Abhidhammapiṭaka · Abhidhammapiṭaka
Namo tassa bhagavato arahato sammāsambuddhassa · 礼敬彼世尊、阿拉汉、正自觉者
Abhidhammapiṭaka阿毗达摩藏
Saṃgāyanassa pucchā vissajjanā结集的问答
Pucchā – paṭhamamahāsaṃgītikāle āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro mahānikāye saṃgāyitvā tadanantaraṃ kiṃ nāma pāvacanaṃ saṃgāyiṃsu.
问曰：在最初的大集结时期，诸位尊者、法集持者、以大咖萨巴为首的长老们，古代的大集结者们，先是集结了律藏，然后又集结了长部、中部、相应部和增支部，也就是四部大部集结后，随后集结了名为宣说的经典，这是为何？
Vissajjanā – paṭhamamahāsaṃgītikāle bhante dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro nikāye saṃgāyitvā tadanantaraṃ abhidhammapiṭakaṃ nāma pāvacanaṃ saṃgāyiṃsu.
答曰：在最初的大集结时期，诸位尊者、法集持者、以大咖萨巴为首的长老们，古代的大集结者们，先是集结了律藏，然后又集结了长部、中部、相应部和增支部，也就是四部大部集结后，继而集结了名为阿毗达摩藏的宣说，这是为何？
Pucchā – imissampi āvuso chaṭṭhasaṃgītiyaṃ sakalañceva vinayapiṭakaṃ saṃgītaṃ, te ca cattāro mahānikāyā. Kālo dāni āvuso sampatto abhidhammapiṭakaṃ saṃgāyituṃ, tasmāhaṃ taṃ tattha pucchitabbāni pucchissāmi. Abhidhammo nāmesa āvuso kenaṭṭhena abhidhammoti vuccati.
问曰：在此，如来弟子，守护律藏的六次大集结中，全部包括律藏的集结，四部大部也已集结。现在当下适合集结阿毗达摩藏，因而我在此必将发问。我今欲问，所谓“阿毗达摩”，尊者此名是从何处得来？
Vissajjanā – dhammātireka dhammavisesaṭṭhena bhante abhidhammoti vuccati.
答曰：“阿毗达摩”是指对法超越者，具法特殊性的尊者，故称为阿毗达摩。
Pucchā – so panesa āvuso abhidhammo kena kattha kadā ca adhigato.
问曰：那么，此法超越者，即所谓阿毗达摩，是由何处、何时获得的？
Vissajjanā – so kho bhante abhidhammo sabbaññubuddhena mahābodhimaṇḍamūle vesākhapuṇṇamiyaṃ yathābhūtaṃ adhigato.
答曰：此阿毗达摩实为广大觉悟者，在摩诃菩提树根下，于维萨迦满月时，真实而彻底地获得。
Pucchā – kattha panesa āvuso abhidhammo bhagavatā kadā ca vicito.
问曰：尊者，请问世尊所宣说的阿毗达摩是在何处、何时讲授的？
Vissajjanā – so kho bhante abhidhammo bhagavatā mahābodhimaṇḍe ratanagharasattāhe vicito.
答曰：比库，世尊是在大觉坛城宝阁七座中讲说阿毗达摩的。
Pucchā – kattha panesa āvuso abhidhammo bhagavatā kadā kassatthāya ca desito.
问曰：尊者，请问世尊所宣说的阿毗达摩，在何处、何时、出于何由宣讲？
Vissajjanā – so kho bhante abhidhammo bhagavatā devesu tāvatiṃsesu pāricchattakamūlamhi paṇḍukambalasilāyaṃ abhisambodhito sattame vasse mātaraṃ pamukhaṃ katvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devatānaṃ caturoghanittharaṇatthāya anto vassaṃ desito.
答曰：比库，世尊在诸天之中那多天王净域边缘，以青铜布石坐定，于第七年，于母尊前，聚集有百万诸天，显现四众天众出世解脱之法，教诲终整一个雨季。
Pucchā – kenesa āvuso abhidhammo paṭhamaṃ manussaloke patiggahito, kassa ca puna tena desito.
问曰：尊者，阿毗达摩首次在人间宣说，是由谁接受而后传授的？
Vissajjanā – āyasmatā bhante sāriputtattherena dhammasenāpatinā esa abhidhammo paṭhamaṃ manussaloke patiggahito, teneva bhante āyasmatā sāriputtattherena attano saddhivihārikānaṃ pañcannaṃ bhikkhusatānaṃ desito.
答曰：长老，阿毗达摩首先由长老沙利佛为法军总司令接受，并由此长老传授给他所督导的五百名虔信比库。
Pucchā – ke āvuso sikkhanti.
问曰：「尊者们，何人为修学者？」
Vissajjanā – sekhā ca bhante puthujjanā kalyāṇakā ca sikkhanti.
答曰：「尊者，凡夫及善人皆为修学者。」
Pucchā – ke āvuso sikkhitasikkhā.
问曰：「尊者，何人为修学已修学者？」
Vissajjanā – arahanto bhante sikkhitasikkhā.
答曰：「尊者，阿拉汉为修学已修学者。」
Pucchā – ke āvuso dhārenti.
问曰：「尊者，何人为持守者？」
Vissajjanā – yesaṃ bhante vattati, te dhārenti.
答曰：「尊者，众所称为持守者者，即是持守者。」
Pucchā – kassa āvuso vacanaṃ.
问：请问尊者，谁的话语？
Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa.
答：世尊，阿拉汉，正自觉者的言教。
Pucchā – kenāvuso ābhataṃ.
问：尊者，何因而起？
Vissajjanā – paraṃparāya bhante ābhataṃ.
答：因承传相续而起。
Dhammasaṅgaṇī · 《法集论》
Pucchā – so panesa āvuso abhidhammo dhammasaṅgaṇivibhaṅgādipakaraṇaparicchedavasena sattavidho. Tesu paṭhamaṃ bhagavatā kataraṃ pakaraṇaṃ desitaṃ.
问：那么，尊者，论道集分类等各论章节中有七种类型。诸中第一种世尊所宣说者为何？
Vissajjanā – paṭhamaṃ bhante dhammasaṅgaṇipakaraṇaṃ bhagavatā desitaṃ.
答：第一种尊者，谓世尊所宣说之论道集章节。
Pucchā – dhammasaṅgaṇiyaṃ āvuso atthi mātikā, atthi padabhājanīyaṃ. Tesu mātikaṃ nikkhipantena bhagavatā kataṃ nikkhittā.
问曰：尊者，是否有法总目，有分解词句者？对之，尊者，释迦牟尼世尊已作成法总目，作成分词释义。
Vissajjanā – mātikaṃ bhante nikkhipantena bhagavatā ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā. Sukhāya vedanāya sampayuttā dhammā dukkhāya vedanāya sampayuttā dhammā adukkhamasukhāya vedanāya sampayuttā dhammā. Vipākā dhammā vipākadhammadhammā nevavipākanavipākadhammadhammā’’ti evamādinā dvāvīsatiyā tikānaṃ vasena. ‘‘Hetū dhammā na hetū dhammā. Sahetukā dhammā ahetukā dhammā.
答曰：尊者，世尊作成的法总目中记载说，善法、不善法、非表露法；与乐受相应的法，与苦受相应的法，与不苦不乐受相应的法；有果报的法，是果报法；非果报的则非果报法。类似如此，二十三题总结为此。又说，有因法、无因法，有因缘法、无因缘法。
Hetusampayuttā dhammā hetuvippayuttā dhammā. Hetū ceva dhammā sahetukā ca sahetukā ceva dhammā na ca hetū. Hetū ceva dhammā hetusampayuttā ca hetusampayuttā ceva dhammā na ca hetū. Na hetū kho pana dhammā sahetukāpi ahetukāpī’’ti evamādinā dukasatānañca vasena mātikā nikkhittā.
继续说，因法相应法，有因所断的法，有因缘法，也有非因法。因法虽为因法，同时是有因缘法；有因缘法虽为因缘法，但非因法。非因法则既不是有因法，也非无因缘法。由此说明，这门法总目以十二范畴划分成立。
Kāmāvacarakusala欲界善
Pucchā – abhidhammapiṭake āvuso dhammasaṅgaṇiyaṃ padabhājanīye cittuppādakaṇḍe kusalā dhammātipadassa atthaṃ vibhajantena bhagavatā kathaṃ kāmāvacarakusalaṃ vitthārato vibhajitvā desitaṃ.
问曰：尊者，在阿毗达摩藏中，法总目中有记述心发生支里的“善法”词义分解，世尊如何详细分别说明觉受欲的善法？
Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇipakaraṇe cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hoti vitakko hoti vicāro hoti pīti hoti sukhaṃ hoti cittassekaggatā hotī’’ti evamādinā kāmāvacarakusalaṃ tīhi mahāvārehi vibhajitvā desitaṃ.
答曰：尊者，在阿毗达摩藏中法总目里的心生支中，世尊分解善法词义，说：哪些法是善法呢？在此时，生起觉受欲的善心，内随欢喜，并具智慧与知见，及感受色相、声相、香相、味相、触相、法相等任何法。此时产生触，生乐感受、分别、意念、心、思虑、观察、喜悦、安乐、心专注等诸法现起，世尊由三大类别详说觉受欲善法。
Rūpāvacarakusala色界善
Pucchā – abhidhammapiṭake āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ rūpāvacarakusalañca arūpāvacarakusalañca vitthārato vibhajitvā desitaṃ.
问曰：尊者，在阿毗达摩藏法总目心生支中，“善法”词义分解，世尊如何详细分别说明有色欲向善法与无色欲向善法？
Vissajjanā – rūpāvacarakusalañca arūpāvacarakusalañca bhante ‘‘katame dhammā kusalā. Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savitakkaṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇa’’nti evamādinā bhagavatā vitthārato desitaṃ.
释言——『在此，色欲道不善法与无色欲道不善法，尊者，何者为善法？彼时，修行色欲的途径，在远离欲乐、远离不善法的时刻，以正念正思维，生起离欲解脱之喜悦安乐，入第一禅定而住于地界境』。如是，世尊详细宣说。
Lokuttarākusala出世间不善
Pucchā – abhidhammapiṭake āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ.
问言——『在阿毗达摩藏中，尊者，如你所知，在法集篇的心生支分中，何谓善法？世尊以分别义之法，如何详细地阐明超世间善法？』
Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiñña’’nti evamādinā bhagavatā lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ.
释言——『在阿毗达摩藏中，尊者，佛以法集篇心生支分的“善法”字句之义，分别阐明：“何者为善法？彼时，修习超世间禅定，为断除有见、行贿灭，证得初地，远离欲乐……入第一禅定而住，是苦灭道，并得定力。”如是，佛详细分别并宣说此超世间善法。
Akusala不善
Pucchā – tattheva āvuso akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā kathaṃ akusalaṃ vitthārato vibhajitvā desitaṃ.
问言——『在此处，尊者，何谓不善法？世尊以相应梵文词语意分之法，如何详细分别申述不善法？』
Vissajjanā – tattheva bhante akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā akusalā. Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ rūpārammaṇaṃ vā saddhārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā akusalaṃ vitthārato vibhajitvā desitaṃ.
释言——『在此，尊者，世尊以相应梵文词语之义分别不善法：“何者为不善法？彼时，心生起不善，如同行喜相伴，与有见、习势相应，或造色境、声境、香境、味境、触境、法境或诸多种开始。彼时有触、有受、有想、有意、有心。”如此，佛详细分别宣说不善法。
Abyākata无记
Pucchā – abhidhammapiṭake āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍarūpakaṇḍesu abyākatā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā kathaṃ abyākatā dhammā vitthārato vibhajitvā desitā.
问言——『在阿毗达摩藏中，尊者，如你所知，在法集篇心生支分色支中所谓的未决法，尊者以梵文词语义分之法，如何详细分别申说未决法？』
Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ abyākatā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā abyākatā. Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā ca cittuppādakaṇḍe, rūpakaṇḍe ca ‘‘katame dhammā abyākatā. Kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā rūpāvacarā arūpāvacarā apariyāpannā vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā. Sabbañca rūpaṃ asaṅkhatā ca dhātu. Ime dhammā abyākatā’’ti evamādinā ca abyākatā dhammā vitthārato vibhajitvā desitā.
