5. Bhāvāvabodhapariccheda · 5. Bhāvāvabodhapariccheda
5. Bhāvāvabodhapariccheda第五：情态领会分章
§338
338.
三百三十八。
Paṭibhānavatā loka-vohāra’manusārinā;
由通达事理、善于运用的行为准则所引领，
Tato’cityasamullāsa-vedinā kavinā paraṃ.
因此由精通恰当言辞、品格光明的人而至高无上。
§338
338. Tadeva yathāpaṭiññātamalaṅkāravibhāgaṃ bodhetvā sampati rasavantālaṅkārappasaṅgenādhigataṃ rasaṃ sakala saṃsāradukkhanissa raṇekanimittavimuttirasekarasavisuddhasaddhammāgamaviggāhasappīṇanoṇatamatīnaṃ paramasaddhālūnamanadhigatattepi lakkhaṇamattena lokavohārakosallamattapariggahāya kiñcimattamupadisituṃ na sākallena ‘‘paṭibhānavatā’’tiādimāha. Paṭibhānaṃ taṃtaṃṭhānānurūpappavattā paññā. Sā hi sarasaracanāyaccantopakārikā, tatova kabbaṃ ‘‘paṭibhāna’’nti vuccati. Tenāha ‘‘paṭibhānavatā’’ti. Kavinā lokavohārānugantabbo. Yo hi sakalaṃ lokavohāraṃ nānusarati, so kaviyeva na hoti. Tenāha ‘‘lokavohāramanusārinā’’ti. Yato ocityaṃ nāma kavīnaṃ paramaṃ rahassaṃ lokavohārepi ucitaññūyeva pasaṃsīyate, samucitalokavohārānusāreneva ca vakkhamānānukkamena viracitā racanā sacetanānaṃ rasassādāya sampajjate, tasmā ocitye samullasattaṃ dittaṃ phuṭameva bandhanaṃ kātuṃ vaṭṭati. Tatovaccantamocityasamullāsavedinā kavinā bhavitabbaṃ. Tenāha ‘‘paraṃ ocityasamullāsavedinā’’ti. Sabbañcetaṃ ‘‘kavinā’’ti ettha visesanaṃ, ‘‘kavinā’’ti cetaṃ ‘‘nibandhā’’ti ettha avutto kattā.
三百三十八。世尊于此，如法分辨出清净无垢的装饰取舍，领悟并获得由品味美妙装饰所摄取的滋味，此滋味以解脱一切世间苦难为缘起，能断绝纷扰，清净而美妙。具大信心、深解真法者，即使于极深妙义上获得最高信解，因示有此特征，以影响世间行为技巧的程度，尚且难以稍加说明，故定以“由通达事理”或类似语句。所谓通达事理，乃智慧依照各种场合而运作生成。智慧的作用无所不包且终极有用，因而整体称为通达事理。因而说“由通达事理”者。须由善于言辞的诗人依世间行为轨迹来引领。凡不遵从整体世间行为者，难成诗人，因此称为“善于跟随世间行为者”。又因诗人极高妙的说辞，世间行径中的言辞亦得正知，殊堪赞扬。诗人为使言辞与世间行为完全相应，所造之文虽随流利但又切合实际，因而对言辞作适切的润饰，亦由此得以成立。对此润饰之法，便称为“由通达事理”。因之称“由通达事理”的诗人。
§338
338. Evaṃ yathāpaṭiññātānamalaṅkārānaṃ dassanāvasare rasavantālaṅkārappasaṅgenādhigatanavavidhasiṅgārādirase sakalasaṃsāradukkhanissaraṇaasahāyakaraṇabhūtavimuttirasena ekarasabhūte atipaṇīte saddhammāmataraseyeva luddhānaṃ saddhābāhullasuddhasaṃyamānaṃ vimukhepi lakkhaṇamattapariññāṇena lokavohāresu asammohatthaṃ saṅkhepena dassetukāmo idāni ‘‘paṭibhānavatā’’iccādimāha. Paṭibhānavatā sarasaracanāya accantopakāraṭṭhānocitapaññāvisesavatā lokavohāramanusārinā sakalaloke vohārānurūpamanugatena tato yasmā ocityaṃ nāma hadayato abahi kātabbaṃ, rahassamiva bandhato viyojanīyaṃ na hoti. Tasmā paramatisayena ocityasamullāsavedinā ucitabhāvena vattumicchitatthassa uddīpanasseva anurūpappakārena iṭṭhatthassa samullāsanaṃ dittiṃ jānantena kavinā bandhakārakena nibandhāti sambandho. Paṭibhā paṭibhānanti paññāyetaṃ nāmaṃ, tato jātakabbassapi paṭibhāti vuccamānattā ayaṃ paññāviseso racanāya accantopakāroti ñātabbo. Paṭibhānamassatthīti ca, lokassa vohāroti ca, taṃ anugacchati sīlenāti ca, ocityena samullāsoti ca, taṃ vijānāti sīlenāti ca viggaho.
三百三十八。正如对如实认知的清净装饰，观察时得味，所有这以色彩绚烂等装饰为缘起，能援助解脱一切世间苦痛的自在解脱滋味，具备唯一性质，极为成熟。信解深厚对正法具有极大喜欢，亦已清净克制，甚至于反倒持宿之人，依该信心产生，晓知具足特征的智慧，欲简洁地示现，故今用“有通达理智者”等语句。通达理智，是建构整体作品极为有益，智慧特异，善于依世间行为法则而遵循之者。并且其因缘是“恰当言辞”这一名称，若由心意准确传达，则无隐蔽束缚可拆解。故今以极深密法论选用“由通达理智之人”应当说。因“通达理智”是对整体作品有帮助的特殊智慧，而“善于言辞者”是言辞的具束缚、造作者。通达理智即智慧，两者合而为一，故于出生之作中即称为通达智慧，这特异智慧乃为作品极大利益贡献。通达理智的内涵是善于跟随世间行为，即认知道德戒律者为善达，且通过恰当言辞的发挥达到深刻闻见，懂得世间行为与其道德性质。此即“通达的智慧及对世间行为的遵循”。
§339
339.
三百三十九。
Ṭhāyīsambandhino bhāva-vibhāvā sānubhāvakā;
所谓‘由三者关联’者，指的是依赖于主体（bhāva）、表现（vibhāva）及同感因素而相互联结的。
Sampajjanti nibandhā te, rasassādāya sādhunaṃ.
这些因缘关系生起而成为有效约束，藉此可觉察并感知正美之情味。
§339
339.‘‘Ṭhāyi’’ccādi. Ṭhāyino vakkhamānaratyādayo tehi saha sambandho vibhāvādīhi yoge ratyādīnamassādiyattamānīyamānattā etesamatthīti ṭhāyīsambandhino. Saha anubhāvehi vakkhamānalakkhaṇehīti sānubhāvakā, bhāvo vibhāvo ca, vakkhamāno bhāvena bhāvābhāsopi imināva saṅgahito, rasassādāya sampajjantīti sambandho.
第339节自“Ṭhāyi”等起，是说‘由三者联结’者，指主体、表现等词及其相互联系、结合、依赖，因而生成依存关系；称为由三者联结。又所谓‘与同感因素’即是指与表达特征一同存在，为‘同感者’。主体与表现则是一种心法形态，表现为表达之心处及主现象合和，由此聚合感受因缘而生起依缘关系。伴随同感因缘，借助表达之标志，这些主体与表现依缘相持，产生约束关系并生起共现之感受。称为‘关联’者，即此理。第339节自“Ṭhāyi”等起，所谓‘由三者联结者’，是由“三者”（主体、表现等）的词汇含义着意，及其与表达、叙述等义涵所缘由形成联系而名之。‘同感者’是指与表达叙述并行之表现，主体与表现由心法性质结合而成。主体与表现乃彼此表象之统一体，由此联结形成约束，即该约束因缘所成而展现，此即为“由三者联结”的意义。借此结合及多样表现而生起如爱欲等美妙之感，即能令善行者安住由三者联结之境界而生起清净乐趣。此经句说明，‘由三者联结’指主体为主体通称，故称‘主体’为名，而‘主体的性质’即为由三者联结之含义。又在变异之表现时，称之为“主体的状态”，因体现此义而成为主体状态之用语。此处用词强调主体及其变异状态，且借用‘主体’一词合成说明，使其显明易懂；同样在叙述、演说等义之产生与发生上，均可见以此‘主体’为中心，依此展开不同表现及各种表现形态。且由此形成支持、启发多种色相表现及感受，因而由此生起的‘清净感乐’，即爱欲等情味得以摄受。如此解说各类主体状态等所得等，即是由三者联结的各类状态。此谓‘由三者联结’，连带表达、叙述等义所缘、由此产生的同感及多样表现皆论及其内涵。同时涵括主体和表现，即此生起的感受，《由三者联结》及其同感之约束与感受即该经文所说明之义理。
§339
339.‘‘Ṭhāyi’’ccādi. Ṭhāyīsambandhino ṭhāyīpadena, tena vāccaratihāsādiatthena vā sambandhupagatā sānubhāvakā vakkhamānānubhāvehi saha pavattā bhāvavibhāvā vakkhamānabhāvavibhāvā nibandhā vuttaguṇopetakavinā bandhitā ekattha āharitvā dassitā sādhunaṃ issādidosarahitānaṃ sajjanānaṃ rasassādāya siṅgārādivakkhamānarasassa assādanatthaṃ sampajjanti pavattantīti. Imāya gāthāya ṭhāyībhāvo byabhicārībhāvo kevalabhāvo vibhāvo anubhāvo raso ceti ime uddiṭṭhā bhavanti, kathanti ce? Bhāvavibhāvānaṃ ‘‘ṭhāyīsambandhino’’ti visesanaṃ bhavati, tena bhāvassa ṭhāyī ca so bhāvo ceti ca ṭhāyīpadena sambandhattā ṭhāyībhāvo ca, puna byabhicārībhāve sati ‘‘ṭhāyībhāvo’’ti imassa sādhakattā imasseva ṭhāyībhāvapadassa payogasāmatthiyena gammamāno byabhicārībhāvo ca, puna ṭhāyīpadena samāsamakatvā visuṃ dassitabhāvasaddasutiyā ṭhāyībhāvabyabhicārībhāvehi añño bhāvo ca, tathā eva ṭhāyīpadena vāccaratihāsādiatthassa uppattiuddīpanadvayaṃ vibhūtaṃ katvā sajjetvā ṭhitattā tehi ratihāsādīhi atthehi sambandhino ālambaṇauddīpanasaṅkhatavividhavibhāvā ca, evameva sānubhāvakapadena samāyogena dassitānubhāvo ca, ‘‘rasassādāyā’’ti iminā niddiṭṭharaso cāti evamime ṭhāyībhāvādayo uddiṭṭhā honti. Ṭhāyinā saha sambandhoti ca, so etesamatthīti ca, bhāvo ca vibhāvo ceti ca, saha anubhāvehi vattantīti ca, rasassa assādoti ca vākyaṃ.
