2. Dutiyo paricchedo
2. Dutiyo paricchedo二、第二章
Cetasikaniddesavaṇṇanā心所解说注释
§67
67. Ettāvatā ca cittaṃ cetasikaṃ rūpaṃ nibbānanti evaṃ uddiṭṭhesu catūsu dhammesu cittaṃ tāva jātibhūmisampayogappavattākārādivasena vibhāgena niddisitvā idāni tadanantaraṃ uddiṭṭhe cetasikadhamme niddisituṃ ‘‘cittānantaramuddiṭṭhā’’tiādi āraddhaṃ. Vibhājananti jātibhūmiādivasena vibhāgaṃ, tesu tesu cittesu yathārahaṃ sampayogavasena visuṃ visuṃ bhājanañca.
67. 心及心所如色，因所分别者，尽皆灭盡。依此四法所示，心乃因生处之聚合及起惹之类分别而别，为此异分，彼时生处之合聚已止故说。现在则续次于此所示之心所法言『心无间灭现』诸句，乃始指示。所谓分别，即依生处诸异分，分别诸心中依合聚之故，分得清净细别。
Katame pana cetasikā, yesaṃ vibhājanaṃ vuccatīti te saha nibbacanena sarūpato dassetuṃ ‘‘tattha cittasampayuttā’’tiādi vuttaṃ. Tattha ‘‘cittasampayuttā’’ti idaṃ cetasikalakkhaṇadassanaṃ. Tena ye cittena saha sampayogalakkhaṇena yuttā, teyeva cetasikāti dasseti. Kiṃ pana taṃ sampayogalakkhaṇanti? Ekuppādaekanirodhaekavatthukaekārammaṇasaṅkhātā pakārā. Samaṃ pakārehi yuttāti hi sampayuttā. Tattha yadi ekuppādatāmatteneva ca sampayuttatā adhippetā, sahuppattikānaṃ rūpārūpadhammānaṃ aññamaññasampayuttatā āpajjeyyāti ekanirodha-ggahaṇaṃ. Evampi avinibbhogarūpānaṃ aññamaññasampayuttatā āpajjeyyāti ekavatthuka-ggahaṇaṃ. Evampi ‘‘avinibbhogarūpesu ekaṃ mahābhūtaṃ sesamahābhūtopādārūpānaṃ nissayapaccayo hotīti tasmā tāni ekavatthukānīti, cakkhādīnaṃ nissayabhūtāni vā bhūtāni ekaṃ vatthu etesu nissitanti ekavatthukānī’’ti kappentassa tesaṃ sampayuttatāpatti siyāti tannivāraṇatthaṃ ekārammaṇa-ggahaṇaṃ.
那么，所谓心所者，谓其分别而言，当与心同灭而表相同，故说『彼处与心相应』诸语，此即心所之特异标志。由此知，与心并因合之标志者，即名为心所。何谓合聚标志？一心起、一心灭、一心所在、一因缘对应为一之性质。诸种性质一致者即合聚。若一心之起与灭及同生法相应称合聚，若有共生时，则各异色法亦相应合聚。由此一心相承故彼各异色法能相互合聚。又无间灭之色与相续色亦应相合。如此，谓不灭色相相合，复云“一大种无间灭色依余种大余所生之色为依缘因”，诸色为眼等根所依，即谓一依之物，故名一聚。因诸合聚故，需示一因缘色之继起，即一聚结合以防阻碍之作用。
Paṭilomato vā ‘‘ekārammaṇā’’ti vutte ekavīthiyaṃ pañcaviññāṇasampaṭicchanādīnaṃ, nānāvīthiyaṃ parasantāne ca ekasmiṃ ārammaṇe uppajjamānānaṃ bhinnavatthukānaṃ sampayuttatā āpajjeyyāti ekavatthuka-ggahaṇaṃ. Evampi maraṇāsannavīthiyaṃ sampaṭicchanasantīraṇādīnaṃ sampayuttatā āpajjeyyāti ekanirodha-ggahaṇaṃ. Kiṃ pana nānuppādāpi evaṃ tividhalakkhaṇā honti , atha ekuppādā evāti vicāraṇāya ekuppādā eva evaṃ tividhalakkhaṇā hontīti dassanatthaṃ ‘‘ekuppādā’’ti vuttaṃ. Iti imehi catūhi sampayogalakkhaṇehi ye cittasampayuttā, te cetasikā nāmāti evaṃ cetasikalakkhaṇaṃ ṭhapitaṃ hoti. Kathaṃ panete cetasikā nāmāti āha ‘‘citte bhavā’’ti. ‘‘Cetasi bhavā cetasikā’’ti vattabbe citta-saddassapi ceto-saddena saha samānatthatāya atthamattaṃ dassetuṃ ‘‘citte bhavā cetasikā’’ti vuttaṃ.
逆解『一聚』者，即谓于五识断起等各别门路，异门路中有别之色法相应合聚。又死临门路断过等亦应合聚，此为无间灭之法相应合聚。问若出现多起，则三别相标记，故为起之一，此言以便说唯有起一，称之『一起』。如是四合聚标记称为与心相应者，即谓心所，此即心所之定义。问缘何曰心所，答曰『心中所成』。谓心之辞与心所辞同音异义，须以相等程度显其意义，故称心中所成。
Niyatāti niyatuppattikā, karuṇāmuditādayo viya kadāci anuppajjitvā yadā yadā taṃ cittaṃ uppajjati, tadā tadāva tena avinibhuttā hutvā jāyamānāti attho. Sarūpena āgatāti chandādayo viya ‘‘ye vā pana tasmiṃ samaye aññepi atthi paṭiccasamuppannā arūpino dhammā’’ti evaṃ yevāpanakavasena anāgantvā ‘‘phasso hoti, vedanā hotī’’tiādinā (dha. sa. 1) sarūpeneva pāḷiyaṃ āgatā. Yevāpanāti evaṃ desanā etesanti yevāpanakā. Ekūnatiṃsa dhammāti kiccabhedaṃ anāmasitvā kevalaṃ asambhinnadhammavaseneva ekenūnā tiṃsa dhammā. Pāḷiyaṃ pana cittena saha tiṃsa dhamme gahetvā tesaṃ kiccabhedato gahaṇena chappaññāsa dhammā vuttā. Seyyathidanti sarūpapucchā. Phasso…pe… cittujukatāti yathāpucchitānaṃ sarūpadassanaṃ. Iti-saddo parisamāpane, nidassane vā. Puna tettiṃsa hontīti sambandho. Tettiṃsa hontīti teyeva ekūnatiṃsa dhammāti adhippāyo.
“定”谓其起定，有时如慈愍喜等心所虽未现，然于生起时即由其心现，亦即为其现时所显。谓如爱欲等心法印现，如有外色相，乃称传入，即于彼外色以诸入处用得知觉，如触、受等。此乃巴利文中“出现”的意涵。谓三十有一法不分事，唯依起不散为一故称三十一法。于巴利中以心及其三十一法为法，因其事差别而以六十法共说。有如色的质疑，谓触等共为何法所应，谓其为心所。此语于结论与解释或引示中常用。又三十一谓彼三十一同起法之关系。
‘‘Kadāci uppajjantī’’ti vuttaṃ, taṃ kathaṃ daṭṭhabbanti āha ‘‘imesū’’tiādi. Karuṇāmuditāvasenāti paṭhamasamannāhārato paṭṭhāya gotrabhupariyosānappavattitakaruṇāmuditāparikammavasena. Karuṇāpubbabhāgoti karuṇāya pubbabhāgo, parikammappanāvasena pavattakaruṇābhāvanāya appanākoṭṭhāsato purimakoṭṭhāso, paṭhamasamannāhārato paṭṭhāya gotrabhupariyosānappavattaparikammakoṭṭhāso hutvāti attho. Evaṃ ‘‘muditāpubbabhāgo’’ti etthāpi. Bhāga-saddassa drabyavuttitāya tappurisassa ca uttarapadatthappadhānatāya ‘‘karuṇāpubbabhāgo’’tiādinā pulliṅgena vuttaṃ. Eta-saddassa pana guṇavuttitāya guṇavisesavati vattamāno tassa liṅgavasena pariṇamatīti karuṇāmuditāpekkhāya ‘‘etā’’ti itthiliṅgavasena vuttanti. Na panekato uppajjanti, kiñcarahi visuṃ visuṃyevāti attho. Teneva hi ‘‘karuṇāpubbabhāgo vā muditāpubbabhāgo vā’’ti vikappo vuttoti. Kasmā panetā dve ekato nuppajjantīti? Bhinnārammaṇattā. Karuṇā hi dukkhitasatte ārabbha tesaṃ dukkhāpanayanakāmatāvasena pavattati, muditā sukhitasatte ārabbha tesaṃ sukhānumodanavasena, tasmā ubhinnampi bhinnavisayattā na ekasmiṃ citte uppatti sambhavatīti. Micchākammantādīhīti ādi-saddena micchāvācāmicchājīvānaṃ gahaṇaṃ. Sammākammantādīni paripūrentīti sammākammantasammāvācāsammāājīvāni paripūrenti. Ko viratīti tīsu ekā virati uppajjati, sammākammantaṃ pūrentī paṭhamā, sammāvācaṃ pūrentī dutiyā, sammāājīvaṃ pūrentī tatiyā virati uppajjatīti attho. Karuṇāmuditāhi saha na uppajjanti tāsaṃ paññattārammaṇattā, viratiyā ca ekantaparittārammaṇattā. Aññamaññena ca na uppajjanti aññamaññassapi bhinnavisayattā. Micchākammantādīnañhi ārammaṇāneva yathākkamaṃ sammākammantādīnaṃ ārammaṇāni tato viratibhāvato. Etesūti imesu pañcasu.
“有时起”者语云，如第一产生即慈愍喜等第一随行具足，称之初摄。谓以其果亲近族缘起之慈愍活动，所摄集合者，乃其随行所成。心所初是慈愍之首名。因语尾物质及人称不同，称为慈愍初成等。又谓其两者不一而分别，慈愍由苦者起，故苦所牵引动作成，喜由乐者起，故乐所欢喜。故异分别视各不同故不能同心中起。所谓恶业者舍弃成功之语；正业乃成正语、正业、正命三明之言。云念三禁戒显现一戒先起，二戒次之，三戒复之。与慈愍喜等共不生起，此乃其异分别，以致不能同心中成。恶业由其缘所起，以相应正业之缘，故恶业戒境从正业所舍生。此乃所指之五种。
§68
68. Viratīnampi saṅgahaṇatthaṃ ‘‘karuṇāmuditādīsū’’ti vattabbe gāthābandhasukhatthaṃ ādi-saddalopavasena ‘‘karuṇāmuditāsū’’ti vuttaṃ. Evañca katvā vuttaṃ ‘‘ekenā’’ti, itarathā ‘‘ekāyā’’ti vattabbanti.
68. 说不生戒所共有法“慈愍喜等”，今为总称起句，始用此语。又一说“一者”，他有说法“一者路”，以别不同路上分别色相而合聚起，示义各异。
§69-71
69-71. Kiṃ panettha kāraṇaṃ, catūsu brahmavihāresu dve idha niddiṭṭhā, na itarāti codento āha ‘‘kasmā panā’’tiādi. Upekkhā ca na uddhaṭāti sambandho. Navahi lokuttaradhammehi janaṃ rañjetīti dhammarājā. Diṭṭhadhammikasamparāyikatthehi sadevakaṃ lokaṃ anusāsatīti satthā. Abyāpādena mettā gahitā tasseva hitākārappavattikāle mettābhāvūpagamanato. Teneva hesa ‘‘mettā mettāyanā’’tiādinā niddiṭṭho. Tatramajjhattatāya upekkhā gahitā tāyeva sattesu majjhattākārappavattāya upekkhābrahmavihārabhāvato. Ādiccena saha samānagottatāya, ariyasāvakabhāvena vā tassa bhagavato puttatāya ādicco bandhu imassa, ādiccassa vā bandhūti ādiccabandhu.
第六十九至七十一条。何以故，在四梵行中有二者此处被示现，非他处？询问者遂问：“因何故而然？”等语。舍弃等不是傲慢，这是因缘关系。八正道中的九种出世间法令众人欢喜，被称为法王。如来以示现真实法为根本的师者，教化一切神众天地。慈心由无杀戒持受，在利益自身之时发起，故以“慈”及其行处为示现。舍弃由中道而生，此舍弃由中道行所作之舍弃梵行心境而成。以本初种姓或圣弟子身分，作世尊之子者谓本初同属或本初亲属，谓本初之亲属。
§72
72.Rāsinti phassapañcakādisattarasarāsiṃ. Paṭhamamahācittuppādavasena hi –
第七十二条。感受触及等，合计七十七种。依第一者为大心生起：
‘‘Phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, cittaṃ hoti, vitakko hoti, vicāro hoti, pīti hoti, sukhaṃ hoti, cittassekaggatā hoti, saddhindriyaṃ hoti, vīriyindriyaṃ hoti, satindriyaṃ hoti, samādhindriyaṃ hoti, paññindriyaṃ hoti, manindriyaṃ hoti, somanassindriyaṃ hoti, jīvitindriyaṃ hoti, sammādiṭṭhi hoti, sammāsaṅkappo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, saddhābalaṃ hoti, vīriyabalaṃ hoti, satibalaṃ hoti , samādhibalaṃ hoti, paññābalaṃ hoti, hiribalaṃ hoti, ottappabalaṃ hoti, alobho hoti, adoso hoti, amoho hoti, anabhijjhā hoti, abyāpādo hoti, sammādiṭṭhi hoti, hirī hoti, ottappaṃ hoti, kāyapassaddhi hoti, cittapassaddhi hoti, kāyalahutā hoti, cittalahutā hoti, kāyamudutā hoti, cittamudutā hoti, kāyakammaññatā hoti, cittakammaññatā hoti, kāyapāguññatā hoti, cittapāguññatā hoti, kāyujukatā hoti, cittujukatā hoti, sati hoti, sampajaññaṃ hoti, samatho hoti, vipassanā hoti, paggāho hoti, avikkhepo hotī’’ti (dha. sa. 1) –
「触发生，感受发生，想法发生，意念发生，心发生，思维发生，思考发生，喜乐发生，快乐发生，心专一发生，信心根发生，精进根发生，念根发生，定根发生，慧根发生，意根发生，欢喜根发生，命根发生，正见发生，正思惟发生，正精进发生，正念发生，正定发生，信力发生，精进力发生，念力发生，定力发生，慧力发生，羞力发生，惭力发生，无贪发生，无嗔发生，无痴发生，无嫉生起，离害发生，正见发生，羞发生，惭发生，身体清净发生，心清净发生，身体轻巧发生，心轻巧发生，身体柔软发生，心柔软发生，身业善巧发生，心业善巧发生，身体善调和发生，心善调和发生，身体正确发生，心正确发生，念发生，正智发生，止发生，观发生，觉悟发生，不错乱发生。」（典籍：dha. sa. 1）
Evaṃ dhammuddhāraṃ karontena bhagavatā phassādayo tiṃsa dhamme chappaññāsa katvā phassapañcakarāsi jhānapañcakarāsi indriyaṭṭhakarāsi maggapañcakarāsi balasattakarāsi hetuttikarāsi kammapathatikarāsi lokapāladukarāsi chayugaḷadukarāsi upakāradukarāsi yuganandhadukarāsi vīriyasamathadukarāsīti sattarasannaṃ rāsīnaṃ vasena vibhāgo kato.
由此，世尊提出三十五法，即将触等三十法、触五法、禅五法、根八法、道五法、力七法、因缘八法、业道八法、护世八法、除染八法、辅助八法、随喜力八法、精进止八法等共七十七法分门别类展开。
Kathaṃ? Etesupi cittaṃ tāva phassapañcakaṃ patvā ‘‘cittaṃ hotī’’ti vuttaṃ, indriyāni patvā ‘‘manindriya’’nti. Vitakko jhānaṅgāni patvā ‘‘vitakko hotī’’ti vutto, maggaṅgāni patvā ‘‘sammāsaṅkappo’’ti. Saddhā indriyāni patvā ‘‘saddhindriyaṃ hotī’’ti vuttā, balāni patvā ‘‘saddhābala’’nti. Hirī balāni patvā ‘‘hiribalaṃ hotī’’ti vuttā, lokapāladukaṃ patvā ‘‘hirī’’ti. Ottappepi eseva nayo. Alobho mūlaṃ patvā ‘‘alobho hotī’’ti vutto, kammapathaṃ patvā ‘‘anabhijjhā’’ti. Adoso mūlaṃ patvā ‘‘adoso hotī’’ti vutto, kammapathaṃ patvā ‘‘abyāpādo’’ti. Ime satta dvīsu ṭhānesu vibhattā. Vedanā pana phassapañcakaṃ patvā ‘‘vedanā hotī’’ti vuttā, jhānaṅgāni patvā ‘‘sukha’’nti, indriyāni patvā ‘‘somanassindriya’’nti. Evamayaṃ eko dhammo tīsu ṭhānesu vibhatto. Vīriyaṃ pana indriyāni patvā ‘‘vīriyindriyaṃ hotī’’ti vuttaṃ, maggaṅgāni patvā ‘‘sammāvāyāmo’’ti, balāni patvā ‘‘vīriyabala’’nti, vīriyasamathaṃ patvā ‘‘paggāho’’ti. Satipi indriyāni patvā ‘‘satindriyaṃ hotī’’ti vuttā, maggaṅgāni patvā ‘‘sammāsatī’’ti, balāni patvā ‘‘satibala’’nti, upakāradukaṃ patvā ‘‘sati hotī’’ti . Evaṃ ime dve dhammā catūsu ṭhānesu vibhattā. Samādhi pana jhānaṅgāni patvā ‘‘cittassekaggatā hotī’’ti vutto, indriyāni patvā ‘‘samādhindriya’’nti, maggaṅgāni patvā ‘‘sammāsamādhī’’ti, balāni patvā ‘‘samādhibala’’nti, yuganandhadukaṃ patvā ‘‘samatho’’ti, vīriyasamathaṃ patvā ‘‘avikkhepo hotī’’ti. Evamayaṃ eko dhammo chasu ṭhānesu vibhatto. Paññā pana indriyāni patvā ‘‘paññindriyaṃ hotī’’ti vuttā, maggaṅgāni patvā ‘‘sammādiṭṭhī’’ti, balāni patvā ‘‘paññābala’’nti, mūlāni patvā ‘‘amoho’’ti, kammapathaṃ patvā ‘‘sammādiṭṭhī’’ti, upakāradukaṃ patvā ‘‘sampajañña’’nti, yuganandhadukaṃ patvā ‘‘vipassanā’’ti. Evamayaṃ eko dhammo sattasu ṭhānesu vibhattoti evamete dvādasa dhammā indriyāditaṃtaṃkiccavantatāya dviṭṭhānikādibhedena sattarasasu rāsīsu vibhattā. Itare aṭṭhārasa kiccavasena bhedābhāvato ekaṭṭhānikāyevāti imesu sattarasasu rāsīsu yevāpanakadhammā ekarāsimpi na bhajanti taṃtaṃkiccabhāvatoti katvā vuttaṃ ‘‘rāsiṃ bhajanti nā’’ti.