释义——尊者，阐述阿毗达摩藏时，有法集合的教义不明确之处，世尊以教法释义划分其义。即问：「何者诸法为不明确者？」当时，欲界善业尽作、成熟时，眼识现起，随缘而生，处于平等心境，所缘色境。于是，生触，生受，生想，生意，生心。」以此为例，于心生支与色支中，问：「何者为不明确法？」答曰：「善、不善诸法的果报，是欲界色界无色界业成熟的结果。色蕴、受蕴、想蕴、行蕴、识蕴。复有行为法，既非善非不善，亦非业果者。诸色一切，皆为非造作界（无为界）法。这些法即是不明确法。」如是，诸不明确法详细分解而宣说。
Vibhaṅga分别
Pucchā – sattasu āvuso abhidhammappakaraṇesu vibhaṅgappakaraṇe bhagavatā kati vibhaṅgā desitā.
问——尊者，在七部阿毗达摩著作中，《分部论》内，世尊曾宣说多少种分部？
Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu dutiye vibhaṅgappakaraṇe khandhavibhaṅgo āyatanavibhaṅgo dhātuvibhaṅgo saccavibhaṅgo indriyavibhaṅgo paṭiccasamuppādavibhaṅgo satipaṭṭhānavibhaṅgo sammappadhānavibhaṅgo iddhipādavibhaṅgo bojjhaṅgavibhaṅgo maggaṅgavibhaṅgo jhānavibhaṅgo appamaññāvibhaṅgo sikkhāpadavibhaṅgo paṭisambhidāvibhaṅgo ñāṇavibhaṅgo khuddakavatthuvibhaṅgo dhammahadayavibhaṅgoti bhagavatā aṭṭhārasa vibhaṅgā desitā.
释义——尊者，在七部著作的第二部《分部论》中，世尊宣说了十八种分部为：蕴部之分、处部之分、界部之分、真谛部之分、根部之分、缘起部之分、念处部之分、正勤部之分、势力部之分、觉支部之分、道支部之分、禅那部之分、无量部之分、具戒部之分、正解部之分、智慧部之分、小部论义分之分、法心部之分。世尊宣说十八种分部。
Khandhavibhaṅga蕴分别
Pucchā – tesu āvuso aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge bhagavatā kathaṃ khandhā vitthārato vibhajitvā desitā.
问——尊者，在这十八种分部中，第一为蕴部之分，世尊于《蕴》如何详尽而分解宣说？
Vissajjanā – tesu bhante aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge ‘‘pañcakkhandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Tattha katamo rūpakkhandho, yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā khandhā vitthārato vibhajitvā desitā.
释义——尊者，在十八种分部中，第一为蕴部之分。曰：「五蕴者，色蕴、受蕴、想蕴、行蕴、识蕴。于此色蕴者，谓是一切色，无论过去、未来、现在，内外，粗重，微细，高下，良劣，远近，皆遍知摄取归一，名为色蕴。」如此，世尊分解详说五蕴，由三大类经论问答所显。
Āyatanavibhaṅga处分别
Pucchā – dutiye pana āvuso āyatanavibhaṅge bhagavatā kathaṃ āyatanāni vitthārato vibhajitvā desitāni.
问——尊者，第二分部为处部之分，世尊于《处》如何详尽分解而宣说？
Vissajjanā – dutiye bhante āyatanavibhaṅge ‘‘dvādasāyatanāni cakkhāyatanaṃ rūpāyatanaṃ sotāyatanaṃ saddāyatanaṃ ghānāyatanaṃ gandhāyatanaṃ jivhāyatanaṃ rasāyatanaṃ kāyāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ, rūpā aniccā dukkhā anattā vipariṇāmadhammā’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīheva āyatanāni vitthārato vibhajitvā desitāni.
释疑者答曰：在《第二品·处所分》中，世尊详细讲述了十二入处，即眼入处与色境、耳入处与声境、鼻入处与香境、舌入处与味境、身入处与触境、意入处与法境。眼为无常、苦、无我、变易法，色亦是无常、苦、无我、变易法。世尊以此种种，结合经文与论义，通过问答，详细阐明这三类入处。
Dhātuvibhaṅga界分别
Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe tatiye dhātuvibhaṅge bhagavatā kathaṃ dhātuyo vitthārena vibhajitvā desitā.
问者复问：尊者，在阿毗达摩藏《分别论》第三品色界分中，世尊如何详尽解说色界？
Vissajjanā – tatiye bhante dhātuvibhaṅge ‘‘cha dhātuyo pathavīdhātu āpodhātu tejodhātu vāyodhātu ākāsadhātu viññāṇadhātū’’ti bhante suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā dhātuyo vitthārato vibhajitvā desitā.
释疑者答曰：在《第三品·色界分》中，世尊讲述六界，即地界、水界、火界、风界、空界、识界。世尊借经与论，以三大类问答形式，详尽展开讲说六界。
Saccavibhaṅga谛分别
Pucchā – catutthe pana āvuso saccavibhaṅge bhagavatā kathaṃ saccāni vitthārato vibhajitvā desitāni.
问者复问：尊者，在《第四品·真谛分》中，世尊如何详尽解说诸真谛？
Vissajjanā – catutthe bhante saccavibhaṅge ‘‘cattāri ariyasaccāni dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Tattha katamaṃ dukkhaṃ ariyasaccaṃ, jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā saccāni vitthārato vibhajitvā desitāni.
释疑者答曰：在《第四品·真谛分》中，世尊讲述四圣谛，即苦圣谛、集圣谛、灭圣谛、道圣谛。于苦圣谛中，详述何为苦：生为苦，老为苦，死为苦，忧伤悲叹苦恼为苦，与恶缘分别为苦，与善缘别离为苦，所求不得为苦，简而言之，即五阴皆苦。世尊依经论，以三大类问答形式，详尽展开讲说四圣谛。
Indriyavibhaṅga根分别
Pucchā – pañcame pana āvuso indriyavibhaṅge bhagavatā kathaṃ indriyāni vitthārato vibhajitvā desitāni.
问者复问：尊者，在《第五品·根门分》中，世尊如何详尽解说诸根？
Vissajjanā – pañcame pana bhante indriyavibhaṅge ‘‘bāvīsatindriyāni cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ…pe… aññātāvindriya’’nti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā indriyāni vitthārato vibhajitvā desitāni.
释义——尊者，此处于第五卷根门分中，言及二十二根，即眼根、耳根、鼻根、舌根、身根、意根等……以及他根，世尊以此种类众多、名称明晰之用语，于大论中详尽展开根门，逐一分别、广泛宣说。
Paṭiccasamuppāda vibhaṅga缘起分析
Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe chaṭṭhe paṭiccasamuppādavibhaṅge bhagavatā kathaṃ paṭiccasamuppādo vitthārena vibhajitvā desito.
问——尊者，毗婆沙藏中，于根门分第六章节缘起根品，世尊如何将缘起详尽分别、展开阐述？
Vissajjanā – chaṭṭhe bhante paṭiccasamuppādavibhaṅge ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti evamādinā bhagavatā paṭiccasamuppādo suttantabhājanīyaabhidhammabhājanīyasaṅkhātehi dvīhi mahānayehi vitthārato vibhajitvā desito.
释义——于第六章节缘起根品中，『无明是行的条件……诸行即由此缘生』，以此种类为经典义理及毗婆沙义理所共认之类，世尊于大论中详尽展开缘起，逐一分别、广泛宣说。
Satipaṭṭhānavibhaṅga念处分别
Pucchā – sattame pana āvuso satipaṭṭhānavibhaṅge bhagavatā kathaṃ satipaṭṭhānā vitthārato vibhajitvā desitā.
问——尊者，至于第七卷念处根品，世尊如何详尽分别、展开念处？
Vissajjanā – sattame bhante satipaṭṭhānavibhaṅge ‘‘cattāro satipaṭṭhānā idha bhikkhu ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassa’’nti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā satipaṭṭhānā vitthārato vibhajitvā desitā.
释义——于第七卷念处根品中，『念处有四，此中比库内观身身内观、外观身外观、内外观身内外观，且以热诚、正知、具念调伏世间贪、忧、恚』，如是种类为经典义理及毗婆沙义理所共认之用语，世尊以此三种大类于大论中详尽展开念处，逐一分别、广泛宣说。
Sammappadhānavibhaṅga正精勤分析
Pucchā – aṭṭhame pana āvuso sammappadhānavibhaṅge bhagavatā kathaṃ sammappadhānā vitthārato vibhajitvā desitā.
问——尊者，至第八卷正勤根品，世尊如何详尽分别、展开正勤？
Vissajjanā – aṭṭhame bhante sammappadhānavibhaṅge ‘‘cattāro sammappadhānā idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatī’’ti evamādinā bhagavatā sammappadhānā vitthārato vibhajitvā desitā.
灭尽——第八品，尊者，正精进品中说：「四种正精进在此：比库对未生者不善不善法的未生，不生贪心，努力修习，精勤用力，摄心怛然，住念察之；已生者的不善不善法，起灭贪心，努力修习，精勤用力，摄心怛然，住念察之；未生的善法，起生贪心，努力修习，精勤用力，摄心怛然，住念察之；已生的善法，依正而不放逸，以更增长、熨方广博的修习，充满精进，起生贪心，努力修习，精勤用力，摄心怛然，住念察之。」如此，世尊对正精进从宏观细节逐一分解讲说。
Iddhipādavibhaṅga神足分别
Pucchā – navame pana āvuso iddhipādavibhaṅge bhagavatā kathaṃ iddhipādā vitthārato vibhajitvā desitā.
问——第九品，善友，关于力量根品，世尊如何从宏观细节逐一分解讲说？
Vissajjanā – navame bhante iddhipādavibhaṅge ‘‘cattāro iddhipādā idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’ti evamādinā tīhi mahānayehi bhagavatā iddhipādā vitthārato vibhajitvā desitā.
灭尽——第九品，尊者，力量根品中说：「四力根在此，比库修习以欲念禅定为基础的力量根……反思禅定为基础的力量根。」如是，世尊用三大层面对力量根从宏观细节逐一分解讲说。
Bojjhaṅgavibhaṅga觉支分别
Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe dasame bojjhaṅgavibhaṅge bhagavatā kathaṃ bojjhaṅgā vitthārato vibhajitvā desitā.
问——阿毗达摩藏第十品觉支品中，尊者，世尊如何从宏观细节逐一分解讲说觉支？
Vissajjanā – dasame bhante bojjhaṅgavibhaṅge ‘‘satta bojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Tattha katamo satisambojjhaṅgo, idha bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā hoti anussaritā, ayaṃ vuccati satisambojjhaṅgo’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi nayehi bojjhaṅgā vitthārato vibhajitvā desitā.
灭尽——第十品，尊者，觉支品中说：「七觉支：念觉支、择法觉支、精进觉支、喜觉支、安觉支、定觉支、不动觉支。其中何为念觉支？此处，比库具足极正念，极正念缅怀久远，反复谈论，忆持不断，即称为念觉支。」如此，世尊使用经文章句、论藏、问答三种方法，对觉支从宏观细节逐一分解讲说。
Maggaṅgavibhaṅga道支分别
Pucchā – ekādasame pana āvuso maggaṅgavibhaṅge bhagavatā kathaṃ maggaṅgā vitthārato vibhajitvā desitā.
问——第十一品，善友，关于道品，世尊如何从宏观细节逐一分解讲说道路？
Vissajjanā – ekādasame bhante maggaṅgavibhaṅge ‘‘ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi maggaṅgā vitthārato vibhajitvā desitā.
释论：第十一节，世尊如是宣说八正道。即正见、正思惟、正语、正业、正命、正精进、正念、正定。世尊以此，针对此教法中应受宣说的经文与律文的问答，分为三大章节详细开示八正道诸支。
Jhānavibhaṅga禅那分别
Pucchā – dvādasamo pana āvuso jhānavibhaṅgo bhagavatā kathaṃ vitthārena vibhajitvā desito.
问：第十二节，于尊者，此中禅那品类，世尊如何详细分章开示？
Vissajjanā – dvādasamo bhante jhānavibhaṅgo ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṃ jāgariyānuyogamanuyutto’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
释论：第十二节，世尊如是宣说禅那品。谓比库遵守戒律、精勤清净，具足行为规范与戒律守护，于微细过失精勤戒持，禁戒把关，节制饮食，知足不贪，昼夜精勤持守。世尊以此详细分章宣说。
Appamaññāvibhaṅga无量分别
Pucchā – terasame pana āvuso appamaññāvibhaṅge bhagavatā kathaṃ appamaññāyo vitthārato vibhajitvā desitā.
问：第十三节，于尊者，关于无量心品，世尊如何详尽分章开示？
Vissajjanā – terasame bhante appamaññāvibhaṅge ‘‘catasso appamaññāyo idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi appamaññāyo vitthārato vibhajitvā desitā.
