7. Sattamo paricchedo
7. Sattamo paricchedo七、第七章
Vipākacittappavattiniddesavaṇṇanā果报心转起说明的注释
§376
376.
三百七十六。
Anantañāṇenaniraṅgaṇena,
由无尽智慧所摄持，
Guṇesinā kāruṇikena tena;
由品德圆满且慈悲者摄持；
Vutte vipāke matipāṭavatthaṃ,
言说于果报中理智明晰之义，
Vipākacittappabhavaṃ suṇātha.
听受果报心所生之说明。
Yena jinena anantañāṇena nikkilesena guṇesinā kāruṇikena tena jinena vutte vipākasmiṃ matipāṭavatthaṃ matichekabhāvatthāya vipākacittappabhavaṃ mayā bhaṇamānaṃ vipākacittappavattiṃ tumhe suṇātha.
此由胜利者以无尽智慧清净无染，具足圆满品德慈悲之故，依其所说于果报中理智明晰义、理智辨别相之果报心生，我所宣说果报心之生起，你等当加以聆听。
§377
377.Ekūnatiṃsa kammāni, pākā dvattiṃsa bhagavatā dassitā, kammāni tīsu dvāresu dissare, vipākā chasu dvāresu dissanti.
377. 三十九种业已被世尊示现，三十二种果报显现于三门，果报显现于六门。
§378-9
378-9.Kusalaṃ kāmalokasmiṃ kāmalokamhi kusalaṃ pavatte, paṭisandhiyañca taṃtaṃpaccayamāgamma taṃtaṃpaccayaṃ paṭicca. So so paccayo taṃtaṃpaccayo, ‘‘tatapaccayo’’ti vattabbe niggahītāgamavasena ‘‘taṃtaṃpaccayo’’ti vuttaṃ. Vicchākammadhārayasamāsoyaṃ. Vividhaṃ phalaṃ dadāti. Ekāya cetanāya ekā paṭisandhi bhagavatā pakāsitā. Nānākammehi nānā paṭisandhiyo ca bhavanti.
378-379. 善业在欲界中，若在欲界，则善业得以成就；以接续的因缘相互依赖，以此因缘又互为依缘。此相互依缘者，称为『因缘』；于论义中以结缔而立名为『因缘』。此为离散业的结合。多种业力给予多样果报。世尊示现一心一意的一种接续。各种业起，各有不同接续。
§380-1
380-1.Tihetukaṃ tu yaṃ kammaṃ tihetukaṃ yaṃ kammaṃ pana kāmāvacarasaññitaṃ tihetukaṃ vipākaṃ duhetuñca vipākaṃ ahetuñca vipākaṃ deti. Duhetukaṃ tu yaṃ kammaṃ duhetukaṃ yaṃ kammaṃ pana, taṃ kammaṃ tihetukaṃ vipākaṃ na deti, attano vipākaṃ duhetuñca ahetuñca deti.
380-381. 三因业者，谓之：因现前欲行业的因果，现前果报因果，及非因果果报。二因业者，谓之：非有所因业所生因果果报业，不现前果报，但显现自身果报之因果。
§382-3
382-3.Tihetukenakammena, paṭisandhi tihetukā hoti, duhetukāpi paṭisandhi hoteva, ahetukā paṭisandhi neva hoti, ukkaṭṭhatihetukakammena tihetukā paṭisandhi, omakatihetukakammena duhetukā paṭisandhi hotīti adhippāyo. Duhetukena kammena duhetukā paṭisandhi, ahetukāpi paṭisandhi hoteva, tihetukā paṭisandhi neva hoti. Ukkaṭṭhaduhetukakammena duhetukā paṭisandhi, omakaduhetukakammena ahetukā paṭisandhi hotīti adhippāyo.
382-383. 在三因业中，接续果报由三因业起：有因业则有果报，无因者无果报。虽在显在业中，三因果中接续亦成立。举例，粗显三因业以示，果报接续显著；微显三因业果报接续亦显。诸论以此为要旨。
§384
384. Asaṅkhārakammaṃ asaṅkhāravipākaṃ deti, sasaṅkhāravipākampi deti, sasaṅkhārakammaṃ sasaṅkhāraphalaṃ, tathā asaṅkhāraphalaṃ deti.
384. 无造作用业成无造作果报，有造作果报亦由此有造作业所生；有造作业故，亦显现有造作用果报；同理无造作业亦得无造作果报。
§385
385.Ekāya cetanāyettha ettha etāsu cetanāsu ekāya kusalāya cetanāya soḷasavidhā vipākacittāni bhavanti. Iti vacanaṃ jino pakāsaye.