其释如何？于此，若心起，等属触五法中说“心生”；诸根起，则谓“意根”；思维起禅的因素中说“思维生”；道品起称“正思惟”；信根起则“信根生”；力起谓“信力”；羞力起则称“羞力生”；护世八法起谓“羞”；惭力亦然。无贪根起谓“无贪”；业道起谓“无嫉生”；嗔根起谓“无嗔”；业道起谓“念害离”；此七分于二处别；感受于触五中属感受，禅中属乐；根中属欢喜根。此法一于三处分。精进根于根中称“精进根”，道品谓“正精进”，力谓“精进力”，随喜力谓“随喜”；念根于根中谓“念根”，道品谓“正念”，力谓“念力”，辅助力谓“念”；止禅因素谓“心专一”，根谓“定根”，道谓“正定”，力谓“定力”，随喜力谓“止”；慧根于根谓“慧根”，道谓“正见”，力谓“慧力”，根基谓“无痴”，业谓“正见”，辅助谓“正智”，随喜谓“观”。如此十二法从根诸法起，此法分属七十七类。其他十八因理无分隔，故谓一处。触五中有杂合，非精神集中心所法集也。为何？因施以意志聚集诸余法依赖事理转开故，无精神集中心所法集之别。心所因缘得集故得见，有意志且有辅助，是故得集。若然，触云何为触五？谓“触缘起感受”，得听闻也；由闻知故谓感受、想、念、识，是非形色蕴等四蕴境界指称。因属论语言意，不坚，谓障碍也。定之意无从修，因定转，思所转，意转者谓障也。
Nanu cete kiñcāpi sesarāsayo na bhajanti tesaṃ sadisakiccasaṅgahavasena ṭhitattā. Phassapañcakarāsi pana khandhasaṅgahavaseneva ṭhapitoti cetanāya viya nesaṃ saṅkhārakkhandhasaṅgahato tattha samavarodho yuttoti? Taṃ na, khandhasaṅgahavasena ṭhapitopi hi phassapañcakarāsi sabbacittasādhāraṇadhamme saṅgahetvā ṭhapitoti chandādīnaṃ tiṇṇaṃ pakiṇṇakavasena uppajjamānānaṃ sabbacittasādhāraṇatāya abhāvato, manasikārassa ca satipi sabbacittasādhāraṇatte nippariyāyato saṅkhārakkhandhasaṅgahābhāvato na etesaṃ phassapañcakarāsibhajanampi yuttanti. Kasmā pana manasikārassa nippariyāyato saṅkhārakkhandhasaṅgahābhāvoti? Vuccate – ṭhapetvā cetanaṃ sesadhammānaṃ sakasakakiccesupi parādhīnabhāvena pavattanato abhisaṅkharaṇalakkhaṇaṃ nippariyāyato na labbhati. Yadi labheyya, cittekaggatājīvitindriyānaṃ sabbacittasādhāraṇattā vedanāviññāṇāni viya tāni phassapañcake vattabbāni siyuṃ, na panevaṃ vuttā, tasmā ṭhapetvā cetanaṃ sesadhammānaṃ abhisaṅkharaṇalakkhaṇaṃ nippariyāyato na labbhatīti na tesaṃ nippariyāyato khandhasaṅgaho labbhati. Cetanāyayeva pana sakiccaparakiccasādhanavasena pavattanato nippariyāyato abhisaṅkharaṇalakkhaṇassa atthitāya khandhasaṅgaho labbhatīti. Yadi evaṃ kathaṃ phasso phassapañcake vuttoti? ‘‘Phassapaccayā vedanā (vibha. 225), phuṭṭho vedeti, phuṭṭho sañjānātī’’tiādivacanato (saṃ. ni. 4.93) vedanā saññā cetanā viññāṇanti imesaṃ arūpakkhandhānaṃ uddesaṭṭhāne ṭhatvā tesaṃ paccayassapi uddisitukāmatāya phasso tattha vutto . Dubbalāti sakavisayepi parāyattabhāveneva pavattanato dubbalā. Adhimokkho hi samādhissa paribyattabhāve paribyattabhāvato samādhāyattavutti, manasikāropi cetanāya paribyattabhāvato cetanāyattavuttīti parāyattāva te honti.
然而，这些〔心所〕虽不归属于触五聚，是因为它们以摄括与触五聚相似功能的方式而安立。但触五聚仅以蕴摄的方式而安立——如同思心所那样，将它们纳入行蕴摄中，置于触五聚之内，岂非合理？
对此予以否定：触五聚虽以蕴摄的方式安立，然而是摄括一切心共通法而安立的。由于欲等三种杂心所是随缘而生，并非一切心共通；至于作意，虽具一切心共通之性，然而无法以非诠释义而摄入行蕴，因此，将这些〔心所〕归入触五聚亦不合理。
那么，为何作意无法以非诠释义而摄入行蕴？答曰：除思之外，其余诸法即便在各自的功能中运作，也是依附他法而转起，因此非诠释义上无法获得『积集』之相。若能获得，则心一境性与命根——因其为一切心共通——应当如受与识一般被列入触五聚，然而〔论中〕并未如此说。故除思之外，其余诸法非诠释义上无法获得『积集』之相，因此它们非诠释义上亦无法获得蕴摄。唯有思，因其能兼成自他之事而转起，非诠释义上具有『积集』之相，故能获得蕴摄。
若如此，触为何被列于触五聚之中？因为『以触为缘生受』、『被触所触者感受，被触所触者想知』等语〔显示〕，受、想、思、识这些非色蕴在被列举之处，〔论者〕亦欲同时列举作为它们之缘的触，故触被列于其中。
〔欲、胜解与作意〕谓之羸弱者，是因为它们即便在各自的所缘境中，也唯以依附他法的方式转起，故为羸弱。盖胜解依止定而明朗，当定明朗时，则随定而转；作意亦依止思而明朗，故随思而转——它们皆为依附他法者。
§73
73.Manasīca kāroti manasikāro ca. Manasikārasaddassa hi atthamattasandassanavasena gāthābandhasukhatthaṃ asamāsaniddeso, dīghakaraṇaṃ, majjhe ca ca-saddavacananti. Tena munivarenāti sambandho.
心识行及心所行。心所行之名，其义仅为内心显现而已，故为诗句连缀、意旨和谐之非杂合释义，谓字句有长短，居中又有“ca”（即“和”）等字。由此可知，此中诸法相连是慧圣所教者。
§74-80
74-80.Paṭhamābhinipātattāti ārammaṇe phusanavasena paṭhamameva abhinipatanato. Sabbepi cetasikā cittāyattā cittakiriyabhāvena vuccantīti ‘‘cittassā’’ti vuttaṃ. Kirāti arucisūcanaṃ. Evaṃ mahāsaṃghikamataṃ dassetvā idāni tameva vitthāretuṃ ‘‘phusitvā panā’’tiādi vuttaṃ. Mahāsaṃghikā hi ‘‘paṭhamaṃ phasso ārammaṇaṃ phusati, atha tena phuṭṭhaṃ dutiyaṃ vedanā vediyati, evaṃ etehi phuṭṭhaveditaṃ tatiyaṃ saññā sañjānāti, tehi pana phuṭṭhaveditasaññāte catutthaṃ cetanāya sampayuttadhamme abhisandahatī’’tiādinā vadanti. Balavapaccayattāti yathā pāsādaṃ patvā thambhā sesadabbasambhārānaṃ balavapaccayā, evamesa yasmā sesasampayuttānaṃ balavapaccayo, tasmāti attho. Tasmāti hetunigamanaṃ.
第一触，谓以接触之缘聚集而生起之初触。诸心行法皆由心所转及心之作意行为成故，故称为“心所之”。“行”者，指心所之流动。宣说大众部立场后，现今以此展开，谓“触及后等”言说如是。大众部云：“初触为缘，触于境界；继而所触之感受生起，复次由此感受所缘界相识别，第四由相识别俱缘意根产生意识合和相应之法。”此等说是。至于“强缘”，譬如殿堂倒塌压伤柱子之缘，缘之缘即为强缘。既强缘为后缘之属，则意旨即此。由此归纳缘由法理。
Saheva cāti ca-saddo aṭṭhānappayutto, so ‘‘cittajāna’’nti imassa anantaraṃ daṭṭhabbo. Kasmā? Cittānaṃ, cittajānañca ekuppādādibhāvena saheva pavattitoti evamettha padasambandho veditabbo. Idanti idaṃ yathāvuttavidhānaṃ, evaṃ ‘‘paṭhamābhinipātattā’’ti kāraṇaṃ pariharitvā idāni ‘‘balavapaccayattā’’ti idaṃ pariharanto āha ‘‘balava…pe… dissatī’’ti. Ca-saddo avadhāraṇe, neva dissatīti attho. Sesadhammānampi hi sahajātapaccayabhāvassa sādhāraṇattā tasseva balavapaccayabhāve na kiñci kāraṇaṃ dissatīti. Yadi sabbamidamakāraṇaṃ, kathañcarahi phasso paṭhamaṃ vuttoti āha ‘‘desanākkamato’’tiādi. ‘‘Vedanā hoti, phasso hoti, saññā hoti, phasso hoti, cetanā hoti, phasso hoti, cittaṃ hoti, phasso hoti, vedanā hoti, saññā hoti, cetanā hoti, vitakko hotī’’tiādīhi āharitumpi vaṭṭeyya, desanāvārena pana phassova paṭhamaṃ vuttoti veditabbo. Yathā cettha, evaṃ sesadhammesupi pubbāparakkamo nāma na pariyesitabbo. Vacanatthalakkhaṇādīhīti vacanatthato ca lakkhaṇādito ca.
“亦即ca字”，此处“ca”与八处连用，应知乃“心生”之意，因境界及心生由同一因缘一时相应而起故。此处文字连带关系应作如是理解。此谓“此理应然”，因此弃“初触缘”之说，今以“强缘”为因，遂言“缘强则见”。“ca”字在此带示之意为“非无”，非无故。以后缘法中共生之缘因关系极常见，强缘之缘因乃因，共因间无他因见故。若一切因皆依此，第一触何由名？故有“于说法次第中”等言。“受生、触生、识生”等语皆可引出，因缘相续之义，其初触缘为首，应如是知。此理不应反复探求他境法之先后序列。文义，辞义依次也。
Phusatīti kattuniddeso. Tattha kāraṇaṃ heṭṭhā vuttameva, phusanti etena vāti phasso. Sampayuttadhammā hi ārammaṇe pavattamānā taṃ phusanalakkhaṇena phassena phusantā viya honti, ārammaṇaphusanamattaṃ vā phassotipi sādhanattayampi yujjateva. Phusanaṃ lakkhaṇametassāti phusanalakkhaṇo, vedanāya paccayabhāvaṭṭhena ārammaṇaphusanalakkhaṇoti attho. Saṃghaṭṭanarasoti manodvāre cittārammaṇānaṃ saṃghaṭṭanato saṃghaṭṭanakicco. Ayañhi ārammaṇe anallīyamānopi rūpaṃ viya cakkhuṃ, saddo viya ca sotaṃ cittamārammaṇañca ghaṭṭeti. Pañcadvāresu vā vatthārammaṇasaṃghaṭṭanena sampajjatīti saṃghaṭṭanasampattiko phasso ‘‘saṃghaṭṭanaraso’’ti vutto. Yathā ‘‘dve pāṇī vajjeyyu’’ntiādīsu pāṇimhi ghaṭṭanaṃ tabbisesabhūtā rūpadhammā, evaṃ cittassa ārammaṇe saṃghaṭṭanaṃ tabbisesabhūto eko cetasikadhammo daṭṭhabbo. Tiṇṇaṃ sannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno. ‘‘Cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tiṇṇaṃ saṅgati phasso’’ti (ma. ni. 1.204, 400; 3.421, 425; saṃ. ni 2.4.60; kathā. 465) hi vacanato cakkhurūpaviññāṇādīnaṃ tiṇṇaṃ sannipātavasena gahetabbatāya upaṭṭhānato sannipātasaṅkhātassa kāraṇassa vasena upaṭṭhānamassāti upaṭṭhānaṭṭhena paccupaṭṭhānena sannipātapaccupaṭṭhānatā vuttā. ‘‘Phassapaccayā vedanā’’ti (vibha. 225) vacanato vedanā phalamassāti vedanāpaccupaṭṭhāno. Tajjasamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhāno. Ayañhi tassa phassassa kāraṇabhūto tadanurūpabhūto samannāhāroti tajjasamannāhārasaṅkhātena āvajjanena ceva cakkhādiindriyena ca yathākkamaṃ ārammaṇakaraṇatadabhimukhabhāvavasena parikkhate abhisaṅkhāte āpāthagateyeva visaye ekantena uppajjanato āpāthagato visayo padaṭṭhānaṃ āsannakāraṇaṃ imassāti āpāthagatavisayapadaṭṭhāno.
“接触”为行为性的释义。其因缘即前述，“接触者”即触境。因境法互相接触，初触如同接触之标志，是缘于境界之感受状态，此由缘起所成。接触之性，即名为“聚合之味”，谓心所种种元素聚合而成之特性或作用。此聚合，即五识之门于境相应时产生聚合差别之总称。五门及心所聚合为此，故称“聚合味”。譬如二手击打之手合成特异之色法，心之摄入聚合亦如是，是三合由自身缘由而生，非他起，是三合本身之缘所分别所生之内依法。谓“眼出于色、眼识生起，三者接合即触。”（引多处经文）此乃说明眼、色、识三事为接触三合，由照顾义故称接合处。又有“触缘生受”说，受由此生，受即受果，谓由受之接续而生。因缘周相，乃以根、境及受住于净障之别处而生，是受住名为近处。此即受缘近处。故知此接触之因缘，依缘生法而成此三合，近处生由缘果如是。定力能阻障此因缘作用之障碍，故能于境相接触时生定境。
Nanu cāyaṃ dhammo cetasiko, svāyaṃ arūpadhammo samāno kathaṃ phusanalakkhaṇo hotīti antolīnacodanaṃ manasi katvā tassā sodhanatthaṃ ‘‘arūpadhammopi samāno’’tiādi vuttaṃ. Tattha ‘‘phusanākāreneva pavattatī’’ti iminā arūpassāpi sato tassa dhammassa ayaṃ sabhāvoti dasseti. Sā ca tassa phusanākārappavatti ambilaṃ ambapakkādiṃ khādantaṃ passantassa parassa kheḷuppattiparaṃ bādhiyamānaṃ disvā dayālukassa sarīrakampanaṃ, rukkhasākhagge duṭṭhitaṃ purisaṃ disvā bhūmiyaṃ ṭhitassa purisassa jaṅghacalanaṃ, pisācādibhāyitabbaṃ disvā ūrupatthambhoti evamādi viya daṭṭhabbā. Soti so yathāvuttalakkhaṇādiko phasso.
然此法为心所法，虽自性非色法，然如何可称为接触标志？此乃中间疑问，故为内省追问，遂为释疑曰“虽为无色法，但因接触之缘而生起”，此即说明。此接触之缘起法如同水中之露珠、春雨之滴，或观者因他人饮食而生烦恼流泪，或见树枝被恶人折断，或见地上站立之人膝摇晃，或见魔鬼恐怖之相，诸此类现象，皆属心识触境之应验，故名为“触”。
Sundaranti sukhavedanāsampayuttattā pasatthaṃ. Manoti viññāṇaṃ. Sumanassa bhāvoti sumanasaṅkhātassa viññāṇassa bhāvo. Yvāyaṃ saddappavattinibandhano attho, so somanassaṃ. Somanassavedanāsampayuttattā hi sumana-saddo tasmiṃ viññāṇe pavattati. Vedena anubhavanākārena ayitaṃ pavattaṃ vedayitaṃ, taṃ lakkhaṇamassāti vedayitalakkhaṇā. Iṭṭhassa iṭṭhākāratova anubhavanaṃ kiccamassāti iṭṭhākārānubhavanarasā. Sā hi sabhāvato iṭṭhamārammaṇaṃ iṭṭhavasena, itarañca iṭṭhākāreneva anubhavati, tattha iṭṭhākārānubhavanaṃ kusalākusalacittasampayuttavedanāya labbhati tassā aniṭṭhassapi kappanāvasena iṭṭhākārena gahaṇato, sabhāvato pana iṭṭhānubhavanaṃ abyākatacittasampayuttāyapi labbhati tassā vipallāsaggāhābhāvato. ‘‘Rājā viya subhojanarasa’’nti iminā imaṃ dīpeti – phassassa phusanamattameva hoti, saññāya sañjānanamattameva, cetanāya sañcetanāmattameva, viññāṇassa vijānanamattameva, ekaṃsato pana issaravatāya sāmibhāvena vedanāva ārammaṇarasaṃ anubhavati, rājā viya sūdakārena sampāditasubhojanarasanti. Assādīyatīti assādo, sukhavedanā. Tenāha bhagavā – ‘‘yaṃ, bhikkhave, pañcupādānakkhandhe paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ vuccati, bhikkhave, pañcupādānakkhandhesu assādo’’ti. Cetosannissitattā cetasi bhavo assādoti cetasikaassādo, tathā paccupaṭṭhātīti cetasikaassādapaccupaṭṭhānā. Passaddhakāyo sukhaṃ vediyatīti āha ‘‘passaddhipadaṭṭhānā’’ti. Idaṃ pana nirāmisasomanassavasena veditabbaṃ.
唯美，即以乐受与之伴而明晓。所谓“心”者，指识心。所谓“乐受之心行”者，指因乐受而起之识心状态。此处文字意旨乃“此系声响产生之理”，谓声音入识，生快乐心行。由此欢乐之功用，故是乐受配合之特征。以喜乐受苦与乐受之别，藏于心识元素之中。以业所感受乐苦之别，乃因其善恶善不善意受而生故。乐境由心所感受，伴随喜欢之因缘，似于喜欢之味。乐受心随类中亦有果报不善之乐，乃伪造不善喜欢缘，以得相反之乐受。这是自然原理。诸儿以“如王好美食”比喻此理，此即触感之微妙味理，如王臣以美食琼浆喻之，意含及味。故佛言：「五取蕴若起，乐受现行，即名为五取蕴中之欲乐」。由心生起缘故，称为心所乐受悲哀之受，及心生故追随受缘之生灭。心灵镇静安逸，故佛言：“慈息入静地基”。此心受应无杂乱苦恼苦乐相验知。
Nīlādibhedassa ārammaṇassa sañjānanaṃ tameva saññaṃ katvā jānanaṃ lakkhaṇaṃ etassāti sañjānanalakkhaṇā. Paccābhiññāṇakaraṇarasāti pati abhiññāyati etenāti paccābhiññāṇaṃ, tadevetanti puna paccābhiññāṇanimittaṃ saṇṭhānādiko ākāro, tassa karaṇaraso kiccamassāti paccābhiññāṇakaraṇarasā. Sā hi uppajjamānā pacchā sañjānanassa kāraṇabhūtaṃ saṇṭhānādikaṃ ākāraṃ gahetvā uppajjatīti. Idañca nimittakārikāya nimittena sañjānantiyā ca sabbāya samānasaññāya yojetabbaṃ. Nimittena sañjānantīpi hi puna aparāya saññāya ca sañjānanassa nimittaṃ karotīti. Tañca kusalākusalakiriyājavanasaññaṃ dhuraṃ katvā veditabbaṃ. Taṃ panetaṃ abhiññāṇakaraṇaṃ kathaṃ daṭṭhabbanti āha ‘‘vaḍḍhakissa abhiññāṇakaraṇamivā’’ti. Yathā vaḍḍhakissa dārūsu ‘‘idaṃ uddhaṃ, idaṃ adho’’ti evaṃ pacchā sañjānanapaccayabhūtassa saññāṇassa karaṇaṃ, evamassā puna sañjānanapaccayanimittakaraṇanti vuttaṃ hoti. Hatthidassakaandho viya ‘‘idameva sacca’’nti saññāya yathāgahitanimittavasena abhinivesakaraṇato yathā…pe… paccupaṭṭhānā. Etena saññāya ākāraggahaṇaṃ katvā ṭhitassa diṭṭhiādīnaṃ uppajjanato akusalasaññāya anurūpavasena phalapaccupaṭṭhānaṃ dassitaṃ hoti. Atha vā abhinivesakaraṇanti ‘‘idameva sacca’’nti saññābhinivesamattameva, tasmā upaparikkhābhāvena yathāgahitanimittavasena abhinivesākārena upaṭṭhānato ākārapaccupaṭṭhānaṃ vuttaṃ. Tiṇapurisakesu migapotakānaṃ ‘‘purisā’’ti uppannasaññā viya avikappasabhāvattā yathāupaṭṭhitavisayapadaṭṭhānā. Ettha ca ñāṇavippayuttasaññāya ākāraggahaṇavasena uppajjanakāle cittaṃ abbohārikaṃ saññānugatikaṃ hoti. Ñāṇasampayutte citte pana sasambhārapathaviyā anugatā sesadhātuyo viya saññācittañca abbohārikaṃ ñāṇānugatikaṃ hoti.
关于以蓝色等为分别对象的知觉，此种知觉被称为『分别』，是对该对象的认知特征。所谓随顺觉知作用，是指依凭此种分别而对其进行觉知之功能，称为随顺觉。依此，随顺觉之因缘如事物组合等形态，即随顺觉作用之对象。此作用因缘为所依止的存在形态，随顺觉由此因缘生起。此因缘既为标志因缘，亦为全部众生分别者应依止之缘。作为标志因缘的分别，次第再以别种分别作用为其缘起。对此应当以善恶业搏逊之分别加以分别。问此随顺觉作用如何见，当说『犹如幼童对谷物所作“这是上面，这下面”之辨识』，对随顺觉为依条件所生的认识之作用，是谓随顺觉依缘作用。譬如象鼻盲者以分别说“这就是实相”，因其分别作为缘起所执着，故又作执着作用。以此分别为基础，因执着等而产生见解之起，随顺觉由此果报依止被现。或谓所谓执着作用，即是对“这就是实相”的分别执着程度，因而以审察方式，作为执着之缘，由执着之存在而分别依止，在意识中显现。正如三人之家中所出现的“人”的分别，本质上不变，借助分别对象之认知而生。于此，觉知相续共存时，其色相之把握住心念即属方便意识，觉知所依赖的对象行相及相应力，皆随所依分别产生。觉知依赖于缘起之分别，是随执着作用，故于执着所现分别中，以执着所生时机姿态，具足显示执着之对象依止。唯有智慧成熟之心，依修习基础所显随行心，才称为依智慧的随行；即心识不离弃诸法之相续缘起，故此分别心随教法之色相育成。
Abhisandahatīti pabandhati pavatteti, ‘‘gaṇhatha gaṇhathā’’ti vadantī viya sampayuttadhamme ārammaṇe payojeti, sakasakakicce ca paṭṭhapetīti attho. Cetayitalakkhaṇāti niddokkantassa pabuddhakkhaṇe sambhamappavatti viya cetaso ussāhatāva lakkhaṇā. Atha vā ‘‘abhisandahatī’’ti vuttattā payojanalakkhaṇātveva attho. Āyūhanarasāti cetasikairiyanarasā, payogarasāti vuttaṃ hoti. Kusalākusalakiriyājavanasampayuttāyayeva panetaṃ labbhati. Saṃvidahanapaccupaṭṭhānāti ‘‘tvaṃ idaṃ karohī’’ti vicārentī viya hotīti vicāraṇapaccupaṭṭhānā. Etāya hi pavattamānāya sabbepi sampayuttadhammā yathā sakiccapasutā honti, teneva hesā sakiccaparakiccasādhikā vuttā. Jeṭṭhasisso pare sajjhāyane uyyojento sayampi sajjhāyati. Tasmiñhi sajjhāyituṃ āraddhe sesasissāpi sajjhāyanti. Mahāvaḍḍhakismimpi vaḍḍhakikammaṃ kātuṃ āraddhe itarepi karonti yevāti āha ‘‘jeṭṭhasissamahāvaḍḍhakiādayo viyā’’ti. Ādi-saddena jeṭṭhantevāsikādīnaṃ gahaṇaṃ.
