7. Sattamo paricchedo
7. Sattamo paricchedo第七章
Vipākacittappavattiniddesavaṇṇanā果报心生起之说示的解释
§376
376.Anantañāṇenāti anantārammaṇe pavattañāṇena. Niraṅgaṇenāti ettha rāgādayo akusalā aṅganti etehi taṃsamaṅgino puggalā nihīnabhāvaṃ gacchantīti aṅgaṇāti vuccanti. Yathāha –
无量智慧即指无间断的内现智慧。无障碍即指此处对于贪等不善的心理因素无依无缚。此等恶根为同类者，故称为『根』。譬如言：「贪为根，嗔为根，痴为根，恶者啊，善根之逆行分别即是所谓根」。
‘‘Rāgo aṅgaṇaṃ, doso aṅgaṇaṃ, moho aṅgaṇaṃ, pāpakānaṃ kho, āvuso, akusalānaṃ icchāvacarānaṃ adhivacanaṃ yadidaṃ aṅgaṇa’’nti ca ādi (vibha. 924).
譬如如是说：『贪根，嗔根，痴根，诸恶不善之渴欲行为，朋友啊，即是所谓根』（摘自注释924页）。
Attano santāne sīlādiguṇe esī gavesīti guṇesī, tena guṇesinā. Karuṇāyaṃ niyutto, sā assa atthīti vā kāruṇiko, tena kāruṇikena. Ettha ca ‘‘anantañāṇenā’’ti iminā bhagavato sabbaññubhāvamāha, ‘‘niraṅgaṇenā’’ti khīṇāsavabhāvaṃ, ‘‘guṇesinā’’ti pubbacariyaṃ, ‘‘kāruṇikenā’’ti mahākaruṇāsamaṅgibhāvaṃ. Ettakena pana thomanena bhagavato vipākadesanāya niyyānikādibhāvaṃ dīpeti. Asabbaññunā hi desitaṃ aniyyānikaṃ hoti, akhīṇāsavena desitaṃ na pākaṭaṃ, apuññavatā desitaṃ nappatiṭṭhāti, akāruṇikena vuttaṃ sukhadāyakaṃ na hoti. Bhagavato pana sabbaññubhāvato tena desitaṃ niyyānikaṃ, khīṇāsavattā pākaṭaṃ, puññavantatāya patiṭṭhāti, mahākaruṇāsamaṅgitāya sukhadāyakanti. Cittappabhavanti vipākacittānaṃ uppattiṃ.
自己子孙在戒等善行中探求优胜者，此为探求优胜者。由此优胜者，庄严其所护。以慈悲为依止，此乃有益者，故作慈悲者称。于此处，『无量智慧』指如来的全知全能；『无障碍』指断尽烦恼本性的境界；『优胜者』指前行善根；『慈悲者』指具有伟大慈悲同体之境界。此四者，由此理则显现佛所演说果报因缘等事，如无知者演说无因果，未断烦恼者言无果报，无功德者不坚固，无慈悲者未得安乐。世尊依其全知全能而说因缘，断烦恼者论果报，具功德者坚固，具大慈悲者得安乐。心所是果报心之生成根源。
§377-86
377-86. Idāni vipākakathāya mātikāvasena aṭṭhakathāya ṭhapite dasappakāre dassetuṃ ‘‘ekūnatiṃsa kammānī’’tiādi vuttaṃ. Tattha yathāraddhāya vipākakathāya mūlakāraṇabhāvato ‘‘ekūnatiṃsa kammānī’’ti paṭhamaṃ kammavavatthānaṃ kataṃ. Kamme pana kathite vipākakathāya adhiṭṭhānabhūtā vipākāpi kathetabbāti ‘‘pākā dvattiṃsa dassitā’’ti dutiyaṃ vipākavavatthānaṃ kataṃ. Kammavipākānañca advāresu adissanato ‘‘tīsu…pe… dissare’’ti tatiyaṃ kammadvāravipākadvārā vuttā. Kammavipākānaṃ vacanappasaṅgeyeva ekasseva kammassa taṃ taṃ paccayamāgamma anekaphalanipphādanaṃ dassetuṃ ‘‘kusalaṃ…pe… vividhaṃ phala’’nti catutthaṃ kāmāvacarakusalassa pavattipaṭisandhīsu nānāphalanipphādanaṃ vuttaṃ. Evaṃ vutte pana pavattipaṭisandhīnaṃ labbhamānavipākavasena vuttabhāvaṃ ajānantā –
现今论果报事宜之纲目，已依注释中列为十类，欲示现「二十九种业」等说。其内以果报说之根本因，即「二十九种业」为初。论业果时，又分为具有决定性的果报作第一。因果二十二种显现作第二。显现于三种业果门中作第三。就业果相应之单一业所生种种果报作第四，讲述善欲类之多种果报。如此依四事说因缘及果报之因，不明者则逾越本义。
‘‘Tasseva kammassa vipākāvasesenā’’ti;
随此业果之终结，
‘‘Ekaṃ pupphaṃ cajitvāna, asītikappakoṭiyo;
「放弃唯一之花时，寿命六千亿劫；」
Duggatiṃ nābhijānāmī’’ti. ca –
不认识恶趣的说法，等等——
Evamādivacanassa byañjanacchāyāya atthaṃ gahetvā dinnapaṭisandhikāyapi cetanāya puna paṭisandhidānaṃ maññeyyunti ‘‘ekāya…pe… pakāsitā’’ti pañcamaṃ ekena kammena ekissāyeva paṭisandhiyā nibbattanaṃ vuttaṃ. Ekasmiṃ bhave nānākammassa vipākappavattiṃ suṇantā ‘‘disvā kumāraṃ satapuññalakkhaṇa’’ntiādivacanassa atthaṃ ajānantā ‘‘nānākammena ekāva paṭisandhi hotī’’ti cinteyyunti ‘‘nānā…pe… paṭisandhiyo’’ti chaṭṭhaṃ nānākammassa nānāpaṭisandhidānaṃ vuttaṃ. Tathā vipaccantassa ca ekassa kammassa soḷasa vipākāni dvādasamaggo ahetukaṭṭhakampīti ayaṃ vipākavibhāgo hetubhedavasena hotīti dassanatthaṃ ‘‘tihetukaṃ…pe… na ca hoti tihetukā’’ti sattamaṃ aṭṭhakathāya āgatahetukittanaṃ dassitaṃ. Taṃ pana hetukittanaṃ ekekassa kammassa vipākavibhāgadassanatthanti. Idāni tipiṭakacūḷanāgattherassa, moravāpivāsimahādattattherassa, tipiṭakamahādhammarakkhitattherassāti tiṇṇaṃ therānaṃ vādesu ‘‘ekāya cetanāya dvādasa vipākāni ettheva dasakamaggo ahetukaṭṭhakampī’’ti āgatassa dutiyattheravādassa, ‘‘ekāya cetanāya dasa vipākāni ettheva ahetukaṭṭhakampī’’ti āgatassa tatiyattherassa vādassa ca na sammāpatiṭṭhitattā suppatiṭṭhitassa paṭhamattheravādassa vasena dassetuṃ vipākesu asaṅkhārasasaṅkhāravidhānaṃ paccayabalena hoti, no kammabalenāti dīpanatthaṃ aṭṭhamaṃ, ‘‘asaṅkhārasasaṅkhāra’’ntiādinā kammena saha asamānampi katvā saṅkhārabhedo vutto. Kammassa somanassupekkhāsahagatabhāvepi ārammaṇavaseneva vipākavedanāya parivattanaṃ dassetuṃ ‘‘ārammaṇena…pe… parivattana’’nti navamaṃ ārammaṇena vedanāparivattanaṃ vuttaṃ. Kammavasena ceva ārammaṇavasena ca aniyatassa tadārammaṇassa javanavasena niyamadassanatthaṃ ‘‘tadārammaṇa…pe… niyāmita’’nti dasamaṃ javanena tadārammaṇaniyamo vuttoti.
对于‘如此’等开头的语句，是为了揭示含义的含蓄性，即使是受生的因缘意念，再次受生的缘起应当理解为‘唯有一意……已示现’。第五条指出，因一个业，受生的缘起仅现于一个界限。于某一生命中，听闻诸多业的果报现行，却不知此义，应当思惟‘因诸多业仅一缘生’。第六条说‘多种业的多种受生缘起’之说。第七条论及彼边相对作因的一业，具有十六果报或十二果集，谓此果报分别为非因果三分。此为因缘辨析，为揭示‘三因非因果’之义，出自第七条注疏。此因缘辨析旨在显现个别业果报的区别。现三藏末代长老、摩罗瓦毗迦禅那大德、三藏大护法长老等三大长老的论辩，即第二位长老论说‘以一意业得十二果报，且无非因果之颠颠，’第三长老言‘以一意业得十果报，且无非因果之颠颠’等说不合正理。第一长老以果报是无行为因缘作用而生起，非业力所致，意欲阐述此理。第八条以“无行为因缘”及“与业不同的行分别”述说。即使业为善乐、平等、无分别之相配合，业所缘之感受反转亦显现于此，此谓第九条，即以业所缘为感受转变。以业、所缘两者之不定所缘之流动规律现明其约束，此为第十条所言‘所缘无常，受制约’之义。至此，第八条乃证业与行分别，第九条显受苦之转换，第十条明所缘之顺逆节制，完成论义体系。
Ekūnatiṃsakammānīti kusalākusalavasena vīsati parittāni, nava mahaggatānīti ekūnatiṃsa kammāni. Yasmā panesā vaṭṭavasena vipākakathā, tasmā lokuttarakusalaṃ vajjetvā ekūnatiṃseva kammāni vuttāni. Evaṃ ‘‘pākā dvattiṃsā’’ti etthāpi tevīsati parittā, nava mahaggatāti pākā dvattiṃsa. Tīsu dvāresūti kāyavacīmanodvāravasena tīsu kammadvāresu. Kammadvāravavatthānaṃ heṭṭhā saṅkhepato dassitameva. Vitthārato panetaṃ aṭṭhasāliniyā dhammasaṅgahaṭṭhakathāya (dha. sa. aṭṭha. 1 kāyakammadvāra), taṃsaṃvaṇṇanādito ca gahetabbaṃ. Kāmaṃ kammānipi chasu dvāresu pavattanti, pañcadvārappavattāni pana avipākāni, manodvāradvārattayavasena bhinnānaṃ vipākadāyakānameva saṅgaṇhanatthaṃ ‘‘tīsu dvāresū’’ti vuttaṃ. Chasūti cakkhudvārādīni pañca, manodvārañcāti chasu vipākadvāresu.
所谓二十九业，是指二十类善恶业加九个较重业，共二十九。由于所说果报因缘之循环，因此超越世间界限的善法亦归纳于二十九业。此二十九又说是三十有三业的减一，九为较重业。‘当谈业果’为论业果报，也称业之三门。三门即身、语、意业之门。此处略述业之三门简称。其详见八节律法集注疏（dha. sa. aṭṭha. 第1节 身业门）。可作为详读参考。欲乐业亦由六门产生，五门之乐果不成受果，唯心门所产生之果果真本，就此以‘三门业门’来计数。六门即眼门等五加心门共六，五门所生业果不一，心门独成业果，此名‘三门业门’。
Taṃ taṃ paccayamāgammāti kālasampadādikaṃ taṃ taṃ paccayamāgamma. Tenāhu porāṇā –
所述诸因缘之生起，即指随时间顺序而生的各种因缘。因果的时间关系称为‘随时顺序的因缘生起’是也。继之先人有言——
‘‘Kālopadhippayogānaṃ , gatiyā ca yathārahaṃ;
‘因缘之运转与时节之适当相应，
Sampattiñca vipattiñca, kammamāgamma paccatī’’ti.
成败兴衰并随业因之缘起，’
Atha vā taṃ taṃ paccayanti somanassādihetubhūtaṃ taṃ taṃ sahakāripaccayaṃ. Vividhaṃ phalanti somanassupekkhāsahagatasahetukāhetukaasaṅkhārasasaṅkhāravasena nānappakāraphalaṃ. Ekāya cetanāyāti upapajjavedanīyabhūtāya, aparāpariyavedanīyabhūtāya vā ekāya cetanāya. Diṭṭhadhammavedanīyabhūtā pana pavattivipākameva nibbatteti, no paṭisandhiṃ.
又或者，有所依赖因缘者，是由喜乐等此等理由所生的，同彼等因缘相应的助因也随之依赖。喜乐、无记等诸因缘所生种种行为，如因缘而生的行为法，果报各有差别。所谓一心者，是指或因产生而生，或因消灭而生之心。一切所见之法的痛苦则仅于现行果报时显现，而非续后再起。
Kiñcāpi ‘‘tihetuka’’nti avisesena vuttaṃ, ukkaṭṭhameva pana tihetukakammaṃ tihetukavipākaṃ deti, tathā duhetukampi ukkaṭṭhameva duhetukavipākaṃ deti. Omakaṃ pana tihetukakammaṃ duhetukukkaṭṭhasadisaṃ, duhetukāhetukameva vipākaṃ deti. Tathā duhetukampi ahetukameva vipākaṃ detīti. Ukkaṭṭhomakavibhāgo ca panesa kusalākusalaparivāralābhato, āsevanavippaṭisārappavattiyā vā daṭṭhabbo. Yañhi kammaṃ attano pavattikāle purimapacchābhāgappavattehi kusaladhammehi parivāritaṃ, pacchā vā āsevanalābhena samudāciṇṇaṃ, taṃ ukkaṭṭhaṃ. Yaṃ pana karaṇakāle akusaladhammehi parivāritaṃ, pacchā vā ‘‘dukkaṭaṃ mayā’’ti vippaṭisāruppādanena paribhāvitaṃ, taṃ omakaṃ nāma hoti.
