八中所说的「追寻」即是如此。在此，思虑者以粗犷坚硬为特性，如同初钟声的第一击，即意念的首次落注，是粗活的思维；以流转相应为特性者，是连续流动的追随动念，称为「思维」。
若是分离而言，思维即意念缠绕不息，如同天上鸟儿振翅欲飞，或如莲花开合落下；而安静的思维，则像蜜蜂围绕着带有香气的花朵停留不去。安静思维为意念非缠绕状态，如同天上鸟儿暂时停翅休息，或在莲花上环绕飞舞而未离开。
Pinayati kāyacittaṃ tappeti, vaḍḍhetīti vā pīti, sā sampiyāyanalakkhaṇā, ārammaṇaṃ kallato gahaṇalakkhaṇāti vuttaṃ hoti, sampayuttadhamme sukhayatīti sukhaṃ, taṃ iṭṭhānubhavanalakkhaṇaṃ subhojanarasassādako rājā viya. Tattha ārammaṇappaṭilābhe pītiyā viseso pākaṭo kantārakhinnassa vanantodakadassane viya, yathāladdhassa anubhavane sukhassa viseso pākaṭo yathādiṭṭhaudakassa pānādīsu viyāti. Nānārammaṇavikkhepābhāvena ekaṃ ārammaṇaṃ aggaṃ imassāti ekaggaṃ, cittaṃ, tassa bhāvo ekaggatā, samādhi. So avikkhepalakkhaṇo. Tassa hi vasena sasampayuttaṃ cittaṃ avikkhittaṃ hoti.
「收敛身心意念而绷紧，扩展增长」称为「喜」，这是趋于联合的特征。若缘所缘境不善而执着，则称为深重扭曲的特点。与安合之境相应即为快乐，快乐即是满足欢喜的特征，如同美食佳肴使王者心悦之感。
于此，失去所缘而因喜而显著。如同荒山旷野中见水泉，或如饮甘泉所生欣喜，诸种缘境的扰动中，无碍一缘集中之心，此心的状态即称为「一心」，即定，此定无散乱之特。因其因缘连结，心保持安稳不散。
Paṭhamañca desanākkamato ceva uppattikkamato ca ādibhūtattā taṃ jhānañca ārammaṇūpanijjhānato, paccanīkajhāpanato cāti paṭhamajjhānaṃ, vitakkādipañcakaṃ. Jhānaṅgasamudāye yeva hi jhānavohāro nemiādiaṅgasamudāye rathavohāro viya, tathā hi vuttaṃ vibhaṅge ‘‘jhānanti vitakko vicāro pīti sukhaṃ cittassekaggatā’’ti (vibha. 569). Paṭhamajjhānena sampayuttaṃ kusalacittaṃ paṭhamajjhānakusalacittaṃ.
从初次说法或产生而言，禅趣乃由初步由所缘境聚集而起存在，退避散乱称为初禅，包含初次思维与五相。禅行之组，如战车之轮，是从《分别论》中说「禅包括思维、思虑、喜、乐、心一境性」。《分别论·569》中谓「禅有思维、思虑、喜、乐、一心」。
由初禅所感应而成之善意念，谓之初禅善意念。
Kasmā pana aññesu phassādīsu sampayuttadhammesu vijjamānesu imeyeva pañca jhānaṅgavasena vuttāti? Vuccate – upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca. Vitakko hi ārammaṇe cittaṃ abhiniropeti. Vicāro anuppabandheti, pīti cassa pīnanaṃ, sukhañca upabrūhanaṃ karoti, atha naṃ sasampayuttadhammaṃ etehi abhiniropanānuppabandhanapīnanaupabrūhanehi anuggahitā ekaggatā samādhānakiccena attānaṃ anuvattāpentī ekattārammaṇe samaṃ, sammā ca ādhiyati. Indriyasamatāvasena samaṃ paṭipakkhadhammānaṃ dūrībhāvena līnuddhaccābhāvena sammā ca ṭhapetīti evamete sameva upanijjhānakiccaṃ āveṇikaṃ. Kāmacchandādipaṭipakkhabhāve pana samādhi kāmacchandassa paṭipakkho rāgappaṇidhiyā ujupaccanīkabhāvato. Kāmacchandavasena hi nānārammaṇehi palobhitassa paribbhamantassa cittassa samādhānaṃ ekaggatāya hoti. Pīti byāpādassa pāmojjasabhāvattā. Vitakko thinamiddhassa yoniso saṅkappanavasena savipphārappavattito sukhaṃ avūpasamānutāpasabhāvassa uddhaccakukkuccassa vūpasantasītalasabhāvattā. Vicāro vicikicchāya ārammaṇe anumajjanavasena paññāpatirūpasabhāvattā. Evaṃ upanijjhānakiccavantatāya, kāmacchandādīnaṃ ujupaṭipakkhabhāvato ca imeyeva pañca jhānaṅgabhāvena vavatthitāti. Yathāhu –
为何在其他感触等相应法中，这五禅行要素也说是共现呢？此问答曰：因有退避止散乱的功用，是对贪欲等邪念的正当对治。思维将意念引向所缘境；思虑则使之紧密结合；喜生安适感；乐滋养顺畅；此等对治及相依作用，使心保持一向定止，达到正定。
内根平等，住于正见及调伏善法远离恶法的纯净中则安住，故作成「退避」功用。由贪欲对治力故定亦灭除贪欲，为修习正法之正方。喜对嗔恚如欢乐之因；思维对昏沉为理智之反复思惟；思虑因疑惑而生，具显深思特质。
如是，出于退避止散乱功用，且因对治贪欲等邪念而共现，故此五禅行随禅共存。举言之：
‘‘Upanijjhānakiccattā, kāmādipaṭipakkhato;
「因退避止散乱，出离欲境的对治之故；
Santesupi ca aññesu, pañceva jhānasaññitā’’ti.