339.「住情」等偈。凡与住情相连者，通过「住情」一词，或通过其与艳情、笑情、英雄情等诸情义相连而与之相应者，具足随情所显之力，与后文将述之随情之力同时运行之情显、情隐，乃至后文将述之情显、情隐之系属，以及具足前所述功德之作者所绳结者，汇聚一处而加以展示，为远离嫉妒等过失之善人君子品味艳情等后文将述诸情之滋味而得成就、得运行。此偈所宣示者，乃：住情、游情、纯情、情隐、随情、情味，如此诸义已被列举，何以知之？对于情显与情隐，「与住情相连」为其限定语，由此，既是情之住者、又是彼情，以与「住情」一词相连之故，住情得以显明；复次，由于游情之存在，「住情」一词作为成立此义之因，通过「住情」一语之运用力量，游情亦得被理解；复次，以「住情」一词平等地并列，因情之名词单独出现于文中，有别于住情与游情之另一情亦得显现；同样，以「住情」一词将艳情、笑情等义的生起与激发两者明彰而安置，以与彼艳情、笑情等义相连，作为所缘境与激发之施设而存在的种种情隐亦得显现；如此，通过与「具足随情之力」一语的结合，随情得以显示；通过「为品味情味」一语，情味亦已被指明——如此，住情等诸义便得以列举。其句义为：与住情相连，以及其具有诸情，情与情隐，与随情同时运行，以及品味情味。
Bhāvaadhippāya情态的意旨
§340
340.
Cittavuttivisesā tu, bhāvayanti rase yato;
心之流转诸别相，因情味而生起，谓此意涵。
Ratyādayo tato bhāva-saddena parikittitā.
「爱欲」等诸法，因其性质称为『法相』。
§340
340. Idāni yathāuddiṭṭhesu ṭhāyādīhi bhāvavibhāvānubhāvarasesu paṭhamaṃ bhāvaṃ vibhāvetuṃ bhāvasaddamanvatthayati ‘‘citta’’iccādinā. Cittassa vuttiyo ramaṇahasanādiākārena pavattiyo, tāva visesā visiṭṭhasabhāvatthāti cittavuttivisesā. Ratyādayo ṭhāyībyabhicārīsāttikā. Tusaddo visese. Yato rase siṅgārādayo bhāvayanti nipphādenti. Tato bhāvasaddena parikittitā bharatādīhi kathitā. Ettha hi ṇyanto bhūdhātu karaṇe vattate. Yato cāyaṃ na kevalaṃ karaṇeyeva vattate, atha kho byāpane, paṭipādane ca, tasmāssa paṭibhānaṃ cittaṃ bhāvayanti byāpenti. Atha vā kavino lokaṭṭhitiñāṇalakkhaṇaṃ adhippāyaṃ bhāvayanti paṭipādentīti bhāvāti evamettha attho daṭṭhabbo.
340. 现在就如前已宣说的诸现象相续中，最初要分别的法者，因其名称称为『心』等。所谓「心」的活动是指欢喜、愉悦、笑等形态的活动，因此其特殊性质属于心的种种分别。爱欲等诸感官官能依赖之心，称为『依止者』。其名称乃因其性质，用来说明其特性。因其所引起的情趣是诸爱欲等感情，因此称为法相，这些法相被婆罗多诸论典详细说明。这里实则涉入色法作用的事理。且此处并非仅限于感官官能，亦有广泛作用与实践，故众所周知以『心』为代表这些法的作用。或者诗人以世间观知的特征印证并广义说明此法相，因此须理解此处『法』之内涵。
§340
340. Idāni uddiṭṭhesu ṭhāyībhāvādīsu ṭhāyīādīnaṃ tiṇṇaṃ sādhāraṇo bhāvo nāma esoti dassento anvatthavasena dasseti ‘‘citta’’iccādi. Cittavuttivisesā tu cittassa uttari vakkhamānārammaṇahasanasocanādīhi, nibbedādīhi, thambhādīhi ca ākārehi pavattisaṅkhātā aññamaññaṃ asaṅkarākārasaṅkhātā visesā pana ṭhāyībyabhicārīsāttikā yato yasmā rase siṅgārādirase bhāvayanti nipphādenti karonti. No ce, rase siṅgārādirasavisaye paṇḍitānaṃ cittaṃ bhāvayanti byāpanaṃ karonti. No ce, tasmiṃyeva rasavisaye kavino lokasabhāvaṃ visayaṃ katvā pavattañāṇalakkhaṇaṃ adhippāyaṃ bhāvayanti paṭipādanaṃ karonti. Tato bhāvasaddena hetukattari nipphannena ratyādayo ratihāsādayo parikittitā bharatādīhi vuttā hontīti. ‘‘Ratyādayo’’ti ettha ādisaddena hāsādayo ṭhāyībhāvā ca, nibbedādayo byabhicārībhāvā ca, thambhapalayādayo sāttikabhāvā ca saṅgahitāti daṭṭhabbā. Cittassa vuttiyoti ca, tā eva visesāti ca, bhāvo iti saddoti ca vākyaṃ.
340. 略转，此处再说明依止之法相诸类共有三种，是普遍法也，称为『心』等。所谓心的种种分别，是因心表现出觉知、联想、悲伤、愤恨等形态，互相区别而互不融合的差别，而这些依止之法又具不纯净的爱欲烦恼性质，因为诸爱欲等心引起、产生、导致。否则，专注于诸爱欲之味而生的觉知，不会发生爱欲的扩展作用。或诗人凭借世界观及智慧等特点，借以说明并演示这些现象。于是因法相的因缘完整成熟，称为爱欲等喜乐及欢笑等，并在婆罗多等论典中论述其存在。此处以「爱欲等」为首的词，涵盖欢笑等依止之法与反感等造作法，及情绪抑制等性质，统合起来呈现。这里所谓「心的活动」即这些差别之法及其性质，称为法相。
Ṭhāyībhāvaadhippāya持续情态的意旨
§341
341.
Virodhinā’ññabhāvena,
因对立而异于他法者，
Yo bhāvo na tirohito;
此法不为所阻；
Sīlena tiṭṭhati’cce’so,
持戒而立，此谓持戒。
Ṭhāyībhāvoti saddito.
持久不变之相，称为坚固具足。
§341
341. Ṭhāyādike tividhe bhāve kamenāha ‘‘virodhinā’’iccādinā. Virodhinā aññena jigucchādinā bhāvena yo bhāvo ratyādiko na tirohito nacchādito, eso bhāvo anucchijjamānattā eva tiṭṭhati sīlenāti, ṭhāyī eva bhāvoti ṭhāyībhāvoti saddito kathito. Yo bhāvādīhi ālokitassādaṃ nīto samānīto, so sāmājikehi assādiyamānattā rasoti vuccati. Vakkhati hi ‘‘savibhāva’’iccādi.
第341 梵文注释说，持久等三种状态，因渴爱而有“相违”之意。所谓相违，是指因厌恶等内在心理而对另一种快乐之状态感到敌对，产生排斥、不喜、不效用、不依赖的心态。此种心态不生灭反而常住，谓之持戒。持久的即此状态，称为坚固持久。以此种持法照见现象，即为共业中被敬重之态，谓之适合群体，称之为味（兴趣）。言“随种性”，即言此适合各类基础。
§341
341. Idāni ṭhāyīādike tividhabhāve kamena niddisati ‘‘virodhi’’iccādinā. Virodhinā aññabhāvena ratihāsādīnaṃ viruddhena jigucchādinā aññabhāvena yo bhāvo ratihāsādiko tirohito na byavahito na hoti, eso viruddhabhāvena abyavahito bhāvo tiṭṭhati sīlenāti iminā atthena ṭhāyī nāma hotīti katvā ṭhāyībhāvoti saddito kathitoti. Yo vibhāvānubhāvādīhi assādanīyattaṃ pāpito sabbhehi assādanīyattā rasoti vuccati, so ṭhāyī nāmāti vuccati. Añño ca so bhāvo ceti ca, tiro kayiritthāti ca, ṭhāyī ca so bhāvo ceti ca viggaho.
第341 注疏进一步说明，持久等三种状态是由渴爱所导，称为“相违”等。所谓相违，是指因嫌恶等心理，而对他物之快感或别种心理如厌弃、憎恨等持抵触，且不愿意承认、不实行、不依止此状态，此种不被实行之抵触态即持戒。持久即是此不被抵触之态，故名持戒。经由心相受现等支照见，是被所有众生敬重的，称为味（兴趣）。此心态被称为“持久”。此外还有别的心态，指不生灭为其业所不能及者，故又称持久，此即对持戒之论义说明。
Ṭhāyībhāvappabhedauddesa持续情态诸类别的列举
§342
342.
Ratihāsā ca soko ca,
渴爱、欢喜和忧伤。
Kodhussāhabhaya’mpi ca;
愤怒、嗔恨之心与恐惧之心；
Jigucchāvimhayā ceva,
厌恶与羞愧之心；
Samo ca nava ṭhāyino.
同样乃是九种心所之一。
§342
342. Ratyādīnaṃ navannameva ṭhāyitvaṃ sambhavatītyāha ‘‘rati’’ccādi. Samo ceti evaṃ ṭhāyino navāti yojanā. Navevete sakasakavibhāvānubhāvehi samullāsitā visumpi bandhitabbā kavinā, abhinetabbā ca naṭena, tathā sesabhāvāpi. Tattha yadi panāyaṃ rati asesaitthipurisaguṇayuttānaṃ itthipurisānaṃ aññamaññaṃ janitā, candādīhi uddīpanavibhāvehi uddīpitā, ussukkatādibādhakehi anubhāvehi paripositā, sakasakānubhāvasāmatthiyā patīyamānehi anekarūpehi byabhicārīhi cittatā siyā, tadā tu ṭhāyī rati naṭābhinayena, subandhasavanena vā sabbhehi assādiyamānā siṅgārarasattamāpajjate. Evaṃ yathāyogaṃ hāsādiṭhāyībhāvānaṃ hassarasādibhāvāpajjane yuttiṃ samanneyya.
