6. Chaṭṭho paricchedo
6. Chaṭṭho paricchedo6. 第六章
Ārammaṇavibhāgavaṇṇanā所缘分类之解释。
§291
291.
二百九十一。
Etesaṃ pana cittānaṃ, ārammaṇamito paraṃ;
这些心的所缘境界是彼岸的对象；
Dassayissāmahaṃ tena, vinā natthi hi sambhavo.
我将借此加以显现，没有它实无可能。
Ito paraṃ ito paricchedato paraṃ ahaṃ etesaṃ pana cittānaṃ ārammaṇaṃ dassayissāmi. Hi kasmā? Tena vinā taṃ ārammaṇaṃ vajjetvā cittānaṃ sambhavo natthi yasmā kāraṇā, tasmā kāraṇā dassayissāmi.
此岸彼岸，我将逐渐分段显现这些心的所缘境界。何以故？因没有此缘起，此心所缘无有成立，既然如此因缘，我将加以说明。
§292
292.
二百九十二。
Rūpaṃsaddaṃ gandhaṃ rasaṃ, phoṭṭhabbaṃ dhammameva ca;
色、声、香、味、触及法，这些法皆是心所缘境界；
Chadhā ārammaṇaṃ āhu, chaḷārammaṇakovidā.
『放弃缘起』者，是通达六种缘起之术者。
Chaḷārammaṇesu chekā paṇḍitā ārammaṇaṃ chadhā chappakāraṃ āhu kathesuṃ.
在六种缘起中，有通达者谓『放弃缘起』为遂行法。
§293
293.Tattha bhūte upādāya. Tattha tesu ārammaṇesu bhūte upādāya bhūte paṭicca vaṇṇo catusamuṭṭhito kammacittautuāhārasaṅkhātehi catūhi paccayehi samuṭṭhito nibbatto nidassanena saha pavatto paṭighena saha pavatto rūpārammaṇasaññito.
【293】此中『缘起』谓有情依缘起故。于此诸缘起中，有情所依缘起发生，以有情为因，由四支因缘所成，由业心及相续所建立，因四种缘故而起，依止因果相续而生，最终灭尽。此缘起表现为色缘所缘。
§294
294.Duvidhopi samuddiṭṭho, saddo cittotusambhavo saddo duvidhopi muninā samuddiṭṭho cittotusambhavo, saviññāṇakasaddova cittasamuṭṭhito hoti. Kathaṃ? Vacībhedakacittena bhūtāya jātāya bhūmiyā pathavīdhātuyā vikāratā pathavīlakkhaṇabhāvato atithaddhalakkhaṇatā vikāratā nāma. Sā vacīviññatti viññāyatīti viññattiyā upādiṇṇaghaṭṭanassa kammajapathavīdhātuyā ghaṭṭanassa kāraṇaṃ cittajapathavīdhātuyā kammajapathavīdhātuyā ghaṭṭanañca saddo ca apubbaṃ acarimaṃ hoti.
【294】声亦二而现，声音由心生。圣者觉知声亦二、心亦生，犹如有识之声现。何以故？言语由心分别，具生命者由生起，类似大地之质即大地之本性，因大地之特性而转。此间声为言语识，因识变迁生起，受业所习约束，依心业及地业而成。因业和心业及业地而成，诸变化及声音，皆初未曾行。
§295
295.Aviññāṇakasaddo yo so aviññāṇakasaddo utusamuṭṭhito hoti. Ayaṃ duvidhopi saddo saddārammaṇataṃ gato saddārammaṇabhāvaṃ patto.
【295】无识之声者，是无识之声如季节生起。此亦声之一，声缘起之法已得声缘状态。
§296
296.Dharīyatīti gacchanto gacchanto janehi dharīyateti gandho. Gamu sappa gatimhi, dhara dhāraṇe. Sūcanato attano sādhāraṇassa pupphādino vatthussa pakāsanatopi vā gandho nāma. Gandha sūcane. Ayaṃ gandho catūhi samuṭṭhānaṃ etassāti catusamuṭṭhāno. Gandhārammaṇasammato.
【296】『坚持』者谓行进之意，行进中被众生坚持谓香。至之已往，持守依存，香亦是感知自我与他者之常用，如花木开放时散发之香。『香』即表识，此香由四者而生，称为四生，谓认作香之缘起。此为香缘所缘。
§297
297.Rasamānārasantīti, rasoti parikittito janā rasamānā yaṃ dhammajātaṃ rasanti anubhavanti, iti yasmā kāraṇā, tasmā kāraṇā raso iti raso nāma paṇḍitehi parikittito, so raso catusambhūto rasārammaṇanāmako.
所谓『有味者即无味者』者，是指『味』这一法，是由众人称说，在此教法中所生起，其因缘即是此味，如此因缘为基础，因此智者称之为味。而此味又称为四缘味及有味相。
§298
298.Phusīyatīti phoṭṭhabbaṃ yaṃ dhammajātaṃ janehi phusīyatīti tasmā phoṭṭhabbaṃ, pathavītejavāyavo. Taṃ phoṭṭhabbaṃ catusambhūtaṃ phoṭṭhabbārammaṇaṃ mataṃ.
所谓『触』（或作感触）者，是指由众生所生起的触法，因此称之为触。触由地、水、火、风四大所成。此触即四缘触，又称触所。
§299
299.Sabbaṃ nāmañca rūpañca, hitvā rūpādipañcakaṃ rūpādipañcakaṃ hitvā sabbaṃ nāmañca cittacetasikanibbānanāmañca rūpañca pañcapasādasukhumarūpañca lakkhaṇāni ca aniccadukkhaanattalakkhaṇāni ca paññatti ca dhammārammaṇasaññitaṃ.
放下所有名称与色法，断舍色等五法及一切名称，断舍心与意了达的涅槃名称，色法中细微净净的五种净相以及所有具有无常、苦、无我三相的无常异苦自性特征，皆属名相，并称为法境相。
§300
300.Chārammaṇānilabbhanti, kāmāvacarabhūmiyaṃ kāmāvacarabhūmiyaṃ chārammaṇāni labbhanti. Tīṇi rūpāvacare rūpasaddadhammārammaṇavasena labbhanti. Arūpe pana ekekaṃ dhammārammaṇaṃ labbhati.