于安定处亦于诸他法中，这五禅行乃为禅之标志。」
Upekkhā panetta santavuttisabhāvattā sukheva antogadhāti daṭṭhabbaṃ. Tenāhu –
应当观察的是：无记平等的心境因其性质，于安乐中生长内在宁静。
‘‘Upekkhā santavuttittā, sukhamicceva bhāsitā’’ti. (vibha. aṭṭha. 232; visuddhi. 2.644);
因此经言：「无记平等心因而成，就如唯愿安乐。」（论藏·增支部卷232；净明论二卷644）
Pahānaṅgādivasena panassa viseso upari āvi bhavissati, tathā arūpāvacaralokuttaresupi labbhamānakaviseso. Athettha kāmāvacarakusalesu viya saṅkhārabhedo kasmā na gahito. Idampi hi kevalaṃ samathānuyogavasena paṭiladdhaṃ sasaṅkhārikaṃ, maggādhigamavasena paṭiladdhaṃ asaṅkhārikanti sakkā vattunti? Nayidamevaṃ maggādhigamavasenasattito paṭiladdhassāpi aparabhāge parikammavaseneva uppajjanato, tasmā sabbassapi jhānassa parikammasaṅkhātapubbābhisaṅkhārena vinā kevalaṃ adhikāravasena anuppajjanato ‘‘asaṅkhārika’’ntipi, adhikārena ca vinā kevalaṃ parikammābhisaṅkhāreneva anuppajjanato ‘‘sasaṅkhārika’’ntipi na sakkā vattunti. Atha vā pubbābhisaṅkhāravaseneva uppajjamānassa na kadāci asaṅkhārikabhāvo sambhavatīti ‘‘asaṅkhārika’’nti ca byabhicārābhāvato ‘‘sasaṅkhārika’’nti ca na vuttanti.
心境的分别如放弃及其他诸法相较，必定会发生变化，因此即使在无色界的最高处，也会出现生起的差别。这里所谓欲界善行品中的行蕴断灭，并非未受理会。对世间行蕴断灭者，虽然以止禅修习得，有行蕴存在；以得道禅境，则无行蕴。若说行蕴断灭是以得道禅境而成，就算得了，也只是其后部分以行为修习生起的事务。故无有单凭身份而生，未生先行或无身份单凭行为修习而生的境况。既既是前行修习中生起者，则不曾有「断除行蕴」的状态；而纯止禅修习必有行蕴存在之说；并且断行与有行非绝对相对，不能分别断与不断。若说未曾生起断行之体，则断行因行为显至无漏，与止禅不同。由此可知，断行体非绝对无行，亦非绝对断，而因修习与因缘差异，未曾有绝对断或绝对有之说。
Pi-saddena cettha catukkapañcakanayavasena suddhikanavako, tañca dukkhappaṭipadādandhābhiññādukkhappaṭipadākhippābhiññāsukhappaṭipadādandhābhiññāsukhappaṭipadākhippābhiññāvasena paṭipadācatukkena yojetvā desitattā cattāro navakā, parittaṃ parittārammaṇaṃ, parittaṃ appamāṇārammaṇaṃ, appamāṇaṃ parittārammaṇaṃ, appamāṇaṃ appamāṇārammaṇanti ārammaṇacatukkena yojitattā cattāro navakā, ‘‘dukkhappaṭipadaṃ dandhābhiññaṃ parittaṃ parittārammaṇaṃ, dukkhappaṭipadaṃ dandhābhiññaṃ parittaṃ appamāṇārammaṇa’’ntyādinā ārammaṇappaṭipadāmissakanayavasena soḷasa navakāti pañcavīsati navakāti evamādibhedaṃ saṅgaṇhāti.
此处以五种语音为基础，结合四五合六等分之体系以求清净。一切修行依苦谛、集谛、灭谛、道谛四真理法门来通达苦法真知，亦依集法通昧、灭法通昧与道法通昧的相应四真理法门分门别类。依止境细分中有四类九种：保护与被保护的五种依止境，广大无量的依止境，广大受到保护的依止境及广大无量受保护的依止境等分法。共计五乘二十加五，又二十五，共计六十种依止境与修习境界。
§22
22. Jhānavisesena nibbattitavipāko ekantato taṃtaṃjhānasadisovāti vipākaṃ jhānasadisameva vibhattaṃ. Imameva hi atthaṃ dīpetuṃ bhagavatā vipākaniddesepi kusalaṃ uddisitvāva tadanantaraṃ mahaggatalokuttaravipākā vibhattā.