第342偈说：由欲乐等九种心所的存在而生，称为“欲乐”等心。这里的“同样”指这九种心所的规模。欲乐等心起于对境界及其相伴体验的欢喜激动，应由诗人传唱，演员表演，诸如此类诸般表现均应展现。若这欲乐无尽，常与持有男性及女性美德的人们相应，彼此因月光等辉映景象的激发、对喜好之事的扰动，与多种不轨心念互相混杂，彼时此心便通过演员演出、伴奏和一切附加声响而生动逼真，成为漂亮妆饰之乐。于此亦应依次展现以笑态为主的次级心所的表现。
§342
342. Ṭhāyībhāvo nāma ratyādayo naveveti dassetuṃ ‘‘ratihāsā’’tiādimāha. Ratihāsā ca soko ca kodhussāhabhayampi ca jigucchāvimhayā ceva samo santaguṇo cāti evaṃ ṭhāyino nava honti. Imesaṃ ratyādīnaṃ navannaṃ sarūpakathanaṃ ‘‘siṅgārahassakaruṇā’’tiādikāya uddesagāthāya anantare niddese pākaṭo hoti. Rati ca hāso cāti ca, kodho ca ussāho ca bhayañceti ca, jigucchā ca vimhayā ceti ca vākyaṃ. Ime nava ca evaṃ byabhicārībhāvasāttikābhāvo ceti ime yathāsakamanurūpavibhāvānubhāvehi dittaṃ katvā paccekaṃ kavinā bandhitabbā, naṭena gahetvā dassitabbā ca. Imesu tividhabhāvesu ayaṃ rati asesapumitthiguṇehi yuttehi naranārīhi aññamaññaṃ uppāditā, candādīhi uddīpanavibhāvehi uddīpitā, ussāhādipakāsakakāyikavācasikapayogasaṅkhātānubhāvena positā, sakasakānubhāvasāmatthiyehi gammamānānekappakārabyabhicārībhāvehi vicittakatā hoti. Īdisā’yaṃ rati naṭassa abhinayena ca pasatthabandhasavanena ca sabbhehi assādiyamānasiṅgārādirasattaṃ pāpuṇātīti viññātabbā. Hāsādīnaṃ sesaṭhāyībhāvānaṃ hassarasādibhāvāpattiyaṃ yutti evaṃ yathārahaṃ veditabbāti.
第342偈中所述的“心所”即指欲乐等九种心所，为显示欲乐与笑等，由故曰“欲乐笑”等。欲乐、笑、愤怒、精进、恐惧、厌恶、羞愧、轻蔑和等持，是此九心所。关于这九心所的形态表现，后续偈文将通过“妆饰笑”等词句进行说明。所谓欲乐、笑、愤怒、精进、恐惧、厌恶、羞愧，乃其本义。此九种心所彼此相联，且因其各自相应的感受和状态，通过诗人创作且由演员表演呈现。于其中，欲乐特别表现为无尽的男女美德相互结合，借由月光等辉映所激发，和由喜悦等情感及肢体言语的使用相辅，彼时伴侣间整个过程被各种不纯行为扰乱，使心态变得复杂多变。如此欲乐通过演员之演出、表演和音律，融合入所有悦耳之声，产生妆饰般的欢愉情态。此亦当被视作可感知的实相。同理次级心所如笑等亦应如实展现其情态。因此理解此偈者应知，在适当境况下，欲乐及笑等的具体表现当如戏剧般真实展现。
Byabhicārībhāvaadhippāya暂行情态的意旨
§343
343.
Tirobhāvāvibhāvādi-
以违背本有状态和非本有状态等为特征，
Visesenā’bhimukhyato;
对此特别地亲近，
Yete caranti sīlena,
那些以戒行为之者，
Te honti byabhicārino.
就是不正行者。
§343
343. Byabhicārino āha ‘‘tirobhāva’’iccādinā. Tirobhāvo ṭhāyīnaṃ ekassāpi bhāvassa nibbedādino aciraṭṭhāyitā ca āvibhāvo pākaṭatā ca nānārasanissayattā te ādayo yassa. Ādisaddena ṭhāyīdhammassa sukhadukkhādirūpassa gahaṇaṃ, sova viseso, tena. Ṭhāyīdhammassa sukhadukkharūpassa gahaṇaṃ, attano dhammassa sukhadukkharūpassa ṭhāyini samāropanañcābhimukhyaṃ. Tathā hi ratiyaṃ parisamo sukhānuviddho bhavati, soke dukkhānuviddho. Ratiyaṃ sukhasabhāvāpi gilānippabhutayo byabhicārino sakammaṃ dukkhamimaṃ samāropayanteva. Tato tena abhimukhabhāvena ye ete bhāvā sīlena caranti pavattanti, te byabhicārino hontīti.
第343条中，不正行者称为『违背本有状态』等。所谓违背本有状态，是指持续于某一个根本存在的状态上而不能忍受该状态，迅速放弃它；非本有状态，则是该状态的明显显现，依赖于各种业果而生起，这些都是其根源。根本状态的开始，是快乐与忧苦等性质的涵藏，此涵藏有内在的特性。因此对于根本状态的快乐与忧苦性质，由自身性质的快乐与忧苦状态归谬加于根本状态，形成一种依附关系。由此，因好乐而滋长的放逸，以及因忧苦而生的忧愁，甚至是好乐快乐本体上的苦楚生起，这些不正行者都将这些苦苦通过依附强加于自身状态。因此，因这种亲近状态，那些以戒持生活并依此行为而运营的，却是所谓不正行者。
§343
343. Idāni uddesakkamena byabhicārībhāve lakkhaṇato dasseti ‘‘tirobhāvā’’iccādinā. Tirobhāvāvibhāvādivisesena byabhicārībhāvānaṃ attano anekarasaṃ nissāya pavattattā, lokassa bhinnarucikattā ca kismiñci ṭhāyībhāve byabhicārībhāvānamattano guṇassa līnattañca kismiñci tasseva guṇassa pākaṭattañcātiādikena visesena abhimukhyato ṭhāyībhāvānaṃ sukhadukkharūpaṃ attani ca attano sukhadukkharūpaṃ ṭhāyībhāvesu ca āropanasaṅkhātena abhimukhabhāvena yete bhāvā sīlena caranti pakatiyā pavattanti, te bhāvā byabhicārino nāma hontīti. Evameva pīḷā sarūpena eko parisamasaṅkhatabyabhicārībhāvo ratiyaṃ saguṇena līno sukhānuviddho hutvā, soke saguṇena pākaṭo dukkhānuviddho ca hutvā pavattate. Evameva sukhasabhāvaratiyaṃ gilānādayo byabhicārino sakiyaṃ dukkhasarūpaṃ āropentīti katvā tirobhāvavibhāvādivisesena abhimukhaṃ pavattanti. Tirobhavanamiti ca, āvibhavanamiti ca, tirobhāvo ca āvibhāvo ceti ca, te ādayo yassa ṭhāyībhāvesu vijjamānānaṃ sukhadukkhasabhāvānaṃ attani āropanasseti ca, soyeva visesoti ca, abhimukhānaṃ bhāvoti ca viggaho. Byabhicārīpade visaddo visesatthe abhisaddo abhimukhabhāve vattati.
第343条今从释义上标示为不正行的特征，即称为『违背本有状态』等。不正行以违背本有状态与非本有状态为特征，表现为依赖诸多不同的味道存续，也表现为对世间生起的厌恶。在某些根本存在的状态中，不正行显示出其对自身属性之嗜欲和对某些属性的显明表现等特征。即对根本状态的快乐与忧苦性质依自身快乐忧苦性质而加以归谬，以一种亲近的态度将不正行状态强加于根本状态。因此，那些以戒持生活，依此缘故产生的行为，是不正行为者。如此，痛苦作为苦果的某一种不正行状态，因依附于带有相应特性的快乐而生起，在忧苦上则表现为显明的苦果。以此类推，快乐根本状态中的痛苦性质因好乐情绪而混入，忧苦性质在不正行中则明显显现，将苦果强加于根本状态，从而由此生起不正行。故此他们通过违背与非违背本有状态之特征表现亲近之意。所谓违背状态、非违背状态，是指那些对于根本状态中知晓的乐苦共存性，将这种状态强加于自身，称为特征，而「亲近状态」则指对其所依托根本状态的亲近态度。此处“不正行”一词的清晰意义，在于以亲近态度指向该状态。
Byabhicārībhāvappabheda暂行情态的分类
§344
344.
Nibbedo takkasaṅkā sama-
厌离、疑虑，以及平
Dhitijaḷatā dīnatuggālasattaṃ,
静、坚忍、迟钝、卑怯、倦怠、懒散，
Suttaṃ tāso gilānu’ssukaharisa-
睡眠、恐惧、病弱、羡慕、欢喜、
Satissāvisādābahitthā.
忆念、羞耻、沮丧，合为八种外情。
Cintā gabbā’pamāro’marisamada-
忧虑、怀孕、癫狂、骄慢、
Matummādamohā vibodho,
因憍慢与愚痴而觉悟，
Niddāvegā sabiḷaṃ maraṇa-
由困倦与躁动而生烦乱，死者亦如是。
Sacapalābyādhi tettiṃsame’te.
动摇不止、疲病缠身，这三种俱集。
§344
344. Te dasseti ‘‘nibbedo’’iccādinā. Dīnatuggālasattanti dīnatā ca uggatañca ālasattañca, gilāni ussukaiti ussukkaṃ. Capalaiti cāpallaṃ, saha capalena sacapalo, so cāyaṃ byādhi ca, maraṇañca sacapalabyādhi ca samāhāre. Tañca saha biḷāya vattatīti sabiḷanti ete yathāvuttabyabhicārībhāvā tettiṃsa hontīti. Ussāhavatā vīraraso taṃvaseneva assādīyati. Bhīrunā tu sova bhayānakarasavaseneti lokasabhāvassa anekattā tadatthamete byabhicārino ekekassarasassa bahavo vaṇṇanīyā, yato taṃvaṇṇanādvārena sabbopi tesu kiñci assādetīti. Tattha yasmā pana māraṇopagataveridassanamekameva taṅkhaṇeyeva bhinnaṃ pakativasena bhīruno bhayassa hetu, saṅgāmalolassa tu ussāhanimittaṃ siyā. Tathā naṭena kataṃ vikatamābharaṇaṃ kriyāvā nīcapakatīnaṃ ṭhāyino hāsassa hetu, gambhīrapakatīnaṃ byabhicārino hāsassa, tasmā bhāve vaṇṇayatā kavinā bhāvā tathā vaṇṇanīyā, yathocityapariposo siyā. Ocityabhaṅgo tu mahatā vāyāmena pariharitabbo.