「紧缚」意谓束缚，转动，如“拿取、招引”之说，相应法中念起、缘起等均属此意，有小事因缘乃成此义。所谓「调心特征」，是指发起觉悟瞬间意识之激励与兴奋。或谓“紧缚”是因功能之表达，意指心识中所摄受诸感官之力，即所谓感觉官作用，依此而得善恶业之作用。所谓集聚之法，是“你做这事”的反复思惟，表示思惟之持续。凭此因缘，所生所有相应法如秩序、功能皆依因缘协调成就故称为综合对缘。长老、上座们共聚说法，下座亦共听说法。在已发起最大增长行为时，其他人亦同样发起，故称“长老、大增长者诸人暨其相应者等”。这是以头衔名称示称第一长者等。
Yathāpaccayaṃ pavattamānānaṃ dhammānaṃ natthi kāci vasavattitāti vasavattibhāvanivāraṇatthaṃ ‘‘vitakkanaṃ vitakko’’ti vuttaṃ. Ūhanaṃ ārammaṇassa parikappanaṃ, tasmiṃ abhiniropananti vā vuttaṃ hoti. Yasmā cittaṃ vitakkabalena ārammaṇaṃ abhiruḷhaṃ viya hoti, tasmā vuttaṃ ‘‘ārammaṇecittassa abhiniropanalakkhaṇo’’ti. Yathā hi koci gāmavāsī puriso rājavallabhaṃ, taṃsambandhinaṃ mittaṃ vā nissāya rājagehaṃ ārohati anupavisati, evaṃ vitakkaṃ nissāya cittaṃ ārammaṇaṃ ārohati. Yadi evaṃ kathaṃ avitakkacittaṃ ārammaṇaṃ ārohati, na hi dvipañcaviññāṇadutiyajjhānādike vitakko upalabbhati, yassa balena taṃ ārammaṇaṃ ārohati, tasmā sabhāvato bhāvanābalena tattha anuppajjanako? Saccaṃ, tampi vitakkabalena ārohati. Yathā hi so puriso paricayena tena vināpi nirāsaṅko rājagehaṃ pavisati, evaṃ paricayena vitakkena vināpi avitakkacittaṃ ārammaṇaṃ ārohati. Paricayoti cettha santāne abhiṇhaṃ pavattacittabhāvanāsaṅkhāto paricayo. Vitakkassa hi santāne abhiṇhaṃ pavattassa vasena cittassa ārammaṇābhirohanaṃ ciraparicitaṃ, tena taṃ cittaṃ kadāci vitakkena vināpi tattha vattateva. Yathā taṃ ñāṇasahitaṃ hutvā sammasanavasena ciraparicitaṃ kadāci ñāṇarahitampi sammasanavasena pavattati, yathā vā kilesasahitaṃ hutvā pavattaṃ sabbaso kilesarahitampi paricayena kilesavāsanāvasena pavattati, evaṃsampadamidaṃ daṭṭhabbaṃ.
所谓依缘生成之现象，不存在任一主体之主宰，故有“思想及念头”的说法。所谓覆盖念，是对所依缘境界的附着，即依此附着称之。因心以思想之力附着于对象，故谓“对境界之覆盖相”。譬如乡村人视王子，依附彼缘及友谊，进入王宫而不坐，心即由思想依附于境界升起。若无此思想，次识等诸心所不能获此对象，故本质上由于修习之力而起，对他而言为自然现象。确如某熟识者没有思想时亦能长久依附于该境，或如除染作业般，脱除习气后亦由熟悉之境再生非思想的升起，如此同理应当洞察。
Atha vā dvipañcaviññāṇaṃ avitakkampi vatthārammaṇaghaṭṭanassa balavatāya, dutiyajjhānādīni ca heṭṭhimaheṭṭhimabhāvanāya balavatāya ārammaṇaṃ ārohatīti. Ādito, abhimukhaṃ vā hananaṃ paharaṇamattaṃ āhananaṃ, parito, parivattetvā vā hananaṃ visesena paharaṇaṃ pariyāhananaṃ, taṃ kiccamassāti āhananapariyāhananaraso. Tathā hi tena yogāvacaro ārammaṇaṃ vitakkāhataṃ vitakkapariyāhataṃ karotīti vuccati. Ānayanaṃ cittassa ārammaṇe upanayanaṃ, ākaḍḍhanaṃ vā, tathā hutvā paccupaṭṭhānamassāti ānayanapaccupaṭṭhāno.
又依憍依识及无思想等，为较下层次之修习生成，其升起之力强大。所谓引导，是指仅仅朝向或击打，即指导之意；所谓围绕，是转动、环绕击打，属于此类功能状态。由此行为功用，称为引导及关注。所谓引导关注，是将心引入境界内部，有所得彼维持，故名引导关注。
Tenāti tena vicārena karaṇabhūtena, hetubhūtena vā cittaṃ ārammaṇe vicarati anuvicarati, avicāracittassa pana avitakkacitte vuttānusārena pavatti veditabbā. Vicaraṇaṃ anusañcaraṇaṃ anuparigamanaṃ. Svāyaṃ viseso santānamhi labbhamāno javanasantāne pākaṭo hotīti daṭṭhabbo. Esa nayo sesesupi. Ārammaṇassa anumajjanaṃ anumasanaṃ parimajjanamassa lakkhaṇanti ārammaṇānumajjanalakkhaṇo. Tathā hi vicāro parimajjanahattho viya, saṃsaraṇahattho viyāti vuccati. Tatthāti ārammaṇe. Sahajātānaṃ anuyojanaṃ ārammaṇe anuvicaraṇasaṅkhātaanumajjanavasena veditabbaṃ. Dhammānañhi sabhāvavinimuttā kāci kiriyā nāma natthi. Tathāgahetabbākāro bodhaneyyajanānurodhena paramatthato ekasabhāvopi sabhāvadhammo pariyāyavacanehi visayasamāropitarūpehi bahūhi pakārehi pakāsīyati. Evañhi so suṭṭhu pakāsito hotīti. Anupabandhapaccupaṭṭhānoti ārammaṇe cittassa avicchinnassa viya pavattipaccupaṭṭhāno. Tathā hi so anusandhānatāti niddiṭṭho.
以此思惟，作为心理之因缘或缘起，心在境界中流转活动，若无思想之心，则须依其被称之法进行。思惟即认知之活动，为依连串、转接之意。此种内在运动在心理连续体中明显存在，因缘和合成即如水流。此连结简称「对境界之动摇效应」。也称为对境界的观察转转。因众法俱由本质分别化，无有可单独称名之法。佛所说者，因智慧令诸法一如理通于整体，经多种方式阐明，故此表达恰当。所谓不断对境之留心维持，是指心不间断于对象上的续持。此即所谓心之跟随，或称为觅求。此处所说即追加探究及持续观照。
Ettha ca vicārato oḷārikaṭṭhena tasseva pubbaṅgamaṭṭhena paṭhamaghaṇṭābhiravo viya cetaso paṭhamābhinipāto vitakko, anuravo viya anusañcaraṇaṃ vicāro. Yathā hi ghaṇṭābhighātajo paṭhamābhiravo anuravato oḷāriko, pubbaṅgamo ca hoti, evaṃ ārammaṇābhiropanaṭṭhena vitakko oḷāriko, pubbaṅgamo viya ca hoti. Tato sukhumaṭṭhena anumajjanasabhāvena ca ghaṇṭānuravo viya anupabandho vicāro. Vipphāravā cettha vitakko cittassa paṭhamuppattikāle cittassa paripphandanabhūto ākāse uppatitukāmassa sakuṇassa pakkhavikkhepo viya, padumābhimukhapāto viya ca gandhānubandhacetaso bhamarassa. Santavutti vicāro cittassa nātiparipphandanabhāvo, ākāse uppatitassa sakuṇassa pakkhappasāraṇaṃ viya, padumassa uparibhāge paribbhamanaṃ viya ca padumābhimukhapatitassa bhamarassa. Āgamaṭṭhakathāyaṃ pana vipariyāyena āgataṃ. Tathā ca vuttaṃ dukanipātaṭṭhakathāyaṃ –
且思惟以粗重之声为始，如钟初鸣之音，初次显现并回响不息，如钟振荡。思惟如此较粗之初显，接着则为细腻之持续摇动，犹如钟声回响连绵不断。思惟于起始阶段乃由紧束之心所生，如天上飞鸟振翅遨翔，或向着莲花飞去之蜂，伴随之意识亦生变化。此思惟状态中，意识游动不受拘束，如同空中飞鸟展翼飞翔，或蜜蜂在莲花前盘旋摇摆。相关《经疏》以相反文意记载于苦集部注，并称之「苦部注疏中所记」。又说——
‘‘Ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṃ gahetvā pakkhe sannisīdāpetvā gamanaṃ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko, vātaggahaṇatthaṃ pakkhe phandāpayamānassa gamanaṃ viya anumajjanabhāvena pavatto vicāro’’ti.
「在空中飞行的巨鸟，借助两翼承载着风，翼展舒展落座，犹如开始行进一般而起心动念，其意念似是为承受风而生，观念则像浸没在飞行中一般展开思虑。」
Tampi anupabandhena pavattiyaṃ yujjati. Tathā hi upacāre, appanāyaṃ vā santānena pavattiyaṃ vitakko niccalo hutvā ārammaṇaṃ anupavisitvā viya pavattati, na paṭhamābhinipāte viya pākaṭo hotīti.
这种思虑跟随起心无缚而自然连接。正如礼敬或安住时，思虑虽已平静而不动，却像未进入起心素质时那样无明显波动，自然流转不显初始作用。
Pinayatīti kāyacittaṃ appeti, vaḍḍheti vā. Sampiyāyanalakkhaṇāti ārammaṇaṃ kallato gahaṇalakkhaṇā. Pīṇanarasāti kāyacittānaṃ paribrūhanakiccā. Pharaṇarasāti paṇītarūpehi kāyassa byāpanarasā, attanā sampayuttacittasamuṭṭhānehi rūpehi sakalarūpakāyabyāpanaṃ karotīti vuttaṃ hoti. Na hi aññathā imissā pharaṇaṃ hoti, dhammānaṃ abyāpāratāya kesaggamattampi saṅkamanābhāvato. Udaggabhāvo odagyaṃ.
所谓降低，是形意退落或增长。圆满相，是指专注力量坚固地抓持起心。烦恼相，是指形意专注功用。扩散相，是指善妙形态全面地由自身专注相关诸相遍布全身。此乃经典所说。此扩散非他法所及，乃因法谛清净不断，故无搅乱之存在。提升之相谓精进圣道现场清明。
Ekaṃ ārammaṇaṃ aggametassāti ekaggaṃ, cittaṃ, yena pana dhammena yogato taṃ ekaggaṃ nāma hoti, so ekaggabhāvo. So pana cittasseva hoti, na yassa kassacīti āha ‘‘cittassa ekaggabhāvo’’ti, nivāte dīpasikhāya ṭhiti viya cittassa ṭhitīti vuttaṃ hoti. Visārassa byaggabhāvassa paṭipakkho sabhāvo avisāro, na visārābhāvamattaṃ, taṃ imassa lakkhaṇanti āha ‘‘avisāralakkhaṇo’’ti. Avikkhepo sampayuttadhammānaṃ avikkhittatā, avisārāvikkhepānaṃ samādhānabhāvato atthato visesābhāvepi samukhena, sampayuttamukhena ca ubhayaṃ vuttanti daṭṭhabbaṃ. Avūpasamalakkhaṇassa vikkhepassa paṭipakkhatāya cittassa upasamanākārena paccupaṭṭhātīti upasamapaccupaṭṭhāno. Visesatoti yebhuyyena. Sukhavirahitopi hi atthi samādhīti so yebhuyyena sukhapadaṭṭhāno hoti. Atha vā visesatoti atisayena. ‘‘Sukhino cittaṃ samādhiyatī’’ti (a. ni. 11.11) vacanato hi sukhaṃ samādhissa visesakāraṇaṃ sukhavirahitassapi tadupanissayeneva samijjhanato.
专一起心者，即称为专心，意谓心因法建立而专注，此为专心之相。此专注只是心，非他有物，谓「心专一相」如熄灭灯芯火光般心立。智慧专注相反为不通曉，非无智慧之意，此称为「不通智慧相」。无散乱的专注法为实相无异，亦称为专注的本质。此相反于烦乱之心，并由此心安住故称为镇定受持。所谓特别是指严格精进。即使无乐感依然有定，是因此心以乐为标志。又或以定为特别之意，如经典言「愉悦者心定」意乐为定之显著缘起，即使无乐亦因此缘故存定。
Saddahanti etāyāti kammaphalādisaddahanakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena saddhāya paccayataṃ dasseti. Tassā hi dhammānaṃ tathā paccayabhāve sati taṃsamaṅgipuggalo ‘‘saddahatī’’ti voharīyati. Saddahanaṃ saddheyyavatthuno pattiyāyanaṃ, taṃ lakkhaṇametissāti saddahanalakkhaṇā. Kālusiyamalaṃ vidhametvā sampayuttānaṃ, puggalasseva vā pasādaṃ anāvilabhāvakāraṇaṃ kiccametissāti pasādanarasā. Yathā kathaṃ viyāti āha ‘‘udakappasādakamaṇi viyā’’ti. Akālusiyapaccupaṭṭhānāti anāvilabhāvapaccupaṭṭhānā. Ratanattayaṃ kammaṃ kammaphalañca saddheyyavatthu, taṃ imissā āsannakāraṇanti saddheyyavatthupadaṭṭhānā. Na hi saddhāya avatthubhūtesu titthiyādīsu sā uppajjati. Sā panāyaṃ kusaladhammānaṃ ādāne hattho viya, sabbasampattisampadāne vittaṃ viya, amatakasiphalaphalane bījaṃ viya ca daṭṭhabbā. ‘‘Saddhāhattho, mahānāma, ariyasāvako, saddhīdha vittaṃ purisassa seṭṭhaṃ (saṃ. ni. 1.246; su. ni. 184), saddhā bījaṃ tapo vuṭṭhī’’tiādivacanañhettha (saṃ. ni. 1.197; su. ni. 77) sādhakaṃ.
信心乃指近因力引导种种法的起行。因诸法的因缘存在，具此因缘者乃称为「信行者」。信行乃信如实之性质，移除烦垢妨碍，专注诸善，犹如不生尘埃的明净泉水。信生成清净信心，称为信心特征。破除忧恼、起净信者以达净化，故受所喜欢清净法滋养。犹如水宝玉石中流淌的光华，信心为此，诸善法的入门，亦如种法种子。经典有云：「信为手段，大名比库，信充财富，乃宜尊贵。」信为种子、精神修持之根本。
Saranti 237 etāyāti saraṇakiriyāya pavattamānānaṃ dhammānaṃ tattha ādhipaccabhāvena satiyā paccayataṃ dasseti. Tassā hi dhammānaṃ tathā paccayabhāve sati taṃsamaṅgipuggalo ‘‘saratī’’ti voharīyati. Udake alābu viya pilavitvā gantuṃ adatvā pāsāṇassa viya niccalassa ārammaṇassa ṭhapanaṃ asammuṭṭhatākaraṇaṃ apilāpanaṃ, taṃ lakkhaṇamassāti apilāpanalakkhaṇā. Sā hi ārammaṇe daḷhaṃ patiṭṭhitattā esikā viya vuccati. Sammosapaccanīkakiccaṃ asammosaraso, na sammosābhāvamattaṃ. ‘‘Satārakkhena cetasā viharatī’’ti (a. ni. 10.20) vuttattā cetoguṇaratanahārakānaṃ kilesacorānaṃ nivāraṇato āha ‘‘ārakkhapaccupaṭṭhānā’’ti. Tathā hesā cakkhudvārādirakkhanato dovāriko viyāti vuccati. Paṭhamaṃ saññāya thiruppannabhāve pacchā satiyā patiṭṭhānabhāvato āha ‘‘thirasaññāpadaṭṭhānā’’ti. Atha satisaññānaṃ kiṃ nānākaraṇanti? Saññā tāva paṭhamaṃ aggahitanimittaṃ sañjānāti, gahitanimitte puna paccābhiññāṇapaccayanimittaṃ karoti, paṭhamaṃ aggahite pana saññākiccaṃ appadhānaṃ hoti, sati pana paṭhamaṃ aggahitanimittampi sarati gahitanimittampi, gahitanimitte pana satikiccaṃ guṇabhūtaṃ hotīti idameva tāsaṃ nānattaṃ.
守护乃保卫起行之法，依持守护，称为「守护者」。若如水中兰芭开花后未能自由生长，难以固着岩石之上，亦即所谓不安定，称为不守护相。此坚固起心，是如门栓牢固所示。不可动摇而依止，因其无涨无缩，非因无增长。经典云「护卫心专注」。守护的义，亦指保护眼根等诸根，防御异物入侵，具此防范，如守门护卫。初现想力状态，及后守护意识集中之相，称为稳固念处。守护之念力为多种异相，即先取相、后续相，因先取相故，后续守护力更为强盛，此即其差别。
Vīrabhāvoti yena vīriyena vīro nāma hoti, so dhammo. Vīrānaṃ vā kammanti yena kammena vīro nāma hoti, taṃ vīrānaṃ kammaṃ nāma. Vīriyaṃ panassa sādhakabhāvato tathā vuttaṃ. Dhammavinimuttaṃ vā kiñci kammaṃ natthīti vīriyameva kammabhāvena vuttanti daṭṭhabbaṃ. Vidhinā īretabbaṃ pavattetabbanti vā vīriyaṃ. Ussāho taṃ taṃ kiccaṃ samārambho, parakkamo vā. Upatthambhanaṃ pana sampayuttadhammānaṃ kosajjapakkhe patituṃ adatvā dhāraṇaṃ anubalappadānaṃ. Sampayuttadhammānaṃ saṃsīdanabhāvanivārako dhammo, na saṃsīdanābhāvamattaṃ, asaṃsīdanabhāvena paccupaṭṭhātīti asaṃsīdanabhāvapaccupaṭṭhānaṃ. ‘‘Saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ. Saṃvegoti cettha saṃvegamayaṃ ñāṇaṃ. Asaṃvegapubbikāya pana kusalakiriyāya vīriyārambhavatthupadaṭṭhānaṃ. Tattha vīriyārambhavatthūni nāma –
所谓勇猛之意，是以坚定的精进而成为勇士，此即法。勇士的行为，是依凭所行之业而得称为勇士，此即勇士的业。精进乃因具足成功之性质而称之。若有法未离业，则无所作业，故精进乃业力之所成，必须观察。应依法则努力进行，犹如规则般运作。精进是对某事的奋发有为，或称勇猛前进。支持是与相应法相连，标本合一却不堕落，能依持与增强力量。相应法能挡除堕落，非无堕落即是由堕落而起的依止，谓堕落的依止。所谓“忧虑者明智击破之”（阿难尼4.113）说的是忧虑时的专注基础。这里忧虑是指此处引生忧虑的智识。前无忧虑时，将起善行，成为精进努力的起点。此处精进的起因有：
‘‘Maggo gantabbo hoti, maggo gato. Kammaṃ kātabbaṃ hoti, kammaṃ kataṃ. Appamattako ābādho uppanno hoti, gilānā vuṭṭhito hoti, aciravuṭṭhito gelaññā. Gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati, lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ labhati…pe… pāripūri’’nti –
“必须前往的道已走过，道已达成。应当行之业已作。忽然生疾，病患显现，有的快速痊愈。出门乞食求食无得，或间断获得污秽或净净食，仅得足量……如此完整。”
Evaṃ vuttāni etāni anurūpapaccavekkhaṇasahitāni aṭṭha vīriyārambhavatthūni, tammūlakāni vā paccavekkhaṇāni. Ettha ca vitakko sampayuttadhamme ārammaṇaṃ āropeti. Cetanā te taṃtaṃkiccesu niyojeti. Vīriyaṃ pana te saṃsīdituṃ adatvā ussāhetīti ayaṃ vitakkacetanāvīriyānaṃ viseso.
