8. Aṭṭhamo paricchedo
8. Aṭṭhamo paricchedo8. 第八章
Pakiṇṇakaniddesavaṇṇanā杂项解说注释
§475
475.
Idānipana sabbesaṃ, etesaṃ mānasaṃ mayā;
现在就以我的心意，在一切众生当中；
Pāṭavatthāya bhikkhūnaṃ, kathīyati pakiṇṇakaṃ.
为比库的根本之事，阐述各种杂百。
Idāni pana kāle etesaṃ tihetukadvihetukaahetukānaṃ sabbesaṃ puggalānaṃ pakiṇṇakaṃ mānasaṃ bhikkhūnaṃpāṭavatthāya bhikkhūnaṃ chekabhāvatthāya mayā kathīyate uccate.
现在于此时此刻，诸有三因两因无因的各类众生的一切杂百心意，为比库们的根本事理，为比库们的离邪向正之理，由我教授阐明，故称。
§476-85
476-85.Panthamakkaṭako uṇṇanābhi panthamakkaṭako nāma pañcasu disāsu tassa suttaṃ pasāretvā jālamajjhe nipajjati. Paṭhamāya disāyettha ettha etāsu disāsu paṭhamāya disāya pasārite sutte pāṇakena paṭaṅgena vā makkhikāya vā ghaṭṭite sati sā uṇṇanābhi kiñci calitvā phandanaṃ katvā nipannaṭṭhānato suttānusārena suttaṃ anusāretvā tassa pāṇakassa yūsaṃ yūsasaṅkhātaṃ soṇitaṃ pivati. Punāgantvā tattheva tasmiṃ jālamajjheyeva yathāsukhaṃ nipajjati, yathā paṭhamāya disāya calanādikaṃ kiriyaṃ karoti, evameva dutiyādīsu catūsu disāsu calanādikaṃ kiriyaṃ karoti, evaṃ pañcasu disāsu suttaṃ viya pañca pasādā paṇḍitena daṭṭhabbā, majjhe makkaṭako viya ca cittaṃ pana paṇḍitena daṭṭhabbaṃ. Pāṇakādīhi khuddakatiracchānehi tassa saṅghaṭṭanā viya ārammaṇe pana pasādānaṃ saṅghaṭṭanā paṇḍitena daṭṭhabbā. Jālamajjhe nipannāya uṇṇanābhiyā taṃ calanaṃ viya pasāde ghaṭṭetīti pasādaghaṭṭanaṃ, kiṃ taṃ? Ārammaṇaṃ. Tattha tissaṃ vīthiyaṃ pasādaghaṭṭanaṃ ārammaṇaṃ gahetvā manodhātukiriyācittaṃ bhavaṅgaṃ āvaṭṭetīti bhavaṅgāvaṭṭanaṃ mataṃ bhagavatā. Tassa panthamakkaṭakassa suttānusāraṃva suttaṃ anugamanaṃ viya vīthicittappavattanaṃ paṇḍitena daṭṭhabbaṃ. Sīse pana vijjhitvā assa makkaṭassa yūsapānaṃ viya javanassa cittassa ārammaṇesu pavattanaṃ paṇḍitena daṭṭhabbaṃ. Puna āgantvā suttajālamajjhe nipajjanaṃ yathā vatthuṃyeva hadayavatthuṃ eva nissāya cittassa parivattanaṃ paṇḍitena daṭṭhabbaṃ.
