1. 第一章
11. 第一章
1. Paṭhamo paricchedo
2心之解说
Cittaniddeso
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8.
2心、心所、色与涅槃，此谓无上。
Cittaṃ cetasikaṃ rūpaṃ, nibbānanti niruttaro;
3他以四种方式阐说诸法，宣说四圣谛。
Catudhā desayī dhamme, catusaccappakāsano.
4其中，“心”即了别对象之心。那么，它的词义是什么呢？谓：就总摄一切而言，心即“思惟”；又或，因积累自相续故，亦称为心。
Tattha cittanti visayavijānanaṃ cittaṃ, tassa pana ko vacanattho? Vuccate – sabbasaṅgāhakavasena pana cintetīti cittaṃ, attasantānaṃ vā cinotītipi cittaṃ.
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6心因造作种种而得名‘心’，或因自心的缤纷状态而得名；
Vicittakaraṇā cittaṃ, attano cittatāya vā;
7即使在施设中、于识中、于种种心之造作中，
Paññattiyampi viññāṇe, vicitte cittakammake;
8智者于此应知：于识而言，‘心’是约定俗成的名称。
Cittasammuti daṭṭhabbā, viññāṇe idha viññunā.
9然而，此心依有所缘而言，唯为一种；依有果报与无果报而言，则为二种。其中，有果报者是善与不善，无果报者是无记。若依善、不善、无记的体类分别，则成三种。
Taṃ pana sārammaṇato ekavidhaṃ, savipākāvipākato duvidhaṃ. Tattha savipākaṃ nāma kusalākusalaṃ, avipākaṃ abyākataṃ. Kusalākusalābyākatajātibhedato tividhaṃ.
10其中，所谓“善”，其词义究竟是什么呢？
Tattha kusalanti panetassa ko vacanattho?
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10.
12因断除邪恶故，或因摄受善法故；
Kucchitānaṃ salanato, kusānaṃ lavanena vā;
13或因凭借智慧之草而获得，故称为善。
Kusena lātabbattā vā, kusalanti pavuccati.
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11.
15此“善”字，见于巧妙、健康、无过失等义；
Cheke kusalasaddoyaṃ, ārogye anavajjake;
16在此处，亦见于可爱果报及无过失等义。
Diṭṭho iṭṭhavipākepi, anavajjādike idha.
17因此，善以无过失与可爱果报为相，以摧破不善为味，以清净为现起。或者，善因与有过失相反而以无过失为相，以清净性为味，以可爱果报为现起，以如理作意为足处。不善以有过失与不可爱果报为相。无记以与此二者相反的相为特征，或以不引生果报为特征。
Tasmā anavajjaiṭṭhavipākalakkhaṇaṃ kusalaṃ, akusalaviddhaṃsanarasaṃ, vodānapaccupaṭṭhānaṃ. Vajjapaṭipakkhattā anavajjalakkhaṇaṃ vā kusalaṃ, vodānabhāvarasaṃ, iṭṭhavipākapaccupaṭṭhānaṃ, yonisomanasikārapadaṭṭhānaṃ. Sāvajjāniṭṭhavipākalakkhaṇamakusalaṃ. Tadubhayaviparītalakkhaṇamabyākataṃ, avipākārahaṃ vā.
18其中，善心有二十一种，依地别而分为四类：欲界善心、色界善心、无色界善心及出世间善心。
Tattha kusalacittaṃ ekavīsatividhaṃ hoti, tadidaṃ bhūmito catubbidhaṃ hoti – kāmāvacaraṃ, rūpāvacaraṃ, arūpāvacaraṃ, lokuttarañceti.
19其中，欲界善心依地别为一种；依有因与无因的差别为二种；依下劣、中等、殊胜的差别为三种；依喜、舍与智相应的差别为八种。即：喜俱、智相应、无行一种，有行一种；喜俱、智不相应、无行一种，有行一种；舍俱、智相应、无行一种，有行一种；舍俱、智不相应、无行一种，有行一种。这八种即称为欲界善心。
Tattha kāmāvacarakusalacittaṃ bhūmito ekavidhaṃ, savatthukāvatthukabhedato duvidhaṃ, hīnamajjhimapaṇītabhedato tividhaṃ, somanassupekkhāñāṇappayogabhedato aṭṭhavidhaṃ hoti. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti idaṃ aṭṭhavidhampi kāmāvacarakusalacittaṃ nāma.
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21从摄颂而言，欲有二种：烦恼欲与所依欲；
Uddānato duve kāmā, klesavatthuvasā pana;
22烦恼欲即欲贪，所依欲即三界轮回之事物。
Kileso chandarāgova, vatthu tebhūmavaṭṭakaṃ.
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24烦恼欲是能贪求者，所依欲是所贪求者；
Kilesakāmo kāmeti, vatthu kāmīyatīti ca;
25这两种欲得以成立；在两类作者中，应当知道，这就是“欲”。
Sijjhati duvidhopesa, kāmo vo kārakadvaye.
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27然而，在某种情况下，此欲虽有两种，
Yasmiṃ pana padese so, kāmoyaṃ duvidhopi ca;
28它却依诸成就之力而转。
Sampattīnaṃ vasenāva-caratīti ca so pana.
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30其范围即四恶趣与六欲天；
Padeso catupāyānaṃ, channaṃ devānameva ca;
31而人间依人则有十一种。
Manussānaṃ vaseneva, ekādasavidho pana.
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33于此，“欲行”即称为欲界。
Kāmovacaratītettha, kāmāvacarasaññito;
34因为以彼为特征，正如“有教说行处”一般。
Assābhilakkhitattā hi, sasatthāvacaro viya.
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36此色有即是色，故称为欲；
Svāyaṃ rūpabhavo rūpaṃ, evaṃ kāmoti saññito;
37省略后面的词而宣说。
Uttarassa padasseva, lopaṃ katvā udīrito.
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39于彼欲中，此心常行；
Tasmiṃ kāme idaṃ cittaṃ, sadāvacaratīti ca;
40如是，由摧破欲者所说，即名为欲界。
Kāmāvacaramiccevaṃ, kathitaṃ kāmaghātinā.
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42或者，因为令结生于欲有中转起；
Paṭisandhiṃ bhave kāme, avacārayatīti vā;
43如此，便名为欲界；或者说，即为‘彼处所摄’，系属欲界。
Kāmāvacaramiccevaṃ, pariyāpannanti tatra vā.
