17. Sattarasamo paricchedo
17. Sattarasamo paricchedo第十七章
Abhiññārammaṇaniddesavaṇṇanā神通所缘论释
§1104
1104.Anāgataṃsañāṇañcāti na āgato anāgato, na tāva sampattoti attho, anāgate aṃsā koṭṭhāsā tesaṃ ñāṇaṃ anāgataṃsañāṇaṃ. Yaṃ yaṃ kammaṃ yathākammaṃ, taṃ upagacchati jānātīti yathākammupagaṃ, vipākacetanājānanakañāṇaṃ.
未来知识，谓非已至之未来，亦非尚未之未来，盖未来尚未成就之意。未来者，谓其分部与界限，此知识为未来之知识。谓一切业报，依其业所行，受其果知，称为依业所至；此果报缘意所生自知之知。
§1107-9
1107-9.Tattha tesu ārammaṇattikesu. Cittasannissitaṃ katvāti taṃ kāyaṃ cittaṃ sannissitaṃ karitvā tameva kāyacittacetasikavasena mahaggate cittasmiṃ samāropeti ñāṇaṃ iddhividhañāṇaṃ, tato kāyārammaṇato kāyassa parittattā kāmāvacarattā parittārammaṇaṃ ñāṇaṃ siyā.
于彼支境所依者，谓心所依附。以身心为依，以此身、心、心所之广大心心所，将此知识安置于广大之心中，此知为神通种类之知。然后由身之支境，离身外缘欲，得成离境知。
§1110-3
1110-3.Dissamānenakāyena, gantukāmo yadā bhave yo yogī dissamānena kāyena gantukāmo yadā bhaveyya, so yogī tadā cittaṃ kāyasannissitaṃ katvā rūpakāye sannissitaṃ katvā taṃ pādakajjhānacittaṃ kāyavasena kāye āropeti, tadā jhānārammaṇato taṃ ñāṇaṃ mahaggatagocaraṃ hoti, yaṃ ñāṇaṃ yadā anāgatañca dhammajātaṃ, atītañca dhammajātaṃ visayaṃ ārammaṇaṃ karoti, tadā taṃ ñāṇaṃ atītārammaṇaṃ hoti, tadā anāgatārammaṇaṃ ārammaṇakaraṇakāle anāgatagocaraṃ hoti. Dissamānena kāyena tassa bhikkhuno gamane pana sati tassa yogino ñāṇassa gocaro paccuppanno nāma hoti, iti viniddise.
当欲见法身，以欲往者，行者当以所见身为境。若瑜伽士欲以所见身为境，亦欲往彼，则此瑜伽士即以心依身，形依色身，且将行足念心安置于身上。彼时，因入禅所缘故，此知为广大心所作所及之境。若此知能缘知未来及过去法之缘境，则此知为过去缘境知。于未来所缘境方起时，此知为未来缘境知。以此所见身而行至时，彼比库之现前正念，即此瑜伽士知之境界也，依此说明。
§1114
1114. Kāyaṃ cittassa vasena citte āropeti, cittaṃ kāyassa vasena kāye āropeti, iti pariṇāmanakālasmiṃ tassa yogino ñāṇaṃ ajjhattārammaṇaṃ siyā. Sampavattati sattasūti parittamahaggataatītaanāgatapaccuppannaajjhattabahiddhārammaṇasaṅkhātesu sattasu ārammaṇesu sampavattati.
身体依心而存，心依身体而存。在变化之时，此瑜伽士知为内缘境。此知现行于七种，即远离广大，过去未来现前及内外所缘七境中。
§1120
1120.Jānane majjhimānanti mahaggatānaṃ jānane.
中心知识，谓广大知识中的中心知识。
§1122
1122.Etassa cetopariyañāṇassa maggārammaṇatā pariyāyena eva matā ñātā.
此心上知识之途径缘起，亦即此知识之所依。
§1126-7
1126-7.Tattha tikkhaṇasampattaṃ, paccuppannaṃ khaṇādikaṃ.
所谓瞬时之际者，即当下存在的片刻等。
Tattha tesu paccuppannesu yaṃ paccuppannaṃ khaṇādikaṃ tikkhaṇasampattaṃ uppādaṭṭhitibhaṅgakkhaṇasampattaṃ khaṇādikaṃ khaṇāyeva taṃ khaṇāvayavaṃ paccuppannaṃ nāma. Ekadvesantativārapariyāpannanti ekacittadvicittavīthivārapariyāpannaṃ santatipaccuppannaṃ nāma. Paccuppannanti pacchimanti addhāpaccuppannanti attho.