385. 在一心欲生处，有一心善意业，所生有十六种不同果报心。此理由佛陀所显示。
§386-92
386-92. Vedanāparivattanaṃ ārammaṇena hoteva, tadārammaṇacittampi javanena niyāmitaṃ, somanassayutte kusale javane javite tadārammaṇampi somanassayuttameva hotīti attho. Upekkhāyuttakusalepi eseva nayo. Kāmāvacaracittena kusalenādinā paṭhamena kusalena tulyena vipākacittena. Tatiyāvisesanaṃ. Yena sattena gahitā paṭisandhi ce yadi, iṭṭhe balavārammaṇe manāpe atimahantārammaṇe tassa sattassa cakkhussa cakkhupasādassa āpāthaṃ pākaṭabhāvaṃ āgate sati manodhātuyā tāya bhavaṅgasmiṃ āvaṭṭite bhavaṅgasote chindite sati cakkhuviññāṇakādīsu vīthicittesu jātesu paṭhamaṃ kusalaṃ kāmamānasaṃ javanaṃ hutvā jāyate. Sattakkhattuvārāni javitvāna paṭhame mahākusale gate tadeva taṃ eva iṭṭhaṃ ārammaṇaṃ katvā teneva paṭhamamahākusalena sadisaṃ tadārammaṇavipākacittaṃ. Sandhiyā tulyato paṭisandhiyā tulyabhāvena mūlabhavaṅganti mūlabhavaṅgaṃ nāma bhagavatā pavuccate. Tañca tadārammaṇacittaṃ santīraṇaṃ somanassayuttaṃ santīraṇaṃ dassanaṃ sampaṭicchanaṃ ettha etasmiṃ vīthicitte gaṇanūpagacittāni gaṇanaṃ upagatāni cittāni cattāri eva bhavanti.
386-392. 感受作用之转变，必赖于所缘境的存在。于此境界，心所发生的运动亦受制约，且具迅捷。具有喜乐的善法运动时，所缘境相应也显现喜乐，此意谓故。具喜乐的舍心善法亦从此产生，谓之平等。欲界所行之心，以第一善之善法和果报心为等。第三特征指如生命缘合，若接续之心于合法有力之所缘境上，乃至极大所缘境上，于此众生之眼识得发生障碍与障碍解除之现象成熟时，于心及心所之生命流中循转，生命流得断时，眼识等诸心所乱动所生境界，即初善，即欲乐心之运动发生。历经百念后达至第一最善，所作所缘均如愿，遂生相似果报境及相应心，名为之本生心，此被世尊称为根本生命流。且此所缘心以胜利、喜乐、成就为特征，今此心境种种纷纶之心共四种。
§393-4
393-4.Yadā hi dutiyaṃ cittaṃ, kusalaṃ javanaṃ yadā yasmiṃ kāle tasseva somanassatihetuno puggalassa dutiyaṃ kusalaṃ cittaṃ javanaṃ hoti, tadā tasmiṃ kāle tena javanena tulyavipākaṃ tadārammaṇaṃ. Tassa sandhiyā asamānattā tassa tadārammaṇacittassa sandhiyā asamānattā dve nāmāni assa vipākacittassa anena vipākacittena labbhare labbhanti, ‘‘āgantukabhavaṅga’’nti nāmaṃ ‘‘tadārammaṇaka’’nti ca nāmaṃ iti dve nāmāni labbhanti.
393-394. 当第二心，即善之运动时，若当时该人即因喜乐缘故，拥有第二善之运动心，便生相称之果报所缘境。此所缘境异于根本生命流，有不平等性。此所缘心有二名，即果报心中得名“外来生命流”与“所缘心”，这二名俱可得。
§395-6
395-6. Yadā tasseva puggalassa tatiyaṃ puññaṃ javanaṃ hoti, tadā tena javanena sadisaṃ tatiyaṃ pākaṃ tadārammaṇikaṃ siyā. Idaṃ vipākacittaṃ āgantukabhavaṅganti āgantubhavaṅgaṃ nāma bhagavatā vuccate, purimāni ca pañca vipākacittāni iminā pana tatiyavipākena pana saddhiṃ cha cittāni honti.
395-396. 当该人有第三善之运动时，则结为相称第三果报所缘心。此果报心称为“外来生命流”，世尊如此称之。之前五种果报心，乃以此第三次果报为标准，合而为一。
§397-8
397-8.Yadā catutthaṃ kusalaṃ javanaṃ hoti, tadā tena javanena tulyaṃ catutthavipākaṃ tadārammaṇabhāvaṃ vaje gaccheyya. Catutthavipākaṃ āgantukabhavaṅgaṃ tadārammaṇanāmakaṃ hoti, purimāni cha pākāni iminā saha catutthapākena satta cittāni honti.