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45此八种心，名为欲界心；
Idaṃ aṭṭhavidhaṃ cittaṃ, kāmāvacarasaññitaṃ;
46它唯依十种福行事而转起。
Dasapuññakriyavatthu-vaseneva pavattati.
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48布施、持戒、修习与回向功德，
Dānaṃ sīlaṃ bhāvanā pattidānaṃ,
49服务、说法与随喜；
Veyyāvaccaṃ desanā cānumodo;
50正直见、听闻与恭敬，
Diṭṭhijjuttaṃ saṃsuticcāpacāyo,
51应知如此，即是福行事的差别。
Ñeyyo evaṃ puññavatthuppabhedo.
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53回向功德与随喜，摄归于布施；
Gacchanti saṅgahaṃ dāne, pattidānānumodanā;
54同样，服务与恭敬，摄归于戒所成福。
Tathā sīlamaye puññe, veyyāvaccāpacāyanā.
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56说法、听闻与正直见，归于修习所成。
Desanā savanaṃ diṭṭhi-ujukā bhāvanāmaye;
57再者，十种福行事又可归为三种。
Puna tīṇeva sambhonti, dasa puññakriyāpi ca.
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59一切随念之福与赞叹，归于三皈依。
Sabbānussatipuññañca, pasaṃsā saraṇattayaṃ;
60他们归入正见业，于此无有疑惑。
Yanti diṭṭhijukammasmiṃ, saṅgahaṃ natthi saṃsayo.
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25.
62前一种舍离，以及后三种思；
Purimā muñcanā ceva, parā tissopi cetanā;
63如是则成布施所生之福；于其余诸处，亦应如是阐明。
Hoti dānamayaṃ puññaṃ, evaṃ sesesu dīpaye.
64现在，应当了知此八种欲界善心的生起次第。当有人因可施物、受施者等条件具足，或因其他生喜之缘而满心欢喜，以“有布施”等正见为先导，未受他人劝发而自行行布施等福德时，此时他的第一大喜心——喜俱、智相应、无行——便生起了。然而，当他同样欢喜踊跃，以正见为先导，却是在他人劝发之后才行持时，此时他的同一类心即成为有行。在此义中，“行”是由自己或他人所发起的预备加行的异名。当幼小的比丘们因见到亲属的举止而生起熟悉感，见到比丘后心生欢喜，急忙将手中任何物品拿去布施或顶礼时，此时他们的第三心生起。然而，当亲属鼓励说“请布施，请顶礼，尊者”之后，他们才将手中物品布施或顶礼时，此时他们的第四心生起。当可施物、受施者等条件不具足，或其他生喜之缘不存在，于这四种情形中皆无喜时，便有余下的四种舍俱心生起。如是，依喜、舍与智的相应差别，应知欲界善心共有八种。
Idāni assa panaṭṭhavidhassāpi kāmāvacarakusalacittassa ayamuppattikkamo veditabbo. Yadā hi yo deyyadhammappaṭiggāhakādisampattiṃ, aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’nti ādinayappavattaṃ sammādiṭṭhiṃ purakkhatvā parehi anussāhito dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ paṭhamaṃ mahākusalacittaṃ uppajjati. Yadā pana vuttanayeneva haṭṭhapahaṭṭho sammādiṭṭhiṃ purakkhatvā parehi ussāhito karoti, tadāssa tameva cittaṃ sasaṅkhārikaṃ hoti. Imasmiṃ panatthe saṅkhāroti attano vā parassa vā pavattassa pubbappayogassādhivacanaṃ. Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bālakā bhikkhū disvā somanassajātā sahasā yaṃ kiñci hatthagataṃ dadanti vā vandanti vā, tadā tesaṃ tatiyacittamuppajjati. Yadā pana te ‘‘detha vandatha, ayye’’ti vadanti, evaṃ ñātijanena ussāhitā hutvā hatthagataṃ dadanti vā vandanti vā, tadā tesaṃ catutthacittamuppajjati. Yadā pana deyyadhammappaṭiggāhakādīnaṃ asampattiṃ vā aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjanti. Evaṃ somanassupekkhāñāṇappayogabhedato aṭṭhavidhaṃ kāmāvacarakusalacittaṃ veditabbaṃ.
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66依十种福业事等，这些心虽种类众多；
Dasapuññakriyādīnaṃ, vasena ca bahūnipi;
67我今当为阐明。
Etāni pana cittāni, bhavantīti pakāsaye.
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69一万七千二百八十；
Sattarasa sahassāni, dve satāni asīti ca;
70这些为欲界之福，我如是分别说。
Kāmāvacarapuññāni, bhavantīti viniddise.
71它则随应于欲界善趣中，成就生与财富的圆满。
Taṃ pana yathānurūpaṃ kāmāvacarasugatiyaṃ bhavabhogasampattiṃ abhinipphādeti.
72于其余诸心中，色界善心：依有处所，说为一种；依在二有中生起，说为二种；依劣、中、胜的差别，说为三种；依行道等的差别，说为四种；依禅支相应的差别，说为五种。即：断除欲贪、嗔恚、昏沉睡眠、掉举恶作、疑，与寻、伺、喜、乐、心一境性相应者，为第一；断除寻，与伺、喜、乐、心一境性相应者，为第二；断除寻与伺，与喜、乐、心一境性相应者，为第三；断除寻、伺、喜，与乐、心一境性相应者，为第四；断除寻、伺、喜、乐，与舍、心一境性相应者，为第五。此即名为五种色界善心。
Itaresu pana rūpāvacarakusalacittaṃ savatthukato ekavidhaṃ, dvīsu bhavesu uppajjanato duvidhaṃ, hīnamajjhimapaṇītabhedato tividhaṃ, paṭipadādibhedato catubbidhaṃ, jhānaṅgayogabhedato pañcavidhaṃ. Seyyathidaṃ – kāmacchandabyāpādathinamiddhauddhaccakukkuccavicikicchāvippahīnaṃ vitakkavicārapītisukhacittekaggatāsampayuttaṃ paṭhamaṃ, vitakkavippahīnaṃ vicārapītisukhacittekaggatāsampayuttaṃ dutiyaṃ, vitakkavicāravippahīnaṃ pītisukhacittekaggatāsampayuttaṃ tatiyaṃ, vitakkavicārapītivippahīnaṃ sukhacittekaggatāsampayuttaṃ catutthaṃ, vitakkavicārapītisukhavippahīnaṃ upekkhācittekaggatāsampayuttaṃ pañcamanti idaṃ pañcavidhaṃ rūpāvacarakusalacittaṃ nāma.