以上所说均为八种精进起因——相应之起因及其根本回顾。其中思维附着于相应法的对象，意念使彼此事物一一联系。精进是不使堕落而激励努力，此为思维意念专为精进所具之特殊。
Vijānanalakkhaṇāti visesena jānanalakkhaṇā, yathāsabhāvapaṭivedhalakkhaṇāti attho. Visayassa ārammaṇassa obhāsanaṃ pakāsanaṃ tappaṭicchādakasammohandhakārassa vidhamanatoti visayobhāsanaṃ, taṃ kiccamassāti visayobhāsanarasā. Katthaci visaye asammuyhanākārena sammohapaṭipakkhatāya vā paccupaṭṭhānato sammohābhāvassa paccupaṭṭhānato vā asammohapaccupaṭṭhānā.
所称“觉知特性”，是指特有之觉知性质，就如本性之清晰辨识。对旨趣之专注，即对妨碍明知之障蔽与迷暗之破除，谓之对象之显现。此即对象显现的本质。有时由于对象未得适当对治，迷惑反而增强而导致无迷惑的对治障碍的现象。
Attanā anupāletabbānaṃ sahajātadhammānaṃ anupālanaṃ jīvitassa byāpāro, tañca tesaṃ jīvananti taṃ tassa kāraṇabhāvaṃ purakkhatvā vuttaṃ ‘‘jīvanti tenā’’ti. Rūpārūpajīvitindriyassa anurūpato lakkhaṇādikaṃ dassetuṃ ‘‘attanā avinibhuttāna’’nti vuttaṃ. ‘‘Sampayuttāna’’nti hi vuccamāne rūpadhammānaṃ sampayogābhāvato rūpajīvitindriyassa saṅgaho na siyā. ‘‘Avinibhuttāna’’nti pana vuttattā yāni avinibbhogarūpāni rūpajīvitindriyena saddhiṃ avinibhuttāni avisaṃsaṭṭhāni. Ye ca arūpadhammā arūpajīvitindriyena sampayuttā, tesaṃ sabbesaṃ saṅgaho hotīti. Pavattanarasanti uppādato yāva bhaṅgā anupālanato antarā anivattanasabhāvasādhanena tesaṃ pavattanakiccaṃ. Keci pana ‘‘rūpajīvitindriyaṃ tesaṃ ṭhitikkhaṇato paṭṭhāya, arūpajīvitindriyaṃ uppādato paṭṭhāya pavattiyā paccayo’’ti vadanti, taṃ na yuttaṃ. Paṭṭhāne hi ‘‘abyākataṃ dhammaṃ paṭicca asaññasattānaṃ ekaṃ mahābhūtaṃ paṭicca indriyapaccayaṃ kammapaccayasadisa’’nti asaññasattānaṃ indriyapaccayo kammapaccayasadisaṃ katvā vutto, tasmā rūpajīvitindriyampi uppādato paṭṭhāya paccayo hotīti daṭṭhabbaṃ. Uppādato yāva bhaṅgā ṭhapanato ṭhapanapaccupaṭṭhānaṃ. Anupālanavasena yāpayitabbā pavattetabbā dhammā padaṭṭhānamassāti yāpayitabbadhammapadaṭṭhānaṃ. Yadi evaṃ tesaṃ anupālanādisādhakaṃ, kathaṃ tesaṃ nirodho hoti. Evañhi sabbakālaṃ ṭhātabbanti āha ‘‘santepi cā’’tiādi. Anupālanalakkhaṇādimhīti ādi-saddena pavattanarasādimeva saṅgaṇhāti. Atthikkhaṇeyevāti attanā anupāletabbānaṃ, attano vā atthikkhaṇeyeva. Udakanti taḷākagatajalaṃ, daṇḍagatajalaṃ vā . Tattha taḷākagataudakassa gahaṇe attanā anupāletabbadhammānaṃ atthikkhaṇe anupālanaṃ sādhitaṃ hoti, daṇḍagatajalassa pana gahaṇe attano atthikkhaṇe anupālanaṃ. Attanā anuppāditadhamme kathaṃ pāletīti āha ‘‘dhāti viya kumāra’’nti. Yadi sesadhammānaṃ pavattikāraṇena kenaci bhavitabbaṃ, jīvitassa pana kiṃ pavattikāraṇanti āha ‘‘sayaṃ…pe… pavattatī’’ti. Yathā kathaṃ viyāti āha ‘‘niyāmako viyā’’ti. Sopi attanā pavattitanāvāsambandhena pavattati. Yadi dhammānaṃ pavatti jīvitindriyapaṭibaddhaṃ, bhaṅgato uddhampi kiṃ pana pavattetīti āha ‘‘na bhaṅgato uddha’’nti. Kasmāti āha ‘‘attanoca pavattetabbānañca abhāvā’’ti. Bhaṅgakkhaṇe pana kathanti āha ‘‘na bhaṅgakkhaṇe ṭhapetī’’ti.
自身应当守护之天生法则未受守护，是生命之运转。此为根本因，由此他法得以生存而称“存活者”。形色及非形色生命器官必须由自身显现相应特性，谓“自身未灭”。「相应」即形色法若无连结则无形色生命器官之合成。谓“未灭”，是指各异形色不与形色生命器官一体，而为松散。非形色诸法则与非形色生命器官相连结，故所有合成完整。所谓运动者，遂至消解皆因守护之失而无阻止，称为运动职务。有人说形色生命器官由“存在刹那”支承，非形色生命器官由“生起刹那”起支承此运动，然此说不合实际。因守护论中谓“未确定法依诸无识有一大元素依根生，谓业及业果依”，因此当知形色生命器官于生起刹那上已产生支承。由生起刹那至消解刹那为支承及支持之过程。谓守护不足则应加以完成调护，如此言执行职责之法则。若守护即完备，何以灭止？乃此故世间万法恒当立存，有言“即便有者”等等。谓守护之特相即于运动论中即为汇集。谓当自我守护，或自身利益所约束。水为池中之水，或壶中之水。池中水深则守护较强，壶中水则守护在自身利益上。若以自身从未产生法如何护持？谓如护养少男。若须由后法引生某法，生命运转何以成就？曰“自我……自行”。如是什么“调节者”？曰“调节者即。”其亦由自身所发起于纽带之中。若法运动系于生命器官，则断裂何以发生？曰“断裂非断裂生起也”。其理谓“自身当守护事物乃无其缺失”。断裂时则“不于断裂时建立”矣。
Yasmā pana lobhapaṭipakkho alobho hoti, ye dhammā tena sampayuttā, taṃsamaṅgino vā sattā, te na lubbhanti, sayampi kadāci na lubbhateva, atthato vā alubbhanākāro eva ca so hoti, tasmā vuttaṃ ‘‘na lubbhanti tenā’’tiādi. Esa nayo ‘‘na dussanti tenā’’tiādīsupi. Alaggabhāvo ārammaṇaṃ nissāya pavattantassapi tattha anāsattatā. Tenāha ‘‘kamaladale jalabindu viyā’’ti. Apariggaho kassaci vatthuno mamattavasena asaṅgaho. Muttabhikkhu viyāti khīṇāsavabhikkhu viya. So hi muttarāgattā katthaci mamāyanarahito hoti. Anallīno bhāvo adhippāyo etassāti anallīnabhāvo. Evañhi ‘‘asucimhi patitapuriso viyā’’ti upamāya sameti. Yathā hi tassa purisassa satipi kāyena allīyane bhāvo anallīno, evaṃ alobhopi ārammaṇakaraṇavasena gahitepi ārammaṇe alaggabhāvena anallīnabhāvo anallīnākāroyeva pavattati. Evaṃsabhāvo hi so dhammoti.
因贪所对立为无贪，则此类法相连者，其相同根基众生不生贪；此法本身亦有时不生贪；或者说其本性为不生贪。故说“不生贪”等等。其法理即“不坏灭”，虽依靠对象为缘起于无忧虑的修习中，故所谓“莲叶上水珠”喻也。无贪不执著于物，随其自身，不赖所有物而无联结。解脱比库似清净者，其意断尽烦恼。此为无染污之性质，是对其坚固命意。故喻“落入污泥者不染污”。正如其身虽附带污泥，精神不染污，故贪欲作为依缘因缘所聚集之所入处，虽依赖根本，然为无染污之性，乃无染污之根由而生起。此等法理，即称“如是相”。
Caṇḍikassa bhāvo caṇḍikkaṃ, pharusabhāvo, atthato pana kopoyeva, tappaṭipakkho apharusabhāvo acaṇḍikkaṃ. Avirodho aviggaho appaṭipakkho sabhāvo. Āghātavinayanarasoti ettha āghāto nāma parassa attānaṃ, attano paraṃ uddissa, parasseva ca paraṃ uddissa pavatto upanāho balavakopo. Tassa vinayanaraso apanayanaraso. Sommabhāvo majjanavasena hilādaniyatā sītalabhāvo. Tenāha ‘‘puṇṇacando viyā’’ti.
凶暴的性质称为凶暴，恶劣的性质称为粗恶，实际上愤怒的本质就像愤怒，具有恼怒烦躁的性质则非粗恶且不凶暴。不相违背，不沾染附着，不相违逆，这就是其本性。所谓的触犯戒律之怒，是指他人对自身的伤害，自己对他人的伤害，和第三者因他人而起而针对他人的激烈愤怒。此戒律之怒是令人降伏的愤怒。温和如酥油融化，柔软如光滑凉爽的性质。因故言“满月光辉广大”。
Kāyaduccarītādīhīti hetumhi karaṇavacanaṃ. Hirīyati lajjanākārena jigucchiyati. Tehiyevāti kāyaduccaritādīhiyeva. Ottappatīti ubbijjati. Hirī pāpe gūthe viya passantī jigucchatīti āha ‘‘pāpato jigucchanalakkhaṇā hirī’’ti. Ottappaṃ te uṇhaṃ viya passantaṃ tato uttasatīti vuttaṃ ‘‘uttāsalakkhaṇaṃ ottappa’’nti. Ubhopi pāpānaṃ akaraṇarasāti lajjanākārena pāpānaṃ akaraṇarasā hirī, uttāsākārena ottappaṃ. Pāpato saṅkocanapaccupaṭṭhānāti vuttappakāreneva pāpato saṅkocanākārena paccupaṭṭhānā. Attagāravaparagāravapadaṭṭhānāti attagāravapadaṭṭhānā hirī ajjhattasamuṭṭhānatāya, attādhipatitāya ca. Paragāravapadaṭṭhānaṃ ottappaṃ bahiddhāsamuṭṭhānatāya, lokādhipatitāya ca. Attānañhi garuṃ katvā hiriyā pāpaṃ pajahati kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ pajahati vesiyā viya. Ajjhattasamuṭṭhānāditā ca nesaṃ tattha tattha pākaṭabhāvena veditabbā, na pana tesaṃ kadāci aññamaññaviyogato. Na hi lajjanaṃ nibbhayaṃ vā pāpabhayaṃ vā alajjanaṃ atthīti. Hiriyā balavabhāve pana ottappaṃ abbohārikaṃ hoti, ottappassa balavabhāve hirī abbohārikā. Ime ca dve dhammā ‘‘lokapālā’’ti vuccanti. Yathāha –
“身业恶行”等语，作为缘起原因的行为标志。羞耻以谦敬之态表现，厌恶而避。正是这些“身业恶行”等因缘，如法而起的恐怖感生起。羞耻如同藏于心中秘密而显现出来，使人厌弃恶行，故有言“恶行的厌弃特征即是羞耻”。恐怖如同烈火般显现，使人激发精进，故有言“激昂的特征是恐怖”。两者皆为不作恶的心态，羞耻是因谦敬而生的不作恶心，恐怖是由激昂而生的不作恶心。“恶”的缩紧伴随着防护，显现在行为上。就内省的尊敬与外在的敬畏而言，羞耻是由内生起的，因主宰自身；恐怖则是由外生起的，因敬畏世人。自己尊重而生的羞耻能断恶，犹如良家妇女；外物尊重而起的恐怖能断恶，犹如被俘女子。从内在生起的羞耻与恐怖应当分别觉知，绝不混淆。羞耻绝非无畏之羞，也非对恶之畏惧的无羞。羞耻生起于强烈的恐怖，恐怖生起于强烈的羞耻。这两法被称为“护世者”。如言——
‘‘Dveme, bhikkhave, sukkā dhammā lokaṃ pālenti. Katame dve? Hirī ca ottappañca, ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha ‘mātā’ti vā ‘mātucchā’ti vā ‘mātulānī’ti vā’’tiādi (a. ni. 2.9).
「比库们，有两种纯净法护持世间。何为两者？便是羞耻与恐怖，这两种纯净法护持世间。若失此二，则‘母亲’或‘母兄’或‘母弟’等亲属不该生敬重。」诸如此义。（《增支部·二·九》）
Passambhanaṃ darathavūpasamo, kāya-saddo samūhavacano. So cettha vedanādikkhandhattayaṃ. Vatticchāvasena hi saddo visiṭṭhavutti hotīti āha ‘‘kāyoti cetthā’’tiādi. Vedanādayoti vedanākkhandho saññākkhandho saṅkhārakkhandhoti tayo khandhā. Tathā ca vuttaṃ tattha ‘‘katamā tasmiṃ samaye kāyapassaddhi hoti, yā tasmiṃ samaye vedanākkhandhassā’’tiādi (dha. sa. 40). Daratho sārambho domanassapaccayānaṃ uddhaccādīnaṃ kilesānaṃ, tathā pavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Tassa vūpasamaṃ lakkhaṇamassāti kāyacittadarathavūpasamalakkhaṇā. Kāyacitta…pe… rasāti yathāvuttānameva paṭipakkhadhammānaṃ abhibhavanarasā. Darathanimmaddanena pariḷāhaparipphandanavirahito sītibhāvo aparipphandanasītibhāvo. Avūpasamo paripphandanaṃ asantavuttitā. Uddhaccādikilesāti uddhaccappadhānā uddhaccādhikacittuppādasampayuttā kilesā. Tepi hi uddhaccavasena avūpasamakarā. Uddhaccaṃ vā ādiṃ katvā sabbeyeva kilesā uddhaccādikilesā. Evaṃ sesesupi.
安静即清凉平息，身体之声，众声汇集。此指感受等三界蕴中的声。以现象观而言，声音属于身处，即感受、想法、行蕴三蕴。经中亦有说：“何时体内身心安静，便是感受蕴清净时。”“清凉”谓因忧苦起心、烦恼等四蕴活动的减退，称为此安静。身心的安静即是身体与心的平息。身心之味乃是对立法的支配之味。清凉的状态是远离放逸的慎戒清凉，非放逸的凉爽。平息非痛苦烦恼之灭。烦恼等四蕴称为忧心等烦恼，产生于心中。心中忧扰便是烦恼初起。此三类烦恼依忧心而止。烦恼降伏归于平息。烦恼忧心称为躁动烦恼。烦恼初起及全除皆由躁动烦恼而成。所以所有烦恼皆为躁动烦恼，余同理。
Garubhāvo dandhatā, thinamiddhādhikānaṃ tathā pavattānaṃ vā catunnaṃ khandhānametaṃ adhivacanaṃ. Dandhatāya paṭipakkho adandhatā agarubhāvo.
迟钝乃迟钝，因过度懈怠所引起的四蕴起作用之障碍。迟钝的反面是不迟钝与轻敏。
Thaddhabhāvo thambho. Diṭṭhimānādhikānaṃ, tappadhānānaṃ vā catunnaṃ khandhānaṃ etaṃ nāmaṃ. Thaddhabhāvanimmaddanatoyeva katthaci ārammaṇe appaṭihatākārena paccupaṭṭhanti, sampayuttānaṃ vā tattha appaṭighātaṃ paccupaṭṭhāpentīti appaṭighātapaccupaṭṭhānā.
凝滞称为顽固。此谓因执着所起的判断与持守，是对四蕴中见过过度的顽固态度的一个名称。在某环境中，因无痛苦而暂时观察，但对所联结障碍的无抵抗，称为无抵抗观察。
Kammani sādhu kammaññaṃ, na kammaññaṃ akammaññaṃ, tassa bhāvo akammaññabhāvo, dānasīlādipuññakiriyāya asamatthatā. Atthato kāmacchandādisaṃkilesadhammā, tappadhānā vā cattāro akusalakkhandhā. Akammaññabhāvanimmaddaneneva sampannākārena ārammaṇassa gahaṇaṃ ārammaṇakaraṇasampatti. Vuttāvasesā kāmacchandādayo, tadekaṭṭhā ca saṃkilesadhammā sesanīvaraṇādayo. Imā pana dve vinibandhanimmaddanena pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.
行为之善者，依善行而成，非由非行为而成。所谓非行为之性，是指行施、持戒等功德功行不能圆满。意指由贪欲等烦恼业障为本，所着重者即四种不善根。因非行为性的摇动折磨，乃显现有执着的对象与成就。余部所言贪欲等烦恼，是单独者，是烦恼蔽碍余者。此二者借由约束与搅扰，使于安定之法生成欢喜，并依有益行为产生功德纯净光明，理当如此见解。
Gelaññaṃ assaddhiyādayo, tadekaṭṭhā ca pāpadhammā, tappaṭipakkho agelaññabhāvo lakkhaṇaṃ etāsanti agelaññabhāvalakkhaṇā. Gelaññanimmaddaneneva natthi etāsaṃ ādīnavo doso upaddavo vā, na vā etā ādīnaṃ kapaṇaṃ vanti pavattantīti nirādīnavā, tenākārena paccupaṭṭhanti, taṃ vā sampayuttesu paccupaṭṭhāpentīti nirādīnavapaccupaṭṭhānā.
痴迷等疑无信心等，乃恶法之一类，依此生起不痴迷之性，谓之不痴迷性相。因愚痴迷惑所搅扰，故无此等障碍、难恶。亦不谓此为障碍恶因而出现，是为无障碍性。故当知此等由无障碍而起，如有牵连则恰为其牵连，可谓无障碍之牵连。
Kāyasambandhī, cittasambandhī ca ujubhāvoti lakkhitabbatāya kāyacittānaṃ ajjavalakkhaṇā. Kāyacittānaṃ naṅgalasīsacandakoṭigomuttavaṅkatāsaṅkhātānaṃ kuṭilabhāvānaṃ atthato māyāsāṭheyyādibhūtānaṃ nimmaddanato kāyacittānaṃ kuṭilabhāvanimmaddanarasā. Tatoyeva sabbathāpi ajimhabhāvena paccupaṭṭhanti, sampayuttānaṃ vā ajimhataṃ paccupaṭṭhāpentīti ajimhatāpaccupaṭṭhānā.
与身相关及与心相关的正直性，谓之身心自相现行之有意义特征。身心自相非如牛角月牙皮革曲状之扭曲，自当不迷幻、非虛妄等非真理之折磨，非身心扭曲之折磨本质。此身心折磨虽常存在，无粗重状态，而感受有无重苦乃依其牵连，故称无重感受之牵连。
Nanu ca kāyapassaddhiādīnaṃ dvinnaṃ dvinnaṃ dhammānaṃ ekekapaṭipakkhattā darathanimmaddanādikiccaṃ ekekameva karoti. Kasmā pana dve dve dhammā vuttāti? Na kho panevaṃ cintitabbaṃ bhagavatāpi tatheva desitattā. Kasmā pana bhagavatā tathā desitā? Sabhāvadhammabhāvato. Na hi bhagavatā pubbe avijjamānā ete dhammā desanāvasena uppāditā, atha kho sabhāvato vijjamānāyeva sayambhuñāṇena sammā sacchikatvā yathāsabhāvā desitā, tasmā kathamettha bhagavatā sabhāvato vijjamānassa hāpanaṃ kātuṃ sakkā. Sabhāvato vijjamānatāya cettha bhagavato vacanameva pamāṇaṃ. Na hi bhagavā yathādhammasāsanādhikāre ayathādhammaṃ katheyyāti, yassa pana vijjamānassāpi akathanaṃ, taṃ aññahetukaṃ. Na cettha tādiso hetu upalabbhati, yena imesu ekekadhammassa akathananti. Yathā pana dvinnaṃ purisānaṃ ekoyeva veriko hoti, tassa te purisā otāraṃ disvā ekato hutvāva hananti, evameva dve dve dhammā ekato hutvā ekaṃ paṭipakkhadhammaṃ hananti, yathā ca panete visuṃ disvāpi taṃ veriṃ hananti, na evamete taṃ visuṃ hananti tesaṃ aññamaññaṃ avinābhāvatoti, tasmā ete paṭipakkhadhammānaṃ ekekabhāvepi dve dveyeva vuttāti, apica cittapassaddhiādīhi cittameva passaddhi lahu mudu kammaññaṃ paguṇaṃ ujuñca hoti. Kāyapassaddhiādīhi pana rūpakāyopīti tadatthadassanatthaṃ bhagavatā ettheva duvidhatā vuttā, na samādhiādīsu.
