12. Āsevanapaccayo · 12. Āsevanapaccayo
12. Āsevanapaccayo12. 重复修习缘
Dvādasa akusalacittāni sattarasa lokiyakusala cittāni āvajjanadvayavajjitāni aṭṭhārasakiriyacittānīti satta cattālīsaṃ lokiyajavanacittāni āsevanapaccayo. Tesu nirantarappavattaṃ javanasantatiṃ patvā purimaṃ purimaṃ javanacittaṃ āsevana paccayo. Catūhi maggacittehi pacchimaṃ pacchimaṃ cittaṃ āsevanapaccayuppannaṃ.
有十二种不善心意，七种世俗善心意，它们都具备善恶二因清净，十八种作用心。还有七十四种世俗轻薄心意，这些共计四十五种世俗轻薄心意，是依赖缘起的。于其中，持续流转的心流不断相续，前一个心紧接下一个心，成为相续缘起的因。以四种道心为因，后一个心是从何缘起的相续缘起心。
Kenaṭṭhena āsevananti. Uparūparipaguṇabhāvavaḍḍhanatthaṃthāma balavaḍḍhanatthañca parivāsaggāhāpanaṭṭhena.
何为相续？指的是借由夹杂、互相左右，依止增长作用及力量的缘由。
Tattha paguṇabhāvoti punappunaṃ sajjhāyitassa pāḷipāṭhassa sukhena pavattanaṃ viya javanaṭṭhānajavanakiccasaṅkhāte ṭhānakiccavisese pacchima pacchimacittassa sukhena pavattanaṃ. Parivāso nāma koseyyavatthaṃ punappunaṃ sugandhena parivāsanaṃ viya cittasantāne punappunnaṃ rajjanadussanādinā vā arajjana adussanādinā vā parivāsanaṃ. Purimasmiṃ javanacitte niruddhepi tassa javanavego na nirujjhati, pacchimaṃ cittasantānaṃ pharamāno pavattatiyeva. Tasmā pacchimaṃ pacchimaṃ javanacittaṃ uppajjamānaṃ tena vegena paggahitaṃ balavataraṃ hutvā uppajjati. Evaṃ purimacittaṃ attano parivāsaṃ pacchimacittaṃ gaṇhāpeti. Pacchimañca cittaṃ purimassa cittassa parivāsaṃ gahetvā pavattati. Evaṃ santepi so āsevanavego pakatiyā sattahi cittavārehi parikkhayaṃ gacchati, tato paraṃ tadārammaṇavipāka cittaṃ vā uppajjati, bhavaṅga cittavāro vā pavattati.
其中，夹杂指的是多次反复作用的过程，如同以愉悦安稳的动念来回转，针对心所工作的特定基点导致后一个心快乐运转。夹杂又名为围绕，如同香炉中香焚烧多次反复气味扩散，心流中反复流转，有喜乐之缘或不喜乐、不洁秽之缘。即便前一个动念处于阻止状态，其活动能量不灭，后一个心流仍然强盛流转。因此后一个心总是以此动念的力量获得加强而生起。如此前一个心承载自身所围绕的相续，后一个心便接受前一个心的相续而运转。虽然如此，此相续的力量随着七次心流循环衰微，终至消灭，然后新的感受、认知心或生命续转心便生起，乃至业报心流生起。
Idha suttantāsevanapaccayopi vattabbo. Satipaṭṭhānaṃ bhāveti, sammappadhānaṃ bhāveti, satisambojjhaṅgaṃ bhāveti, dhamma vicayasambojjhaṅgaṃ bhāveti, sammādiṭṭhiṃ bhāveti, sammāsaṅkappaṃ bhāvetītiādinā bahūsu ṭhānesu vutto. Tattha bhāvetīti ekaṃpi divasaṃ bhāveti, sattapi divasāni bhāveti, ekaṃpi māsaṃ bhāveti, sattapi māsāni bhāveti, ekaṃpi saṃvaccharaṃ bhāveti, sattapi saṃvaccharāni bhāvetīti attho.
这里应说经文中关于相续缘起的教说。包括修习念觉支，修习正精进，修习念觉支，修习法的检查觉支，修习正见，修习正思惟等等，多处均有提及。所谓修习，意指一天修习，七天修习，一个月修习，七个月修习，一年修习，七年修习之意。
Purimapurimesu bhavesu āsevitāni bhāvitāni bahulī katāni kusalāni vā akusalāni vā pacchimapacchimesu bhavesu balavatarānaṃ kusalānaṃ vā akusalānaṃ vā uppattiyā āsevana paccayo.
前生前世所培植、所依的心业，在后世生起时，取决于其相续缘起。无论是善是恶，都因其坚固程度而为相续的缘起。
Kālantare vā bhavantare vā tādisānaṃ kusalākusalānaṃ uppattiyā paccayo upanissayapaccayo nāma. Tesaṃyeva balavataratthāya paccayo āsevanapaccayo nāma.
在时间间隔或世间差别中，由于善恶心业的成熟生起，又称为依缘缘起。为使其生起坚固有力，这正是相续缘起之因。
Lokepi mahantesu cittabhāvanākammesu vācā bhāvanākammesu kāyabhāvanākammesu aṅgapaccaṅgabhāvanākammesu kammāyatanasippāyatanavijjāṭhānesu ca āsevanā bhāvanā bahulīkammānaṃ nissandaguṇā nāma sandissantiyeva.
在众多心之修习行、言之修习行、身之修习行以及身上各部分的修习行、根所作用处与触所作用处等知识场所中，业的滋生与培养，名为依止之所，仅显示于现象之间。
Sabbesaṃ khaṇikadhammānaṃ majjhe evarūpassa āsevana paccayassa vijjamānattā purisabalapurisathāmānaṃ uparūpari vaḍḍhana vasena cirakālaṃ pavattitāni purisakammāni nipphattiṃ pāpuṇanti, sabbaññubuddhabhāvaṃpi gacchanti. Āsevanapaccayadīpanā niṭṭhitā.
在所有短暂现行现象之中，如此种因缘依止的知识，对人力强者与弱者，互相促进增加而持续长久发生，人业因此得到完成，同时表现出全知佛陀之状态。依止因缘之启示已终结。