释论：第十三节，世尊如是宣说无量心品。谓此中有四种无量心，设比库心怀慈，其心遍向一方，复遍向第二、第三、第四方，以上下左右、前后、八方，普遍无边，广大刚健，广大无量，无恶无害，如是以慈心遍布一切诸世间。世尊以此对经律法宜宣说之问答，分三大章节详述无量心。
Sikkhāpadavibhaṅga学处分别
Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe cuddasame sikkhāpadavibhaṅge bhagavatā kathaṃ sikkhāpadāni vitthārato vibhajitvā desitāni.
问：于阿毗达摩藏内品类释论，世尊如何详细分章宣说清净戒品？
Vissajjanā – cuddasame bhante sikkhāpadavibhaṅge ‘‘pañca sikkhāpadāni pāṇātipātā veramaṇī sikkhāpadaṃ, adinnādānā veramaṇī sikkhāpadaṃ, kāmesumicchācārā veramaṇī sikkhāpadaṃ, musāvādā veramaṇī sikkhāpadaṃ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ. Tattha katamaṃ pāṇātipātā veramaṇī sikkhāpadaṃ, yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ pāṇātipātā viramantassā’’ti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā sikkhāpadāni vitthārato vibhajitvā desitāni.
教法决定——在第四节，尊者说戒律的违反中，五戒为：不杀生戒，是为戒律；不偷盗戒，是为戒律；不邪淫戒，是为戒律；不妄语戒，是为戒律；不饮酒及麻醉品戒，是为戒律。此中不杀生戒为何？谓在其时，心生善念，行于欲道，欢喜相伴，具足智慧时，断除杀生戒。诸如此类，世尊以这两大类无法辩解的教学问题，从广义详尽划分讲述戒律。
Paṭisambhidāvibhaṅga无碍解分别
Pucchā – pannarasame pana āvuso paṭisambhidāvibhaṅge bhagavatā kathaṃ paṭisambhidāyo vitthārato vibhajitvā desitā.
问——在第十五节，尊者请问佛陀，如何对解脱之智慧的划分，世尊以详尽的分类来教导解脱智慧？
Vissajjanā – pannarasame bhante paṭisambhidāvibhaṅge ‘‘catasso paṭisambhidā atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidā. Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti evamādinā bhagavatā catasso paṭisambhidāyo suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi vitthārato vibhajitvā desitā.
教法决定——在第十五节，尊者言，解脱智慧的划分有四：法义解脱，法义真实解脱，语义解脱，直观解脱。法义有智慧，称为法义解脱；法有智慧，称为法义真实解脱；解语的执着智慧，称为语义解脱；智慧的智慧，称为直观解脱。如此，世尊以三重大类（依经文、依论书、依问答问题）详尽划分并教授这四种解脱智慧。
Ñāṇavibhaṅga智分别
Pucchā – soḷasame pana āvuso ñāṇavibhaṅge bhagavatā kathaṃ ñāṇāni vitthārato vibhajitvā desitāni.
问——在第十六节，尊者请问佛陀，如何详细划分智慧？
Vissajjanā – soḷasame bhante ñāṇavibhaṅge ‘‘ekavidhena ñāṇavatthu pañcaviññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā , saṅkhatā, arūpā, lokiyā, sāsavā’’ti evamādinā ekakato paṭṭhāya yāva dasakā bhagavatā ñāṇāni vitthārato vibhajitvā desitāni.
教法决定——在第十六节，尊者说，智慧分五种缘起：有缘起五识，非因果，无因果，因果不相连，具正因果，组合而成，无形，世俗的，有染污的。世尊单一角度建立起这些智慧，直至十类，详尽划分并教导智慧。
Khuddakavatthuvibhaṅga小事分析
Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo bhagavatā kathaṃ desito.
问——在阿毗达磨藏的《划分篇》中，尊者请教佛陀如何教导第二十节小部内容的划分？
Vissajjanā – abhidhammapiṭake bhante dutiye vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo ‘‘jātimado, gottamado, ārogyamado, yobbanamado, jīvitamado’’ti evamādinā ekakato paṭṭhāya yāva aṭṭhasatataṇhāvicaritaṃ bhagavatā vitthārato vibhajitvā desito.
消除——在阿毗达摩部中，尊者第二部律中有七卷之多，类似小部的内容分解中，有“生死渴爱、族姓渴爱、健康渴爱、青春渴爱、生命渴爱”等类别，如此等按一类归纳，在世尊广泛详尽地分解开示，直到八百种渴爱被深入分析宣说。
Dhammahadayavibhaṅga法心分别
Pucchā – tattha āvuso aṭṭhārasamo dhammahadayavibhaṅgo bhagavatā kathaṃ vibhajitvā desito.
问——尊者，关于十八类法心要分解，世尊是如何分解开示的？
Vissajjanā – aṭṭhārasamo bhante dhammahadayavibhaṅgo ‘‘kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni. Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittānī’’ti evamādinā sabbasaṅgāhakādīhi dasahi vārehi bhagavatā vitthārena vibhajitvā desito.
消除——十八法心要的分解，尊者，包含了多少蕴，多少处，多少界，多少真理，多少根，多少缘起，多少食，多少触，多少受，多少想，多少意念，多少心——五蕴为十，十二处为十八，十八界为十八，四谛为四，二十四根为二十四，九缘为九，四食为四，七触为七，七受为七，七想为七，七意念为七，七心为七。如此等世尊以广泛的归总者等分成若干种类，用十次讲说及阐释。
Pucchā – kathañcāvuso tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito.
问——尊者，请问世尊对其中发生的业、临命终时之际，是如何详尽分解开示的？
Vissajjanā – dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kattha upapajjanti. Dānaṃ datvā, sīlaṃ samādiyitvā uposathakammaṃ katvā appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjanti, appekacce brāhmaṇamahāsālānaṃ, appekacce gahapatimahāsālānaṃ, appekacce cātumahārājikānaṃ devānaṃ, appekacce tāvatiṃsānaṃ devānaṃ, appekacce yāmānaṃ devānaṃ, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjantīti evamādinā bhante tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito.
消除——布施已行，持戒已成，修持伍波萨他的功课后，是在哪里生起？布施已行，持戒已成，修伍波萨他后，有时生于贵族大宅中，有时生于婆罗门大宅，有时生于居士大宅，有时生于四大王天，有时生于忉利天，有时生于夜摩天，有时生于兜率天中，依此生起。如此，尊者，世尊就其中发生的业、临命终时之际详尽广泛分解阐释。
Ukkhittā puññatejena, kāmarūpagatiṃ gatā;
振奋善力，已往欲色之境；
Bhavaggatampi sampattā, punāgacchanti duggatiṃ –
有生有灭者亦能成就，复次而归恶趣。
Dhātukathā界论
Pucchā – tenāvuso bhagavatā aṭṭhārasahi buddhadhammehi samannāgatena abhidhamme aṭṭhārasahi vibhaṅgehi paṭimaṇḍitaṃ dutiyaṃ vibhaṅgappakaraṇaṃ desetvā tadanantaraṃ dhātukathaṃ nāma tatiyaṃ pakaraṇaṃ kathaṃ vibhajitvā desitaṃ.
问曰：尊者，这位世尊以十八种佛法为具足，讲说了以十八种分别构成的第二本分别论著，随后又讲述了名为界论的第三部论著。此界论如何划分讲说？
Vissajjanā – tatiyaṃ bhante dhātukathaṃ nāma abhidhammapiṭakaṃ ‘‘saṅgaho asaṅgaho, saṅgahitena asaṅgahitaṃ, asaṅgahitena saṅgahitaṃ, saṅgahitena saṅgahitaṃ, asaṅgahitena asaṅgahitaṃ. Sampayogo vippayogo, sampayuttena vippayuttaṃ, vippayuttena sampayuttaṃ, sampayuttena sampayuttaṃ, vippayuttena vippayuttaṃ. Saṅgahitena sampayuttaṃ vippayuttaṃ, sampayuttena saṅgahitaṃ asaṅgahitaṃ, asaṅgahitena sampayuttaṃ vippayuttaṃ, vippayuttena saṅgahitaṃ asaṅgahita’’nti evamādinā pañca mātikāyo paṭhamaṃ nikkhipitvā saṅgahāsaṅgahādīhi cuddasahi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.
答曰：第三册名为界论者，在阿毗达摩藏中说为：“集合与无集合，以集合者所成之无集合，以无集合者所成之集合，以集合者所成之集合，以无集合者所成之无集合。结合与破合，以结合者所成之破合，以破合者所成之结合。”又说：“以集合者所成之结合与破合，以结合者所成之集合与无集合，以无集合者所成之结合与破合，以破合者所成之集合与无集合。”诸如此类五种母题先释明，世尊又以集合与破合等十三项分别详尽教授。
Puggalapaññatti人施设
Pucchā – tenāvuso bhagavatā sabbadhātukusalena abhidhammapiṭake tatiyaṃ dhātukathāpakaraṇaṃ desetvā tadanantaraṃ catutthaṃ puggalapaññattippakaraṇaṃ kathaṃ vibhajitvā desitaṃ.
问曰：尊者，世尊以阿毗达摩藏中所有相应诸界所成的精妙功德，讲说第三部界论后，随后如何划分讲说第四部名为识别个体所缘的论著？
Vissajjanā – abhidhammapiṭake bhante catutthaṃ puggalapaññattippakaraṇaṃ ‘‘cha paññattiyo khandhapaññatti āyatanapaññatti dhātupaññatti saccapaññatti indriyapaññatti puggalapaññatti. Kittāvatā khandhānaṃ khandhapaññatti, yāvatā pañcakkhandhā, rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ettāvatā khandhānaṃ khandhapaññattī’’ti evamādinā khandhāyatanadhātusaccaindriyapaññattiyo saṃkhittena uddisitvā puggalapaññattiṃ ca ekakadukatikacatukkapañcakachakkasattakaaṭṭhakanavakadasakavasena vitthārato vibhajitvā bhagavatā desitā.
答曰：第四册为识别个体所缘论，谓六识别所缘、五阴识别所缘、十二处识别所缘、十八界识别所缘、二十四界识别所缘、七实相识别所缘、九意识别所缘、十真理识别所缘为六识别所缘之识别，五阴之个体识别为五阴识别，诸如此类。如此略分识别个体所缘，又以一二三四五六七八九十为序，依次详尽分别，世尊授说完备。
Kathāvatthu论事
Pucchā – tenāvuso bhagavatā sabbaparamatthapaññattidhammakusalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ pañcamaṃ kathāvatthuppakaraṇaṃ kathaṃ desitaṃ.
问曰：尊者，世尊以具足诸法诸顶真义的善巧，讲说了阿毗达摩藏中第四册识别个体所缘论后，随后如何划分讲述第五部名为事理论著？
Vissajjanā – sabbaparamatthapaññattidhammakusalena bhante bhagavatā loke aggapuggalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ kathāvatthudesanāya vāre sampatte ‘‘anāgate mama sāvako moggaliputtatissatthero nāma uppannaṃ sāsanamalaṃ sodhetvā tatiyasaṅgītiṃ karonto bhikkhusaṅghassa majjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā, imaṃ pakaraṇaṃ bhājessatī’’ti tassokāsaṃ karontena puggalavāre aṭṭhamukhā vādayuttiṃ ādiṃ katvā sabbakathāmaggesu asampuṇṇabhāṇavāratthāya tantiyā mātikā nikkhepamattena pañcamaṃ kathāvatthuppakaraṇaṃ saṃkhepato desitaṃ.
释者说：世尊者，以善于一切最高真实分别之法，乃是世间第一圣人，於《阿毗达摩藏》中，以第四部《人品论》入手，先说人品的种种分别，次而展开论述，至讲义成就时，某年某月，未来弟子、大阿拉汉摩嘎利菩达长老，出生后清净世尊法教重垢，重新整顿第三经藏律藏，集众比库共坐中，整治和解异说汇合五百经，排除异端五千卷，誓愿宣说此部论书。」释者在此时拍手呼号，开示八会唱誦之初，依经文总序而论未竟之处，略为梗概，故第五篇讲理章略述发布。
Pucchā – adhunā pākaṭaṃ panāvuso vitthāraṃ kathāvatthuppakaraṇaṃ kadā kena kattha kathañca vitthārato vibhajitvā desitaṃ.
问曰：如今，尊者，公开显示的讲义章，究竟何时，由何人，于何处，以何种详尽分别，进行分解宣说？
Vissajjanā – taṃ kho bhante bhagavato nayamukhaṃ nissāya āyasmatā mahāmoggaliputtatissattherena tatiyasaṃgītikāle pāṭaliputte asokārāme saṭṭhibhikkhusatasahassānaṃ samāgame bhagavatā dinnanayavasena tathāgatena ṭhapitamātikaṃ vibhajantena sakavāde pañcasuttasatāni paravāde pañcāti suttasahassaṃ āharitvā idaṃ paravādamathanaṃ adhunā pākaṭaṃ kathāvatthuppakaraṇaṃ vitthārato vibhajitvā desitaṃ.