397-398. 当第四善之运动时，则以此运动为等相四次果报所缘之断除。四次果报与外来生命流同名为所缘心。之前五种果报与此四次果报相兼，合计七种果报心。
§399-403
399-403.Yadā yasmiṃ kāle tasmiṃ cakkhudvāre iṭṭhamajjhattārammaṇaṃ pana tathā āpāthaṃ āgacchati ca, tadā vuttanayena āvajjanadassanasampaṭicchanacittesu jātesu idha imasmiṃ majjhattārammaṇe ārammaṇavasena vedanā parivattati, tasmā upekkhāsahagataṃ santīraṇaṃ mano hoti. Upekkhāsahagatesu eva catūsupi javanesu javitesu tehi javanehi tulyāni cattāri vipākacittāni jāyare. Accantaṃ ekantena vedanāya upekkhāvedanāya purimehi somanassasahagatehi cittehi asamānattā cattāri cittāni nāmato piṭṭhibhavaṅgāni nāma honti, piṭṭhibhavaṅgāni somanassavipākānaṃ pacchābhāge bhavaṅgānīti attho. Imāni upekkhāsahagatāni pañca vipākāni purimehi sattahi vipākehi saddhiṃ dvādasa vipākāni bhavanti. Iti vacanaṃ dhīro viniddise.
399-403. 若当时眼识处，合法中所缘之中间所缘境出现破损及障碍之相，当由所说出之、令觉知之、识取之诸心产生时，此中间所缘依缘生之感受起转。故此心为浊染等缘生之中间心，乃六触受俱集时之心。于此感受带无分别之四种运动心，感受依止于此法，生无分别舍受，是谓先前喜乐所缘诸心差异性，四种身心名作砵提比生命流，意即喜乐果报生命流之后起分法。此浊染所缘及之前七果报合计十二果报心。如此说者，智者明之。
§404-6
404-6. Yathā cakkhudvāre dvādasa vipākāni honti, tathā evaṃ sotādīsu dvāresupi dvādasa pākāni honti. Iti vacanaṃ dhīro niddise, ime mayā vuttā vipākā samasaṭṭhi bhavanti. Evaṃ iminā mayā vuttappakārena ekāya cetanāya kamme āyūhite pavattite samasaṭṭhi vipākāni uppajjanti, imasmiṃ vacane saṃsayo natthi. Gahitāggahaṇenettha ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre dvādasa pākā, sotaviññāṇakādīni cattāri cāti soḷasa pākāni honti.
404-406. 眼识处有十二果报，如是声根等六识六入处亦有十二果报。智者明指此，谓余由我说，此即诸果报总数。由此总数，由一意生起于业已修行者，合总果报现起无疑。执取本质之处，此及彼处果报执取，眼识处十二果报，声识等四识各四果报，共总十六果报产生。
§407-11
407-11. Ekena tihetukakusalena asaṅkhārikena kammena āyūhite yathā, evameva sasaṅkhāratihetukakusalenāpi asaṅkhārasasaṅkhāraupekkhāsahagatehipi kusalehi kamme āyūhite pavattite tesaṃ tiṇṇaṃ kusalānaṃ vipākehi tīhipi dinnāya paṭisandhiyā eseva nayo paṇḍitena jānitabbo. Idha imasmiṃ upekkhāsahagatadvaye iṭṭhamajjhattagocarassa vasena vipākacittappavattiṃ paṭhamaṃ dassetvā dassetabbātha pacchā tu, iṭṭhasmiṃ gocare idha atha pacchā mayā vuttacittappavattito pacchākāle pana idha imasmiṃ iṭṭhagocare ekekasmiṃ pana dvādasa dvādasa pākā paṇḍitena dassetabbā. Gahitāggahaṇenettha ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena soḷasa pākacittāni honti. Pubbe kāle mayā vuttanayeneva sabbaṃ vacanaṃ asesato asesabhāvena paṇḍitena ñeyyaṃ.
407-11. 以单一具有三因的善业、非造作的因缘所现的生命，就像这样，依靠具有因缘造作的善业及非造作造作相应的平等心所感，是由善业所生的三种果报之中，其三果之果报皆因缘而生的状态，应由智者认识明了。在此，此处以引生两种平等心相应者为前提，于合适之中显现果报心的发生，先行显现，后续也应示现。再于合适境地，依我之前所说的果报心发生之次第，在适宜境界此地，依每个果报，各有十二种显现，须由智者明了。所谓“收集聚合”，是指在此各果报中已聚集的果报之总和，合计共有十六种果报心。早先我所宣说的诸言皆由智者周至无遗地当知。
§412-4
412-4.Tihetukena kammena, paṭisandhi tihetukā bhavati, iti ayaṃ vāro ettāvatā ettakena vacanena mayā vutto. Ekaṃ kammaṃ ekasmiṃ bhave ekaṃ paṭisandhiṃ janeti, tato paṭisandhito aparaṃ aññaṃ dutiyaṃ paṭisandhiṃ na janeti, pavattiyaṃ anekāni vipākāni sañjaneti. Hi saccaṃ ‘‘ekaṃ kamma’’ntiādikaṃ vacanaṃ. Ekasmā bījā ekato bījato ekaṃ aṅkuraṃ jāyati, assa bījassa bahūni phalāni hetuppavattito salilādihetuppattiyā honti.