73此色界善心，又依地遍等所缘中转起的方式，而有众多类别。所有这一切色界修习福行的转起，随其所应，能生起色界之生。如是应知色界善心。
Taṃ pana yathāsambhavaṃ pathavīkasiṇādīsu ārammaṇesu pavattivasena anekavidhaṃ hoti. Sabbaṃ panetaṃ rūpāvacarabhāvanāpuññavasappavattaṃ yathānurūpaṃ rūpāvacarūpapattinipphādakaṃ hoti. Evaṃ tāva rūpāvacarakusalaṃ veditabbaṃ.
74于其余二类中，无色界善心：先就舍受相应之差别，说为一种；就有处、无处之差别，说为二种；就劣、中、胜之差别，说为三种；就所缘之差别，说为四种。其四种所缘为：破除遍后之虚空、于彼转起之识、彼之离去、无所有处。依此所缘差别，次第而有四种。即：全然超越色想，灭没有对想，不作意种种想，与空无边处想俱行；……与识无边处想俱行；……与无所有处想俱行；……与非想非非想处想俱行。此即名为四种无色界善心。所有这一切无色界修习福行的转起，随其所应，是无色界生起之能生者。如是，当知无色界善心。
Sesesu pana dvīsu arūpāvacarakusalacittaṃ tāva upekkhāvedanāyogabhedato ekavidhaṃ, savatthukāvatthukabhedato duvidhaṃ, hīnamajjhimapaṇītabhedato tividhaṃ, ārammaṇabhedato catubbidhaṃ. Kasiṇugghāṭimākāsaṃ, tattha pavattaviññāṇaṃ, tassa apagamo, ākiñcaññāyatananti idamassa catubbidhamārammaṇaṃ. Yathāpaṭipāṭiyā etassārammaṇassa bhedato catubbidhaṃ hoti. Seyyathidaṃ – sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ākāsānañcāyatanasaññāsahagataṃ, viññāṇañcāyatanasaññāsahagataṃ, ākiñcaññāyatanasaññāsahagataṃ, nevasaññānāsaññāyatanasaññāsahagatanti idaṃ catubbidhaṃ arūpāvacarakusalacittaṃ nāma. Sabbaṃ panetaṃ arūpāvacarabhāvanāpuññavasappavattaṃ yathānurūpaṃ arūpūpapattinipphādakaṃ hoti. Evaṃ arūpāvacarakusalacittaṃ veditabbaṃ.
75然而，其他出世间善心，从以涅槃为所缘来说为一种；从决定与不决定处所的差别来说为二种；从由三种解脱门证得来说为三种；从与四道相应的差别来说为四种。即：能断除有身见、疑、戒禁取这三结的入流道心；能令贪、嗔、痴微薄的斯陀含道心；能无余断除欲贪与嗔恚的阿那含道心；能断除色贪、无色贪、慢、掉举、无明的阿罗汉道心。这便是四种出世间善心。然而，其中每一种依禅支结合的差别又成为五种，因此总为二十种。所有这些出世间善心的修福转起，通过随顺于道的果之转起，成就了四种圣者。如是应知出世间善心。
Itaraṃ pana lokuttarakusalacittaṃ nibbānārammaṇato ekavidhaṃ, niyatāniyatavatthukabhedato duvidhaṃ, tīhi vimokkhamukhehi pattabbato tividhaṃ, catumaggayogabhedato catubbidhaṃ . Seyyathidaṃ – sakkāyadiṭṭhivicikicchāsīlabbataparāmāsasaññojanappahānakaraṃ sotāpattimaggacittaṃ, rāgadosamohānaṃ tanuttakaraṃ sakadāgāmimaggacittaṃ, kāmarāgabyāpādānaṃ niravasesappahānakaraṃ anāgāmimaggacittaṃ, rūparāgaarūparāgamānauddhaccaavijjāpahānakaraṃ arahattamaggacittanti idaṃ catubbidhaṃ lokuttarakusalacittaṃ nāma. Ekekaṃ panettha jhānaṅgayogabhedato pañcavidhaṃ hoti, tasmā vīsatividhaṃ hoti. Sabbaṃ panetaṃ lokuttarabhāvanāpuññavasappavattaṃ maggānurūpaphalappavattiyā cattāro ariyapuggale abhinipphādeti. Evaṃ lokuttarakusalaṃ veditabbaṃ.
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28.
77欲界有八，色界有五，无色界有四；
Kāme aṭṭheva rūpe ca, pañca cattārirūpisu;
78出世间善心有四种，如是善心总计二十一种。
Cattārānuttarānevaṃ, kusalānekavīsati.
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29.
80已远离善与不善的具念者，
Kusalākusalāpagatena satā,
81于善中，以善，彼为善；
Kusale kusalena ca yaṃ kusalaṃ;
82属于四地者，由已得自在的牟尼，
Catubhūmigataṃ muninā vasinā,
83凡有所说，皆是我所说。
Lapitaṃ lapitaṃ sakalampi mayā.
84然而，不善心依地而言唯有一种，即属欲界；依决定与不决定之事、一因与二因、能生结生与不能生结生，而有二种；依与三受结合，以及依根而言有三种，即贪根、嗔根、痴根。其中，贪根又依喜俱、舍俱、与见相应、不与见相应的差别而成为八种。即：喜俱、与见相应、无行一种，有行一种；喜俱、不与见相应、无行一种，有行一种；舍俱、与见相应、无行一种，有行一种；舍俱、不与见相应、无行一种，有行一种。
Akusalaṃ pana bhūmito ekavidhaṃ kāmāvacarameva, niyatāniyatavatthuvasena ca ekahetukaduhetukavasena ca paṭisandhijanakājanakavasena ca duvidhaṃ, tīhi vedanāhi yogato ca lobhamūlaṃ dosamūlaṃ mohamūlanti mūlato ca tividhaṃ hoti. Tattha lobhamūlaṃ pana somanassupekkhādiṭṭhippayogabhedato aṭṭhavidhaṃ hoti. Seyyathidaṃ – somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ diṭṭhigatavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti.