释者答曰：此乃依止于佛陀教法之尊者大阿拉汉摩嘎利菩达长老，于第三经藏整理会时，在巴谛利波城阿育王庭，六万比库千余聚集中，佛陀以道理舟师身份设立之梵网经文总纲，由尊者进行分解阐明，并且梳理各类异说，整治五百经之异议，共摈除异端五千卷，如今详细分部述说讲义章。
Pucchā – kati āvuso tattha kathāyo tena āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.
问曰：尊者，彼处经卷有多少章节，且由阿拉汉尊者摩嘎利菩达长老，详尽细分讲解而成？
Vissajjanā – tattha bhante vācanāmaggato dve ca satāni sattavīsati ca kathāyo āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.
释者答曰：讲义章依序分二百七十二章，且皆由阿拉汉摩嘎利菩达尊者详细分别，并予宣说。
Puggalakathā补特伽罗论
Pucchā – kathañcāvuso tattha paṭhamā puggalakathā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.
问曰：尊者，初级个人章节，亦由阿拉汉摩嘎利菩达尊者详细分别，宣说乎？
Vissajjanā – puggalo upalabbhati saccikaṭṭhaparamatthenāti, āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti, na hevaṃ vattabbe. Ājānāhi niggahaṃ hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, micchāti evamādinā bhante tattha paṭhamā puggalakathā pañca bhāṇavāramattāya tantiyā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.
所谓“有灭者”，是指某人在真理及最终实相层面上得以被认知或证见。但说某人为真理与最终实相所证知，并不完全恰当。请注意，若暂且假设有人被真理与最终实相所证知，则仍不可说“某人为真理与最终实相所证知”。关于此处所说的“有人被真理与最终实相所证知”，而非“某人为真理与最终实相所证知”，乃是谬误。因此，尊敬的长老大摩迦利布多长老，曾详细分解论述这一首个“有灭者”说法，指出其在五次辩论中为错误观点，予以阐明并广泛解说。
Aññāṇakathā无智论
Pucchā – abhidhammapiṭake āvuso kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.
问：在阿毗达摩藏中，尊敬的长老大摩迦利布多长老是如何详尽区分论述第二篇《异知论》内容的？
Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā ‘‘atthi arahato aññāṇanti, āmantā. Atthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti, na hevaṃ vattabbe. Natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānivaraṇanti, āmantā. Hañci natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇaṃ, no ca vata re vattabbe ‘‘atthi arahato aññāṇa’’nti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā bhāsitā.
释疑：在阿毗达摩藏第五篇《论说事的辅助》第二区第二次讲述异知论时，曾提出“阿拉汉有异知”，这是错误说法。所谓“阿拉汉存在无明、无明缠、无明结、无明习气、无明消退、无明系、无明障”，这说法不合实。应说阿拉汉不存有无明、无明缠、无明结、无明习气、无明消退、无明系、无明障，且应全然否认阿拉汉有异知。此说由尊敬的长老大摩迦利布多长老层层分解、详尽讲明，予以正理阐述。
Asaññakathā无想论
Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.
问：在阿毗达摩藏第五篇《论说事的辅助》第三区第十一讲“无识论”，尊敬的长老大摩迦利布多长老是如何详尽分解论述的？
Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā ‘‘asaññasattesu saññā atthīti, āmantā. Saññābhavo saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābhoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.
释疑：在阿毗达摩藏第五篇《论说事的辅助》第三区第十一讲无识论中，以“在无识众生中有识”这一说法作阐述。指出“识的生起、识的运动、识的法身、识的流转、识的根基、识的获得”等现象，并非虚妄。此理由尊敬的长老大摩迦利布多长老层层分解，详细论说。
Asaññasattesu saññā atthi.
在无识众生中存在识。
Saññābhavo saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābho.
『想』者，『想的生起』，『想的流转』，『有想的众生居处』，『想的轮回』，『想的种族』，『想的存在状态的获得』。
Na hevaṃ vattabbe.
不可仅凭此理而行。
Nanu asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho.
难道没有『无想的生起』、『无想的流转』、『无想的众生居处』、『无想的轮回』、『无想的种族』、『无想的存在状态的获得』吗？
Hañci asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi.
正是有『无想的生起』、『无想的流转』、『无想的众生居处』、『无想的轮回』、『无想的种族』、『无想的存在状态的获得』，但确实不应说无想众生中有想。
Asaññasattesu saññā atthi.
无想众生中确有想存在。
Pañcavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho.
『五种前行』的生起、流转、众生居处、轮回和种族，以及自体存在的获得。
Nanu ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho.
难道单一归趣的存在状态、生命存留、轮回、种属、我执分别都是获得的吗？
Hañci ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi.
实非如此，单一归趣的存在状态、生命存留、轮回、种属、我执分别都获得，倒不是这样；因为在无知存在中并无分别心。
Chaṭṭhavagga第六品
Pathavīdhātusanidassanātiādikathā地界有见等论
Pucchā – chaṭṭhavagge pana āvuso aṭṭhamā pathavīdhātu sanidassanātiādikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.
问曰——第六品中，尊者啊，第八条关于地界显现等的说法，是由具寿长老摩诃摩竭利菩提萨执尊者如何详细地分析讲述的？
Vissajjanā – chaṭṭhavagge bhante aṭṭhamā pathavīdhātu sanidassanātiādikathā ‘‘pathavīdhātu sanidassanāti āmantā. Rūpaṃ rūpāyatanaṃ rūpadhātu nīlaṃ pītakaṃ lohitakaṃ odātaṃ cakkhuviññeyyaṃ cakkhusmiṃ paṭihaññati cakkhussa āpāthaṃ āgacchatīti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggali puttatissattherena vitthārato vibhajitvā kathitā.
答曰——第六品中，尊者，第八条关于地界显现等的说法他说：地界显现者，宣说色法。所谓色，是色根、色境及色法，色有青、黄、红、白等，属于眼识可觉知的对象，适应于眼识的缘起。如此讲说是不完全的。具寿长老摩竭利菩提萨执尊者于是广泛详细地分门别类地阐述说明。
Pathavīdhātu sanidassanā.
地界显现的说明。
Cakkhuñca paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ.
依眼产生的色界及地界而生起眼识。
Tena hi na vattabbaṃ cakkhuñca paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ.
故不应这样理解：乃因眼根缘合土地界而生眼识。
Antarābhavakathā中有论
Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.
问曰：在《阿毗达摩藏》中，第五品说法章节第八卷，第二讲第二章“中间生起”的论述，尊者大摩伽利菩提尊者详细展开分述，如何说明？
Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā ‘‘atthi antarābhavoti, āmantā. Kāmabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Rūpabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Arūpabhavoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.
答曰：在《阿毗达摩藏》中，第五品说法章节第八卷，第二讲第二章“中间生起”，称“有中间生起”，意谓存在中间生起；称“有欲界”，并非该说法；称“有色界”，亦非该说法；称“无色界”，亦非该说法」。尊者大摩伽利菩提尊者依此展开详细解析述说。
Atthi antarābhavo.
所谓“存在中间生起”。
Na hevaṃ vattabbe.
不可如此理解。
Atthi antarābhavo.
存有中间生起。
Kāmabhavassa ca rūpabhavassa ca antare atthi antarābhavo.
在欲界有情界之间确实存在中间界。
Na hevaṃ vattabbe.
不可如此看待。
Rūpabhavassa ca arūpabhavassa ca antare atthi antarābhavo.
在色界及无色界之间确实存在中间界。
Kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo.
在欲界及色界之间不存在中间界。
Hañci kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo, no ca vata re vattabbe atthi antarābhavo.
断言在欲界及色界之间不存在中间界，这种说法绝不可成立。
Saḷāyatanuppattikathā六处生起论
Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe cuddasamavagge dutiyā saḷāyatanuppattikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā desitā.
问曰——在阿毗达摩藏中，尊敬的诸友，于第五品《论题集》中第十三卷的第二节，长老大摩嘎剌那比库论述色界识缘起时，怎样详细分解说明而宣说的？
Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe cuddasamevagge dutiyā saḷāyatanuppattikathā ‘‘saḷāyatanaṃ apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhātīti, āmantā. Sabbaṅgapaccaṅgī ahīnindriyo mātukucchismiṃ okkamatīti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.
消灭门——在《阿毗达摩藏》中，尊者，出现在第五品讲法材料的第十三章，第二个结集中关于六处的起源教说中云：『六处在母胎中最先发生，称为初生六处。』文中称：『整体俱足的非有根的（意即无根器官）在母胎中下降（发育）』，但此说并非应如是解。以上内容由尊敬的长老大摩嘎剌那·普陀那长老详细分述宣说。
Saḷāyatanaṃ apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhāti.
『六处最先发生，最初在母胎中生成』。
Sabbaṅgappaccaṅgī ahīnindriyo mātukucchismiṃ okkamati.
『整体俱足的没有根器的（非根器官）在母胎中下降发育』。
Na hevaṃ vattabbe.
『并非应如此而行』。
Upapattesiyena cittena cakkhāyatanaṃ saṇṭhāti.
『依其产生的心，于眼处生成』。
Upapattesiyena cittena hatthā saṇṭhanti, pādā saṇṭhanti, sīsaṃ saṇṭhāti, kaṇṇo saṇṭhāti, nāsikā saṇṭhāti, mukhaṃ saṇṭhāti, dantā saṇṭhanti.
『依其产生的心，手处生成，足处生成，头处生成，耳处生成，鼻处生成，口处生成，牙齿处生成』。
Na hevaṃ vattabbe.
不可如此行。
Pucchā – tenāvuso bhagavatā yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā dasasahassalokadhātūhi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena paṭhamaṃ abhidhammapiṭake pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ desentena kati yamakappakaraṇāni vibhajitvā desitāni.
问言：尊者，请问世尊，在双重境界终止之处，去到三十三天界，遍历以万数计的诸天界域，亲临侍立的诸天所奉行的阿毗达摩教法。由世尊宣说，首先讲述了阿毗达摩藏中的五种器别，然后继之以六种双重器别，细分双重器别有多少，各别开示。
Vissajjanā – bhagavatā bhante yamassa visayātītena yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā tattha dasasahassalokadhātūhi āgamma sannisinnānaṃ devatānaṃ abhidhammapiṭakaṃ desentena abhidhammapiṭake pūrimāni pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ mūlayamakaṃ khandhayamakaṃ āyatanayamakaṃ dhātuyamakaṃ saccayamakaṃ saṅkhārayamakaṃ anusayayamakaṃ cittayamakaṃ dhammayamakaṃ indriyayamakanti dasa yamakappakaraṇāni vitthārato vibhajitvā desitāni.
答言：世尊在双重境界终止处，到达三十三天界，亲临以万数计的诸天界域，侍立诸天听法。由世尊宣说阿毗达摩藏，先讲授五种器别，然后继之以六种双重器别，即根本双重、五蕴双重、六入双重、十界双重、真谛双重、行双重、深根双重、心双重、法双重、根双重。共十种双重器别，详尽分类分别讲解。
Mūlayamaka根本双论
Pucchā – kathañcāvuso tattha bhagavatā paṭhamaṃ mūlayamakaṃ vitthārato vibhajitvā desitaṃ.
答言：所有一切善法，都是善根。善根者，则一切善法皆属善根。所有善法以善根为其根本。以善根为一根本者，其一切善法以彼此为别根。以善根为彼此别根者，诸法皆善。由此如是，世尊在此以根本双重器别分为二十三类、三百六十三支，详尽展开讲述。
Vissajjanā – ye keci kusalā dhammā, sabbe te kusalamūlā. Ye vā pana kusalamūlā, sabbe te dhammā kusalā. Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlā. Ye vā pana kusalamūlena ekamūlā, sabbe te dhammā kusalā. Ye keci kusalamūlena ekamūlā dhammā, sabbe te dhammā kusalamūlena aññamaññamūlā. Ye vā pana kusalamūlena aññamaññamūlā, sabbe te dhammā kusalāti evamādinā bhante tattha bhagavatā paṭhamaṃ mūlayamakaṃ bāvīsatiyā ca tikehi dukasatena ca vitthārato vibhajitvā desitaṃ.
所有一切善法，都是善根。
Ye keci kusalā dhammā, sabbe te kusalamūlā.