然身静等二法各逐相反面，虽牵连但各独自生起。为何二二法如此说？世尊亦如是宣说，无须多虑。何以世尊如是宣示？乃因法之自然本性，非世尊于未解时提出，彼乃依法性本然，正觉自知，适如实法说教。若此仍不可说者，必有他因。非此地有能使个别法不可说之因。譬如两人一敌，仅有一敌人，众人见敌人便一同击杀，二二法相反亦然，虽互相敌对却不彼此消灭，无相除灭。故此敌对法中个别各有二即是如此。且心静二法与心静法自身，静乃轻安柔顺，行为有善恶差别。身静二法，世尊语为形体之静，与定等不同。
Chandanaṃ chando, ārammaṇena atthikatā. ‘‘Chando kāmo’’tiādīsu (mahāni. 1) pana taṇhāpi chandoti vuccati. ‘‘Chandaṃ janeti vāyamatī’’tiādīsu vīriyampīti tato nivattanatthaṃ vuttaṃ ‘‘kattukamyatāyetaṃ adhivacana’’nti. Kattukamyatā vuccati karaṇicchā. Cetasikassa dhammassa sārammaṇattā karaṇicchā nāma ārammaṇassa ālambitukāmatāmukheneva hotīti ārammaṇakaraṇicchālakkhaṇo chando ‘‘kattukamyatālakkhaṇo’’ti vutto. Tenevāha ‘‘ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno’’ti ca. Yadaggena panāyaṃ attano ārammaṇapariyesanaraso, tadaggena sampayuttadhammānampi hotiyeva ekārammaṇatāya. Tena tesaṃ ārammaṇaggahaṇe cetaso hatthappasāraṇaṃ viyāti vuccati. Kathaṃ pana dānavatthuvissajjanavasena pavattamānacetanāsampayutto chando ārammaṇena atthiko hotīti? Nanu avocumhā ‘‘ārammaṇakaraṇicchālakkhaṇo’’ti, tasmā saṅgāmagataissāsassa khipitabbausūnaṃ gahaṇe atthikatā viya dānavatthuvissajjanavasena pavattacchandopi vissajjitabbena tena atthikoyevāti. Svāyaṃ kusalesu uppanno kusalacchando nāma hoti yonisomanasikārasamuṭṭhānattā. Tabbiparītato pana akusalesu uppanno akusalacchando.
愿望名为愿，所著名为取。大典中谓有欲渴等亦即愿。谓“愿生起努力”是为精进。牵挂谓为欲行。心法中欲行，实为所著，著即甚欲著持，名即著所著，故称“取著之愿”。是故谓“著取之乐趣”，谓著而得其所，附著而有益者。愿与所著因缘相应，是故心中手达到某物。愿求消散，若起施施物，对所施放弃之愿亦当弃。善愿乃善起心所，必以正当修习生起，恶则反然。
Adhimuccanaṃ ārammaṇe sanniṭṭhānavasena veditabbaṃ, na pasādanavasena. Tenāha ‘‘sanniṭṭhānalakkhaṇo’’ti. Yathā tathā hi ārammaṇe nicchayanaṃ adhimuccanaṃ anadhimuccantassa pāṇātipātādīsu , dānādīsu vā pavattiyā abhāvato, saddhā pana pasādanīyesu pasādādhimokkhoti ayametesaṃ viseso. Voṭṭhabbanaṃ pana yathā santīrite atthe nicchayanākārena pavattitvā parato pavattamānānaṃ tathā pavattiyā paccayo hoti. Yadi evaṃ vicikicchāsampayuttesu dhammesu kathanti? Tesampi ekaṃseneva saṃsappanākārassa paccayatāya daṭṭhabbaṃ, dārakassa viya ito cito ca saṃsappanassa ‘‘karissāmi, na karissāmī’’ti anicchayassa paṭipakkhakiriyā asaṃsappanaṃ. Yesu cittuppādesu ayaṃ sanniṭṭhānalakkhaṇo adhimokkho, tesaṃ ārammaṇadhammoyeva sanniṭṭhātabbattā sanniṭṭheyyadhammo. So padaṭṭhānamassāti sanniṭṭheyyadhammapadaṭṭhāno. Indakhiloti esikāthambho vuccati.
放弃谓在取之处现前，非谓欢喜中。故谓“现前相”。依现前义，在取处消断烦恼，杀生等无断，不动转而无生，而信在欢喜中断，差别即此。缘起者如酸味先显，后现后味依前所生。若执疑等法言说，亦当知彼为片断，儿童不决心作不作，两相对立无定，心生此现前断，是取执心，彼即现前所断法。现前现立谓此，亦谓灯心柱。
Tesu tesu dhammesūti yesu dhammesu sayaṃ uppannā, tesu attanā sampayuttesu cittacetasikadhammesu. Anārammaṇattepi hi tesu samappavattesu udāsīnabhāvo ‘‘tatramajjhattatā’’ti vuccati. Samaṃ avisamaṃ vāhitaṃ attanā pavattitasampayuttānaṃ vā yathāsakakiccesu pavattanaṃ lakkhaṇametissāti samavāhitalakkhaṇā. Tattha samaṃ hutvā pavattanalakkhaṇāti atthe apakkhapatitabhāvo vutto hoti, avisamaṃ katvā pavattanalakkhaṇāti atthe ūnādhikatānivāraṇaṃ . Udāsīnabhāvena pavattamānāpi hi esā sampayuttadhamme samaṃ katvā yathāsakakiccesu pavatteti, yathā rājā tuṇhī nisinnopi adhikaraṇadhammaṭṭhe yathāsakakiccesu samaṃ appamatte pavatteti. Alīnānuddhatappavattipaccayānaṃ dhammānaṃ ūnādhikatāya līnuddhatabhāvassa nivāraṇakiccāti vuttaṃ ‘‘ūnādhikatānivāraṇarasā’’ti. Yadi evaṃ kathaṃ sahajātādhipatīnaṃ adhipatibhāvo. Ādhipaccañhi tesaṃ kiccato adhikabhāvoti? Nāyaṃ doso. Tampi tassa kiccameva, yaṃ sahajātadhammānaṃ adhipatibhāve pavattāpanaṃ. Yathā hi raṅgamaṇḍalaṃ gato naṭakācariyo te te naṭake yathāsakaṃ anurūpaṃ bhūmiyaṃ yojeti, evamesāpi attanā sampayuttadhammesu adhipatibhāve ṭhite adhipatibhāve yojeti, indriyatte ṭhite indriyatte, na pana sakasakakiccato ūnataṃ, adhikataṃ vā pattuṃ detīti. ‘‘Idaṃ nihīnakiccaṃ hotu, idaṃ atirekakicca’’nti evaṃ pakkhapātavasena viya pavatti pakkhapāto. Taṃ upacchindantī viya hotīti pakkhapātupacchedanarasā. Sā cittacetasikānaṃ ajjhupekkhanena samappavattesu ājānīyesu sārathi viya daṭṭhabbā.
『诸法中』者，谓于诸法内，自身所现起，并于自身所联结之心意法。即使在无住状态中，已大起之所发生法中无所偏废，此即所谓中正不偏。平等不平等、由自身而起或从他方而行之，乃依各异职能之作用，称为平等与不平等的特征。所谓“平等之标志”，意谓对立相反之现象不存在；“不平等之标志”则谓有少多障碍。即便以淡漠心态行之，亦称为中正之平等行，正如国王独坐空寂处，心念专注职事谓。因懈怠而引生之行为障碍，亦称“少多障碍之关防”。此障碍即除去迟滞懈怠之用，故称为少多障碍之意趣。若以此理推论，岂叫本性相近之主宰产生统御作用乎？其统御乃由行为产生，此非过失。此亦实为主宰所为，盖主宰本性所致之统御行为。譬如戏场之上，戏子各自因所长而营建舞台，亦如是，于自身相联结之法中，立于统御状态而造作；依内根而立，非余人所致彼此多寡之所为。谓“此为下贱之作，此为过多之作”乃由偏向执著生起行，此犹似有结断之情趣。若将之断灭，则谓偏向斩断之趣味。此当视为心意法之司机，如同引驾者驾驭车辕。
Kiriyā kāroti kāra-saddassa bhāvasādhanataṃ āha. Tena kāroti nāññaṃ, kiriyāyevāti dīpitaṃ hoti. Manasmiṃ kāroti manasi ārammaṇassa karaṇaṃ. Yena hi mano ārammaṇe karīyati ārammaṇenassa saṃyojanato, tato eva tena ārammaṇampi manasi karīyatīti. Manasikāroti cettha aluttasamāso daṭṭhabbo. Purimamanatoti bhavaṅgamanato. Visadisaṃ mananti vīthijavanamanaṃ, taṃ karotīti manasikāro, manasikārasāmaññena vīthijavanapaṭipādake dasseti. Ettha pana upayogatthabhummavacane samāso daṭṭhabbo. Sampayuttadhamme ārammaṇābhimukhaṃ sārento payojento viya hotīti manasikāro sāraṇalakkhaṇoti vutto. Saṃyojanarasoti payojanaraso. Vitakko sampayuttānaṃ ārammaṇe abhiniropanasabhāvattā ārammaṇe cittaṃ pakkhipanto viya hoti. Cetanā attano ārammaṇaṃ gaṇhantī sampayuttepi sakasakakiccaṃ kāretīti attanā karaṇena balaṃ niyojento balanāyako viya hoti. Manasikāro sampayutte ārammaṇe payojetīti ājānīyappayojanakasārathi viyāti ayametesaṃ viseso.
谓行为踰行之所起，故称为行为。行意指行为之意涵，特指振作思维。心意中有所承担之作用即为行为。若心于对象有所事理，则因结缔所致，该心于该境亦生作意。作意，此处为新生之集；前加勤勉意谓行为之语。所谓思维者，谓于境界宽广流转游移，此谓作意。作意一般指引发对象之一种心用。于所联结法中，谓行为似引导、推动、驱使诸法，称为作意或中心之标志。所执结缔之意趣谓驱使之味。思维在联结境上，因思维附着使心安住，犹如意识心投递其界，能指引作用。意图作为意在持有所联结之心意，常于同行事中扮演引领之职，故谓作意于所联结境内驱使，乃众别之理。
Ārammaṇābhimukhabhāvapaccupaṭṭhānoti ārammaṇe saṃyojanavasena tadabhimukhabhāvapaccupaṭṭhāno. Ettha satiyā appamussanacchandatā visayābhimukhapaccupaṭṭhānatā, manasikārassa pana saṃyojanavasenāti ayametesaṃ viseso. Ārammaṇapaṭipādakassa saṅkhārakkhandhapariyāpannatāvacanaṃ itaramanasikārānaṃ viññāṇakkhandhapariyāpannataṃ dasseti. Mahisāsakā pana ‘‘āvajjanassa viññāṇabhāve sabbaññutaññāṇassa sabbavisayatā parihāyeyya, tasmā taṃ javanasampayuttasaṅkhārakkhandhapariyāpannamevā’’ti vadanti. Tesañhi ayamadhippāyo – yadi taṃ visuṃ cittasabhāvaṃ siyā, paccuppannacittaṃ ārammaṇaṃ katvā pavattassa tassa anantaraṃ uppajjamānajavanānaṃ paccuppannārammaṇatā na bhaveyya, aññadatthu atītārammaṇatāva siyā, evañca sati sabbaññutaññāṇassāpi paccuppannacittārammaṇatāya abhāvato asabbavisayatā āpajjeyya, yadaggena ca taṃ asabbavisayaṃ, tadaggena sāvaraṇampi hoti yattha na pavattati, tattha āvaraṇasambhavato, tasmāssa sakalalokasiddho sabbaññubhāvo, anāvaraṇabhāvo ca parihāyetha, javanasampayuttabhāve pana sati āvajjanassa nāyaṃ iṭṭhavighāto āpajjatīti. Tayidaṃ tesamabhinivesamattaṃ ‘‘āvajjanā kusalānaṃ khandhānaṃ, akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) vacanena tassānantaraṃ kusalākusaluppattiyā dīpitattā. Sabbaññutaññāṇassa pana paccuppannacittārammaṇabhāvo evaṃ veditabbo – atītādivasena hi vibhāgamakatvā ‘‘imassa cittaṃ jānāmī’’ti pavattassa āvajjanaṃ sāmaññena yaṃ kiñci abhimukhībhūtaṃ cittamāvajjati, tato javanānipi attano attano abhimukhībhūtaṃ cittamārammaṇaṃ katvā pavattanti, na cettha javanānaṃ bhinnārammaṇatā āsaṅkitabbā cittasāmaññena ārammaṇassa abhinnattā, tasmā sabbaññutaññāṇassa paccuppannacittārammaṇataṃ paṭicca na kāci vihesā anubhavitabbāti. Kiṃ vā etena yuttivādena, nanu vuttaṃ bhagavatā – ‘‘acinteyyo buddhavisayo’’ti (a. ni. 4.77), tasmā aparimitapuññasambhārekaphalassa acinteyyasabhāvattā āvajjanena vināpi visayaggahaṇe vibandhanābhāvato yattha katthaci pavatti appaṭihatāyevāti. Keci panettha ‘‘āvajjanaṃ anāgatacittamārammaṇaṃ katvā nirujjhati, javanameva pana paccuppannamārammaṇaṃ gaṇhātī’’ti vadanti. Yasmā pana ‘‘anāgatārammaṇā āvajjanā paccuppannārammaṇānaṃ khandhānaṃ anantarapaccayena paccayo’’ti pāḷi natthi, tasmā taṃ appamāṇaṃ.
谓于境界意向上之现起状态之依止，指由结缔之习气所致意向之专注。此处以正念之精进、趣向境界之依止，表明此异于一般作意。视为意向现起而遍历蕴藏，以与其它作意成判别。以犀牛群喻，若能避开智慧离愚痴之分别故，不宜称为一味蕴辨识。犀牛彼辈以动转蕴引之法，于彼处称为结缔之境界依止。众所言以为此乃影响心之现象，倘若心净明不染此则无连生现象，境界所表现者无前来之后此无出现，之前境界未现如是，因而坠失区别，故需弃绝此心理，为证普遍智慧之成就。Javana（速行）系起前来之思维因缘，故不若前面意指前进之意。若称述法佛言之“不可思议佛境界”，即达无碍智慧净明境，故此非随意念住能为障碍，亦不加搅乱。有人异说称“速行施受但止前向之心意”，毋宁本巴利文无此义，且不可度量。
Karotīti karuṇā. Kiṃ karoti, kesaṃ kiṃ nimittanti āha ‘‘paradukkhe sati sādhūnaṃ hadayakampana’’nti. Kampananti ca paresaṃ dukkhaṃ disvā tassa asahanākārena cittassa aññathattaṃ, tadidaṃ sappurisānaṃyeva hotīti āha ‘‘sādhūna’’nti. Sappurisā hi attahitaparahitasādhanena ‘‘sādhū’’ti vuccanti. ‘‘Kiṇātī’’ti imassa atthamāha ‘‘vināsetī’’ti, adassanaṃ gameti apanetīti attho. Tenāha ‘‘paradukkhāpanayanākārappavattilakkhaṇā’’ti. Paresaṃ dukkhassa apanayanaṃ hotu vā, mā vā, so paradukkhāpanayanākāro, tathāpavattilakkhaṇāti para…pe… lakkhaṇā. Apanetukāmatāya paresaṃ dukkhassa asahanaṃ anadhivāsanaṃ paradukkhāsahanaṃ. Na vihiṃsā avihiṃsā, sattānaṃ aviheṭhanaṃ, taṃ paccupaṭṭhāpeti, vihiṃsāya vā paṭipakkhabhāvena paccupaṭṭhātīti avihiṃsāpaccupaṭṭhānā.
谓作怜悯之意。所作为何、以何因由起，称为“在他痛苦时，优良者心所震动之意”。所谓震动者，见他人苦难而因不忍而心生异感。此谓善人称为“优良者”。“何以消除”意即消灭、远离、使达。故谓“他苦思想之消灭作用之现起标志”。何谓他苦思想消除？愿彼人苦不可生或不再生，彼属他苦思想消除之义。此消除因防止对他苦之不忍状态而有生起。非暴害即无害众生，此即防护非暴害。
Pamodanalakkhaṇāti parasampattiyā pamodanalakkhaṇā. Anissāyanarasāti issāyanassa usūyanassa paṭipakkhabhāvakiccā. Pantasenāsanesu, adhikusaladhammesu ca aramaṇaṃ arati. Sā atthato issādhikaṃ domanassasahagataṃ, thinamiddhādhikañca uddhaccaṃ. Tattha purimaṃ parasampattivisayaṃ, dutiyaṃ pantasenāsanādivisayanti daṭṭhabbaṃ. Aratiyā vihananākārena paccupaṭṭhāti, tassā vighātaṃ vā vūpasamaṃ paccupaṭṭhāpetīti arativighātapaccupaṭṭhānā. ‘‘Aniyate icchantī’’ti iminā cetasikantarabhāvena icchantīti dasseti.
所谓欢喜之标志，即因他人幸福而生起欢喜之心。与嫉妒怨恨相反之作用。烦恼与非善法皆由不欢喜所致。所云“烦恼”，谓嫉妒烦恼也。此作用于断恶法、引善法之中。此欢喜心能消除烦恼，称是烦恼之破坏与安抚。『不定之心，生欲态』者，谓在此心所内因烦恼杂染故有无定相。
Kāyaduccaritatoti vatthuvītikkamasaṅkhātaduccaritato. Kāyaduccaritādivatthūnanti parapāṇaparadhanaparaitthiādīnaṃ kāyaduccaritādīnamālambaṇabhūtānameva vatthūnaṃ. Avītikkamalakkhaṇāti amaddanalakkhaṇā. Kāyaduccaritādivatthuto saṅkocanakiriyāpadesena kāyaduccaritāditoyeva saṅkocanakiriyā vuttāti daṭṭhabbaṃ. Na hi viratiyo duccaritavatthuno akiriyapaccupaṭṭhānā yujjanti, atha kho duccaritasseva, viratīnañca soraccavasena saṅkocanaṃ, akiriyā ca hirottappānaṃ jigucchādivasenāti ayametesaṃ viseso. Saddhā…pe… padaṭṭhānāti ettha saddhādayo sabbeva dhammā kāyasucaritādīnaṃ padaṭṭhānāti eke. Apare pana ‘‘kammaṃ kammaphalaṃ saddahantassa kāyaduccaritādiakaraṇato, hirottappasampannassa musāvādādiakathanato, appicchasantuṭṭhīsallekhaguṇasamannāgatassa micchājīvavivajjanato ca saddhādayo tiṇṇaṃ dhammānaṃ yathākkamena padaṭṭhānā’’ti vadanti. Kecīti abhayagirivāsino. Imāsūti imāsu tīsu viratīsu. Ekekaṃ niyataṃ viratimicchantīti aññaṃ ekaṃ catutthaniyataviratimicchanti. Atha vā niddhāraṇatthe bhummavasena imāsaṃ antare ekaṃ niyataṃ viratimicchantīti attho. Ubhayathāpi pana tesaṃ icchā na yujjati aparāya viratiyā dhammasenāpatināpi adesitattā, visayassa ca sadā sannihitattābhāvena niyatāya eva ekissā abhāvato. Teneva hi abhayagirivāsinoyeva ca keci imāsaṃ tividhattaṃ aniyatattameva ca icchanti. Vuttañhi tehi –
所谓身恶行为者，指恶劣身体行为之总称。此包含偷盗、杀生、淫行诸恶身体行为之名称总称。谓无违犯戒律之特征，即止恶行为之标志。由止恶行为之故，如收缩之行为而称身体恶行为之收缩即所称。止恶行为与厌恶恶行之戒律不同。恶行者虽止却未必无行为。止恶行者乃收敛忌恶、无作之含义。非作善法者，是由懈怠、忿恨、憎恶、厌恶等生起为止恶法之特征。信心…诸…根本，谓信等诸根本为清净身体信行之基础中之一者。非此处，谓由行为及果报之因缘、无缝谎言妄语风之缘，及贪欲欲乐等恶行住留于信之基，作不正当生计等由来。某者言“无畏山居者说”，谓居山中者言此三止法之过失次第。此三止法中，每有一止出现不同止法，意谓有止此一、止彼一等各自止心复不定。且或因意味，亦有四种皆不定止法之意。又或以意境分明为基，而称于止法差别中止一止他一。两者意志不合，且上级止法统领目前常在与境界密合，因止法恒定唯独无其余止法。故无畏山居诸人有三种止法不定，此乃心志力之所欲而不调和者。佛言“不可思议佛境界”，依境自然无碍故，无加障碍。有人言“止法滞止未来心之现止，速行但得当下心之现止”，盖无巴利文据故，尤属随意揣测。
‘‘Karuṇāmuditā sammāvācākammantaājivā;
「悲、喜二心及正语、正业、正命」；
Yebhuyyato aniyatā, honti gocarabhedato’’ti. –
「由此而生之不定（心），因境界差异而有差别。」——
Ettha pana ‘‘yebhuyyato’’ti vacanaṃ lokuttaracittesu sabbadā ekatoyeva ca labbhamānataṃ sandhāya vuttaṃ.
