4. Catuttho paricchedo
4. Catuttho paricchedo第四章
Ekavidhādiniddesavaṇṇanā“一种等解说”的注释。
§128-30
128-30.Vijānanasabhāvatoti ārammaṇavijānanasabhāvattā. Nanu ca heṭṭhā sārammaṇato ekavidhabhāvo vuttoti? Saccaṃ vutto, so pana cetasikānañca sādhāraṇoti idha tabbivajjanatthaṃ vijānanalakkhaṇatāva vuttā. Saṅkhepagaṇanavasena ca sahetukānaṃ ekasattatividhatā vuttā. Hetuvādināti kusalākusalābyākatahetūnaṃ byākaraṇakusalena . Atha vā ‘‘ye dhammā hetuppabhavā , tesaṃ hetuṃ tathāgato āhā’’ti (apa. thera 1.1.286; mahāva. 60) vacanato taṃtaṃpaccayuppannadhammānaṃ taṃtaṃpaccayavādinā.
128-130.『识法性』者，依赖于对境识的性质。这里反问：下文所说‘自境起的一种状态’难道不是一切境识的本性吗？确实如此。所谓此者，亦即心法的普通性。此处为方便分别，以识的特性为题说之。且略言有因果者共七十一种。所谓‘因说者’，是说明善恶状态由显现因所造。又有言：“诸法由因而生，彼如来说此因。”此出自《阿含经》（长老部1.1.286；大长部60）语，意指诸法因缘相续，皆由因缘而起。
§131-4
131-4.Savatthukāvatthukatoti ekantena sabbavatthunissitabhāvato ceva tadabhāvato ca. Keci pana hadayavatthuvasena savatthukāvatthukataṃ vaṇṇenti, taṃ na yujjati savatthukaniddese ‘‘sabbo kāmavipāko’’ti pasādanissitānampi saṅgahitattā. Ubhayavasenāti savatthukāvatthukavasena. Kānici hi cittāni ekantena savatthukāni, kānici avatthukāneva, kānici ubhayasabhāvāni. Tathā ceva niddisati ‘‘sabbo kāmavipāko cā’’tiādi.
131-134.『善种与缘起044』，意指坚决依止一切缘起法及其不生，无非如此。有些人以心所依处而论谓之善种，然此不合于坚决观标的‘一切感官果报’的规定和信解合集之理。所谓‘双重性’，即既是善种又是缘起种。有些心法纯为善种，有些纯为缘起种，有些则兼具双种性质。此理同样表述为‘一切感官果报亦然’。
Sabbo kāmavipāko cāti sahetukāhetukabhinno sabbo tevīsatividho kāmāvacaravipāko ca. Ādimaggoti sotāpattimaggo. So hi sabbalokuttaresu ādito uppajjanato, aṭṭhasu ariyapuggalesu ādipuggalassa sambandhīti vā ‘‘ādimaggo’’ti vuccati. Vinā vatthunti sakasakavatthuṃ vinā nuppajjanti. Teneva hetāni arūpabhave nuppajjanti tattha vatthūnaṃ abhāvato. ‘‘Nuppajjanti vinā vatthu’’nti ca idaṃ antobhāvitakāraṇatthaṃ katvā vuttaṃ. Tena yasmā vatthuṃ vinā nuppajjanti, tasmā ekantena savatthukāti vuttaṃ hoti.
一切感官果报者，因相异故分为因、果两类，共三十三种感官界果报。所谓『初道』，即初果位通行之道。此指诸世界最高层面出现之初缘，是八种圣者中首圣之关系，因而称其为初道。若无自身依止，必无法生。正因为因缘缺失，故无形界果报生起。‘无生因缘’，此说为说明其中因缘生发之理。既因无缘无法生起，故单纯论之谓之坚决依止一切因缘。
Ekantena avatthukā arūpabhaveyeva paṭisandhādivasena pavattanato. Kathaṃ pana rūpasannissayena vinā tattha arūpaṃ pavattati, kasmā na pavattati pañcavokāreti? Tathā adassanato. Yadi evaṃ kabaḷīkārāhārenapi vinā rūpadhātuyaṃ rūpena pavattitabbaṃ, kiṃ kāraṇā? Kāmadhātuyaṃ tathā adassanato. Api tu yassa cittasantānassa pavattikāraṇaṃ rūpe avigatataṇhaṃ, tassa saha rūpena pavatti. Yassa pana nibbattikāraṇaṃ rūpe vigatataṇhaṃ, tassa vinā rūpena pavatti kāraṇassa taṃvimukhatāyāti rūpasannissayena vinā tattha arūpaṃ pavattati. Dvecattālīsa sesānīti manodvārāvajjanaṃ kusalakiriyāvasena soḷasa kāmāvacarāni, tatheva aṭṭha arūpāvacarāni, paṭhamamaggavajjāni satta lokuttarāni, paṭighadvayavajjitadasaakusalāni ceti dvecattālīsa vuttāvasesacittāni.