凡有任何善法，一切皆以善根为根本。
Ye keci kusalā dhammā, sabbe te kusalamūlāti, tīṇeva kusalamūlāni avasesā kusalā dhammā, na kusalamūlā, ye vā pana kusalamūlā, sabbe te dhammā kusalāti, āmantā –
诸所有善法，皆缘于三种善之根。唯此三善根成就，无余善法。非善根者，则非善法。若说各自为善根者，诸法皆善者，此即如是释。
Khandhayamaka蕴双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问曰：尊者，阿毗达摩藏中，在第六部《两合论》第二维层合分，世尊如何详尽分解而宣说？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ ‘‘pañcakkhandhā – rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Rūpaṃ rūpakkhandho, rūpakkhandho rūpaṃ. Vedanā vedanākkhandho, vedanākkhandho vedanā. Saññā saññākkhandho, saññākkhandho saññā. Saṅkhārā saṅkhārakkhandho, saṅkhārakkhandho saṅkhārā. Viññāṇaṃ viññāṇakkhandho, viññāṇakkhandho viññāṇa’’nti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi vitthārato vibhajitvā desitaṃ.
答曰：尊者，在阿毗达摩藏中，第六部《两合论》第二维层合分，有说“五蕴”——色蕴、受蕴、想蕴、行蕴、识蕴。色即色蕴，色蕴即色；受即受蕴，受蕴即受；想即想蕴，想蕴即想；行即行蕴，行蕴即行；识即识蕴，识蕴即识。诸如此类，由世尊经三轮阐释、断除差违、成就智慧，详尽宣说此义。
Āyatanayamaka处双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问曰：尊者，阿毗达摩藏中，在第六部《两合论》第三层舍处合分，世尊如何详尽分解而宣说？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ ‘‘dvādasāyatanāni – cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhu cakkhāyatanaṃ, cakkhāyatanaṃ cakkhu. Sotaṃ sotāyatanaṃ, sotāyatanaṃ sota’’nti evamādinā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi bhagavatā vitthārato vibhajitvā desitaṃ.
答曰：尊者，在阿毗达摩藏中，第六部《两合论》第三层舍处合分说：“十二处：眼处、耳处、鼻处、舌处、身处、色处、声处、香处、味处、触处、意处、法处。眼即眼处，眼处即眼；耳即耳处，耳处即耳。”诸如此类，世尊依三轮阐明、斩断差违、成就智慧，详尽宣说此义。
Dhātuyamaka界双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问曰：尊者，阿毗达摩藏中，在第六部《两合论》第四层界合分，世尊如何详尽分解而宣说？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ ‘‘aṭṭhārasa dhātuyo – cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu cakkhuviññāṇadhātu sotaviññāṇadhātu ghānaviññāṇadhātu jivhāviññāṇadhātu kāyaviññāṇadhātu manodhātu manoviññāṇadhātu dhammadhātū’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.
释义——于阿毗达摩藏中，尊者，在第六卷双组科中，十组之一的第四组——界组中，有十八种界，即眼界、耳界、鼻界、舌界、身界、色界、声界、香界、味界、触界、眼识界、耳识界、鼻识界、舌识界、身识界、心界、心识界及法界。世尊如是以字数清晰、分门别类、详尽明白的三大类区别，广泛详细加以分别阐说。
Saccayamaka谛双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问答——于阿毗达摩藏中，尊者，友，位于第六卷双组科中，十组之一的第五组，即圣谛组中，世尊如何详细清楚划分描述？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ ‘‘cattāri saccāni – dukkhasaccaṃ samudayasaccaṃ nirodhasaccaṃ maggasaccaṃ. Dukkhaṃ dukkhasaccaṃ, dukkhasaccaṃ dukkhaṃ. Samudayo samudayasaccaṃ, samudayasaccaṃ samudayo. Nirodho nirodhasaccaṃ, nirodhasaccaṃ nirodho. Maggo maggasaccaṃ, maggasaccaṃ maggo’’ti evamādinā bhagavatā vitthārato vibhajitvā desitaṃ.
释义——于阿毗达摩藏中，尊者，在第六卷双组科中十组之一圣谛组中，世尊以四圣谛为内容进行详细阐释，即苦圣谛、集圣谛、灭圣谛、道圣谛。苦即是苦圣谛，苦圣谛即苦；集即集圣谛，集圣谛即集；灭即灭圣谛，灭圣谛即灭；道即道圣谛，道圣谛即道。世尊以此语句清晰严密分解阐述后教化众生。
Saṅkhārayamaka行双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问答——于阿毗达摩藏中，尊者，友，位于第六卷双组科中，十组之一的第六组，即行组，世尊如何详尽分类阐释？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ ‘‘tayo saṅkhārā – kāyasaṅkhāro vacīsaṅkhāro , cittasaṅkhāro. Assāsapassāsā kāyasaṅkhāro, vitakkavicārā vacīsaṅkhārā, saññā ca vedanā ca cittasaṅkhāro ṭhapetvā vitakkavicāre sabbepi cittasampayuttakā dhammā cittasaṅkhāro’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.
释义——于阿毗达摩藏中，尊者，在第六卷双组科中十组之一行组，世尊教诲先以三行分类，即身行、语行、心行。身行是呼吸进出，语行是思维观念，心行则是知觉与感受。以此置定念、观察后，所有与思维相关的法均属心行。世尊如此以字数清晰、范围明确、分类系统的三大类区别广泛清楚加以详细阐说。
Anusayayamaka随眠双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问答——于阿毗达摩藏中，尊者，友，位于第六卷双组科中，十组之一第七组，即染污组，世尊如何详细分别阐述？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ ‘‘satta anusayā – kāmarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo bhavarāgānusayo avijjānusayo. Kattha kāmarāgānusayo anuseti, kāmadhātuyā dvīsu vedanāsu ettha kāmarāgānusayo anusetī’’ti evamādinā bhagavatā uppattiṭṭhānavāra anusayavāra sānusayavāra pajahanavāra pariññāvāra pahīnavāra uppajjanavāra dhātuvārasaṅkhātehi aṭṭhahi mahāvārehi vitthārato vibhajitvā desitaṃ.
问：在阿毗达摩藏中，尊者，第六部《双对论》十个对论里，第七项称为『烦恼对』。所谓『七种烦恼』者，是指欲爱烦恼、恼怒烦恼、慢傲烦恼、见解烦恼、疑惑烦恼、存在爱烦恼和无明烦恼。何处称欲爱烦恼为『欲爱烦恼』？乃谓欲爱烦恼依于欲界二种感受，故此称欲爱烦恼为『欲爱烦恼』。如此等等，世尊以此起因、基因、类别、依止、摒弃，及究竟证得等缘起八法中合作大缘八大类别，详尽分析宣说。
Cittayamaka心双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问：在阿毗达摩藏中，尊者，第六部《双对论》十个对论里，第八项称为『心对』。世尊是如何详尽划分讲说此心对的？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ ‘‘yassa cittaṃ uppajjati na nirujjhati, tassa cittaṃ nirujjhissati na uppajjissati. Yassa vā pana cittaṃ nirujjhissati na uppajjissati, tassa cittaṃ uppajjati na nirujjhatī’’ti evamādinā bhagavatā suddhacittasāmaññasuttantacittamissakavisesaabhidhammacittamissakavisesa- saṅkhātehi tīhi mahānayeti vitthārato vibhajitvā desitaṃ.
答：在阿毗达摩藏中，尊者，第六部《双对论》十个对论第八项『心对』，载言：『若于彼心起而不灭者，其心恒住；若于彼心灭而不起者，其心不生』。又言：『若于彼心灭而不生者，其心起而不灭』。如此等由世尊根据纯净心、常住心、以及诸特异心等分类，依此三大类别详尽划分宣说。
Dhammayamaka法双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问：在阿毗达摩藏中，尊者，第六部《双对论》十个对论里，第九项称为『法对』。世尊是如何详尽划分讲说此法对的？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ ‘‘kusalā kusalā dhammā, kusalā dhammā kusalā. Akusalā akusalā dhammā, akusalā dhammā akusalā. Abyākatā abyākatā dhammā, abyākatā dhammā abyākatā’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.
答：在阿毗达摩藏中，尊者，第六部《双对论》十个对论第九项『法对』中，载言：『善法善法，善法善法，恶法恶法，恶法恶法，不定性法不定性法，不定性法不定性法』。由此，世尊以定义、分类、摒弃、究竟证得等三大类别作详尽划分讲说。
Indriyayamaka根双论
Pucchā – abhidhammapiṭake āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.
问：在阿毗达摩藏中，尊者，第六部《双对论》十个对论里，第十项称为『根对』。世尊是如何详尽划分讲说此根对的？
Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ ‘‘bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ manindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriya’’nti evamādinā bhagavatā paṇṇattivāra pavattivāra pariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.
释义：在阿毗达摩藏中，第六品类别法篇的十个对偶项中，第十个关于根本感官的对偶称『二十一根』，列举为：眼根、耳根、鼻根、舌根、身根、女性根、男性根、命根、意根、乐根、苦根、喜根、忧根、舍根、声根、精进根、定根、慧根、未知智友根、认知根、认知所根。如此，世尊依据分门别类、因缘先后、实证通达及大类别，详细地分开讲说了此义。
Atītavāra过去分
Pucchā – abhidhammapiṭake āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro bhagavatā kathaṃ vitthārena vibhajitvā desito.
询问：尊者，请问在阿毗达摩藏中关于根本感官的三大类别，以及它们的起生、现行与灭尽过程，世尊是如何详细分别讲说的？
Vissajjanā – abhidhammapiṭake bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro ‘‘yassa cakkhundriyaṃ uppajjitta, tassa sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, manindriyaṃ, uppajjitthāti, āmantā. Yassa vā pana manindriyaṃ uppajjittha, tassa cakkhundriyaṃ uppajjitthāti, āmantā’’ti evamādinā bhagavatā vibhajitvā desito.
释义：在阿毗达摩藏中，关于根本感官的三大类别及其起生、现行和灭尽过程，世尊讲解云：谁的眼根起生，随之耳根、鼻根、舌根、身根、女性根、男性根、命根、喜根、舍根、声根、精进根、念根、定根、慧根与意根亦起生。又言谁的意根起生，彼眼根亦随之起生。于是如此分别讲说。
Uppādaanāgatavāra生起未来分
Pucchā – abhidhammapiṭake āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro bhagavatā kathaṃ vitthārena vibhajitvā desito.
询问：尊者，请教在阿毗达摩藏关于根本感官之三大类别及其行起阶段，世尊是如何详细分别讲说的？
Vissajjanā – abhidhammapiṭake bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro ‘‘yassa cakkhundriyaṃ uppajjissati, tassa sotindriyaṃ uppajjissatīti, āmantā. Yassa vā pana sotindriyaṃ uppajjissati, tassa cakkhundriyaṃ uppajjissatī’’ti āmantā. Yassa cakkhundriyaṃ uppajjissati, tassa ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ kāyindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati kāyindriyañca uppajjissatī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
释义：在阿毗达摩藏中，关于根本感官之三大类别及其行起阶段，世尊讲说：谁的眼根将生，耳根将生；若是耳根将生，眼根亦将生。又言谁的眼根将生，必随之鼻根、命根、身根一并生起。至于接触色法而将灭者，其中的眼根还会生，但身根不生起。其他根亦会同时生起。如此，世尊详细分别讲解。
Yassa cakkhundriyaṃ uppajjissati, tassa itthindriyaṃ uppajjissatīti. Ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, ye ca purisā eteneva bhāvena katici bhave dassetvā parinibbāyissanti tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ itthindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati itthindriyañca uppajjissati.
释义：谁的眼根将生，女性根亦将生起。那些接触色法而现证涅槃者，以及男性在此状态下见诸多种有而证涅槃者，其中眼根生起，女性根则不生起。至于其他者，眼根与女性根皆一同生起。
Yassa cakkhundriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, yā ca itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ cakkhundriyañca uppajjissati purisindriyañca uppajjissati.
若有男子根尚未生起，则该男子根亦未生起。于先得色根后入涅槃者，或女人于若干种世间，见诸世间即生涅槃者，此等必然生色根，不生男子根。但余他者，则色根与男子根俱生。
Yassa itthindriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, yā itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tāsaṃ itthindriyaṃ uppajjissati, no ca tāsaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ itthindriyañca uppajjissati purisindriyañca uppajjissati.
若有女子根尚未生起，则该女子根必然生起。于若干女人于若干世间，见诸世间即生涅槃者，该女子根必然生起，不生男子根。余他者，则女子根与男子根俱生。
Paṭṭhāna发趣论
Pucchā – tenāvuso bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattamavasse manussaloke yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannisīditvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena yāva yamakappakaraṇā purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ kiṃnāma pakaraṇaṃ desitaṃ.