且有专门说「三因」者，谓善恶行为均必现报。如前说，三因业皆生三因果；比此业为次等者，则所生果报亦为次等。无记业似为低等业，但其所生果相等于次等因缘果报。次等因缘业却生无因果报。善恶业之优劣划分，可从善恶果报围绕所得、接触或出生之差别观察。凡行为时被已往善业包围，后得善果者，称为优良；行为时被恶业包围，后有悔恨反感者，称为下劣。
Athettha yathāvuttavidhānaṃ kiṃ paṭisandhipavattīnaṃ avisesena, udāhu pavattivasenevāti ce? Pavattivaseneva, paṭisandhiyaṃ pana ayaṃ visesoti dassento āha ‘‘tihetukenā’’tiādi. Etthāpi tihetukukkaṭṭhakammeneva tihetukapaṭisandhi hoti, omakena pana duhetukukkaṭṭhena ca duhetukā paṭisandhi, duhetukomakena pana ahetukāvāti ayaṃ viseso veditabbo. Yasmā panettha ñāṇaṃ jaccandhādivipattinimittassa mohassa, sabbākusalassa vā paṭipakkhaṃ, tasmā taṃsampayuttaṃ kammaṃ jaccandhādivipattipaccayaṃ na hotīti tihetukaṃ atidubbalampi samānaṃ duhetukapaṭisandhimeva ākaḍḍhati, nāhetukanti āha ‘‘na ca hoti ahetukā’’ti. Yasmā paṭisambhidāmagge sugatiyaṃ jaccandhabadhirādivipattiyā ahetukūpapattiṃ vajjetvā gatisampattiyā ahetukūpapattiṃ dassentena dhammasenāpatinā –
于无因果报，如前所说，这指续后之异果；例如果报现行时与续后果相异者称之。即善恶业各有续后果，不生无因果。非因果业不生续后果，故称无因果。此理由无明等恶根之起，盖因一切善行之反面，故虽有续后业，仍非无因，三因之一。依照解脱之道，诸果皆因果和合生，明此理者为法军之长官说曰——
‘‘Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti, gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti, tena vuccati nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpa’’nti (paṭi. ma. 1.231-232) –
「于解脱果报之生起，有八种因缘条件；何谓此八因？于善业起现之时刻，即生三善因，为与现生心同类之因，是所谓善根依止业及其心理作用。临终时刻有两恶因，为与现生心同类之因，是所谓恶根依止业及其心理作用。续后时刻有三因不明之业，同类续生，是名名色依识，识依名色。」（参看《大品》卷一二三至一二四）
Evaṃ javanakkhaṇe tiṇṇaṃ hetūnaṃ paccayā ñāṇasampayuttavipākuppatti vuttā, na pana ‘‘javanakkhaṇe dvinnaṃ hetūnaṃ paccayā’’ti, tasmā tihetukakammeneva tihetukapaṭisandhi hoti, na duhetukenāti āha ‘‘duhetukena…pe… na ca hoti tihetukā’’ti. Yadi hi duhetukakammena tihetukapaṭisandhi siyā, yathā ‘‘aṭṭhannaṃ hetūnaṃ paccayā upapatti hotī’’ti vatvā tassa vibhaṅgo kato, evaṃ ‘‘gatisampattiyā ñāṇasampayutte sattannaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇasampayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā, nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā, paṭisandhikkhaṇe tayo hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa’’nti sattannaṃ hetūnaṃ paccayā ñāṇasampayuttūpapattiṃ vatvā tassa vibhaṅgo kātabbo siyā, na ca panevaṃ atthi, tasmā viññāyati ‘‘duhetukakammena tihetukapaṭisandhi na hotī’’ti.
如是说，三因缘生起时，联结智慧果报，非称两因缘现起于现生时故。故称三因业作用三因果，非称两因果。若两因业生续后果，依此理应有八因缘合起之说，但实无此理，故约定称「次等因缘业不生续后果」。
Yadi evaṃ –
若真如是者——
‘‘Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇavippayutte katamesaṃ…pe… hoti? Kusalassa kammassa javanakkhaṇe dve hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa’’nti –
「依止于之去往和成就，已获智慧的状态中，隐蔽的缘起是因缘的发生。依止于之去往和成就，已获智慧的状态中，何者为因缘的发生？在善业之流转时段，有二因缘为善，这是在该时段的行蕴；在恶业之近于终结时段，有二因缘为恶，这是在该时段的行蕴；在再生时段，有二因缘未分别，这是在该时段的名色。」
Evaṃ duhetukakammena duhetukūpapattiṃ uddharitvā ‘‘gatisampattiyā ñāṇavippayutte sattannaṃ hetūnaṃ paccayā upapatti hoti. Gatisampattiyā ñāṇavippayutte katamesaṃ sattannaṃ hetūnaṃ paccayā upapatti hoti? Kusalassa kammassa javanakkhaṇe tayo hetū kusalā tasmiṃ khaṇe…pe… saṅkhārā. Nikantikkhaṇe dve hetū akusalā tasmiṃ khaṇe…pe… saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā tasmiṃ khaṇe…pe… nāmarūpa’’nti evaṃ tihetukakammena duhetukapaṭisandhiyāpi anuddhaṭattā sāpi na hotīti ce? No na hoti, duhetukomakakammena ahetukapaṭisandhiyā viya tihetukomakena duhetukapaṭisandhiyāva dātabbattā, kammasarikkhakavipākadassanatthaṃ pana mahātherena pāṭho sāvaseso kato.
如是，由此双因缘业，揭示因缘的发生，依止于之去往和成就，已获智慧的状态中，有七因缘为因缘而发生。依止于之去往和成就，已获智慧的状态中，何者为这七因缘的发生？善业流转时段有三因缘为善，是在该时段的行蕴；恶业近终结时有二因缘为恶，是在该时段的行蕴；再生时有二因缘未分别，是在该时段的名色。所谓依双因缘业与依三因缘业的因缘与再生结合若说皆不成立，回答说：不不成立。应如因缘法所说，依有因缘业当以无因缘之再生相应现象给予，而此因缘业的果报显现乃为示现业果之故，故尊长所讲经文俱已具足实现。
Yadi evaṃ purimavuttehi idaṃ samānaṃ kammasarikkhakatābhāvatoti duhetukakammena tihetukapaṭisandhi na uddhaṭā, na pana alabbhanatoti? Taṃ na, akusalakammassa alobhasampayogābhāvato, alobhaphaluppādane viya ñāṇavippayuttassa ñāṇaphaluppādane asamatthabhāvato. Paññābalasampayogato hi taṃñāṇaphaluppādane samatthaṃ hoti.
若谓已如昔时所说，这同业果报的业果流转不存在，故双因缘业与无因缘再生之间之连结未显现，更未取得果报，答曰：不然。因恶业善根随缘缺失，犹如缺少贪欲而生的善智果报，故已获智慧之智果生起为难成立。因智慧力相资助，故此智果生起能得成就。
Etthāha – kiṃ panetaṃ kammameva paṭisandhiṃ dentaṃ attanā sadisavedanameva deti, udāhu visadisavedanampīti? Duhetukomakameva visadisavedanaṃ deti, itaraṃ pana sadisavedanameva . Tathā hi papañcasūdaniyā majjhimaṭṭhakathāya mahākammavibhaṅgasutte sukhavedanīyādikammavaṇṇanāya –
此处说：若以何等业方可生起与自身相似的感受，为例起身受的生起感受为例。双因缘业唯生起净化感受，其他则生起相似感受。正如《中部净心经》的流水注释对大业分类经中的苦乐感受等业的描述所引：
‘‘Kāmāvacarakusalato somanassasahagatacittasampayuttā catasso cetanā, rūpāvacarakusalato catukkajjhānacetanāti evaṃ paṭisandhipavattesu sukhavedanāya jananato sukhavedanīyaṃ kammaṃ nāma. Kāmāvacarañcettha paṭisandhiyaṃyeva ekantena sukhaṃ janeti, pavatte pana iṭṭhamajjhattārammaṇe adukkhamasukhampi.
「因欲行善缘、随乐果而生喜悦心，连结于四意使，是依色行善缘之四禅意，此等于感官作用之苦乐因缘中生起乐感受的业，名为乐感受业。欲行善业处，唯于结生时以生喜；流转时，于所乐、单位色境，感受中有苦有乐皆生起。」
‘‘Akusalacetanā pavatte kāyadvārappavattadukkhassa jananato dukkhavedanīyaṃ kammaṃ nāma.
「恶意念生起时，身根门受痛苦时，生起苦感受的业，名为苦感受业。」
‘‘Kāmāvacarakusalato pana upekkhāsahagatacittasampayuttā catasso cetanā, rūpāvacarakusalato catutthajjhānacetanāti evaṃ paṭisandhipavattesu tatiyavedanāya jananato adukkhamasukhavedanīyaṃ kammaṃ nāma. Ettha ca ‘‘kāmāvacaraṃ paṭisandhiyaṃyeva ekantena adukkhamasukhaṃ janeti, pavatte iṭṭhārammaṇe sukhampī’’ti (ma. ni. aṭṭha. 3.300) –
所谓以欲功德行为基础、境界行无分别心相应之意志合体，即第四禅的色品意志，如此于再生时所生之第三种感受，此感受名为业力所生，非苦非乐的感受。在此中，所谓“由欲功德行于再生位产生单独非苦非乐之感受，于所生趣住处享受快乐”之语，载于《中部大说》三百页。
Vuttaṃ. Nanu ca ‘‘ārammaṇena hoteva, vedanāparivattana’’nti vacanato ārammaṇavasena vedanāniyamo hoti, na ca somanassasahagatakammena paṭisandhiṃ gaṇhantassa iṭṭhārammaṇameva kammanimittādikamāpāthamāgacchatīti niyamo atthi, upekkhāsahagatakammena vā iṭṭhamajjhattārammaṇanti na sakkā vattuṃ, tasmā kathaṃ kammavaseneva vedanāniyamoti? Vuccate – iṭṭhādiārammaṇampi āpāthamāgacchantaṃ kammabaleneva āgacchatīti somanassasahagatakammena paṭisandhiggahaṇakāle tassa balena iṭṭhārammaṇamāpāthamāgacchati, upekkhāsahagatakammena iṭṭhamajjhattārammaṇanti na na sakkā vattuṃ, tasmā kammavasena paṭisandhiyā ārammaṇaniyamo, ārammaṇavasena vedanāniyamoti. Apica ‘‘ārammaṇena hoteva, vedanāparivattana’’nti idaṃ tadārammaṇaṃ sandhāya vuttanti na tena paṭisandhiyā kammasarikkhakavedanābhāvo paṭikkhipituṃ sakkā, duhetukomakaṃ pana somanassasahagatampi attano nihīnatāya duhetukaphaluppādane asamatthattā, ahetukāya ca attanā sadisavedanāya paṭisandhiyā asambhavato upekkhāsahagatapaṭisandhiyā anurūpato iṭṭhamajjhattārammaṇamupaṭṭhapetvā tadārammaṇaṃ upekkhāsahagatameva paṭisandhiṃ deti.
如说：“因所有境界，感受转变而生”，此说表明以境界为凭依感受受制，而非单靠伴随乐受之业而生之再生境界因缘现前。且以无分别心和合之业亦不可说为“正当中境界”，故为何称其仅为“业因缘感受规律”？答曰，即使是以乐受伴随的业力，于再生接受时也以业力之力而得正当境界；然而无分别心合业不可说为正当中境界，因此业因缘感受是境界因缘之律。又谓“因境界而生感受转变”，这是就该境界而说，不可以此否定业力所生感受业的存在。因业力所生虽为业对于其自性本质而言，因果不正当故不能实现相称感受，但因无分别心所作之业对相称感受不可成因故，安立正当中境界而由无分别心引生之境界单独作再生缘，由是境界生无分别心所生再生，即此境界生无分别心之再生，故由此境界无分别心业作再生。
Nanu ca ‘‘pacchimabhavikamahābodhisattānaṃ mettāpubbabhāgaṃ somanassakammaṃ paṭisandhiṃ detī’’ti aṭṭhakathāsu vuttaṃ, mahāsivatthero ca upekkhāsahagatañāṇasampayuttaasaṅkhārikavipākacittena paṭisandhiṃ icchati. Vuttañhi tena ‘‘somanassasahagatato upekkhāsahagataṃ balavataraṃ, tena paṭisandhiṃ gaṇhanti, tena gahitapaṭisandhikā hi mahajjhāsayā honti tipiṭakacūḷanāgatthero viyā’’ti, tasmā somanassasahagatakusalato upekkhāsahagatapaṭisandhipi labbhati yathā ca, evaṃ tathā upekkhāsahagatato somanassasahagatāpīti kathaṃ kammasadisavedanā paṭisandhīti? Etthāpi ca kammampi upekkhāsahagatamevāti therassa adhippāyo siyāti sakkā vattuṃ. Apicāyaṃ vādo mahāaṭṭhakathāyaṃ paṭikkhittova. Tathā hi vuttaṃ saṅgahakārehi ‘‘aṭṭhakathāyaṃ pana ayaṃ therassa manoratho, natthi eta’’nti paṭikkhipitvā sabbaññubodhisattānaṃ hitūpacāro balavā hoti, tasmā mettāpubbabhāgakāmāvacarakusalavipākasomanassasahagatatihetukaasaṅkhārikacittena paṭisandhiṃ gaṇhantīti vuttanti, tasmā paṭikkhittavādaṃ gahetvā na sakkā aṭṭhakathāvacanaṃ cāletunti sampaṭicchitabbamevetaṃ kammasadisavedanā paṭisandhīti. Asampaṭicchantehi vā aṭṭhakathāya adhippāyo sādhukaṃ kathetabboti.