有遍法相则无所取，诸欲境土中得遍法相。三种色遍相由色声法相呈现而得。非色法各自获得法相。
§301-3
301-3.Khaṇavatthuparittattā, āpāthaṃ na vajanti ye ye rūpādayo pañca visayā khaṇavatthuparittattā pañcārammaṇānaṃ khaṇassa parittattā mandattā tesaṃ appāyukattā vatthuparittattā pañcārammaṇānaṃ atikhuddakavatthukattā āpāthaṃ pañcadvāresu pākaṭabhāvaṃ na vajanti, pañcapasādesu ghaṭṭanakiccaṃ na sādhenti, te rūpādayo pañca visayā dhammārammaṇaṃ honti. Iti yesaṃ ekaccānaṃ ācariyānaṃ mataṃ hoti. Kirāti anussavanatthe nipāto. Te paṭikkhipitabbāva te evaṃ vādino ekacce ācariyā paṭikkhipitabbā, mayā paṭisedhitabbā. Kasmā? Cakkhuviññāṇaṃ sotaviññāṇassa gocarabhūtaṃ saddaṃ na paṭianubhoti, sotaviññāṇaṃ cakkhuviññāṇassa gocarabhūtaṃ rūpaṃ na paṭianubhoti. Iti aññamaññassa gocaraṃ neva paccanubhontānaṃ tesaṃ pañcannaṃ cakkhuviññāṇādīnaṃ viññāṇānaṃ tañca gocaraṃ manodhātumanoviññāṇadhātusaṅkhātaṃ javanaṃ pana paccanubhoti. Iti vacanassa bhagavatā vuttattā paṭikkhipitabbā. Rūpādayo pana visayā rūpādipañcārammaṇāni eva honti.
因时空不均，众色等五境界，因空间不平坦及五种法境界空间不平坦，较弱者存有较弱寿命与场所不平等，故五种法境界极细微，不致损坏开裂，亦不制造破坏。此诸色等五境为法境界。此乃某些老师所见解。谓此段作为传述之语。对于持反论者，当予废止。何以故？眼识等识未必相互入受对方境界，耳识等亦复如是，因不互观故，其五识及心识皆因心识界缘起而生。此理乃佛所说，应废止其反说。色等五境，唯有色等五遍境界存在。
§304-6
304-6.Dibbacakkhādiñāṇānaṃ, rūpādīneva gocarā tāni rūpādīni eva gocarā dibbacakkhādiñāṇānaṃ anāpāthagatānaṃ eva pākaṭabhāvaṃ appattāneva. Itipi vacanaṃ vuttaṃ na yujjati. Yaṃ dhammajātaṃ rūpārammaṇaṃ bhavantaṃ, taṃ dhammajātaṃ kathaṃ kena pakārena dhammārammaṇaṃ bhaveyya? Evaṃ sati rūpārammaṇassa dhammārammaṇatte sati etesaṃ rūpārammaṇadhammārammaṇānaṃ niyamopi kathaṃ bhave kena pakārena bhaveyya? Sabbaṃ ārammaṇaṃ etaṃ etaṃ sabbaṃ ārammaṇaṃ chabbidhaṃ chappakāraṃ bhagavatā samudīritaṃ. Taṃ parittattikādīnaṃ vasena bahuppakārehi mataṃ.
诸天眼等神通知识，唯对色等境获知，唯由色法所知。对诸天眼神通者未显现破坏。言说不合实理。若生色之因缘为真，何以法由何因缘而生法境？若有此理，则色境之法境如何有其规律？佛已宣说一切境皆为六种形态。由空间不均与诸因缘所成，各派见解甚多纷歧。
§307
307.Sabbo kāmavipāko ca sabbo tevīsatikāmavipāko ca kriyāhetudvayampi ca manodhātuhasituppādavasena kiriyāhetudvayampi cāti pañcavīsati cittuppādā ekantaparittārammaṇā ekantakāmāvacarārammaṇā siyuṃ bhaveyyuṃ.
所有因欲而生的果报，以及所有三十三欲的果报和行为因缘两者，心所缘起兴的缘起，以及行为因缘两者共计二十五种心的产生，因专一的缘起，因专一由欲境而生，皆应如此而存在。
§308-10
308-10.Iṭṭhādibhedā pañceva, rūpasaddādayo pana dvipañcannaṃ viññāṇānaṃ paṭipāṭiyā anukkamena gocarā honti. Rūpādipañcakaṃ sabbaṃ, manodhātuttayassa tu manodhātuttayassa pana sabbaṃ rūpādipañcakaṃ ārammaṇaṃ hoti, etesaṃ terasannaṃ pana cittānaṃ rūpakkhandhova gocaro ārammaṇaṃ hoti. Nārūpaṃ nāmaṃ ārammaṇaṃ na karonti. Na ca paññattiṃ paññattiṃ ārammaṇaṃ na karonti. Nātītaṃ atītaṃ ārammaṇaṃ na karonti . Na canāgataṃ anāgataṃ ārammaṇaṃ na karonti eva. Hi saccaṃ vattamāno gocaro etesaṃ dvipañcaviññāṇānaṃ, manodhātuttayassa cāti terasannaṃ cittānaṃ taṃ ārammaṇaṃ vattamānaṃ eva paccuppannaṃ eva.
所说的五种所起因与五种眼耳等色声香味触法这二十五识随次序相应，彼此出现、应缘而缘：整体五种根尘通称为色根，三种根中则三种心依附此五色根而生起，十三种心则以色蕴为所缘。无色者不能作为缘境，无概念可断续作缘，无过往、未来无缘也不作缘。确实当前所缘，乃此二十五识、三种心，且是眼根前缘存在。
§311
311.Terasetāni cittāni, jāyante kāmadhātuyaṃ etāni terasa cittāni kāmadhātuyaṃ jāyanti, rūpāvacare puññajāni cakkhusotaviññāṇasampaṭicchanāni, kiriyāmanodhātu cāti cattāri cittāni jāyanti. Arūpisu arūpabhūmīsu neva kiñcipi ekampi cittaṃ neva jāyati.