这里所说的，当这些当下存在的片刻中，瞬时之际即是生起、存在、灭除三个阶段俱全的那瞬时根本。此所谓瞬时的时段为三十七法之一。所谓单一心念、或双心念所遍覆盖的，则称为常恒当下存在。『当下存在』意指现在、此时、当下。
§1131-2
1131-2. Yena āvajjanacittena dhamme āvajjati, yena cetasā jānāti, tesaṃ dvinnaṃ āvajjanajavanacittānaṃ sahaṭṭhānassa abhāvā taṃ ‘‘khaṇādikattayaṃ paccuppanna’’ntiādikaṃ ‘‘ekassa cittamekena, avassaṃ pana vijjhati’’iti pariyosānaṃ vacanaṃ na yujjati. Āvajjanajavanānaṃ nānārammaṇabhāvaṃ pattito āpajjanato ca na yujjati. Aniṭṭhe pana ṭhāne tesaṃ āvajjanajavanānaṃ ekārammaṇabhāve anicchite tasmiṃ ṭhāne na yujjati, aññasmiṃ pana ṭhāne maggavīthiyaṃ āvajjanaparikammajavanānaṃ kasiṇādikaṃ ārammaṇaṃ hoti, gotrabhulokuttaracittānañca nibbānaṃ ārammaṇaṃ hoti, ettha ārammaṇajavanānaṃ ekārammaṇatā anicchatā.
有二种心流转法：（一）以造作心起转达法，（二）以心知觉法。二者不可能同在一个境所，即瞬时等处。《瞬时等》之说不宜置于单一心识中，亦不可将二者造作心流转所感所知联系混同。造作心流转能起多样境相变异，但怀于不善法境所时则相反；因而二者单一境所不同，不能统一。
§1134-41
1134-41. ‘‘Ekabbhavaparicchinnaṃ, paccuppannanti pacchima’’nti vatvā puna aññena pariyāyena taṃ paccuppannaṃ dassetuṃ idaṃ addhākhyaṃ addhānāma paccuppannaṃ javanavārato dīpetabbaṃ. Iti vacanaṃ niddiṭṭhaṃ. Yadā iddhimā yogī parassa cittaṃ ñātuṃ āvajjati, tassa āvajjanamano paccuppannakhaṇavhayaṃ paccuppannaṃ manodvārāvajjanacittaṃ ārammaṇaṃ katvā tena cittena saddhiṃ nirujjhati, tesu niruddhesu tassa yogino cattāri, pañca vā javanāni jāyanti. Etesaṃ catunnaṃ, pañcannaṃ javanānaṃ yaṃ pacchimaṃ cittaṃ iddhicittamudīritaṃ. Iddhicittato sesāni kāmāvacaracittāni. Etesaṃ kāmāvacare iddhijavanānaṃ tadeva ca paracittaṃ ārammaṇaṃ hoti yasmā, tasmā sabbāni tāni javanāni ekārammaṇataṃ yanti, tesaṃ javanānaṃ nānārammaṇatā addhāvasā na bhaveyya, paccuppannārammaṇato tesaṃ javanānaṃ ekārammaṇabhāvepi iddhimānasameva ca parassa cittaṃ jānāti. Itarāni kāmāvacarāni pana cittāni parassa cittaṃ na jānanti. Yathā cakkhudvāre tu viññāṇanti cakkhuviññāṇaṃ rūpaṃ passati, tathā itaraṃ cittaṃ na passati.
说“一生境断，后为当下”，此意代表后生即是当下转流。又谓当下流转生起，应以“境所”为名加以差观。所谓所说者，惠能修习者以能力触知他心时，其造作心之当下瞬时即为心识门中流转起处。其流转被断时，修习者或生四、五种心流转。这四、五门心流中，最后后现者或为神通心所意动所显现者。因神通心所意动导致，其它欲界心皆归于他心之境所。由此知，所有流转心皆统一于单一境所，不应起变异差别。且由当下境所为基础，神通者亦能知他心识，非神通者则不能。如眼根中，唯有眼识能觉色境，其他心识不具此能。
§1161
1161.Anāgataṃsañāṇassāti anāgataṃsañāṇassa anāgataṃ dhammaṃ agocaraṃ, gocaraṃ na hotiyevāti attho.
所谓未来的识知，是指对未来法的认识，因为未来法不可触及，所以不可成就此识知。
§1169
1169. Vividhatthāni vaṇṇapadāni yasmiṃ so vividhatthavaṇṇapado, taṃ madhuratthamatinīharaṃ uttamaṃ sotujanassa hadayaṃ pītikaraṃ sacetano ko nāma manujo na suṇeyya.
此处指对多种义项词汇的解释，在其各种义项中，此词为悦耳殊胜之义，乃善法人所乐闻心中所欢喜之意。世人中无不喜欢听闻此义者。
Iti abhidhammāvatāraṭīkāya · 如是于《阿毗达摩入门复注》中
Abhiññārammaṇaniddesavaṇṇanā niṭṭhitā. · 神通所缘论释已竟。
Sattarasamo paricchedo. · 第十七品。