3. Tatiyo paricchedo
3. Tatiyo paricchedo第三品
Cetasikavibhāganiddesavaṇṇanā心所分别解释之阐释
§89
89.Nāmasāmaññatoyevadvepaññāsāti phassādināmasāmaññena dvīhi adhikā paṇṇāsa honti, sampayuttadhammabhedato pana ekūnanavuticittasampayutto phasso ekūnanavutividhoti evamādinā bahuvidhāpi hontīti attho.
89. 名称相同故有两种不同的知识，例如触、名的同一性有两种以上，故依与之相应法的差别，有二十九种联结。触相应的有二十九种类差，称之为“二十九类触”，如是类推，故此类同法亦多种多样。
Nanu ca phassādayo heṭṭhā pāḷikkamena dassitā, idha pana kasmā na tathā vuttāti? Ekekasabhāvavantānaṃ taṃtaṃsāmaññāpekkhāya ekasmiṃ ṭhāne niddisitukāmattā. Phassādayo hi manakkārāvasānā terasa kusalākusalābyākatasāmaññato ekato vuttā, majjhattādayo muditāvasānā pañcavīsati kusalābyākatasāmaññato, lobhādayo pana anottappāvasānā akusalabhāvasāmaññatoti evaṃ taṃtaṃsāmaññāpekkhāya samānasabhāvā dhammā ekato vuttāti.
难道说触等下类，因巴利文的差别所以显现不同？但此处为何不如此说呢？这是因各个自身自性不同，需在一处指明其界分。触等为心所结止之末，共三者为善恶分别不净的同一性，正中等为欢喜结止的二十五善恶分别不净的同一性，贪等为无愧结止的不善结止的同一性。由此依不同的界分类视，异中有同法，故说为同一性。
§90
90. Evaṃ phassādayo dhamme uddisitvā idāni ‘‘ettakesu ayaṃ dhammo samupalabbhatī’’ti cittuppādesu tesaṃ payogaṃ dassetuṃ paṭhamaṃ tāva cittagaṇanaṃ dassento āha ‘‘catupaññāsadhā’’tiādi. Kāmeti kāmāvacareti vuttaṃ hoti. Evaṃ ‘‘rūpe arūpe’’ti etthāpi. Āsavavisayattābhāvato na vijjanti etesu āsavāti anāsavā.
90. 如此论及触等法，如今欲示“此法于此类事中现成”者，初举心生起进行统计，云“有四十五类”，如“欲”为欲界所行。又如“色与无色”，色与无色因无染着者故不列于染污法中，故称无染污法，即无有染污结所缠扰之意。
§91-2
91-2.Samāsatoti vitthārāpekkhāya vuttaṃ, na itopi samāsassa abhāvato. Atisaṅkhepato pana ekūnanavuti cittuppādā honti. Etesūti imesu cittuppādesu. Tesaṃ phassādīnaṃ dhammānaṃ uppattiṃ ekekaṃ uddharitvā cittacetasikesu bhikkhūnaṃ pāṭavatthāya pavakkhāmīti sambandho. Ekakanti ekekaṃ, gāthābandhavasena e-kāralopo.
91-92. 综摄即以详显为义，不是断示全无综摄。简略说来有二十九心生起，此即诸心生起。说触等法之缘起，分别取各现法生于心所之间，为比库说明说法之材料。分别即是一一别说，诗文中相互助证，故此一断一谓一。
§93
93. Cetasikavibhāgaṃ vattukāmopi avinibbhogadhamme dassetuṃ cittena saha ekato katvā āha ‘‘phassapañcaka’’nti. Ekato uppādo etesanti ekuppādā, saha khīyantīti sahakkhayā, ekato uppajjitvā ekato nirujjhanakāti attho.
93. 欲说心所之分类，同时示不与心断别之法，故与心同一分为一，说为触五支。此“一生”意为“一起”，与灭故，是共起共灭，生生灭灭之意。
§94
94. Sabbesveva ekavīsasatesu cittesu samupalabbhanato sabbasādhāraṇā. Kiñcāpi anantaragāthāya cittena saha ekuppādādibhāvakathaneneva imesaṃ sabbasādhāraṇatā vuttā, tattha pana ekuppādādimattakathanameva icchitaṃ, na sabbasādhāraṇatā. Vuttopi vāyamattho tattha apākaṭattā puna pākaṭaṃ katvā idha vuttoti.