这十三心产生于欲界，故称为欲界心，其生于色根之中，善心分别断除眼耳识，及行为心等共四种心生。于无色无色界中，任何一心均不生起。
§312-3
312-3.Mahāpākānamaṭṭhannaṃ aṭṭhannaṃ mahāvipākānaṃ pavattiyaṃ chasu dvāresu tadārammaṇakiccānaṃ rūpādichaparittāni gocarā. Santīraṇattayassapi pavattiyaṃ pañcadvāre santīraṇattayakiccassa, chadvāresu tadālambaṇakiccassa ca rūpādichaparittāni gocarā. Rūpādayo parittā cha, hasituppādagocarā hasituppādassa rūpādayo cha parittā gocarā honti. Pañcadvāre paṭuppannā pañcasu dvāresu ye gocarā paccuppannā, manodvāre tikālikā ye gocarā tikālikā tīsu kālesu niyuttā.
大秽业和秽业成熟时，在六门中，有对色等境缘起的别无余响心。三清净行成熟时，五门有三净行的心，六门亦有依附缘境的色等心。色等境界均是无余之境，持起心所缘色等亦无余。五门中生起五种缘境，心亦各在门中相应，行为识亦随时依三种分配而起。
§314-5
314-5.Dutiyāruppacittañca, catutthāruppamānasaṃ kusalavipākakiriyāvasena chabbidhaṃ cittaṃ mahaggatagocaraṃ niyataṃ niyatārammaṇaṃ hoti, taṃ chabbidhaṃ cittaṃ mahaggatagocaraṃ pubbe attanā adhigataākāsānañcāyatanaākiñcaññāyatanakusalārammaṇaṃ, tesu dve dutiyacatutthāruppapākā ‘‘yassa yassa kusalajhānassa yaṃ yaṃ ārammaṇaṃ gahetvā brahmaloke paṭisandhi hotī’’ti vacanato sakasakakusalassa ārammaṇaṃ eva tesaṃ vipākānaṃ ārammaṇaṃ hoti. Nibbānārammaṇattā hi, ekantena anaññato aṭṭhānāsavacittānaṃ appamāṇova nibbānaṃ eva gocaraṃ ārammaṇaṃ hoti . Hi kasmā kāraṇā? Nibbānārammaṇattā, na aññato ārammaṇato.
第二无色心及第四无色智心，由善成熟之业或行为成熟，分别有六类心，此六类心归于大界所缘，是固定恒常缘境。此六种心所缘，先前由自得的无边空间等四识善境相应，二和第四无色心成熟说，即‘何者持何者，随顺正定，往生梵天’。涅槃缘境者，因专一无余智慧心，故如无量无碍唯一涅槃境。何以致此？涅槃缘境，非他缘境也。
§316-320
316-320.Cattāro ñāṇahīnā ca, kāmāvacarapuññato kāmāvacarakusalavasena cattāro ñāṇahīnā ca kriyato kiriyavasena cattāro ñāṇahīnā ca dvādasākusalāni ca te parittārammaṇā ceva mahaggatagocarā ca, te na vattabbā ca honti. Kasmā? Paññattārammaṇattā . Cattāro ñāṇasaṃyuttā, puññato kusalavasena cattāro ñāṇasampayuttā, kriyato kiriyavasena cattāro ñāṇasampayuttā ca tathā abhiññādvayañca kiriyāvoṭṭhabbanampi ca ekādasannaṃ etesaṃ cittānaṃ gocaro parittamahaggataappamāṇavasena tividho hoti. Ime ekādasa na vattabbāpi honti. Kasmā? Paññattārammaṇattā. Yāni vuttāvasesāni vuttato cittato sesāni yāni cittāni, tāni na vattabbārammaṇānīti vibhāvinā viññeyyāni.
四类无智慧者心，因善受用行境，因善行，及十二善心，配以无余缘境，又归于大随分所缘。这些心不可通说为何？因所缘境是称名相。四类智慧相具之心，因善受用，智慧相通，因行境，智慧相通，又有二种超胜通达及行为起，十一种心所缘之所及，无余随分范围三类。此十一心不可通说为何？因所缘境是称名。讲所载教法中残余之心，皆非可作缘境者，应辨此义。
Parittārammaṇattikaṃ samattaṃ. · 有限所缘三法组完毕。
§321
321.
Dutiyāruppacittañca, catutthāruppamānasaṃ;
第二是无形心，第四是无形识。
Chabbidhaṃ pana ekantaatītārammaṇaṃ siyā.
但是，六种专一超越境界应当成立。
§322-6
322-6.Viññāṇānaṃ dvipañcannaṃ dvinnaṃ pañcaviññāṇānaṃ, manodhātuttayassa ca terasannaṃ cittānaṃ gocarā rūpādayo pañca dhammā paccuppannāva, aṭṭha kāmamahāvipākā tadārammaṇakiccavasena atītānāgatapaccuppannagocarā, cutikiccavasena atītārammaṇā, paṭisandhibhavaṅgakiccavasena paccuppannātītārammaṇā. Somanassasantīraṇaṃ santīraṇakiccavasena paccuppannārammaṇaṃ. Tadārammaṇakiccavasena paccuppannānāgatātītārammaṇaṃ. Sesasantīraṇadvayaṃ santīraṇakiccavasena paccuppannārammaṇaṃ , tadārammaṇakiccavasena paccuppannānāgatātītārammaṇaṃ, cutikiccavasena atītārammaṇaṃ, paṭisandhibhavaṅgakiccavasena paccuppannātītārammaṇaṃ. Hasituppādacittaṃ javanakiccavasena paccuppannātītānāgatagocaraṃ. Iti ete dvādasa mānasā pana siyātītārammaṇā atītārammaṇā siyuṃ. Paccuppannānāgatagocarā paccuppannārammaṇā anāgatārammaṇā siyuṃ. Kāme vīsati kusalākusalā kriyato kiriyavasena kāme nava mānasā, voṭṭhabbaṃ voṭṭhabbanakiccavasena paccuppannārammaṇaṃ, āvajjanakiccavasena tikālārammaṇaṃ. Mahākiriyamānasā javanakiccavasena tikālārammaṇā, sante paññattikāle navattabbārammaṇā. Dve abhiññāmānasāpi abhiññākiccavasena atītādigocarā siyuṃ. Ime mānasā paññattikālepi sante navattabbā bhavanti. Rūpārūpabhavesu mayā vuttato sesāni sabbāni cittāni atītārammaṇādinā atītārammaṇādivasena paṇḍitena na vattabbāni na kathitabbāni honti eva, paññattārammaṇāni eva hontīti attho.