此处“由此而生”的语句，是针对世间外诸心一切恒常唯一起著的现象所说。
Dutiyacittena sampayogaṃ gacchantīti sambandho. Yathā cittaṃ, evaṃ taṃsampayuttadhammāpīti dutiye sasaṅkhārā evāti āha ‘‘sasaṅkhārabhāvamattameva hettha viseso’’ti. Tathāti yathā tatiye, tathā catutthepi pītiyā sukhapadaṭṭhānattā. Sukhassa cettha abhāvato āha ‘‘ṭhapetvā pīti’’nti. Nanu ca ‘‘karuṇāmuditā upekkhāsahagate na sambhavantī’’ti vadanti, tasmā yathā pītiyā, evaṃ tāsampi paṭikkhepo kātabboti? Na kātabbo, appanāpattito pubbe karuṇāmuditānaṃ upekkhāsahagatānampi sambhavato. Karuṇāmuditābhāvanākāle hi appanāvīthito pubbe upekkhāsahagatacittenāpi parikammaṃ hoti, appanāvīthiyaṃ pana somanassasahagatacitteneva ekāvajjanavīthiyā vedanāparivattanābhāvato, tasmā pubbabhāgavaseneva karuṇāmuditānampi upekkhāsahagatesu sambhavo hotīti ācariyā. Apare pana sabbadāpi tāsaṃ upekkhāsahagatesu sambhavaṃ na icchanti. ‘‘Avasesā pañcamena sampayogaṃ gacchantī’’ti avisesena vuttattā idāni visesadassanatthamāha ‘‘somanassaṭṭhāne cā’’tiādi.
所谓与第二心相接续，即谓有关连。正如心，彼境亦复相续之事;故谓第二因行复言：“此处区别于共同行体性”。意指基于第三心，第四心亦因喜乐而产生安乐之地。因安乐不具足，称为“以喜乐安置之”。然有言：“悲喜俱来，舍离舍之不生”，故如喜之，悲喜亦不可弃。因早时悲喜熏习之处，偶尔亦起舍离舍之心。悲喜熏习之时，偶尔不与过去舍离舍心同一，但因不具足安乐旋转不生，是故前部分悲喜舍离舍亦能生起，乃师教所示。另有言不愿悲喜诸所俱起时恒皆生起。因其依止五支合相，特别指出现至“复于乐境处”等处现象。
§81
81.Karuṇāmuditādayoti karuṇāmuditā ceva viratittayañca. Tenāha ‘‘pañcā’’ti.
八十一、悲喜等者，谓悲喜与戒断三业。故云“五”。
Evaṃ kāmāvacarakusalacittasampayutte dassetvā idāni rūpāvacarakusalacittasampayuttadhamme dassetuṃ ‘‘avasesesu panā’’tiādimāha. Tattha ṭhapetvā viratittayanti viratittayaṃ vajjetvā. Kasmā panettha viratittayaṃ pariccattanti? Vuccate – suvisuddhakāyakammādikassa cittasamādhānavasena rūpārūpāvacarakusalappavatti, na kāyakammādīnaṃ sodhanavasena, nāpi duccaritadurājīvānaṃ samucchindanavasena. Tathā hi nīvaraṇādidhammānaṃ avatthattayaṃ hoti vītikkamāvatthā pariyuṭṭhānāvatthā anusayāvatthāti. Tattha vītikkamāvatthāya paṭipakkhaṃ kāmāvacarakusalaṃ pariyuṭṭhānāvatthāya rūpārūpāvacaraṃ, anusayāvatthāya lokuttarakusalaṃ. Duccaritadurājīvānaṃ pana ṭhapetvā vītikkamāvatthaṃ, anusayāvatthañca vītikkamāvatthāya visuṃ pariyuṭṭhānāvatthā na upalabbhati. Yassā vipaccanīkaṃ rūpārūpāvacarakusalaṃ siyā, tasmā taṃ neva kāmāvacarakusalaṃ viya tesaṃ vītikkamāvatthaṃ sodheti, na ca lokuttaraṃ viya anusayāvatthaṃ samucchindati, paṭipassambheti vā. Sīlavisuddhiyaṃ sīlasodhanavasena kāmāvacarakusaleneva vigatavītikkamassa parisuddhakāyakammādikassa yogino cittasamādhānavasena pavattatīti mahaggatacittuppāde viratīnaṃ asambhavoyeva. Imameva hi atthaṃ sādhetuṃ ‘‘viratiyo panā’’tiādi āraddhaṃ. Tettiṃsa vā karuṇādijhānavasena pavattanakāle . Tatoti tato tatiye vuttacetasikato. Karuṇāmuditānaṃ appanāpattānamekantasomanassasahagatattā āha ‘‘pañcamena…pe… karuṇāmuditāvajjā’’ti.
如是于欲界善心相续，现示欲界色界善心相续之法曰“依止复于后”等言。其所依止者即谓戒断三业。何以致戒断三业为依止？谓以身业等之清净为因，令身心专注产生色界无色界善心，非以身业等之清净为净除因，亦非断除恶行恶业。由此有“覆盖烦恼”等事，有斩断、破坏、有余习气之事。以斩断破坏为缘起，反覆对治为欲界善，故色界无色界为反覆破坏、有余习气对治法。断恶行恶业，斩破烦恼，反覆破坏、断除习气者不易得。若出现相反结果之色界无色界善行，则不如欲界善仅破恶行业，亦不如世间外善断习气、缓释其力。戒净由身业清净，求身心专注所生色界无色界善，乃大心所作戒断，于此修行称戒断者。此即菩提心清净心生起 prophet 无有之义。此时即成就“戒断也”等言，始生三十三禅定或悲喜三禅定。于是悲喜诸不具足，以专一喜乐相现，故言「以五合结…悲喜惹得五戒之过」等。
Rūpāvacarapañcame vuttanayenāti tiṃsevāti adhippāyo. Yadi evaṃ rūpāvacarato ko visesoti āha ‘‘arūpāvacarabhāvovettha viseso’’ti, pañcame rūpasaññābhāvato rūpāvacarabhāvo, idha pana rūpasaññāsamatikkamena pattabbattā arūpāvacarabhāvoti ayamevassa tato visesoti attho.
“关于色法领域（色法范畴）第五位由于如是说而称为三种‘主导’。若从色法领域而言，谁能分别说‘非色法领域中有所不同’？意思是：第五位为无色相续中有色心所，然而此处应通过超越色受想作用而得无色相续，有色心所正是无色相续的差别。
Paṭhamajjhāniketi paṭhamajjhānavati. Maggacitteti catubbidhepi maggañāṇe. Dutiyajjhānikādibhedeti dutiyatatiyacatutthapañcamajjhānike. Vuttanayenāti ‘‘dutiyena vitakkavajjā’’tiādinā vuttanayena. Kiṃ avisesenāti ce, noti āha ‘‘karuṇāmuditāna’’ntiādi. Maggadhammesu pādakajjhānādivasena kadāci sammāsaṅkappaviraho siyā, na pana virativiraho, kāyaduccaritādīnaṃ samucchinnavaseneva ariyamaggassa pavattanatoti āha ‘‘niyataviratibhāvo’’ti. Lokuttarabhāvoti chabbisuddhiparamparāya pattabbattā lokato uttaraṇabhāvo.
“初禅行者”指“初禅定者”；“道心”是四种法的道的智慧。“第二禅等第四五禅分”是指第二、第三、第四、第五禅。‘由于如是说’是指‘第二禅废除思维’，‘无不同’者是什么意思呢？是指‘慈悲喜舍’等情绪。在修行的法门中，基于脚禅等，有时会有正思维与思维遗失的分别，而不是相互对立，是切断身恶业等的有余断故，称为‘固定废除之状态’。‘出世间之性’是指通过二十六种清净传承所获得的超世解脱。
Evaṃ kusalacetasikānaṃ sampayogavacanatthalakkhaṇādīni dassetvā idāni akusalacetasikāni dassetuṃ ‘‘akusalā panā’’tiādi āraddhaṃ. Cha yevāpanakāti kiñcāpi paṭhame aniyatayevāpanakā na labbhanti, akusalesu pana labbhamānakayevāpanadhamme ekattha dassetuṃ tesampi idheva vacanaṃ daṭṭhabbaṃ. Evañca katvā upari dhammānaṃ uddesānantaraṃ ‘‘evaṃ yevāpanā’’tiādi vuttaṃ. Vicikicchāsahagate chandādhimokkhānaṃ, uddhaccasahagate chandassa ca abhāvato vuttaṃ ‘‘paṭipāṭiyā dasasu cittesū’’ti.
“初禅行者”是“有初禅定者”。“道心”指四种道之智慧。第二禅等第四、五禅分别如其名称所示。“由于如是说”指的是伴随“第二禅思维废除”等说明。何谓“无特别”？是指“慈悲喜舍”等无特别性。在诸法中，以足禅等次第，或有时呈现正思维缺失，但非思维与非非思维对立，是断身恶业等海为业断的圣道行者，谓“固定废除之状态”。“超世间”是依据二十六净传的传承而现出超越世间之性。
§82
82.Niddiṭṭhāti nissesena dassitā. Hatā vihatā viddhastā pāpā apāyādidukkhapāpanato ‘‘pāpā’’ti saṅkhātā akusaladhammā yena so bhagavā hatapāpo, tena. Lābho alābho, yaso ayaso, nindā pasaṃsā, sukhaṃ dukkhanti imesu aṭṭhasu lokadhammesu akampanaṭṭhena tādinā sammāsambuddhena. So hi lābhādīsu yādiso, alābhādīsupi tādisoyevāti ‘‘tādī’’ti vuccati.
“于是显示了善心所的诸联结词义与特征。现在求显无善心所，谓‘无善心所’等。所谓已成熟的因果，是指某些首先的无常不确定果实无法获得，但在无善的因中仍能获得之无善果，故此说明合一。就此义而言，之后对法的说明称之‘如是无常果’等。怀疑颠倒者若断念及心境放逸，谓‘行中于十种心’中所现。
Na hirīyatīti na lajjati. Ahirikoti puggalo dhammasamūho vā. ‘‘Ahirikka’’nti vattabbe ekassa ka-kārassa lopaṃ katvā ‘‘ahirika’’nti vuttaṃ. Na ottappanti ottappassa paṭipakkhabhūtaṃ dhammamāha. Ajigucchanaṃ ahīḷanaṃ. Alajjanaṃ avilā. Ajigucchanalakkhaṇanti sabhāvavasena vuttaṃ, alajjanalakkhaṇanti kusalābyākatassa sādhāraṇāya hiriyā paṭipakkhavasena. Tehevāti kāyaduccaritādīhi eva. Asārajjanaṃ nibbhayatā. Anuttāso asambhamo. Rasādīni hiriottappesu vuttapaṭipakkhavasena gahetabbānīti na tāni idha vuttāni. Tesu hi alajjanākārena pāpānaṃ karaṇarasaṃ ahirikaṃ. Anuttāsākārena anottappaṃ . Vuttappakāreneva pāpato asaṅkocanapaccupaṭṭhānāni. Attani, paresu ca agāravapadaṭṭhānāni. Gāmasūkarassa viya asucito kilesāsucito ajigucchanaṃ ahirikena hoti. Salabhassa viya aggito pāpato anuttāso anottappena hoti. Yathāhu porāṇā –
“不畏惧”即不羞耻，不起羞愧。阿希利卡指个人或法的整体。“阿希里卡”字面意为剔除阻碍、废止畏惧的状态。非恐怖即与怖心相反。“无嫌恶”指无畏无恐。无羞耻指理性的、善的心中宾格之害怕相反。“三者”指身恶行等，“无羞耻”是与耻相对的正向心态。以无羞耻之因消除恶行。没有怯弱、不从容、爽快。有关羞耻惧怕的历时性描述及他在他者面前的庄重表现，不在此详述。像肮脏的猪对秽污的事物无耻，恶人如蜜蜂对毒物无畏。如古语所说：”
‘‘Jigucchati nāhiriko, pāpā gūthāva sūkaro;
“‘有耻者不羞耻者如恶毒猪；恶人如鸡对毒药无恐怖’”
Na bhāyati anottappo, salabho viya pāvakā’’ti.
不生畏惧亦不生愧耻，如同锋利之刀般锐利。
Ettha ca yathā hiriyā balavabhāve ottappaṃ abbohārikaṃ hoti, ottappassa balavabhāve hirī abbohārikā, evaṃ ahirikassa balavabhāve anottappaṃ abbohārikaṃ, anottappassa balavabhāve ahirikaṃ abbohārikaṃ hotīti keci, taṃ na yujjati. Yathā hi asucinā attānaṃ makkhento, sappamukhe hatthaṃ pavesento bāladārako tattha paṭikkūlabhāvassa, ādīnavassa ca anupaparikkhanato neva jigucchati, na ca uttasati, evamevaṃ dhammasabhāvassa aññāṇato moho pāpato neva jigucchati, na uttasati, tasmā taṃsampayuttacittuppāde ubhayampi balavataraṃ hotīti.
在此，譬如谦敬心强而恭敬心弱者，恭敬心强则谦敬心弱，谦敬心强则恭敬心弱；无愧者谦敬心强则无愧者弱，无愧者弱则谦敬者弱，此说不合适。譬如以污秽涂抹身躯，在口中插手，愚童于此不生厌恶、不觉厌恶。法性无识者，随无明及恶业不生厌恶、不觉厌恶，故二者相应心生，二者俱强。
Lubbhantīti abhigijjhanti, allīyantīti vuttaṃ hoti. Ārammaṇaggahaṇalakkhaṇoti ettha ārammaṇaggahaṇaṃ nāma ‘‘mama ida’’nti taṇhābhinivesavasena abhiniviṭṭhassa ārammaṇassa avissajjanaṃ, na ārammaṇakaraṇamattaṃ. Abhisaṅgo atisayavatāya āsattiyā dummocanīyabhāvo. Apariccāgo avijahanaṃ. Telañjanarāgo viyāti dhovitvāpi pariccajituṃ asakkuṇeyyo telamakkhitaañjanarāgo viya. ‘‘Assādānupassino taṇhā pavaḍḍhatī’’ti vacanato vuttaṃ ‘‘assādadassanapadaṭṭhāno’’ti. Tattha assādavasena dassanaṃ assādadassanaṃ. Nanu ca assādadassanampi atthato lobhoyevāti kathaṃ sayaṃ attano padaṭṭhānaṃ hotīti? Saccaṃ, paṭhamaṃ nātibalavalobhavasena assādadassano pacchā balavalobho hotīti tassa taṃpadaṭṭhānatā vuttā. Teneva ca ‘‘taṇhā pavaḍḍhatī’’ti vuttaṃ. Apare pana ‘‘assādo nāma sukhavedanā, assādadassananti assādadiṭṭhī’’ti vadanti. Sukhavedanāya vā kāraṇabhūtaṃ subhanimittaṃ assādo nāma, asubhe ‘‘subha’’nti pavattā tayo vipallāsā assādadassanaṃ nāmāti keci.
贪欲意谓渴求，嗔恚谓激动。所谓执著于对象，谓由渴爱燃烧而无所放下，非仅重视对象本身。过度依附者为执着，贪爱如涂油眼药，虽洗净亦难舍弃，如油染眼药之爱。谓“观察欲望增长”，谓对欲望相关见解留心。此中“观察”是以贪欲察见，观察即贪见。然贪见即以贪爱为本，如何自身成为据点？确实，最初观察非强贪而现，继之强贪，由此据点由此生。因而说“欲望增长”。有者谓“观察为乐受，观察即观察”，谓乐受是使生良善缘起之因，即良缘标志称“观察”，恶分别为“三种观察”所谓观察。皆有异说。
Muyhantīti na bujjhanti. Dhammasabhāvassa yāthāvato adassanaṃ cittassa andhabhāvo. Aññāṇaṃ ñāṇapaṭipakkho dhammo. Tattha purimalakkhaṇaṃ sabhāvavasena vuttaṃ, itaraṃ paṭipakkhavasena. Atha vā aññāṇalakkhaṇoti kiccavasena vuttaṃ. So hi asampaṭivedharasoti vutto. Dhammasabhāvaṃ paṭivijjhituṃ asamatthatā asampaṭivedho. Ārammaṇasabhāvacchādanarasoti yathā aññāṇaṃ, mohasamaṅgipuggalo vā ārammaṇasabhāvaṃ paṭivijjhituṃ na labhati, mohassa tathā pavatti ārammaṇasabhāvacchādanaṃ. Ettha ca ñāṇaṃ ārammaṇaṃ yathāsabhāvato jānāti, diṭṭhi yathāsabhāvaṃ vijahitvā ayāthāvato gaṇhāti, moho pana na kathañci vijānāti. Yadi evaṃ ārammaṇaggahaṇakālo kathaṃ tadā so ārammaṇaṃ jānātevāti? Tadāpi na jānāti. Yathā pana phassādayo phusanākārādimattavaseneva ārammaṇaṃ gaṇhanti, na jānanavasena, evamayaṃ ārammaṇaṃ gahetvā uppajjamāno paṭicchādanākāreneva gaṇhāti, na pana jānanākārenāti. Yassa uppajjati, tassa andhakaraṇaṃ andhakāro, tathā paccupaṭṭhāti, taṃ vā paccupaṭṭhāpetīti andhakārapaccupaṭṭhāno.
迷惑者谓不觉悟。法性之本质为心之盲暗。无明对般若之对立。由此，前识本质为法性，后识相对。又称无明标志，非直接明知。因不了解法性，故无明。被执缘遮蔽者，如同迷乱之人不能彻见法性，导致迷惑蓄成遮蔽。不良见随之产生，迷惑不知任何事物。如执缘初起，何以当时知此缘？即便如此，也不知此缘。譬如以触感等感觉形式辨别缘起缘灭，非以认知，亦如缘起缘灭非以认知。缘起生则生黑暗，黑暗守护，称为黑暗守护者。
Micchā passantīti dhammasabhāvassa viparītavasena aniccādiṃ niccādivasena passanti. Ayoniso abhiniveso uppathābhiniveso. Dhammasabhāvaṃ atikkamitvā parato niccādito vā parappaccayato vā āmasanaṃ parāmāso, viparītaggāhavasena ‘‘idameva saccaṃ, moghamañña’’nti abhinivesanaṃ micchābhiniveso. Ariyānaṃ adassanakāmatādīti ādi-saddena saddhammaasotukāmatādiṃ saṅgaṇhāti.
错误观察者逆转法性，将无常等见为常，逆转正见。此为不智之执著，是执著之始。越过法性，执取他法或他缘，误以为“此即真实，我知我见”，谓为错误执著。圣者不乐执见，于是初步愿闻正法，以此为始。
Yassa dhammassa vasena uddhataṃ hoti cittaṃ, taṃsampayuttadhammā vā, so dhammo uddhaccaṃ. Tenāha ‘‘uddhatabhāvo’’ti. Avūpasamoti asannisinnabhāvo. Vātā…pe… paṭākāviyāti yathā paṭākā yottabalena dhajayaṭṭhiṃ amuñcantīpi vātābhighātena ettha avaṭṭhātuṃ na sakkoti, evamidampi adhimokkhabalena ārammaṇaṃ amuñcantampi ayonisomanasikārabalena ārammaṇe acalaṃ avaṭṭhātuṃ na sakkotīti vātappahāreneva caladhajapaṭākā viya anavaṭṭhānakiccaṃ. Bhantattaṃ paribbhamanākāro. Uddhaccassa sabbākusalasādhāraṇattā, aññesañca akusalasādhāraṇānaṃ visuṃ padaṭṭhānassa labbhamānattā vuttaṃ ‘‘ayoniso…pe… padaṭṭhāna’’nti. Yenākārena vā manasikaroto uddhaccaṃ uppajjati, tenākārena manasikaraṇaṃ idha ayonisomanasikāro. Atha vā uddhaccanimittassa ārammaṇassa manasikaraṇaṃ idha ayonisomanasikāro.