第344条。谓此种无常之苦，正以『断灭』欲而示现。贫贱苦恼六十七种，贫穷、傲慢与懒惰及疾病和干渴并倦怠。轻躁者为不安，连同轻躁而易动摇，此即动摇病，附带死亡及动摇病而并现。此类病也伴随着痨病，故称为烦乱。此等现象依其本性，多为杂乱无章，三十种病痛皆为妄乱。精进者则如勃起之剑般威猛可亲。懦弱者如啄木鸟般产生恐怖感，世间众生对此异象多有不同诠释，因诠释多样，故无论哪一种都难令众生皆得其益。此中由于死亡即将来到，有的懦弱生惧，有的躁动反生精进。犹如舞者所装饰之夸张饰物，为卑贱之人所笑，为庄重之人所藐视。如此俊秀妍雅之心态，于各种诠释中光彩照人，表现袒露。徒有光彩掩饰，若遭强风吹袭，亦当舍弃。
Tesu nibbedo attāvamānanaṃ. Tassa ca itthīnañca nīcānañca dāliddiyaṃ vibhāvo, yogīnaṃ tu tatvasaṃvedanaṃ vibhāvo, assupatanacintādayo ettha anubhāvā.
其中『断灭』意指断除自我之见解。又此处贫贱者多生怯弱，修行者则如悟得真理之人，体会苦灭等实相，诸般迷惘忧虑，皆由此而生感。
Takko vitakkanaṃ. Tassa sandeho vibhāvo, sirokampādi anubhāvo.
犹豫猜疑者亦如疾风中的鼓翼烦恼，伴随头痛等诸多烦扰感受。
Saṅkāya viruddhacaraṇaṃ vibhāvo, kampādayo anubhāvo.
依附相违背的行为为分解，振动等为感受。
Samo khedo. Tattha gatyādi vibhāvo, sedādi anubhāvo.
同一痛苦为共相，诸如流动等为分解，悔恨等为感受。
Dhiti santoso. Ñāṇādi vibhāvo, anubhāvo bhogālolatādi.
坚定满足者为分解，智慧等为分解，感受等则表现为贪恋享受。
Jaḷatā appaṭipatti. Tassā iṭṭhāniṭṭhadassanādi vibhāvo, animisanayanālocanādi anubhāvo.
迟钝过失者为分解，其表现为喜恶生灭等，观照不舍等为感受表现。
Dīnatā cetaso anojatā. Tassā vibhāvo duggatatādi, anubhāvo malinavatthatādi.
心志贫弱无敢为者为分解，其表现为恶趣堕落等，感受则是污秽堕落。
Uggatā dāruṇattaṃ. Tassā vibhāvo balavāparādhādi, tassa anubhāvo tajjanādi.
高昂残酷者为分解，其表现如强悍罪过等，感受表现为激烈争斗。
Ālasattassa parisamādi vibhāvo, jimhatādi anubhāvo.
懒惰的止息为断，昏沉等为不善感受。
Suttassa niddā vibhāvo, tassādādayo anubhāvo.
睡眠为止息，该类及其余为不善感受。
Tāso cittakkhobho. Vibhāvo assa gajjitādi, kampanādi anubhāvo.
躁恚为心的烦恼。断者为惊怖等，不善感受为颤动等。
Āyāsapipāsādi vibhāvo gilāniyā, vivaṇṇatādayo anubhāvo.
疲乏渴求等为断，病痛、萎黄等为不善感受。
Kālakkhamatā ussukaṃ. Vibhāvo tassa ramaṇīyadassanicchādi, anubhāvo turitatādi.
时机巧妙为热切。断为乐善祥和的愿望，感受为急促等。
Cetopasādo harito. Tatra ussavādi vibhāvo, assusedādayo anubhāvo.
心境安宁为绿色。断为疾病等，感受为安适等。
Sadisadassanādi vibhāvo satiyā, anubhāvo bhamusamunnamanādi.
善恶观等之分别，是由念所生之现行，是念所生之感受。
Paresamukkaṃsāsahanatā issā. Tassā dujjanattagabbādayo vibhāvo, dosakathanāvajānanādayo anubhāvo.
对他人之憎恨忍耐，是恶人胎种等之分别，是愤怒诤骂等之感受。
Visādo khedo. Vibhāvo tassa āraddhakāriyāsiddhādi, bādhayatāpādi anubhāvo.
沮丧悲伤，是由于未成办事所生之分别，是惹恼痛苦等之感受。
Abahitthā kāyasaṃvaraṇaṃ. Tassā vibhāvo lajjādi, anubhāvo’ññavikriyā.
无益之身体禁戒，是因羞耻等分别，是他心变化等感受。
Cintā iṭṭhālābhādīhi, anubhāvo mukulitanayanādi.
忧虑因所希求所得，是蔓延眼目等之感受。
Gabbo abhimāno. Vibhāvossa issariyādi, anubhāvo avajānanādi.
傲慢自负，是因忌恨等分别，是轻视等感受。
Apamāro gāharukkhādīhi , bhūpātādayo ettha anubhāvo.
过失如坚硬树木等，国主等于此有感受。
Amariso akkhamatā. Vibhāvo assāvamānanādi, sirokampanatajjanādayo anubhāvo.
忿恚因暴怒而生，其表现为愤恨、轻蔑等，以头颅震动、跳跃者表现出来的感受。
Mado pamādukkaṃso. Tassa vibhāvo pānaṃ, calamānaṅgavacogatihāsādayo anubhāvo.
傲慢为轻慢妄为，其表现是饮酒、身体摇动、行走、哀笑等感受。
Mati kaṅkhacchedo. Upadesādi vibhāvo, mukhavikāsādi ettha anubhāvo.
思维为疑惑破坏。引导所施教导的表现，于口部张合等此处感受。
Asamekkhitakāritā ummādo. Tassa vibhāvo sannipātagahaṇādi, aṭṭhānaruditagītahāsādayo anubhāvo.
无节制之行为为狂乱。其表现为纠缠聚会、咆哮歌唱笑闹等感受。
Moho bhayādīhi, anubhāvo thambhakampādi.
愚痴因恐怖等，表现为停滞、震颤等感受。
Durācārādīhi biḷaṃ, adhomukhatādi anubhāvo.
由恶行起因等所生的烦恼，如下陷于泥淖、面向下方等的状态感受。
Maraṇaṃ vibhāvaanubhāvehi supasiddhaṃ.
死亡的现象则表现为差别明显的体验。
Capalatā rāgadosādīhi, sacchandacaraṇādi anubhāvo. Byādhi pākaṭo.
由浮动无常、怒恚等生起的烦恼，如任意行动等的状态体验。疾病则是明显的病状。
Ye vā panaññe idha niddiṭṭhā cittavuttivisesāpi saṃvijjanti sukhumabhedā, tesu keci vuttesvantogadhā honti. Yathā hi icchāsabhāvā sabbe kāmā ratiyaṃ antogadhā, tathā dosappakārā kodhā marisaissādīsvantogadhā, dukkhasabhāvā sokasamabyādhigilāni visādādīsvantogadhā. Pītyādayo sukhasabhāvā hariseti daṭṭhabbaṃ. Tesu bhayā tāso añño, saṅkā tathā amariso. Tasmā issā, tathā gilānito samo, niddāya suttaṃ, ussukā capalatā, tathā mohā palayo vakkhamāno aññoti mantabbaṃ.
又若有人观察他人此处所示，心识活动的特异之处与细微差别，则其中有些人的烦恼内隐存在。譬如，凡是有欲望之人，其所爱乐皆内含潜伏；诸恼怒烦恼像瞋恚、嫉妒等，皆潜藏于心；苦的本性则潜伏于忧愁、伤心、病痛、忧郁等中。喜乐等为快乐之性，应当观察。恐惧、焦虑与嫉妒等各不相同。以此故，嫉妒与多病心境等保持均等，疲倦沉睡是外显事，躁动不安因欲起，迷惑因不定动，而逃避则不同，应当依此思维。
§344
344. Idāni te byabhicārībhāve sarūpena dasseti ‘‘nibbedo’’iccādinā. Nibbedo attanindāsaṅkhato ca, takkasaṅkā ca, samadhitijaḷatā parisamo santosalakkhaṇā dhiti jaḷatā ca, dīnatuggālasattaṃ dīnabhāvadāruṇabhāvaalasabhāvā ca, suttaṃ sayanañca, tāso cittakkhobho ca, gilānaparimadditabhāvo ca, ussukaharisasatissāvisādābahitthā ussāhapitisatiissākhedaākārasaṃvarā ca, cintā ca, gabbo abhimāno ca, apamāro ca, amarisamadamatummādamohā akkhantipamādādhikkā kaṅkhacchedaummādamohā ca, vibodho pabodho ca, niddāvegā niddā ca, āvegasaṅkhāto sambhamo ca, sabiḷaṃ lajjāsahitaṃ maraṇasacapalābyādhi maraṇañca cāpalyasahitā byādhi ceti. Ete tettiṃsa byabhicārībhāvā nāma honti. Takko ca saṅkā ceti ca, samo ca dhiti ca jaḷatā ceti ca, dīnatā ca uggo ca alasattañcāti ca, ussukañcahariso ca sati ca issā ca visādo ca abahitthā ceti ca, amariso ca mado ca mati ca ummādo ca moho ceti ca, niddā ca āvego ceti ca, saha biḷāya vattatīti ca, saha capalena cāpalyena vattatīti ca, sacapalo ca so byādhiceti ca, maraṇañca sacapalabyādhi ceti ca vākyaṃ. Maraṇasacapalābyādhīti samāhāradvando. Tasmā ‘‘sabiḷa’’nti padaṃ etassa visesanaṃ hoti.
344. 现今这些堕落状态以各种形象显现，有时也称为『厌离』等。所谓厌离，是自身烦恼所致；疑惑是理智不坚固；意志薄弱心如水，忍耐是欢喜的特征，恒常如水；软弱疲乏，显露贫穷悲哀本性；卧倒状态，疑虑、心烦意乱；疾病懈怠，烦躁、悲观且有害；热忱、欢喜、嫉妒结合，抑制欲望的努力；忧虑、恶行自慢；大意昏沉与迷惑妄想；明了觉悟；瞌睡的力量与瞌睡；急躁烦恼；羞耻而不赞许，死亡烦躁与疾病伴随不定动。上述三十三种堕落状态称为“堕落状态”。疑惑、理智、水性、软弱、懈怠、热忱、嫉妒、悲伤、不利于修行、心烦、妄想、迷乱、瞌睡、急躁、堕落、躁动、疾病、死亡搅扰等诸词均合成句。死亡烦躁疾病是一种总称。故『堕落』一词为此类特征的形容词。
Lokasabhāvassa anekavidhattā ekoyeva vīraraso ussāhavatā vīrarasākārena assādanīyo hoti, soyeva bhīrunā bhayākārena assādanīyo hoti. Tasmā ekekassa rasassa ime bahū byabhicārino vaṇṇetabbā honti. Evaṃ sati anekādhippāyako loko tesu kiñci assādeti. Evaṃ sati bandho sabbajanassa kanto hoti. Tassaṃ bhāvavaṇṇanāyaṃ yasmā māretumāgacchantānaṃ sattūnaṃ dassanamekameva taṅkhaṇe janādhippāyato bhijjitvā pakatibhīrūnaṃ purisānaṃ bhayassa ca yuddhalolassa ussāhanassa ca kāraṇaṃ hoti. Evaṃ naṭena hasanatthaṃ katavikatamābharaṇañca tādisakiriyā ca uttānapakatikānaṃ purisānaṃ ṭhāyīhāsassa ca gambhīrapakatikānaṃ byabhicārīhāsassa ca hetu bhaveyya. Tasmā bhāve vaṇṇentena kavinā ocityabhaṅgamakatvā sakkaccamocityaṃ sajjetvā bhāvappakāsakāni savibhāvānubhāvakavivacanāni vaṇṇetabbāni. Ettha bhāvāvabodhakavibhāvādīnaṃ jānitabbattā tehi tehi bhāvehi saddhiṃ evaṃ veditabbā.