坚决依止无生因缘者，仅就无色界生起等续变相而言。问曰：既然无色界生起依赖于无色缘起，何以不依赖五色而生起？此乃未见本质也。倘若即使以粗浅物质摄入尚能生起无色缘，那什么为原因？欲界同理未见本质。况且对于心识续存之生起因是对色界无贪欲，方能与色界相应生起。反之，于觉生缘因却对色界无贪者，不与色界生起，其原因即为离逆缘故—由此坚决依赖色界，故于无色界生起亦同理。所余四十二种，即因门激发之善业，有十六属感官行为、八属无色行为、七属初禅行为、七属出世间行为，及十种调伏对治行为，合共四十二种识法。
§135-7
135-7. Rūpādīsu ekekameva ārammaṇaṃ imassāti ekekārammaṇaṃ. Tassa tassa ārammaṇassa āpāthagatakāle taṃtaṃvijānanavasena pañcapi ārammaṇāni imassāti pañcārammaṇaṃ. Evampīti na kevalaṃ savatthukādivaseneva, atha kho ekekārammaṇāditopi. Abhiññāvajjitānaṃ sabbamahaggatānampi dhammārammaṇabhāvena ekārammaṇattā āha ‘‘sabbaṃ mahaggata’’nti. Paṇṇattārammaṇato ekārammaṇanti keci. Taṃ arūpāvacaradutiyacatutthajjhānāni patvā na yujjati tesaṃ mahaggatārammaṇattā. Abhiññādvayassa chaḷārammaṇikabhāvena, tassa ca rūpāvacarapañcamajjhānato abhinnattā taṃ pahāya ‘‘tecattālīsā’’ti vuttaṃ.
135-137.于色等境界，单说一种境，是指每一境界独立一境。每一境界于离发生时，以五境中各一境分别显现。如此不仅善种等理，亦适用于单一境起始之理。经验者中所有大批共业，与对境显现具有单一境性质，故谓之‘一切大集性’。某些人以约定俗成学名称为单一境界。但此不适用于无色境中第二至四禅。这种经验双重性具六级境界，且与色界第五禅识等四个界内经验合成，合为四十三境。
§141
141. Puññavipākakiriyato kāme dvādasāti sambandho. Dhāti nipātamattaṃ. Puññavipākakriyatoti ñāṇavippayuttakusalavipākakiriyato.
141.由善果业行为所生欲界有十二种关系，因语中含意‘只在欲界’。所谓『善果业行为』，是指与知识相应的善业果履行。
§143-9
143-9. Iriyāya kāyikāya kiriyāya pavattipathabhāvato iriyāpatho, gamanādi. Atthato tadavatthā rūpappavatti. Kāmañcettha rūpavinimutto iriyāpatho, viññatti vā natthi, tathāpi sabbaṃ rūpasamuṭṭhāpakacittaṃ iriyāpathupatthambhakaṃ, viññattivikāruppādanañca hoti. Yaṃ pana cittaṃ viññattijanakaṃ , taṃ ekaṃsato itaradvayassa janakaṃ avinābhāvato, tathā iriyāpathupatthambhakaṃ rūpassāti imassa visesassa dassanatthaṃ ‘‘rūpīriyāpathaviññatti-janakājanakādito’’ti iriyāpathaviññattīnaṃ visuṃ gahaṇaṃ. Janakājanakāditoti tiṇṇampi janakato, kassacipi ajanakato, dvinnaṃ ekassa ca janakato. Kānici hi cittāni rūpaṃ samuṭṭhāpenti, iriyāpathaṃ kappenti, viññattiṃ janayanti. Kānici rūpaṃ samuṭṭhāpenti, iriyāpathaṃ kappenti, viññattiṃ na janayanti. Kānici rūpameva samuṭṭhāpenti, itaradvayaṃ na karonti. Kānici tīṇi na karonteva. Tathā ceva dasseti ‘‘dvādasākusalā’’tiādi. Evañcāpi hi taṃ cittanti na kevalaṃ ahetukāditova, evaṃ rūpādijanakāditopi taṃ catubbidhaṃ. ‘‘Evañcādimhi ta’’ntipi likhanti. Tassa pana ādimhi nikkhittaṃ cittaṃ evañca catubbidhanti atthaṃ vadanti. Tatthāti tesu rūpajanakādīsu. Dasa kiriyāti manodhātuvajjā dasa kiriyā.