412-4. 以三因善业而言，续生名为三因续生，这是我以相关语法规则所说的表达。一业于一世生一续生，之后续生者不会生第二续生，但于业的运行，能现多种果报。确如真理所言“唯有一业”等说。唯一种子仅有一存在，能生一苗芽，该种子基于因缘产生诸多果实，其中有水等诸缘所生。
§415-21
415-21.Duhetukena kammena, paṭisandhi duhetukā hoti, iti vacanaṃ ayaṃ vāro anupubbena anupaṭipāṭiyā āgato. Idha imasmiṃ adhikāre duhetukena puññena somanassayuttena asaṅkhārikena cittena kamme āyūhite pana duhetukena somanassayuttakusalena tulyena pākena yena sattena gahitā paṭisandhi ce, iṭṭhe ārammaṇe tassa sattassa cakkhudvāre āpāthaṃ āgate somanassayutte ñāṇahīne kusalamānase tasmiṃ duhetuke sattakkhattuṃ javitvāna gate taṃ eva ārammaṇaṃ katvā tadanantaraṃ tassa javanassa anantaraṃ taṃsarikkhakaṃ tena javanena sadisaṃ ekantaṃ asaṅkhārikamānasaṃ jāyati. Tanti taṃ cittaṃ mūlabhavaṅganti mūlabhavaṅgaṃ nāma tadārammaṇamiccapi tadārammaṇaṃ nāma ubhayampi nāmaṃ tasseva nāmaṃ tassa cittassa eva nāmaṃ. Iti evaṃ iminā pakārena bhagavatā paridīpitaṃ. Duhetuke sasaṅkhāre kusale javane javitepi ca taṃsamaṃ tena cittena sadisaṃ āgantukasaṅkhātaṃ tadārammaṇamānasaṃ hoti.
415-21. 以双因善业而言，续生称为双因续生，此语的含义乃渐进有序而来。在此条件下，若以双因善之根性和与之相应的欢喜，无造作的意念善业，于生命现起果报，若依此所以生命于适地而生，则于眼根门，诸不善之众生产生伤害；相应之无慧善心，于此双因果报中蓄积，离去后于本生趣所作缘起，紧随其后利用相似的寿命，生起一非造作的心态，此心为根本心转续，该根本心转续即为该生之缘起。由此法显现，为世尊所明文揭示。于双因造作中，即使双因以相应之善心显现，现生的出现之心配合于外来称为缘起之心态。
§422-9
422-9.Tatheva ca tathā eva ca iṭṭhamajjhattagocare duhetūnaṃ dvinnaṃ upekkhāyuttānaṃ javanānaṃ anantaraṃ tādisāni tehi javanehi sadisāni dve tadārammaṇamānasāni jāyante, tesaṃ tadārammaṇamānasānaṃ ‘‘piṭṭhibhavaṅga’’nti nāmaṃ, ‘‘āgantukabhavaṅga’’nti ca nāmaṃ hoti. Santīraṇadvayañceva dassanaṃ sampaṭicchanaṃ imāni dve bhavaṅgāni cāti aṭṭha vipākā cakkhudvāre honti. Evaṃ iminā mayā vuttappakārena pañcasu dvāresupi ca aṭṭha aṭṭha vipāke katvā pavattiyaṃ cattālīsa vipākāni bhavanti. Gahitāggahaṇenettha, cakkhudvāre panaṭṭha ca ettha etesu vipākesu gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre aṭṭha ca vipākā sotaghānādinā vipākena saddhiṃ dvādasa eva vipākāni bhavanti. Ekāya cetanāyevaṃ evaṃ iminā mayā vuttappakārena ekāya cetanāya kamme āyūhite pavattite pana sati dvādaseva vipākāni bhavanti. Iti vacanaṃ vijitakusalayuddhasaṅgāmena pakāsitaṃ desitaṃ. Duhetukattayenāpi, sesena sadisena tu mayā vuttato duhetuto sesena duhetukattayenāpi sadisena pākena ādinnasandhino gahitapaṭisandhikassa sattassa evaṃ nayo mato kathito niraṅgaṇena. Duhetukena kammena duhetukā paṭisandhi hoti. Iti ayaṃ vāro ca ettāvatā ettakena vacanena mayā vutto.