世界状态多种多样，却只有一种英勇情感即热诚以英勇之形象为依托，同时又以恐惧害怕为基础。故一个人的情感中，这些众多堕落状态应各自被描述。因如是，世间多种迷惑交织其中，而情感成为众生喜爱的羁绊。为描述此情感，因那些企图杀害众生的敌人目睹他们之间，由于恐惧心态、战斗激情而躁动不安，诱发众多原本英勇者的胆怯。故此，不能以戏谑、嬉笑或者装饰来表现此类经历，亦非高雅适宜。以此心理观察、描述、深入辩论分析，须由诗人精细描摹，适时适度地揭示内在之情感及其状态体验，方能合宜。由此可知，需凭借对情感及其分别表现之深刻理解，配合对应情感，通达如实理知。
Tesu bhāvesu attāvamānanalakkhaṇo nibbedo. Itthīnaṃ, hīnānaṃ vā uppajjati ce, dāliddiyaṃ ālambaṇavibhāvo nāma, yogīnaṃ ce, tathāvabodho ālambaṇavibhāvo, ettha assupatanacintādikaṃ anubhāvo nāma.
在这些修习境界中，对于自性的知见特征称为厌离。若是妇女或地位低下者生起者，称为卑贱依止差别；若是修行者，则称为如实觉知的依止差别。此中所谓的体验，包括诸如对酗酒等恶行的体验。
Vitakkassa sandeho uddīpanavibhāvo nāma, sirokampādikaṃ anubhāvo nāma.
对思维的怀疑称为激发差别，其中包括引起头颤的体验。
Saṅkāya viruddhappavatti uddīpanavibhāvo, kampādiko anubhāvo. Upari ‘‘vibhāvo’’ti vutte ālambaṇuddīpanesu dvīsu yaṃ yujjati, taṃ gahetabbaṃ.
因疑惑而相违的行为称为激发差别，伴随颤动等体验。上文说到“差别”，指的是依止和激发二者的结合，应当取其所合部分。
Khedalakkhaṇassa samassa gamanādikaṃ vibhāvo, sedādi anubhāvo.
由悲痛特征及其退却等行为组合而成的差别，称为安慰等体验。
Santosalakkhaṇāya dhitiyā ñāṇādi vibhāvo, bhogesu alolabhāvādi anubhāvo.
关于满足特征的第二种智慧等差别，称为无所乏足的体验等。
Ayoggatālakkhaṇāya jaḷatāya iṭṭhāniṭṭhānaṃ ajānanādi vibhāvo, vivaṭanayanehi abhimukhavilokanatādi anubhāvo.
关于不适当特征，即因昏沉无知所生的意向不正的差别，以及因心识散乱所生的正向观照等体验。
Cittassanittejalakkhaṇāya dīnatāya duggatatādi vibhāvo, malinavatthatādi anubhāvo.
心的本性为光明之相，其性质为卑下与堕落等，变化表现为污秽的表相，体验则为污秽肮脏之感。
Dāruṇatālakkhaṇassa uggabhāvassātisayāparādhādi vibhāvo, tajjanādi anubhāvo.
凶恶之相的特征为生起、盛长、衰退及过失等变化，经验层面则表现为恐惧等感受。
Alasattassa aṭṭhānaparisamādi vibhāvo, vaṅkikabhāvo anubhāvo.
懈怠者的特征为行为场所的疏懈，表现为身体或意念的弯曲状态，体验为弯曲的感受。
Sayanasaṅkhātassa suttassa niddādi vibhāvo, assādādi anubhāvo. Ettha assādanaṃ nāma seyyasukhapassasukhādikaṃ.
卧具的名称，其特征为所处状态及舒适与不舒适的变化，体验表现为躺卧时的安适与不安。此处所谓安适，即卧具带来的舒适及睡眠的快乐。
Cittakkhobhasaṅkhātassa tāsassa gajjitādi vibhāvo, gajjitaṃ nāma bhayajanakavacanaṃ. Kopena kampanā anubhāvo.
心烦乱的特征为其震颤等变化，震颤一词意指令人生起恐惧的震动；体验则表现为因愤怒产生的颤抖。
Pīḷāsaṅkhātassa gilānassa āyāsapipāsādi vibhāvo, dubbaṇṇatādi anubhāvo.
痛苦的特征为虚弱、疾病、疲劳与口渴等变化，体验则表现为面容难看及相应感受。
Anurūpakālassa anolokanassa ussukkassa rammavatthudassanicchādi vibhāvo, turitatādi anubhāvo.
对于时间相应、察觉细微、求欲强烈以及趣味对象的识别等特征，是一种区别；而对极速行驶等情形的经验，则是一种体验。
Cetopasādalakkhaṇassa harisassa maṅgalakīḷādi vibhāvo, santosavacanādi anubhāvo.
对心生喜欲的标志，如猿猴嬉戏、吉祥游戏等，是一种区别；而对满足言语等现象，则是一种体验。
Saraṇalakkhaṇāya satiyā saññāṇadassanādi vibhāvo, bhamukkhepādi anubhāvo.
作为皈依的标志，有念、想见知的分别；而如飞蜂掠影般的体验则是经验。
Parasampattiasahanalakkhaṇāya issāya dujjanabhāvagabbādi vibhāvo, dosakathanāvajānanādi anubhavo.
对不能忍受他事的标志，如嫉妒、恶人本性等分别；而由妒恨所生愤恨言语，是其体验。
Khedalakkhaṇassa visādassa āraddhakāriyāsiddhikāriyabyāpattiādi vibhāvo, manosantāpādi anubhāvo.
对于悲伤的标志，悲哀情绪以及开始行动但不成就等状态的分别；而心灵的忧苦则为体验。
Ākārasaṃvaraṇalakkhaṇāya, rasasabhāvapaṭicchādanalakkhaṇāya vā abahitthayalajjādi vibhāvo, tadaññakriyākaraṇaṃ, adhomukhakaraṇaṃ, pādehi bhūmikhaṇanantiādi anubhāvo.
对于形状的自制标志，味觉本性遮蔽的分别，如害羞羞怯等；其体验则包含词语知识行为的缺失、头俯低、用足蹭地之类动作。
Cintāya iṭṭhatthālābhādī vibhāvo, makulitanayanādi adhokhittacakkhādi vā anubhāvo.
以思想为缘起的有五种分别：出于心念所成的意欲得利的分别；由眼睛下垂、目光迷乱等所生的身心迷乱的分别。
Gabbassa issariyādi vibhāvo, avajānanādi anubhāvo.
胎中若干尊者等的分别；及对他们的不敬轻蔑等感受。
Apamārassa yakkhapīḷādi vibhāvo, bhūmipatanādayo anubhāvo.
由懈怠与魔鬼的烦恼等分别；因跌倒地面等苦受。
Akkhamalakkhaṇassa amarisassa avamānanādi vibhāvo, sirokampanatajjanādi anubhāvo.
由恼怒、不敬之分别；及头颤身抖等苦受。
Pamādādhikkalakkhaṇassa madassa santosapānaṃ vibhāvo, kampamānahatthapādavacanagamanahāsādī anubhāvo.
由因疏忽生起的恣意饮酒的分别；及手脚颤抖、言语行动失序、笑声等苦受。
Kaṅkhācchedanalakkhaṇāya matiyā upadesādi vibhāvo, mukhasantosādi anubhāvo.
因疑惑断除、依师教诲产生的分别；及心生喜悦满足的苦受。
Anupaparikkhakāritālakkhaṇassa ummādassa sannipātajjarayakkhādi vibhāvo, akāraṇarodanahasanādi anubhāvo.
属于未加分辨检验者的特征是疯狂的混杂、衰颓并有恶鬼等缠绕的现象，这是一种显现；由无因的阻碍和笑声等伴随的感受，是此特征的伴随体。
Muyhanalakkhaṇassa mohassa adhikabhayādi vibhāvo, sabhāvānavabodhanādi anubhāvo.
痴迷的征相是因迷惑而生的极度恐惧的显现，由对本质的觉悟的感受而伴随。
Niddāpagamasaṅkhātassa vibodhassa kālapariṇāmādi ālokasaraṇādi vā vibhāvo, akkhimaddanādi anubhāvo.
与睡眠来的觉受有关的觉醒者是时间流转等的显现，因光的流动而现；而眼睛半睁半闭的状态是此特征的伴随感受。
Manosampīḷanalakkhaṇāya niddāya kassaci acintanaakaraṇādi vibhāvo, akkhipidahanādi anubhāvo.
心神沉溺的征相中，睡眠有时导致无人思虑的现象是显现，眼睛闭合和睁开是伴随的感受。
Bhayāgamanalakkhaṇassa āvegassa paccatthikadassanādi vibhāvo, utrāsakampādi anubhāvo.
恐惧产生的征相，是由急速运动及后方视见所显现，其伴随感受为颤抖。
Lajjālakkhaṇāya biḷāya durācārādi vibhāvo, adhomukhatādi anubhāvo.
害羞的特征显现为羞怯、粗鲁不正的动作，而头低垂则是其伴随感受。
Maraṇassa satthapahārarogādi vibhāvo, mukhavikārādi anubhāvo.
死亡包括阻断疗愈等病苦的分别，也包括口中杂乱变化等感受。
Cāpallassa rāgadosādi vibhāvo, attano sacchandacaraṇādi anubhāvo.
懒惰包括烦恼如贪欲的分别，也包括自身随心所欲行为的感受。
Byādhiyā vātapittādīnaṃ ussadabhāvādi vibhāvo, nitthunanādi anubhāvo.