322-326。识类有二十五识，有二十五识的两个部分，有十三识的思维，心的三部分，共十三识，五境（如色等）乃是心所之五法。八种大欲受种种果报，在诸境界的事务上有如过去、未来及现在的分别：作为观察事务的，是过去、未来和现在的境界；作为切断事务的，是过去的境界；作为连接现象生起的，是现在加过去的境界。欲喜的超越，作为渡越的工作，表现现境。作为渡越的工作，现境现前；作为渡越的工作，则是未来与过去的境界。剩余渡越的两个方面，作为渡越的，现境现前；作为渡越的，是现境与未来与过去三时相应。作为切断事务的是过去界。作为连接生起的作用，是现境加过去境界。生起欢喜心的，是快速的事务，作为运转的事务，现境、过去及未来境界都为其所摄受。如此这般，这十二心都是世间境界中的过去、未来和现境的三种界面。现前、未来与过去境界都是彼此交织的。烦恼心有二十，分别善恶之业，作为业的事务；欲念有九心，应当修习；不断生变的心作为运转的事务，现境的表现；学习修习的事务，作为期间的表现。大业心，作为运转的事务，作为期间的表现；固定的时期则有九应修习的表现。有二种特殊的通达心，作为通达的事务，表现为过去开始的境界。此等诸心，即使在固定时期内也必须有九应修习表现。关于色与非色界，由我所说，余余诸识乃因过去的观察诸境界等故，而不应由智者讲述，不宜说说，唯有固定时期的观察境界乃应说者是也。
§327
327.Kāmatoca kriyā pañca kāmāvacaravasena pañca kiriyā, rūpato rūpāvacaravasena pañcamī kriyā abhiññācittaṃ, etesaṃ channaṃ cittānaṃ natthi kiñci ekampi agocaraṃ anārammaṇaṃ, sabbārammaṇanti attho. ‘‘Pañcamī kriyā’’ti vacanaṃ abhiññācittavasena vuttaṃ. Suddhajhānassa pañcamarūpakiriyassa paññattārammaṇaṃ evāti veditabbaṃ.
327. 五种欲界心作为五种行为的代表，五种色界心作为第五种行为，通达识为第六。此等被遮蔽的诸心无一不是所观察的境界，没有无境界之识，故称为一切观察境界。『第五种行为』一语是以通达识为行为心而言。清净禅定的五种色界行为，乃为固定观察的表现，应当如此理解。
§328
328. Nibbānañca catubbidhaṃ phalaṃ, maggaṃ rūpañca arūpaṃ cittacetasikasaṅkhātaṃ nāmañca gocaraṃ kātuṃ yāni cittāni sakkonti, tāni cittāni me vada, ācariya, tāni mayhaṃ kathehi.
328. 涅槃有四种果报，圣道、色界与非色界、心与心所名号诸法，这些诸识能为此所作，由师教我时，当如是说。
§329-30
329-30.Cattāro ñāṇasaṃyuttā, puññato puññavasena cattāro ñāṇasampayuttā, kriyato tathā kiriyavasena cattāro ñāṇasampayuttā, dve abhiññāmānasā, kiriyāvoṭṭhabbanampi cāti ekādasa cittāni nibbānañca phalañca maggañca rūpañca arūpaṃ nāmañca gocaraṃ kātuṃ sakkonti.
329-30. 四种与知识相应的心，即依功德而成的四种与功德相应的知识、依行为而成的四种与行为相应的知识。两种天眼通心，即能够了知〈心〉的行起。共计十一种心及涅槃、果德、道、色、无色、名称及境界，这些心皆能分别认识这些对象。
§331-4
331-4.Cittesu pana sabbesu yāni cittāni arahattaphalaṃ arahattamaggaṃ gocaraṃ kātuṃ sakkonti, tāni kati cittāni me vada tāni mayhaṃ tvaṃ kathehi. Sabbesu pana cittesu, cha ca cittāni me suṇa, bho bhaddamukha, tvaṃ mayhaṃ vacanaṃ suṇohi, sabbesu pana cittesu cha cittāni arahattaphalaṃ arahattamaggaṃ gocaraṃ kātuṃ sakkonti. Cattāro ñāṇasaṃyuttā, kiriyā ca voṭṭhabbanampi ca kiriyābhiññāmano cāti cha ca cittāni gocaraṃ kātuṃ sakkonti. Puññato puññavasena cattāro ñāṇasampayuttā, puññato puññavasena abhiññācittañca arahattaphalaṃ maggaṃ gocaraṃ kātuṃ na sakkonti.
331-4. 众心中所有能分别认识阿拉汉果、阿拉汉道及其境界的心，有多少种呢？你告诉我。所有心中，我听闻有六种心，善出处，你听我所言，所有心中有六种心能够分别认识阿拉汉果、阿拉汉道及其境界。四种与知识相应、与行为相应以及具有行为通达心的六种心，能够分别认识这些境界。四种依功德与功德成就的知识心，依功德却不能分别认识阿拉汉果、阿拉汉道及其境界。
§335-8
335-8.Arahato khīṇāsavassa maggacittaṃ phalamānasaṃ vā puthujjanā vā sekkhā vā vijānituṃ na sakkonti. Kasmā kāraṇā? Puthujjano sotāpannassa mānasaṃ na jānāti, sotāpanno sakadāgāmissa mānasaṃ na jānāti, sakadāgāmī anāgāmissa mānasaṃ na jānāti, anāgāmī arahantassa mānasaṃ na jānāti. Heṭṭhimo heṭṭhimo puggalo uparūpari ṭhitassa puggalassa mānasaṃ neva jānāti, uparūpari ṭhito puggalopi heṭṭhimassa heṭṭhimassa puggalassa mānasaṃ jānāti.