关于身行业中运动路径的存在，这“运动路径”是指从行进等行为开始。按照涵义，这是指形色的现起。此处动作若与色脱离，则无运动路径与所起状态。然而，尽管如此，所有由色构成的心识仍成为运动路径的支承，因产生运动状态的无明而产生变化。至于那产生心识的心，无一独立存在，而是相互依存共生，故作运动路径的支承面向色相。对此特定的显示，谓之“由色所生运动路径心识及其生成者等”，即运动路径心识中由产生者等全面涵摄。所谓“生成者等”，意指三者：有生成者、无生成者、二者生成者皆有。一些心能摄受形色，构成运动路径，生起识；有些能摄形，构运动路径，却不生起识；有些仅摄形色，不生他色；有些三者皆不作。又如所说“十二善道”等。由此可知心并非仅像无因自生一般，形色诸生心亦有四种说法。《如此等诸》云：心在其最初乃四类（生成者、支承者等），所谓十行即十一心根。
Samuṭṭhāpenti rūpānīti attano uppādakkhaṇeyeva attanā janetabbarūpāni samuṭṭhāpenti. Kappentīti sannāmenti. Yathāpavattaṃ iriyāpathaṃ upatthambhenti. Yathā hi antarantarā uppajjamānehi vīthicittehi abbokiṇṇe bhavaṅge pavattamāne aṅgāni osīdanti, pavedhantā viya honti, na evaṃ dvattiṃsavidhesu vakkhamānesu ca chabbīsatividhesu jāgaraṇacittesu pavattamānesu. Tadā pana aṅgāni upatthaddhāni yathāpavattairiyāpathabhāveneva pavattanti. Janayanti ca viññattinti manodvāre pavattā eva viññattiṃ janayanti, na pana pañcadvāre pavattāti daṭṭhabbaṃ.
“摄取形色”谓自身在起始时即生起本来应生之形色；“构作”即建构。就运动路径而言，依其现行状态支承之。如同路径中，若行于杂乱分离的心态，肢体减弱，如同被刺入而麻痹，实则无如此现象。唯当肢体处于支承状态，以运动路径状态生起时才然。所谓生起识，是指识于心门运动时生起，而非五门俱生起，此理当知。
Dvipañcaviññāṇānaṃ jhānaṅgayogābhāvena rūpājanakattā āha ‘‘dvepañcaviññāṇā’’ti. Jhānaṅgāni hi cittena saha rūpasamuṭṭhāpakāni, tesaṃ anubalappadāyakāni maggaṅgādīni tesu vijjamānesu savisesaṃ rūpappavattidassanato. Arūpavipākā pana rūpavirāgabhāvanāya nibbattattā hetuno taṃvimukhatāya rūpaṃ na samuṭṭhāpentīti āha ‘‘vipākā ca arūpisū’’ti.
因有二十五识专注于禅定而生起，故称为“二十五识”。诸禅定因素与心共生，即为色所生心识的力量增进者，尤其是在道诸禅因中显现出特殊形色的起现。至于无色果报，是为消除对色的爱染而起的缘故，不生色，故谓“无色果报”。
§150
150.Sabbesaṃ sandhicittanti sabbesaṃ sattānaṃ paṭisandhicittaṃ. Tañhi vatthudubbalatāya, appatiṭṭhitatāya, paccayavekallato, āgantukatāya ca rūpaṃ na samuṭṭhāpeti. Tathā hi paṭisandhiviññāṇena sahajātaṃ vatthu pacchājātapaccayarahitaṃ, āhārādīhi ca anupatthaddhaṃ dubbalaṃ, tassa ca dubbalattā tannissitaviññāṇampi dubbalanti. Yathā ca papāte patito aññassa nissayo bhavituṃ na sakkoti, evaṃ tampi bhinnasantatiyaṃ kammakkhittatāya papāte patitaṃ viya appatiṭṭhitaṃ na rūpasamuṭṭhāpane ussahati ca vatthuno ca attanā saha apacchā apure uppajjamānattā purejātapaccayassa alābhato. Yathā pana āgantuko puriso agatapubbaṃ desaṃ gato aññesaṃ ‘‘etha bho antogāme vo annapānagandhamālādīni dassāmī’’ti vattuṃ na sakkoti attano avisayatāya, appahutāya ca, evamevaṃ paṭisandhicittampi āgantukanti. Evaṃ vatthudubbalatādīhi kāraṇehi rūpaṃ na samuṭṭhāpeti. Apica āhārindriyādivasena yehākārehi cittasamuṭṭhānarūpānaṃ cittacetasikā paccayā honti, tehi sabbehi paṭisandhiyaṃ cittacetasikā samatiṃsakammajarūpānaṃ yathāyogaṃ paccayā honti. Vuttañhetaṃ paṭṭhāne –
一切衔接的心识，谓一切有情的续法心。因其境界微弱、不稳定、依赖条件与外来而产生，故不生起形色。如同续识共生之境，随其缘起而无依赖前境、缺乏根本及养分，且弱小，故其依赖此弱小境界的续识亦弱。犹如堕落至恶道者，依赖他力无法自存，故于形色摄受上无精进。若外来者未到先前所居之地，不能为他显示饮食、香气等，因其无自境界，亦故。如此因弱小境界等因，由续识故不生形色。且一切由心生起的色，依其心与心所相互资助而生，诸心法共同作为衔接的缘。经中有言：“生起衔接时，果报显现，携带饮食依赖，乃色法因缘”。
‘‘Paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo’’tiādi (paṭṭhā. 1.1.429).