94. 在全部二千二百一十心中所现，均为共性。且因接续诗句与心同而说起生等因，唯欲示此共性，非全列共性。又述努力之意是从隐晦转为显发，于此处显扬。
§95-100
95-100. Dvipañcaviññāṇavajjitacatucattālīsakāmāvacaracittesu, lokiyalokuttaravasena ekādasasu paṭhamajjhānikacittesu cāti pañcapaññāsacittesu vitakkassa desitattā āha ‘‘vitakko…pe… samudīrito’’ti. Vicāro pañcapaññāsasavitakkacittesu ceva ekādasasu dutiyajjhānikacittesu cāti chasaṭṭhicittesu uppajjatīti āha ‘‘cāro…pe… jāyate’’ti.
九十五至一百。持有二十五识的止行，四十四种贪欲造作心，在世间及出世间层次，十一种初禅心等，共五十五种定心，已被说为“思维……思维乃至生起”。持有五十五思维定心及十一种第二禅心等共六十识中，生起分析思维，称为“运作……行生起”。
Ekapaññāsacittesu pītīti kāyaviññāṇavajjitesu aṭṭhārasasu somanassasahagatakāmāvacaracittesu ceva catutthapañcamajjhānavajjitatettiṃsarūpajjhānikacittesu cāti ekapaññāsacittesu pīti jāyati. Tesaṭṭhiyā sukhanti ekapaṇṇāsasappītikacittesu ceva ekādasasu catutthajjhānikacittesu, kusalavipākakāyaviññāṇe cāti tesaṭṭhiyā cittesu sukhaṃ jāyati. Tesaṭṭhisukhasahagatacittāni ceva tīṇi ca dukkhasahagatānīti chasaṭṭhicitte vajjetvā avasesapañcapaṇṇāsacittesu upekkhā uppajjatīti āha ‘‘upekkhā pañcapaññāsacittesū’’ti. Dukkhaṃ tīsūti dvīsu paṭighacittesu ceva akusalavipākakāyaviññāṇe cāti tīsu cittesu dukkhaṃ jāyati. Hoti…pe… somanassindriyanti tesaṭṭhiyā sukhasahagatacittesu ekameva kāyaviññāṇaṃ apanetvā avasesesu somanassindriyaṃ hoti. Akusalavipākakāyaviññāṇavasena ekameva dukkhindriyasahagataṃ, tathā kusalavipākakāyaviññāṇameva sukhindriyasampayuttanti āha ‘‘dukkhindriyaṃ…pe… sukhindriya’’nti.
持有五十一识中的喜乐心，包括十八种身识止行、与喜乐伴随的贪欲造作心以及第四至第五禅所对应三十三种定心，皆是五十一识中令生喜悦者。其所包含的愉悦心存在于五十一识中具有喜乐的心及十一种第四禅心中，良善果报身识亦具此乐。当舍弃六十识中的苦乐分别心与三种苦乐共存者，则余五十一识中现生无喜无苦的平等心，称为“五十一识定有无分别心”，并有平等生起。苦恼存在于二种瞋怒心以及有恶果报的身识中，这三识心现生苦感。此中喜乐感官能乐中，六识心中只有一识身识独得喜乐，其余则得喜乐感官能。恶果报身识所感苦，乃独得苦感官能，良善果报身识则相应取得乐感官能。有言“苦感官能……乐感官能”。
Ahetukavipākakiriyāmanodhātuvajjitesu majjhimagaṇanāya pañcādhikasataparimitesu kusalākusalavipākakiriyācittesu vīriyaṃ desitanti āha ‘‘pañcuttara…pe… āhā’’ti. Diṭṭhadhammikasamparāyikatthesu satte vineti, vigato vā nāyako imassa, visiṭṭho vā sabbalokassa nāyako sāmi, visesena vā vineyyasatte nibbānapuraṃ netīti vināyako. Samādhindriyaṃ vicikicchāvajjitavīriyasahagatacittesu vuttanti āha ‘‘catuttarasate’’tiādi.