若心随法起伏，则此心及所缘皆为心之躁动，称为躁动。故名为“躁相”。反义为心平静。譬如风虽力大不能掀旗，却使旗挥动，难使旗立稳。类似由强力执着缘生之心理，因不善思惟力难使执着缘稳固，故如风摇旗。躁动为障碍，谓一切功德及善果中常具此躁动，且为诸恶果之基础。由于某因缘生躁动，所缘乃不善观察。或是心对躁动因缘生之执着思惟，即为不善思惟。
Maññatīti abhimaññati, ahaṃkāraṃ karotīti attho. Seyyādivasena uccato namanaṃ uṇṇati. Sampaggaharasoti uṇṇativaseneva attano, sampayuttadhammānaṃ vā sampaggaṇhanakicco, na vīriyaṃ viya taṃtaṃkiccasādhanena. Abhibhussahanavasena hīnassa attānaṃ nīcaṃ katvā gahaṇampi paggaṇhanavasenevāti veditabbaṃ. Ketu…pe… paccupaṭṭhānoti ettha ketu vuccati accuggatadhajo, idha pana ketu viyāti ketu, uḷāratamādibhāvo, taṃ ketubhāvasaṅkhātaṃ ketuṃ kamyatīti ketukamyaṃ, yassa dhammassa vasena taṃ ketukamyaṃ, so ketukamyatā. ‘‘Aha’’nti pavattanato mānassa diṭṭhisadisī pavattatīti diṭṭhimānā ekacittuppāde na pavattanti, dve kesarasīhā viya ekaguhāyaṃ, tasmā māno diṭṭhivippayuttacitte sabbadā anuppajjamānopi diṭṭhisampayuttacitte niyamena anuppajjanato diṭṭhivippayuttalobhapadaṭṭhāno. Māno dhammasamūhaggahaṇe balavaṃ hutvā attukkaṃsanabhāvena pavattati, diṭṭhi ekekadhammampi niccādiākārena gaṇhantī pavattati. Attasinehasannissayo vā māno, attakilamathānuyogasannissayā diṭṭhīti ayametesaṃ viseso.
“Maññatī”意为“自以为是”，即产生执我见的意思。这里用“胜过他者”的意思来形容自我，表示自尊心旺盛。“Seyyādi”指“更胜的人等”故内心生起轻慢。“Sampaggahara”指成为自身的覆盖层，类似于身心的联合体或障碍，不是像勇猛修习某种特殊力量般容易摧毁的。透过支配之力而降低自己，贬称自己的意愿，称作“sampayuttadhammānaṃ vā sampaggaṇhanakicco”，即自我相关的联合体被控制或持守的工作，并非意志力所能完成。用“Abhibhussahanava”形容以克制力约束自己，减弱自我后变得卑下，及其掌握自己的事物，这里须明白此“掌握”类似控制、驾驭的意思。接着说“ketu”指的是“激起的火焰”，此处比喻因由缘所生的因缘之火。因缘之火又称“ketubhāva”，其为使该火起的因缘，此因缘即“ketukamya”，蕴含使火烧起的要因、有力之意。因缘火借由其性质得以燃烧，此即为“ketukamyatā”。所谓“aha”是因贪欲等心态的激荡而生起的心态的显现。所谓“diṭṭhi”即见解，而“diṭṭhimānā”是指执持某种行见的人。此类人心态一旦产生，二者如两只雄狮守护一个山洞一般难以共处，故执著心永不停止，无视现实出现执见与非执见的冲突。因“māno”是一种坚定抓取法之力量，在生活中表现为内心的私见，能牢牢执取每一所见的法的本质，类似固执己见。“Attasineha”是自我执着的表现，“Attakilamathānuyoga”是对自我愧疚之心的增上，皆为此“māna”之特殊状态。综上，此言“māna”即执取自我存在之见解的心态状态。
Issatīti usūyati. Tatthevāti parasampattīsuyeva. Issāvasena parasampattīsu atussanato vuttaṃ ‘‘anabhiratirasā’’ti. Tenevetaṃ vuccati –
“Issatī”意为嫉妒、忌恨。这里说此心是对他者的功德或利益心生不满，即对他人之长处生忌妒之情。于是称之为“usūyati”。是故“tattheva”即只针对彼此间的交互关系而言，在相互竞争或比较中才产生嫉妒。而且“issa”以其本性，在竞争或追逐中生起，心中不悦，称为“anabhiratirasā”，即没有欢喜之味。也就是说嫉妒之心不是喜乐无碍的状态，而是带着不快乐和苦恼的。由此表示嫉妒心质为一种苦恼的心行，并以此得名。
‘‘Issānalasikhā yesaṃ, hadaye jalatīdha te;
“嫉妒之心”像皇冠似的形成火焰，燃烧于心头深处（hadaye jalatīdha te），意指嫉妒如内心燃烧的火焰，使人扰乱不安；此火焰代表如火花一般夺人心神的不安，是烦恼心之不净相。
Neva vindanti pāmojjaṃ, sambuddhādīhi sevita’’nti.
身心之苦，因为未能从觉者处得到快乐，如遇正觉者及其教法，嫉妒心不能生起欢乐与满足。此句言“Neva vindanti pāmojjaṃ, sambuddhādīhi sevita”，表明嫉妒心不能在与正觉者等的交往中找到真实的快乐。
Maccharayogena maccharini pavattaṃ macchara-saddaṃ gahetvā āha ‘‘maccharabhāvo macchariya’’nti. Niruttinayena pana ‘‘mā idaṃ acchariyaṃ aññesaṃ hotu, mayhaṃva hotū’’ti macchariyanti porāṇā. Niguhaṇaṃ attano sampattiyā paresaṃ adassanaṃ. Saṅkocanaṃ attasampattīnaṃ parehi sādhāraṇabhāvakaraṇassa aruccanākārena paṭikuṭanaṃ. ‘‘Mā idaṃ parassa hotū’’ti paresu paṭihananavasena attasantakassa ārammaṇakaraṇato maccheraṃ paṭighacittesveva labbhatīti vadanti, taṃ na yuttaṃ ekasseva dhammassa aññattha paṭihaññitvā aññārammaṇabhāvappasaṅgato. Parehi sādhāraṇabhāve paṭihananavasena pana taṃ ārabbha pavattanato maccheraṃ paṭighacittesu uppajjatīti yuttaṃ. Attasampattīti āvāsādisampatti.
如蚊子吸血者为“maccharini”，通过吸取外物而强固自身，故称“maccharayogena”。用此比喻某心态借取别人之功德成立自身的情态，即称为“macchara-saddaṃ”，意为此“macchara”的缘起声。此称“maccharabhāvo macchariya”即以“蚊子之状”喻示此心态，形容其趁他人之功德吸附自我，借以自我炫耀。古人称此为“macchariyanti”，此谓此习气早古存在。《律》以此喻示隐秘不显的自利心。此心态所缘为自身的不足与他者的卓越，借他人而自长，内心防备且妒忌，不愿他人超越，也不乐他人成功。此情态惹恶性，属贪欲之类，是修行上的障碍。因而，“mā idaṃ parassa hotū”是求禁止此类贪欲扩张的护持语。此心因伤害他人而引起对外界的憎恨，且因内心攀缘和防御心理而痛苦，故不可取也。
Kucchitaṃ katanti ettha katampi akatampi garahitabbattā kucchitaṃ kataṃ nāma hoti. Evañhi vattāro honti ‘‘yaṃ mayā na kataṃ, taṃ kukata’’nti. Tathā hi vakkhati ‘‘katākatānusocanarasa’’nti. Evaṃ katākataṃ duccaritaṃ sucaritampi kucchitaṃ kataṃ nāma. Sucaritampi hi garahantassa kucchitaṃ katanti hoti . Yathā pana pathavīkasiṇārammaṇaṃ jhānaṃ pathavīkasiṇaṃ, evaṃ kukataṃ ārabbha vippaṭisāravasena pavattaṃ cittaṃ taṃsahacaritatāya idha kukatanti gahetabbaṃ. Atha vā katākataṃ ārabbha uppajjanakavippaṭisāracittaṃyeva garahitabbato ‘‘kucchitaṃ kataṃ kukata’’nti vuccati. Yassa dhammassa vasena taṃ cittaṃ kukataṃ nāma hoti, so dhammo kukkuccaṃ. Tenāha ‘‘kukataṃ, tassa bhāvo’’ti. Pacchā anutappanaṃ viheṭhanaṃ pacchānutāpo. Katākatānusocanaṃ katākatassa sucaritaduccaritassa anusocanaṃ, ‘‘akataṃ vata me kalyāṇa’’ntiādinā anutappanaṃ, ‘‘akataṃ mayā pubbe kalyāṇakammaṃ, ito dāni paṭṭhāya karomī’’ti pavattaṃ pana kusalapakkhikaṃ vīriyameva, na katākatānusocanaṃ, katākatākāravisiṭṭhassa sucaritaduccaritassa anusocanavasena virūpaṃ paṭisaraṇaṃ vippaṭisāro. Katākatānusocanañhi avaḍḍhisampādanato virūpaṃ paṭisaraṇaṃ, taṃ parāyattatāhetutāya dāsabyaṃ viya daṭṭhabbaṃ. Yathā hi dāsabye sati dāso parāyatto hoti, evaṃ kukkucce sati taṃsamaṅgīpuggalo. Na hi so attano dhammatāya kusale pavattituṃ sakkoti. Atha vā katākatakusalākusalānusocanavasena āyattatāya tadubhayavasena kukkuccena taṃsamaṅgī hotīti taṃ dāsabyaṃ viya hoti.
所谓“kucchitaṃ kataṃ”指“已行不善之事”，其反义“akataṃ”指“未行之善”。语文中谓“kucchitaṃ kataṃ”即为恶业，亦即“kukata”，意指恶的不善行为。反之，善业则称为“sucaritampi”，意指正行善事。若强烈否定善行亦是表达否定之心。由此，“kucchitaṃ kataṃ”泛指所有恶业，言其为身心不净之因。著者举例比喻，如同定境修习大地观法，心起违逆转动（vippaṭisāra）恰似恶事烦恼扰乱心身。由此心生诸恶业如恶意、怨恨等“kukataṃ kataṃ”。与此相对，“katākataṃ”即善恶之分的意识，善恶念头相继生起，引发内心反省“akataṃ vata me kalyāṇa”，即自认未曾为善而起悔意。此悔意非简单的后悔，而是对未行善业的自觉，激励起行更为善良的动力。此苦乐交织之状态有助于正法的修习，表明心中对善德的渴望，趋向改进。反观恶业的念头则生出自执的内心障碍，使心难以自在。总的来说，此“kucchitaṃ”与“katākataṃ”揭示善恶业的心态纠葛，及其对修行的促进或阻碍作用，强调在心念中分辨善恶、行善去恶的重要性。
Anussāhanāvasīdanavasena saṃhatabhāvo thinaṃ, tena yogato cittaṃ thinaṃ, tassa bhāvo thinatā. Tenāha ‘‘anussāhasaṃhananatā’’ti. Asamatthatāvighātavasena akammaññatā middhaṃ. Tenāha ‘‘asattivighāto’’ti. Yasmā middhavaseneva tena sampayuttadhammā medhitā vihatasāmatthiyā honti, tasmā ‘‘middhatā middha’’nti vuttaṃ. Na vijjati ussāho assāti anussāhaṃ, tabbhāvopi anussāhaṃ. Anussāhasaṅkhāto saṃhananabhāvo anussāhasaṃsīdanatā, kusītabhāvoti vuttaṃ hoti. Asattivighātoti yasmā taṃ middhaṃ uppajjamānameva sattivināsavasena uppajjati, tasmā natthi etassa sattīti taṃ sampayuttacittaṃ asatti, tassa bhāvopi, asattiyeva vighātoti asattivighāto.
由培养支消退状态而聚合的结缔状态即为嗜睡现象，因其关系，心亦为嗜睡，故称其现象为嗜睡性。由无明的干扰所生之无能为力即为懈怠，故名为无实之干扰。因懈怠必与因缘相续而生，故谓懈怠即嗜睡。不存在奢励之心，因而亦无助于奢励，且此种之助持实为奢励之助持。由“助持”可知此结缔状态即是助持之结，而懈怠即是恶劣之状态。所谓无实之干扰，是因为此懈怠一旦生起，便因存在所致而生灭，故无永恒，依此因缘而生之心即为无实，此心相应之状态也为无实，即为无实干扰。
Anussāhanalakkhaṇanti ussāhapaṭipakkhalakkhaṇaṃ. Vīriyassa vinodanaṃ khepanaṃ vīriyavinodanaṃ. Sampayuttadhammānaṃ saṃsīdanākārena paccupaṭṭhāti, tesaṃ vā saṃsīdanaṃ paccupaṭṭhāpetīti saṃsīdanapaccupaṭṭhānaṃ. Akammaññatālakkhaṇanti ettha kāmaṃ thinampi akammaññatāsabhāvameva, taṃ pana cittassa akammaññaṃ, middhaṃ vedanādikkhandhattayassāti ayamettha viseso. Tathā hi pāḷiyaṃ ‘‘tattha katamaṃ thinaṃ? Yā cittassa akallatā akammaññatā. Katamaṃ middhaṃ? Yā kāyassa akallatā akammaññatā’’ti (dha. sa. 1162) ca ādinā imesaṃ niddeso pavatto. Oṇahanaṃ viññāṇadvārānaṃ pidahanaṃ, sampayuttānaṃ bandhanaṃ vā. Līnatā līnākāro, ārammaṇaggahaṇe saṅkoco. Yasmā thinena cittasseva saṃhananaṃ hoti, middhena pana vedanādikkhandhattayassa viya rūpakāyassapi, tasmā taṃ pacalāyikāniddaṃ paccupaṭṭhāpetīti pacalāyikāniddāpaccupaṭṭhānantipi vaṭṭati. Pottharūpapaṭicchādakapaṭo viya ārammaṇasabhāvāvacchādako moho. Mukhe bandhapaṭo viya sampayuttadhamme pattharituṃ adentaṃ middhanti ayametesaṃ viseso.
所谓助持特征，是指与奢励相应之特征。奢励之消退与奢励之消散。由相应诸法中结聚状态之具足出现而得到支持，即为结聚之支持。所谓无能为力之性，是指此处嗜睡兼具无能为力与懈怠之本性，此乃特殊之处。正如巴利文云：「何为嗜睡？即心无精进无能为力。何为懈怠？即身无精进无能为力」等经文开示。此处等同于意识门阻塞，诸结聚相应之束缚。所谓迟钝，是指迟钝之状态、收摄障碍、心之僵滞。因嗜睡作用于心之结聚，懈怠则作用于由受等五蕴组成之身，因此此为懈怠之现象发生，称谓乃迟钝现象之监护与现行。比喻如覆盖在书本页上的纸张，遮蔽了书的本质，懈怠犹如附着于相缘之上的遮蔽。借着该障碍阻止心之运作，即为懈怠，此乃它等之异特。
Sesāti idha lakkhaṇādivasena vuttāvasesā phassādayo. Kusalesu vuttanayenāti lakkhaṇādito vuttanayena. Na koci ettha viseso atthīti ce, no natthīti āha ‘‘ettha panā’’tiādi, vitakkādīnaṃ tiṇṇaṃ yathākkamaṃ micchāsaṅkappādināmamattameva visesoti attho. Ekūnavīsatīti ṭhapetvā mānādayo cha aniyatayevāpanake sesā sarūpenāgatā pannarasa chandādayo ca cattāro niyatayevāpanakāti ime ekena ūnā vīsati cetasikā. Aniyatayevāpanakānaṃ pana idha alabhantānampi ettha vacane kāraṇaṃ vuttameva.
如末尾所示，其余状态和诸触等亦属如此。善法与之所说，即指特征等含义。若有人谓此无特异义，即佛言：“这里却有也”等之说法，是指心所中如思维等三者之错误意乐程度的差别为特别之义。以二十九为界限表示量数，因而六无常之心为不定所致，余处十五种欲念心及四种定心则属定所致，是以此二十九心所量为一。无常所生者，虽未得到此处之说，然而用言辞因缘所致而说。
Thinamiddhassa aniyatabhāvoti thinamiddhassa aniyatassa idha uppajjanakabhāvamāha, na pana paṭhame niyatabhāvaṃ tattha sabbasova anuppajjanato. Na hi sabhāvatikhiṇaṃ cittaṃ thinamiddhayogī hotīti. Tatiye mānassa aniyatassa sambhavepi niyatadhamme sandhāya ‘‘aṭṭhārasā’’ti vuttaṃ. Tenāha ‘‘māno panettha aniyato’’ti. Diṭṭhiyā saha na uppajjatīti ettha kāraṇaṃ vuttameva. Catutthe avasesāti aṭṭhāraseva, pañcame ṭhapetvā pītiṃ diṭṭhiyā saha aṭṭhāraseva, tathā chaṭṭhepi. Sattame pītiyā, diṭṭhiyā ca abhāvato sattarasa, tathā aṭṭhamepi.
所谓嗜睡懈怠之不定性，即是嗜睡懈怠本身具不定性，此处指出其生起之时，此乃未必为定性质。不可谓所有心均必为嗜睡懈怠者。第三阶位之不定性生起时，亦有定知作支配，谓：“此处心为不定。”故谓“其中此心为不定”。因未伴随见思，故如是说。至于第四阶段尾端为十八种，第五阶定之对应亦为十八种，第六阶亦复如是。第七阶因喜无见，及第八阶皆是如此。
Etepi tayoti na kevalaṃ karuṇāmuditā eva, etepi tayo ekato na uppajjanti aññamaññaṃ visayabhedatoyeva. Tathā hi issā parasampattivisayā, macchariyaṃ attasampattiyā parehi sādhāraṇābhāvavisayaṃ, kukkuccaṃ katākatavisayanti, tasmā yaṃ abhayagirivāsino vadanti ‘‘issāmaccheraṃ yadicchāvasena ekatopi uppajjatī’’ti, na taṃ gahetabbaṃ.
此三者仍非唯慈悲喜舍，而三者间非同所生，反生于不同对象。譬如嗔恨与相对情境之贪欲，嗔恨生于自我现象之障碍，忿怒及烦恼生于行为之境界，因此所谓“嗔恨及忿怒若连合则万恶生也”，不可据此断定一切。故被称为阿毗达磨藏中所说的不应取法。
Sabhāvato, parikappanato vā aniṭṭhassa ārammaṇassa aniṭṭhākāraṃ vā ārammaṇassa anubhavanaṃ sambhuñjanaṃ aniṭṭhārammaṇānubhavanaṃ, taṃ lakkhaṇamassāti aniṭṭhārammaṇānubhavanalakkhaṇaṃ. Tenāha ‘‘aniṭṭhākārasambhogarasa’’nti, yathābhūtena vā ayathābhūtena vā aniṭṭhākārena ārammaṇassa sambhuñjanarasaṃ, paccānubhavanakiccanti attho. Titthiyādīnañhi sabhāvato iṭṭhe buddhādiārammaṇepi aniṭṭhākārato gahaṇavasena domanassaṃ uppajjati. Domanassassa ekantena kāmadhātuyaṃyeva pavattanato āha ‘‘hadayavatthupadaṭṭhāna’’nti. Tassa hi anīvaraṇāvatthāya abhāvato rūpārūpadhātuyaṃ asambhavo.
本性而言，或因其思想作用，接触内境之不善性或不善境界之体验，即是对不善境界之体验特征。故称为“不善境界之滋味”，谓由不合适、不如法之境界所生之体验滋味，是因缘相续之体验语意。外道等因根本不善，觊觎佛陀等清净境界，生起相似之痛苦。关于痛苦，其单一因是欲界如性之烦恼轮转，故谓“由心所根之心根所处”，由于此种无障碍故而无戏论色与无色界住处之可能。
Attano pavattiākāravasena aniṭṭharūpasamuṭṭhāpanavasena vā virūpaṃ sappanaṃ visappanaṃ, aniṭṭharūpasamuṭṭhāpanavaseneva vā visappanaṃ sarīrakampanaṃ, taṃ raso kiccaṃ, sampatti vā assāti visappanaraso, nissayassa hadayavatthuno, sakalasseva vā kāyassa vijjhattabhāvāpādanato āha ‘‘attano nissayadahanaraso vā’’ti, vijjhattabhāvāpādanatoti ca milātabhāvāpādanatoti attho. Yathā kathaṃ viyāti āha ‘‘dāvaggi viyā’’ti. So hi vanaghaṭeyeva uppanno tameva dahati. Dussanapaccupaṭṭhānoti attano, parassa ca dūsanākārena paccupaṭṭhāno. So hi yassa santāne uppanno, taṃ ekantena antamaso virūpabhāvāpādanenapi dūseti, paraṃ pana dūsetu vā, mā vā hatthena gahitaasuci viya. ‘‘Anatthaṃ me acarī’’tiādīni nava āghātavatthūni padaṭṭhānamassāti āghātavatthupadaṭṭhāno. So upayogaphalakālesu aniṭṭhattā visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo. Aṭṭhārasa vāti issādīsu aniyatesu ekena saddhiṃ aṭṭhārasa vā.