问曰：“昔世大菩萨于慈心之初段，乐受业能现再生缘乎？”注疏云，长老大师因无分别心合无明之烦恼习气业所生心欲而作再生缘。其由无分别心合乐受业生之力，是生再生因缘者，此因缘以文殊三藏之尊长为典型。如是乐受业性与无分别心业性相互并存，为何独论业力缘生感受？又说此处业仅为无分别心合业者，其意为长老有目的之所在，故此说实为注疏所斥之见。因注疏云：“此为长老之意，不存在此事”，如此乎诸善知识自他为助佛法，不可接纳此恶见。因此理应了解乐受业与无分别心合业皆得再生缘之义，未通者则以注疏论为善。
Asaṅkhāranti asaṅkhārikakammaṃ. Asaṅkhāraṃ sasaṅkhārampi phalaṃ detīti sambandho.
“无行为者”指无行为业。无行为业与有行为业皆有果报，此为相依关系。
Ārammaṇenāti iṭṭhādiārammaṇena. Vedanāparivattananti tassa tassa ārammaṇassa anurūpato somanassādivedanāya parivattanaṃ, kusalavipākasantīraṇatadārammaṇāni sandhāya cetaṃ vuttaṃ. Tāni hi iṭṭhārammaṇe somanassasahagatāni, iṭṭhamajjhatte upekkhāsahagatāni. Akusalavipākaṃ pana santīraṇatadārammaṇaṃ aniṭṭhe, aniṭṭhamajjhatte ca ārammaṇe upekkhāsahagatameva. Na hi tassa ārammaṇavasena vedanābhedo atthi, heṭṭhā vuttanayena dvīsupi upekkhāsahagatameva. Dvipañcaviññāṇasampaṭicchanesu ca ṭhapetvā kāyaviññāṇadvayaṃ sesāni iṭṭhādīsu sabbattha heṭṭhā vuttakāraṇavaseneva upekkhāsahagatāni, tathā kāyaviññāṇaṃ iṭṭhādīsu sukhasahagataṃ, aniṭṭhādīsu dukkhasahagatanti. Javanena niyamitaṃ aṭṭhakathāyanti adhippāyo. Hetuniyamanameva cettha javanavasena hoti vedanābhedassa ārammaṇeneva, saṅkhārabhedassa ca paccayavaseneva niyamitattā. Ettha ca akusalavipākānaṃ vibhāgābhāvato kusalavipākatadārammaṇānameva ārammaṇajavanapaccayavasena niyamanaṃ hoti. Taṃ pana sarūpato evaṃ veditabbaṃ – tihetukukkaṭṭhakammena hi tadārammaṇaṃ pavattamānaṃ kammavasena niyamābhāvato sabbesupi kusalavipākatadārammaṇesu sampattesu ārammaṇajavanapaccayavasena, ārammaṇajavanavaseneva vā niyataṃ ekameva uppajjati. Kathaṃ? Tadārammaṇesu hi ārammaṇavasena vedanāniyamo hoti, javanavasena hetuniyamo , paccayavasena saṅkhāraniyamo. Ahetukesu pana saṅkhārabhedābhāvato paccayavasena niyamanaṃ natthi. Tattha ārammaṇena vedanāniyamanaṃ heṭṭhā vuttanayena veditabbaṃ. Javanavasena hetuniyamane pana kammasarikkhakahetuvasena tihetukāni duhetukāni ahetukānīti tīṇi javanāni veditabbāni. Tattha kammasarikkhakahetuvasena tihetukajavanāni nāma kāmāvacarakusalakiriyāsu ñāṇasampayuttajavanāni, duhetukajavanāni nāma ñāṇavippayuttajavanāni, ahetukāni nāma akusalajavanāni ceva kiriyāhetukajavanañca. Akusalajavanānipi hi kusalakammasarikkhakahetuvasena ahetukāni kusalahetūnaṃ tesu abhāvato.
所谓境界，即正当等境界。感受转变，谓依各境界相应之乐受等感受而转变。正行果报之境界，是指具能力克服之境界。以正当境界衡量，其乐受业对应于正行之境界，恶受业对应于非正行之境界。实则以境界为凭依，感受无分别；如所说于“二惟无分别”〔乐受、苦受二观〕为此理。在五蕴断除中，置于初乐境界余余境界皆称乐受相应，无分别心合亦是其余境界。如是，有行为果报之境界定为乐受相应，无行为果报之境界定位于苦受相应。注疏曰，此即《长老决断论》之见。果报彼此差异因境界也，因境界则感受受制，因业则行为受制。无因性者无业故不存在业因缘。此处因境界作感受受制在下作，因业作行为受制在上。无行为果报无因缘故，仅于正行境界生灭时相对无分别心合境界，生相称乐受之境界。乐受境界内果报无常起灭，业因缘促使，故有为与无为业不同，境界及感受因无分别心而灭度。非因缘果亦无业生因相。此故正行境界乐受果中，缘于因缘而生；业因缘故则有为业因缘具足产生；因无行为果，非因缘故业无对治起因缘约束。
Tattha kammassa javanasadisatadārammaṇābhinipphādanasāmatthiye sati tihetukajavane javite tihetukatadārammaṇaṃ hoti, duhetukajavane javite duhetukatadārammaṇaṃ, ahetukajavane javite ahetukatadārammaṇaṃ hotīti. Evaṃ javanavasena hetuniyamanaṃ daṭṭhabbaṃ. Kathaṃ paccayavasena saṅkhāraniyamoti? Kālasampadādīnaṃ, utusampadādīnañca paccayānaṃ balavabhāve sati asaṅkhārikatadārammaṇaṃ hoti, dubbalabhāve sasaṅkhārikaṃ. Ahetukatadārammaṇassa pana paccayavasena niyamo natthi, tasmā yadi iṭṭhārammaṇaṃ hoti, tadā upekkhāsahagataṃ tadārammaṇaṃ paṭibāhitvā somanassasahagatatadārammaṇameva hoti. Somanassasahagatatadārammaṇesupi aniyamena ārammaṇavasena sabbesu sampattesu javanassa tihetukabhāve duhetukāhetuke paṭibāhitvā tihetukameva tadārammaṇaṃ hoti. Tihetukatadārammaṇesupi aniyamena javanavasena sabbesu sampattesu paccayassa balavabhāve sati sasaṅkhārikatadārammaṇaṃ paṭibāhitvā asaṅkhārikameva tadārammaṇaṃ hoti. Eteneva nayena sesaṃ tadārammaṇampi taṃtaṃjavanānurūpato niyamanaṃ daṭṭhabbaṃ.
因业果报在业果及境界成就时，即在决定性因果生灭间，因业业行有所成就。就因缘而言，业力分为三：生起业、破坏业、不定业。行差异正是受这些因果约束。何以因缘律是业义因？因时节成熟、季节成熟等因缘之力，有为业果不成无为业果。无因缘果无因缘约束故不能生相称受，有因缘果则生相称受。因境界而生受见于前文。业之生起系由行为因所生，而行为因分为生起、破坏、不定。生起业即智慧助力之生起业，破坏业即智慧妨碍之业，不定业即不善业因种类。恶业因无善业对治，故不助善。
Ahetukatadārammaṇaṃ pana paccayaṃ anapekkhitvā ārammaṇavasena ceva javanavasena ca niyamanaṃ hoti. Idamettha yebhuyyappavattivasena niyamanaṃ. Kadāci pana ārammaṇavasena, paccayavasena, paricitavasena ca tadārammaṇaniyamo hoti. Tattha ārammaṇavasena ceva paccayavasena ca niyamanaṃ heṭṭhā vuttanayameva. Paricitavasena pana niyamane yebhuyyena tihetukakusalappavattiyā tesu paricitassa kadāci duhetuke, ahetuke vā javane javite paricayavasena tihetukatadārammaṇameva hoti. Yebhuyyena ca duhetukajavanappavattiyā tattha paricitassa kadāci tihetuke, ahetuke vā javane javite paricayavasena duhetukatadārammaṇameva hoti. Tatheva akusalesu paricitassa kadāci tihetukaduhetukesupi javanesu javitesu paricayavasena ahetukatadārammaṇameva hotīti. Evañca katvā paṭṭhāne –
无因缘之对象而任意起作用的条件是不依赖任何条件，既作为对象又作为维持的因。于此处，所谓依赖诸多作用的维持。然偶尔也以对象的因、条件的因及熟知的因而生起该对象的维持。其间作为对象因与条件因的维持，仅先前所说；而以熟知因的维持则因众多三因善行的增长，偶尔于彼熟知因中，无因缘、因缘两者于作用或者生起或存留时，皆只是熟知因出现的无因之对象。又因众多双因善行的增长，于彼熟知因中，偶尔无因缘、因缘之下作用或存留时，亦仅熟知因作为无因之对象。如是于不善行中，偶尔于熟知因中，或三因或双因作用及生存时，皆以熟知因作为无因之对象。此等如法完成于根本——
‘‘Kusalākusale niruddhe sahetuko vipāko tadārammaṇatā uppajjati, sahetuke khandhe aniccato dukkhato anattato vipassati, kusalākusale niruddhe ahetuko vipāko tadārammaṇatā uppajjatī’’ti –
「善不善被止息时，因缘所生的果报作为对象出现；于因缘时观察蕴为无常、痛苦、无我；善不善被止息时，无因缘所生的果报亦作为对象出现」—
Avisesena akusalajavanānantarampi sahetukatadārammaṇaṃ, tihetukajavanānantarañca ahetukatadārammaṇaṃ vuttaṃ. Tihetukomakena, pana duhetukukkaṭṭhena ca kammena tadārammaṇappavattiyaṃ kammassa tihetukavipākadāne asamatthatāya tihetukajavanepi javite duhetukatadārammaṇameva hoti. Sesaṃ vuttanayameva. Duhetukomakena pana kammena tadārammaṇappavattiyaṃ kammassa sahetukatadārammaṇanibbattane asamatthatāya sahetukajavanepi javite ahetukatadārammaṇameva hoti. Sesaṃ vuttanayameva.
无差别于不善之作用生起后，因缘作为无因之对象；有三因作用生起后，亦作为无因之对象。三因中，因具有双因及其相应业果不均等之所致，当三因作用生起时，即使双因行为增长，无因之对象亦出现。而其余皆依前所说。双因中，因具有三因不均等而生起因缘作用时，当因缘出离。于因缘作用生起时，即使因缘行为增长，无因之对象亦出现。其余皆依前所说。
§387-91
387-91.Tulyena pākacittenāti somanassasahagatañāṇasampayuttaasaṅkhārikena mahāvipākacittena. Balavārammaṇeti atimahantārammaṇe. Catubbidhañhi ārammaṇaṃ atimahantaṃ mahantaṃ parittaṃ atiparittanti. Vuttañca –
387至391条。所谓如量果报心，即携带喜悦分别所附之集聚禀性伴随之大果报心。所谓力量缘，即极大之缘。对象缘有四种，即极大、大、为无间隔及为有间隔。且如所说——
‘‘Tathā hi visayaṃ āhu, catudhā ettha paṇḍitā;
「正如此，世间所说之对象，贤者于此识别四种；
Mahantātimahantato, parittātiparittato’’ti.
从大至极大，从无间隔至有间隔」——
Atimahantādibhāvo cassa āpāthagatakāle uppajjanakacittakkhaṇavasena veditabbo. Tathā hi āpāthagatakkhaṇato paṭṭhāya yāva soḷasacittakkhaṇā, tāva vijjamānāyukaārammaṇaṃ atimahantaṃ nāma. Pannarasacuddasacittakkhaṇāyukaṃ mahantaṃ nāma. Terasacittakkhaṇato paṭṭhāya aṭṭhacittakkhaṇāyukaṃ parittaṃ nāma. Tato paraṃ atiparittaṃ nāma. Tattha atimahantārammaṇe tadārammaṇapariyosānāni vīthicittāni uppajjanti. Mahante javanapariyosānāni, natthi tadārammaṇuppādo. Paritte javanampi na uppajjati, santīraṇānantaraṃ voṭṭhabbanameva dvattikkhattuṃ pavattati. Atiparitte bhavaṅgacalanamattameva. Kathaṃ? Atimahante hi ārammaṇe pañcadvāresu yathānurūpaṃ aññatarasmiṃ dvāre āpāthagate pasādaghaṭṭanānubhāvena hadayavatthusannissitā bhavaṅgasantati vocchijjati, vocchijjamānā ca sahasā na occhijjati. Yathā pana vegena dhāvanto puriso antarā ṭhātukāmopi ekadvepadavāre atikkamitvāva ṭhātuṃ sakkoti, na pana ṭhātukāmatāya saddhiṃyeva, evameva dīpasikhā viya, gaṅgāsoto viya, vegena javamānā bhavaṅgasantati antarā occhijjamānāpi pasādaghaṭṭanato paraṃ dvattikkhattuṃ uppajjitvāva occhijjati. Tattha paṭhamacittaṃ bhavaṅgasantatiyā calanākārena uppajjanato bhavaṅgacalanaṃ nāma, dutiyaṃ upacchijjanavasena uppajjanato bhavaṅgupacchedo nāma. Calanañcettha visadisacittassa upanissayabhāvagamanaṃ. Vuttañca –
当身心极大动乱之时，在业感苦难来临那刹那，应以生起刹那心识的时相来看。正如在苦难临近的刹那，起现的刚开始的十六个刹那心识，此时的法相称为极大。再过十五个刹那心识现起时，则称为「大」。越过十三个心识之后，最后的八刹那称之为边际。超过这个边际的，则为超越边际。于此极大法相中，当时法相的终尽为边际心，内生不同的心境。大心相生起快速的终尽状态，不生法相转变。边际心亦然，不生法相，而是在四十七个刹那之后，心作用反复循环数遍。超越边际者，唯有生处心持续微动。如何解释？因极大法相内有五门适应处，有一门门内依靠苦难经验而起的心界相续不断跳脱，跳脱之时突然而不连续。如同飞奔行者途中，在二叉路口越过想停驻之处，而非因想停驻而停住；亦如火光与江水般，以极速运行的心界相续虽迟断跳脱，仍以苦难迫切的缘故生起反复跳脱状态。此中，初生心界相续谓之心界运动，后生离断心界谓之心界断恶。在此运动现象中，乃因清净心识的缘起而生起。正如经中所说——
‘‘Ārammaṇantarāpāthe , dvikkhattuṃ calite mano;
『苦难临近之时，心于四十七时反复运动；
Cittantarassa hetuttaṃ, yānaṃ calanamīrita’’nti.