故曰：“衔接时，有缘果报与饮食相应，此乃色法衔接因缘也”等（《巴利注疏》1.1.429）。
Tasmā samatiṃsakammajarūpāni cittasamuṭṭhānarūpānaṃ ṭhānaṃ gahetvā ṭhitānīti paṭisandhicittaṃ rūpaṃ na samuṭṭhāpetīti veditabbaṃ.
由此应知，衔接心缘于心法所生形色的场所，立于其中，意谓：衔接心不能生起色。
Cuticittañcārahatoti ettha khīṇāsavassa cuticittaṃ upasantavaṭṭamūlasmiṃ santāne sātisayaṃ santavuttitāya rūpaṃ na samuṭṭhāpeti, anāgāmiādīnaṃ tadabhāvatoti vadanti. Ṭīkākāro pana ānandācariyo bhaṇati –
“心止境”者，于此即断除染法者的心境，谓在此净除染污生灭的根源的续流中，因有定止住，故不生起色界境界，故名“心止境”。此谓无行者等亦称为此境界的无色境界。注疏者阿难多长老说—
‘‘Kāmāvacarānaṃ pacchimacittassa uppādakkhaṇe yassa cittassa anantarā kāmāvacarānaṃ pacchimacittaṃ uppajjissati, rūpāvacare, arūpāvacare pacchimabhavikānaṃ, ye ca rūpāvacaraṃ, arūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cavantānaṃ, tesaṃ vacīsaṅkhāro nirujjhissati, no ca tesaṃ kāyasaṅkhāro nirujjhissatīti vacanato aññesampi cuticittaṃ rūpaṃ na samuṭṭhāpetī’’ti.
“欲界为所缘的末后心，在其生起时，紧接着欲界为所缘的下一心，续流色界或无色界的末后心起。那些后来生入色界、无色界并最终证灭者，他们由此断尽欲界的意行心，而他们的语言意行心亦得断尽，唯其身身意行心（身意业）不被断尽。”此说以外，色界的心不能随意生起。”
Ācariyassa hi ayamadhippāyo – ‘‘kāmāvacarānaṃ pacchimacittassā’’ti etena avisesena kāmāvacarasattānaṃ cuticittassa, ‘‘ye ca rūpāvacaraṃ…pe… nirujjhissatī’’ti iminā kāmabhavato cavitvā rūpārūpabhavūpapajjanakānaṃ kāmāvacaracuticittassāpi uppādakkhaṇato uddhaṃ vacīsaṅkhārassa nirodhaṃ vatvā kāyasaṅkhārassa tadabhāvavacanato cuticittassa kāyasaṅkhārāsamuṭṭhāpanaṃ siddhaṃ. Yadaggena ca taṃ kāyasaṅkhāraṃ na samuṭṭhāpeti, tadaggena taṃ sesarūpampi na janeti. Na hi rūpasamuṭṭhāpakassa gabbhagatatādivibandhābhāve kāyasaṅkhārāsamuṭṭhāpane kāraṇaṃ atthi. Na ca yuttaṃ cutito uddhaṃ cittasamuṭṭhānañcassa rūpaṃ pavattatīti, nāpi ‘‘cuticittaṃ rūpaṃ samuṭṭhāpetī’’ti pāḷi atthi, na cāpi vaṭṭamūlānupasamo cuticittassa rūpuppādane kāraṇaṃ cuticittena na uppannānampi tato purimatarehi uppannānaṃ viya bhavantare anuppajjanato, tasmā sabbesampi cuticittaṃ rūpaṃ na samuṭṭhāpetīti. Yadi kāyasaṅkhārasamuṭṭhāpanameva rūpajananārahabhāvaṃ sādheti, tadā catutthajjhāne kathanti? Nāyaṃ doso, tassa bhāvanābalena sātisayaṃ santavuttitāya kāyasaṅkhārāsamuṭṭhāpanepi maraṇāsannacittānaṃ viya paridubbalattābhāvato rūpasamuṭṭhāpane vibandho natthīti. Kuto pana paṭṭhāya cittajarūpaṃ nuppajjatīti? Yato