4. Anantarapaccayo · 4. Anantarapaccayo
4. Anantarapaccayo4. 无间缘
Katamo anantarapaccayo. Anantare khaṇe niruddho citta cetasikadhammasamūho anantarapaccayo.
何为紧接缘起？紧接瞬间内，心及心所法之总和受阻断者，即为紧接缘起。
Katamo dhammo anantarapaccayassa paccayuppanno. Pacchime anantare eva khaṇe uppanno cittacetasikadhammasamūho tassa paccayassa paccayuppanno.
何者为紧接缘起之缘生法？于后紧接瞬间生起者，乃其缘境。即于后一瞬产生之心及心所法总和，为其缘境所缘生者。
Ekasmiṃ bhave paṭisandhicittaṃ paṭhamabhavaṅgacittassa anantara paccayo, paṭhama bhavaṅgacittaṃ dutiyabhavaṅgacittassa anantarapaccayotiādinā vattabbo.
于某一存在中，与续生心紧接相续之，谓初续生心为后续生心之紧接缘起。
Yadā pana dhammayamake suddhāvāsānaṃ dutiye akusale citte vattamāneti vuttanayena tassa sattassa attano abhinavaṃ attabhāvaṃ ārabbha etaṃ mama esohamasmi eso me attāti pavattaṃ bhavanikantika taṇhāsahagatacittaṃ uppajjati. Tadā paṭhamaṃ dvikkhattuṃ bhavaṅgaṃ calati. Tato manodvārāvajjanacittaṃ uppajjati. Tato satta bhavanikantikajavanāni uppajjanti. Tato paraṃ bhavaṅgavāro.
然而，当具法性者于清净住所中，产生于第二不善心里，由此心即起新我相念，即『这是我，这属于我，这为我』之意念生起，此即生起具世间生灭烦恼之心。于是初续生心转动两次，继而有心门出发之造作心生起，随后起七种具世间生灭激动之心，尔后次第转入下一个续生心。
Api ca so satto tadā paccuppannabhave kiñci na jānāti, pubbabhave attanā anubhūtaṃ ārammaṇaṃ anussaramāno acchati. Vatthussa pana atidubbalattā tañca ārammaṇaṃ aparibyattameva hoti. Taṃ ārabbha uddhaccasahagatacittameva bahulaṃ pavattati.
且此有情此时于当前生中全然不知晓，反覆思惟于前生中亲身体验之缘起，因其力甚微，故此境界亦仍不显现。由此起带有烦恼激动之心转动，广泛流布。
Yadā gabbho thokaṃ vaḍḍhamāno hoti atirekadvemāsaṃ gato, tadā cakkhādīni indriyāni paripuṇṇāni honti. Evaṃ santepi mātugabbhe ālokādīnaṃ paccayānaṃ abhāvato cakkhuviññāṇādīni cattāri viññāṇāni nuppajjanti, kāyaviññāṇamanoviññāṇāni eva uppajjanti. So satto mātuyā iriyāpathaparivattanādīsu bahūni dukkhadomanassāni paccanubhoti. Vijāyanakāle pana bhusaṃ dukkhaṃ nigacchatiyeva. Vijāyitvāpi yāva vatthurūpāni mudūni honti, paripākaṃ na gacchanti, tāva so atimandarūpo uttānaseyyako hutvā acchati. Na kiñci paccuppannaṃ ārammaṇaṃ sallakkheti. Yebhuyyena purima bhavānusārī eva tassa viññāṇaṃ hoti. Sace so niraya bhavato āgato hoti, so virūpamukhabahulo hoti. Purimāni nirayārammaṇāni ārabbha khaṇe khaṇe virūpamukhamassa paññāyati. Atha devalokato āgato hoti, dibbāni ārammaṇāni ārabbha vippasannamukhabahulo hoti, khaṇe khaṇe mihitamukhamassa paññāyati.
当胎儿逐渐增大，逾越两个月时，诸识根眼等器官充盈成熟。然而于母胎内，因光等条件不具足，眼识及余三识不能生起，仅生起身识与无色识。有情于母亲体道运转等处，感受诸多苦与忧。待分娩时痛苦加强，如遭秋枯之苦。胎儿虽未成熟，但仍软弱未完全成熟，其生存体形僵卧。当时无当前生境界之识别，所依依然为前生领域之识。如若此有情曾赴地狱道，则多貌丑恶。若入天道，则常显神圣庄严之容，时时显露庄严相貌。
Yadā pana vatthurūpāni tikkhāni honti, paripākaṃ gacchanti. Viññāṇāni cassa suvisadāni pavattanti. Tadā amandarūpo hutvā kīḷanto līḷanto modanto pamodanto acchati. Paccuppanne ārammaṇāni sallakkheti. Mātubhāsaṃ sallakkheti. Idha lokānusārī viññāṇamassa bahulaṃ pavattati. Purimajātiṃ pamussati.