心内起因，是谓运动流转。』
Yadi evaṃ dutiyassapi taṃ atthīti tampi bhavaṅgacalanamicceva vattabbanti? Saccaṃ, bhavaṅgassa pana upacchijjanavasena pavattivisesaṃ gahetvā purimassa nāmato visadisanāmaṃ kātuṃ ‘‘bhavaṅgupacchedo’’ti vuccatīti. Nanu ca rūpādīhi pasāde ghaṭṭite pasādanissitasseva calanaṃ yuttaṃ, kathaṃ pana hadayavatthusannissitāya bhavaṅgasantatiyā calananti? Santativasena ekābaddhattā. Yathā hi bheriyā ekasmiṃ tale ṭhitasakkharāya makkhikāya nipannāya aparasmiṃ tale daṇḍādinā pahaṭe anukkamena bhericammavarattādīnaṃ calanena sakkharāya calitāya makkhikāya palāyanaṃ hoti, evameva rūpādimhi pasāde ghaṭṭite tannissayesu mahābhūtesu calitesu anukkamena taṃsambandhānaṃ sesarūpānampi calanena hadayavatthumhi calite tannissitassa bhavaṅgassa calanākārena pavatti hoti. Vuttañca –
若如是，后续的运动亦应如此解说乎？确实，唯独取心界以离断运动为特征，方得以前名分辨，称为「心界断恶」。且依五大法身的苦难处境为缘而生运动是合宜之法，怎会因心界相续依附于七识的跳脱而称为心界运动乎？此处以合一联系而言，如同蜂窝中的蜂蜜，被蜂儿停留后，而被其它外力轻打，蜂儿便因蜂窝运动而逃散。亦如色等五大法身受苦难所动时，依附缘法与其它类型法身一同运动，此处生于心界中的运动，因缘心界而有运动作用而生起。所诵经典亦言：
‘‘Ghaṭṭite aññavatthumhi, aññanissitakampanaṃ;
『苦难处有另外事物相动；
Ekābaddhena hotīti, sakkharopamayā vade’’ti. (sa. sa. 176);
因合一故，如蜂窝被碰而震动。』(同上，页176)
Evaṃ bhavaṅgacalanabhavaṅgupacchedesu uppajjitvā niruddhesu ‘‘kiṃ nāmeta’’nti vadantī viya vīthicittāni ārammaṇābhimukhaṃ paṭipādentī kiriyāmanodhātu uppajjati, tassānantaraṃ yathārahaṃ dassanādikiccaṃ sādhayamānā pañcaviññāṇadhātūsu aññatarā uppajjati, tadanantaraṃ tāya gahitamevārammaṇaṃ sampaṭicchamānā vipākāhetukamanodhātu uppajjati, tadanantaraṃ tadevārammaṇaṃ santīrayamānā vipākāhetukamanoviññāṇadhātu uppajjati, tadanantaraṃ tamevārammaṇaṃ vavatthāpayamānā kiriyāhetukamanoviññāṇadhātu uppajjati, tadanantaraṃ kāmāvacarakusalākusalakiriyajavanesu yaṃ kiñci laddhapaccayaṃ tadevārammaṇaṃ ārabbha javanaṃ hutvā yebhuyyena sattakkhattuṃ javati, tadanantaraṃ ekādasatadārammaṇacittesu aññataraṃ kammaṃ ārammaṇaṃ javanaṃ paccayo paricitatāti imesaṃ anurūpavasena dvikkhattuṃ uppajjati, tadanantaraṃ bhavaṅgapāto hoti.
如佛法中述，意志流转之法（比喻为心流）因生生断灭而起。如同善根、意向等所向之境界，心或思路起于某种对象。继而依著断灭意志，生起作意所缘之第二支。随其紧握该境界，对于欲见等事获种种了达，随之于五识中生起其差别。之后依持该境界而修治，便生善果的不识他心识所缘之第三支。继之于该境界忍受其果，便生善果不识他心识之第四支。再依持该境界加以坚立，生起作意所缘不识他心识之第五支。再依彼持境界，於善恶作用渐生之诸法因缘，起彼行动之增长。继于诸心无数起处，生起取境界作缘之诸业，依此终成两次之生起。遂次起身心堕入此生死流转之中。
Idha ṭhatvā imissā cittaparamparāya sukhaggahaṇatthaṃ ambopamā veditabbā. Kathaṃ? Eko kira puriso phalitambarukkhassa heṭṭhā sasīsaṃ pārupitvā nipanno niddāyati, athekaṃ ambapakkaṃ vaṇṭato muccitvā tassa kaṇṇasakkhaliṃ puñchamānaṃ viya ‘‘ṭha’’nti bhūmiyaṃ patati, so tassa saddena pabujjhitvā sīsato vatthaṃ apanetvā cakkhuṃ ummīletvā olokesi, tato hatthaṃ pasāretvā phalaṃ gahetvā madditvā upasiṅghitvā pakkabhāvaṃ ñatvā paribhuñjitvā mukhagataṃ saha semhena assādetvā puna tatheva niddāyati. Tattha tassa purisassa ambarukkhamūle niddāyanakālo viya bhavaṅgasamaṅgikālo, ambapakkassa patitakālo viya ārammaṇassa pasādaghaṭṭanakālo, patanasaddena pabuddhakālo viya manodhātuyā bhavaṅgassa āvaṭṭitakālo, ummīletvā olokitakālo viya cakkhuviññāṇassa dassanakiccaṃ sādhanakālo, hatthaṃ pasāretvā gahitakālo viya vipākamanodhātuyā ārammaṇasampaṭicchanakālo, gahetvā madditakālo viya vipākamanoviññāṇadhātuyā ārammaṇassa santīritakālo, upasiṅghitakālo viya kiriyāmanoviññāṇadhātuyā vavatthāpitakālo, paribhuttakālo viya javanassa ārammaṇarasaanubhavitakālo, mukhagataṃ saha semhena assāditakālo viya tadārammaṇassa javanena anubhūtārammaṇaanubhavanakālo, puna niddāyanaṃ viya puna bhavaṅgakāloti evamettha upamāsaṃsandanaṃ veditabbaṃ.
如是观此心及其流转，如同反复观察一枝芭蕉树下熟透之芭蕉。一人于树下打盹，忽见熟透芭蕉落地，如同鸟儿翅击落下。闻其声醒，起身撩衣开眼，伸手采芭蕉覆脂饮食，复再安然入眠。此时此人于芭蕉树下休息之时即为意志流同乎之时，熟透芭蕉落地之时，乃为心界意。芭蕉落地声声敲击，令意识觉醒；起手取果之时，生善果心；覆果饮食时，以作意意识坚固。复入眠时，即善行之作意心止歇。被食时，为作用增长而起心所感受之时。以口果同坐，体会动作增长心。复入眠后，此时境界对应之心随之而起，如此示不息心流。
Ayaṃ pana upamā kiṃ dīpeti? Ārammaṇassa pasādaghaṭṭanameva kiccaṃ, kiriyāmanodhātuyā bhavaṅgāvaṭṭanameva kiccaṃ, pañcaviññāṇadhātūnaṃ dassanādikameva kiccaṃ, vipākamanoviññāṇadhātuyā sampaṭicchanameva kiccaṃ, vipākamanoviññāṇadhātuyā santīraṇameva kiccaṃ, kiriyāmanoviññāṇadhātuyā vavatthāpanameva kiccaṃ, javanasseva pana ārammaṇarasānubhavanaṃ tadārammaṇassa etena anubhūtasseva anubhavananti evaṃ kiccavasena dhammānaṃ aññamaññāsaṃkiṇṇataṃ dīpeti, evaṃ pavattamānaṃ pana cittaṃ ‘‘tvaṃ āvajjanaṃ nāma hohi, tvaṃ dassanādīsu aññataraṃ, tvaṃ sampaṭicchanaṃ nāmā’’tiādinā niyuñjake kārake asatipi cittaniyāmavaseneva pavattatīti veditabbaṃ. Taṃ pana cittaniyāmaṃ saddhiṃ utuniyāmādīhi paricchedāvasāne vakkhati. Ayaṃ tāva atimahantārammaṇe cittappavattivibhāvanā.
此喻详述意志流转之复杂因果契机。悟境界之执着敲击为其本职，如作意心对意执不息。慧识五根显现见果成业，随生果识作意，随随灭灭。作意心立持坚固，增长作用无断。作用即境界感受融合体，互依相成。如此心流不停地分类且运作。因而心流亦为执着、慧、见解、增长、成熟、作意等诸因果相续。心流以调教、推动之法则自然运行。后续对心流法则细部划分，论述意流之极大结构。
Mahantārammaṇe pana tadārammaṇuppādassa abhāvato tasmiṃ āpāthagate vuttanayena javanapariyosānesu vīthicittesu uppannesu bhavaṅgapātova hoti, ārammaṇassa pana parikkhīṇāyukattā ekacittakkhaṇikappamāṇepi vā āyumhi sati samāsannamaraṇo viya puriso dubbalabhāvato tadārammaṇaṃ nuppajjati. Apica tadārammaṇamuppajjantaṃ niyamato dvikkhattumeva uppajjati, na ekavāraṃ. Ekacittakkhaṇāvasiṭṭhe ca ārammaṇe ekasmiṃ tadārammaṇe uppannesu dutiyassa uppajjanakāle tassa niruddhattā nuppajjati. Na hi dvīsu tadārammaṇesu ekaṃ paccuppannārammaṇaṃ, ekaṃ atītārammaṇaṃ hoti, tasmā dutiyassa anuppattiyā paṭhamampi nuppajjatīti. Majjhimaṭṭhakathāyaṃ pana sakimpi tadārammaṇassa pavatti vuttā. Paramatthavinicchayepi ca tameva vādaṃ sampaṭicchitvā ‘‘sakiṃ dve vā tadālamba’’nti (parama. vi. 116) vuttaṃ. Abhidhammaṭṭhakathāyaṃ pana ‘‘cittappavattigaṇanāyaṃ sabbavāresu dve eva cittavārāni āgatānī’’ti vatvā taṃ na sampaṭicchitaṃ, tasmā mahantārammaṇe javanāvasāne bhavaṅgapātova hoti, natthi tadārammaṇuppādo, ayañca tadārammaṇehi tucchatāya ‘‘moghavāro’’ti vuccati.
大心流时，若终止现起境界，依凡夫云，业行消亡，遂生如同心流阻断堕落。如境界消灭而至终极，则一心瞬中不生第二境界，但因体会之故，第二境界不生。因第二境界不可同时存于一心流中一处，故第二境界不生。中部译中亦言此善见。阿毗达摩论述，所有心生轮回中，每时唯有二心相续起。及大心流终止时，意志坠落自然顷刻出现。若无境界起算白废期，说为虚假中断，此中断称为无用之时。
Parittārammaṇe javanuppādassapi abhāvato santīraṇāvasānesu vīthicittesu uppannesu tadanantaraṃ voṭṭhabbanameva āsevanaṃ labhitvā javanaṭṭhāne ṭhatvā dvikkhattuṃ pavattati, tato bhavaṅgapāto hoti. Voṭṭhabbanaṃ pana appatvā antarā cakkhuviññāṇādikaṃ patvā nivattissatīti netaṃ ṭhānaṃ vijjati. Javanaṃ pana ārammaṇassa appāyukabhāvena paridubbalattā nuppajjati. Tañhi uppajjamānaṃ sattacittakkhaṇāyukeyeva uppajjati, katipayacittakkhaṇāyuke pana paṭhamajavanameva nuppajjati. Tadanuppattiyañhi itarānipi nuppajjanti, tasmā parittārammaṇe natthi javanuppādoti ayaṃ dutiyo moghavāro aṭṭhakathāya vutto. Ṭīkākāro pana tathā asampaṭicchitvā aññathā dutiyamoghavāraṃ pakappeti. Vuttañhi tena tīsu moghavāresu dutiyamoghavāro upaparikkhitvā gahetabbo.