问曰：尊者，昔日世尊证得无上正等觉时，于人世第七年，示现阴界之否则，随后往往生天界，在彼坐于遍覆青氈岩石之所，依十万由旬之广缘坐，与天众说法至阴界之外，先后说出了六部原有阿毗达摩部论。随后又说何名之部论？
Vissajjanā – tena bhante bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattame vasse manussaloke sāvatthiyaṃ kaṇḍambamūle yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannipatitvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ anantanayasamantapaṭṭhānaṃ nāma sattamaṃ mahāpakaraṇaṃ desitaṃ.
答曰：尊者，昔日世尊证得无上正等觉时，于人世第七年，在舍卫国甘蔗林底，现阴界之否则，随后往往生天界，坐于遍覆青氈岩石之所，依十万由旬之广缘坐，与天众说法时，先后说出六部原有阿毗达摩部论，继而说出名曰「无边无碍现起」之第七大部论。
Pucchā – taṃ panetaṃ āvuso paṭṭhānaṃ kenaṭṭhena paṭṭhānanti vuccati.
问曰：尊者，此部所称之「现起」为何意？
Vissajjanā – taṃ panetaṃ bhante paṭṭhānaṃ nānappakārapaccayaṭṭhena vibhajanaṭṭhena paṭṭhitaṭṭhena ca paṭṭhānanti vuccati.
答曰：尊者，此所谓现起者，谓由各种因缘分别而生起、分别而成之法故称现起。
Pucchā – tañcāvuso bhagavatā paṭṭhānamahāpakaraṇaṃ desentena katihi vārehi vibhajitvā desitaṃ.
问：尊者，请问世尊所为的这一大纲讲说，用多少分段来划分讲述呢？
Vissajjanā – taṃ kho bhante bhagavatā paṭṭhānamahāpakaraṇaṃ desentena mātikānikkhepavārasaṅkhāto paccayuddeso paccayaniddeso mahāvāreti dvīhi paricchedavārehi vibhajitvā desitaṃ.
答：尊者，这一大纲讲说时，由世尊以事条目（二主类）作为分类基础，称之为基础缘起之分类，并且更细分为两大分段来划分讲述。
Pucchā – tesu āvuso vāresu paṭhame mātikānikkhepavāre paccayuddesavāro bhagavatā kathaṃ desito.
问：在这些分段中，尊者，于第一主类事条目的缘起分类段落，世尊如何进行讲说？
Vissajjanā – tesu bhante dvīsu paricchedavāresu paṭhame mātikānikkhepavāre paccayuddese hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo…pe… avigatapaccayo’’ti. Evaṃ kho bhante bhagavatā vibhajitvā desito.
答：尊者，在这两大分段中的第一主类事条目缘起之处，世尊说明了缘起的诸缘，包括：因缘、缘起缘、主缘、随缘、同生缘、相互缘、依止缘……直到无断缘。由此，世尊将其分别分析划分讲述。
Pucchā – tadanantaraṃ pana āvuso paccayaniddesavāro bhagavatā kathaṃ vibhajitvā desito.
问：然后尊者，世尊又如何划分说明第二主类，即缘尽段落？
Vissajjanā – tadanantaraṃ pana bhante paccayaniddesavāro ‘‘hetupaccayoti – hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo. Ārammaṇapaccayoti – rūpārammaṇaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Saddhāyatanaṃ sotaviññāṇadhātuyā…. Gandhāyatanaṃ ghānaviññāṇadhātuyā…. Rasāyatanaṃ jivhāviññāṇadhātuyā…. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Sabbe dhammā manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vibhajitvā desito.
答：尊者，关于缘尽段落，世尊讲说说：‘因缘缘者，即出于因缘及因缘联结的法，这些形态的缘起以因缘缘为基础。起始缘者，则指依眼识根及与其相关的诸法以起始缘为基础。信根缘于眼根，同样嗅根缘于鼻根，味觉缘于舌根，触觉缘于身体根，这些与各自根相关的诸法皆依起始缘为基础。色根缘、声根缘、香根缘、味根缘、触根缘、意根及相关诸法，皆依起始缘为基础。诸法皆依心识根及其相关法以起始缘为基础。凡是诸法中所起之诸心及心行法，皆以起始缘为基础。’如此世尊细分讲说。
Pucchā – tenāvuso…pe… sammāsambuddhena abhidhammapiṭake sattame mahāpakaraṇe dvīsu padhānavāresu dutiye mahāvāre kati ṭhānāni vibhajitvā desitāni.
问言：尊者，敬问……正自觉者在《阿毗达摩藏》第七大论篇中，于第二大节的两个主要部分内，将多少处分别划分讲说？
Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe dvīsu padhānaparicchedavāresu dutiye mahāvāre dhammānulome cha paṭṭhānāni, tathā dhammapaccanīye dhammānulomapaccanīye dhammapaccanīyānulometi catuvīsati paṭṭhānāni bhagavatā vibhajitvā desitāni.
答言：尊者，在《阿毗达摩藏》第七大论篇中，无尽蔓延处设于第七篇，在第二大节的两个主要段落内，世尊分别将法的正行相关之六种所依、小节、逆行、顺行和逆顺的法共二十四处详细划分讲说。
Dhammānuloma tikapaṭṭhāna法顺三法发趣
Pucchā – tesupi āvuso catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā bhagavatā katihi vārehi vibhajitvā desitā.
问言：尊者，在这些二十四个小节中，于第一法中的法顺次楷法部分，世尊是以多少节日分别划分讲说？
Vissajjanā – tesu bhante catuvīsatiyā mahāpaṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā paṭiccavāro sahajātavāro paccayavāro nissayavāro saṃsaṭṭhavāro sampayuttavāro pañhāvāroti sattahi sattahi vārehi vibhajitvā bhagavatā desitā.
答言：尊者，在这些二十四个大法节中，于第一法的法顺次楷法部分，世尊以二十节日分别讲说：因缘依止、同生缘、缘起缘、依止缘、集起缘、会合缘及生疑缘等七种分别细分讲述。
Kusalatika paṭiccavāra善三法依缘分
Pucchā – tesu cāvuso dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro bhagavatā kathaṃ vibhajitvā desito.
问言：尊者，在这二十二个三分法节中于第一善法节的七大节日中，第一个及最后一个大节，世尊是如何划分讲说？
Vissajjanā – tesu bhante dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalā ca abyākatā ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ paṭicca kusalo ca abyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanā vissajjanāvārena ca. ‘‘Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇi, sahajāte nava, aññamaññe tīṇi, nissaye nava, upanissaye tīṇi, purejāte tīṇi, āsevane tīṇi, kamme nava, vipāke ekaṃ, āhāre jhāne indriye magge nava, sampayutte tīṇi, vippayutte atthiyā nava, natthiyā vigate tīṇi, avigate navā’’ti evamādinā saṅkhyāvārena ca bhagavatā vitthārato vibhajitvā desito.
答言：尊者，在这二十二个三分法节中，于第一善法节的七大节日中，第一个及最后一个大节或应如是设：善法为因，生起善法；以善法为因，生起不善法；以善法为因，生起未决定法；以善法为因，生起既善且未决定法；以善法为因，生起既不善且未决定法；以善法为因，生起善不善二法；以善法为因，生起善、不善和未决定三法。如此请示时答复：「以善法为因，生起善法，因缘故。以一蕴为因，三蕴生起；以三蕴为因，一蕴生起；以二蕴为因，二蕴生起。以善法为因，生起未决定法，因缘故。于善蕴为因，有识之集生起色法。以善法为因，生起善且未决定法，因缘故。一蕴为因，三蕴及识与色法生起；三蕴为因，一蕴及识与色法生起；二蕴为因，二蕴及识与色法生起。」又于答复时说：「缘有九，境有三，主事有九；间续同续有三；同生有九，彼此有三；依止有九，缘上有三；初生有三，依住有三；业有九，果报一；食、禅、根、道有九；相应有三，不相应用有九；无有处、灭绝处有三，未入处有九。」如此世尊详尽地分明讲说。
Siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā.
如果有善法为因，善法因缘所生的善法便会产生。
Kusalatika sahajātavāra善三法俱生分
Pucchā – tenāvuso bhagavatā…pe… sammāsambuddhena abhidhammapiṭake mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātavāro kathaṃ vitthārena vibhajitvā desito.
问曰：尊者，世尊及正自觉者在阿毗达摩藏大部的二十四品中，第一品的顺法品，在二十二种法中第一善法品，七大章中第二自性章，如何详尽分类宣说的呢？
Vissajjanā – abhidhammapiṭake bhante anantanayapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātāvāro ‘‘kusalaṃ dhammaṃ sahajāto kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā, tayo khandhe sahajāto eko khandho, dve khandhe sahajātā dve khandhā. Kusalaṃ dhammaṃ sahajāto abyākato dhammo uppajjati hetupaccayā, kusale khandhe sahajātaṃ cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ sahajāto kusalo ca abyākato ca dhammā uppajjanti hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe sahajāto eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanāvārena ca. Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇī’’ti evamādinā saṅkhyāvārena ca vācanāmaggato dvīhi vārehi paṭimaṇḍitvā bhagavatā vitthārato vibhajitvā desito.
答曰：尊者，在阿毗达摩藏中，无尽章的二十四品里，第一品的顺法品，在二十二种法中第一善法品，七大章中第二自性章中，宣说道：『善法是天生的，善的法因缘感所生；单一蕴有善法天生，三蕴中有三种天生，三蕴里有一种天生，一种蕴天生一个，一种蕴天生两个。天生的善法未被阐明而生，善蕴中天生心的现起及色。善法天生，善且非阐明法因缘生，善蕴天生心的现起以及色。善法天生，既善又非阐明法生，单一蕴天生三蕴，含心之现起与色，三蕴中间天生一个蕴含心现起与色，二蕴中间心现起与色。』如此一来，就以详尽阐明方式解释。因有九，缘有三，主有九，先后伴随三，这样根据数字说法，被世尊详细划分清楚宣说。
Kusalatika paccayavāra善三法缘品
Pucchā – tenāvuso bhagavatā…pe… sammāsambuddhena paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro kathaṃ vibhajitvā vitthārena desito.
问曰：尊者，世尊及正自觉者在阿毗达摩藏大部二十四品中，第一品顺法品，在二十二种法中第一善法品，七大章中第三缘章如何详尽划分宣说的呢？
Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro ‘‘siyā kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā akusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā abyākato dhammo uppajjeyya hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā’’ti evamādinā vissajjanāvārena ca. ‘‘Hetuyā sattarasa, ārammaṇe satta, adhipatiyā sattarasa, anantare samanantare satta, sahajāte sattarasa. Aññamaññe sattā’’ti evamādinā saṅkhyāvārena ca. Paccayānuloma paccaya paccaniya paccayānuloma paccanīya paccaya paccanīyānulomasaṅkhātehi catūhi nayehi vibhajitvā bhagavatā desito.
答曰：尊者，在阿毗达摩藏中，七章里的第七无尽章内，二十四品中第一顺法品，在二十二种法里第一善法品，七大章中第三缘章说：『若有善法为缘，因缘感所生的善法便发生；若善法为缘，感所生的非善法便发生；若善法为缘，感所生的非阐明法也会发生，』以此问答形式宣说。又说：『善法为缘缘起，是因缘感所生；单一蕴为缘三蕴，三蕴中间有一蕴为缘，二蕴为缘则二蕴。』又说因有七种，缘有七种，主有七种，先后伴随七种，同生亦有七种，相互有七种，如此用数字划分，世尊以四法则细分宣说缘的顺逆相互依存。
Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā- ….
善法为缘，因缘感所生的善法便会产生。单一蕴为缘三蕴，三蕴中间有一蕴为缘，二蕴为缘则二蕴……
Pañhāvāra问品
Pucchā – tenāvuso bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu mahāpakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro kathaṃ vitthārena vibhajitvā desito.
问曰：大弟子，当由世尊、正自觉者，于阿毗达摩藏七部大篇第七部、四十二分大篇第一分、顺法之分两个二十一偈三篇大章、第七大卷中，如何详尽划分而加宣说？
Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro ‘‘siyā kusalo dhammo kusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo akusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo’’ti evamādinā pucchāvārena ca. ‘‘Kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo’’ti evamādinā vissajjanāvārena ca ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantare samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi, kamme satta, vipāke ekaṃ. Āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā saṅkhyāvārena ca paccayānulomapaccayapaccanīyapaccayānulomapaccanīyapaccayapaccanīyānulomasaṅkhātehi catūhi nayehi bhagavatā vitthārato vibhajitvā desito.