476-485。第一环节如同有毛的猴子，第二环节名为猴子，分别分布于五方，展开于法网之中，潜伏密网之中。于最初方向，依经文展开，有如网眼中飞蝇或菜蚋绕转蠕动，只要微动即会打造陷阱，陷落之地由经文引导，遵照经网而行。于那网眼所循之口中，吞饮称为汁液的血液。如是再至，其身潜伏于该法网中，随意自由地沉入，如初方影动之举亦作如是；同样于余四方亦复如是，五方如法散布五处消融之所，智者当见之。其心如同猴者，亦当为智者所见。以小巧灵活之口等于住处相聚，如同群体组织一般，此为智者所察。潜伏于网中之毛猴，此身之活动如同消融搅动，故名消融之消融，何者？即住处。其于三条纵巷网状场域为住处，依意念起作用之心转动循环，此即佛所称之心转动循环。该环节如同遵循经文，跟随经文而行，为智者所见。其头部分明，饮汁如饮约束心力的饮料，心于住处中流转，智者亦应观察。再次来临，潜入经网之中，如同生活的根基凭依住处，心于其中环转，智者所见。
§486-93
486-93.Idaṃtu pana opammaṃ, atthaṃ dīpeti kiṃ tu hi idaṃ opammaṃ kaṃ atthaṃ dīpeti pakāseti? Paṭhamaṃ pasāde ārammaṇena ghaṭṭite sati pasādavatthuto pasādo vatthu nissayo etassāti pasādavatthu, cittaṃ, tato pasādavatthuto, paṭhamaṃ eva vatthusannissitaṃ bhavaṅgasaṅkhātaṃ mano jāyati, itipi attho tena opammena dīpito. Ekekārammaṇaṃ dvīsu dvīsu dvāresu sabbaso sabbappakārena pana āpāthaṃ āgacchati, ayamatthopi tena opammena dīpito ‘‘dvīsu dvīsu dvāresū’’ti, ekaṃ rūpārammaṇaṃ ekasmiṃyeva khaṇe cakkhudvāre, manodvāre cāti dvīsu dvāresu āpāthaṃ āgacchatīti attho. Sotadvārādīsupi eseva nayo ñeyyo. Rūpaṃ cakkhupasādamhi ghaṭṭetvā taṅkhaṇe pana tassa khaṇe pana tathā manodvāre pana āpāthaṃ āgacchati, bhavaṅgacalanassa paccayo hotīti attho. Na saṃsayo etasmiṃ vacane saṃsayo natthi. Yathā khago yathā sakuṇo. Hi saccaṃ mayā vuttaṃ vacanaṃ. Rukkhagge rukkhakoṭiyaṃ nilīyantova sākhino sākhaṃ ghaṭṭeti, tassa chāyā bhūmiyaṃ pathaviyaṃ pharati paṭihaññati. Idhāti nipāto. Sākhāya sakuṇena ghaṭṭanaṃ bhūmiyaṃ chāyāpharaṇāpi ca apubbaṃ acarimaṃ ekakkhaṇasmiṃyeva jāyare jāyanti. Evameva pana rūpassa, pasādassa ca ghaṭṭanaṃ, tatheva atthato atthavasena bhavaṅgacalanassāpi paccayattena paccayabhāvena manodvāre āpāthaṃ āgamanaṃ apubbaṃ acarimaṃ ekakkhaṇeyeva hoti.
486-493。然此为喻，发明义理，而何为此比喻之意理？初于住处消融时，如同菜蚋聚集之处，住处为根基，此为住处根基，心由此为先，通过根基生心，正是此比喻所阐明之意。单一住处于双门之中，所有时刻皆为相互来往，此理亦由此比喻照示，即“双门之中”，一出一入，于一刻于一处，有眼门也有心门，双门彼此互通，此即“有入门二门”之意理。听道门等亦应如是领会。色法在眼根之乐处，菜蚋扰动于彼时彼刻，心门亦得刺激，正是心转动循环之因，义理明白无疑。正如鸦鸟、百鸟嘁喳。此实为我所言之真理。树木在树上枝众生，枝似潜藏枝叶乃菜蚋扰动，其影照于地，地为土地，随影而动，此处为末部。鸟于枝扰动，地上阴影摇动瞬间产生消融，于此如是，色法与色乐处之菜蚋扰动，同样依据因缘，由因由果，亦在心门生入门刺激，其为末部、初时，瞬时俱生。
§494-7
494-7. Tato paraṃ bhavaṅgasotaṃ chinditvā cakkhudvāre cakkhupasāde yathākkamaṃ āvajjane samuppanne, dassane samuppanne, sampaṭicchane samuppanne, santīraṇe samuppanne, tathā voṭṭhabbane ca samuppanne kusalaṃ javanacittaṃ javati, tathā akusalameva cittaṃ javati. Sotadvārādīsupi saddādīnaṃ ārammaṇānaṃ ghaṭṭane eseva nayo avisesena viññunā viññeyyo. Etassa atthassa dīpane dovārikopamādīni vacanāni uddharitvā tato pakaraṇato nīharitvā ettha etasmiṃ vīthiyādhikāre viññunā dassetabbāni.
第四百九十四至四百九十七节。于是断除心流，譬如在眼门用眼根适当地感触已生起的感受：见闻、观察、辨别、通过、考察以及了知；同样，善境界的迅速之心便生起，恶境界的心亦如是迅速生起。自耳根等诸根所生的声等所缘境的遮蔽，也是通过此道由特别的识知所观察的。为了明说此义，先引出‘两扇门’等语，并从文义上再行详解。在此境界之法通达方面，应由识知者予以展示说明。
§498-9
498-9.Asambhedena cakkhussāti tassāpi cakkhu asambhinnaṃ hoti. Jīvitā niruddhampi pittena vā semhena vā ruhirena vā palibuddhaṃ cakkhuviññāṇassa paccayo bhavituṃ asakkontaṃ sambhinnaṃ nāma, sakkontaṃ asambhinnaṃ nāma hoti. Tena cakkhupasādassa asambhinnena rūpāpāthagamanena ālokasannissayenāpi. Tena tividhena paccayena samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattanena. Etehi pana catūhi paccayehi saṃ ekato inti pavattantīti sametā, sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi, taṃ cakkhuviññāṇaṃ cakkhupasādanissitaṃ viññāṇaṃ sampayuttehi cetasikehi saha jāyate.