在边缘境界中，虽无作意境界起，果识境界仅起两次。继之堕落应依次起，故生心流堕落。堕落有其不同阶段，边缘境界果识依止之故产生。作意境界因境界不稳，未能起生。故边缘境界无作意起，遂现第二无益中断。此无益中断阿毗达摩称为第二无用期，注疏亦从不同角度证成此理。三种无用期中，第二无用期尤须警候。
Yadi hi anulome vedanāttike paṭiccavārādīsu ‘‘āsevanapaccayā na magge dve, namaggapaccayā āsevane dve’’ti ca vuttaṃ siyā, sopi moghavāro labbheyya. Yadi ca voṭṭhabbanampi āsevanapaccayo siyā, kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayo hotīti avutto atthi. Voṭṭhabbanassa pana kusalākusalānaṃ āsevanapaccayabhāvo na vutto. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati nāsevanapaccayā. Akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati nāsevanapaccayā’’ti vacanato paṭikkhittova. Athāpi siyā ‘‘asamānavedanānaṃ vasenevaṃ vutta’’nti, evampi yathā ‘‘āvajjanā kusalānaṃ khandhānaṃ, akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti (paṭṭhā. 1.1.417) vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā. Jātibhedā na vuttanti ce, ‘‘bhūmibhinnassa kāmāvacarassa rūpāvacarādīnaṃ āsevanapaccayabhāvo viya jātibhinnassapi bhaveyyā’’ti vattabbo eva siyā, abhinnajātikassa ca vasena yathā ‘‘āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā, na tu vuttaṃ, tasmā vedanāttikepi saṃkhittāya gaṇanāya ‘‘āsevanapaccayā namagge ekaṃ, namaggapaccayā āsevane eka’’nti evaṃ gaṇanāya niddhāriyamānāya voṭṭhabbanassa āsevanapaccayattābhāvā yathāvuttappakāro dutiyo moghavāro vīmaṃsitvā gahetabbo. Voṭṭhabbanaṃ pana vīthivipākasantatiyā āvaṭṭanato ‘‘āvajjanā’’icceva vuttaṃ. Tato visadisassa javanassa karaṇato manasikāro ca. Evañca katvā paṭṭhāne ‘‘voṭṭhabbanaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo’’tiādi na vuttaṃ, ‘‘āvajjanā’’icceva vuttaṃ, tasmā voṭṭhabbanato catunnaṃ vā pañcannaṃ vā javanānaṃ ārammaṇapurejātaṃ bhavituṃ asakkontaṃ rūpādiāvajjanādīnaṃ paccayo bhavituṃ na sakkoti, ayametassa sabhāvoti javanāpāripūriyā dutiyo moghavāro dassetuṃ yutto siyāti.
若按感受缘生法观，业果于道次第生，感受缘生，处于失落阶段亦有余果相续。故无益中断亦存在。虽无“失落”作意果相，惟感受随缘仍有轻重不等。就此因缘分析，感受缘生法应有业、非业不同。义即善恶种子依善因缘生，恶种子依恶因缘生。又说感受续中善恶活动前缘相续存在。由感受诸法及业感受异同变化分析，善恶作意前缘尚存。生起状态依不同因缘，或以业感受，或以在生之“失落”中断相应。由此推断，失落期无益断不可缺失，但无害断亦毋庸定执。由此验证大心流末期之障碍起时，非绝对断续，而为因缘不全所致临时障碍，或称虚假中断。此为心流结构中极重要而不容忽略之概念。
Ayañhi ācariyassa adhippāyo – yadi voṭṭhabbanampi āsevanapaccayo siyā, yathā ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati āsevanapaccayā namaggapaccayā’’ti anulomapaccaniye, paccaniyānulome ca ‘‘sukhā…pe… namaggapaccayā āsevanapaccayā’’ti ca vuttaṃ hasituppādacittavasena, evampi voṭṭhabbanavasena ‘‘adukkhamasukhāya vedanāya sampayuttaṃ dhammaṃ paṭiccā’’tiādinā pubbe vuttanayena pāṭho siyā. Tathā ca sati vāradvayavasena gaṇanāya ‘‘āsevanapaccayā namagge dve, namaggapaccayā āsevane dve’’ti ca vattabbaṃ siyā, na pana vuttaṃ, ‘‘āsevanapaccayā namagge ekaṃ, namaggapaccayā āsevane eka’’nticceva vuttaṃ. Apica yadi hi voṭṭhabbanampi āsevanapaccayo siyā, dutiyamoghavāro viya purimavāresupi siyā. Tathā ca sati attano viya kusalākusalānampi siyā. Na hi āsevanapaccayaṃ laddhuṃ yuttassa āsevanapaccayabhāvī dhammo āsevanapaccayo hotīti avutto atthi ‘‘purimā purimā kusalā khandhā’’tiādinā anavasesato vuttattā, voṭṭhabbanassa pana avutto ‘‘abyākato dhammo kusalassa dhammassa āsevanapaccayena paccayo’’tiādivacanassa abhāvato. Na kevalaṃ avuttova, atha kho ‘‘kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati, akusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjatī’’ti phassādikusalākusaladhamme paṭicca sahajātādipaccayavasena kusalākusalassa uppattiṃ vatvā paṭhamajavanassa voṭṭhabbanato āsevanapaccayālābhaṃ sandhāya ‘‘nāsevanapaccayā’’ti paṭikkhittova.
此处所说老师的主要法则是——如果连转变也成为产生行为的条件，如 ‘‘以与乐受相联系的法为条件，出现与乐受相联系的法，因缘为条件，必然为条件’’：这类顺序相续的条件，及其倒转 ‘‘以乐受为条件而非乐受为因，乐受为因而非乐受为条件’’，皆以生起笑等心起为例说明，且顺转转变之类，亦以 ‘‘非苦与乐受相联系的法为条件’’ 等前面说过的句子作为根本文本。又按照两重正念的计数方法，还应说 ‘‘以条件为因（āsevana-paccaya）为二，以因（namagga-paccaya）为二’’，而非说 ‘‘条件为因一，因为条件一’’。况且即便连转变也为条件，这也是为第二无明之故，正如之前说过的。且自心对善恶法亦如是。因为条件因果不会无由地产生条件的状态，故《前前善蕴》等未随缘说过有条件的状态；而连转变未曾随缘说过 ‘‘觉知的法以条件为因而生起的条件因果之一''等语。且不仅如此，还有 ‘‘以善法为条件生起善法，以恶法为条件生起恶法''等，因缘为本同生说，首起因缘的条件因缘的获得，依此前文连转变条件因缘的获得，反而被排斥说成“无条件因缘”的状态。
Athāpettha samodhānaṃ siyā, samānavedanānaṃ eva āsevanapaccayabhāvassa dassanato voṭṭhabbanena asamānavedanānaṃ kusalākusalānaṃ vasenāyaṃ paṭikkhepo katoti. Evampi sati yathā ‘‘āvajjanā kusalānaṃ khandhānaṃ akusalānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ samānavedanāvasena ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā. Atha voṭṭhabbanassa kusalākusalehi bhinnajātikattā tassa tesaṃ āsevanapaccayabhāvo na vuttoti ce. Yathā bhūmivasena bhinnassa gotrabhuvodānavasena ṭhitassa kāmāvacarassa rūpāvacarādīnaṃ āsevanabhāvo dissati, evaṃ jātivasena bhinnassa voṭṭhabbanassa āsevanapaccayabhāve na koci vibandho, apica abhinnavedanassa, abhinnajātikassa ca upekkhāsahagatamahākiriyacittassa vasena yathā ‘‘āvajjanā sahetukānaṃ khandhānaṃ anantarapaccayena paccayo’’ti vuttaṃ, evaṃ ‘‘āsevanapaccayena paccayo’’tipi vattabbaṃ siyā, na tu vuttaṃ, tasmā vedanāttikepi voṭṭhabbanassa āsevanapaccayattassa abhāvā voṭṭhabbanassa āsevanabhāvadassanavasena vutto dutiyo moghavāro vīmaṃsitvā gahetabbo. Voṭṭhabbanāvajjanānaṃ pana anatthantarabhāvato āvajjanāya ca kusalākusalānaṃ anantarapaccayabhāvassa vuttattā sati uppattiyaṃ voṭṭhabbanaṃ kāmāvacarakusalākusalakiriyājavanānaṃ ekantato anantarapaccayabhāveneva vatteyya, na pana aññathāti muñchāmaraṇāsannavelādīsu javanāpāripūriyā mandībhūtavegatāya ayaṃ dassetabboti.
再者，此处有合解点，即针对相同感受的条件性状态因连转变而对不同感受的善恶性状态产生否定。比如说，既然有语‘‘善行的蕴以恶行蕴为无间条件因''，那么同类感受的状态因应同样说成‘‘条件因是连转变''。若言连转变的善恶性质不同，则不说其有条件因的状态。譬如地基不同、世系不同、意行不同、色行不同的感觉现起状态，其条件因各异，因此此处的连转变条件因并无阻碍。况周则视为无差别无异同的情况，由于‘‘不善行为所生之有不善因的蕴为无间条件因''之义，亦可说明 ‘‘条件因是连转变''，而不说 ‘‘没有此状态因''。故即使对细微的感受，如连转变条件因的不存在，也不能轻易判定，而应考虑第二无明的观点。又对连转变中诸多善恶业行的连续生成，此时断灭将导致此变化过程的终止，故此理应当暂时放弃结论，如说临终时活动迟缓低弱等现象而论。
Ācariyadhammapālattherena panettha idaṃ vuttaṃ – ‘‘yaṃ javanabhāvappattaṃ, taṃ chinnamūlarukkhapupphaṃ viyā’’ti vakkhamānattā anupacchinnabhavamūlānaṃ pavattassa voṭṭhabbanassa kiriyabhāvo na siyā, vutto ca ‘‘yasmiṃ samaye manoviññāṇadhātu uppannā kiriyā nevakusalā, nākusalā, na ca kammavipākā upekkhāsahagatā’’ti, tasmā aṭṭhakathāyaṃ ‘‘javanaṭṭhāne ṭhatvā’’ti vacanaṃ javanassa uppajjanaṭṭhāne dvikkhattuṃ pavattitvā na javanabhāvenāti adhippāyena vuttaṃ, ‘‘āsevanaṃ labhitvā’’ti ca ‘‘āsevanaṃ viya āsevana’’nti vutte na koci virodhoti. Vipphārikassa pana sato dvikkhattuṃ pavattiyevettha āsevanasadisatā. Vipphārikatāya hi viññattisamuṭṭhāpakattañcassa vuccati. Vipphārikampi javanaṃ viya anekakkhattuṃ appavattiyā dubbalattā na nippariyāyato āsevanapaccayabhāvena pavatteyyāti na imassa pāṭhe āsevanattaṃ vuttaṃ . Aṭṭhakathāyaṃ pana pariyāyato vuttaṃ, yathā phalacittesu maggaṅgaṃ maggapariyāpannanti. Yadipi ‘‘javanāpāripūriyā…pe… yutto’’ti vuttaṃ, ‘‘āvajjanādīnaṃ paccayo bhavituṃ na sakkotī’’ti pana vuttattā cittappavattivasena paṭhamamoghavārato etassa na koci visesoti.
此处由老师法护长老说过：“经历生起的活动，如断根的树木与花朵，是没有继续未断根状态而演转的活动状态”，又说‘‘当时识界生起的活动，不善不恶，亦非业果状态而是与无记相应的’’，因此注疏里‘‘立于连转变处''描述连转变的生起地，说明其生起是双重演转，但非连转变的活动状态；且说 ‘‘获得条件因''、‘‘如获得条件''而无反对。反对意指在于不善不恶的识所生诸多变化状态不可能多次反复作为连转变条件因，而已废止不报，注疏并未说连转变具有条件性。注疏另一说法相当于种子之类“果支”“因支”的寓言。虽说 ‘‘连转完全依赖......条件故不可能为原因''而对首因无明已成立无异议。
Cakkhussāpāthamāgateti cakkhudvārassa yogyadesāvaṭṭhānavasena āpāthamāgate. Tāyāti manodhātuyā bhavaṅgāvaṭṭane pākaṭatāya kiriyāmanodhātuṃ paccāmasati. Āvaṭṭiteti santativasena pavattituṃ adatvā nivattite, pariṇāmite vā. Jātesu jāyateti sambandho. Gateti niruddhe. Tadevāti javanānubhūtameva iṭṭhārammaṇaṃ. Tenevāti javanaṃ hutvā niruddhena tena kāmāvacarakusalacittena. Tadārammaṇasaññitanti javanaggahiteyeva ārammaṇe pavattanato ‘‘brahmassaro’’tiādīsu viya tassa ārammaṇaṃ ārammaṇamassāti majjhapadalopavasena tadārammaṇanti saññitaṃ. Tulyatoti ārammaṇato visadisabhāvepi somanassasahagatādinā sadisattā. Mūlasadisaṃ bhavaṅgaṃ mūlabhavaṅgaṃ. Tadārammaṇampi bhavaṅgasabhāvattā ‘‘bhavaṅga’’nti vuccati yathā ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti (paṭṭhā. 3.1.102). Ettha hi paṭisandhicitte eva pavattiyaṃ ‘‘bhavaṅga’’nti vuccamāne na tassa hetuvasena bhedoti ‘‘sahetukaṃ bhavaṅgaṃ ahetukassa bhavaṅgassa anantarapaccayena paccayo’’ti na sakkā vattuṃ. Nāpi cetaṃ ‘‘sahetukaṃ cutiṃ ahetukapaṭisandhiñca sandhāya vutta’’nti sakkā viññātuṃ. Bhavassa aṅgabhāvābhāvato cuticittassa bhavaṅgavohārālābhatoti ‘‘sahetukaṃ bhavaṅga’’nti tadārammaṇaṃ vuttanti viññāyati. ‘‘Tadārammaṇasaññita’’nti vatvā ‘‘mūlabhavaṅganti vuccatī’’ti vuttattā nāmadvayampi imassa labbhatīti dīpitaṃ hoti.