85当一个人以“于诸欲中无过患”等邪见为先导，纯粹欢喜踊跃地受用诸欲，或将所见祥瑞等执为真实，以自性敏锐、无行之心的状态，此时便生起他的第一不善心。当以迟钝、有行之心时，则生起第二。当不以邪见为先导，纯粹欢喜踊跃地受用诸欲，或嫉妒他人成就，或偷盗他人财物，以自性敏锐、无行之心的状态，此时生起第三。当以迟钝、有行之心时，则生起第四。然而，当由于未得诸欲，或因其他喜因不存，在上述四种情形中皆无喜时，便生起其余四种舍俱心。如是，应知依喜俱、舍俱、与见相应、不与见相应的差别，而有八种贪根。
Yadā hi ‘‘natthi kāmesu ādīnavo’’tiādinā nayena micchādiṭṭhiṃ purakkhatvā kevalaṃ haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadāssa paṭhamaṃ akusalacittaṃ uppajjati. Yadā pana mandena samussāhitena, tadā dutiyaṃ. Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ dhammaṃ vā paribhuñjati, parasampattiṃ vā abhijjhāyati, parassa bhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ. Yadā mandena samussāhitena, tadā catutthaṃ uppajjati. Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti. Evaṃ somanassupekkhādiṭṭhippayogabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.
86嗔根则依唯有所缘事而成一种；依无行与有行的差别而成二种：即忧俱、与嗔相应、无行，以及忧俱、与嗔相应、有行。应知它是在杀生等行为中，依其生起时的锐利或迟钝而转起的。
Dosamūlaṃ pana ekantasavatthukato ekavidhaṃ, asaṅkhārasasaṅkhārabhedato duvidhaṃ domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ, sasaṅkhāranti. Assa pana pāṇātipātādīsu tikkhamandappavattikāle uppatti veditabbā.
87痴根亦依与疑、与掉举的相应关系而成二种：即舍俱、与疑相应，以及舍俱、与掉举相应。应知它是在心不确定、散乱之时转起的。
Mohamūlampi vicikicchuddhaccayogato duvidhaṃ hoti upekkhāsahagataṃ vicikicchāsampayuttaṃ, upekkhāsahagataṃ uddhaccasampayuttanti. Tassa asanniṭṭhānavikkhepakālesu pavatti veditabbāti.
88如是，应知有十二种不善心。然而，所有这些不善心，随其所应，既是令堕于恶趣的能生者，也是在善趣中招感苦之殊胜的能生者。
Evaṃ tāva dvādasavidhaṃ akusalacittaṃ veditabbaṃ, sabbaṃ panetaṃ yathānurūpaṃ apāyesu upapattiyā, sugatiyampi dukkhavisesassa abhinipphādakaṃ hoti.
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30.
90以贪为根本者有八种，以嗔为根本者有二种。
Lobhamūlavasenaṭṭha, dosamūlavasā duve;
91以痴为根本者有二种，如是共为十二种。
Mohamūlavasena dve, evaṃ dvādasadhā siyuṃ.
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31.
93于恶与无恶中，由不善心所说者，是名恶心所。
Pāpāpāpesvapāpena , yaṃ vuttaṃ pāpamānasaṃ;
94以断除了恶与无恶的心，我作了此说。
Pāpāpāpappahīnena, taṃ mayā samudāhaṭaṃ.
95然而，另一种无记心，就非异熟性而言为一种；依生类差别则为二种：异熟心与唯作心。其中，异熟心依地差别有四种：欲界、色界、无色界、出世间。其中，欲界异熟心有二种：善异熟与不善异熟。善异熟心又有二种：有因与无因。
Itaraṃ pana abyākatamavipākārahato ekavidhaṃ hoti, jātibhedato duvidhaṃ vipākacittaṃ kiriyacittanti. Tattha vipākacittaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttaranti. Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākanti. Kusalavipākaṃ duvidhaṃ sahetukamahetukañceti.
96其中，有因善异熟心，如其相应的善心，依喜与舍、智相应与不相应、无行与有行的差别，而有八种。即：喜俱智相应无行、有行；喜俱智不相应无行、有行；舍俱智相应无行、有行；舍俱智不相应无行、有行。这就是八种有因异熟心。
Tattha sahetukavipākacittaṃ sakakusalaṃ viya somanassupekkhāñāṇappayogabhedato aṭṭhavidhaṃ. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ, sasaṅkhāraṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhāraṃ, sasaṅkhāraṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ, sasaṅkhāraṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhāraṃ, sasaṅkhāranti idaṃ aṭṭhavidhaṃ sahetukavipākaṃ nāma.
97然而，如同善心能以布施等方式在六所缘中运作，此异熟心却非如此。它唯以结生、有分、死与彼所缘的方式，在有限法所摄的六所缘中生起。并且，虽无相应法上的殊胜，也应了知：异熟心如同镜中的面容影像一般，是被动生起的；而善心则如面容本身，是主动运作的。还应了知这些异熟心的成熟方式：它们以结生、有分、死与彼所缘的方式成熟。
Yathā panassa kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā. Idaṃ hi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati. Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ. Imesaṃ pana vipaccanaṭṭhānaṃ veditabbaṃ. Imāni hi paṭisandhibhavaṅgacutitadārammaṇāni hutvā vipaccanti.
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32.
99这是欲界诸天与人间，
Kāmāvacaradevānaṃ , manussānaṃ ime pana;
100二因者与三因者的结生。
Duhetukatihetūnaṃ, bhavanti paṭisandhiyo.
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33.
102此后，在转起中成为有分，尽其寿限
Tato pavattiyaṃ hutvā, bhavaṅgaṃ yāvatāyukaṃ;
103遇到强力所缘时，便成为彼所缘
Balavārammaṇe hutvā, tadārammaṇameva ca.
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34.
105此后，在命终时，成为死心而转起
Tato maraṇakālasmiṃ, cuti hutvā pavattare;
106如是，异熟在四种情况中转起，应如此说。
Evaṃ catūsu ṭhānesu, vipaccantīti niddise.
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35.
108大异熟心与自地善心相同，仅某些方面有别；
Sabhūmikusaleheva, mahāpākā samā vinā;
109业门与业，是福德行的基础。
Kammadvārañca kammañca, puññānaṃ kriyavatthukaṃ.
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36.
111因是无表色故，亦非异熟性故；
Aviññattijanattā hi, avipākasabhāvato;
112且由不转起故，异熟不同于福行。
Appavattanato ceva, pākā puññehi no samā.
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37.
114然而，因为唯以有限为所缘，它们必然如此。
Parittārammaṇattā hi, tesamekantato pana;
115悲与喜于他们之中，任何时候都不生起。
Karuṇāmuditā tesu, na jāyanti kadācipi.
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38.