335-8. 阿拉汉除尽染污的道心及果心，无论是果心或非果心，外道或在学比库皆无法了解。缘何如此？外道人不了解须陀洹果的心，须陀洹果不知斯陀含果心，斯陀含果不知无余涅槃果心，无余涅槃果心亦无知阿拉汉果心。底层底层，个人互为不同，亦无法了知彼此果心；处于更高层的心，也不一定了解更低层心。
§339-342
339-342.Yodhammo yassa dhammassa ārammaṇaṃ hoti, taṃ ārammaṇaṃ ekaṃ ekaṃ uddharitvā ito paraṃ pavakkhāmi. Kusalārammaṇaṃ kāme kāme aṭṭhavidhaṃ kusalaṃ aṭṭhavidhassa kāmāvacarakusalassa ārammaṇaṃ hoti. Kathaṃ ? Pubbeva kataṃ aṭṭhavidhaṃ mahākusalaṃ pacchā somanassasahagatañāṇasampayuttacittadvayena vā somanassasahagatañāṇavippayuttacittadvayena vā upekkhāsahagatañāṇasampayuttadvayena vā upekkhāsahagatañāṇavippayuttadvayena vā anussaraṇakaālādīsu tassa aṭṭhavidhassa kusalassa javanakiccavasena ārammaṇaṃ hoti, vippaṭisārakālādīsu dvādasavidhassa akusalassa ārammaṇaṃ hoti, kusalassa abhiññāmānasassa ca kiriyassa abhiññāmānasassa ca ārammaṇaṃ hoti, ekādasavidhassa kāmāvacaravipākassa tadārammaṇavasena ārammaṇaṃ hoti. Tathā kāmakriyassāti javanakiccavasena hasanassa āvajjanakiccavasena voṭṭhabbanassa javanakiccavasena mahākiriyassa ārammaṇaṃ hoti, etesaṃ channaṃ rāsīnaṃ ārammaṇaṃ siyā bhaveyya. Rūpāvacarapuññāni pañca tato charāsito kāmavipākaṃ vajjetvā pañcannaṃ rāsīnaṃ ārammaṇāni honti. Tadā lobhamūlamohamūlavasena attanā paṭiladdhajhānānaṃ anussaraṇakāle tassa dasavidhassa akusalassa ārammaṇaṃ hoti, tihetukapaṭisandhino sattassa jhānato parihīnassa jhānaṃ paccavekkhato jhānārammaṇaṃ domanassayuttaṃ hoti, tadā tassa paṭighadvayassa ārammaṇaṃ hoti. Kāmakriyassāti ekantaparittārammaṇāni kiriyāmanodhātuhasanāni vajjetvā āvajjanakiccavasena voṭṭhabbanassa, javanakiccavasena mahākiriyassa ca ārammaṇaṃ hoti.
339-342. 现将战胜于法的着眼点一一分析说明。欲界八种善根即是欲界作为八种善法的着眼点。何以知之？事先作成八种大善，或具喜乐随之的合一双心，或喜乐分离双心，或平等念合一双心，或平等念分离双心，或于观察所忆及时等持续修行着眼点；于非如法时等，有十二种不善之心作为着眼点；善通达心及行为通达心亦亦是着眼点。欲界行即由速行、欢喜生起、兴发、行为、坚固等五项着眼，藏于此诸相的集团，谓五种着眼点。色界功德有五项，色界所摄活动及二、四色界行与大色界作法的能力互相依止，也是着眼点；且以念力为先应以二色界行为着眼，三色界与四色界行亦如是。由此得知第一次色界善法即是以第二色界行为为着眼，第三色界善法亦为第四色界行为的着眼，如是推知。凡外道、在学、及修行者，于成就色界三昧后起四空处定，方能生起第一空处定的着眼；虽成就空处但不生执著，取得自己所获三昧后，於外道与在学证得第二空处三昧。故此，离染垢时所证得的第二空处行为，是第一空处善法的着眼。欲界行为作为六根不净、嗔恚痛苦、欢喜生起、疾恶行为产生的着眼；速行生起、欢喜击打、兴发、坚固等大行为，亦是着眼。这些着眼集成一个聚合，作为着眼点。色界功德中五种善根产生并维系着五种着眼，像欲界果报五种聚集着五种着眼，彼时因贪根、痴根所生的不同入定各起着眼；受苦定须反观失去三昧，烦恼所生三昧具痛苦性质，於此起着眼；及对触恼等生起障碍，有相应的着眼。欲界行为作为纯为保避、违犯行为、欢喜、速行、兴发等大行为的着眼点。
§343
343.Āruppakusalañcāpi, tebhūmakusalassa ca mahākusalassa ca abhiññākiccavasena pañcamarūpakusalassa ca dutiyacatutthaarūpakusalassa ca tebhūmakakriyassāpi voṭṭhabbanassa mahākiriyassa ca abhiññākiccavasena pañcamarūpakiriyassa ca dutiyacatutthāruppakiriyassa ca ārammaṇaṃ hoti, dutiyāruppakiriyassa ca paṭhamāruppakiriyāya ārammaṇena bhavitabbaṃ, catutthāruppakiriyassa ca tatiyāruppakiriyāya ārammaṇena bhavitabbaṃ, evañca sati kathaṃ paṭhamāruppakusalaṃ dutiyāruppakiriyassa ārammaṇaṃ hoti, tatiyāruppakusalañca catutthāruppakiriyassa ārammaṇaṃ hotīti ce vattabbaṃ, yadā puthujjanayogī vā sekkho vā yogī rūpasamāpattiṃ samāpajjitvā tato vuṭṭhahitvā ākāsānañcāyatanasaṅkhātaṃ paṭhamāruppasamāpattiṃ samāpajjitvā vītarāgo hutvā attanā adhigatā samāpattiyo gahetvā puthujjanasekkhakāle attanā anadhigataṃ dutiyaṃ arūpasamāpattiṃ samāpajji, tadā khīṇāsavakāle samāpajjitaṃ dutiyaṃ arūpakiriyaṃ paṭhamāruppakusalaṃ ārammaṇaṃ karoti, evaṃ paṭhamāruppakusalaṃ dutiyāruppakiriyassa ārammaṇaṃ hoti.