22. 关于禅定所生之果报，专一且断续地与禅相联系，果报与禅相同。为说明此义，世尊以果报为例，论及善果之后，即阐述超越世间的大果报。
§25
25. Rūpāvacaramānasaṃ jhānabhedena pañcahi catūhi tīhi dvīhi puna dvīhi jhānaṅgehi sampayogabhedena pañcadhā pañcaṅgikaṃ caturaṅgikaṃ tivaṅgikaṃ duvaṅgikaṃ puna duvaṅgikanti pañcavidhaṃ hoti avisesena, puna taṃ puññapākakiriyānaṃ paccekaṃ pañcannaṃ pañcannaṃ bhedā pañcadasadhā bhavetyattho.
25. 色界禅心分有五、四、三、二、二种结合差别，依具足分五种、四具足分、三具足分、两具足分再两具足分之别，故成五种特别类型。与此同时，善业生起之果报也依独立的五种分别，五种之内各有十五种差别，理趣如此。
Rūpāvacaracittavaṇṇanā niṭṭhitā. · 色界心的解释结束。
Arūpāvacaracittavaṇṇanā无色界心之释
§26
26. Idāni arūpāvacaraṃ ārammaṇabhedena catudhā vibhajitvā dassento āha ‘‘ākāsānañcāyatanā’’tiādi. Tattha uppādādiantarahitatāya nāssa antoti anantaṃ, ākāsañca taṃ anantañcāti ākāsānantaṃ, kasiṇugghāṭimākāso. ‘‘Anantākāsa’’nti ca vattabbe ‘‘agyāhito’’tyādīsu viya visesanassa paranipātavasena ‘‘ākāsānanta’’nti vuttaṃ. Ākāsānantameva ākāsānañcaṃ sakatthe bhāvapaccayavasena. Ākāsānañcameva āyatanaṃ sasampayuttadhammassa jhānassa adhiṭṭhānaṭṭhena devānaṃ devāyatanaṃ viyāti ākāsānañcāyatanaṃ. Tasmiṃ appanāppattaṃ paṭhamāruppajjhānampi idha ‘‘ākāsānañcāyatana’’nti vuttaṃ yathā pathavīkasiṇārammaṇaṃ jhānaṃ ‘‘pathavīkasiṇa’’nti. Atha vā ākāsānañcaṃ āyatanaṃ assāti ākāsānañcāyatanaṃ, jhānaṃ, tena sampayuttaṃ kusalacittaṃ ākāsānañcāyatanakusalacittaṃ.
现在根据无色境界契机的分别，将其分为四种加以说明，称为“空无边处”等。其意涵在于无生灭、无内外故无终止，称为无限，空亦谓之无限，即称为空无边，即空无边界空，是由于覆蔽相续的空。所谓「无限空」之名，系作为区别称谓中“无知”一类，特言其他义，于是称为空无边。空无边即是空及其无限，二者相依为因缘。空所缘即是无边处，是与禅定相应的境界，是诸天中的诸天境界，故称为空无边境界。于此境界中得念定，初禅始生，故此处称为“空无边境界”，如同对地界迦叶禅定称为“地界迦叶”一样。或者说这是空无边境界，是禅定，附属相应的善心即是与空无边境界相应的善心。
Viññāṇameva anantaṃ viññāṇānantaṃ, paṭhamāruppaviññāṇaṃ. Tañhi uppādādiantavantampi anantākāse pavattanato attānaṃ ārabbha pavattāya bhāvanāya uppādādiantaṃ aggahetvā anantato pharaṇavasena pavattanato ca ‘‘ananta’’nti vuccati. Viññāṇānantameva viññāṇañcaṃ ākārassa rassattaṃ, na-kārassa lopañca katvā. Dutiyāruppaviññāṇena vā añcitabbaṃ pāpuṇitabbanti viññāṇañcaṃ, tadeva āyatanaṃ dutiyāruppassa adhiṭṭhānattāti viññāṇañcāyatanaṃ. Sesaṃ purimasamaṃ.
唯识意识亦是无限，即第一无色界禅的意识，于其中无生灭及终止时亦同无边空相似，自起、流转、不住地生起，起灭总摄时称为无限，因其无边向外无碍，故名为无限。识的无限即为识的形态及感受，不是没有形体或灭除之义。第二禅的意识亦应发生、获得，是这一境界的主宰，故称为识无边境界。其余禅同前述理。
Nāssa paṭhamāruppassa kiñcanaṃ appamattakaṃ antamaso bhaṅgamattampi avasiṭṭhaṃ atthīti akiñcanaṃ, tassa bhāvo ākiñcaññaṃ, paṭhamāruppaviññāṇābhāvo. Tadeva āyatanantyādi purimasadisaṃ.