422-9. 依此理，亦同样，合宜地双因中两种平等心相应的现行心，随即生起类似于二者的两种外来心态，此二外来心态即名为「本生心转续」与「外来心转续」。又称二种交替之心显现，正如有八种眼根门的果报存在。故依我所说的方法，五门眼耳鼻舌身共计八种果报生起，果报共计四十八种。其「收集聚合」即在眼根门处，八个果报中心聚合而成。眼根门共十二种果报，包括视听等各种根所感受之果，聚合后得十二种果报。此是由一意愿所成。如我所宣说，由一意志转业生起之善业果报，在合宜地显现出十二种果报心。此乃由良善的精神行善者，在战胜苦难中所示教。由双因组合成之续生，即为双因续生。此语义乃迄今所说之明了表达。
§430-8
430-8.Duhetukena kammena ahetukā paṭisandhi hoti, iti ayaṃ vāro anupubbena paṭipāṭiyā āgato. Tesu catūsupi duhetukesu kusalesu cittesu aññatareneva hetukena kamme āyūhite pavattite sati tasseva duhetukassa kusalajavanassa pākabhūtāya upekkhāsahagatāhetukāya manoviññāṇadhātuyā ādinnapaṭisandhino sattassa sā paṭisandhi kammasadisā nāma na vattabbā paṇḍitehi. Hi saccaṃ ‘‘paṭisandhi na vattabbā’’tiādikaṃ vacanaṃ. Kammaṃ duhetukaṃ hoti, paṭisandhi ahetukā hoti. Tassa dehino sattassa vuḍḍhimupetassa vuḍḍhiṃ upagatassa cakkhudvāre pana iṭṭhamajjhattagocare āpāthamāgate sati duhetukānaṃ catunnaṃ puññānaṃ yassa kassaci javanassa avasānamhi idaṃ ahetukaṃ mano tadārammaṇabhāvena jāyati. Ettha etasmiṃ vacane saṃsayo sandeho natthi, taṃ ahetukacittaṃ mūlabhavaṅgañca tadārammaṇameva ca hoti. Cakkhuviññāṇakādīsupi vīthicittesu jātesu upekkhāsahagataṃyeva santīraṇampi ca hoti. Tesu ekaṃ ṭhapetvāna, gahitāggahaṇenidha tesu dvīsu santīraṇatadārammaṇakiccesu vipākesu ekaṃ santīraṇakiccaṃ tadārammaṇakiccaṃ taṃ cittaṃ ṭhapetvā gahitānaṃ vipākānaṃ aggahaṇena idha iṭṭhamajjhattārammaṇe gaṇanūpagacittāni tīṇiyeva bhavanti.
430-8. 以双因善业，而缘起显现之续生，则称为无因续生，这是渐进次第之法。若四种双因善心中，有一以其因缘而生，依于眼根门适地生起，此为续生。此续生之心，虽付诸果报，其与无因续生者不可同名而称。智者当知所谓“不可称为续生”之语。业性为双因所成，续生称为无因。彼生命业力增长之时，适地眼根门处之四善业果报生起，其于终结时出现无因心转续，而该无因心转续即本生心转续。此中术语虽有疑难，实无异议。该无因心转续为根本心转续，即本生心转续。于眼识及其他种种心流中，存有平等的续转及交替。置一于中，收集合并后于两心交替之处，聚合一心，从而于适地眼根门缘起三种现起心。
§439-41
439-41.Iṭṭhe ārammaṇe cakkhu-dvāre āpāthamāgate tadā santīraṇañceva somanassayuttaṃyeva hoti, tadārammaṇamānasañca somanassayuttaṃyeva hoti, tesu santīraṇatadārammaṇakiccesu vipākesu ekekaṃ santīraṇakiccaṃ, tadārammaṇakiccaṃ vā cittaṃ gahetvā purimāni ca tīṇi cattāri eva vipākāni bhavanti. Evaṃ iminā mayā vuttappakārena pañcasu dvāresupi cattāri cattāri vipākacittānīti pavattiyaṃ vipākāni vīsati cittāni honti.