答曰：尊者，在阿毗达摩藏七部大篇第七部无限分别大分、四十二分大篇第一分顺法之分两个二十一偈三篇大章、第七大卷中，第七节中，所谓“善法为善法之因缘而得依止；善法亦为不善法因缘得依止；善法亦为未分别法因缘得依止”，如此等问语。又说：“善法为善法因缘得依止，善因缘缘合之蕴亦得依止。善法为未分别法因缘得依止，善因缘缘合心生之色亦得依止”，如此等答语。又明言：“因有七种，所依九种，主宰十，隔相七，同相七，先生九，彼此三，实依三，近依九，前生后生，依止三，业七，果一。食、根、禅定、道七，缘合三，缘散五，药有三，非有无七，未入十有三”，如此种种罗列，以缘起、依止、因缘相续、必须依缘及相续所需，及列统计，世尊详尽区分而宣说。
Kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo ….
善法为善法之因缘而得依止，善因缘缘合之蕴亦得依止。善法为未分别法之因缘而得依止，善因缘缘合心生之色亦得依止。善法为善法及未分别法之因缘而得依止，善因缘缘合蕴、心生及色俱得依止……。
Vissajjanāvāra答品
Hetupaccayavibhaṅga因缘分别
Pucchā – tenāvuso bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu vissajjanāvāre hetupaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰：大弟子，当由世尊、正自觉者，于阿毗达摩藏七部大篇第七部、四十二分大篇第一分顺法之分两个二十一偈三篇大章、第七大卷中，如何详尽而彻底划分问答、答语、数目、缘、依、必须依、顺缘、顺续等，及三节中第二答分，缘起因缘之别，宣说节解？
Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre paccayānulomapaccayapaccanīya paccayānuloma paccanīyapaccaya paccayanīyānulomasaṅkhātesu catūsu nayesu paṭhame paccayānulomanaye pucchāvāravissajjanāvārasaṅkhyāvārasaṅkhātesu tīsupi vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo. Kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
答曰：尊者，在阿毗达摩藏七部大篇第七部无限分别大分、四十二分大篇第一分顺法之分两个二十一偈三篇大章、第七大卷中，第七小节，下问、答语、数目等关涉缘、依、必须依、顺缘、顺续之四种方法，第一法为缘起顺续法。于问语、答语、数目、第三节中第二答分，详说缘起因缘之别。世尊具足详细区分，而具体宣说。
… ‘‘Kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayattakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’.
……「善法为善法之因缘得依止，善因缘缘合蕴得依止。善法为未分别法之因缘得依止，善因缘缘合心生之色得依止。善法为善法及未分别法之因缘得依止，善因缘缘合蕴、心生及色俱得依止」。
Ārammaṇapaccayavibhaṅga所缘缘分别
Pucchā – tenāvuso…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰：尊者，世尊在《阿毗达摩藏》七种部门的第七大部的二十四品中第一“法顺部”，在二十二篇第一“善法篇”的七部大碍中第七“问障”，以及四个方法中第一个缘顺法门里，关于询问障、放逸障、数障这三种障碍，在第二障“放逸障”处，以及因缘分类的二十四种分类中第二“缘分缘分类”里，第一“缘法障”的详细分科，如何详尽地划分而宣说？
Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye tīsu ca vāresu dutiye vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa ārammaṇapaccayena paccayo, dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ paccavekkhati, pubbe suciṇṇāni paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ paccavekkhati, sekkhā gotrabhuṃ paccavekkhanti, vodānaṃ paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ paccavekkhanti, sekkhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti, cetopariyañāṇena kusalacittasamaṅgissa cittaṃ jānanti, ākāsānañcāyatanakusalaṃ viññāṇañcāyatanakusalassa ārammaṇapaccayena paccayo. Ākiñcaññāyatanakusalaṃ nevasaññānāsaññāyatanakusalassa ārammaṇapaccayena paccayo. Kusalā khandhā iddhividhañāṇassa, cetopariyañāṇassa, pubbenivāsānussatiñāṇassa, yathākammupagañāṇassa, anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
答曰：《阿毗达摩藏》中尊者，《阿毗达摩藏》七种部门的第七大部内“无碍相续品”，二十四品的第一“法顺部”，二十二篇第一“善法篇”的七大碍中第七“问障”，以及四个方法中第一个缘顺法门，在第二“放逸障”处，因缘分类的二十四种分科中第二“缘分缘分类”的分科中，详细如是宣说：“善法是善法的缘，以所施予法，受持戒律，行伍波萨他仪轨而作此观察，先知业感，观察禅定初起，观察学人种族，观察畜生，观察追寻者；观察行者证得禅道，追寻者或沙门或行者，修慧观无常、苦与无我等妙性，凭心的觉知知道具有德性的心，空无边处与识无边处善法为缘。无所有处善法为缘于无相而无念处的法。善皆依五蕴为缘，神通知、心的觉知、前生忆记，依业力及未来识等皆以此为缘。”世尊如此详细划分宣说。
Adhipatipaccayavibhaṅga增上缘分别
Pucchā – abhidhammapiṭake āvuso sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhānesu bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰：《阿毗达摩藏》中尊者，七部门第七大部的无碍相续品，二十四品的第一“法顺部”，二十二篇第一“善法篇”，七大碍中第七“问障”，以及四方法中的第一缘顺法门，在第二“放逸障”处及因缘分科中，三十多个分类的详细缘分缘障中，第三“主宰缘”的分类，如何详尽地划分而宣说？
Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa adhipatipaccayena paccayo. Ārammaṇādhipati, sahajātādhipati. Ārammaṇādhipati–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃ katvā paccavekkhati. Pubbe suciṇṇāni garuṃ katvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃ katvā paccavekkhati, sekkhā gotrabhuṃ garuṃ katvā paccavekkhanti, vodānaṃ garuṃ katvā paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ garuṃ katvā paccavekkhanti. Sahajātādhipati–kusalādhipati sampayuttakānaṃ khandhānaṃ adhipatipaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
答曰：《阿毗达摩藏》中尊者，于《阿毗达摩藏》七部门第七大部无碍相续品内，二十四品第一“法顺部”，二十二篇第一“善法篇”的七大碍中第七“问障”，以及四方法的第一个缘顺法门，于第二放逸障分科的因缘分科二十四分中，三障中的第三“主宰缘分”，世尊如是详细划分宣说：“善法是善法的主宰缘。主宰缘分又有依入缘、自然缘。依入缘则为所施善法，受持戒律，行伍波萨他仪轨，视之为尊重，观察前生尊重，观察禅定成就尊重，观察学人、畜生对尊重，观察禅道成就尊重，由自然缘则为善的主宰缘，依附连结五蕴。”世尊此般详细划分宣说。
Anantarapaccayavibhaṅga无间缘之分别
Pucchā – tenāvuso bhagavatā…pe… catuttho anantarapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰：尊者，世尊所说的第四类——“无间缘”分科，如何详尽划分而宣说？
Vissajjanā – abhidhammapiṭake bhante…pe… catuttho anantarapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa anantarapaccayena paccayo, purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo. Anulomaṃ gotrabhussa, anulomaṃ vodānassa, gotrabhu maggassa, vodānaṃ maggassa anantarapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
答曰：《阿毗达摩藏》中尊者，世尊关于第四“无间缘”分类如是宣说：“善法是善法的无间缘，过去过去的善五蕴是后方善五蕴的无间缘。诸族的承传，沙门缘沙门，族传缘道，都是无间缘。”世尊如此详尽划分宣说。
Sahajātapaccayavibhaṅga俱生缘之分别
Pucchā – tenāvuso…pe… chaṭṭho sahajātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰：尊者，请问第六个同类因缘的分别是如何详尽分解宣说的？
Vissajjanā – abhidhammapiṭake bhante…pe… chaṭṭho sahajātapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa sahajātapaccayena paccayo, kusalo eko khandho tiṇṇannaṃ khandhānaṃ sahajātapaccayena paccayo, tayo khandhā ekassa khandhassa sahajātapaccayena paccayo, dve dvinnaṃ khandhānaṃ sahajātapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa sahajātapaccayena paccayo, kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ sahajātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
答曰：尊者，在阿毗达摩藏中，对于第六个同类因缘的分别，开示如下：善法是善法的同类因缘的缘；善法是一蕴，为已断尽的三蕴的同类因缘所缘；三蕴中的三蕴，是彼一蕴的同类因缘；两蕴是两蕴的同类因缘。善法是未分别法的同类因缘；善蕴是心所聚集的色法的同类因缘。诸如此类，世尊以此义理详尽分解宣说。
Upanissayapaccayavibhaṅga亲依止缘之分别
Pucchā – tenāvuso bhagavatā…pe… navamo upanissayapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰：尊者，关于第九个近缘因缘的分别，是如何详细分解宣说的？
Vissajjanā – abhidhammapiṭake bhante…pe… navamo upanissayapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa upanissayapaccayena paccayo. Ārammaṇūpanissayo, anantarūpanissayo, pakatūpanissayo. Ārammaṇūpanissayo–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kaṃ garuṃ katvā paccavekkhati…pe…
答曰：尊者，在阿毗达摩藏中，对于第九个近缘因缘的分别，开示如下：善法是善法的近缘因缘。近缘因缘分为根本近缘、继起近缘、显现近缘。根本近缘即是行施、持戒、斋日功德、尊敬等事所依，善法由此而生……
Pakatūpanissayo – saddhaṃ upanissāya dānaṃ deti sīlaṃ samādiyati uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādetī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
显现近缘是指：信心为近缘而献施，持戒，行斋日功德，生禅定，修观，成道，得神通，入禅定境界等。诸如此类，世尊以此义理详尽分解宣说。
Purejātapaccayavibhaṅga前生缘之分别
Pucchā – tenāvuso…pe… dasamo purejātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰：尊者，请问第十个前行因缘的分别是如何详尽分解宣说的？
Vissajjanā – abhidhammapiṭake bhante…pe… dasamo purejātapaccayavibhaṅgo ‘‘abyākato dhammo abyākatassa dhammassa purejātapaccayena paccayo. Ārammaṇapurejātaṃ, vatthupurejātaṃ. Ārammaṇapurejātaṃ–arahā cakkhuṃ aniccato dukkhato anattato vipassati. Ghānaṃ, jivhaṃ, kāyaṃ, rūpe, sadde, gandhe, rase, phoṭṭhabbe, vatthuṃ aniccato dukkhato anattato vipassati. Dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, rūpāyatanaṃ cakkhuviññāṇassa, saddāyatanaṃ sotaviññāṇassa, gandhāyatanaṃ ghānaviññāṇassa, rasāyatanaṃ jivhāviññāṇassa, phoṭṭhabbāyatanaṃ kāyaviññāṇassa purejātapaccayena paccayo. Vatthupurejātaṃ–cakkhāyatanaṃ cakkhuviññāṇassa, sotāyatanaṃ sotaviññāṇassa, ghānāyatanaṃ ghānaviññāṇassa, jivhāyatanaṃ jivhāviññāṇassa, kāyāyatanaṃ kāyaviññāṇassa, vatthu vipākābyākatānaṃ kriyābyākatānaṃ khandhānaṃ purejātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
释曰——在阿毗达摩藏中，世尊详细阐述了第十章「前行相缘分别」：“未表法者，谓未被表明之法，其缘分为前行相缘。前行相有分为缘起之境与缘起之境界。缘起之境，谓阿拉汉能以眼识观无常、苦、无我；眼识所缘之空、舌、身体、色、声、香、味、触、法等皆为无常苦无我而观察之。以天眼观色，天耳根缘天声听，色界为眼识之缘，声界为耳识之缘，香界为鼻识之缘，味界为舌识之缘，触界为身识之缘，皆是缘起之境缘。缘起之境界为眼根所缘色界，耳根所缘声界，鼻根所缘香界，舌根所缘味界，身根所缘触界，此境界为缘生之因。此即世尊详尽分说。”
Kammapaccayavibhaṅga业缘之分别
Pucchā – tenāvuso bhagavatā…pe… terasamo kammapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰——尊者，请问世尊怎样详尽分说第十三章「业缘分别」？
Vissajjanā – abhidhammapiṭake bhante…pe… terasamo kammapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa kammapaccayena paccayo, kusalā cetanā sampayuttakānaṃ khandhānaṃ kammapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa kammapaccayena paccayo. Sahajātā, nānākkhaṇikā. Sahajātā–kusalā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo. Nānākkhaṇikā–kusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa kammapaccayena paccayo. Kusalā cetanā sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
释曰——在阿毗达摩藏中，世尊详细阐述了第十三章「业因缘分别」：“善法，即善之法，因业缘而生。带善意之行蕴，为业缘而生。善法亦为未表之法，因业缘而生。生俱生异之异时相。生俱生者，谓带善意之心生之色法，为业缘而生。异时相者，谓带善意之行蕴，及其成熟色法，为业缘而生。善法为善及未表法之业缘缘。带善意之行蕴及心生色法，为业缘而生。”世尊如是详尽分别而说此法。
Āhārapaccayavibhaṅga食缘之分别
Pucchā – tenāvuso…pe… pannarasamo āhārapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰——尊者，请问世尊怎样详尽分说第十五章「食缘分别」？
Vissajjanā – abhidhammapiṭake bhante…pe… pannarasamo āhārapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa āhārapaccayena paccayo. Kusalā āhārā sampayuttakānaṃ khandhānaṃ āhārapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa āhārapaccayena paccayo. Kusalā āhārā cittasamuṭṭhānānaṃ rūpānaṃ āhārapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
释曰——在阿毗达摩藏中，世尊详细阐述了第十五章「食缘分别」：“善法，即善之法，因食缘而生。善食为行蕴而合食缘之因。善法亦为未表法，因食缘而生。善食乃心生色法而为因食缘而生。”世尊如是详尽分别而说。
Indriyapaccayavibhaṅga根缘分析
Pucchā – tenāvuso bhagavatā…pe… soḷasamo indriyapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.