第四百九十八至四百九十九节。‘不调和之眼识’者，即眼识未能顺畅通达的状态。生命止息，也因愤怒、憎恨或忧愁等心境的搅扰，而使眼识依赖的条件无法成就。此为‘能调和而不调和’的状态。基于眼根无法顺畅通过色的路径而致光明之境依赖受阻。通过三个条件：相同之缘起因、五门感受条件及旋转之因而发生作用。诸种条件合一时，眼根识依赖之眼根清净得以生起，此识与心意现象相联结同时产生。
§500-1
500-1.Asambhedena sotassa sotapasādassa asambhinnena saddāpāthagamena ca saddassa āpāthagamanena ca. Ākāsanissayenāpi pihitakaṇṇacchiddassa sotaviññāṇaṃ nuppajjati. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ sotaviññāṇaṃ sampayuttehi saha jāyati.
第五百至五百零一节。关于听识的不调和，亦即听识因不调和之缘而发生：此即依赖耳根清净与声音感受路径及声音路径的阻碍而成。同时仰赖空间为依止；以破裂的外耳之孔为空间依止。通过三个相同条件：相同缘起因、五门感受条件及旋转之因联合发生作用。此四种条件合一、共同同生时，听识即依止耳根清净而生，且与相应心意活动同时产生。
§502-3
502-3.Asambhedena ghānassa ghānapasādassa asambhinnena gandhāpāthagamena ca gandhassa āpāthagamanena ca. Vāyosannissayenāpīti ghānabilamhi pavisantena vāyunāti attho. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ ghānaviññāṇaṃ sampayuttehi saha jāyati.
第五百零二至五百零三节。嗅识之不调和，即鼻识因嗅根清净与气味感受路径及气味路径阻碍而成。以风为依止，所谓风，是指进入鼻腔的气流。此亦经三个条件，即相同缘起因、五门感受条件及旋转之因，联合发生。诸条件集会一切同生时，嗅识专依嗅根清净生起，与相应心意活动同时生起。
§504-5
504-5.Asambhedena jivhāya jivhāya asambhinnena rasāpāthagamena ca rasassa āpāthagamanena ca. Āposannissayenāpīti jivhātemanaṃ āpaṃ laddhā ca uppajjati, tena vinā sukkhakhādanīye jivhāya sāyitepi jivhāviññāṇaṃ nuppajjatīti attho. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ jivhāviññāṇaṃ sampayuttehi saha jāyati.
第五百零四至五百零五节。味识不调和，即舌识因舌根清净、味觉路径和味觉路径阻碍而成。所谓依止水者，意指舌中滋润体得水而生。无此滋润则舌虽具硬组织，亦不得生舌识。此亦经三个条件：相同缘起因、五门感受条件及旋转之因，共同发生。诸条件合一同时生起时，舌识依赖舌根清净而生，且与心意同现。
§506-7
506-7. Kāyapasādassa asambhedena phoṭṭhabbassa āpāthagamanena ca. Pathavīnissayenāpīti tena vinā kāyadvārampīti bahiddhā mahābhūtārammaṇaṃ ajjhattikaṃ kāyapasādaṃ ghaṭṭetvā pasādapaccayesu mahābhūtesu paṭihaññati. Tena tividhena paccayena. Samanakkārahetunā pañcadvārāvajjanapaccayena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ kāyaviññāṇaṃ sampayuttehi saha jāyati.
第五百零六至五百零七节。触识不调和，乃由身体根清净与触觉路径阻碍所成。所谓依止地者，是指无此条件时，身体之大元素即无法稳住。身体外部大元素的感触及内部身体根清净，与诸大元素反应，导致稳定条件消散。此亦凭三个条件：相同缘起因、五门感受条件及旋转之因，共同作用。四条件集会同生时，身体识即依赖身体根清净而生，与相应心意现象共现。
§508-9
508-9.Asambhedāmanassāpīti mananti bhavaṅgacittaṃ. Taṃ niruddhampi āvajjanacittassa paccayo bhavituṃ asamatthaṃ mandatamagatameva vattamānampi sambhinnaṃ nāma hoti. Āvajjanassa paccayo bhavituṃ samatthaṃ asambhinnaṃ nāma. Manassa asambhedena dhammassa āpāthagamanena ca vatthusannissayena hadayavatthusannissayena. Tena tividhena paccayena. Samanakkārahetunā manodvārāvajjanena saha pavattena. Etehi pana catūhi paccayehi sametehi sahagatehi samāgamaṃ ekībhāvaṃ āgatehi taṃ manoviññāṇaṃ taṃ manoviññāṇasaṅkhātaṃ javanacittaṃ sampayuttehi saha jāyate.