自身行为所生起者，或因产生不善之相而生起之恶梦，或因为产生不善相而生之身震颤，皆为其感受、作用或成就所致，依赖心脏部位，或因遍身被刺之缘故，称为「自身依存之燃烧感」。所谓被刺之缘故，意为附着分散之缘故。如《达瓦吉毗亚》中所言，如炭火灶上起的火焰，火即烧灼之物。恶梦为自身感知之不善感受，且由外界恶感所缘故而来。由此知，彼由因缘系念所生者，即使为最终恶感应，也被染污，或被他物污染者，如手执污秽之物。谓「无益于我之行为」等九种惊扰之事，称为惊扰事缘。此为适用之时间段中的不善或干扰强起之表现。十八或十八以上之不定乘合因缘所促生。
Pavattiṭṭhitimattāti cetaso pavattisaṅkhātā ṭhitimattā, maggaṅgādibhāvaṃ na gacchati adhimokkhavirahatoti attho. Atha vā pavattiṭṭhitimattāti khaṇaṭṭhitimattā. ‘‘Nivāte dīpaccīnaṃ ṭhiti viyā’’ti hi vuttaṃ. Cittaṭṭhiti viya santānaṭṭhitiyā paccayo bhavituṃ asamatthattā nicchayābhāvena asaṇṭhahanato cetaso pavattipaccayamattatāya pavattiṭṭhitimattā khaṇaṭṭhitimattā pavattipaccayamattā ṭhiti pavattiṭṭhitīti katvā. Vigatā cikicchāti nissakke paccattavacanaṃ ‘‘pisuṇā vācā paṭivirato’’tiādīsu viya, vigatā tikicchāyāti attho. Ayameva vā pāṭho. ‘‘Vigatā cikicchā’’ti cikicchituṃ dukkaratāya cetaṃ vuttaṃ, na sabbathā cikicchāya abhāvato. ‘‘Evaṃ nu kho, na nu kho’’tiādinā saṃsappanavasena seti, samantato vā setīti saṃsayo. Kampanarasāti cittassa kampanakiccā. Uddhaccañhi attanā gahitākāreyeva ṭhatvā bhamatīti ekārammaṇasmiṃ eva vipphandanavasena pavattati, vicikicchā pana yadipi ekasmiṃ ārammaṇe uppajjati, tathāpi ‘‘evaṃ nu kho, na nu kho’’ti aññaṃ gahetabbākāraṃ apekkhatīti nānārammaṇe kampanaṃ hoti. Anicchayākārena dveḷhakākārena paccupaṭṭhāti, anicchayaṃ vā paccupaṭṭhāpetīti anicchayapaccupaṭṭhānā.
「行为存在量」者，指心意所记所言之行为持续存在量，非指通往道果解脱之现象。或者，「行为存在量」指瞬间存在量。如《泥洹经》云：「寂灭之处现稳固」。心之存在如联系之存续，因不肯定之故无法作为存在之根。或称瞬间存在量，即行为之根为存在者，称为行为存在。所谓已断苦恼者，其无治疗之意，如《巴提维》「执恶语断绝」等亦是如此，此即治疗断除之义。此即经文本义。谓「无治疗」者，指因难治之心故，而非普遍无治。经文既「如是否，非否」以惊扰之存在论述，故仍有疑惑。所谓震动感者，即心之震动作用。心因自身紧握不放而定住，然于同一根处以强烈变乱缘起转变，生此震动。疑惑即使于单一根处显现，然「如是否，非否」表示欲待作他种认知，故于种种根处皆有震动。无定故、以定故即为此等不安之因缘生起。
Adhimokkhavicikicchānaṃ aññamaññaṃ viparītakiccatāya āha ‘‘vicikicchāya abhāvenā’’ti. Samādhīti cittekaggatā. Sā hi ārammaṇe cittassa sammā ādhānato ‘‘samādhī’’ti vuccati. Balavā hotīti balavamittena dinnapiṭṭhibalo puriso viya balavā hoti, balādibhāvaṃ gacchatīti adhippāyo.
谓忧疑问相彼此相反作用，乃由「忧疑问消失」而说。禅定是心一心不乱。心于所缘处于正确专注，名为禅定。强大者，如持强力人所授之力量，亦谓强大，指具主宰力之义。
Sattārammaṇattāti sattapaññattārammaṇattā. Nanu paññattārammaṇāpi vipākā hontīti codanaṃ sandhāyāha ‘‘kāmāvacaravipākānaṃ ekantaparittārammaṇattā’’ti. Kuto pana viratīnaṃ kusalattamevāti cāritanti āha ‘‘pañca sikkhāpadā kusalāti (vibha. 715) hi vutta’’nti. Yadi evaṃ lokuttaravipākesu viratiyo na labbhantīti? No na labbhanti sikkhāpadavibhaṅge lokiyaviratiyoyeva sandhāya vuttattā. Tena lokiyavipākesuyeva viratiyo na sambhavantīti gahetabbaṃ.
「七缘存在」者，即七种指定存在。意即百种指定亦有后果，故问曰：「淫欲类后果定为一定指定存在者乎？」答曰：「欲戒为最佳善法，已为本分所说。」若于诸世间解脱果中，欲戒不成当得否？答不成，盖因戒律分离所论，故仅为世俗后果，非彼解脱后果，故世俗后果上无欲戒，宜知也。
Kāyapasādasannissitattā kāye bhavo sātabhāvo lakkhaṇamassāti kāyikasātalakkhaṇā. Cetasikasukhe vuttanayena paccupaṭṭhānādayo netabbāti āha ‘‘sesā vuttanayā evā’’ti.
乃因身依住而身有生存之相，称为身体之共相。以心意之乐受为所缘诸境中之重点，故非此类对象，云「余所缘所如是」。
§84-6
84-6. Nanu ca iṭṭhe ārammaṇe sukhavedanā uppajjati, aniṭṭhe dukkhavedanā, iṭṭhāniṭṭhamajjhatte upekkhāvedanā, cakkhuviññāṇādayo ca kusalavipākā iṭṭhe, iṭṭhamajjhatte vā ārammaṇe uppajjanti, tattha yutto tāva iṭṭhamajjhatte upekkhāvedanāyogo, na pana iṭṭhārammaṇe, na cāpi etaṃ sakkā vattuṃ parikappanāvasena iṭṭhārammaṇampi iṭṭhamajjhattato gaṇhanti yathā ‘‘kammaviññāṇa’’nti vipākānaṃ avañcanīyabhāvato, tasmā kathaṃ iṭṭhe, iṭṭhamajjhatte ca uppajjamānesu cakkhusotaghānajivhāviññāṇesu upekkhāvedanāyeva sambhavati, na sukhavedanā, yato tesu upekkhāvedanā vuttāti imaṃ codanaṃ saṅkhepato dassetuṃ ‘‘iṭṭhārammaṇayogasmi’’ntiādiṃ vatvā puna tassā sodhanatthaṃ ‘‘upādāya ca rūpenā’’tiādi vuttaṃ. Bhūtarūpaṃ upādāya nissāya pavattaṃ rūpaṃ upādāyarūpaṃ. ‘‘Upādāya ca rūpenā’’ti pana ‘‘manasī ca kāro’’ti ettha vuttanayameva. ‘‘Upādāyakarūpenā’’ti vā pāṭho, cakkhuviññāṇassa vatthubhūtena cakkhupasādena, tathā sotaviññāṇādīnaṃ vatthubhūtena sotapasādādinā ca upādāyarūpenāti attho. Upādārūpake panāti ya-kāralopaṃ katvā niddeso ‘‘paṭisaṅkhā yoniso’’tiādīsu viya, yathākkamaṃ cakkhuviññāṇādīnaṃ ārammaṇabhūte rūpasaddādike upādāyarūpeti attho. Saṃghaṭṭanānighaṃsassāti saṃghaṭṭanāsaṅkhātassa nighaṃsassa. Saṃghaṭṭanāyeva aññamaññavisayavisayībhāvassa anurūpadesuppattisaṅkhātanighaṃso viyāti nighaṃsoti vuccati. Atha vā sampattāsampattaggahaṇavasena saṃghaṭṭanāya nighaṃsassa cāti attho. Cakkhurūpasotasaddā hi aññamaññaṃ asampattāyeva anurūpadesuppattiyā aññamaññaṃ ghaṭṭanti nāma. Tato tesaṃ vasena ghaṭṭanākārabhūto aññamaññābhimukhabhāvo ‘‘saṃghaṭṭanā’’ti vutto. Ghānagandhā, pana jivhārasā ca aññamaññaṃ sampattāyeva āsannataradese uppannā aññamaññaṃ nighaṃsenti āhacca tiṭṭhanti. Tato tesaṃ vasena nighaṃso vuttoti. Dubbalattāti adhikaraṇīmatthake picupiṇḍakaṃ ṭhapetvā picupiṇḍeneva pahatakāle viya phuṭṭhamattabhāvena dubbalattā. Dīpayeti evaṃ saṃghaṭṭanānighaṃsassa dubbalattā vedanā majjhattaṭṭhāne tiṭṭhatīti upekkhāyogaṃ pakāseyya. Yadi evaṃ kāyaviññāṇepi idaṃ samānanti, noti āha ‘‘pasādaṃ panā’’tiādi. Yathā hi adhikaraṇīmatthake kappāsapicupiṇḍaṃ ṭhapetvā kūṭena paharantassa kūṭaṃ picupiṇḍamatikkamma adhikaraṇiṃ gaṇhāti, evamevaṃ kāyadvāre bahiddhā mahābhūtārammaṇaṃ ajjhattikakāyapasādaṃ ghaṭṭetvā taṃ atikkamma pasādapaccayesu mahābhūtesu paṭihaññati, nighaṃso balavā hoti, tasmā iṭṭhārammaṇe kāyaviññāṇasampayuttā sukhavedanā hoti, aniṭṭhārammaṇe pana vuttanayena dukkhavedanāti vuttaṃ hoti.
八十四至八十六。问：好缘起时生快乐感，不善缘起时生苦痛感，好恶中间生无念感。眼识等诸善果，在好缘起及好中缘起时生起，此中尤以好中缘起之无念感较为相应，但不以好缘起时，无念于起意，并无此理。本经喻业识为果之内受不取，是故何以好缘起与好中缘起时，眼识、耳识、舌识等皆生无念感，而非快乐感？此处之无念感，略称为「好缘所乐境」，包括「依止色法而动者」，所谓色法者谓生起于心之依止色，意指依止境界。如眼识缘色，耳识缘声等，皆是依止之色法。集聚称为聚合，聚合之总称谓为聚合束，意云聚合束为诸不同对象相互对应、相应之总称。又或谓为聚合之因摄取聚合，皆是说因摄聚合之义。眼色声等诸根与其对象相应，故称依止之色法。聚合束谓不同对象相应而生之聚合总称，或因聚合受摄取而成立。眼及诸根所缘之色、声等各自本身不尽相续，互为遮蔽，即有聚合，即所谓障隔，以此为缘起聚合。鼻嗅味之间互相遮蔽，乃聚合相，故称聚合。软滑如结脂，以刺破之度量，喻聚合之软弱，喻其受境中间或软弱。此谓柔软之感受，于聚合因缘之中立于中点，故起无介怀心。若心识与四下良好相应，则谓之安稳。譬如于起软脂液体时，涂布于器皿顶端之结脂或脂质超越顶端，以此安顿因缘，故聚合受限，聚合壮大，因而柔软感住持，故好缘起时附于心识者生快乐感，恶缘起者则生苦痛感。
Manodhātunāti ettha kiñcāpi dhātu-saddo idha itthiliṅgeyeva dissati, imināyeva pana ācariyassa vacanena pulliṅgo atthīti siddhaṃ. Keci pana ‘‘sakkaṭavohārena vutta’’nti vadanti. Sampayuttā dasa dhammāti sambandho. Tasmāvetthāti ettha va-kāro padasandhimattakaro.
所谓『心法界』，此处有『界』这一词，按照语法仅显现阴性用法，依此师教诠释，此处『法界』采用阳性用法，意已明了。然亦有说法称此乃『船舶蓬篷』之意。『相应诸法』指十法之关系。故此处『va』字用法，是词与词之间的连接作用。
Kāyaviññāṇe dukkhavedanāti kiñcāpi sukhādikanti ādi-saddena akusalavipākakāyaviññāṇassa dukkhavedanāsampayogo vutto, idha panassā lakkhaṇādidassanatthaṃ puna ‘‘kāyaviññāṇe dukkhavedanā’’ti upaññāso kato, rasādayo panassa kusalavipāke sukhavedanāya vuttavipariyāyena yojetabbāti idha na vuttā. Sesāti sesacetasikā.
所谓『身识苦受』，意即以苦为根本的身识感受，前缀『苦等』用以表示初始，说的是不善果报的身识与苦受之结合，此处则重为显示其性质，后又以『身识苦受』作补充说明；对于善果阶段的身识感受，虽以『乐受』说明反转，但这里未加叙述。余者为余余心所。
Balappattoti sesāhetukacittasampayuttasamādhito ayaṃ vīriyindriyayogena balavabhāvappatto, na pana balarāsippattoti attho. Yadi evaṃ kasmā cetasikavibhāganiddese ‘‘balāni dve dvicittesū’’ti vuttaṃ? Tattha hi kiriyāhetukamanoviññāṇayugaḷaṃ sandhāya tathā vuttaṃ. Sabbaṃ sesāhetukacittesu cittekaggatāya vibhaṅge –
所谓『力得』，指与余余因缘心相应的定力，借由精进根的结合而得力，非谓力的踪迹。若说『两力在双心中』谓何由来？此乃说行为因缘与非识相应而论。针对所有余余因缘心中之心专注分别详解——
‘‘Katamā tasmiṃ samaye cittassa ekaggatā hoti? Yā tasmiṃ samaye cittassa ṭhitī’’ti (dha. sa. 11) –
『何为彼时心专注？其为何时心所？』（出自长部律藏第十一经）——
Ettakameva vatvā kiriyāhetukamanoviññāṇadhātusampayuttāya ekaggatāya vibhaṅge –
就此而言，对于行为因缘与非识法界相应的专注分别详述——
‘‘Katamā tasmiṃ samaye cittassa ekaggatā hoti? Yā tasmiṃ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibala’’nti (dha. sa. 11) –
『何为彼时心专注？其为何时心所？为持久、连续、不乱、安心、恒心、不动摇、不偏离、不散乱，安止、定力相续之定力根？』（出自长部律藏第十一经）——
Balapariyosānaṃ katvā vibhajitattā vīriyavibhaṅge ca –
在完成力量的终极划分并依照分类法对勇力进行分辨时——
‘‘Katamaṃ tasmiṃ samaye vīriyindriyaṃ hoti? Yo tasmiṃ samaye cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo dhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabala’’nti (dha. sa. 13) –
『在那个时候，何者称为勇力根？』此根指在那个时候，意念上发动的勇的起始、出发、进展、努力、勤奋、兴奋、持续、坚持、坚定、不断增进、不懈愿望、不间断耐心、持久不放松、不放弃的刚强聚集，即此强劲之力称为勇力根与勇力力量。」（大念处经释13）——
Balapariyosānaṃ katvā vibhajitattā vibhaṅgavāre āgataṃ samādhibalaṃ, vīriyabalañca sandhāya ‘‘balāni dve dvicittesū’’ti vuttaṃ, na pana dhammuddesavāre balarāsiyaṃ āgatabalaṃ sandhāya sabbāhetukacittesu dhammuddesassa maggarāsito paṭṭhāya parihīnattā.
在完成力量终极划分的基础上至于分辨时，已到达禅定之力与勇力，这里说：“力量有二，属于二种心中”，但并非在法义描写层面依据这汇聚的力量，针对所有因缘心确定法义而支配路线，由于舍弃放下而未曾发生。
§87
87.Vipākakiriyāhadayehīti vipākakiriyacittehi. Hadayaṃ mano mānasaṃ cittanti hi pariyāyavacanaṃ. Sobhanaṃ gataṃ gamanamassāti sugato. Bhagavato hi vineyyajanūpasaṅkamanaṃ ekantena tesaṃ hitasukhanipphādanato sobhanaṃ, tathā lakkhaṇānubyañjanapaṭimaṇḍitarūpakāyatāya dhutavilambitādidosarahitaṃ avahasitarājahaṃsavasabhavāraṇamigarājagamanaṃ kāyagamanaṃ, ñāṇagamanañca nimmalavipulakaruṇāsativīriyādiguṇavisesasamaṅgībhūtamabhinīhārato yāva mahābodhiṃ anavajjatāya sobhanamevāti. Atha vā sakalampi lokaṃ pariññābhisamayavasena sayambhuñāṇena parijānanto sammā gato avagatoti sugato, tathā lokasamudayaṃ pahānābhisamayavasena pajahanto anuppattidhammataṃ āpādento sammā gato atītoti sugato, lokanirodhasaṅkhātaṃ nibbānaṃ sacchikiriyābhisamayavasena sammā gato adhigatoti sugato, lokanirodhagāminipaṭipadāsaṅkhātaṃ maggaṃ bhāvanābhisamayavasena sammā gato pattoti sugato. Atha vā sammā gadatīti sugato. Bhagavā hi bhūtaṃ tacchaṃ atthasaṃhitaṃ vineyyānaṃ yathārahaṃ kālayuttameva dhammaṃ bhāsati, tasmā sammā gadatīti da-kārassa ta-kāraṃ katvā ‘‘sugato’’ti vutto. Atha vā sundaraṃ ṭhānaṃ sammāsambodhiṃ, nibbānameva vā gatoti sugato, tena sugatena.
87.“果报作用心”者，谓作由果报功能的心。心谓意念心，这是一种周转变化的概念。清净美好所到之处，即如圣者所示，佛陀出世为规劝修行人之目的，专注于使其获得利益和快乐，以至于其躯体形态上没有污点，具足标志和特征，乃至青春鲜明，色相纯净无秽，远离污染，如白天鹅不同于杂鸟之远离污垢，行相端庄规矩。其行走乃身行，兼具出离智的进修而具宽广大悲智慧等功德加持，直至成就伟大觉悟—正觉的完美无瑕，即称为清净美好。或者说，全部众生皆因具足清净觉知，并具足自现之智慧，知尽世间而获得正觉，故称圣者“如来”或“去处已知者”。同样，舍弃世间苦集，对无始无终之无明有所断除而成就正觉，称为成佛；乃至依灭止世间之道证入涅槃，及由修持道摄入正觉，成就佛的各种境界。又或称为“正觉”，佛陀实言其所说真理符合时节且深切，因而名为『善逝』。此外正觉即是殊胜之觉所现的圣境或涅槃，正觉因舍离烦恼所致，也因为修道实验而成，其名皆在此指。
§88
88.‘‘Avagacchatī’’tiādīsu yo bhikkhu anūnaṃ atthato vā byañjanato vā anūnaṃ suparipuṇṇaṃ tatoyeva paramaṃ visiṭṭhaṃ imaṃ abhidhammāvatāraṃ nāma pakaraṇaṃ avagacchati avabujjhati, sammāuggahaṇadhāraṇādisampādanavasena ogāhitvā jānāti. Atha vā paramanayadīpanato paramaṃ imaṃ pakaraṇaṃ yo anūnaṃ katvā avagacchati jānāti, tassevaṃ avagacchato yathāsabhāvaṃ mananato matisaṅkhātā paññā durāsade maṃsacakkhunā paramāṇu viya lokiyañāṇena durāsade durādhigantabbe adhigantuṃ dukkaratare, atigambhīraṭṭhāne ṭhapetvā sinerupabbatarājānaṃ rāhuādīhi mahākāyehipi sabbena sabbaṃ ajjhogāhituṃ asakkuṇeyyatāya mahāsamudde viya ṭhapetvā sammāsambuddhaṃ sāriputtādīhipi mahāñāṇehi sāvakehi sabbena sabbaṃ ajjhogāhituṃ asakkuṇeyyarūpe abhidhammanaye vijambhate hemantasālapanti viya pattharati, abhimukhābhimukheyeva dhamme pavattatīti vā attho.
88.关于“明了”之词及类似语句，若比库至少知晓本论的含义或者内在义理的经典教义，真正承袭其完整内容，以正当把持和理解的方式具足研修而通达，则所谓真正理解也。或者从最高之视角启示，他若至少在某种程度下通晓本论，则能成就理解。这样理解者当依其本性用智慧通达，正如薄弱的肉眼难以察看极微小微尘，又如世智有限难窥微妙原子，相同凡例下，以见识有限的凡夫智力难以对最深奥的层次入手；这等微妙事相当于立在深不可测之处，如日月星辰之王攀附峻峭山峰般难以企及，只如广阔无垠大海中投下石块难于击穿，或纵然披阅阿毗达摩诸经典，犹如寒冬里落叶掩石难辨；最深之法义正隐蔽于对境之中，如水流汇成的正法不断轮转承续。此即本义。
Iti abhidhammatthavikāsiniyā nāma · 如是，在名为《阿毗达摩义显明》的……
Abhidhammāvatārasaṃvaṇṇanāya · 《入阿毗达摩论》的注释中……
Cetasikaniddesavaṇṇanā niṭṭhitā. · 心所解说注释已结束。