在无因果报的行心中，为中根计数，合计五百余种善恶果报行心之坚劲法，已宣说“超越五百……教示”。在实见正法的修习者中，令其远离烦恼，其导师或为诸天下之最佳导师，尤其为引向涅槃之导师。具定之力与解疑力相应的坚劲心中，记载为“第四百数”等。
Aṭṭhārasa ahetukacittāni, dve ekahetukacittāni ca vajjetvā avasesaekuttarasate citte chando uppajjatīti dassetuṃ ‘‘sabbāhetukacittānī’’tiādi vuttaṃ. Dasa viññāṇeti kusalākusalavipākavasena dviguṇite cakkhādike pañcaviññāṇe.
十八种无因心，另有两种有因之心，合计二百余种定心中生起欲心，此为“所有有因心”之显示。所谓十种识，即以善恶果报为因的双倍眼等五识，计二十种心。
§102-6
102-6.Niyatā na yevāpanakā viya kadācīti attho. Kathaṃ panete ekanavutiyā cittesveva jāyantīti āha ‘‘ahetukesū’’tiādi. Ekūnāsītiyāti dvādasa ñāṇasampayuttakāmāvacarāni, pañcadasa rūpāvacarāni, dvādasa arūpāvacarāni, samacattālīsa lokuttaracittānīti evaṃ ekūnāsītiyā tihetukacittesu. Aṭṭhavīsatiyā citteti soḷasasu kāmāvacarakusalamahākiriyāsu, dvādasasu ca lokiyacatutthajjhānacittesu cāti aṭṭhavīsaticittesu. Sāṭṭhake cattālīsavidheti aṭṭhasahite cattālīsavidhe, aṭṭhacattālīsavidheti vuttaṃ hoti. Cha yugaḷānīti kāyapassaddhicittapassaddhādīni cha yugaḷāni. Kusalābyākatā cāti kusalacittasampayogato kusalā, abyākatacittasampayogato abyākatāti kusalenapakāsanavidhānesu chekena satthunā pakāsitā desitāti attho.
一百零二至一百零六。所谓恒定非渐增者，意指非时断时续之义。何以有二百余种心识仅于一生中生起？谓无因心之间，十二具贪欲造作心、十五种色界行为心、十二具无色界行为心以及四十四种出世间心，则称二百余种有因心。所谓二十八识者，含十六种贪欲造作善大行心，及十二种世间第四禅心，即为二十八种识定。所谓六十种，指附带有八种、四十四种，名为八十四种。所谓六十八对，指六组身心和内在定静心等六对。善心无漏和无记心的配合，谓善心结合善果心，非记心结合无记心，此义在佛师宣说清楚。
§108-111
108-111.Saṃsayoti vicikicchā. Sā hi saṃseti samantato seti, ‘‘evaṃ nu kho, no nu kho’’ti parisappatīti saṃsayo. Mahante sīlakkhandhādike esati gavesatīti mahesī. Tena mahesinā sammāsambuddhena. Aṭṭhasūti aṭṭhalobhasahagatacittesu. Catūsūti tesveva diṭṭhisahagatacittesu. Diṭṭhiviyuttesu catūsūti sambandho. Dvīsvevāti dvīsu dosamūlakacittesu. Dvīsu jāyanti no sahāti dosamūlesveva dvīsu jāyanti, saha pana na uppajjanti, usūyanakāle issā, maccharaṇakāle maccherantiādinā nānā hutvāva uppajjanti. Pañcasūti pañcasu sasaṅkhārikacittesu.
怀疑即为惑。惑惑即从各处散布疑义，谓“是否如此，是否不然”彼此纠结为惑。主要来自于戒蕴等大问题的探究，乃大智慧者所疑。由此而称第二摩诃赛，即持八种不贪心，及说明四种与见相关之心。所谓四者关系，谓于二种恶根得生之心，二者虽同根不同生，相互不共生。而妒嫉、嗔恚及蚊蝇等烦恼，在不同时节具多种变化而生起。所谓五者，是五种具造作心。