第一无色禅无任何微细、终极断灭、残存之义，是无所有故，称为无所有者；其本质为无所有，为第一无色界意识之无。此即诸无所有境等同于前述境界。
Oḷārikāya saññāya abhāvato, sukhumāya ca saññāya atthitāya nevassa sasampayuttadhammassa saññā atthi, nāpi asaññaṃ avijjamānasaññanti nevasaññānāsaññaṃ, catutthāruppajjhānaṃ. Dīghaṃ katvā pana ‘‘nevasaññānāsañña’’nti vuttaṃ. Nevasaññānāsaññameva āyatanaṃ manāyatanadhammāyatanapariyāpannattāti nevasaññānāsaññāyatanaṃ. Atha vā saññāva vipassanāya gocarabhāvaṃ gantvā nibbedajananasaṅkhātassa paṭusaññākiccassa abhāvato nevasaññā ca uṇhodake tejodhātu viya saṅkhārāvasesasukhumabhāvena vijjamānattā na asaññāti nevasaññānāsaññā, sā eva āyatanaṃ imassa sasampayuttadhammassa jhānassa nissayādibhāvatoti nevasaññānāsaññāyatanaṃ. Saññāvasena cettha jhānūpalakkhaṇaṃ nidassanamattaṃ. Vedanādayopi hi tasmiṃ jhāne nevavedanānāvedanādikāyevāti. Nevasaññānāsaññāyatanena sampayuttaṃ kusalacittaṃ nevasaññānāsaññāyatanakusalacittaṃ. Pi-saddena cettha ārammaṇappaṭipadāmissakanayavasena soḷasakkhattukadesanaṃ (dha. sa. 265-268), aññampi ca pāḷiyaṃ āgatanayabhedaṃ saṅgaṇhāti.
由于粗糙意识分别消失、精细意识显现，故不存在与此相应之意识，第四无色禅。减除此义则称为无意识无分别。无意识无分别境名为心境所及根境所遍布，故称无意识无分别境。又由于分别对观，知根境所有，使无分别意识因由细微故是现行而非无识，故称无意识无分别，此境为此对应禅中之依止发起。仅以分别来显示禅特征。因感受等在禅中不作分别，有不苦不乐之感受故。与无意识无分别境相应的善心，即是无意识无分别境相应的善心。经典中多有此境之描述，并统计巴利语出处。
§30
30. Ārammaṇānaṃ atikkamitabbānaṃ, kasiṇākāsaviññāṇatadabhāvasaṅkhātānaṃ ālambitabbānañca ākāsādicatunnaṃ gocarānaṃ pabhedena āruppamānasaṃ catubbidhaṃ hoti. Tañhi yathākkamaṃ pañcamajjhānārammaṇaṃ kasiṇanimittaṃ atikkamma tadugghāṭena laddhaṃ ākāsamālambitvā tampi atikkamma tattha pavattaṃ viññāṇamālambitvā tampi atikkamma tadabhāvabhūtaṃ akiñcanabhāvamālambitvā tampi atikkamma tattha pavattaṃ tatiyāruppaviññāṇamālambitvā pavattati, na pana rūpāvacarakusalaṃ viya purimapurimaaṅgātikkamavasena purimapurimassāpi ārammaṇaṃ gahetvā. Tenāhu ācariyā –
对于应超越之境界，称为无色无边识等三界的所缘，依四空无色境的分别，超越四无色境，是四种禅境。譬如修习第五禅所缘迦叶因，超其障蔽后获得空，为依止再超此空后获识，为依止再超此非所有且空寂者，为依止而起第三无色禅识。如此而流转，不同于色界善心，由于已超色界之境故亦以初无色界境为所缘。师曰—
‘‘Ārammaṇātikkamato, catassopi bhavantimā;
“超越所缘者，诸位皆有四种；
Aṅgātikkamametāsaṃ, na icchanti vibhāvino’’ti; (Dha. sa. aṭṭha. 268);
超越本体者，不愿产生执着；（此义见于《法句经·注疏》第268节）
Arūpāvacaracittavaṇṇanā niṭṭhitā. · 无色界心之释已毕。
Sobhanacittavaṇṇanā niṭṭhitā. · 善心之释已毕。
Lokuttaracittavaṇṇanā出世间心之释
§31
31. Idāni lokuttarakusalaṃ catumaggayogato, phalañca tadanurūpappavattiyā catudhā vibhajitvā dassetuṃ ‘‘sotāpattimaggacitta’’ntyādi vuttaṃ. Nibbānaṃ patisavanato upagamanato, nibbānamahāsamuddaninnatāya sotasadisattā vā ‘‘soto’’ti vuccati ariyo aṭṭhaṅgiko maggo, tassa āpatti ādito pajjanaṃ pāpuṇanaṃ paṭhamasamannāgamo sotāpatti ā-upasaggassa ādikammani pavattanato. Nibbānaṃ maggeti, nibbānatthikehi vā maggīyati, kilese mārento gacchatīti vā maggo, tena sampayuttaṃ cittaṃ maggacittaṃ, sotāpattiyā laddhaṃ maggacittaṃ sotāpattimaggacittaṃ. Atha vā ariyamaggasotassa ādito pajjanaṃ etassāti sotāpatti, puggalo, tassa maggo sotāpattimaggo, tena sampayuttaṃ cittaṃ sotāpattimaggacittaṃ.