paṭṭhāya kāyasaṅkhāre nuppajjati. Kadā ca kāyasaṅkhāro nuppajjatīti? Cutito pubbe dvattiṃsamacittakkhaṇato paṭṭhāya nuppajjati, tettiṃsamacittakkhaṇe uppannaṃ pacchimasoḷasakato puretarameva nirujjhatīti vadanti. ‘‘Yassa kāyasaṅkhāro na nirujjhati, tassa cittasaṅkhāro na nirujjhissatī’’ti (yama. 2.saṅkhārayamaka.113) pañhe ‘‘pacchimacittassa bhaṅgakkhaṇe tesaṃ kāyasaṅkhāro ca na nirujjhati, cittasaṅkhāro ca na nirujjhissatī’’ti pacchimacittasseva vajjitattā cutito dutiyatatiyacittenāpi saha nirujjhatīti apare. Yassa cittassa anantarā kāmāvacarānaṃpacchimacittaṃ uppajjatīti ettha ‘‘yassā’’ti kāmāvacaracuticittassa anantarapaccayabhūtaṃ cittaṃ sandhāya vuttanti tassa uppādatopi uddhaṃ kāyasaṅkhārābhāvavacanena heṭṭhimakoṭiyā cutito tatiyacitteneva saha nirujjhati. Dutiyacittaṃ na pāpuṇātīti eke.
尊者之解释曰：“此‘末后欲界心’专指那些具欲界心性的末后心。‘那些入色界者……断尽’此说指断除欲界之心性后，转生于色界和无色界者，于欲界末后心生起时即可立即断尽语言意行心，而身意行心因其本性尚存，遂能生起（不灭）。因为若身意行心未生，则不能生起余下色界的诸业业识。亦无因子能够生起色界境界。若身意行心起不起，偏无由末后心生起色界境界之理。且经律文本中未见‘末后心生起色界’之文，且于定止住的根源中，末后心非色界生起之因；彼于已生起之心亦无影响。故诸末后心不能生起色界境界。若以生起身意行心即意味着身色生起，则四禅如何说法？此无过失。因修行之力，使得心于念止定住而能断除身意业生起；如临死时之心极微弱，无碍色身生起。故心如何能不生起身色？因由身意业生起。身意业何时生起？谓于末后心生起后二十二心生起时，然后末后心于十六心生起前已灭。谓“身意业若不灭，则心意业不灭”（Yama，第二章，业控制 113）；问“末后心停灭时，身意业和心意业不灭”，则于末后心异体灭时，后次异体心亦随之灭。谓“此心生起之后”，即指随缘欲界末后心之下一心为条件，次心以较低发趣，末后心与第三异体心共灭，第二异体心尚未生起。”
§151-7
151-7. Ekaṃ dve tīṇi cattāri ṭhānāni imassāti ekadviticatuṭṭhānaṃ, ekadviticatuṭṭhānattāti attho. Ṭhānanti ca idha kiccamadhippetaṃ. Tañhi tiṭṭhanti ettha dhammā avaṭṭhitā viya hontīti ‘‘ṭhāna’’nti vuccati. Maṃsacakkhudibbacakkhuñāṇacakkhubuddhacakkhusamantacakkhuvasena pañca nimmalāni locanāni imassāti pañcanimmalalocano.
151-7。凡一、二、三、四处谓为一二三四处之意。处者，谓执事之所据也。此中所据，如法存在之法，谓为处。由肌肉、眼、皮肤、耳、内眼识与眼识智、及无上的眼智等五净明之眼界，谓五净眼界。
Nippapañcenāti rāgādipapañcarahitena. Rāgādayo hi saṃsāre papañcanato ‘‘papañcā’’ti vuccanti.
净除五者者，谓无贪等五恶俱除。因贪等于轮回中为恶，故称为“恶取”。
Āvajjane paṭicchane ṭhāne manodhātuttikanti sambandho, kiriyāmanodhātu āvajjanaṭṭhāne, vipākadvayaṃ sampaṭicchanaṭṭhāneti attho.
于反覆中所据之处谓意境转变，即作用之意根于所据处，受果二于所据处相互不断之义。
‘‘Somanassayuttasantīraṇaṃ pañcadvāre santīraṇaṃ siyā’’ti vattabbe ‘‘santīraṇa’’nti adhikāratova labbhatīti gāthābandhasukhatthaṃ ‘‘somanassayuta’’nti ettakameva vuttaṃ.