§112
112. Cittassa cetasikattābhāvepi kusalākusalābyākatadhammānaṃ gaṇanaṭṭhānato ‘‘mano’’ti cittampi vuttaṃ.
112. 即使心与心行无分别，不存在心所之理，因善恶不善等种种法的分类立场上，亦称心为「意」。
§114-5
114-5. Ettāvatā cetasikavibhāgaṃ dassetvā idāni ekekasmiṃ cittuppāde labbhamānarāsīsu aṅgavibhāgadassanatthaṃ ‘‘ekūnatiṃsacittesū’’tiādi vuttaṃ. Nanu ca phassapañcamakarāsi sabbapaṭhamaṃ āgatā, sā kasmā na vuttāti? Sabbasādhāraṇabhāvato. Na hi so cittuppādo atthi, yo phassapañcamakavinimuttoti. Ekādasa paṭhamajjhānikāni somanassasahagatāni, dvādasa sahetukakāmāvacarāni, tathā cattāri akusalāni, sukhasantīraṇahasituppādāni dveti ekūnatiṃsacittesu pañcaṅgikaṃ jhānaṃ pañcakarāsisaṅkhātaṃ mataṃ. Catu…pe… niddiseti ekādasa dutiyajjhānikāni, kusalavipākakiriyāvasena dvādasa upekkhāsahagatasahetukakāmāvacarāni, upekkhādomanassasahagatāni aṭṭha akusalāni, dvipañcaviññāṇavajjitaupekkhāsahagatāni cha ahetukacittāni cāti imāni sattatiṃsa cittāni yathāyogaṃ catūhi jhānaṅgehi yuttāni. Ettha hi ekādasa dutiyajjhānikāni vicārapītisukhasamādhīhi sahagatāni, itarāni yathāyogaṃ upekkhādomanassesu ekekena vitakkavicārasamādhīhīti catūhi sampayuttāni.
114-115. 如此展现心所的区分，现今为分别说明于各个心生中，附着情势部分的身所之相而说「三十九心生」等。若说触属于五根而是第一，何以不言？是因其具普遍性。非有此心生，指称脱离五根的触者。三十一由十一种初禅心，以及十二种具因欲之乐行心，四种不善乐断苦心，构成三十九心生中五部分禅定，此谓五根集起的禅定。第三章举例示十一种第二禅心，具善果作用，有十二种行无因欲及恼及无记之法，八种不善心，二十五种无意识附无记心等，为七十三心中。此皆依四禅品级、禅定具足而调和。此十一种第二禅心，以思惟欢喜定相为伴，其他心生相应恰善、不善、无记中，配合思维与不思维禅定，四种俱成相应。
Ekādasavidhanti ekādasavidhaṃ tatiyajjhānikacittaṃ pītisukhacittekaggatāyogato tivaṅgikamudīritaṃ. Catuttiṃsa…pe… mudīritanti dvādasa arūpāvacaracittāni, dvāvīsati catutthapañcamajjhānikāni sāsavānāsavānīti catuttiṃsa cittāni yathāyogaṃ upekkhekaggatāyogato, sukhekaggatāyogato ca duvaṅgikamudīritaṃ. Catutthajjhānikāni hi ekādasa sukhekaggatāsahitāni, sesāni tevīsati upekkhekaggatāsahitāni.
第十一类，即三禅之十一类心生，是因欢喜功德而具三方面的欢喜适意。第三十五种为无色界乐行心生，有二十二种四禅至第五禅心生，分为有染与无染，共三十五心，依适当的平静定相、适意乐因、双方面欢喜而成。第四禅之十一种心生，包括十一种适乐合一心，余三十一为适平静合一心。
§116
116.Sabhāvenāvitakkesūti dutiyajjhānādayo viya bhāvanābalena vinā sabhāveneva avitakkesu dvipañcaviññāṇesu. Tesu hi vijjamānānipi sesajhānaṅgāni vitakkavirahena upanijjhānakiccesu asamatthāni. Teneva hi aṭṭhakathāyampi ‘‘vitakkapacchimakañhi jhānaṅgaṃ nāmā’’ti vuttaṃ. Bhāvanāya avitakkabhāvappattāni pana bhāvanābaleneva upanijjhānakiccesu paṭutarā, tasmā sabhāvenāvitakkesu jhānaṅgāni na uddhareyya. ‘‘Na uddhaṭā’’ti vā pāṭho, na uddhaṭānīti attho.