343. 无色界善法中，住持三无色善法及大色善法的通达行为，也对五色善及第二、第四无色界善法与三无色界行为，及大行为通达的行为皆为着眼；且第二无色行为应视为第一无色行为之着眼，第四无色行为应视为第三无色行为之着眼。若是如此，则念如何？第一次无色善法即为第二无色行为之着眼，第三无色善法及第四无色行为亦是着眼。如是观时，外道或在学于成就色界三昧后起空处所摄的第一无色三昧生起贪染断灭，取得其所获三昧后，于外道、在学已证第二无色三昧时，乃能就无余涅槃境界生起第二无色行为之着眼，从而开示第一次无色善法为第二无色行为着眼。
Yadā yogī rūpasamāpattiyo samāpajjitvā tato vuṭṭhahitvā paṭhamāruppakusalaṃ dutiyāruppakusalaṃ tatiyāruppakusalañca samāpajjitvā khīṇāsavo hutvā attanā adhigatā samāpattiyo gahetvā attanā anadhigataṃ catutthaṃ arūpasamāpattiṃ samāpajji, tadā catutthāruppakiriyā tatiyāruppakusalaṃ ārammaṇaṃ karoti, evaṃ catutthāruppakiriyassa tatiyāruppakusalaṃ ārammaṇaṃ hoti, pacchā khīṇāsavakāle samāpajjitā rūpārūpasamāpattiyo honti. Yathā hoti, tathā eva akusalassapi ārammaṇaṃ hoti.
当修行者已证色界诸三昧，起立后又成就第一、第二、第三无色三昧，彼时已无染垢，取已获三昧，复成就第四无色三昧，则第四无色行为当视为第三无色善法的着眼，第三无色行为亦当归属同。之后于无染垢时，所证色无色三昧皆已生起，正如所云，不善之心亦当有其着眼。
§344-7
344-7.Arūpāvacarapākānanti jātiniddhāraṇaṃ, catutthadutiyānaṃ arūpapākānampi ārammaṇaṃ hoti, ‘‘catutthadutiyāna’’nti vattabbe tiyānaṃ-saddassa lopaṃ katvā ‘‘catutthadū’’ti vuttaṃ, tadā dvinnaṃ arūpapākānaṃ paṭhamāruppatatiyāruppajavanāni ārammaṇāni honti, ‘‘yassa kusalassa jhānassa yaṃ ārammaṇaṃ gahetvā brahmaloke paṭisandhi hotī’’ti vacanato sakasakakusalānaṃ ārammaṇabhūtāni ākāsānañcāyatanaākiñcaññāyatanāni tesaṃ dutiyacatutthāruppapākānaṃ ārammaṇāni honti, evaṃ arūpakusalaṃ imesaṃ aṭṭharāsīnaṃ ārammaṇapaccayo hoti. Apariyāpannapuññampi catubbidhalokuttarakusalampi kāmāvacarato kāmāvacaravasena kusalassa ñāṇasampayuttamahākusalassa ca kriyassa voṭṭhabbanassa, ñāṇasampayuttato kiriyassa ca rūpato rūpāvacaravasena pañcamassa rūpakusalassa ca pañcamassa rūpakiriyassa cāti catunnaṃ rāsīnaṃ ārammaṇaṃ sadā hoti, ayamettha adhippāyo – sekkhānaṃ ñāṇasampayuttamahākusalassa, voṭṭhabbanassa, pañcamassa rūpakusalassa ca tividhaṃ lokuttarapuññaṃ ārammaṇaṃ hoti. Khīṇāsavassa voṭṭhabbanassa, ñāṇasampayuttamahākiriyassa, pañcamassa rūpakiriyassa ca arahattapuññaṃ ārammaṇaṃ hoti. Yathā tathā eva sabbaṃ akusalaṃ kāmāvacarato kāmāvacaravasena kusalassa mahākusalassa, kriyassa hasanavoṭṭhabbanamahākiriyassa ca rūpāvacarato pana rūpāvacaravasena pañcamassa rūpakusalassa, pañcamassa rūpakiriyassa ca ārammaṇaṃ hoti, yathā tathā eva sabbassa akusalassa ca kāmāvacaravipākānaṃ tadārammaṇakiccavasena ekādasannañcāti channaṃ rāsīnaṃ ārammaṇaṃ bhagavatā īritaṃ.
这段言及无色界恶业之成熟（阿鲁帕恶果）为生死存在之因，属于第四禅及第二禅后的无色恶业观境。原文所称“四第二禅”者，去其“三”称谓，称为“四二禅”，当时即有二种无色恶业之第一无色根所生之无色观境。所谓“修习善定所获之那罗天所感之境”，即以界空无所有处为特征的无色定，彼其二次第四禅无色恶业观境就是此类。由此，说明无色善法乃此十八界观境的缘起。未竟之功德，则分为四种超世善：欲界所感善果、欲界作善业获得的智慧合成之大善业推动力、以及色界及无色界之第五种色界善业及其行动。以上即四种境界的对应观境。修习者中得已尽漏所成之与智慧结缘之大行善业、色界善业及其行动，乃阿拉汉之功德所在。对诸恶业，无论欲界或色界之果报，均依其作及成熟，彼时有如十一、十九等不具体显露的藏量境界，此皆由世尊所陈说。
§348-352
348-352.Vipākārammaṇaṃkāme sabbaṃ vipākārammaṇaṃ kāmāvacaratopi kāmāvacaravasenapi kusalassa mahākusalassa, kriyassa hasanavoṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva pañcamassa rūpakusalassa, pañcamassa rūpakiriyassa ca kāmāvacarapākānaṃ kāmāvacaravipākānaṃ ekādasannañca tatheva akusalassa ca channaṃ rāsīnaṃ ārammaṇaṃ hoti. Rūpe vipākārammaṇaṃ kāmāvacaratopi ca kāmāvacaravasenapi ca kusalassa mahākusalassa , kriyassa ca voṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva kusalassa ca apuññassa cāti pañcannaṃ rāsīnaṃ gocaro hoti, arūpāvacarapākesu ayaṃ nayo bhagavatā mato. Vaṭṭe na pariyāpannā nappaviṭṭhāti apariyāpannā, tesaṃ puggalānaṃ pākāpi kāmato kāmāvacaravasena kusalassa ñāṇasampayuttamahākusalassa, kriyassa ca voṭṭhabbanañāṇasampayuttamahākiriyassa ca rūpatopi rūpāvacaravasenapi kusalassa pañcamassa rūpakusalassa, kriyassa ca pañcamassa rūpakiriyassa ca evaṃ ārammaṇaṃ hotīti. Etthāyamadhippāyo apariyāpannapuññe vuttanayeneva veditabbo.