508-9. 「无分别心」称为「流转心」的现象。要令这种流转心停止，对应的是「执著心」的条件，但这种执著条件无法生起于迟缓衰退的流转心上，这种迟缓的流转心称为「分离心」。能够成为执著条件的是不能分离的心。心的无分别由三因缘而生：持法境界的断绝、持心境界的断绝、以及心境界与法境界同时断绝。由这三种因缘，和相对依缘──如心门产生的执著一起发生。当这四种条件相会并合一时，那由此产生的心识，即为流转心，也称为具名称的心，是伴随运动的心识。
§510-11
510-11. Mano bhavaṅgacittaṃ nāma vibhāvinā veditabbaṃ. Āvajjanakriyācittaṃ āvajjanakiriyācittadvayaṃ samanakkāro nāma vibhāvinā saññitaṃ. Vatthusannissayena iti ayaṃ pāṭho sabbattha sabbesu bhavesu na gacchati. Pañcahi khandhehi vokāro vokiṇṇoti pañcavokāro, pañcavokārabhavaṃ sandhāya kāraṇaṃ katvā ‘‘vatthusannissayenā’’ti ayaṃ pāṭho pana kathito mayā, pañcavokārabhavo nāma kāmarūpabhavo, arūpabhavo catuvokārabhavo nāma, asaññībhavo ekavokārabhavo nāma. Ayaṃ pāṭho catuvokāraarūpabhavaṃ sandhāya na kathitoti attho. Vatthussa rūpattā arūpabhave kathaṃ vatthusannissayo bhaveyyāti attho.
510-11. 「流转心」应以观察者、应当了知者的身份逐一分别。执著净行之心所谓由执著行动二心合称为「相应」。所谓依境而立（持法境），此语在五蕴之中普遍不至于失误。五蕴中五取蕴合称为五取蕴，起因于五蕴形成，因此有「持法境」之说。五取蕴之有欲色蕴、无色蕴、四无色蕴、无想无色蕴，分别命名。此语不涵盖四无色蕴的无色蕴为持法境；意指若色有，则无色如何生持法境？
§512-4
512-4.Paṭisandhādicittāni, sabbānekūnavīsati honti, kāmāvacaresu dasa, rūpesu pañca, arūpīsu cattāri, sabbāni paṭisandhicittāni ekūnavīsati honti. Kammaṃ nāma kusalākusalacetanā. Kammanimittaṃ nāma rūpāni pañcārammaṇāni paññatti ca mahaggatacittañca. Tathā gatinimittakaṃ nāma kapparukkhādayo, akusalapakkhe rūpādiārammaṇabhūtā lohakumbhādayo ca. Iti evaṃ iminā mayā vuttappakārena tesaṃ paṭisandhādicittānaṃ ārammaṇaṃ tividhaṃ bhagavatā udīritaṃ. Kāmāvacarasandhīnaṃ parittārammaṇaṃ kāmāvacarārammaṇaṃ bhagavatā mataṃ. Paccuppannaṃ rūpādipañcārammaṇaṃ, gatinimittaṃ pañcārammaṇañca paccuppannañca hoti. Atītaṃ vā kammaṃ kusalākusalacetanā atītāyeva, na paccuppannā. Anāgataṃ ārammaṇaṃ natthi.
512-4. 续缘心相关现象共有一十九种：欲界十，色界五，无色界四。全部续缘心共计十九。业即善恶念意。业所缘相，称为五色相、及称为大外境心。又有行相缘，称为业根类，如生长之树等；不善端时的色界相等名为铁缸等。如此，由我等所说之法中，世尊开示此续缘心所缘为三类：欲界续缘的边际持法、欲界持法、五色相中既存的现行色相。过往业包括善恶念意者，属于过往而非现行，未来所缘无。此即说明现行相缘不能涵盖未来持法。
§515-26
515-26. Aṭṭheva ca mahāvipākā, tīṇi santīraṇāni cāti ekādasavidhaṃ cittaṃ tadārammaṇasaññitaṃ. Ekādasavidhe citte tadārammaṇasaññite puññavipākāni kusalavipākā dasa honti, apuññajaṃ akusalavipākaṃ pana ekaṃ hoti. Mahāvipākā rūpārūpabhavadvaye na jāyanti, kāmarūpabhave santīraṇattayaṃ hoti. Yāni tadārammaṇacittāni satthunā jinena vuttāni, tesu tadārammaṇacittesu ekampi tadārammaṇacittaṃ rūpārūpabhavadvaye tadārammaṇaṃ hutvā kadācipi nappavattati. Kasmā kāraṇā? Tattha tasmiṃ rūpārūpabhavadvaye ‘‘tadārammaṇaṃ na hotī’’ti vacanaṃ codako bhaveyya, bījassābhāvato pana na hotīti parihāro. Akāmāvacarārammaṇe akāmāvacaradhamme idaṃ tadārammaṇamānasaṃ neva anubandhati. Hi kasmā kāraṇā? Parittārammaṇattā ca ekantena avassaṃ tadārammaṇamānasassa kāmāvacarārammaṇattā ca tathā aparicitattā ca sabbadā nānubandhati. Tañhi yathā pitaraṃ vā pitusadisaṃ vā ñātiṃ anubandhantopi taruṇadārako gharadvārantaravīthicatukkādimhi pariciteyeva dese anubandhati, na araññaṃ vā yuddhabhūmiṃ vā gacchati, evaṃ kāmāvacare dhamme anubandhantampi mahaggatalokuttaradhammamārabbha pavattamāne dhamme nānubandhati. Yasmā cassa sabbo kāmāvacarapāko ca kiriyāmanodhātu kiriyāahetukamanoviññāṇadhātu somanassasahagatā ime dhammā parittārammaṇāti evaṃ accantaṃ parittameva ārammaṇaṃ vuttaṃ, tasmā cetaṃ mahaggatalokuttarārammaṇe kāmāvacaradhammepi nānubandhatīti veditabbaṃ.