『与欢喜相应的通过称为五门的通路来通达』，此句在讲述“通达”一词时，明确指出该词具有适用性作用。关于诗句的含义，「与欢喜相应」的说法，仅此而已。
Balavārammaṇe satīti tadārammaṇakiccassa balavārammaṇeyeva labbhanato vuttaṃ, na imasseva āveṇikabhāvena sabbesampi tadārammaṇānaṃ balavārammaṇeyeva uppajjanato. Voṭṭhabbananti kiriyāmanoviññāṇadhātusaṅkhātaṃ voṭṭhabbanakiccaṃ cittaṃ.
关于“强力遮断”，因其是遮断作业的事宜，故仅指“强力遮断”，并非在此教法中因普遍性而指所有遮断之中皆为强力遮断。所谓“覆盖(Voṭṭhabba)”，是指由心识所依赖的覆灭对象，即心所能作的覆盖事工。
§158-9
158-9.Sabbesanti sabbesaṃ kāmarūpārūpabhavikasattānaṃ. Iminā idaṃ dasseti – pañcadvāresu voṭṭhabbanakiccaṃ kesañcideva sattānaṃ arūpabhave sabbaso pañcadvārikacittappavattiyā, rūpabhave ca dvārattayappavattiyā abhāvato. Manodvāre āvajjanakiccaṃ pana sabbesameva sacittakasattānaṃ karotīti. Dviṭṭhānikaṃ nāma hotīti yathāvuttaṭṭhānadvayavantatāya dviṭṭhānikacittaṃ nāma hoti. Keci pana ‘‘somanassasahagatasantīraṇaṃ kāmasugatiyaṃ paṭisandhiṃ ākaḍḍhati , tasmā taṃ pañcaṭṭhānika’’nti vadanti, taṃ tesaṃ matimattaṃ paṭṭhāne tathā adīpitattā. Tattha hi –
“一切”意指一切由欲色所生或非色所生的有情。此理表明：在五门通路中，唯有部分某些众生的意识因非色界出生，整体皆因五门意识波动而转起；而在色界中由于缺少因门，两处门意识波动则不存在。心门处则有引发作业，唯独一切有情均作此。所称“双所依”即指由两处先前述据处而生，称之为双所依心识。而有学者谓“与欢喜相伴的通达为欲趣的再生，因此其属于五所依”，此是根据其观点所致的见解，实质上不必较真。此处如说——
‘‘Upekkhāsahagataṃ dhammaṃ paṭicca upekkhāsahagato dhammo uppajjati nahetupaccayā’’ti ettha (paṭṭhā. 2.7.8) ‘‘ahetukaṃ upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā , ahetukapaṭisandhikkhaṇe upekkhāsahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti (paṭṭhā. 2.7.8) –
『依止于无记的舍法而起舍法不因缘生』，在此（第二章第七节第八句）有云：“无因缘的无记舍法，依止一蕴而起，三蕴相依，三蕴中亦蕴一，二蕴中亦有二蕴；在无因缘缘生相续时，无记舍法依止一蕴而起，三蕴相依，三蕴中亦有一蕴，二蕴中亦有二蕴”。
Evaṃ upekkhāsahagata-padassa pavattipaṭisandhivasena paṭiccanayo uddhaṭo. Pītisahagatasukhasahagata-padānaṃ pana –
如此，以无记舍法的转变相续为依止作用，而形成覆盖关联。
‘‘Pītisahagataṃ dhammaṃ paṭicca pītisahagato dhammo uppajjati nahetupaccayā. Ahetukaṃ pītisahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Sukhasahagataṃ dhammaṃ paṭicca sukhasahagato dhammo uppajjati nahetupaccayā. Ahetukaṃ sukhasahagataṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti (paṭṭhā. 2.7.6) –
『依止于欢喜相伴的法，欢喜相伴法亦不因缘生。无因缘欢喜相伴法，依止一蕴而生，三蕴相依，三蕴中亦有一蕴，二蕴中亦有二蕴。依止于乐相伴的法，乐相伴法亦不因缘生。无因缘乐相伴法，依止一蕴而起，三蕴相依，三蕴中亦有一蕴，二蕴中亦有二蕴。』此语出自第二章第七节第六句。
Evaṃ pavattivaseneva uddhaṭo, na ‘‘ahetukapaṭisandhikkhaṇe’’tiādinā paṭisandhivasena, tasmā yathādhammasāsane avacanampi abhāvameva dīpetīti na tassa paṭisandhidānaṃ atthīti dviṭṭhānikatāva vuttāti. Te mahaggatavipākā navāti sambandho.