缘果观境中，所有果报观境皆包括欲界果报观境，此亦以欲界之境为基础，结合色界五种色善业及其行动，形成十一种欲界恶业结果观境，且同样谓之无色界恶果藏量观境。色界果报观境亦从欲界和色界善业基础而来，涵盖未获功德者，故色界共有十五种境界可依，世尊据此理，应无色界恶果观在此成立。轮转不已者其相应果报具足，如不具足即不可久存，未及圆满者悉皆未显。诸人或依欲意果报善业、结智慧善业造作，或依色界善业造作，便依此界善业与行所成色界善业及其行动所成观境，因而常存。此说即为教导修习未尽功德之理。
§353-6
353-6. Kāme idaṃ sabbakiriyacittaṃ kāmāvacaratopi ca kāmāvacaravasenapi ca kusalassa mahākusalassa, kriyassa ca hasanavoṭṭhabbanamahākiriyassa ca rūpāvacarato ceva rūpāvacaravasena ca eva kusalassa pañcamassa rūpakusalassa, kriyassa ca pañcamassa rūpakiriyassa ca ekādasakāmāvacarapākassa ca tatheva akusalassa ca etesaṃ channaṃ rāsīnaṃ ārammaṇaṃ hoti. Yaṃ kriyāmānasaṃ rūpe rūpāvacare yaṃ kiriyāmānasaṃ, kāmapākaṃ tato vinā tato rāsito kāmapākaṃ vinā vajjetvā pañcannaṃ pana rāsīnaṃ ārammaṇaṃ hoti. Kāmāvacarato kāmāvacaravasena kiriyassa voṭṭhabbanamahākiriyassa ārammaṇaṃ hoti, hasanaṃ ekantaparittārammaṇattā rūpakiriyaṃ ārammaṇaṃ na karoti. Kriyācittaṃ panāruppe arūpakiriyācittaṃ pana tesaṃ pañcannaṃ eva ca rāsīnaṃ āruppakriyassāpi paṭhamāruppakiriyaṃ dutiyāruppakiriyassa ārammaṇaṃ hoti, tatiyāruppakiriyaṃ catutthāruppakiriyassa ārammaṇaṃ hoti. Iti channaṃ rāsīnaṃ gocaro hotiyeva.
欲界中，此为一切业心及其对应欲界果报的观境，亦以欲界境、色界五色洁净善法及行为之耦合善业，及十一种欲界恶业之隐蔽果报观境同现。现行之色界身具体显之业境谓之色界业境，剔除欲界果论，五种藏量之境界俱为色界业观境。以欲界之果报境所造作发起之大行善业为根基之现行业境，虽有乐而不终止，然其余色界行善业之观境不可忽视。业心之现行若属无色行境，则五种观境现行于第一无色行与第二无色行之果报观境，第三无色行与第四无色行则各有其相应观境，凡藏量观境皆完全存在。
§357-8
357-8.
Rūpaṃcatusamuṭṭhānaṃ, rūpārammaṇasaññitaṃ;
色法是由四大聚合而生，其是色缘所识之根本。
Kāmāvacarapuññassa, tatheva kusalassa ca;
欲界善业与色界善业皆应如是观。
Abhiññādvayacittassa, kāmapākakriyassa ca.
「神通二种心」者，亦即「欲果业心」。
Dvicakkhuviññāṇamanodhātudvayasantīraṇattayamahāpākassa ca kāmakiriyassa cāti ekādasavidhassa kāmakiriyassa ca channaṃ etesaṃ rāsīnaṃ ārammaṇapaccayo hoti.
「二眼识、心根二根」集于「阿陀二器断」，为「大果之欲业」，亦即「欲业」中十一种之一。此十一种欲业中的遮蔽，成为此等心法所依的对象。
§359-360
359-360.Nibbānārammaṇaṃ kāmarūpāvacarato kāmarūpāvacaravasena sekkhānaṃ ñāṇasampayuttamahākusalassa, rūpāvacaravasena pañcamassa rūpakusalassa ca kāmarūpakiriyassa ca khīṇāsavānaṃ voṭṭhabbanañāṇasampayuttamahākiriyassa ca pañcamarūpakiriyassa ca ubhayassāpi cittassa ārammaṇaṃ hoti. Apariyāpannato ceva lokuttaravasena ca eva phalassa, kusalassa ca etesaṃ channaṃ rāsīnaṃ ārammaṇapaccayo hoti.
第三五九至三六〇。「涅槃所依」者，从欲色非色行断于欲色非色者，乃修行者所具之与智慧相应之大善境界，以及色非色境界中五种净善境界。此为除烦恼者，具退转智慧的大作业境界，并且五种色境界作业。此二者之心均有依止之所。且此境非仅限于世间，更为超越世间之果，且为善之条件，乃此等遮蔽所包含之境界依止。
§361-2
361-2.Nānappakārakaṃ sabbaṃ, paññattārammaṇaṃ pana tebhūmakassa puññassa mahākusalassa, suddhajhānassa pañcavidhassa rūpakusalassa, paṭhamāruppatatiyāruppakusalassa ca tatheva akusalassa ca rūpārūpavipākassa sabbassa rūpavipākassa, paṭhamāruppatatiyāruppavipākassa ca tebhūmakakriyassa ca hasanavoṭṭhabbanamahākiriyassa sabbassa rūpakiriyassa, paṭhamāruppatatiyāruppakiriyassa cāti navannaṃ pana rāsīnaṃ ārammaṇapaccayo hoti.
第三六一至三六二。此处所说之多种境界，全为有所分别之境界，此乃三境界中的第一境界——福德大善之净禅境界，及色善五种，非色善第一、第二、第三无色善境界，以及毒报中各色无色报境界、第一、第二、第三无色报境界，并此三境界作业中有欢喜与退转之大作业，以及色界作业。此即九种境界之遮蔽缘起。
§363-4
363-4.Rūpārammaṇikā dve tu dve cittuppādā rūpārammaṇikā, dve dve saddādigocarā dve dve cittuppādā saddārammaṇādigocarā, tayo manodhātusaṅkhātā cittuppādā pañcārammaṇikā nāma matā bhagavatā. Idha imasmiṃ kāmāvacarādhikāre ekacattālīseva cittuppādā chaḷārammaṇikā matā. Ayaṃ kāmāvacaracittānaṃ ārammaṇakkamo.