439-41. 于适地五根门眼处，发生伤害时，交替心及外来心皆带有欢喜。于此交替及外来心果报中，心各自承担一交替心事及一外来心事，承载前方之三或四种果报，由此我所明示之理，则于五根门皆生起三至四果报心，合计五根门生起二十心果报。
§442-8
442-8.Cakkhudvāre tu cattāri, gahitāggahaṇenidha gahitānaṃ vipākānaṃ aggahaṇena cakkhudvāre pana cattāri vipākāni idha imasmiṃ iṭṭhārammaṇe sotaghānādinā vipākena saddhiṃ ahetukaṃ aṭṭhakaṃ hoti eva. Ahetukapaṭisandhissa sattassa duhetukaṃ, tihetukaṃ vā tadārammaṇaṃ na bhave na bhaveyya, duhetupaṭisandhino sattassa tihetukaṃ tadārammaṇaṃ na bhave. Jātā sugatiyaṃ yena, pākena paṭisandhi tu sugatiyaṃ yena pākena paṭisandhi jātā, tena vipākena tulyampi, hīnaṃ vā tesaṃ tadārammaṇaṃ bhaveyya. Manussalokaṃ sandhāya, vuttañcāhetukaṭṭhakaṃ sugatiyaṃ ahetukaṭṭhakañca manussalokañca sandhāya paṭicca kāraṇaṃ katvā mayā vuttaṃ. Catūsupi apāyesu pana apeto ayo patiṭṭhā etehīti apāyo, tesu. Pavatte ahetukaṃ aṭṭhakaṃ āpāyikehi labbhati. Thero nerayikānaṃ tu, dhammaṃ deseti vassati thiro thirakāradhammo yasmiṃ atthīti thero, dutiyaaggasāvakabhūto iddhimā moggallānatthero nerayikānaṃ niraye jātānaṃ sattānaṃ dhammaṃ deseti vassati, ‘‘ucchaṅge maṃ nisīditvā’’tiādīsu viya devaṃ vassāpetīti attho. Gandhaṃ vāyuñca māpeti yadā, tadā pana tesaṃ nerayikānaṃ sattānaṃ tehi nerayikasattehi theraṃ disvā, dhammañca sutvā, gandhañca ghāyitvā jalaṃ udakañca pivataṃ pivantānaṃ muduṃ vāyuñca tehi phusataṃ phusantānaṃ tesaṃ nerayikasattānaṃ cakkhuviññāṇakādīni pañcapi puññajāni eva kusalavipākāni eva santīraṇadvayaṃ puññajaṃ eva kusalavipākaṃ eva puññajā eva ekā manodhātu iti aṭṭhakaṃ hoti.
眼根处共有四种，依据它们的集合形成聚合，这聚合产生各种果报。在此此居处的正法中，眼根乃至于耳根以此等感官及所缘之境的果报，共同构成无因的八种果报。无因果报接续中企图而生的果报，三因果报的果报不生也不当生，亦即二因果报的果报三因果报的果报不生。已生的善趣果报、业果接续生善趣果报者，同样所有果报中凡低劣之果报均不会生于此。此义是针对人道的接续而言，佛陀已言无因果报与生善趣果报俱为人道缘起的因缘。虽四种不善处果报不生于此，惟有四种所生不善处果报存在。恶趣中，此八无因果报由恶趣众生获得。最尊长老如狱中说法而长住，二尊长老弟子之一即大神通者摩诃迦旃延长老，于狱中为生狱中众生说法而住，如“高处坐我”等语，意谓天人供养住世。天人供养以香气与风不住时，当时狱中众生见此长老，闻法得乐，闻香气，饮水，触和风，心具五种善因果受，此五种为净果报，乐受果报，此乃善果报，此为纯净心识界，即八种无因果报之因。
§449-50
449-50.Ayaṃ tāva kathā ‘‘cakkhuviññāṇakādīni puññajānevā’’tiādikā ayaṃ kathā iṭṭhaiṭṭhamajjhattagocare kāmāvacare puññānaṃ javanānaṃ vasena mayā vuttā. Tadārammaṇacetaso tadārammaṇacittassa yaṃ niyamattaṃ ‘‘tadārammaṇamānasaṃ javanena niyāmita’’ntiādivacanena mayā vuttaṃ, taṃ niyamattaṃ kusalaṃ sandhāya vuttaṃ. Somanassayutte kāmāvacarakusale javite tadārammaṇampi somanassayuttameva hoti, upekkhāyutte kāmāvacarakusale javite tadārammaṇampi upekkhāyuttameva hoti, netaṃ akusale upekkhāyutte vicikicchādike akusale javane pana javite somanassayuttampi tadārammaṇaṃ hotīti adhippāyo. Itipi vacanaṃ ācariyena dīpitaṃ.