当诸根境之相锐利而纯熟时，识业亦随之殊胜清净而成就行持。那时，识体虽微弱，却欢戏游嬉，欣喜欢悦而欢喜，随顺现起的境界而分别。它贯通母语的音义。在此世人中，识的流转大量而频繁，忘失先前之生所习之事。
Kiṃ pana sabbopi satto imasmiṃ ṭhāne eva purimaṃ jātiṃ pamussatīti ce. Na sabbopi satto imasmiṃ ṭhāne eva pamussati. Koci atirekataraṃ gambhavāsadukkhena paripīḷito gabbhe eva pamussati. Koci vijāyanakāle, koci imasmiṃ ṭhāne pamussati. Koci itoparampi daharakāle na pamussati. Vuḍḍhakāle eva pamussati. Koci yāvajīvaṃpi na pamussati. Dve tayo bhave anussarantopi atthiyeva. Ime jātissarasattā nāma honti.
然则，众有情是否在此处皆悉忘失先前之生耶？非也，众有情不尽皆于此处忘失。或因胎内诸苦苦难，唯于胎中失忆；或于现出生时失忆；或迩幼时非失忆；年长时才忆起；也有人终生不忆。此三种流转尚存于世，名为诸生续有情。
Tattha vijāyanakālato paṭṭhāya chadvārikavīthicittāni pavattanti. Paccuppannārammaṇaṃ sallakkhaṇato paṭṭhāya chadvārikavīthi cittāni paripuṇṇāni pavattanti. Sabbatthapi purimaṃ purimaṃ anantare niruddhaṃ cittaṃ pacchimassa pacchimassa anantare uppannassa cittassa anantara paccayo hoti. Ayañca anantarapaccayo nāma anamatagge saṃsāre ekassa sattassa ekappabandho eva hoti. Yadā satto arahatta maggaṃ labhitvā khandhaparinibbānaṃ pāpuṇāti, tadā eva so pabandho chijjati.
从生出生那刻起，六道轮回相续现行。现前境识缘起分别时，六道轮回识续渐趋圆满。虽常常前前方方而暂时被断绝，然彼识与前后识相续互为因缘，故称连续因缘为世间诸有情之唯一连结。当有情得至阿拉汉道，斩断五蕴而入涅槃时，即断此连结。
Kenaṭṭhena anantaro, kenaṭṭhena paccayoti. Attano anantare attasadisassa dhammantarassa uppādanaṭṭhena anantaro, upakārakaṭṭhena paccayo. Tattha attasadisassāti sārammaṇa bhāvena attanā sadisassa. Sārammaṇabhāvenāti ca yo dhammo ārammaṇena vinā na pavattati, so sārammaṇo nāma, evaṃ sārammaṇabhāvena. Dhammantarassa uppādanaṭṭhenāti purimasmiṃ citte niruddhepi tassa cintanakiriyāvego na vūpasammati, pacchimaṃ cittaṃ uppādetvā eva vūpasammati, evaṃ pacchimassa dhammantarassa uppādanaṭṭhena.
何谓连结？何谓因缘？是指自身相似法（自性相似境起）为连结，依助缘为因缘。所谓相似法者，即以条件为缘而不离开此境起行之法。所谓助缘而言，即在前识虽被断绝，但其思维活动（意念动作）未息，唯待新识生起时思维乃止。由此缘起分别称为后续境起的因缘。
Tattha purimā purimā mātuparamparā viya anantarapaccayaparamparā daṭṭhabbā. Pacchimā pacchimā dhītuparamparā viya tassa paccayuppannaparamparā daṭṭhabbā. Evaṃ sante arahantānaṃ sabbapacchimaṃ parinibbānacittampi puna paṭisandhicittasaṅkhātaṃ dhammantaraṃ uppādeyyāti. Na uppādeyya. Kasmā, tadā kammakilesavegānaṃ sabbaso paṭippassaddhibhāvena accantasantatarattā tassa cittassāti. Anantarapaccaya dīpanā niṭṭhitā.
于此，前前相似如母系传统般，为连续因缘之序列所显现；后后依助缘如媳系相承般，亦为因缘生起序列之显现。由此可见，阿拉汉之灭尽心亦非复生之心，不复生之法理上亦不生起。何以故？斯时因业染污速灭而由彻底静止所成，故斯识常住静默。由此一切连续因缘之指示乃告终止。