116. 「无对境意念者」，谓第二禅等禅，以修行之力，虽无意念，也能分别六识；因这些心生的末法禅定心行于净定之事，难以以分别意念承当，故注疏云「无对意念者为禅定支之一」。虽然无分别意念现起，但因修行力熟，仍胜任于净定事故，不该超夺此无意念禅定支。『不超夺』即非相夺也。
Yadi evaṃ kasmā dvipañcaviññāṇesu sarūpeneva cittekaggatā vuttā, nanu tassā vitakkavirahena jhānaṅgakicce asamatthatāya rāsibhajanābhāvato yevāpanakavasena vacanaṃ yuttanti ? Vuccate – kusalākusalesu avijjamānadhammassa vipākesupi anupalabbhanato jhānaṅgakiccassa akaraṇepi kusalākusalesu desitaniyāmeneva sarūpena idhāpi vuttā. Hotu tāva etaṃ, jhānarāsiyaṃ vedanā kasmā vuttā. Sā hi sabbacittasādhāraṇabhāvato phassapañcakarāsimhi ceva, upekkhādiindriyabhāvato indriyarāsimhiyeva vattabbā, na itarattha tadabhāvatoti? Saccaṃ, vedanā pana sabbavedanānaṃ sāmaññasabhāvena phassapañcake āgatavedanā ca aparena visesavacanena tattha niddiṭṭhā, na tattha antokaraṇatthaṃ. Teneva hi dhammasaṅgaṇiyaṃ dvipañcaviññāṇesu saṅgahavāre jhānaṅgarāsi na uddhaṭāti rūpadhātuyaṃ tiṇṇaṃ mahābhūtānaṃ appaṭighabhāvepi kāmadhātuyaṃ sappaṭighamahābhūtehi samānabhāvato tatthāpi sappaṭighabhāvo viya dvipañcaviññāṇesu vedanācittekaggatānaṃ vitakkaviyogena jhānakiccākaraṇepi savitakkacittesu jhānacittasamaṅgīvedanādīhi samānattā jhānaṅgabhāvena vacanaṃ nāma yuttaṃ. Teneva ca nāmarūpasamāse ‘‘phassapañcakarāsijhānadukarāsiindriyattikarāsī’’ti vuttanti. Atha vā kiṃ etāya yutticintāya, dhammasabhāvavedinā tathāgatena dhammasabhāvaṃ avirajjhitvā desitanti na ettha anuyogo kātabboti. Ahetukacittānaṃ ārammaṇe suppatiṭṭhitatābhāvena aniyyānikattā vuttaṃ ‘‘sabbā…pe… na uddhare’’ti. Vuttañhetaṃ aṭṭhakathāyampi ‘‘hetupacchimako maggo’’ti.
若如是，何故说于二十五识中，唯于色境心生具意念合一？此言意念不足因禅支净定、无对意念调伏支不具，故不具合一及分布，宜声是。答曰：以善恶有漏法识无明所覆，果报亦不可得知，禅定所摄诸心活动，虽未具足禅支之格局，然于善恶中亦适当说具意念合一。是故此禅定群中为何说有受？因该受乃因缘境界内之普遍共相，根于六触时生因缘，受乃诸感受之普遍现象，不作殊别释说。此故，二十五识于禅定间，虽不遮无边四大及欲界根本诸感，受亦普遍存。就此，具意念禅心与无意念禅心，虽无对立，皆于禅支合一。因此有名「五根集起心禅支」。分合名义适切。若因思虑区别，当不反证世尊揭示法相真如，故无依因禅定现起。因无因心稳定，「皆不超夺」言，即无破除该心理义。注疏云「因果之道可达之理」。
§117
117.Tīṇi soḷasacittesūti pannarasasu ahetukavipākacittesu ceva kiriyāmanodhātumhi cāti soḷasasu cittesu. Manindriyaṃ jīvitindriyaṃ vedanindriyesu labbhamānamekanti tīṇindriyāni honti. Imesupi kusalavipākakāyaviññāṇadhātuyaṃ manindriyasukhindriyajīvitindriyavasena tīṇindriyāni, akusalavipākakāyaviññāṇadhātuyaṃ dukkhindriyena saha tīṇi, sukhasantīraṇe somanassindriyena saha tīṇi, avasesaterasacittesu upekkhindriyena saha tīṇīti. Ettha cittanti sasampayuttadhammassa cittuppādassa adhippetattā manindriyassāpi ādhārabhāvo yujjeyya. Itarathā hi manindriyanti cittasseva gahaṇe tassa attano ca ādhārabhāvo na yujjatīti. Ekasmiṃ pana cattārīti ekasmiṃ vicikicchāsahagate vīriyindriyamanindriyajīvitindriyaupekkhindriyavasena cattāri. Pañca terasasūti ṭhapetvā vicikicchāsahagataṃ avasesāni ekādasa akusalacittāni, kiriyāhetukamanoviññāṇadhātudvayanti terasasu cittesu vīriyindriyādīni tīṇi, samādhindriyaṃ, vedanindriyesu labbhamānaṃ ekanti pañcindriyāni. Ettha hi dvīsu dosamūlesu vīriyindriyasamādhindriyamanindriyajīvitindriyadomanassindriyavasena pañca, pañcasu somanassasahagatesu purimāni cattāri somanassindriyena saddhiṃ pañca, sesesu upekkhindriyena saddhiṃ pañca honti.