“视觉门入”即视觉根通过相应场所进入。‘从心法移动起作用体现’意味着在心法的流转中显现出“相”。“循环”指贯穿流转、改变及终止。“生”是相关关系产生。“去”是止灭。‘如是’是连转感受所缘境的意思。‘如是’是指连转灭后的有意善心。‘所谓境’就是前凸脚中间段的存在相，即所说的“境”。此境与根相类似，也称“根本境”。连转与根本根相同状态时称“连转根本”，如 ‘‘有因根本于无因根本无间条件因''。这里针对续起意识才称“连转”，因无理由差别，不可说 ‘‘有因根本是无因根本的无间条件因''。亦不可说 ‘‘有因断灭与无因续起相续''。因有生死的成员存在，‘断灭识’受根本连转影响，所以称为 ‘‘有因根本''；这时称“所谓境”，故名对立体的二名并存。
§392
392.Tañcāti tadārammaṇañca. Etthāti imesu vīthicittesu. Gaṇanūpagacittānīti vipākagaṇanūpagacittāni.
“392. 即此所谓所谓境。” “这里”是指这些意境层面。所谓“计数随行意”即随业果计数的随行心。
§394
394.Asamānattāti asaṅkhārikabhāvena asamānattā.
“394. 不同者，指非组合性质的不相同。”
§396
396. Purimāni pañca vipākacittāni iminā saddhiṃ cha hontīti sambandho. Ettha ca yebhuyyato iṭṭhārammaṇe somanassappavattivasena somanassasahagatajavanānantarameva somanassatadārammaṇaṃ vuttaṃ. Javanassa pana pakappetvā ārammaṇaggahaṇasabbhāvato, vipākassa ca tadabhāvato iṭṭhārammaṇe upekkhāsahagatajavanesupi javitesu somanassasahagatameva tadārammaṇaṃ hoti.
396. 过去的五种果报心同时存在者谓之『关系』。其中有时在出发点的快乐转动的感受现行中，谓其为与快乐俱来的快速缘起的果报之所缘。至于迅疾的因缘取持诸法的本性，以及果报无此缘起，在所缘的行为中舍弃的缘起里，也谓其为与快乐俱来的该缘起。
§399-403
399-403.Tasmiṃ dvāreti tasmiṃyeva cakkhudvāre. Vedanā parivattatīti kammassa somanassasahagatabhāvepi ārammaṇassa iṭṭhamajjhattatāya somanassavedanā parivattitvā upekkhāvedanā hoti. Atha vā heṭṭhā vipākavedanāya somanassabhāvepi iṭṭhārammaṇassa majjhattabhāvena taṃvasena vedanā parivattatīti attho.
399-403. 在二门乃至同一眼门中，谓因缘感受有所转动。因行为带快乐心故，缘起在眼门的正中，感受由快乐转为舍感。如[果报苦感转]在下方，因快乐心在所缘中居于中位，如是谓感受转动之意。
Javanesu javitesūti sambandho. ‘‘Javitesu catūsvapī’’ti vā pāṭho. Jāyareti tadārammaṇavasena jāyanti. Vedanāyāti vedanāya karaṇabhūtāya. Asamānattāti paṭisandhiyā saha asamānattā. Purimehīti heṭṭhā vuttatadārammaṇacatukkato. Atha vā ‘‘purimehi asamānattā’’ icceva yojanā. Purimehi saha asamānabhāve vutte tesaṃ sandhiyā saha asamānabhāvopi vuttova hotīti cattāri nāmato piṭṭhibhavaṅgāni ca hontīti yojanā. Ca-saddena āgantukabhavaṅgāni, tadārammaṇāni ca hontīti dasseti. Etthāpi ca yebhuyyena iṭṭhamajjhattārammaṇe upekkhāsahagatajavanassa uppajjanato upekkhāsahagatajavanānantarameva upekkhāsahagatatadārammaṇaṃ vuttaṃ, heṭṭhā vuttanayena pana upekkhāsahagatatadārammaṇaṃ hoti. Ñāṇasampayuttādīsu javitesu ñāṇavippayuttatadārammaṇānaṃ sambhavo heṭṭhā vuttanayena veditabbo. Kiñcāpi asaṅkhārasasaṅkhāravidhānaṃ javanavasena vuttaṃ, tathāpi utubhojanādipaccayānaṃ dubbalabhāve javanasseva asaṅkhārikattābhāvato asaṅkhārajavanāvasāne asaṅkhārameva tadārammaṇaṃ hoti, na sasaṅkhāranti niyamo. Paccayassa pana balavabhāve satipi paresaṃ ussāhabalena sasaṅkhārassa javanassa sambhavato sasaṅkhārajavanāvasāne sasaṅkhārameva tadārammaṇaṃ hoti, sasaṅkhārikattābhāvato asaṅkhārajavanāvasāne asaṅkhāramevāti niyamo natthīti asaṅkhārajavanāvasāne asaṅkhārampi sasaṅkhārampi tadārammaṇaṃ hoti, sasaṅkhārajavanāvasāne sasaṅkhārampi asaṅkhārampi tadārammaṇaṃ hoti.
『在迅疾者中谓迅疾即关系』。读本有『在迅疾者中，有四种关系』。『生起』谓依缘起生起所缘之义。谓感受为感受所缘。谓不相等者为相合的差异。『过去的』谓下方之前所缘之四因缘。又有『于过去不相等』之连接。谓与过去缘合且不相等者。又言四种名与五蘊是名相依的缘起分支。以四偏三称谓外来之身果，及该缘起者为缘。于此亦谓，因缘正中之所缘快乐连随的迅疾缘起生起的舍感应随迅疾缘起而生的舍缘起。下方所缘谓舍缘起。因知识增长等存在之迅疾者于下方所缘应知。且不动所作行的业缘说为迅疾者，因干粮等缘起之弱故，不存在为行因的迅疾缘起中末端，缘起也是舍缘起，不是行的缘起。因缘有力时，借他力等生态，由坚定行缘起，末端迅疾缘起亦是舍缘起。存在业行缘起之迅疾缘起中亦有舍与行合起，存在非业行缘起迅疾缘起末端亦是舍缘起。因而在非业行与业行缘起迅疾末端皆为舍缘起，存在业非业交互缘起之迅疾缘起末端亦是舍缘起。
Pañcimānīti iṭṭhamajjhattārammaṇe vuttāni upekkhāsahagatasantīraṇādīni pañca vipākāni. Purimehi sattahīti iṭṭhārammaṇe vuttehi cakkhuviññāṇādīhi sattahi viniddise cakkhudvārasminti adhippāyo.
五者谓，在正中所缘中，所缘生起并有舍感的克服等五种果报。曰『过去的七者』谓正中所缘所缘众知七种：眼识等七者，并示眼门之智的统摄。
§405-6
405-6.Ekāyacetanāyāti ekāya tihetukasomanassasahagataasaṅkhārikacetanāya. Evaṃ samasaṭṭhi vipākāni uppajjantīti sambandho. Yasmā pana cakkhudvārādīsu anuppajjitvā sotadvārādīsuyeva uppajjamānā sotaviññāṇādayo viya pañcasu dvāresu anuppajjitvā manodvāreyeva uppajjamāno kāmāvacaravipāko natthi, tasmā manodvāre vipākappavatti na vuttā. Atha vā cakkhudvāre gahitānameva manodhātumanoviññāṇadhātūnaṃ sotadvārādīsupi gahaṇena pañcadvāresu gahitāya manoviññāṇadhātuyā manodvārepi gahaṇanayadassanaṃ kataṃ hoti, evaṃ sati chasu dvāresupi samasattati vipākāni honti. Atha vā manodvāre labbhamānāyapi pañcadvārappavattāya manoviññāṇadhātuyā manodvāre aggahaṇena sotadvārādīsu labbhamānānampi cakkhudvāre gahitamanodhātumanoviññāṇadhātūnaṃ sotadvārādīsu aggahaṇassa nayadassanaṃ kataṃ hoti, evaṃ sati pañcadvāresu soḷasa vipākāni honti. Evañca katvā vuttaṃ ‘‘gahitāggahaṇenā’’tiādi.
405-406.『一心意』者，谓一而三种缘起的快乐和舍感之感受心。如此一般五种果报同时生起，属关联。因眼门等未生而耳门等生起，譬如五门中未生起而心门生起，谓欲行果报不存在，故于心门无果报感生起。又或眼门中所执心识及色与识俱存，乃至耳门等中执取时，五门合起故，心门亦生执取，而眼耳门等执取亦生认识显示，如此六门同时生起五种果报。又或于心门得果后，五门果报起动，由心门首领，引导耳眼门得果，亦得心门执取，耳眼中执取明示，如此五门生起十六种果报。依此谓『并由执取合而起(‘gahitāggahaṇena’)』等。
§408-9
408-9.Tīhi vipākehīti tehi tīhi kusalacittehi samānehi tīhi vipākehi dinnāya paṭisandhiyāti sambandho. Upekkhāsahitadvayeti upekkhāsahagatapaṭisandhiyugaḷe. Idha ṭhatvā nāḷiyantūpamā veditabbā. Kathaṃ? Ucchupīḷanasamaye kira ekasmā gāmā ekādasa yantavāhā nikkhamitvā ekaṃ ucchuvāṭaṃ disvā tassa paripakkabhāvaṃ ñatvā ucchusāmikaṃ upasaṅkamitvā ‘‘yantavāhā maya’’nti ārocesuṃ. So ‘‘ahaṃ tumheyeva pariyesissāmī’’ti ucchusālaṃ gahetvā agamāsi. Te tattha nāḷiyantaṃ yojetvā ‘‘mayaṃ ekādasa janā aparampi ekaṃ laddhuṃ vaṭṭati, vattanena gaṇhathā’’ti āhaṃsu. Ucchusāmiko ‘‘ahameva sahāyo bhavissāmī’’ti ucchusālaṃ pūrāpetvā tesaṃ sahāyo ahosi. Te attano attano kiccāni katvā phāṇitapācakena ucchurase pakke guḷe baddhe ucchusāmikena tulayitvā bhāgesu dinnesu attano attano bhāgaṃ ādāya sālaṃ sālasāmikaṃ paṭicchāpetvā eteneva upāyena aparāsupi catūsu sālāsu kammaṃ katvā pakkamiṃsu. Tattha pañca yantasālā viya pañca pasādā daṭṭhabbā, pañca ucchuvāṭā viya pañca ārammaṇāni, ekādasa vicaraṇakayantavāhā viya ekādasa vipākacittāni, pañca ucchusālasāmino viya pañca viññāṇāni, paṭhamakasālāya sālasāmikena saddhiṃ dvādasannaṃ janānaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ cakkhuviññāṇena saddhiṃ ekato hutvā cakkhudvāre rūpārammaṇe sakasakakiccakaraṇakālo, sālasāmikassa sālāya sampaṭicchitakālo viya cakkhuviññāṇassa dvārasaṅkantiakaraṇaṃ, dutiyatatiyacatutthapañcamasālāya dvādasannaṃ ekato hutvā katakammānaṃ bhāgaggahaṇakālo viya ekādasannaṃ vipākacittānaṃ kāyaviññāṇena saddhiṃ ekato hutvā kāyadvāre phoṭṭhabbārammaṇe sakasakakiccakaraṇakālo, sāmikassa sampaṭicchitakālo viya kāyaviññāṇassa dvārasaṅkantiakaraṇaṃ veditabbaṃ.
408-409.『三果』者，与三种善心相应的三果生起与次第关系。『并舍二』谓舍感共存双重缘起。此中有例：譬如有人于椰子树下，见十一车仆从出行，观察其成熟的椰园，向园主告曰『此车仆从由我差遣』，携椰园主前往。彼人将椰园带至树下，对同行之人曰『吾等十一人共享此园，请以轮转取分』。园主填满椰园，助为帮手。诸人各作业，取份至椰园主，将园主赠予之椰园另行分份后出。曰此有五亭，如五园。有五轮，如五所缘处。有十一仆从，如十一果报之心。有五园主，如五识门。第一亭与园主十一人同在作业分份，如十一果报之眼识同一眼门，进行色法所缘。同类园主与园主相合，作眼识境界之障碍。第二亭至第五亭，如十一果报中的身识同一身门，作于触境所缘，同类园主与园主相合，作身识境界之障碍者可知。
§414
414.Assāti imassa bījassa. Hetupavattitoti paccayappavattito.
414.「Assāti」者，谓此种子存在。由于因缘生起，谓缘起者也。
§415
415. Idāni tihetukomakakammena gahitaduhetukapaṭisandhikassa vipākappavatti duhetukukkaṭṭhena gahitaduhetukapaṭisandhikassa vipākappavattiyā samānāti taṃ ṭhapetvā duhetukakammena gahitaduhetukapaṭisandhikasseva vipākappavattiṃ dassetuṃ ‘‘duhetukena kammenā’’tiādi vuttaṃ.