117同样，三种离亦不生起于他们之中；
Tathā viratiyo tisso, na panetesu jāyare;
118佛陀说，五学处乃是善法。
Pañca sikkhāpadā vuttā, kusalāti hi satthunā.
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39.
120同样地，应说：增上法于此中并不存在。
Tathādhipatinopettha, na santīti viniddise;
121然而，由于不以欲等为先导，故不生起。
Chandādīni dhuraṃ katvā, anuppajjanato pana.
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40.
123然而，无行与有行的安立，依福行而有差别。
Asaṅkhārasasaṅkhāra-vidhānaṃ pana puññato;
124智者应从缘与异熟来了知。
Ñeyyaṃ paccayato ceva, vipākesu ca viññunā.
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41.
126因下劣等福行的异熟，依福行说者（阐明）；
Hīnādīnaṃ vipākattā, puññānaṃ puññavādinā;
127下劣等异熟生起，如是阐明。
Hīnādayo bhavantīti, vipākā paridīpitā.
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42.
129此八种心，必定有依处；
Idaṃ aṭṭhavidhaṃ cittaṃ, ekantena savatthukaṃ;
130唯生于欲界，而非生于他处。
Jāyate kāmalokasmiṃ, na panaññattha jāyate.
131如是，当知此为有因异熟心。
Evaṃ tāva sahetukavipākacittaṃ veditabbaṃ.
132无因异熟心者，即无贪等因之舍俱眼识、舍俱耳识、舍俱鼻识、舍俱舌识、乐俱身识、舍俱无因意界领受、喜俱无因意识界推度、舍俱无因意识界推度。此即八种无因异熟心。
Ahetukavipākacittaṃ pana alobhādihetuvirahitaṃ upekkhāsahagataṃ cakkhuviññāṇaṃ, upekkhāsahagataṃ sotaviññāṇaṃ, upekkhāsahagataṃ ghānaviññāṇaṃ, upekkhāsahagataṃ jivhāviññāṇaṃ, sukhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ ahetukamanodhātusampaṭicchanaṃ, somanassasahagataṃ ahetukamanoviññāṇadhātusantīraṇaṃ , upekkhāsahagataṃ ahetukamanoviññāṇadhātusantīraṇanti idaṃ pana aṭṭhavidhaṃ ahetukavipākacittaṃ nāma.
133此八种心，依固定依处故为一种，依固定与不固定所缘故为两种。其中，五识为固定所缘，其余三种为不固定所缘。依乐、喜、舍受相应故为三种。其中，乐俱者为身识，二推度心与喜、舍相应，其余与舍相应。
Idaṃ pana aṭṭhavidhaṃ niyatavatthukato ekavidhaṃ, niyatāniyatārammaṇato duvidhaṃ. Tattha viññāṇapañcakaṃ niyatārammaṇaṃ, sesattayaṃ aniyatārammaṇaṃ. Sukhasomanassupekkhāvedanāyogato tividhaṃ. Tattha sukhasahagataṃ kāyaviññāṇaṃ, dviṭṭhānikaṃ santīraṇaṃ somanassupekkhāyuttaṃ, sesamupekkhāyuttanti.
134依所缘境分为见所缘、闻所缘、触所缘、见闻触所缘、见闻触识所缘五种。其中，见所缘为眼识，闻所缘为耳识，触所缘为鼻、舌、身三识，见闻触所缘为意界领受，见闻触识所缘为其余二意识界。
Diṭṭhārammaṇasutārammaṇamutārammaṇadiṭṭhasutamutārammaṇadiṭṭha-sutamutaviññātārammaṇavasena pañcavidhaṃ. Tattha diṭṭhārammaṇaṃ cakkhuviññāṇaṃ, sutārammaṇaṃ sotaviññāṇaṃ, mutārammaṇaṃ ghānajivhākāyaviññāṇattayaṃ, diṭṭhasutamutārammaṇaṃ manodhātusampaṭicchanaṃ, diṭṭhasutamutaviññātārammaṇaṃ sesamanoviññāṇadhātudvayanti.
135依处有六种。哪六种？眼识以眼为依处，同样地，耳识、鼻识、舌识、身识分别以耳、鼻、舌、身为依处。其余三种识以心处为依处。
Vatthuto chabbidhaṃ. Kathaṃ? Cakkhuviññāṇassa cakkhumeva vatthu, tathā sotaghānajivhākāyaviññāṇānaṃ sotaghānajivhākāyavatthu, avasesattayassa hadayavatthumevāti.
136依所缘有七种。哪七种？眼识唯以色为所缘，同样地，耳识、鼻识、舌识、身识依次以声、香、味、触为所缘。意界以色等五所缘为所缘，其余两种意识界以全部六所缘为所缘。
Ārammaṇato sattavidhaṃ hoti. Kathaṃ? Rūpārammaṇameva cakkhuviññāṇaṃ, tathā saddagandharasaphoṭṭhabbārammaṇāni paṭipāṭiyā sotaghānajivhākāyaviññāṇāni, rūpādipañcārammaṇā manodhātu, sesamanoviññāṇadhātudvayaṃ chaḷārammaṇanti.
137然而，这一切无因异熟心依作用而分八种。哪八种？眼识执行看的作用，其余诸心则分别执行听、嗅、尝、触、领受、推度、彼所缘的作用。
Taṃ sabbaṃ pana ahetukavipākacittaṃ kiccato aṭṭhavidhaṃ hoti. Kathaṃ? Dassanakiccaṃ cakkhuviññāṇaṃ, savanaghāyanasāyanaphusanasampaṭicchanasantīraṇatadārammaṇakiccāni avasesāni.
138其中，依眼而转起的识，或依止于眼的识，名为眼识；耳识等也是如此。其中，眼识的特征为依止眼而识知色，作用为以色为唯一所缘，现起为趋向色的状态，足处为离去缘取色的作意意界。耳、鼻、舌、身识也是这样，特征为依止耳等而识知声等，作用为以声等为唯一所缘，现起为趋向声等的状态，足处为离去缘取声等的作意意界。而意界则是在眼识等之后进行领受，特征为识知色等，作用为领受色等，现起为那样的状态，足处为离去眼识等。
Tattha cakkhuto pavattaṃ viññāṇaṃ, cakkhumhi sannissitaṃ viññāṇanti vā cakkhuviññāṇaṃ, tathā sotaviññāṇādīni. Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ , rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyāmanodhātuyā apagamapadaṭṭhānaṃ. Tathā sotaghānajivhākāyaviññāṇāni sotādisannissitasaddādivijānanalakkhaṇāni, saddādimattārammaṇarasāni, saddādīsu abhimukhabhāvapaccupaṭṭhānāni, saddādiārammaṇānaṃ kiriyāmanodhātūnaṃ apagamapadaṭṭhānāni. Manodhātusampaṭicchanaṃ pana cakkhuviññāṇādīnaṃ anantarā rūpādivijānanalakkhaṇaṃ, rūpādisampaṭicchanarasaṃ, tathābhāvapaccupaṭṭhānaṃ, cakkhuviññāṇādīnaṃ apagamapadaṭṭhānaṃ.