第三六三至三六四。色境之所缘有两种，而心生有两种，色所缘有两种，声等所缘亦有两种，而心生即声等所缘也。由三心根称为五所缘，为世尊所说。于此欲界众心生中，仅四十一种心生被称为六种所缘之所造作。此即欲界心生之所缘进程。
§365-9
365-9.Pañcābhiññā vivajjetvā, rūpārūpā anāsavā ime sabbe cittuppādā dhammārammaṇagocarā honti. Paṭhamāruppakusalaṃ dutiyāruppacetaso kusalassa ārammaṇaṃ hoti, dutiyāruppacetaso vipākassa ca ārammaṇaṃ hoti, dutiyāruppacetaso kiriyassa ca ārammaṇaṃ hoti. Dutiyāruppacetaso kiriyassa paṭhamāruppakusalārammaṇabhāve kāraṇaṃ heṭṭhā vuttameva. Paṭhamāruppapākoyaṃ, dutiyāruppacetaso kusalassa ca dutiyāruppacetaso vipākassa ca dutiyāruppacetaso kiriyassa ca ārammaṇaṃ na hoti. Hi kasmā? Tesaṃ dutiyāruppakusalavipākakiriyānaṃ paṭhamāruppakusalārammaṇattā. Paṭhamaṃ tu kriyācittaṃ paṭhamaṃ kiriyācittaṃ pana dutiyāruppacetaso puññassa ārammaṇaṃ na hoti. Dutiyāruppacetaso vipākassa ārammaṇaṃ na hoti. Rūpārūpabhavesu hi khīṇāsavā vipākacittāni cutivasena sakasakakusalānaṃ ārammaṇaṃ karonti. Paṭhamaṃ tu kriyācittaṃ pana dutiyāruppacetaso kiriyassa ārammaṇaṃ hoti. Iti evaṃ iminā mayā vuttappakārena cittānaṃ ārammaṇuppatti vibhāvinā dhīrena ñeyyā.
第三六五至三六九。除五种神通，色无色无染心生皆为缘法，有所缘之本。第一色善为第二色心根之净善境界的所依，亦是第二色心根之果报，及业，皆依止此；而第二色心根之业境，乃以第一色善所依为因。第一色之成熟，第二色心之净善、果报、业，皆无所依止。何故？因其净善、果报、业所缘皆以第一色净善所依。然第一业心及第一业行为，第二色心净善境界并无所依，第二色心果报亦无所依。乃因于色非色界作业，除烦恼之果业识，遂生相依净善识。第一业心及第二业心之业境界有所依止。由此，我以所说之义，开示智者，应明白心之所依生起。
§370-3
370-3.Puthujjanassa sekkhassa, arūpārammaṇaṃ dvidhā dvippakāraṃ kusalaṃ kusalassa dutiyāruppakusalassa ārammaṇaṃ hoti, taṃ paṭhamāruppakusalaṃ dutiyāruppavipākassa ārammaṇaṃ siyā bhaveyya. Khīṇāsavassa bhikkhussa, paṭhamāruppamānasaṃ ārammaṇaṃ tidhā tippakāraṃ hoti. Iti vacanaṃ mahesinā vuttaṃ. Kriyassāpi dutiyāruppakiriyassāpi paṭhamāruppakiriyā ārammaṇaṃ hoti. Kusalampi paṭhamāruppakusalampi dutiyāruppakiriyassa ca ārammaṇaṃ hoti. Kusalaṃ paṭhamāruppakusalaṃ dutiyāruppavipākassa ārammaṇaṃ hoti. Evaṃ iminā mayā vuttappakārena paṭhamāruppamānasaṃ ārammaṇaṃ tidhā hoti. Tatiyāruppacittampi catutthāruppacetaso kusalassa ārammaṇaṃ hoti, catutthāruppacetaso vipākassa ca taṃ ārammaṇaṃ hoti. Evameva yathā paṭhamāruppamānasaṃ ārammaṇaṃ dvidhā hoti, evameva tathā tatiyāruppacittaṃ ārammaṇaṃ dvidhā hoti. Yathā paṭhamāruppamānasaṃ ārammaṇaṃ tidhā hoti, evameva tathā tatiyāruppacittaṃ ārammaṇaṃ tidhā siyā.
对于凡夫的禅定修习，无色界禅入分为两类：第一类是有界禅的禅入，第二类是无色界禅的禅入。无色界禅入是第二类中的善法禅入。第一类有界禅入是第二类无色界禅入之果，若有，应当如是考虑。已断染的比库的第一类无色界心禅入有三种类型。尊者大师如是宣说此义。行为（禅修）与第二类无色界行为的禅入，应当是第一类有界行为的禅入。善法亦是第一类有界善法与第二类无色界行为的禅入。善法是第一类有界善法，第二类无色界果报（禅入）是其依止。由此，我以所说之教理，断染比库的第一类无色界心禅入有三种。第三类无色界心也与第四类无色界心，作为善法，各有禅入；作为果报，也各有禅入。正如第一类无色界心的禅入有二，第三类无色界心的禅入亦有二。既然第一类无色界心的禅入有三种，第三类无色界心的禅入亦应有三种。
§374
374.Yaṃ yaṃ pana idhārabbha idha imasmiṃ adhikāre yaṃ yaṃ gocaraṃ ārabbha paṭicca ye ye cittuppādā jāyanti, so so gocaro tesañca tesañca cittuppādānaṃ ārammaṇapaccayo hoti.
此处，凡从特定次第、特定境界、依因缘而生起的心恒常出现者，即彼心所依止的境界，便是彼心生起的禅入缘起处。
§375
375. Yo pana naro imassa abhidhammāvatārassa kira pāraṃ duttaraṃ idha imasmiṃ loke uttarati, so naro abhidhammamahaṇṇave pāraṃ duttaraṃ uttaraṃ uttarati eva.
若有人言，此次第法的究竟、最高境界远超当前世界，则此人于次第法广大深奥境界的达证，亦同样远胜于此世人所达之境界。
Iti abhidhammāvatāraṭīkāya · 如此，在《入阿毗达摩论疏》中，
Ārammaṇavibhāgavaṇṇanā niṭṭhitā. · 所缘分类之解释已结束。
Chaṭṭho paricchedo. · 第六章。