117. 三十六之十五识，亦于无因果果报心与作意乐根心中，称为十六心生。即心、根、命三种感官称三根。于善果识，具三感官即乐根、命根、身识。於不善果识，具苦根，身识，共三；在乐断苦识中，与喜根及身识三；于余十三识中，具无烦根及身识三。此谓心生，乃构成时与心生具临现之主导，并为根的依止。然若言感官即心，则心生自摄无此义。单于一识中有四者：一为疑惑之趣中之力根、命根、欢喜根、无烦根共四。附以五十三识中有疑惑之余余十一不善心。具有缘及无识根二十五识含十三意识与无因，力根等三，是共三十三心。此中二根随二毒染根所附，五根随乐根所附联结。十五识欢喜根中先四心随之合计五。余随无烦根合五。
§118
118.Satta dvādasacittesūti dvādasasu ñāṇavippayuttacittesu saddhāsatisamādhivīriyajīvitamanindriyāni ca vedanindriyesu labbhamānamekanti satta indriyāni. Tattha hi chasu somanassasahagatesu saddhindriyādīni cha somanassindriyena saddhiṃ satta, itaresu chasu upekkhindriyena saddhiṃ satta honti. Ekenūnesu…pe… manesu cāti dvādasa ñāṇasampayuttāni kāmāvacarāni, sattavīsati lokiyajjhānacittāni cāti ekūnacattālīsavidhesu lokiyacittesu purimāni satta, paññindriyañcāti aṭṭheva indriyāni. Ettha hi somanassasahagatesu chasu kāmāvacaresu, dvādasasu rūpāvacaracatukkajjhānesu cāti aṭṭhārasacittesu somanassindriyena, sesesu ca upekkhindriyena saddhiṃ yojetvā aṭṭhindriyāni veditabbāni.
第118讲。所谓七者，是指在十二种智慧相应心中，即十二个与知识相应的心，这种心伴随着信心、念、定、精进、命、根、及受识根等五根，在感受根中所应得到的共鸣只有七根。其中，对有六种快乐的心或与信心根等连结的根，共有七根感官；对另六种心则与不动根（舍耶根）连结，共有七根。其一，十二个带十二种智慧相应的欲界之心，二是二十九种世间禅定心中的四十三种前行身心中的七种，三是八种智慧根。其意为，在六种带有快乐的欲界心里、十二种色界四禅境界中十八种心里，快乐根与这十八感官相连结；其余则与不动根结合，所以应当认识这八根。
§119
119.Cattālīsāya cittesu navakanti samacattālīsavidhesu lokuttaracittesu purimāni aṭṭhaindriyāni, anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti imesu labbhamānamekanti indriyānaṃ navakā. Sotāpattimaggesu hi anaññātaññassāmītindriyaṃ labbhati. Sotāpattiphalato paṭṭhāya arahattamaggapariyosānesu taṃ na labbhati. Tassa ṭhāne aññindriyaṃ. Arahattaphale tampi na labbhati. Tassa ṭhāne aññātāvindriyaṃ tiṭṭhatīti. Evanti chahi indriyehi sampayuttassa abhāvato katthaci tīṇi, katthaci cattāri, katthaci pañca, katthaci satta, katthaci aṭṭha, katthaci navindriyānīti evaṃ chahi ākārehi indriyayogopi, na kevalaṃ jhānaṅgayogova, atha kho indriyehi saha cittuppādānaṃ sampayogopi veditabboti.