515-26. 八种大果报和三种渡过果，有十一种心的续缘现象。十一种续缘心皆为福报果、善报果共十，而非福果恶报心仅一。大果报不生于色界无色界二处，仅生于欲界有色界中有三种渡过心。诸续缘心中，如世尊所说，在色界无色界二处，有续缘心永不复起。为何？在此处因没有种子故续缘心不生。于无欲界持法持的无欲境缘心不相连。何故？因其为边际持法而且单独绝断。欲界持法、未明知，故终不相续。如同儿子虽与父亲亲近，然于熟悉家中（例如院落街巷）相续，而非于荒野战场相续。如此，此无欲持法续缘心无缘于大色界以外法。由其一切欲界持法皆为未成熟、未成熟的业果，非善作缘因念心，故此续缘名为边际相，由此知在大色界以外的持法心皆不与欲界持法相应。
§527-32
527-32.Kiṃ tena yuttivādena, vuttaṃ aṭṭhakathāsu hi ‘‘janakaṃ tena tulya’’ntiādikena tena, yuttiyā vādo yuttivādo, ‘‘janakaṃ tena tulya’’ntiādikāya yuttikathāya kiṃ payojanaṃ vuttaṃ? Aṭṭhakathāsu hi saccaṃ ‘‘kiṃ tena yuttivādenā’’ti vacanaṃ, ‘‘atthakathāsū’’ti vattabbe samāse hi ttha-ssa ṭṭha-kāraṃ katvā ‘‘aṭṭhakathāsū’’ti vuttaṃ . Kāmāvacare dhamme paṭicca tadārammaṇabhāvadīpakaṃ vacanaṃ ācariyena vuttaṃ. Tadārammaṇacittāni, ekādasapi sabbaso sabbappakārenapi tadārammaṇacittāni nāmagottaṃ panārabbha tissādikaṃ nāmapaññattiṃ paṭicca kaccāyanagottakassapagottādikaṃ gottapaññattiṃ paṭicca javane javitepi ca tadārammaṇaṃ na gaṇhanti, rūpārūpabhavesu vā tadārammaṇaṃ na gaṇhanti. Yadā paññattimārabbha, javane javitepi vā yadā mayā vuttāya paññattiyā sesapaññattiṃ paṭicca javane javitepi vā tadārammaṇaṃ na labbhate ācariyena, tathā dukkhaaniccaanattalakkhaṇārammaṇikāya vipassanāya tadārammaṇaṃ na labbhate ācariyena. Tadārammaṇā na labbhanti, micchattaniyatesupi micchatte micchāsabhāve ‘‘natthi dinna’’ntyādivasena niyatāni cattāri diṭṭhiyuttajavanāni micchattaniyatāni, micchattaniyatesupi tadārammaṇaṃ na labbhate ācariyena, lokuttaradhamme ārabbha javane gatepi tadārammaṇaṃ na labbhate ācariyena. Tathā mahaggate dhamme ārabbha javane javitepi tadārammaṇaṃ na labbhate ācariyena, paṭisambhidāñāṇaṃ ārabbha javane javitepi tadārammaṇaṃ na labbhate ācariyena. Manodvārepi sabbesaṃ javanānaṃ anantaraṃ anupubbato tadārammaṇacittāni bhavanti.
