2. Ārammaṇapaccayo · 2. Ārammaṇapaccayo
2. Ārammaṇapaccayo2. 所缘缘
Katamo ārammaṇapaccayo. Sabbepi cittacetasikā dhammā sabbepi rūpadhammā sabbaṃpi nibbānaṃ sabbāpi paññattiyo ārammaṇa paccayo. Na hi so nāma ekopi dhammo atthi, yo citta cetasikānaṃ ārammaṇaṃ na hoti. Saṅkhepato pana ārammaṇaṃ chabbidhaṃ hoti rūpārammaṇaṃ saddārammaṇaṃ gandhārammaṇaṃ rasārammaṇaṃ phoṭṭhabbārammaṇaṃ dhammārammaṇanti.
什么是缘起的缘起？诸心意因法以及一切色法、一切涅槃、一切名相，皆是缘起缘起。因为没有一种法能够不成为心意法的缘起。简言之，缘起分别为六种：色缘起、声缘起、香缘起、味缘起、触缘起及法缘起。
Katame dhammā ārammaṇapaccayassa paccayuppannā. Sabbepi citta cetasikādhammā ārammaṇapaccayassa paccayuppannā. Na hi kiñci cittaṃ nāma atthi, yaṃ cittaṃ bhūtena vā abhūtena vā ārammaṇena vinā pavattati.
什么样的法由缘起因缘而生？诸心意法皆由缘起因缘而生。因为没有任何一心法，能够在没有缘起因缘的情况下，借助有形或无形缘起而发生运转。
Tattha paccuppannaṃ rūpārammaṇaṃ duvidhassa cakkhuviññāṇacittassa ārammaṇapaccayo. Paccuppannaṃ saddārammaṇaṃ duvidhassa sotaviññāṇa cittassa. Paccuppannaṃ gandhārammaṇaṃ duvidhassa ghānaviññāṇacittassa. Paccuppannaṃ rasārammaṇaṃ duvidhassa jithaviññāṇacittassa. Paccuppannaṃ tividhaṃ phoṭṭhabbārammaṇaṃ duvidhassa kāyaviññāṇacittassa. Paccuppannāni tāni pañcārammaṇāni tividhassa manodhātucittassa ārammaṇapaccayo. Sabbāni tāni atītānāgatapaccuppannāni pañcārammaṇāni vā sabbāni tekālikāni kālavimuttāni dhammārammaṇāni vā cha sattatividhānaṃ manoviññāṇacittānaṃ yathārahaṃ ārammaṇapaccayo.
其中，现起的色缘起，是双重的，为眼识心的缘起。现起的声缘起，是双重的，为耳识心的缘起。现起的香缘起，是双重的，为鼻识心的缘起。现起的味缘起，是双重的，为舌识心的缘起。现起的触缘起，是三重的，为身识心的缘起。上述五种缘起，归属于三种心性之心的缘起因缘。所有这些缘起，无论是过去、现在、未来而现起，或者同时发生、不受时间拘束的法缘起，均为三十七种心识法的确实缘起。
Kenaṭṭhena ārammaṇaṃ, kenaṭṭhena paccayoti. Citta cetasikehi ālambitabbaṭṭhena ārammaṇaṃ, upakārakaṭṭhena paccayoti.
以什么为缘起？以什么为缘由？缘起是作为依止的对象，即心意心所所依止的对象，缘由是作为辅助的条件。
Ālambitabbaṭṭhenāti cettha ālambaṇakiriyā nāma citta cetasikānaṃ ārammaṇaggahaṇakiriyā, ārammaṇupādāna kiriyā.
所谓依止，是指在此处，所谓依止作用，是诸心意心所摄受缘起的作用，即对缘起的执著或依存作用。
Yathā hi loke ayodhātuṃ kāmeti icchatīti atthena ayokantako nāma lohadhātuviseso atthi. So ayokhandhasamīpaṃ sampatto taṃ ayokhandhaṃ kāmento viya icchanto viya ayokhandhābhimukho cañcalati. Sayaṃ vā taṃ ayokhandhaṃ upagacchati. Ayokhandhaṃ vā attābhimukhaṃ ākaḍḍhati, ayokhandho tadabhimukho cañcalati, taṃ vā upagacchati. Ayaṃ ayokantakassa ālambaṇakiriyā nāma. Evameva cittacetasikānaṃ ārammaṇesu ālambaṇakiriyā daṭṭhabbā. Na kevalaṃ ārammaṇesu ālambaṇa mattaṃ hoti. Atha kho cittacetasikā dhammā sattasantāne uppajjamānā chasu dvāresu ārammaṇānaṃ āpātāgamane eva khaṇe khaṇe uppajjanti. Uppajjitvā ca khaṇe khaṇe nirujjhanti.
譬如世间向木头发愿要破坏它，因而有一种特殊金属存在，名为破木器。这个金属靠近木头，既像有意愿又像追求木头一般，木头也同样因这金属靠近而不安动摇，既像对著自己，也像对著木头，此即所谓破木器的依止作用。心意心所缘起亦是如此，能见依止作用，绝不仅仅是依止缘起罢了。而且，由于诸心所法在三界中不断产生，又时时于六门缘起之间生起灭尽，乃至一念一心生灭不停。
Yathā taṃ bheritale bherisaddā uppajjamānā tattha tattha hatthena paharaṇakāle eva khaṇe khaṇe uppajjanti, uppajjitvā ca khaṇe khaṇe nirujjhanti. Vīṇāsaddā uppajjamānā vīṇātantīsu tattha tattha vīṇādantakena paharaṇakāle eva khaṇe khaṇe uppajjanti, uppajjitvā ca khaṇe khaṇe nirujjhantīti. Niddāyantassa bhavaṅgacittappavatti kālepi pubbabhave maraṇāsannakāle chasu dvāresu āpāta māgatāni kamma kammanimitta gatinimittāni eva bhavaṅgacittānaṃ ārammaṇapaccayoti. Ārammaṇapaccayadīpanā niṭṭhitā.
譬如地上响起敲击声，在每一处，击打时刻便断续产生声音，声音产生后又在瞬间断灭。又如琵琶弦上响起琵琶声，在每一根弦上击弦时刻，声音断续而起，声音产生后又随即消失。睡眠时，心识的活动亦如是，虽处于睡眠状态，但在临近死亡的前世之间，六道之门遭遇危难，各种业力及其缘故依次出现，此即心识活动的缘起条件。缘起条件的显现已经说明完毕。