31. 如今因依止世间最高善道的四种修习方法，以及相应因果分明的四种分类，而示现“初果道心”等教义。因听闻涅槃及其到达，涅槃被喻如大海的平静，得此之士称为“流向”，这是八正道的显称。此八正道的开始即由与之相应的断恶心生起，第一种初具的流向即初果道的生起。涅槃道或称涅槃之行者，其过程为烦恼被摧毁而行进，因此名为“道”。故称连接于烦恼断除的心为道心，初果因得此道心也。如初果道者，始于断恶心生起，故称为初果者；其人之道名为初果道，因而所依的心即初果道心。
Sakiṃ ekavāraṃ paṭisandhivasena imaṃ manussalokaṃ āgacchatīti sakadāgāmī, idha patvā idha parinibbāyī, tattha patvā tattha parinibbāyī, idha patvā tattha parinibbāyī, tattha patvā idha parinibbāyī, idha patvā tattha nibbattitvā idha parinibbāyīti pañcasu sakadāgāmīsu pañcamako idhādhippeto. So hi ito gantvā puna sakiṃ idha āgacchatīti. Tassa maggo sakadāgāmimaggo. Kiñcāpi maggasamaṅgino tathāgamanāsambhavato phalaṭṭhoyeva sakadāgāmī nāma, tassa pana kāraṇabhūto purimuppanno maggo maggantarāvacchedanatthaṃ phalaṭṭhena visesetvā vuccati ‘‘sakadāgāmimaggo’’ti. Evaṃ anāgāmimaggoti. Sakadāgāmimaggena sampayuttaṃ cittaṃ sakadāgāmimaggacittaṃ.
有一次仅一次回返此人间的被称为“一来者”，其特征为来到此人间后，在此地涅槃；也在彼地涅槃，行为反复，五位一来者中，第五位即此地的领袖。他来自彼方，再次回到此地，其道因因此被称为一来行道。其中有若干类似而非同类的道，由于果报显著，称为“一来者”，而其中之先行者为原始生起的道，为免去中断称为道故而特别命名为“一来行道”。依此联结之心，称为一来行道心。
Paṭisandhivasena imaṃ kāmadhātuṃ na āgacchatīti anāgāmī, tassa maggo anāgāmimaggo, tena sampayuttaṃ cittaṃ anāgāmimaggacittaṃ. Aggadakkhiṇeyyabhāvena pūjāvisesaṃ arahatīti arahā, atha vā kilesasaṅkhātā arayo, saṃsāracakkassa vā arā kilesā hatā anenāti arahā, pāpakaraṇe rahābhāvato vā arahā, aṭṭhamako ariyapuggalo, tassa bhāvo arahattaṃ, catutthaphalassetaṃ adhivacanaṃ, tassa āgamanabhūto maggo arahattamaggo, tena sampayuttaṃ cittaṃ arahattamaggacittaṃ.
从未回返此有欲界者，称为“无来者”，其道名为无来行道，依之相续之心即无来行道心。以广大殊胜之敬礼为境界者称为阿拉汉，或为断除烦恼之圣者，已灭轮回之赘者，即阿拉汉。若因业习使其神通无法现前，仍称阿拉汉。为第八圣人，此人之境界即阿拉汉果，属第四果称谓，其成就显现在道上，故名阿拉汉道，依此相续之心即阿拉汉道心。
Pi-saddena ekekassa maggassa nayasahassavasena catunnaṃ catusahassabhedaṃ saccavibhaṅge (vibha. 206; vibha. aṭṭha. 206-214) āgataṃ saṭṭhisahassabhedaṃ nayaṃ heṭṭhā vuttanayena anekavidhattampi saṅgaṇhāti. Tatthāyaṃ nayasahassamattaparidīpanā, kathaṃ? Sotāpattimaggo tāva jhānanāmena paṭipadābhedaṃ anāmasitvā kevalaṃ suññato appaṇihitoti dvidhā vibhatto, puna paṭipadācatukkena yojetvā paccekaṃ catudhā vibhattoti evaṃ jhānanāmena dasadhā vibhatto. Tathā maggasatipaṭṭhānasammappadhānaiddhipādaindriyabalabojjhaṅgasaccasamathadhammakhandhaāyatanadhātuāhāraphassavedanāsaññācetanācittanāmehipi paccekaṃ dasadasākārehi vibhatto tathā tathā bujjhanakānaṃ puggalānaṃ vasena. Tasmā jhānavasena dasamaggādīnaṃ ekūnavīsatiyā vasena dasa dasāti vīsatiyā ṭhānesu dve nayasatāni honti. Puna tāni catūhi adhipatīhi yojetvā paccekaṃ catudhā vibhattānīti evaṃ adhipatīhi amissetvā dve satāni, missetvā aṭṭha satānīti sotāpattimagge nayasahassaṃ hoti, tathā sakadāgāmimaggādīsupi.
依小数法，以五千六百四十种义理的分类与辨析（《义分论》206节；同注疏206-214节）而成六万余种义理。此便可多方综摄。其如是说明义理的数量之起因如何？流向道中至今尚未将因修禅而异的道分名定型，只能依空性不实断分别作两大类。再依修行的更细缘故，将其又分四类，即依禅修名义分十类。道中之正念、正定、正精进、正慧行等，乃至十大觉支、四念处、十八界、十二因缘名目，皆可依次细分，具体受学人随其差异而变化。故以禅定为标识之十道等同二十一部者的二十处，则每处皆含百道，合计数百道生起。各道立于四摄原则，将以之统领且单独计算，故初果道约有百种分类，其他四果亦然。
§32
32. Sotāpattiyā laddhaṃ, sotāpattissa vā phalacittaṃ vipākabhūtaṃ cittaṃ sotāpattiphalacittaṃ. Arahattañca taṃ phalacittañcāti arahattaphalacittaṃ.