第119讲。在四十三种心中，有九种是等于四十三种世间之外的身心，即为八根中的前部。其中有一种名为不能相知的亲证根，称为他根，或称为未知根。这九种根是所应认识的根。于初果圣道中可得不能相知的亲证根，但到初果圣道阶段完成后，通往阿拉汉圣道时则不再得此根；其位置则由他根替代。同样，阿拉汉果时亦不再得到此根；其位置亦由未知道的别根代替。如此，由于这六种根俱无一物，有时三种，有时四种，有时五种，有时七种，有时八种，有时九种根联合，故在这六种形态中，感官的结合不仅限于禅定之根，亦可与意识的产生结合而应当认识。
§120-3
120-3. Idāni maggaṅgasampayogaṃ dassento paṭhamaṃ tāva yesu cittesu maggaṅgāni na labbhanti, tāni dassetvā pacchā maggaṅgayogacittuppāde dassetuṃ ‘‘amaggaṅgānī’’tiādimāha. Etthāti etasmiṃ ekavīsasatappabhede cittasmiṃ, imasmiṃ maggaṅgādhikāre vā. Viññāṇesu dvipañcasūti sabhāvāvitakkesu cakkhādīsu dvipañcaviññāṇesu. Kiñcāpi heṭṭhā dvipañcaviññāṇesu jhānaṅgābhāvo, ahetukesu ca maggaṅgābhāvo vuttova, ajhānaṅgāni pana tattha adhikāravasena vuttāni, idha pasaṅgāgatavasena. Amaggaṅgāni tattha pasaṅgāgatavasena, idha adhikāravasenāti na koci punaruttidoso.
第120至123讲。现今示现道因结合，说明于最初心中未得道因，在示现后再现道因心相。谓之“无道因”等语。此处所说系于二千一百余种心中，皆属于对此道因具足权柄的心。其中意识有二十五，即含觉知的眼等二十五识。对下等二十五识，禅定因缺失，对因果亦有缺失，然而禅定因乃为其权柄所说，此为依推论。缺道因称依推论，无权柄因素，此无他议。
Ekanti vicikicchāsampayuttaṃ cittaṃ. Tañhi micchāsaṅkappamicchāvāyāmayogato dve maggaṅgāni etthāti dumaggaṅgaṃ. Timaggaṅgāni sattasūti cattāri diṭṭhivippayuttāni, dve dosamūlāni, uddhaccasahagatacittanti sattasu micchāsaṅkappamicchāvāyāmamicchāsamādhiyogato timaggaṅgāni. Cattālīsa…pe… caturaṅgikoti dvādasa ñāṇavippayuttāni, cattāri diṭṭhisampayuttāni, paṭhamajjhānikavajjāni catuvīsati mahaggatacittānīti cattālīsacittesu yo maggo labbhati, so yathāyogaṃ sammāsaṅkappasammāvāyāmasammāsatisammāsamādhiyogato, micchādiṭṭhimicchāsaṅkappamicchāvāyāmamicchāsamādhiyogato, sammādiṭṭhisammāvāyāmasammāsatisammāsamādhiyogato ca caturaṅgiko mato. Tattha ñāṇavippayuttesu dvādasasu paṭhamāni cattāri, diṭṭhisampayuttesu majjhimāni, sesesu pacchimāni labbhanti.
第123讲。所谓一者，是指与疑惑相连之心。其上有错误意志与错误努力相结合的两种道因，称为恶道因。所谓三道因，是指七种，即四种与见相合，七种由烦恼根源形成，有惊乱心不净七种，由错误意志错误努力错误禅定结合而成三道因。四十三诸心中，获得道者，即通过十二种与智慧相连心、四种与见相连心、十二种中部心和二十四种高级心的道，总称四十三级心中所获之道，判断为四部曲道。此中于智慧相连的十二种心为前部，于见相连的中间十二种心为中部，其余为后部。
Pañcaddasasu…pe… pañcaṅgikoti dvādasasu ñāṇasampayuttakāmāvacaresu ceva tīsu lokiyapaṭhamajjhānikesu cāti pannarasasu cittesu sammādiṭṭhisammāsaṅkappasammāvāyāmasammāsatisammāsamādhivasena pañcaṅgiko maggo. Nanu ca sammāvācādayo kāmāvacaresu labbhantīti? Saccaṃ labbhanti, pāṭhe pana anāgatattā idha pariccattāti. Dvattiṃsacittesūti paṭhamajjhānikavajjesu dvattiṃsalokuttaracittesu. Sattaṅgikoti avitakkattā sammāsaṅkappo na labbhatīti taṃ pariccajitvā avasesasattamaggaṅgavasena sattaṅgiko vutto.