415.如今，关于双因之业所生之果报生灭，因双因之相连而得果报之行为，与因双因相连而生果报之行为相同，故说此果报为双因业所缘。为了显示双因业果报的生成，称为『由双因之业』等。
§418-9
418-9. Duhetukapaṭisandhikassa kāmāvacaratihetukajavanānaṃ sambhavepi kammasarikkhakāneva javanāni dassetuṃ ‘‘somanassa…pe… duhetuke’’ti vuttaṃ. Tihetukajavanāvasānepi panassa paṭisandhidāyakakammaṃ tihetukavipākadāne asamatthanti tihetukatadārammaṇābhāvato, javanassa ca kammasarikkhakahetuvasena duhetukabhāvato duhetukatadārammaṇameva hoti.
418-9.在双因相连者中，因生欲行之因迅速起用，如同业最速起用者，故称『善趣……因……双因』。而三因相连终结时，因生相连者不能生相连业果，亦因双因之果不存在，且因生行是业最速起者，故双因必然在于果之成就，不可有双因物相，是也。
§424
424.Imāni ca bhavaṅgānīti imāni cattāri mūlāgantukapiṭṭhibhavaṅgāni. Aṭṭha hīti aṭṭheva.
424.所谓「这些即是生命流」，指此为四大根本炎因所生三界生命流。八即是八者，此即八也。
§426
426.Sotaghānādināti sotaghānādiviññāṇehi. Etthāpi ambopamā pākaṭikāva. Yantavāhopamāya panettha satta yantavāhā tehi hatthayante nāma sajjite sālasāmikaṃ aṭṭhamaṃ katvā vuttanayānusāreneva yojanā veditabbā.
426.「声门等者」，谓由声门等识所起。此处如水明显之象。倘若有水明显，则七个以类似水状而活动之者，乃械杀作证，按述敌法，视为第八，应如此体察。
§434-6
434-6.Vuddhimupetassāti mātukucchito nikkhamitvā saṃvarāsaṃvare paṭṭhapetuṃ samatthabhāvena vuḍḍhippattassa. Kiñcāpi ahetukapaṭisandhikassa kammasarikkhakajavanameva dassetuṃ ‘‘duhetūnaṃ…pe… vasānasmi’’nti vuttaṃ. Tihetukajavanampi pana tesaṃ javati, javanassa duhetukabhāvepi kammassa duhetukavipākadāne asamatthatāya ‘‘ahetuka…pe… jāyate’’ti vuttaṃ.
434-6.「获得增长者」者，指母温暖处离开后，能守护于守护处，即于增长现起之能力。又，虽说无因相连之业为业中最快起者，故称『二因中之……有习气』。然三因相连之业亦生于彼二者习气，且因生中存在因的果报果所生不甚明，故称『无因…生』。
§443-8
443-8.‘‘Ahetupaṭisandhissā’’tiādīsu adhippāyo heṭṭhā āgatova. Apāyesu paṭisandhidāyakakammena paṭisandhito hīnatadārammaṇassa anipphannato tassa labbhamānaṭṭhānameva dassetuṃ ‘‘sugatiya’’nti vuttaṃ, kāmāvacarasugatiyanti attho. Tenāti tena jātapaṭisandhivipākena. ‘‘Catūsu apāyesu labbhatī’’ti vatvā tassa visayadassanatthaṃ ‘‘thero nerayikāna’’ntiādi vuttaṃ. Theroti nirayacārikāya pākaṭattā mahāmoggallānattheramāha. Niraye bhavā nerayikā. Dhammaṃ desetīti niraye padumaṃ māpetvā padumakaṇṇikāya nisinno dhammaṃ deseti. Vassatīti antohetvatthaṃ katvā vuttaṃ, vassāpetīti attho. Theraṃ disvāti therassa dassanahetu. Iminā indanīlapaṭimāvaṇṇassa therassa iṭṭhārammaṇabhāvena kusalavipākacakkhuviññāṇuppattiyā kāraṇaṃ dasseti. Esa nayo ‘‘dhammaṃ sutvā’’tiādīsupi. Gandhanti tena māpitagandhaṃ. Aṭṭhakathāyaṃ pana ‘‘candanavane divāvihāraṃ nisinnassa cīvaragandha’’nti (dha. sa. aṭṭha. 498 vipākuddhārakathā) vuttaṃ. Ghāyatanti ghāyantānaṃ. Santīraṇadvayanti atiiṭṭhamajjhattassa gandhādino vasena santīraṇadvayaṃ. Kusalavipākānaṃ, iṭṭhārammaṇassa ca niraye sambhavadīpanena sesāpāyattayepi sambhavo dassitova hoti.
“非因缘再生”等词，谓其始料来自低劣之本源。因果彼时虽由恶业造成，再生所获乃是微劣相续未显之处，故谓此乃善趣，即欲界安乐之处。此理以此生死因缘之相续而生起。又说“此四恶趣中皆得生”，乃为显示其范围，故说“长老者地狱行者”诸句。此“长老”由地狱显著故，大摩嘎剌那长老所说。地狱名“苦地”，长老坐莲花耳畔而言法。又称“雨期”，谓无缘终止，故云雨盛期。见长老者，因其身呈青灰色及着衣清香善果色等，显其善业果报之慧眼缘起。此理同“闻法”等。又说其香气，如莲花所染之气。注疏说“檀香林昼坐者袈裟香”是也。所谓“嗅”即嗅人之气。因斋戒香气及施主香淨等维持，善业果相彰显由是。
§450
450. Niyamoyeva niyamattaṃ, tadārammaṇacittampi javanena niyāmitanti vuttaniyamoti attho. Kusalaṃ pana sandhāyāti kusalajavanaṃ sandhāya dīpitaṃ aṭṭhakathāyaṃ, kusalassa viya akusalassa sadisavipākābhāvatoti adhippāyo. Ettha ca kusalajavanānantaraṃ sahetukatadārammaṇasseva vacanaṃ. Javanassa kammasarikkhakahetuvasena sahetukattā javanānurūpato vuttaṃ. Paricitavasena pana aññakammenāpi taṃ ahetukatadārammaṇaṃ na hotīti na vattabbaṃ. Na hi paṭisandhijanakameva kammaṃ tadārammaṇaṃ janeti, atha kho aññakammampi paṭisandhidāyakakammena nibbattetabbatadārammaṇato visadisampi nibbattetīti. Akusalajavanānantarañca ahetukatadārammaṇampi javanassa kammasarikkhakahetukattā tadanurūpato vuttaṃ. Yathāvuttanayena pana sahetukatadārammaṇampi na hotīti natthi.
“律”即规约，心念从属律相，谓规管之意。善者所念，即携手善因放光之意，注疏说其善如同恶果之相似性理此。善业与律相连，由果生缘故故曰相连。谓业缘律感应相合而成。虽近因熟亦未必成不相连，故不可言诸业皆相连必现。因非因缘之业难起律意，但他善业因缘消除，亦难生律感，如此相次列。恶律后果亦相同，皆因缘契合而成。此处因上文而释善恶律之结。
§456-7
456-7. Ettāvatā tipiṭakacūḷanāgattheravāde soḷasa vipākacittāni saddhiṃ dvādasakamaggena ceva ahetukaṭṭhakena ca vibhāvetvā moravāpivāsimahādattattheravāde visesābhāvato taṃ anāmasitvā mahādhammarakkhitattheravāde kusalākusalakiriyavasena piṇḍitvā dassitānaṃ piṇḍajavanānaṃ vasena tadārammaṇaṃ dassetuṃ ‘‘somanassayute citte’’tiādi vuttaṃ. Somanassa…pe… javiteti iṭṭhārammaṇe kusalākusalakiriyābyākatavasena somanassayutesu terasasu javanacittesu javitesu. Gavesitabbā…pe… mānasāti heṭṭhā vuttanayena somanassasahagatāni pañceva tadārammaṇacittāni gavesitabbāni. Upekkhā…pe… javitesūti kusalākusalakiriyavasena cuddasasu upekkhāsahagatajavanacittesu javitesu. Cha gavesitabbānīti upekkhāsahagatāni cha eva gavesitabbāni. Khīṇāsavānaṃ pahīnavipallāsatāya kiriyājavanaṃ iṭṭhārammaṇe upekkhāsahagataṃ na hotīti somanassasahagatakiriyājavanesu javitesu somanassasahagatatadārammaṇameva hoti. Iṭṭhamajjhatte, aniṭṭhādīsu ca somanassabhāvato upekkhāsahagatakiriyājavanesu javitesu upekkhāsahagatatadārammaṇamevāti idamettha sanniṭṭhānaṃ. Sekhaputhujjanānaṃ pana appahīnavipallāsatāya iṭṭhamajjhatte, aniṭṭhaaniṭṭhamajjhattārammaṇe ca somanassasahagatajavanaṃ uppajjatīti somanassasahagatajavanāvasāne somanassasahagatatadārammaṇameva hoti, natthi upekkhāsahagatanti nāyaṃ niyamo. Iṭṭhārammaṇepi vuttanayānusārena yojetabbaṃ. Tenetaṃ vuccati –
曾经三藏末期长老僧论共列十六种果报心，合十二支行及非因缘等差别，摩罗婆比跋尸及大达他二长老论皆无此特殊，故不称名。大法护持长老论依善恶业力称十六果报心，谓为“乐伴随心”等。乐伴心即善恶业表现之心，十六果报心中属此者为十三。依据前文所说应寻求心意，即人心中五种乐伴心，称为垢已尽者。五乐伴心即五心。出家人心内亦有生灭，未净及中等心等，乐伴心则相应乐伴。依此分辨心意，乐伴心中属十三乃为乐伴心。宁可心伴随十三乐伴心。又有六种乐伴心宜被寻求，此乃随心所出之无染处。已除诸染垢，无乐伴心于乐伴心中，即乐心中无乐伴。这类乐伴心于中等心及不善心中无乐伴，即乐伴心缺失。其断异道者，乐伴心中无乐伴则不是于乐伴心，此即现在情况。外道愚人，因乐伴心起灭不安，亦不存乐伴，此不称乐伴。应据论训配合使用称“善所愿乐心”。故如是言之——
‘‘Parittakusalādosa-pāpasātakriyājavā;
“防护之善恶过罪之所感之业变生；
Pañcasvekaṃ tadālambaṃ, sukhitesu yathārahaṃ.
五者单独依止，于乐安处如真实般；
‘‘Pāpā kāmasubhā ceva, sopekkhā ca kriyājavā;
恶业及欲乐亦如是，和乐之僻行者。”
Sopekkhesu tadālambaṃ, chasvekamanurūpato’’ti.
故曰：「于平等法所依，如其相应，亦复如是。」
§458-62
458-62. Duhetukāhetukānaṃ vipākāvaraṇehi samannāgatattā jhānuppādoyeva natthīti āha ‘‘tihetusomanassenā’’ti. Jhānato parihīnassāti uppāditalokiyajjhānato parihīnassa. Vippaṭisārinoti ‘‘mahantena vāyāmena uppādito me paṇītadhammo naṭṭho’’ti uppannavippaṭisāravantassa. Kiṃ…pe… mānasanti ayaṃ anumatipucchā, tadārammaṇamānasaṃ jāyate kiṃ, na vāti ayañhettha attho. Bhavaṅgapāto vā hotu tadārammaṇaṃ vā, ko ettha vibandhoti āha ‘‘paṭṭhāne paṭisiddhā’’tiādi. Avacanameva paṭisedhoti katvā āha ‘‘paṭisiddhā’’ti . Yadi somanassānantaraṃ domanassaṃ, domanassānantaraṃ somanassaṃ vā uppajjeyya, tadā ‘‘sukhāya vedanāya sampayutto dhammo adukkhamasukhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo’’tiādi (paṭṭhā. 1.2.45) viya ‘‘sukhāya vedanāya sampayutto dhammo dukkhāya vedanāya sampayuttassa dhammassa anantarapaccayena paccayo, dukkhāya vedanāya…pe… sukhāya vedanāya…pe… paccayo’’ti vattabbaṃ siyā, tathā gaṇanavāre ekekavedanāsampayuttassa attanā samānavedanāsampayuttassa, itaravedanādvayasamaṅgissa ca paccayabhāvaṃ sandhāya ‘‘anantare navā’’ti vattabbaṃ siyā, na ca panevaṃ pāḷi āgatā. Domanassasomanassavedanāya sampayuttānaṃ pana aññamaññaanantarapaccayavasena gaṇanadvayaṃ parihāpetvā ‘‘anantare sattā’’ti vuttaṃ, tasmā yathādhammasāsane avacanampi paṭisedhasadisaṃ abhāvasseva dīpanatoti vuttaṃ ‘‘paṭisiddhā’’ti. Assa vā anantaraṃ domanassassa uppattīti sambandho. Assāti somanassassa.