此处的解释说，虽然事物的发生是连贯的，但起始并非以“无因的重新起”、“类似之类”作为连结方式，而是依教法本理如实说明，没有可依循的联结意义。即所谓存在两种见解的原因，是因为众生的大聚果报并不会互相关联。
§162
162. Chadvārā eva chadvārikā. Atha vā chadvārikesūti chadvārikacittesūti attho.
“六门”即指六根门；又或者说“六门住者”，意指具有六根门心的众生。
§164-6
164-6.‘‘Pañcakicca’’ntiādi yathāvuttānameva nigamanaṃ. Sesanti aṭṭhasaṭṭhividhaṃ cittaṃ. Ekakiccayogato, ekaṃ kiccamassāti vā ekaṃ, ekameva ekakaṃ. Sabbacittānaṃ kiccavasena niddesaṭṭhāneyeva kiccānaṃ paṭipāṭimpi dassetuṃ ‘‘bhavaṅgāvajjana’’ntiādi vuttaṃ. Yadi evaṃ paṭisandhito paṭṭhāya cutipariyosānaṃ vattabbanti? Saccaṃ, cutipaṭisandhīnaṃ pana pākaṭattā tathā na vuttaṃ. Bhavassa hi paṭisandhi ādi, cuti pariyosānanti pākaṭameva, tasmā pākaṭaṭṭhānaṃ pahāya apākaṭaṭṭhānato paṭṭhāya dassetuṃ bhavaṅgameva ādito vuttaṃ. Tadārammaṇaṃ pana kiñcāpi apākaṭaṃ, atha kho anekantikaṃ kismiñci bhave katthaci javanavīthiyaṃ alabbhanatoti ekantalabbhamānaparidīpanatthaṃ taṃ na vuttaṃ. Atha vā tadārammaṇacittampi yebhuyyena bhavaṅganāmaṃ labbhatīti purimajavanavīthiyaṃ tadārammaṇaṃ pacchimajavanavīthiyā āvajjanassa purecarabhūtaṃ bhavaṅga-ggahaṇeneva saṅgahitanti visuṃ na vuttaṃ. Keci pana ‘‘pañcadvāresu pavattivasena pañcavidhatāya dassanatthaṃ ‘bhavaṅgāvajjana’ntiādi vutta’’nti vadanti, tattha pana appavattamānānaṃ kesañci sabbhāvato taṃ na yujjati, chadvārappavattivasena chabbidhattanayadassanatthanti vattuṃ vaṭṭati. Yathā cettha ‘‘bhavaṅgāvajjana’’ntiādinā cakkhudvāre vuttaṃ, evaṃ sotadvārādīsupi dassanādiṃ apanetvā savanādiṃ pakkhipitvā kiccappavatti yojetabbā. Manodvāre pana –
“五事”等名义的总结见前文。剩余的是六十八种心。因个别事相，谓之一事、一处。为了显示诸心皆有事的存在，专于事理阐明之处，故述“生支现行”等。若据此论断续处必然起灭，确实如此，但灭处缘起尚未表明。因生续处的清楚存在，弃去显处缘起，而依非显处缘起，故生支行为而说。即使非显处的对象有所存在，因无处新生，故无彼处明现。或者说，非显处亦如先来续处，即过去续处对后来续处的小的推动汇集，使其具连续性，未予明说。有些说“于五根门连续运动中显现五种不同”，但对未常起的某些部分，整体不相应，故不成立。对于六根门生起的六种不同状态，云：如以“生支现行”等名于眼门，亦应于耳等根门显现听等业感受。
‘‘Bhavaṅgaṃ paṭhamaṃ hoti, tato āvajjanaṃ mataṃ;
“生支为第一，继之为现行；其后为随顺，第三为行。”
Dutiyaṃ tamatikkamma, javanaṃ tatiyaṃ siyā’’ti. –
（以上语句乃对心生起顺序的简述，按先后次序区分）
Yojanā daṭṭhabbā. Channaṃ viññāṇānanti cakkhuviññāṇādīnaṃ pañcannaṃ, manoviññāṇassa ca. Sattaviññāṇadhātūnanti cakkhuviññāṇadhātādīnaṃ pañcannaṃ, manodhātumanoviññāṇadhātudvayassāti sattannaṃ viññāṇadhātūnaṃ.