527-32. 何以论证理路为正？注疏曰：「以『始作父母』等理句作缘论」，此为合论之理。注疏中所言「依缘续缘相之显现由师所说」。续缘心十一种，虽全然显现，亦不加名称。但依托氏族名字（如提婆种族、咖萨巴氏族等）及生长阶段而生，色界无色界中不生续缘名。若以名称开始，及生灭法分别说明续缘心不被师所称。故续缘不具足于此。依缘显现不生于此处。此理显现于苦、无常、无我三相观照法中。若随邪见邪行则续缘心不生。能入世间超越的法门及正确分类智慧生灭观中，亦不生成续缘。于心门各转折时，次第产生续缘心。
§533-4
533-4. Manodvāre ārammaṇaghaṭṭanā na vijjati. Bhavaṅgato cetaso vīthicittassa vuṭṭhānaṃ kathaṃ kena pakārena hoti? Manodvārepi ghaṭṭanāya vinā ghaṭṭanaṃ vajjetvā āpāthaṃ āgacchanteva yasmā kāraṇā, tasmā vīthicittānaṃ sambhavo hoti.
533-4. 心门中无缝连的结合现象不存在。作为流转的意识之心，变化是如何、凭借何因发生？在心门，若无结合则无连续，正因如此，方显现心之变化与运动。
§535-6
535-6.Dvādasāpuññacittānaṃ dvādasaakusalacittānaṃ vipākā sattasattati pāpapākā dvādasapāpacittānaṃ vipākā caturāsīti pavattiyaṃ honti. Ekassa somanassayuttadiṭṭhisampayuttākusalassa cakkhusotaghānajivhākāyaviññāṇāni, sampaṭicchanaṃ, upekkhāyuttasantīraṇāni cāti satta akusalapākā honti. Tathā sesānaṃ ekādasannaṃ akusalānampi satta vipākā honti. Ekādasavidhānaṃ tu, hitvā uddhaccamānasaṃ uddhaccamānasaṃ hitvā ekādasavidhānaṃ paṭisandhiyo ekādasavidhā ceva bhavanti.
十二种善心的果报共七十七种，十二种恶心的果报共四十八种。其中，单一欢喜相联的善心伴随眼、耳、鼻、舌、身、意识等六根，连同喜悦、舍念的通达合计为七种善恶果。其余十一种恶心果也有七种果报。共计十一种果报，其中舍弃躁动的心相，断除躁动的心相，发生十一种分别或联系。
§537-8
537-8.Kriyacittesu sabbesu yaṃ āvajjanadvayaṃ javanaṃ na ca hoti, taṃ āvajjanadvayaṃ karaṇamattattā kiriyāmattattā vātapupphasamaṃ vātapupphena sadisaṃ mataṃ bhagavatā. Ayametthādhippāyo – khīṇāsave uppannakāle vā taṃ āvajjanadvayaṃ kiriyacittaṃ bhavituṃ yuttaṃ. Sabbesu puthujjanesu uppannakāle kathaṃ kiriyā hotīti ce? Karaṇamattattā aphaladāyakaṃ vātapupphaṃ viya aphaladāyakaṃ kiriyacittaṃ bhavituṃ yuttihāro kiriyā pana hoti. Yaṃ sabbaṃ kiriyacittaṃ kiccasādhanato javanakiccasādhanavasena javanattaṃ javanabhāvaṃ pattaṃ chinnamūlassa rukkhassa pupphaṃ aphalaṃ hoti yathā, evaṃ chinnāvijjātaṇhāmūlassa vītarāgassa taṃ sabbaṃ kiriyacittaṃ aphalaṃ vipākavirahitaṃ siyā bhaveyya.
在一切行心中，若某种不净之行（二重性）不能生起，则此二重性以行为的性质，亦如风吹落叶，虽为无益之物，却被世尊视为无害。这里的重点是：于断除烦恼初期，二重之行为行心可成立。初学凡夫，于烦恼生起时，如何行事？以行为的性质而言，如无果实之落叶，算是无果的行心，虽要，但非真实的行为。凡一切行为，皆由完成任务的需求而生，如同从断根树上落下的无果花，故初断贪欲根性的行心，应无果报、不染污之果。
§539-40
539-40.Paṭicca pana etasmā, phalametīti paccayo ekaṃ dhammaṃ paṭicca etasmā dhammato phalaṃ eti pavattati tasmā paccayo, yo dhammo yassa dhammassa ṭhitiyā uppattiyāpi upakāro nāma hoti, so dhammo tassa dhammassa paccayoti paccayo nāma paṇḍitena pavuccate. Sambhavo pabhavo hetu kāraṇaṃ paccayo mato bhagavatā. Idaṃ vacanaṃ aññattha dīpanavacanaṃ.
依缘者，谓因缘：缘起一法，故由此法而生其果。因故缘称为缘，即对一法的成就、稳定生起有所助者，乃谓缘。世尊称缘为因、缘、缘故、助因等。此语于别处亦为阐明之词。
§541
541.Lobhādi pana yo dhammo, mūlaṭṭhenupakārako yo lobhādi pana dhammo mūlabhāvena phaladhammassa upakārako, so lobhādidhammo phaladhammassa hetūti hetu nāma vibhāvinā viññātabbo.