疾病包括风火等病因的烦恼分别，也包括如衰弱沉重等感受。
Imasmiṃ subodhālaṅkāre adassitasukhumabhedā aññāpi cittavuttivisesā santi, tesu icchāsabhāvā sabbe bhedā kāmaratiyañca, dosapakārā kodhaamarisaissādīsu ca, dukkhasabhāvā sokasamabyādhigilānavisādādīsu ca, pitiādayo harise ca antogadhāti veditabbā. Evaṃ samānānaṃ saṅgahe satipi tāsato bhayassa ca, saṅkāya amarissa ca, amarisato issāya ca, gilānato samassa ca, niddāya suttassa ca, ussukkato capalatāya ca, mohato vakkhamānapalayassa ca pākaṭavisesena aññathā visuṃ visuṃ dassitanti daṭṭhabbaṃ.
在此明了讴歌的论述中，还未显现的细微差别，亦即心的运作特征中，鸠摩罗天种种意欲存在，皆为分别；贪欲如性爱，这是分别；嗔恨如忿怒嫉妒，这是分别；痛苦如忧伤病苦悲哀等，这也是分别；喜乐等令心欢喜者，也应被观察认知。通过这样对诸种同类的观察，注意恐惧、怀疑、忿怒者、无忿怒者、嫉妒者、无嫉妒者、病苦者、无病苦者、嗜睡者、觉醒者、怠慢心者、心变化不定者、愚痴状态中仍执持言语等不同所显现的特异，应分别观看，逐一体察。
Sāttikabhāvaadhippāya意义之目的
§345
345.
三百四十五。
Samāhitattappabhavaṃ, sattaṃ teno’papāditā;
由于集中心念而生起，七者因此未受侵犯。
Sāttikā’pya’nubhāvatte, visuṃ bhāvābhavanti te.
即便是有触感的，也会生起各种显现。
§345
345. Sāttike vadati ‘‘samāhite’’ccādinā. Samāhito ekaggatābhāvāpādanena katasamādhāno attā cittaṃ tato pabhavaṃ uppannaṃ yaṃ, taṃ sattaṃ nāma. Tena sattena upapāditā nibbattitā thambhādayo sāttikā vuccante. Te ca puna anubhāvāpi bhavanti thambhādibhāvasaṃsūcanasabhāvavikārarūpattā. Tañca ‘‘cittavuttivisesattā’’iccādinā vakkhati. Tenāha ‘‘anubhāvattepī’’ti. Evaṃ satyapi te sāttikā visuṃ puthageva bhāvā bhavanti, vuttanayena cittabhavattavirūpattā tesanti.
345. 在有触感者处，称之为「专注」。所谓「专注」者，是指由心念不散导致无散乱的摄持，由此产生的心的显现，称之为七。由这七而产生的，如麻痹等性质，称为有触感者。这些性质也造成感受的出现，表现为麻痹等的征象变化状态。此义由『心所差别特性』等处论述。因此说「即便有触感」，即使如此，这些有触感者不过是心的显现异形罢了。
§345
345. Idāni uddesakkamenādhigatakevalabhāvasaṅkhātaṃ sāttikābhāvaṃ dasseti ‘‘samāhita’’iccādinā. Samāhitattappabhavaṃ ekaggatābhāvāpādanena katasamādhānacittato sambhūtaṃ sattaṃ nāma hoti. Tena lābhālābhādīsu ekākārassa hetunā thirabhāvena upapāditā nipphāditā thambhādayo sāttikā nāma bhavanti. Te sāttikā anubhāvattepi cittākārasaṅkhātathambhādipakāsanasabhāvavikārasarūpattā attano anubhāvatte satipi visuṃ bhāvā bhavanti yathāvutta ‘‘cittavuttivisesā tu, bhāvayanti rase yato’’tiādinā bhāvā nāma hontīti. Ime sāttikābhāvānubhāvavasena duvidhā honti. Samāhito ca so attā ceti ca, tato pabhavamiti ca, santo upasanto ca so attā ceti ca, sattato bhavantīti ca, sattena uppāditāti ca, anubhāvānaṃ bhāvoti ca vākyaṃ. Apīti anuggahatthe nipāto.
345. 如今，为了教学的目的，单就纯粹存在的类别称之为「有触感者」，以「专注」等词张显。专注的显现，是由心念不散生起的摄持所成，被称为七。由此产生麻痹等性质，并且因为单一因缘的原因，以恒定不变的形式显现，称之为有触感者。即使有触感者有显现，也是由心相为根本，以麻痹等征象发生变化的现象。在心的特殊表现方面，如言「专注为心所特异」等而称之为有触感者。其表述中包含了「专注即我」、「由此生起」、「平静安止即我」、「因七而起」、「由七所生」、「感受谓之受」的意涵。末尾的「不呢」是加强语气之用。
Sāttikabhāvappabheda意义之分类
§346
346.
Thambho palayaromañcā,
麻痹、起鸡皮疙瘩，
Tathā sedassuvepathu;
亦如清风吹拂；
Vevaṇṇiyaṃ vissaratā,
毛发竖起，
Bhāvā’ṭṭhe’te tu sāttikā.
而这些则属于八正支中的身正支。
§346
346. Te dasseti ‘‘thambho’’iccādinā. Ettha thambho avissarakāyacittatā. Palayo assāsapassāsamattāvaseso suttāvatthāsabhāvo niddāpabhavo. Subyattalakkhaṇā sesā.
346. 这里以『thambho』等词加以说明。此处『thambho』指的是身体与心识的不安分状态。具体而言，是指逃避、呼吸急促、散乱、紧张、梦境中出现的状态。并且说明正向特征与余余的区别。
§346
346. Idāni sāttike dasseti ‘‘thambho’’iccādinā. Thambho kāyacittānaṃ avisarabhāvasaṅkhāto ca palayaromañcā niddāya uppajjamānaassāsapassāsamattātirittasuttāvatthā ca pasādādisambhavo romuggamo ca tathā evaṃ sedassuvepathu ca bhayādīhi uppajjamānadāho ca santosādīhi uppajjamānaassu ca kampā ca vevaṇṇiyaṃ virūpatā ca vissaratā virūpasaddatā cāti ete aṭṭha sāttikā bhāvā nāma honti. Romānaṃ añco uggamoti ca, palayo ca romañco ceti ca, vepanaṃ kampanamiti ca, sedo ca assu ca vepathu cāti ca, virūpo vaṇṇo asseti ca, tassa bhāvoti ca, virūpo saro asseti ca, tassa bhāvoti ca vākyaṃ.
346. 现在正支中显现『thambho』等现象。『thambho』是身心显露的不安稳定状态的统称，如逃避、鸡皮疙瘩、由嗜睡导致的沉寂、超出正常呼吸节律的呼吸，以及由信服等引起的身体发抖等诸种现象。另外如毛发竖立、颤抖、丑恶、浑身发散的状态等，共计八种正支现象，称为八正支的表现。毛发直立即为毛孔竖立，逃避即鸡皮疙瘩，震颤是颤动的意思，沉寂即嗜睡惊恐心理所现，丑恶是颜色不雅，迫使形态丑恶，这就是此处“现象”的含义。描述之中详尽阐述了这些状态与用词的对应。
§347
347.
Yadā ratyādayo bhāvā,
当欢喜等觉受现起时，
Ṭhitisīlā na honti ce;
如果没有坚固的品行；
Tadā sabbepi te bhāvā,
则所有这些状态，
Bhavanti byabhicārino.
都分别属于纷乱不正的行为。
§347
347. Na kevalaṃ vuttāyeva byabhicārino, ratyādayopīti āha ‘‘yadā’’iccādi. Bhavanti byabhicārinoti yathāyogaṃ yathāsambandhaṃ byabhicārino hontīti attho. Sesaṃ subodhaṃ.
三四七．不单只说某种行为不正，而是以“当……时”等表达说明。所谓行为不正，是指依其适当之理、依其相续之关系，行为变为不正者。此义已尽明。
§347
347. Idāni nibbedādayo viya ratihāsādayopi kismiñci kāle byabhicārinopi hontīti dasseti ‘‘yadā’’ iccādinā. Ratyādayo ratihāsādayo bhāvā nava ṭhāyībhāvā yadā ṭhitisīlā na honti ce virodhīhi tehi tehi bhāvantarehi byavahitattā sabhāvato ṭhitisabhāvā yadi na honti, tadā te bhāvā ratyādayo sabbepi byabhicārino bhavantīti. Yathāsakaṃ byabhicāritānurūpavibhāvānubhāvānaṃ yogānurūpena byabhicārībhāvā honti. Ratiādi yesaṃ hāsādīnamiti ca, ṭhiti sīlaṃ yesaṃ ratyādīnamiti ca viggaho.
三四七．此处如同断灭欲乐之始等，表示某时刻也会有不正行为者。欲乐等状态变化不定，如若坚固品行不存在时，这些对立的状态依其间差而相违。如若无此坚固不动之性，则诸欲乐状态皆为不正行为。依照各自行为之适合条件、不同状态之合缘，乃为不正行为。所谓喜乐等，包括欢喜等状态，坚固品行则对诸欲乐等为区别界定。
§348
348.
Vibhāvo kāraṇaṃ tesu’-
前者为诸法变化的缘起，
Ppattiyu’ddīpane tathā;
此即缘起法的显现；
Yo siyā bodhako tesa-
若说是觉知的，那
Manubhāvo’ya’mīrito.
种感受即为简称。
§348
348. Idāni vibhāvānubhāve dasseti ‘‘vibhāvo’’iccādinā. Tesaṃ ratyādīnaṃ bhāvānaṃ uppattiyā, tathā uddīpane ca kāraṇaṃ ālambaṇauddīpanavasena duvidho vibhāvo nāma. Tattha ālambaṇavibhāvo kantādi, uddīpanavibhāvo candādi. Tesaṃ bodhako ñāpako kāyiko ca vācasiko ca byāpāro siyā, ayaṃ anubhāvo īrito.