应当知道“心藏”包括五种识，即眼识等五识及意识。所谓七识界，即眼识界等五识界加上意识界与心识界共七种识界。
§169-71
169-71.Pañcābhiññāvivajjitanti –
『五种神通分别』者，
‘‘Iddhividhaṃ dibbasoto, paracittavijānanā;
『念力种类的天耳，识他心之知，
Pubbenivāsānussati, dibbacakkhūti pañcadhā’’ti. –
前生忆念，天眼五种』等，皆如是说。
Evamāgatāhi pañcahi abhiññāhi yuttena rūpāvacarapañcamajjhānacittena vajjitaṃ. Dibbasotādīnaṃ ekekārammaṇattepi pañcannampi abhiññānaṃ ekasseva cittassa avatthābhedabhāvato vuttaṃ ‘‘pañcābhiññāvivajjita’’nti . Keci pana ‘‘idha ekantena dhammārammaṇikacittānameva vacanato paracittavijānanaṃ vajjetvā anāgataṃsañāṇena saha pañcābhiññānaṃ paṭikkhepo’’ti vadanti.
如是说的五种神通具足，与色法相应之第五定及心识相应甚深，故称为具足五种神通。诸天耳等虽单个作用，但因五种神通皆归一心而无分别，故称『五种神通分别』。然有些则说：『此处专以具足善法之心为说，仅以识他心为分别，舍弃未来智识，亦舍五种神通』。
Dvipañcaviññāṇānaṃ, manodhātuttayassa ca pariccāgena ekacattālīsa hontīti āha ‘‘cattālīsaṃ tathekaka’’nti. Abhiññāni cāti ca-saddo aṭṭhānappayutto, so ‘‘cattālīsaṃ tathekaka’’nti imassānantaraṃ daṭṭhabbo, tena pana abhiññācittadvayaṃ saṅgaṇhāti. Atha vā abhiññā nāma heṭṭhā ekekārammaṇikesu vuttassa pañcamajjhānasseva avatthāvisesoti abhiññācittānaṃ chaḷārammaṇikesu aggahaṇanti daṭṭhabbaṃ.
『两种五识及心所三种舍弃后，共有四十八种』如是说『四十八各异』。『神通』一词连用八次，意指『四十八各异』，此后可见，神通心二种并称。又或说『神通』即是位于分别法之一第五禅的特有境界，应涵盖六种境界的神通心，故须注意。
§172-3
172-3.Tidhā katvāti tidhā karaṇahetu. Hetvattho hi ayaṃ tvā-saddo yathā ‘‘sīhaṃ disvā bhayaṃ chambhitattaṃ uppajjati, paññāya cassa disvā āsavā parikkhīṇā hontī’’ti. ‘‘Puññāpuññavasenā’’tiādinā jātibhūmihetuvedanādivasena yāva chasattatividho bhedo, tāva manoviññāṇadhātuṃ bhinditvā taṃvasena cittavibhāgadassanatthaṃ nayadānaṃ katanti veditabbaṃ.
『三种作意』者，谓三因做作。因缘者，如言『见狮即生怖畏，智见沁入令烦恼灭』。由善恶业因缘等共分三十六类，故能断识心界，将此分离以示心识差别，是谓三种作意。
§175
175.Tidhā katvāti paṭhamaṃ vipākadvayakiriyābhedato, dutiyaṃ kusalākusalāditoti evaṃ dhātudvayaṃ paccekaṃ tidhā katvā.
175.依此作，谓由于果报及其二行的差别，初分别作解释；其次谓善恶之类，如此将两种根本法分别解释为三。
§180
180.Bhūmi…pe… vibhāvayeti tiṃsabhūmīnaṃ nānattavasena pavattito tiṃsavidhaṃ, tattheva tiṃsapuggalānaṃ nānattavasena pavattito ca tiṃsavidhantiādinā idaṃ yathāniddiṭṭhacittaṃ bahudhā hotīti ca vibhāveyyāti attho.
180.所谓地……等……分明三十地，是指三十种地不同的显现；又说即是三十种人因其差异而作分，此处以三十诸类等表明此理，依如实所示之心，故称为多种多样。
§181
181.Idhāti imasmiṃ sāsane. Hatthagatāmalakā viya hontīti yathā hatthagataṃ āmalakaṃ cakkhumato supākaṭaṃ hoti, evamimassa matimato bhikkhuno abhidhammapiṭakagatā atthā supākaṭā honti, āvajjitāvajjitakkhaṇe suvisadāva paññāyantīti attho.
181.「此处」者，谓在此教法中。像是长者所持的余荫般，如同长者视见余荫显然早熟的余荫果实，下文说此处智者比库对经藏含义的把握也是显然的，且于斟酌诸法之时皆生明了慧解，此即其义。
Iti abhidhammatthavikāsiniyā nāma · 如是，在名为《阿毗达摩义开显》的
Abhidhammāvatārasaṃvaṇṇanāya · 《入阿毗达摩论》注释中，
Ekavidhādiniddesavaṇṇanā niṭṭhitā. · “一种等解说”的注释终了。