贪欲等法乃根本元素，若贪欲等法为根本，则以根本之法为果法之助缘者，即贪欲法本身。故贪欲等法乃果法之因，因由分析而得。
§542
542.Lobho doso ca moho ca tathā alobhādayo tayo hetū, te cha eva hetuyo honti, jātito jātivasena kusalajātiakusalajātiabyākatajātivasena navadhā navahi koṭṭhāsehi siyuṃ.
贪、嗔、痴及无贪欲三种根本因素，统称为六因。这六因分别是生、类生，善类生、恶类生、无定义（中性）类生，共分九种类别，以九个类别九个章缀。
§543-4
543-4.Dhammānaṃ kusalādīnaṃ, kusalādittasādhako yo dhammo kusalādīnaṃ dhammānaṃ kusalādittasādhako kusalādibhāvasādhako, so dhammo mūlaṭṭho nāma. Evaṃ vacanaṃ eke ekacce ācariyā vadanti. Evaṃ sante kusalākusalādīnaṃ dhammānaṃ kusalādittasādhakavasena mūlaṭṭhe sante taṃsamuṭṭhānarūpīsu tehi cittehi samuṭṭhānarūpesu tehi cittehi samuṭṭhitesu cittajarūpesu hetūnaṃ lobhādihetūnaṃ hetupaccayatā kadācipi neva sampajjati. Ayametthādhippāyo – yadi cittesu rūpāni samuṭṭhāpentesu te lobhādayopi cittānaṃ sampayuttacittānaṃ ekuppādattā ca rūpāni samuṭṭhāpentiyeva. Tadā tesaṃ mate tesaṃ cittajarūpānaṃ kusalādittaṃ siyā. Na ca kadāci rūpāni kusalādināmakāni dissanti yasmā, tasmā cittajarūpānaṃ kusalādibhāvañāpanatthaṃ tesaṃ cittajarūpānaṃ te lobhādayo hetupaccayā na honti, iti vacanaṃ vattabbaṃ siyā. Evañca sati cittajarūpāni nāma kadācipi viyuttāni caranti, tasmā kusalādittasādhako mūlaṭṭho na hoti.
诸法中善等，是善法为力、能成就善法并具善法性质之法，是谓根本法。此语亦被某些老师如此说。善恶法之间，虽具根本性质，但贪等因未必生于一切心所造作的具体现象。如若形色为心所造作节点而具贪欲等则心所生形色必俱可称为善恶。然形色不显善恶名故，故断定贪等因于形色心所不可作缘。如此，念心所造作形色，不曾流离染污，故谓非根本的善恶法之载体。
§545-6
545-6.Hi saccaṃ ‘‘evaṃ sante tu hetūna’’ntiādikaṃ vacanaṃ. Te lobhādayo hetū tesaṃ rūpānaṃ kusalāditaṃ kusalādibhāvaṃ na sādhenti na nipphādenti. Te hetū tesaṃ pana rūpānaṃ paccayā na ca na hontiyeva, tasmā kāraṇā kusalādīnaṃ dhammānaṃ kusalādittasādhako yo dhammo, so dhammo mūlaṭṭhoti mūlasabhāvo nāma samayaññunā samayavijānanasīlena viññunā gantabbo jānitabbo.
此句为真谛：“如是因缘存在时”等言论。诸如贪欲等诸因，对于诸形相的善法起始之善法性质，既不成就也不灭坏。因缘虽为这些形相的条件，然非其本质所依存在，故此为造作善法等诸法起始之根本，所谓根本性，乃通过时相之了解与识知而由智慧所达成，必须证知了知。
§547
547.Suppatiṭṭhitabhāvassa, sādhanenupakārako suppatiṭṭhitabhāvaṃ sādhanena upakārako yo attho, so attho hetūnaṃ lobhādīnaṃ mūlaṭṭho mūlasabhāvo iti ca gahaṇaṃ vibhāvinā viññātabbaṃ.
稳固之相，谓对方法辅助而成稳固之相者，此稳固之相由方法所助。此相为诸因中贪欲等的根本，亦即其根本性质，此一深奥理义必须深入细致地辨析、了解。
§548-9
548-9.Kusalākusalā hetū kusalā hetū, akusalā hetū, kriyāhetū sabbaso sabbappakārena sabbe kiriyāhetuyo ca sampayuttānaṃ pañcavokārabhūmiyaṃ sampayuttānaṃ dhammānaṃ aññamaññapaccayabhāvena hetupaccayataṃ yātā gatā. Taṃsamuṭṭhānānaṃ cittajarūpānañca hetupaccayataṃ yātā gatā, ete hetū catuvokārabhūmiyaṃ sampayuttānaṃ eva dhammānaṃ hetupaccayataṃ yātā gatā.