348。现今于变化与感受中由「变化」及「欲」等相示现。因诸缘起诸感受之生起与激发，缘起及激发故二因称为变化。其间，缘起变化如爱恋等诸缘感，激发变化如月光等诸感。其觉知者，即知见者，或身语两行皆可，此感受即简称。
§348
348. Idāni vibhāvānubhāve dasseti ‘‘vibhāvo’’iccādinā. Tesaṃ ṭhāyībhāvādīnaṃ tiṇṇaṃ uppattiyā ca tathā uddīpane ca uppannānaṃ dīpane ca kāraṇaṃ ālambaṇauddīpanavasena duvidho hetu vibhāvo nāma, tesaṃ ṭhāyībhāvādīnaṃ bodhako kāyikavācasiko yo siyā naṭakavīnaṃ byāpāro atthi, ayaṃ anubhāvoti īritoti. Visesena bhāveti vaḍḍhetīti vibhāvo. Anubhāveti bodhetīti anubhāvo. Ettha vibhāvo nāma rativisaye naranārīnaṃ aññamaññaṃ ālambaṇavibhāvo, candarammadesādi uddīpanavibhāvo ceti duvidho. Hāsādīnampi duvidhavibhāvaṃ yathārahaṃ yojetabbaṃ. Anubhāvo nāma ṭhāyībhāvādīnaṃ tesaṃ tesaṃ bhāvānaṃ pakāsakavācasikabyāpārasaṅkhātakavipayogo ca kāyikapayogabhūto naṭānaṃ abhinayasaṅkhāto taṃtaṃbhāvasarūpanirūpako ceti duvidho byāpāro.
348。现今于变化感受之中，由「变化」及「欲」等相示现。其间因缘于常住情等三者之生起及激发，及激发而生之缘起，于生起与激发之缘因称为缘起与激发二因。此缘起变化中之觉知者，若觉知者为身语二行，且非戏曲等之行，此即感受所称。变化即专指增长演变之义。感受即所觉之义。此处所称缘起，特指爱欲种种情缘中人对男女相互依托的缘起变化；激发变化则指月亮、光等激发缘起变化。笑等亦可分二种变化，应当适切组合。感受即指常住情等这三法，由诸身行与语行之显现及其作用所形成，专指戏剧演员的表演活动，此即情感变化的具体表示，故称二种行为。
§349
349.
Nekahetuṃ manovutti-visesañca vibhāvituṃ;
分析多种心意别相，
Bhāvaṃ vibhāvānubhāvā, vaṇṇiyā bandhane phuṭaṃ.
显现情态及其体验，且说明其内在缘结的清晰。
§349
349. Vibhāvādivaṇṇanāyameva bhāvavisesāvabodho siyā, aññathā ‘‘devadattassa sāssulocanayugaṃ sañjāta’’miti vutte sokā ānandā rogā ceti ko nāma sakkoti kāraṇaṃ nicchituṃ, cittavuttivisesañca bhāvaṃ vinā vibhāvānubhāvaṃ kavi vaṇṇetuṃ naṭobhinetuṃ sāmajjiko vā viññātuṃ ko sakkotīti dassetumāha ‘‘neka’’iccādi. Nekahetuṃ bahuhetuṃ manovuttivisesañca bhāvaṃ vibhāvituṃ pakāsetuṃ vibhāvānubhāvā vuttalakkhaṇā bandhane sabhāvanirūpakapade phuṭaṃ vaṇṇanīyā, vibhāvādirūpakeneva avuttampi kiñci patīyate.
三四九。正如对显现（vibhāva）等的分别描述，本节就是对色法所显示的种种别相的辨识。若换言之，如所说『迦毗罗王子与其幼伴生起』时所产生的悲喜与疾病等情绪，为何无一人能断定具体为哪种缘起？又因缺少心意之特殊特征，如何辨析其情态及体验，使得诗人、演员或观众能够共知？为应对此疑，文中引『多种缘由与心意的特殊相，及情态的解说，应明了其情态与体验在因缘结联中的示现，故该解说详尽清晰』。若无此如实说明，则难以表达。
§349
349. ‘‘Devadattassa cakkhūni assupuṇṇānī’’ti vutte sokena santosena rogena vāti yathā assukāraṇakathanaṃ vinā na jānāti, evaṃ cittassa pavattisaṅkhātā ratihāsādayo te te bhāvā attano patītiyānurūpaṃ vibhāvānubhāvakathanaṃ vinā kavīhi vaṇṇetabbā, naṭehi dassetabbā, sabbhehi assādanīyā natthīti ṭhāyīādīnaṃ vaṇṇanameva kātabbanti idāni anusāsento āha ‘‘neka’’iccādi. Nekahetuṃ tesaṃ tesaṃ bhāvānaṃ uppatyādo ālambaṇavibhāvādibahukāraṇavantaṃ manovuttivisesaṃ bhāvañca cittassa pavattivisesasaṅkhātabhāvañca vibhāvituṃ pakāsetuṃ vibhāvānubhāvā anantaraniddiṭṭhā bandhane rasabhāvappakāsane phuṭaṃ pakāsaṃ katvā vaṇṇiyā kavinā vaṇṇanīyā hontīti. Na ekoti ca, so hetu asseti ca, manaso vuttīti ca, tāya visesoti ca, vibhāvo ca anubhāvo ceti ca vākyaṃ.
三四九。谓『迦毗罗王子眼中淌满泪水』时，若无对悲伤、欢喜、病苦等情绪的描述，便不知其痛苦之因。况且心识流转中产生的喜怒哀乐，各自情态对应相应的因缘与体验，诗人才能妥善描写，演员方能恰当表现，众生才得以深刻体认，否则无从体会。此中指出诸情态由其缘起、支承的显现因缘（vibhāva）等诸多缘由形构，乃是心意中特殊相及心识流转之特定性质的显现。解说对境界中各种滋味、情态的明透传述乃诗人与解说者的职责。由此，有「多种」、「缘由」、「心意」、「特殊」、「显现」及「体验」诸语句成文。
§350
350.
Savibhāvānubhāvehi, bhāvā te te yathārahaṃ;
这些诸法应当依其自性的现起与相续，按其本然的状态分别说明。
Vaṇṇanīyā yathocityaṃ, lokarūpānugāminā.
应随它们自身的缘起情况，如实地、适当地，有条理地说明，与世俗现象相应。
§350
350. Idāni te bhāvā lokasabhāvānatikkamena vibhāvādīhi vaṇṇanīyāti āha ‘‘savibhāve’’ccādi. Saha vibhāvehi savibhāvā, te ca te anubhāvā ca, tehi. Yathārahanti attano sambandhīnaṃ vasena yathārahaṃ vaṇṇanīyā.
第四百五十节 现在说诸法应依其自然性以及超越世俗现象的分别而加说明，此初由“savibhāve”（依自性）及诸别法起首。与别法并存，谓依别法以及与之相应的体验。正如诸法以自身相继的条件，依其合适、适切之法，理应被阐释。
§350
350. Idāni vibhāvānubhāve nissāya vaṇṇanīyā te bhāvā lokasabhāvamanatikkamma kātabbāti anusāsanto āha ‘‘savibhāvā’’iccādi. Lokarūpānugāminā lokavohāramanuvattamānena te te bhāvā ṭhāyībhāvādayo tayo yathocityaṃ ocityānurūpaṃ savibhāvānubhāvehi vibhāvasahitehi anubhāvehi karaṇabhūtehi yathārahaṃ tehi tehi bhāvehi sambandhīnaṃ vibhāvādīnaṃ vasena anurūpato vaṇṇanīyā vaṇṇetabbā hontīti. Vibhāvehi saha ye vattantīti ca, te ca te anubhāvā ceti ca, anatikkamma arahanti ca, anatikkamma ocityamiti ca, lokassa rūpaṃ sarūpamiti ca, taṃ anugacchati sīlenāti ca viggaho.
第四百五十一节 今依别法及体验加以分别说明，须超越世俗现象。教示云：从自性起首。依世俗形态的因次而行，诸法、常住法及诸类应如实、适切地通过依别法、与别法共现的体验及作为缘起条件的体验，依其相关且相应的别法诸自性加以分别说明。所谓与别法现起的是诸自性，及与之连带的体验。此为非超越之事，亦称非超越之适切说明。合于世俗的形相俗称此为契合。此即被称为「习范」之述解。
§351
351.
第三百五十一节。
Cittavutti visesattā, mānasā sāttika’ṅgato;
心转变的特殊性，是由心所属的精神因素所成。
Bahinissaṭasedādi-anubhāvehi vaṇṇiyā.
由外离诸尘染等经验所彰显称说。
§351
351. Sāttikā kathaṃ vaṇṇanīyāti āha ‘‘citte’’ccādi. Cittassa vuttiviseso yesaṃ, tesaṃ bhāvo, tasmā mānasā manasi bhavā sāttikā aṅgato sarīrato bahinissaṭehi niggatehi sedādīhi anubhāvehi vaṇṇanīyā, na pana sedasalilameva bhāvoti adhippāyo.
第三五一条：云何称说“本质”？谓“心”等开头。所谓心之所论特异，即为诸状态。故此，内心所现于心中之心，即为本质，且包括诸根、色身、离外尘染及诸沉等体验而称说，非单谓沉水等而为本质之说也。
§351
351. Evaṃ sāmaññena bhāvavaṇṇanakkamaṃ dassetvā idāni visesena sāttikabhāvavaṇṇanā īdisāti dasseti ‘‘citta’’iccādinā. Cittavuttivisesattā cittassa pavattivisesattā mānasā citte bhavā sāttikābhāvā aṅgato sarīrato bahinissaṭasedādianubhāvehi bahinikkhantasedādīhi anubhāvehi karaṇabhūtehi vaṇṇiyā vaṇṇanīyā hontīti, aṅgato bahi nissaṭanti visesanena visiṭṭhabhūtasedādīnameva bhāvānubhāvattaṃ vinā kevalaṃ sedādayo vuttā samānā bhāvādayo nāma na hontīti adhippāyo. Cittassa vuttīti ca, sā eva viseso yesaṃ sāttikānamiti ca, tesaṃ bhāvoti ca, manasi bhavāti ca, sedo ādi yesaṃ kheḷādīnamiti ca, nissaṭā niggatā ca te sedādayo ceti ca, te eva anubhāvāti ca vākyaṃ.
第三五一条：如上，总体呈现状态之描述过程，今详细说明本质状态之描述，谓由“心”等此等开头。所谓心之所论特异、心之运行特异，谓于内心、心中诸心状态，即为本质状态，涵盖诸根、色身、离外尘染及诸沉等体验，具为因缘基础而称说，故称述本质称谓。本质内含诸根、离外等特异，唯以特异称谓内含深刻之沉等经验，若无此，则仅称沉等而论者，则非专指状态本质意涵。有“心所论”一语者，此即谓此等本质之特殊，谓为诸本质，谓存于内心，谓沉水等戏耍为界限，谓离外沉诸，谓即此沉等诸体验，以上是本句之语义。
Rasaadhippāya味之目的
§352
352.
第三五二条。
Sāmajjikāna’mānando, yo bandhatthānusārinaṃ;
诸集体之共乐者，顺受缚难之因者；
Rasīyatīti taññūhi, raso nāmā’ya’mīrito.