彼所谓“从眼识等生善因果等”之语，是说在此此居处中，欲界善行所生之心所根据此而说。我曾言此此居处心所受限定，为善因缘之心创造力。欢喜之欲界善心行时，所缘事亦欢喜；平观之欲界善心行时，所缘亦平观。非善平观心则不同，及疑惑等不善行，心行虽不善，所缘却有欢喜。此为教行之理所依正见。是故大师发此教说。
§451-7
451-7.Idha imasmiṃ adhippāye akusalacittesu somanassayuttesu catūsupi iṭṭhe ārammaṇe tesu cittesu javitesu somanassayuttā ahetumanoviññāṇadhātu tadanantaraṃ tesaṃ akusalajavanānaṃ anantaraṃ tadārammaṇabhāvena jāyati. Upekkhāyuttesu chasu akusalacittesu iṭṭhamajjhatte gocare javitesu puññajā upekkhāsahagatā ahetumanoviññāṇadhātu eva tadanantaraṃ vā tesaṃ upekkhāsahagatānaṃ channaṃ akusalajavanānaṃ anantaraṃ tadārammaṇabhāvena jāyati. Iṭṭhārammaṇayogasmiṃ buddharūpādiiṭṭhārammaṇayogasmiṃ kaṅkhato ‘‘buddho nu kho, no buddho’’ti kaṅkhantassa sattassa uddhatassa vā sattassa tadārammaṇamānasaṃ somanassayuttaṃ ahetukaṃ vipākaṃ hoti piṭṭhibhavaṅgaṃ. Somanassayute citte, javane javite pana somanassayuttā eva pañca tadārammaṇamānasā paṇḍitena gavesitabbā. Upekkhāsahagate citte javane pana javite sati upekkhāsahagatā cha ca tadārammaṇamānasā paṇḍitena gavesitabbā.
此处依教理，恶意欢喜心中存在四种所缘心行，而此中恶心行生生起时，紧接此种所缘心生。平观之恶意心存在时，有六种恶心行所缘之处，善因之所在，紧接此处之生既生时，称平观加持。同时于所缘处，怀疑不安等不善心行中，存喜悦生起。于世尊所说依缘中，怀疑生起时，欢喜亦生起。心所如欢喜者，生起后即有五种所缘心所应念，人智者当予探究。平观心所起时，心行生起后，六种所缘心亦需由智者探究。
§458-63
458-63.Tihetusomanassena, ādinnapaṭisandhino sattassa jhānato parihīnassa vippaṭisārino taṃ jhānaṃ paccavekkhato paccavekkhantassa domanassayuttaṃ cittaṃ hoti. Tassa domanassassa anantaraṃ kiṃ mānasaṃ jāyate, tvaṃ domanassayuttajavanassa anantaramānasaṃ brūhi kathehi. Paṭṭhāne paṭisiddhā hi domanassassānantaraṃ somanassassa uppatti paṭṭhāne paṭisiddhā paṭṭhānappakaraṇe bhagavatā nivāritā, assa somanassassa vā anantaraṃ domanassassa uppatti paṭṭhāne paṭṭhānappakaraṇe paṭisiddhā bhagavatā nivāritā. Mahaggataṃ panārabbha mahaggataṃ paṭicca javane javitepi ca tadārammaṇamānasaṃ tattheva tasmiṃ paṭṭhāne eva paṭisiddhaṃ bhagavatā nivāritaṃ. Tasmā kāraṇā bhavaṅgapāto vā tadārammaṇameva vā na hoti. Kiṃ nu kātabbaṃ tesaṃ bhavaṅgatadārammaṇānaṃ abhāve kāraṇaṃ yaṃ kātabbaṃ, amhehi taṃ kāraṇaṃ kiṃ nu pucchāma, taṃ tadatthaṃ ābhidhammikabhāvena ābhidhammika taṃ kāraṇaṃ vada vadāhi. Upekkhāsahagatāhetumanoviññāṇadhātu puññāpuññavipākā tadārammaṇikā siyā bhaveyya.
三因欢喜心时，断无后继者之入禅心，转反对立禅者复成忧苦心。当忧苦心现时，随即有何种念起？汝应言忧苦心生起之随念者。前章已明忧苦心之随念起欢喜心，欢喜心之随念起忧苦心均由世尊调伏而止。尤以大定大欢喜俱起时，欢喜心随念有所应证，亦为世尊止息。故由此理所致，彼支配念及转无定之心随念皆不成立。于是塬理何为？对此现象之理，我辈当问，尔时以论藏义语回答之。平观心所缘无因心识界，成为善恶因果所缘之心所。
§464-7
464-7.Imassa tadārammaṇassa āvajjanaṃ kiṃ natthi? Taṃ tadārammaṇamānasaṃ kathaṃ kena pakārena jāyate? Bhavaṅgaāvajjanānaṃ cittānaṃ kiṃ āvajjanamattaṃ? Maggassa anantarassa ca phalassāpi kiṃ āvajjanaṃ natthi? Nirodhā ca nirodhato vuṭṭhahantassa bhikkhuno phalacittassa vāti mayā sutaṃ, evaṃ iminā mayā vuttappakārena āvajjanaṃ natthi. Vinā āvajjanenāpi, hotu jāyatu mānasaṃ cittaṃ āvajjanena vinā āvajjanaṃ vajjetvā hotu jāyatu, kimassārammaṇaṃ assa tadārammaṇamānasassa kiṃ ārammaṇaṃ, paṇḍita, tvaṃ ārammaṇaṃ yadi jānāsi, taṃ ārammaṇaṃ brūhi mayhaṃ kathehi. Vinā ārammaṇenetaṃ etaṃ mānasaṃ ārammaṇena vinā ārammaṇaṃ vajjetvā na jāyati. Hi saccaṃ ‘‘vinā ārammaṇeneta’’ntiādikaṃ vacanaṃ, tadārammaṇamānasaṃ yadā domanassayuttaṃ javanaṃ mahaggatārammaṇaṃ javati, tadā tasmiṃyeva javanacittakkhaṇe parittesu kāmāvacarārammaṇesu yaṃ kiñci parittārammaṇaṃ ārabbha paṭicca jāyati.