善恶因：善法之因，恶法之因，作业之因。诸事皆因各种作业因素而成，诸因缘相互依赖，故称因缘条件生。其产生乃因心所显现形态之因缘条件生。此等因，乃仅四境界相连之法的因缘条件生。
§550-1
550-1. Kāme vipākahetūpi attanā sampayuttānaṃ hetupaccayataṃ yātā, paṭisandhikkhaṇepi kaṭattārūpajātānaṃ kammajarūpānaṃ hetupaccayataṃ yātā, tasmā paṭisandhicittuppādakkhaṇeyeva kammajarūpānaṃ uppādo hoti, yasmā kāraṇā pavattiyaṃ cittajānañca rūpānaṃ hetupaccayataṃ gatā.
色界之果报因，亦自殊胜之因缘条件生；再来之时，乃由生起之业因种性质所缘成故；因此于再来心生起之正当时刻，业因生起，因为缘起，乃依缘而成色界法之因缘条件生。
§552-5
552-5. Rūpe vipākahetū kāmāvacarabhūmiyaṃ hetuyo viya hetupaccayā honti, pañcavokāre lokuttaravipākahetavo cittajānaṃ rūpānañca sampayuttānañca pañcavokārabhūmiyaṃ hetupaccayā honti. Catuvokāre lokuttaravipākajā hetavo sampayuttānaṃ eva catuvokārabhūmiyaṃ hetupaccayā bhavanti. Itare catuvokāre arūpabhave vipākajā hetavo sampayuttānaṃ eva sabhūmiyaṃ attano bhūmiyaṃ arūpabhūmiyaṃ hetupaccayā honti. Hetuttho hetūnaṃ attho hetuyo ceva hetupaccayo ceva hetupaccayasambhavo hetupaccayuppatti, evameva evaṃ iminā pakārena. Sañjāto sukhahetu yassāti sañjātasukhahetu, tena viññeyyo.
色法中果报因，宛如欲界行处之因缘，因缘关系成立；五界中，世间上方之果报因，及对应心法及色法之五境界，皆有因缘相续。四境界中，世间上方之果报因，专于连结四境界之法因缘。余余四境界中，无色界存在之果报因，专为其法之无色界缘起因缘。因缘者，为诸因之义，亦是因与因缘，因缘生起，因缘之成立，如此如此。所谓已生之乐因，即是已生乐因，须认知之。
§556-8
556-8.Chando cittañca vīriyaṃ vīmaṃsā cāti catudhādhipatī lokādhipatinā satthunā vuttā. Chandaṃ jeṭṭhakaṃ katvā cittassa uppattikālasmiṃ yo chando, so chandādhipati nāma, chandaṃ dhuraṃ katvā samādhikaraṇacittassa eseva nayo sesesupi ca tīsu mayā vuttato chandādhipatito sesesupi ca adhipatīsu. Yo dhammo jeṭṭhaṭṭhena upakārako, so dhammo adhipatīti adhipati nāma bhagavatā niddiṭṭho.
渴喜欢乐及精进，受至尊世界之主世尊法之宣说。以渴乐为最高，乃心刚生成时之渴乐，谓为渴乐主；断弃渴乐，则导向专注心法，及余余三者我所宣示为渴乐主及其余主。作业中若法为最大助力者，世尊称之为主。
§559
559.
第五百五十九条。
Sumatimativibodhanaṃvicittaṃ,
「有正智慧觉悟者」：意谓具足善慧和觉知。
Kumatimatindhanapāvakaṃ padhānaṃ;
精进，乃焚烧愚痴薪柴之火；
Imamatimadhuraṃ avedi yo yo,
凡能体悟此甚深甘甜之法者，
Jinavacanaṃ sakalaṃ avedi so so.
彼即是通达胜者完整教法之人。
Yo yo jano imaṃ abhidhammāvatāraṃ sumatimativibodhanaṃ sumatīnaṃ sundaramatīnaṃ paṇḍitānaṃ matiyā vibodhanakaraṃ vicittaṃ kumatīnaṃ kucchitamatīnaṃ bālānaṃ matiindhane padhānaṃ pāvakaṃ atimadhurakaraṃ avedi jāni, so so jano sakalaṃ jinavacanaṃ avedi jāni.
「凡是人对此法门中的正智慧觉悟」：即了达善思慧解，见贤慧者的优美智慧，能启迪其慧的觉知，澄明心神；「对愚蠢无慧及邪曲心思」：见愚昧无知、混乱妄想，其勤奋如火焰焚烧；「谁能醒悟了知，彼人即知晓世尊所有教诲。」换言之，凡是人能以智慧通达此法，明辨善恶贤愚，便能了知如来所广说一切法典。
Iti abhidhammāvatāraṭīkāya · 如是，在《阿毗达摩入门论复注》中，
Pakiṇṇakaniddesavaṇṇanā niṭṭhitā. · 杂项解说注释终了。
Aṭṭhamo paricchedo. · 第八章。