32. 初果道得成时，其果之心受生即为初果果心。阿拉汉亦然，其果心名为阿拉汉果心。
§34
34.Catumaggappabhedenāti indriyānaṃ apāṭavapāṭavataratamabhedena bhinnasāmatthiyatāya sakkāyadiṭṭhivicikicchāsīlabbataparāmāsānaṃ niravasesappahānaṃ kāmarāgabyāpādānaṃ tanubhāvāpādanaṃ tesameva niravasesappahānaṃ rūpārūparāgamānuddhaccāvijjānaṃ anavasesappahānanti evaṃ saṃyojanappahānavasena catubbidhānaṃ sotāpattimaggādīnaṃ aṭṭhaṅgikamaggānaṃ sampayogabhedena catumaggasaṅkhātaṃ lokuttarakusalaṃ catudhā hoti, vipākaṃ pana tasseva kusalassa phalattā tadanurūpato tathā catudhāti evaṃ anuttaraṃ attano uttaritarābhāvena anuttarasaṅkhātaṃ lokuttaraṃ cittaṃ aṭṭhadhā matanti yojanā.
所谓四行路径的区别，是因诸根在不纯熟与纯熟之间存在差别，由此导致意义的分裂。此中包括对我见、怀疑心、流转的本性、行为上的非纯净等烦恼的断除，以及贪欲和嗔恚的消除、身体中苦受的灭除。相同地，也断除对色与非色的贪著、躁动与无明等烦恼。如此，由于束缚的断除，借助于四种路径中对流出入的断除，八支正道便得成四重，名为超世俗善法，具有四重性质。其果报亦随善法相应。这样，所谓的四行，正是依次递进的无上道，其心境依次更高更妙，谓为无上名号的超世俗境界，由八相成就而知其联系。
Kiriyānuttarassa pana asambhavato dvādasavidhatā na vuttā. Kasmā pana tassa asambhavoti? Maggassa ekacittakkhaṇikattā. Yadi hi maggacittaṃ punappunaṃ uppajjeyya, taduppattiyā kiriyabhāvo sakkā vattuṃ. Taṃ pana kilesasamucchedakavaseneva upalabhitabbato ekavārappavatteneva ca tena asanisampātena viya taruādīnaṃ samūlaviddhaṃsanassa taṃtaṃkilesānaṃ accantaṃ appavattiyā sādhitattā puna uppajjamānepi kātabbābhāvato diṭṭhadhammasukhavihāratthañca phalasamāpattiyā eva nibbānārammaṇavasena pavattanato na kadāci sekkhānaṃ asekkhānaṃ vā uppajjati. Tasmā natthi sabbathāpi lokuttarakiriyacittanti.
至于无为的作用，虽无所能为，却未被说成十二种。这为何故云无为？乃因道心的瞬间性。若道心反复生起，则能生起作用。而断除烦恼之道，理应一次成就，如同砍断树根，烦恼的连结被根本断除。由彻底断除，因此即便道心再生起，亦不可生出作用。其生起不过是涅槃的呈相展开，非实质涅槃。故终不生起修行差别之作用。由此知，天下没有一成不变的超世俗作用心。
Lokuttaracittavaṇṇanā niṭṭhitā. · 出世间心之释已毕。
Cittagaṇanasaṅgahavaṇṇanā心计数摄之释
§35
35.‘‘Dvādasākusalāneva’’ntyādi yathāvuttānaṃ catubhūmikacittānaṃ gaṇanasaṅgaho.
所谓的“仅十二不善业”，乃是如前所说，由四善根地心的合计汇聚而成之总数。
§36
36. Evaṃ jātivasena saṅgahaṃ dassetvā puna bhūmivasena dassetuṃ ‘‘catupaññāsadhā kāme’’tyādi vuttaṃ. Kāme bhave cittāni catupaññāsadhā īraye, rūpe bhave pannarasa īraye, āruppe bhave dvādasa īraye, anuttare pana navavidhe dhammasamudāye cittāni aṭṭhadhā īraye, katheyyātyattho. Ettha ca kāmataṇhādivisayabhāvena kāmabhavādipariyāpannāni cittāni sakasakabhūmito aññattha pavattamānānipi kāmabhavādīsu cittānīti vuttāni, yathā manussitthiyā kucchismiṃ nibbattopi tiracchānagato tiracchānayonipariyāpannattā tiracchānesveva saṅgayhati. Katthaci apariyāpannāni navavidhalokuttaradhammasamūhekadesabhūtāni ‘‘rukkhe sākhā’’tyādīsu viya anuttare cittānīti vuttāni. Atha vā ‘‘kāme, rūpe’’ti ca uttarapadalopaniddeso. Arūpe bhavāni āruppāni. Natthi etesaṃ uttaraṃ cittanti anuttarānīti upayogabahuvacanavasena kāme kāmāvacarāni cittāni catupaññāsadhā īraye, rūpe rūpāvacarāni cittāni pannarasa īraye, āruppe āruppāni cittāni dvādasa īraye. Anuttare lokuttarāni cittāni aṭṭhadhā īrayeti evamettha sambandho daṭṭhabbo.