彼此随缘境起，无生缘心何谛？此所缘心随何所起？生转念意识之随念为何？道果之随念果报皆有何所缘？止灭相关修行者，此果报随念不存在，闻如是语。即无生随念亦有知觉，其心何由而生？贤者，倘若爾知随缘，为我说之。无随缘无此心，不缘随缘而生起此心。实义：无随缘本身不能生起心。当此心欢喜忧苦交杂之时，五欲生起，五所缘心其中之一，开始因缘而生。
§468-73
468-73.Utubījaniyāmo ca utuniyāmo bījaniyāmo ca kammadhammaniyāmatā ca kammaniyāmatā ca sīlādipāramīdhammaniyāmatā ca cittassa niyāmo cāti pañca niyāmatā paṇḍitena ñeyyā. Tattha tesu pañcasu niyāmesu sabbesaṃ pana rukkhānaṃ ekappahārena phalapupphādidhāraṇaṃ utu, ayaṃ utuniyāmatā. Tesaṃ tesaṃ tu bījānaṃ, taṃtaṃtulyaphalubbhavo tesaṃ tesaṃ bījānaṃ pana tehi tehi bījehi tulyānampi sassānaṃ phalānaṃ uppatti, ayaṃ bījaniyāmatā . Matthake nāḷikerassa nāḷikeraphalassa matthake chiddattaṃ chiddabhāvo, ayaṃ bījajo bījato jāto niyāmo. Tihetukakammaṃ tihetukañca vipākaṃ duhetukañca vipākaṃ ahetukañca vipākaṃ yato yaṃ kammaṃ deti, ayaṃ kammaniyāmatā. Bodhisattassa jātiyaṃ jinaṅkurassa jātikkhaṇe medanīkampanādikaṃ anekavisesattaṃ, ayaṃ sīlādipāramīdhammaniyāmatā. Tena gocarena pasādasmiṃ ghaṭṭite sati idha imasmiṃ cittavīthiyaṃ āvajjanādīnaṃ cittānaṃ uppatti, ayaṃ cittaniyāmatā.
四季循环规律即播种季节规律，业律及戒法等心之调控，可理解为五种规律。此五规律中，若以同一树枝短暂出花结实，谓之季节律。不同树种下不同种子，结出亦不同果实，为播种律。种子萌芽后即熟成，有其规律。三因所造之业及果报，非因果所致，谓业律。菩萨出世时，莲花涟漪等奇异殊胜，谓戒法调控律。基于此视野，在建筑中以砂泥等捣固，即投机心之生起规律。
§474
474. Yo puggalo dhīro dhīrasampanno guṇasampanno vikkhittapāpo mohandhakārāpagamaṃ andhakāramanissāya avijjānissaraṇaṃ yadicche sace iccheyya, so dhīro imaṃ abhidhammāvatārappakaraṇaṃ andhajjanānaṃ andhasadisabālajanānaṃ hadayandhakāraṃ viddhaṃsanaṃ andhakārasannissitassa yassa hadayassa viddhaṃsanakaraṃ jalantaṃ dīpaṃ jalamānaṃ dīpaṃ. Payattoti pakārena yatati vīriyaṃ karotīti payatto, satataṃ sabbadā sikkhetha sajjhāyanadhāraṇacintanavasena sikkheyya.
474. 若有人明智，具足智慧，德行圆满，虽身染毒恶，依其无明之暗欲求解脱，假使愿求，彼明智者当能担当此正法之启示之职。此人能破灭黑暗无知蒙昧，击破愚昧愚痴，拔除由无明所依的心中黑暗，如同点燃湿灯油上的明灯。所谓『勤精进』者，即用努力发起勇猛之力。彼应当如是恒时精进，以闻思修习法门，勤学不辍，常怀思维，得以修学正法。
Iti abhidhammāvatāraṭīkāya · 如是，在《阿毗达摩入门疏》中
Vipākacittappavattiniddesavaṇṇanā niṭṭhitā. · 果报心转起说明的注释结束。
Sattamo paricchedo. · 第七章。