第125讲。所谓十五种，是指在十二种带有知识相应之欲境心中，及三种初阶世间心中，十五种心中以正确见、正思惟、正勤、正念及正定五因所获八正道的五部曲道路径。然欲境中确能得正语等吗？确实获得，但于解释中称其为未至未来，谓此有偏失。所谓二十二种，是指在二十二种初阶境界正静心与二十二种超越世间心中。所谓七支道，则指在断除妄念后于七择道中不获得正思惟之心，舍弃此说，转而成七支道之说。
Yattha pana sammāsaṅkappo labbhati, tattha tena saha aṭṭhaṅgikoti āha ‘‘maggo aṭṭhasū’’tiādi. Tattha aṭṭhasu cittesūti paṭhamajjhānikesu aṭṭhasu lokuttaracittesu. Evanti chahi maggaṅgehi sampayuttassa abhāvato katthaci dve maggaṅgāni, katthaci tīṇi, katthaci cattāri, katthaci pañca, katthaci satta, katthaci aṭṭhāti evaṃ chahi pakārehi.
第126讲。依正思惟之得，连同八支道，谓之“八支道”等语。且于八种心中指初阶正静心及超越世间心。如此，于六道因结合中无时无刻不出现二、三、四、五、七、八种组合道因形态。
§124-6
124-6. Idāni balasampayogaṃ dassento āha ‘‘balāni dve’’tiādi. Tattha vīriyabalasamādhibalavasena dve balāni kiriyāhetukamanoviññāṇadhātudvaye vibhaṅgavāre āgatāni vīriyabalasamādhibalāni paccekaṃ labbhantīti ‘‘dve dvicittesū’’ti vuttaṃ. Ekasmiṃ tīṇīti ekasmiṃ vicikicchāsahagate vīriyabalaahirikabalaanottappabalavasena tīṇi balāni. Ekādasasu cattārīti vicikicchāsahagatavajjesu ekādasasu akusalacittesu samādhibalañceva pubbe vuttāni tīṇīti cattāribalāni. Cha dvādasasūti dvādasasu ñāṇavippayuttacittesu saddhāvīriyasatisamādhihiriottappavasena cha balāni.
现在显现力的聚合，称为“有两种力”等。其中文义是说，以精进力、定力、力强力等三力作为行为的因缘，以及对应二种不相应识的根本，即二种识体，于分别断分别的阶段称为精进力、定力的力，各自分别得到，故称“在二心中”者。其一为三种，即在一心中，因疑惑等产生的精进力、无耻力、无惧力、戒慎力这三种力。其二为十一种，指在怀疑消失的各种恶心以及定力中先前所述的三种力合起即为四力。其三为十二种，指在十二种具足信、精进、念、定、慧、无惧的知识心中共有六种力。
Ekūnāsītiyāsattāti dvādasasu ñāṇasampayuttakāmāvacaracittesu ceva sattavīsatimahaggatacittesu ca cattālīsāya lokuttaracittesu cāti ekūnāsītividhesu cittesu saddhāvīriyasatisamādhipaññāhiriottappavasena satta balāni. Soḷasevābalānīti pañcadasa ahetukavipākāni, kiriyāmanodhātuāvajjanañcāti soḷasa balavippayogato abalacittāni. Evanti pañcahi balehi sampayuttassa abhāvato katthaci dve, katthaci tīṇi, katthaci cattāri, katthaci cha, katthaci sattāti pañcahi ākārehi sabalaṃ, imesu ekassāpi abhāvato abalampi ca viññeyyaṃ, vijānitabbanti attho. Heturāsiādayo vinicchayabhāvato na vuttāti veditabbaṃ. Yesu cittesu yāni jhānaṅgamaggaṅgabalindriyāni jāyantīti sambandho. Gāthābandhasukhatthaṃ indriyānaṃ osānakaraṇaṃ.
在十三种，即十二种带有知识的欲行心及二十七种皈依心合计四十种出世间心中，称为十三种心中带具信、精进、念、定、慧、无惧六力为七力。十六力，即十五种无因果报的力，以及行为识、根本识、须察力，这些十六种力聚合而成的无力心。这样在五种力所聚合处，有时无力心出现，有时二力、有时三力、有时四力、有时六力、有时七力，这等五种形态中，即使某一种不存在，亦有无力心当知义意。因缘种种不可尽言。与这些心相关，产生禅定支、行通等根力，成相互关系。以偈文总结说，此为根的消解原因。
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