继而如前以生命状态为例说明，又言“以四十五种形式为食欲”，诸于欲界状态中心有四十五种表现，于色界则有十五种，非色界则有十二种。无上法中有关心现象有九种。这里所谓欲望等心，指广泛意义中欲界生中诸种心，无论相合或不同，如人类生活中，即使现生于堕畜生道，亦有不同的欲界心。某些非广义心，如无上法为一整体的情形，则比方为树之枝干下之九种心。或说“欲界、色界”等涵盖更高之境界，非色界生属于色界。因无更高心以外，故称无上。故广义而言，欲界心属欲界诸心，色界心属色界诸心十五种，非色界心属非色界诸心十二种。无上者则为八种。由此关系应当得见。
§37
37.Itthaṃ yathāvuttena jātibhedabhinnacatubhūmikacittabhedavasena ekūnanavutippabhedaṃ katvā mānasaṃ cittaṃ vicakkhaṇā visesena atthacakkhaṇasabhāvā paṇḍitā vibhajanti. Atha vā ekavīsasataṃ ekuttaravīsādhikaṃ sataṃ vibhajanti.
如此，依过程及生命的差别，由四不同善根地心辨明共计九十九种心，由聪慧之智者以观智性质细分描述，或分为二十一百种以上。
Cittagaṇanasaṅgahavaṇṇanā niṭṭhitā. · 心的计数摄义解释完毕。
Vitthāragaṇanavaṇṇanā详广计数的解释。
§38
38. Jhānaṅgavasena paṭhamajjhānasadisattā paṭhamajjhānañca taṃ sotāpattimaggacittañceti paṭhamajjhānasotāpattimaggacittaṃ. Pādakajjhānasammasitajjhānapuggalajjhāsayesupi, hi aññataravasena taṃtaṃjhānasadisattā vitakkādiaṅgapātubhāvena cattāropi maggā paṭhamajjhānādivohāraṃ labhantā paccekaṃ pañcadhā vibhajanti. Tenāha ‘‘jhānaṅgayogabhedenā’’tyādi, tattha paṭhamajjhānādīsu yaṃ yaṃ jhānaṃ samāpajjitvā tato tato vuṭṭhāya saṅkhāre sammasantassa vuṭṭhānagāminivipassanā pavattā, taṃ pādakajjhānaṃ vuṭṭhānagāminivipassanāya padaṭṭhānabhāvato. Yaṃ yaṃ jhānaṃ sammasantassa sā pavattā, taṃ sammasitajjhānaṃ. ‘‘Aho vata me paṭhamajjhānasadiso maggo pañcaṅgiko, dutiyajjhānādīsu vā aññatarasadiso caturaṅgādibhedo maggo bhaveyyā’’ti evaṃ yogāvacarassa uppannajjhāsayo puggalajjhāsayo nāma.
以禅行相为准则，初禅相似的，即为初禅的流出道心。一切赴初禅行相者，随着观和念的细微分别，分为五类而各现其道的初禅流行。由此故有“根据禅行相的差别”等说法。于此中，初禅之后修习禅定，使出入缠缚得以断灭，如同树根被连根砍断，清明见解生起，其视为诸禅行相之初禅流出道心。每达一禅，心就一时身见烦恼和分别分别断灭，故言“我得初禅相似的道，有五事支属，次第禅行虽不同，亦能分别说为四状等”。由此禅修得知全然净淨的修行根本修习者被称为禅修者。
Tattha yena paṭhamajjhānādīsu aññataraṃ jhānaṃ samāpajjitvā tato vuṭṭhāya pakiṇṇakasaṅkhāre sammasitvā maggo uppādito hoti, tassa so maggo paṭhamajjhānādīsu taṃtaṃpādakajjhānasadiso hoti. Sace pana vipassanāpādakaṃ kiñci jhānaṃ natthi, kevalaṃ paṭhamajjhānādīsu aññataraṃ jhānaṃ sammasitvā maggo uppādito hoti, tassa so sammasitajjhānasadiso hoti. Yadā pana yaṃ kiñci jhānaṃ samāpajjitvā tato vuṭṭhāya aññataraṃ sammasitvā maggo uppādito hoti, tadā puggalajjhāsayavasena dvīsu aññatarasadiso hoti. Sace pana puggalassa tathāvidho ajjhāsayo natthi, heṭṭhimaheṭṭhimajjhānato vuṭṭhāya uparūparijhānadhamme sammasitvā uppāditamaggo pādakajjhānaṃ anapekkhitvā sammasitajjhānasadiso hoti. Uparūparijhānato pana vuṭṭhāya heṭṭhimaheṭṭhimajjhānadhamme sammasitvā uppāditamaggo sammasitajjhānaṃ anapekkhitvā pādakajjhānasadiso hoti. Heṭṭhimaheṭṭhimajjhānato hi uparūparijhānaṃ balavataranti. Vedanāniyamo pana sabbatthāpi vuṭṭhānagāminivipassanāniyamena hoti. Tathā sukkhavipassakassa sakalajjhānaṅganiyamo. Tassa hi pādakajjhānādīnaṃ abhāvena tesaṃ vasena niyamābhāvato vipassanāniyamena pañcaṅgikova maggo hotīti. Apica samāpattilābhinopi jhānaṃ pādakaṃ akatvā pakiṇṇakasaṅkhāre sammasitvā uppāditamaggopi vipassanāniyameneva pañcaṅgikova hotīti ayamettha aṭṭhakathādito uddhaṭo vinicchayasāro. Theravādadassanādivasappavatto pana papañco aṭṭhakathādīsu vuttanayena veditabbo. Yathā cettha, evaṃ sabbatthāpi vitthāranayo tattha tattha vuttanayena gahetabbo. Ganthabhīrukajanānuggahatthaṃ panettha saṅkhepakathā adhippetā.