问曰——尊者，请问世尊怎样详尽分说第十六章「根缘分别」？
Vissajjanā – abhidhammapiṭake bhante…pe… soḷasamo indriyapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa indriyapaccayena paccayo, kusalo indriyā sampayuttakānaṃ khandhānaṃ indriyapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa indriyapaccayena paccayo, kusalā indriyā cittasamuṭṭhānānaṃ rūpānaṃ indriyapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
释义——尊者，在阿毗达摩藏中，佛陀详细分解说：第十六根依缘的分类中，善法乃是因根依缘而生的善法，且善根所依缘的蕴也是善的。善法乃是未分别法所依根的因缘，且善根乃是心所出相的色所依缘。由此，佛陀详细分说此理。
Saṅkhyāvāra数门
Pucchā – tenāvuso…pe… pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu tatiyo saṅkhyāvāro kathaṃ vitthārato vibhajitvā desito.
问——尊者，既然如此，在所问的释义中，数量分为三或更多时，第三种数量类别如何详细解释传授？
Vissajjanā – abhidhammapiṭake bhante…pe… tatiyo saṅkhyāvāro ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantara samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi , kamme satta, vipāke ekaṃ, āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.
释义——尊者，在阿毗达摩藏中，佛陀详细分解说：第三数量类别包括：同因七个、同缘九个、主管十个、前后连续七个、同生九个、互相三、依止十三、依止的次第九、初生后生与居住的三、业七、果报一、饮食感官禅定道七、合起三个、分别五个、有果十三、无果失败七、不解脱十三等分类。佛陀即按此详尽分说。
Hetu sahajāta nissaya atthi avigatanti satta, hetu sahajāta aññamañña nissaya atthi avigatanti tīṇi, hetu sahajāta aññamañña nissaya sampayutta atthi avigatanti tīṇi …
释义——因缘、同生依止皆有，未解脱七种；因缘、同生依止相互依止皆有，未解脱三种；因缘、同生依止相互依止且合起皆有，未解脱三种……
Vedanātika paṭiccavāra受三法缘品
Pucchā – tenāvuso bhagavatā…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā kathaṃ vitthārato vibhajitvā desitā.
问——尊者，佛陀初次详尽分解善的小类别后，紧接着二十一类与剩余如受等相关的类别，又是如何详尽分解传授？
Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati hetupaccayā. Sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho, paṭisandhikkhaṇe sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho’’ti evamādinā ca. Vipākaṃ dhammaṃ paṭicca vipāko dhammo uppajjati hetupaccayā. Vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā, paṭisandhikkhaṇe vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Vipākaṃ dhammaṃ paṭicca nevavipākanavipākadhammadhammo uppajjati hetupaccayā, vipāke khandhe paṭicca cittasamuṭṭhānarūpaṃ, paṭisandhikkhaṇe vipāke khandhe paṭicca kaṭattārūpaṃ, khandhe paṭicca vatthū’’ti evamādinā ca ekekasmiṃ tike sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitā.
释义——尊者，在阿毗达摩藏中，佛陀初次详尽分解善的小类别后，又详尽分说剩余的二十一类相关事相：如依缘苦乐相和合而生乐感受事，乐感受境界所依的蕴一，缘起的蕴两，二蕴之中依起一蕴，受连结时乐受一蕴依两蕴，二蕴依一蕴，如是说。又以果报法依果而生，果报法生因，因缘果法相继产生，及无果法生起诸法相续，以此详述。佛陀分别以三者七者的巨大分类，进而以四或更多的范畴，详尽分解说明。
Dukapaṭṭhāna二法发趣
Pucchā – tenāvuso…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ desetvā tadanantaraṃ dukapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.
问曰——尊者，关于六种内行相中的三种起因相，首先说第一起因相之后，次第详细地分解说明第二起因相。
Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ vibhajitvā tadanantaraṃ dukapaṭṭhānaṃ ‘‘hetuṃ dhammaṃ paṭicca hetu dhammo uppajjati hetupaccayā, alobhaṃ paṭicca adoso amoho, adosaṃ paṭicca alobho amoho, amohaṃ paṭicca alobho adoso. Lobhaṃ paṭicca moho, mohaṃ paṭicca lobho, dosaṃ paṭicca moho, mohaṃ paṭicca doso’’ti evamādinā ca. Saraṇaṃ dhammaṃ paṭicca saraṇo dammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Saraṇaṃ dhammaṃ paṭicca araṇo dhammo uppajjati hetupaccayā, saraṇo khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Saraṇaṃ dhammaṃ paṭicca saraṇo ca araṇo ca dhammā uppajjanti hetupaccayā. Saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpa’’nti evamādinā ca. Ekekasmiṃ duke sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.
答曰——如尊者所问，论藏中论述六种内行相时，先将第一起因相分解，然后进一步说明第二起因相。第二起因相关的教义是：以因缘为条件，法皆从因生起；因缘条件具足，贪欲为缘则嗔恚愚痴生起，嗔恚为缘则贪欲愚痴生起，愚痴为缘则贪欲嗔恚生起；以非贪为缘则无嗔无痴，以非嗔为缘则无贪无痴，以无痴为缘则无贪无嗔。贪嗔痴相互依起，依此推演法义。又以依止缘生起的法中，有住缘生住法，住缘生三界中的一界，三界之间相以依止关系而生；依止缘生起的法中，有非住缘生非住法，非住缘定为心识与色法。依止缘条件，有住法与非住法共起。其详细义理，是三界住法依单一法支撑，三界间亦互为缘起；而非住法即指心识及色法亦复如是。如此之理，由世尊详细广阐，每种二者，皆有七处以上大分类。将此详尽分解，世尊广说讲解。
Saraṇaṃ dhammaṃ paṭicca saraṇo dhammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve
依止缘条件，依止法生起；依止一蕴生起三蕴；三蕴之间，依起一蕴；依二蕴则生二蕴。
Khandhe paṭicca dve khandhā …
依二蕴则生二蕴……
Dukatikapaṭṭhāna dukadukapaṭṭhāna二三法发趣、二二法发趣
Pucchā – tenāvuso…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesāni dukatikapaṭṭhānādīni cattāro paṭṭhānāni kathaṃ vibhajitvā desitāni.
问曰——尊者，关于六种内行相中的三种起因相，首先将第一与第二起因相划分说明后，如何将余下的二十三种起因相分门别类详尽阐述？
Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesā dukatikapaṭṭhānādayo ‘‘hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā’’ti evamādinā vitthārato vibhajitvā desitāni.
答曰——如尊者所问，论藏中述说六种内行相时，先将第一、第二起因相分别划分，之后余下二十三种起因相，从因缘生起法义展开说明。其义理谓：以因作为善法，依因缘则善法生起；以因作为善法，而无因，则善法亦生起；以因作为善法，因与非因同生，则法亦同起；以非因作为善法，则非因法生起；以非因作为善法，而有因，则亦生起；以非因作为善法，因与非因共生，则法亦复共起。依此因缘条件，详加拆分广大讲述。
Dhammapaccanīyapaṭṭhāna法随顺发趣
Pucchā – tenāvuso bhagavatā…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ kathaṃ vibhajitvā desitaṃ.
问讯者言：「尊者，世尊曾于……处，将第一义法循序依次分为若干段落，而继之又将第二义法也即法应观循此次第分为若干段落，是如何分别划分而宣说的？」
Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Akusalābyākataṃ ekaṃ khandhaṃ paṭicca akusalābyākatā tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetu paccayā. Vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Paṭisandhikkhaṇe…pe… nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikapaṭṭhāne tikadukapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.
闻者答曰：「尊者，于阿毗达摩藏中，世尊曾于……处，将第一义法循序依次划分之后，继而又将第二义法即法应观这样论说：『依因缘条件，恶法产生恶法。依一蕴之不善分别，三蕴即致不善分别；以三蕴为缘，一蕴亦如是，二蕴为缘，二蕴亦然。依因缘，恶法生恶法果报。依一蕴之成熟分别及作分别，三蕴含识及色法；三蕴为缘，一蕴含识及色，二蕴含识及色。值再现时……依因缘，恶法起非分别法。不善者因一蕴，缘生三蕴；三蕴为缘，一蕴；二蕴为缘，二蕴』。如此以上六重法中六种内有别中，世尊据每一重划分，将一重二重乃至重叠三重等，共七，加之七大节段，各以四段细例详尽分别宣说。
Dhammānulomapaccanīyapaṭṭhāna法顺逆发趣
Pucchā – tenāvuso bhagavatā…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.
问讯者言：「尊者，世尊于……处是如何将第三义法即法循序应观细说分明的？」
Vissajjanā – abhidhammapiṭake…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ ‘‘kusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpaṃ. Kusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Kusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca naakusalo ca naabyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā…pe… dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca nakusalo ca naakusalo ca dhammā uppajjanti hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpa’’nti evamādinā bhante tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne tikadukapaṭṭhāne dukatikapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.
闻者答曰：「于阿毗达摩藏中，世尊于……处论说第三循序应观云：『善法依缘起恶法。善蕴为缘，相续色亦为缘。善法缘生不善法。善法缘起唯一蕴，三蕴含识及色。三蕴为缘，一蕴含识色；二蕴为缘，二蕴含识及色。善法因缘生非分别法。善法囊括一蕴，三蕴含识及色。三蕴为缘一蕴；二蕴为缘，二蕴。善法因缘不分分别法亦可生起。善法缘起不善及非分别法等。善法为缘，恶善非分别诸法皆赖其起。善蕴为缘，含识色法』。依此等六种内别重段，共七节段，及七大节段，世尊以四种例证详尽划分宣说。
Dhammapaccanīyānulomapaṭṭhāna法逆顺发趣
Pucchā – tenāvuso bhagavatā…pe… dhammānulomādīsu padhānabhūtesu catūsu paṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.
问讯者言：「尊者，世尊于循序应观等四义段落之中，最后末尾第四义法法应观，如何细致分别宣说？」
Vissajjanā – abhidhammapiṭake bhante…pe… dhammānulomapaṭṭhānādīsu catūsu padhānabhūtesu mahāpaṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Akusale khandhe paṭicca cittasamuṭṭhānarūpaṃ, vipākābyākataṃ kriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ…pe… dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Khandhe paṭicca vatthu, vatthuṃ paṭicca khandhā. Nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi cāti antogadhapabhedapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikatikadukatikatikadukadukapaṭṭhāne paṭiccavārādīhi sattahi mahāvārehi ekekasmiñca mahāvāre paccayānulomādīhi catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.
闻者答曰：「尊者，于阿毗达摩藏中，世尊于……处将循序应观等四重义段及重合大节中，末第四法应法应观宣说曰：『恶法缘生恶法，因缘成立不善因。恶法缘起唯一蕴依三蕴，三蕴反缘一蕴，二蕴反缘二蕴。恶法因缘得以非分别法成就，恶蕴因缘含识色法……二蕴所缘蕴，蕴缘义蕴。恶法缘起非分别法者，恶法因缘唯一蕴缘三蕴，三蕴缘一蕴，二蕴缘二蕴』。如是以六类内别，分割重段，及因缘相续等七种，七种大节总计四法之中，世尊详尽以众多代例广分次第宣说。」