139其余两种无因意识界，应知：以识知六种所缘为特征，以审查等为作用，以那样的状态为现起，以心所依处为足处。其中，第一种由于唯在可意境转起，因此伴随悦俱，在五门中安立而执行审查作用，便转起于五门；在六门中，对于强力所缘则成为彼所缘而转起。第二种由于在可意与中庸所缘转起，因此伴随舍俱，依审查、彼所缘、结生、有分及死没而转起，故于五处转起。如何是五处呢？先于人间，如盲、聋、愚、哑、残废、半择迦等，在结生时作为结生而转起；结生之后，在生命期间作为有分而转起；在可意与中庸所缘的五所缘路中作为审查而转起；在强力所缘的六门中作为彼所缘而转起；在死没时作为死心而转起。就在这五处转起。应当这样了知无因果报心。
Sesā pana dve ahetukamanoviññāṇadhātuyo chaḷārammaṇavijānanalakkhaṇā, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānāti veditabbā. Tattha paṭhamā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassayuttāva hutvā pañcadvāre santīraṇakiccaṃ sādhayamānā pañcasu dvāresu ṭhatvā vipaccati, chasu pana dvāresu balavārammaṇe tadārammaṇaṃ hutvā vipaccati. Dutiyā pana iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsahagatā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcasu ṭhānesu vipaccati. Kathaṃ? Manussaloke tāva jaccandhajaccabadhirajaccajaḷajaccummattakapaṇḍakaubhatobyañjananapuṃsakādīnaṃ paṭisandhiggahaṇakāle paṭisandhi hutvā vipaccati. Paṭisandhiyā vītivattāya pavattiyaṃ yāvatāyukaṃ bhavaṅgaṃ hutvā vipaccati. Iṭṭhamajjhatte pañcārammaṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chadvāre tadārammaṇaṃ hutvā, maraṇakāle cuti hutvāti imesu pana pañcasu ṭhānesu vipaccatīti. Evaṃ tāva ahetukavipākacittāni veditabbāni.
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43.
141欲界善的果报有十六种。
Kāmāvacarapuññassa , vipākā honti soḷasa;
142此依三因善的差别说明。
Taṃ tihetukapuññassa, vasena paridīpaye.
143现在说明色界果报心。它们依决定的心所依，可归为一类；依禅支的差别，又分为五种。如何分呢？寻、伺、喜、乐、心一境性俱的，为初禅；伺、喜、乐、心一境性俱的，为第二禅；喜、乐、心一境性俱的，为第三禅；乐、心一境性俱的，为第四禅；舍、心一境性俱的，为第五禅。这五种色界果报心，在结生时，以结生、有分与死没的方式转起。
Idāni rūpāvacaravipākacittāni vuccanti. Tāni niyatavatthukato ekavidhāni, jhānaṅgayogabhedato pañcavidhāni. Kathaṃ? Vitakkavicārapītisukhacittekaggatāsampayuttaṃ paṭhamaṃ, vicārapītisukhacittekaggatāsampayuttaṃ dutiyaṃ, pītisukhacittekaggatāsampayuttaṃ tatiyaṃ, sukhacittekaggatāsampayuttaṃ catutthaṃ, upekkhācittekaggatāsampayuttaṃ pañcamanti imāni pañcapi rūpāvacaravipākacittāni upapattiyaṃ paṭisandhibhavaṅgacutivasena pavattanti.
144现在说明无色界果报心。它们如同各自的善心一般，依所缘的差别分为四种。如何分呢？即：与空无边处想俱、与识无边处想俱、与无所有处想俱、与非想非非想处想俱。这四种便是无色界果报心。
Idāni arūpāvacaravipākacittāni vuccanti. Tāni sakakusalāni viya ārammaṇabhedato catubbidhāni honti. Kathaṃ? Ākāsānañcāyatanasaññāsahagataṃ, viññāṇañcāyatanasaññāsahagataṃ, ākiñcaññāyatanasaññāsahagataṃ, nevasaññānāsaññāyatanasaññāsahagatanti imāni cattāri arūpāvacaravipākacittāni.
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44.
146随顺于善而作已，何谓广大的分别？
Kusalānugataṃ katvā, bhājitaṃ kiṃ mahaggataṃ;
147因为正如欲界善业，其果是同分的。
Kāmāvacarapuññaṃva, nāsamānaphalaṃ yato.
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45.
149此果于一切处，皆与自之善因同等。
Attano kusaleheva, samānaṃ sabbathā idaṃ;
150犹如象等之影，亦如象等本身。
Gajādīnaṃ yathā chāyā, gajādisadisā tathā.
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46.
152犹如欲界善业，无次第受报；
Kāmāvacarapuññaṃva, nāparāpariyavedanaṃ;
153不退失禅那者，则随禅那往生。
Jhānā aparihīnassa, sattassa bhavagāmino.
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47.
155唯善之后，果即生起。
Kusalānantaraṃyeva , phalaṃ uppajjatīti ca;
156然为阐明此义，故说“随顺于善”。
Ñāpanatthaṃ panetassa, kusalānugataṃ kataṃ.
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48.
158依修行次第，及下劣等之差别。
Paṭippadākkamo ceva, hīnādīnañca bhedato;
159于此，有智者应依禅那之证得而了知。
Jhānāgamanato cettha, veditabbo vibhāvinā.
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49.
161无有与有主导，此即其差别所在；
Abhāvodhipatīnañca , ayameva visesako;
162其余一切，皆与其余善法等同。──
Sesaṃ sabbaṃ ca sesena, kusalena samaṃ mataṃ. –
163当知色界与无色界的果报如此。
Evaṃ rūpāvacarārūpāvacaravipākā veditabbā.