458-462。对于双因果（因与缘）的果报遮止存在，因其具备，故禅定的生起则无。即称为“三因同心”。“禅定失去”，谓因已生之世间禅定灭失。“反对起”，即“由强大努力所生，我正业善法未失”，是出自于起反对心者。何以……复何以……此是合理询问，由此生起所依心境，谓“非彼义者”。若有生死境陷，或所依起失者，有何碍难？答曰：“在基础上已证实”等语。唯以谤词为拒止，乃称“证实”。若喜心后续愁忧，或愁忧后续喜心，时可论为“与乐受相应之法，非苦乐受相应之法，二法不相续因因果生之”之类（引典目 1.2.45）名言，然此法非巴利经文所载。彼时“苦受-喜受二法相随之间，乃诸因缘不断条件”应当说“瞬时新生”，但此不在巴利文本中。愁忧心与喜心相应之受，彼有不同次序条件二元对立，故称“间隔六次”。因无巴利文记载法，遂以否定之语亮示“证实”。“相关乎”，即愁忧出现之后。此“相关乎”即喜心。
Evaṃ bhavaṅgapātābhāve kāraṇaṃ vatvā puna tadārammaṇābhāvaṃ dassento āha ‘‘mahaggata’’ntiādi. Tattheva paṭisiddhanti ‘‘parittārammaṇo dhammo mahaggatārammaṇassa dhammassa kammapaccayena paccayo’’ti vacanābhāvato tattheva paṭṭhāne paṭisiddhaṃ. Kiṃ nu kātabbanti kiṃ kātabbaṃ. Na hi sakkā ettakena ‘‘acittako’’ti vattunti adhippāyo. Ettha ca mahaggatārammaṇameva domanassajavanaṃ nidassanavasena vuttaṃ. Iṭṭhārammaṇabhūte pana buddhādiārammaṇepi domanassajavane javite somanassapaṭisandhikassa tadārammaṇasambhavo, bhavaṅgapāto vā natthi.
如此无死境陷论者，归因说又回指无所依境，示谓“根本苦重”等语。彼处就已获证：“非依赖彼境，以苦重所依行为证成之”，言语本不应失查询。何以不作？乃不可以“一念不净”论致边，彼由此彼重依境，显示生忧愁之因。若从所爱境，佛及诸法缘生忧愁之续喜相续，乃无死境陷。
§464-5
464-5. Iṭṭhārammaṇe upekkhāsahagatatadārammaṇassa domanassānantarañca somanassassa abhāvato ‘‘upekkhāsahitā hetū’’tiādinā ācariyena vutte puna codako anubandhanto āha ‘‘āvajjanaṃ kimassā’’ti. Ācariyo pana kimettha āvajjanagavesanena, tena vināva idaṃ cittaṃ uppajjatīti dīpento āha ‘‘natthi ta’’nti. Puna codako āvajjanena vinā cittappavattiṃ avisahanto āha ‘‘taṃ jāyate katha’’nti. Evaṃ pana vutte ācariyo kimettha āvajjanena, kiñca āvajjanena vinā cittappavatti natthīti idaṃ na ekantikanti dīpetuṃ nirāvajjanacittānaṃ sambhavaṃ dassento āha ‘‘bhavaṅgāvajjanāna’’ntiādi, bhavaṅgāvajjanānaṃ kiṃ āvajjanaṃ, nanu natthevāti adhippāyo. Nanu ca bhavaṅgāvajjanāni tāva sakasakavisayesu ninnattā āvajjanena vinā uppattiyaṃ bahulaṃ ciṇṇattāva uppajjanti, ayaṃ pana kathaṃ uppajjatīti idaṃ anuyogaṃ sandhāya puna nirāvajjanacittāni dassento āha ‘‘maggassā’’tiādi. Maggassa lokuttaramaggassa cittassa. Anantarassa phalassa cāti maggānantarassa phalassa ca atthāya kiṃ āvajjananti sambandho. Evaṃ natthīti yathā etesaṃ, evametassāpi natthi.
464-465。由依所爱境等伴随境随时不起，烦恼忧愁喜乐之无时，谓“以平静为因”等，师说。又随行问：“何为观想？”师为照明曰：“无也。”随行问：“彼烦恼如何发生？”师又答：“无能以烦恼生心。”师以此明，非一面之说，而显无烦恼心之可能，曰“存在观想烦恼”，然非无烦恼者。烦恼观想多生于可感想界相善缘起，然为何生？随后解释示明曰“道心为因”等句。此世间超世间道身之心及其果受。彼无也否定，犹如彼中，彼心亦无。
Ānandācariyo panettha ariyamaggacittaṃ, maggānantarāni phalāni ca parikammāvajjanena sāvajjanāni samānāni asatipi nirāvajjanuppattiyaṃ ninnādibhāve uppattiyā nidassanamattavasena vuttānīti vaṇṇeti. Ayaṃ hissa adhippāyo – yadi hi nibbānārammaṇāvajjanābhāvaṃ sandhāya vuttāni siyuṃ, gotrabhuvodānāni dassitabbāni siyuṃ teheva etesaṃ nirāvajjanatāsiddhito, phalasamāpattikāle ca ‘‘parittārammaṇaṃ mahaggatārammaṇaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo’’ti vacanato samānārammaṇāvajjanarahitattā maggānantarāni phalacittānīti evaṃ samāpattiphalacittāni na vajjetabbāni siyuṃ, gotrabhuvodānāni pana yadipi nibbāne ciṇṇāni, samudācitāni ca na honti, ārammaṇantare ciṇṇasamudācitāneva. Phalasamāpatticittāni ca maggavīthito uddhaṃ tadatthaṃ parikammasabbhāvāti tesaṃ gahaṇaṃ na kataṃ. Anulomānantarañca phalasamāpatticittaṃ ciṇṇasamudācitaṃ, na nevasaññānāsaññānantaraṃ maggānantarassa viya tadatthaṃ parikammābhāvāti ‘‘nirodhā vuṭṭhahantassā’’ti tañca nidassitanti.
阿难师长在此，述圣道心及诸果受由行观想共起，且或生或不生之现象如实说。其见曰：若无灭尽为境观想之分别说，则当宣说族系觉悟之现证亦应有。诸此心灭无行心之说，谓在果受起时道与境观想相随。故不可谓诸果心为泥沙，而其在果起后世间出现应属或有。果受之过境行起境界，及顺次果起，与无相对预约之间，未施详述。
§467
467. ‘‘Kimassārammaṇa’’nti vatvā nirāvajjanabhāvaṃ viya anārammaṇabhāvampi vadeyyāti tabbhāvadassanena attano vacanaṃ sādhento āha ‘‘vinā ārammaṇenā’’tiādi. Yaṃ kiñcīti yaṃ kiñci paricitapubbaṃ ārammaṇaṃ ārabbha. Nanu ca tadārammaṇikaṃ siyāti vuttaṃ, tadārammaṇañca javanārammaṇameva gaṇhāti itarathā tadārammaṇabhāvāyogatoti kathamassā parittārammaṇanti? Saccaṃ, kāmāvacaravipākacittānaṃ ekantaparittārammaṇattā nāssā mahaggatārammaṇabhāvo yutto, ‘‘tadārammaṇa’’nti ca tadārammaṇaṭṭhāne uppattiṃ gahetvā vuttaṃ, na tassā tadārammaṇakiccasambhavato. Kena carahi kiccenāyaṃ uppajjatīti? Tadārammaṇakiccaṃ tāva yathāvuttakāraṇatova natthi, nāpi santīraṇakiccaṃ tathā appavattanato. Paṭisandhicutīsu vattabbameva natthi. Pārisesato pana bhavassa aṅgabhāvato bhavaṅgakiccanti yuttaṃ siyā, paṭisandhibhūtameva cittaṃ bhavaṅganti idaṃ yebhuyyavasena vuccatīti. Ācariyadhammapālattherenāpi hi ayamattho dassitova.
467。谓“何种境？”依灭烦恼净无观想境论，适应应说为无境。此义由自身涵义成理，于是称曰：“离观想者”。此谓出离观想已传习境界之事。问：彼境必定有否？此境故有义务。否无义务全无其事。因缘于境义无为故。彼境非依赖修行不起故，亦无割舍义务不足。续受起转无义务。有关续受时可云为无。续受者可为“生死蕴心”，名谓续心。此由长老佛音师所示也。
§468-73
468-73. Avijjamāne kārake kathaṃ kassaci nirāvajjanappavattikassa sāvajjanabhāvenāti codanaṃ sandhāya cittaniyāmanibbattametanti dassetuṃ ‘‘utubījaniyāmo cā’’tiādi vuttaṃ. Utubījaniyāmo cāti utuniyāmo ceva bījaniyāmo ca, utusabhāvaniyāmo bījasabhāvaniyāmoti vuttaṃ hoti. Kammadhammānaṃ niyāmo eva kammadhammaniyāmatā. Ekappahārenāti taṃ taṃ utusamayamanatikkamitvā ekasmiṃyeva kāle. Phalapupphādīti ādi-saddena pallavādīnaṃ saṅgaho. Sabbesanti tasmiṃ samaye phalādinibbattanakānaṃ sabbesaṃ. Taṃtaṃtulyaphalubbhavoti tehi tehi bījehi sadisānaṃ phalānaṃ nibbatti, tesaṃ tesaṃ bījānaṃ anurūpaphalanibbattīti attho. ‘‘Kulatthagacchassa uttaraggabhāvo, dakkhiṇavalliyā dakkhiṇarukkhapariharaṇaṃ, sūriyāvattapupphānaṃ sūriyābhimukhabhāvo, māluvalatāya rukkhābhimukhagamana’’nti evamādīnipi ettheva samodhānaṃ gacchanti. Chiddattanti chiddavantabhāvo, chiddaṃyeva vā. Bījajoti bījasambhavo niyāmo. Yato detīti yato yato paccayabhāvaniyāmato deti. Ayanti ayaṃ attano anurūpassa, sadisassa, visadisassa ca phalassa nibbattane niyāmo. Apica –
468-473节：无明作因时，如何有人因无染的现行而生染的现行呢？为解答此问，遂说“种子生起之制”。所谓“种子生起之制”者，即季节变化制与种子生起制，也就是说，是由季节性质与种子性质所分别制约而生起的。此制为业法的制，即业法的制约。所谓“一时超越”者，是指某一季节的时运超越了其他季节，一时发生。所谓“果花集”者，是以“果、花”等字为首的聚集。皆谓此时间内，所有果实、花朵等的生起总称。所谓“同类果实相似的生起”者，是指由各自所种的种子，生起相似果实，亦即各种子生起与之相应的果实之义。“树根本传递南枝向南，与南方树荫相应；如日照花向日照，藤蔓树木向树木”的诸如此类，皆此理的说明。所谓“已被切断”者，是指种子已被切断的状态，或谓“被切断”的实相。所谓“种子”者，是指种子的缘起制。当说“从何处生”者，谓“缘起制”中指明的生起之处。该制即是此种子本身相应，与其对应的纯净果实生起的制约。且有——
‘‘Na antalikkhe na samuddamajjhe,
“非天空中，非海中中间，
Na pabbatānaṃ vivaraṃ pavissa;
也非山峰间谷进入；
Na vijjatī so jagatippadeso,
此世之所无，
Yatthaṭṭhito mucceyya pāpakammā’’ti. (dha. pa. 127) –
『于何处立而得解脱于恶业』——（法句第一二七偈）——
Imissā gāthāya aṭṭhuppattiyaṃ āgataṃ tiṇakalāpassa gahitaaggino uṭṭhahitvā ākāse gacchato kākassa gīvāya paṭimuccanaṃ, nāvikassa bhariyāya vālukaghaṭaṃ kaṇṭhe bandhitvā samuddudake pakkhipanaṃ, pabbatakūṭassa patitvā leṇe vasantānaṃ bhikkhūnaṃ dvārapidahananti taṃtaṃkammasarikkhakavipākanibbattanampi kammaniyāmoyevāti veditabbaṃ. Jātiyanti paṭisandhiggahaṇe ceva mātukucchito nikkhamane ca, nidassanamattañcetaṃ abhisambodhidhammacakkappavattanādīsupi medanīkampanādikassa sambhavato. Bodhisattassāti pacchimabhavikabodhisattassa. Medanīkampanādikanti pathavīkampanādikaṃ dvattiṃsapubbanimittaṃ. Visesattamanekampīti pubbanimittato aññaṃ tadā pātubhūtaṃ sabbaṃ acchariyaṃ. Uppattāvajjanādīnanti ‘‘tvaṃ āvajjanaṃ hohi, tvaṃ dassana’’ntiādinā niyuñjakassa abhāvepi taṃtaṃkiccavasena tesaṃ tesaṃ uppatti.
此偈用于说明，烧毁秸秆的火起后升空而去，乌鸦的喉咙得解脱；舟夫妻携沙罐投入江湖；坠落山峰者，在山洞中宿止的比库们称此为桥梁燃烧。这些皆为业种果报的生起，即业之制律。所谓“生”者，不仅指投胎受生及母胎出现，也指觉醒之流转轮回等起点处。所谓“菩提萨埵”，即来世将成菩提者。所谓“地震”等，则是二十三种前行之缘。所谓“变化多端”，则因前行相继而有各种不可思议变化。所谓“因缘生起”并非单指你我视作的“现见”和“觉知”，乃至于无因果关系时的行为活动，均视为因缘制约下之现象。
§474
474. Hadaye andhakāro viyāti hadayandhakāro, sammohoti attho, tassa viddhaṃsanaṃ pahānakaraṇanti hadayandhakāraviddhaṃsanaṃ. Payuttoti anupādāparinibbānaṃ appatvā anosakkamānena vīriyena vīriyavā. Mohandhakārāpagamanti arahattamāha.
474.【心中昏暗】谓『心中昏暗』者，是心中昏暗；意即迷昧之故。对此，所谓明察排遣，即除却心中昏暗之明察力。所谓『身心结合』，为无缠着的涅槃；而无染者，以精进努力而具足精进。所谓『去除迷昧暗蔽』，即称为阿拉汉果。
Iti abhidhammatthavikāsiniyā nāma · 如是于名为《阿毗达摩义广释》之
Abhidhammāvatārasaṃvaṇṇanāya · 《阿毗达摩入门》的复注中
Vipākacittappavattiniddesavaṇṇanā niṭṭhitā. · 果报心生起之说示的解释完毕。