谓喜者赖彼，喜名为不衰减。
§352
352. Idāni ‘‘rasassādāya sādhūna’’nti vuttattā rase niddisanto āha ‘‘sāmajjikāna’’miccādi. Bandhassa attho, tadanussaranti manobhāvanāvasenāti bandhatthānusārino, tesaṃ sāmajjikānaṃ sabbhānaṃ manasi yo ānando, ayaṃ lokamadhurādiraso viya bandhe siṅgārādi raso nāma īrito taññūhi rasaññūhi. Kathamityāha ‘‘rasīyatī’’ti, assādīyatīti attho. Kiñca? Yathā nānābyañjanasaṅkhatamannaṃ bhuñjamānā rase assādiyanti sumānasā purisā santosañcādhigacchanti, tathā nānābhinayabyañjite vācaṅgasatthopete ṭhāyībhāve assādenti sumānasāpekkhakā, tasmā ete nāṭyātipi vuccanti.
现在由于“味觉所得，善哉”这句话而说，味即饮食之趣旨说为“和合类”的错误见。所谓“结”，依其缘起心理状态跟随，是结的缘起者。诸和合类诸根心中所生喜乐者，如世间甘美诸趣味中与结缚相关的淫欲之趣味，乃由识趣之人所知。问其如何称为“味者”，指其能供受的意义。譬如众多杂色缠绕成饭食，人食之能生喜乐满足；如是，戏曲演员配合多种表情，具象生动之体态，诸共相配合能引发观众无嗔无恨、悦意乐受，故此体态即使表演亦称为戏剧之趣。
§352
352. Idāni ‘‘rasassādāya sādhūna’’nti vatvā uddiṭṭhakkamena sampattaṃ rasaṃ dasseti ‘‘sāma’’iccādinā. Bandhatthānusārinaṃ bandhassa atthānurūpasārīnaṃ buddhiyā pavattānaṃ sāmajjikānaṃ sabbhānaṃ citte bhavo yo ānando santoso atthi, ayaṃ loke madhurādiraso viya assādanīyo hotīti atthayuttena ‘‘rasīyatī’’ti iminā vacanatthena raso nāmāti taññūhirasaññūhi īrito kathitoti. Samajjāyaṃ niyuttāti ca, bandhassa atthoti ca, taṃ anussarantīti ca, taṃ jānantīti ca vākyaṃ. Yathā nānābyañjanehi abhisaṅkhatamāhāraṃ paribhuñjantā sattā lavaṇambilādayo te te rase assādeyyuṃ, santuṭṭhā ca bhaveyyuṃ, evameva nānappakāraabhinayehi pakāsitavaṇṇanāya aṅgabhūtehi anurūpehi satthehi yutte ṭhāyībhāve issādirahitapaññavantā assādenti, tasmā ime ṭhāyībhāvā naṭābhinayehi byañjitattā ca sabbhānaṃ santosasaṅkhatarasassa hetuttā ca naṭarasātipi vuccanti.
现今说“味觉所得，善哉”表示以此明示依品味（和合）意类达成的感受。此处“结”指依结而生，随结之本旨而起的心识，存在着使人心喜乐满足的和合类生起。如世间甘美之趣味可被取受，令众生欢喜满足，亦如多样弟子以多种肢体表演艺术，配合适当体态，表现无嗔恨、行止端正且智慧无过失的情境而能被接受，故这些肢体情态虽为演戏，因引发观众喜乐，故也称作戏之趣味者。
Rasappabheda味之分类
§353
353.
Savibhāvānubhāvehi,
以不同本质之感受，
Sāttikābyabhicārihi;
嘉善无犯之行为，
Assādiyatta’mānīya-
能够被接受的，不应藐视者——
Māno ṭhāyeva so raso.
自尊之念依立而生，故谓之「味」。
§353
353. Ṭhāyīnameva rasattāpattimāha ‘‘savibhāve’’ccādinā. Ṭhāyeva soti so yathāvutto raso ṭhāyībhāvoyeva, nāññoti attho.
第353节。「味」一词，本为指依止、寄托，因而说「自所依止」等者。味即依止之所，正如所言味者即依止之自性，除此别无他义。
§353
353. Idāni ṭhāyībhāvānameva rasasarūpassa pāpuṇanatthaṃ vibhāveti ‘‘savibhāvā’’iccādinā. So raso anantaraniddiṭṭho savibhāvānubhāvehi tesaṃ tesaṃ ṭhāyīnaṃ anurūpehi vibhāvasahitehi anubhāvehi ca, sāttikābyabhicārihi pakāsetabbaṭhāyībhāvasseva anukūlasāttikabhāvabyabhicārībhāvehi karaṇabhūtehi assādiyattaṃ ānīyamāno kavino sāmatthiyā pāpuṇiyamāno ṭhāyeva ṭhāyībhāvo evāti kāriyopacārena raso nāmāti veditabboti. Saha bhāvehi pavattantīti ca, savibhāvā ca te anubhāvā ceti ca, sāttikā ca byabhicārino ceti ca, assādiyassa bhāvoti ca vākyaṃ.
第353节。从今说起，所谓依止自性，是为了明白与味相应的形态。借助「诸自性」等词来解析，使味为依止自性的味。此味当即显现于各自性体验之中，与各自性之依止相应、伴随其起，及各依止自性之真实运行而显现。此味为真实作用而显露，与依止自性相合，是协助感知之力，像诗人驾驭语言技巧般自然生起，故其依赖的正是依止自性，味乃依止自性本身。故言「味」乃解说故而成名。此意思由语法用法体现：与自性伴随起作用，此谓「诸自性」；体验因缘相应，此谓「诸体验」；真实而起故谓「真实」；为使感受到故称「可感受性」。
§354
354.
Siṅgārahassakaruṇā, ruddavīrabhayānakā;
骄傲多情慈悲，愤怒威猛可畏；
Bībhacchabbhutasantā ca, rasā ṭhāyīna’nukkamā.
恐惧恐怖并存，味随依止而行。
§354
354. Tesaṃ nāmavasena vibhāgamāha ‘‘siṅgāre’’ccādinā. Ṭhāyīnanukkamāti ‘‘ratihāsā ca soko cā’’tiādinā vuttānaṃ ṭhāyībhāvānaṃ anukkamā, paṭipāṭiyāti attho.
此处以名分作区分，称为「爱欲」等。所谓『跟随母体』，意指依着「欢喜与忧悲」等而起的母体性质，依此顺序运行之义。
§354
354. Rasāvatthāsampattaratihāsādīnaṃ ṭhāyībhāvānaṃ idāni kamena nāmantaraṃ dasseti ‘‘siṅgāra’’iccādinā. Ṭhāyīnaṃ heṭṭhā vuttānaṃ ratihāsādiṭhāyībhāvānaṃ anukkamā paṭipāṭiyā siṅgārahassakaruṇā siṅgāro hasso karuṇā ca ruddavīrabhayānakā ruddo vīro bhayānako ca bībhacchabbhutasantā ca bibhaccho abbhuto santo ceti nava rasā nāma hontīti. Siṅgāraraso hassarasotiādinā rasasaddo paccekaṃ yojetabbo. Siṅgāro ca hasso ca karuṇā ceti ca viggaho. Sesesupi liṅgasamāsā imeyeva. Ime siṅgārādīnaṃ ratyādīhi anaññattā upari ratyādivivaraṇeyeva ñātabbā.
「爱欲」等母体性质的本质，是由「味、境界成就、欢喜、忧悲」等由爱的关系而现的感受，现今以「爱欲」为名。基于母体性质的顺序，即以先前说过的欢喜与忧悲等母体性质为准，按顺序排列为：爱欲、喜悦、悲悯、爱欲（主观感受）、笑、悲悯、哭泣、勇敢、恐怖、可怖、轻蔑、全然安宁，共九种味，称为新味。爱欲味即笑味等之组合。爱欲、笑、悲悯等即是感受的具体区分。其他亦是相似的复合词。本处对于爱欲等与欢喜等的不同，均应依照上述欢喜等的详细解说理解。
§355
355.
Dukkharūpe’ya’mānando,
痛苦的形态即此无乐，
Kathaṃ nu karuṇādike;
怎能产生悲悯等情；
Siyā sotūna’mānando,
若是无乐于听众，
Soko vessantarassa hi.
确实，忧伤源于失别的痛苦。
§355
355. Sokādirūpokaruṇādi kathaṃ raso siyāti āha ‘‘dukkhe’’ccādi. Vessantarassa puttadāraviyogā karuṇā sokarūpo dukkhameva ahosi, sampati pana sotūnaṃ sabbhānaṃ ānandoyevāti etthādhippāyo.
三百五十五、关于忧伤等形态中悲悯的滋味如何体现的问题，依教法宣说：在失去子女妻子的痛苦中，悲悯宛如忧伤，实质是苦，然而恰似所有儿女听闻时的欢喜，因此称为“此意覆盖”。
§355
355. Heṭṭhā vuttaraso santosova, sokakodhādilakkhaṇo karuṇāruddādiko kathaṃ raso nāma bhaveyyāti āsaṅkāyamāha ‘‘dukkharūpe’’iccādi. Ayaṃ ānando ‘‘sāmajjikānamānando’’tiādinā niddiṭṭho dukkharūpe dukkhalakkhaṇe karuṇādike karuṇāruddādike visaye kathaṃ bhaveyyāti ce, nesa doso hi tatheva vessantarassa bodhisattassa soko puttadāravirahato jātasoko sotūnaṃ idāni suṇantānaṃ sabbhānaṃ ānando siyā ānandassa kāraṇattā kāriyopacārena santoso nāma bhaveyyāti. Vattuno sāmatthiyā karuṇārasādikaṃ pāpetvā pakāsiyamānassa sokādikassa dukkharūpena ṭhitattā suṇantānaṃ pīti uppādiyatevāti adhippāyo. Dukkhaṃ rūpaṃ sabhāvo yassa karuṇādinoti ca, karuṇā ādi yassa ruddādinoti ca vākyaṃ.
三百五十五、下文谈及的滋味为满足感，忧伤、愤怒等标志与悲悯、抑制愤怒等的关系为何不能称为滋味，因而有疑问而说“因本质是苦”等。这里的欢喜是指“世俗欢喜”等，如论述“在苦相之苦、悲悯等及抑制悲悯等之所为何物”的内容。如说，菩萨失子妻之忧伤止息，则已非世俗悲伤，而是听闻众生皆具的欢喜。因欢喜产生的因缘，以及行住摄受的关系故，此时为满足感。用功夫有能力而成就的悲悯相似的痛苦性质的忧伤，遂显现令听者生欢喜之意，故称满足感。痛苦具形为其本性，谓悲悯等为受抑制之说。