164今说出世间果报心。这些依随属四道心之果而分为四种。哪四种？即：入流道果心、一来道果心、不来道果心、阿拉汉道果心。而于此中，每一心又依禅支差别分为五种，复依道程路与果定之转起分为二种。当知出世间善果报心如此。
Idāni lokuttaravipākacittāni honti. Tāni catumaggayuttacittaphalattā catubbidhāni honti. Kathaṃ? Sotāpattimaggaphalacittaṃ, sakadāgāmimaggaphalacittaṃ, anāgāmimaggaphalacittaṃ, arahattamaggaphalacittanti. Evaṃ panettha ekekaṃ jhānaṅgayogabhedato pañcavidhaṃ, puna maggavīthiphalasamāpattivasena pavattito duvidhaṃ. Evaṃ lokuttarakusalavipākacittāni veditabbāni.
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50.
166空、无相，以及无愿，
Suññataṃ animittanti, tathāpaṇihitantipi;
167这三项名称，是在道的无间果中获得的。
Etāni tīṇi nāmāni, maggassānantare phale.
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51.
169于他分（世间道）中可得，于杂染果中则不得；
Labbhanti parabhāgasmiṃ, vaḷañjanaphalesu na;
170唯依观智之力，这些名称才可获得。
Vipassanāvaseneva, tāni nāmāni labbhare.
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52.
172出世间果唯与增上俱；
Honti sādhipatīneva, lokuttaraphalāni tu;
173异熟之中无增上，唯除无漏果。
Vipākedhipatī natthi, ṭhapetvā tu anāsave.
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53.
175道由自性即是道，故名为“道”。
Attano maggabhāvena, maggo ‘‘maggo’’ti vuccati;
176果依于道，因此也被称为道。
Phalaṃ maggamupādāya, maggo nāmāti vuccati. –
177如此，出世间的果报应当这样了知。
Evaṃ lokuttaravipākā veditabbā.
178现在说明七种不善果报心：舍俱眼识、舍俱耳识、舍俱鼻识、舍俱舌识、苦俱身识、舍俱无因意界领受、舍俱无因意识界推度。这七种是不善果报心。
Idāni sattākusalavipākāni vuccanti. Akusalavipākaṃ upekkhāsahagataṃ cakkhuviññāṇaṃ, upekkhāsahagataṃ sotaviññāṇaṃ, upekkhāsahagataṃ ghānaviññāṇaṃ, upekkhāsahagataṃ jivhāviññāṇaṃ, dukkhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ ahetukamanodhātusampaṭicchanaṃ, upekkhāsahagataṃ ahetukamanoviññāṇadhātusantīraṇanti imāni satta akusalavipākacittāni.
179在此，舍俱无因意识界，当以十一种不善心造业时，以业、业相、趣相中的一种为所缘，作为结生心在四恶趣中成熟；结生之后，从第二心刹那起直至命终，作为有分心而成熟；在五门路中，对不可意或中舍的所缘，作为推度心而成熟；在六门中，对强力的所缘，作为彼所缘而成熟；于死时，作为死心而成熟。如此，它在五种情形下成熟。善果报无因心唯以善业为缘，而这些不善果报无因心则以不善业为缘，这便是它们与善果报无因心的差别。
Ettha pana upekkhāsahagatāhetukamanoviññāṇadhātu ekādasavidhenāpi akusalacittena kamme āyūhite kammakammanimittagatinimittesu aññataraṃ ārammaṇaṃ katvā catūsu apāyesu paṭisandhi hutvā vipaccati, paṭisandhiyā vītivattāya dutiyacittavāraṃ tato paṭṭhāya yāvatāyukaṃ bhavaṅgaṃ hutvā, aniṭṭhamajjhattārammaṇāya pañcaviññāṇavīthiyā santīraṇaṃ hutvā, balavārammaṇe chasu dvāresu tadārammaṇaṃ hutvā, maraṇakāle cuti hutvā vipaccati. Evaṃ pañcasu ṭhānesu vipaccati. Kevalaṃ hi tāni kusalavipākāhetukacittāni kusalakammapaccayāni, imāni akusalakammapaccayāni. Ayamimesaṃ, tesañca viseso.
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54.
181这些心运作于不可意、可意、中舍的所缘境；
Aniṭṭhāniṭṭhamajjhattagocare vattare ime;
182善果报无因心与乐等三受相应，不善果报无因心则与苦、舍相应。
Sukhādittayayuttā te, dukkhupekkhāyutā ime.
183如是，应知果报心有三十六种：欲界善果报有因心八种、无因心八种；依禅支相应之别，色界果报心有五种；依所缘之别，无色界果报心有四种；依道相应心与果之别，出世间果报心有四种；依眼识等差别，不善果报心有七种。
Evaṃ kāmāvacarakusalavipākasahetukamaṭṭhavidhaṃ, ahetukamaṭṭhavidhaṃ, jhānaṅgayogabhedato rūpāvacaravipākaṃ pañcavidhaṃ, ārammaṇabhedato arūpāvacaravipākaṃ catubbidhaṃ, maggasampayuttacittaphalabhedato lokuttaravipākaṃ catubbidhaṃ, cakkhuviññāṇādibhedato akusalavipākaṃ sattavidhanti chattiṃsavidhaṃ vipākacittaṃ veditabbaṃ.
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55.
185如是，果报分三十六种，为果报教法所尊崇者；
Evaṃ chattiṃsadhā pākaṃ, pākasāsanapūjito;
186善逝于有果报与无果报之心，宣说此为善巧。
Savipākāvipākesu, kusalo sugatobravi.
187唯作无记心，从无果报的角度说为一种；从狭小、广大的角度说为二种；从欲界、色界、无色界地的差别说为三种。其中，欲界唯作无记心有二种：有因与无因。有因唯作心唯阿罗汉生起，故为一种。由喜、舍、智、相应的差别，如同欲界善心，成为八种。即：喜俱智相应无行、有行；喜俱智不相应无行、有行；舍俱智相应无行、有行；舍俱智不相应无行、有行。这八种是有因唯作心。这些心随其所应，唯在漏尽者中，于布施等而转起。应如此了知有因唯作心。
Kiriyābyākatacittaṃ pana avipākato ekavidhaṃ, parittamahaggatato duvidhaṃ, kāmāvacararūpāvacaraarūpāvacarabhūmibhedato tividhaṃ. Tattha kāmāvacaraṃ duvidhaṃ sahetukamahetukanti. Tattha sahetukaṃ ekavidhaṃ arahato eva uppajjanato. Somanassupekkhāñāṇappayogabhedato kāmāvacarakusalaṃ viya aṭṭhavidhaṃ hoti. Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ, sasaṅkhārikaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikaṃ, sasaṅkhārikaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikaṃ, sasaṅkhārikaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikaṃ, sasaṅkhārikanti imāni aṭṭha sahetukakiriyacittāni. Etāni pana yathānurūpaṃ dānādivasena khīṇāsavānaṃyeva pavattanti. Evaṃ sahetukakiriyacittāni veditabbāni.