在此，倘若修习者先入初禅等若干禅定，入于别一禅定之后，于起身而行时调伏散乱的心行，则以此而生起正道。此正道乃如同初禅等禅定中「足端禅」的境界。若修习者无任何观禅所生的禅定，仅仅调伏初禅等若干禅定，则生正道如同调伏禅定者。又，当入于某种禅定后，于起身而行时调伏别一禅定，则生正道，此正道依个人心所现而状似两种中之一。若此人无相应的心所变化，即由下而上调伏中禅之禅法，即生起的正道不依足端禅，而似于调伏禅。反之，由上而下调伏中禅之禅法，即生起的正道不依调伏禅，而似于足端禅。由下而上调伏中禅者力量更为强大。但受感受法则，无论何处皆依起身而行之观禅法则。对于轻捷的观禅者，所有禅法定数皆如是。因缺少足端禅等定故，此等禅定缺乏调伏定之法则，故其观禅法则亦显为五重相。即便未获得成就禅，但调伏散乱的心行与正道所生，亦如同五重正道。此即是此注疏等所呈之深入详尽辨析。于长老部佛说经等，亦当以此注疏所说纷纭妙理为参考。故于此处及诸处，详述因果，皆应依文而摄取。此是为勤勉藏经之人与众多注疏补助理解而所作之简要概述。
§42
42. Yathā rūpāvacaraṃ cittaṃ paṭhamādipañcavidhajhānabhedena gayhati ‘‘paṭhamajjhāna’’ntyādinā vuccati , tathā anuttarampi cittaṃ ‘‘paṭhamajjhānasotāpattimaggacitta’’ntyādinā gayhati. Āruppañcāpi upekkhekaggatāyogena aṅgasamatāya pañcamajjhāne gayhati, pañcamajjhānavohāraṃ labhatītyattho. Atha vā rūpāvacaraṃ cittaṃ anuttarañca paṭhamādijhānabhede ‘‘paṭhamajjhānakusalacittaṃ, paṭhamajjhānasotāpattimaggacittantyādinā yathā gayhati, tathā āruppañcāpi pañcame jhāne gayhatīti yojanā. Ācariyassāpi hi ayameva yojanā adhippetāti dissati nāmarūpaparicchede ujukameva tathā vuttattā. Vuttañhi tattha –
42. 如形色界心所从初禅等五种禅定区别而成，称为「初禅」等，如是无色界心亦称为「初禅入流果正道心」等五种。有无色界五禅因随舍平等而为整体，称为第五禅，意即五禅的总称。或如形色界心与无色界心按初禅等禅定区别，有「初禅善心」、「初禅入流果正道心」等名称，如是无色界五禅亦称第五禅，如此联结。此为老师所指定之联结，盖以名色分则讲得明了，如经典所说完全符合此义：「形色界心成从，而无上者亦然；初禅等五禅，也成无色界五禅。」（《名相分第24》）
‘‘Rūpāvacaracittāni, gayhantānuttarāni ca;
「形色界心及无上心，皆有此五」
Paṭhamādijhānabhede, āruppañcāpi pañcame’’ti. (nāma. pari. 24);
「初禅等分，及无色界五」(《名相分》第24经)；
Tasmāti yasmā rūpāvacaraṃ viya anuttarampi paṭhamādijhānabhede gayhati, āruppañcāpi pañcame gayhati, yasmā vā jhānaṅgayogabhedena ekekaṃ pañcadhā katvā anuttaraṃ cittaṃ cattālīsavidhanti vuccati, rūpāvacaralokuttarāni viya ca paṭhamādijhānabhede, tathā āruppañcāpi pañcame gayhati, tasmā paṭhamādikamekekaṃ jhānaṃ lokiyaṃ tividhaṃ, lokuttaraṃ aṭṭhavidhanti ekādasavidhaṃ. Ante tu jhānaṃ tevīsatividhaṃ tividharūpāvacaradvādasavidhaarūpāvacaraaṭṭhalokuttaravasenātyattho.
因此，如形色界心可依初禅等禅定区别，无色界心亦如是，且因禅定结合之不同，分别为四十一种无色界心，为形色界初禅等地上心，如是无色界五禅亦然。故初禅等单禅定是世间三种；超世间亦分十一种；合计禅定三十三种，乃形色界十二种，超形色界八种之多。
§43
43. Pādakajjhānādivasena gaṇanavuḍḍhi kusalavipākesveva sambhavatīti tesameva gaṇanaṃ ekavīsasatagaṇanāya aṅgabhāvena dassento āha ‘‘sattatiṃsā’’tyādi.
43. 依足端禅等数目之增长，仅于善业报生时乃生。于二千二百一十数中之体部分显现，谓曰三十七。
Iti abhidhammatthavibhāviniyā nāma abhidhammatthasaṅgahavaṇṇanāya · 如此，在名为《阿毗达摩义显明》的《阿毗达摩义摄》注释中。
Cittaparicchedavaṇṇanā niṭṭhitā. · 心分别品的解释完毕。