188无因唯作心有三种：无因唯作意界之舍俱转向心，无因唯作意识界之喜俱生笑心，以及无因唯作意识界之舍俱确定心。
Ahetukakiriyacittaṃ pana tividhaṃ kiriyāhetukamanodhātuupekkhāsahagatāvajjanacittaṃ, kiriyāhetukamanoviññāṇadhātusomanassasahagataṃ hasituppādacittaṃ, kiriyāhetukamanoviññāṇadhātuupekkhāsahagataṃ voṭṭhabbanacittanti .
189其中，无因唯作意界——舍俱转向心，依于心所依色，在眼门中，对可意、可意中舍、不可意、不可意中舍这些色所缘，当任一色撞击净色时，取该所缘，以转向的作用为眼识之前导，折返有分而生起。于耳门等，也是如此。另外两种无因意识界，分为共与不共二种。其中，不共的无因唯作意识界——喜俱生笑心，唯在漏尽者中，于六门、对六种殊胜所缘，以令笑生起的作用，依固定事由而生起。共的无因唯作意识界——舍俱确定心，具有识知六所缘的特相，如此现起。此心在三有中，为一切有心众生所共有，没有任何有心众生不生起它。当它生起时，于五门与意门中执行确定与转向的作用。六种不共智亦唯取此心所取的所缘。由于能取一切所缘的能力，应知它趣向一切知智。这三种是无因唯作心。
Tattha kiriyāhetukamanodhātu upekkhāsahagatā hadayavatthuṃ nissāya cakkhudvāre iṭṭhaiṭṭhamajjhattaaniṭṭhaaniṭṭhamajjhattesu rūpārammaṇesu yena kenaci pasāde ghaṭṭite taṃ taṃ ārammaṇaṃ gahetvā āvajjanavasena cakkhuviññāṇassa purecārī hutvā bhavaṅgaṃ āvaṭṭayamānā uppajjati. Sotadvārādīsupi eseva nayo. Itarā pana dve ahetukamanoviññāṇadhātuyo sādhāraṇāsādhāraṇāti duvidhā honti. Tattha asādhāraṇā pana kiriyāhetukamanoviññāṇadhātu somanassasahagatā khīṇāsavasseva chasu dvāresu chasu anuḷāresu ārammaṇesu hasituppādakiccā niyatavatthukā uppajjati. Sādhāraṇā pana ahetukamanoviññāṇadhātu upekkhāsahagatā chaḷārammaṇavijānanalakkhaṇā , tathābhāvapaccupaṭṭhānā, sā tīsu bhavesu sabbesaṃ sacittakasattānaṃ sādhāraṇā, na kassaci pana sacittakassa na uppajjati nāma. Uppajjamānā panāyaṃ pañcadvāramanodvāresu voṭṭhabbanāvajjanakiccā uppajjati. Cha asādhāraṇañāṇānipi etāya gahitārammaṇameva gaṇhanti. Sabbārammaṇagahaṇasamatthatāya sabbaññutaññāṇagatikāti veditabbā. Imāni tīṇi ahetukakiriyacittāni.
190在此，应当把握笑心。笑心共有十三种。凡夫以八种心笑：四种与喜俱行的善心，四种与喜俱行的不善心。有学以六种心笑：四种与喜俱行的善心，两种与喜俱行的邪见不相应不善心。漏尽者以五种与喜俱行的唯作心笑。
Idha ṭhatvā hasanacittāni pariggaṇhitabbāni. Terasa hasanacittāni. Kusalato catūhi somanassasahagatehi, akusalato catūhīti imehi aṭṭhahi cittehi puthujjanā hasanti, sekhā pana kusalato catūhi, akusalato dvīhi diṭṭhigatavippayuttasomanassasahagatehīti chahi hasanti, khīṇāsavā kiriyato pañcahi somanassasahagatehi hasantīti.
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56.
192与喜俱行者有八种，即善与不善各四；
Somanassayutānaṭṭha, kusalākusalāni ca;
193唯作心则有五种，如是笑心共十三。
Kriyato pana pañcevaṃ, hāsacittāni terasa.
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57.
195凡夫于此以八种心而笑；
Puthujjanā hasantettha, cittehi pana aṭṭhahi;
196有学者以六种心而笑，无学者则以五种心而笑。
Chahi sekhā asekhā ca, hasanti pana pañcahi.
197于此，说色界唯作心。与寻、伺、喜、乐、心一境性相应者为第一禅；与伺、喜、乐、心一境性相应者为第二禅；与喜、乐、心一境性相应者为第三禅；与乐、心一境性相应者为第四禅；与舍、心一境性相应者为第五禅。此五种即是色界唯作心。
Idāni rūpāvacarakiriyacittāni honti. Vitakkavicārapītisukhacittekaggatāsampayuttaṃ paṭhamaṃ, vicārapītisukhacittekaggatāsampayuttaṃ dutiyaṃ, pītisukhacittekaggatāsampayuttaṃ tatiyaṃ, sukhacittekaggatāsampayuttaṃ catutthaṃ, upekkhācittekaggatāsampayuttaṃ pañcamanti imāni pañca rūpāvacarakiriyacittāni.
198今说无色界唯作心。即空无边处想俱心、识无边处想俱心、无所有处想俱心、非想非非想处想俱心，此四种为无色界唯作心。这些色界与无色界唯作心，与各自相应境地之善心相似。唯作心唯漏尽者得以生起，善心则通于有学与凡夫。如此唯作心于漏尽者中依修习而转起，他们善心于有学与凡夫中依福德修习而转起。这便是二者之间的差别。
Idāni arūpāvacarakiriyacittāni vuccanti. Ākāsānañcāyatanasaññāsahagataṃ, viññāṇañcāyatanasaññāsahagataṃ, ākiñcaññāyatanasaññāsahagataṃ, nevasaññānāsaññāyatanasaññāsahagatanti imāni cattāri arūpāvacarakiriyacittāni. Imāni pana rūpārūpakiriyacittāni sakasakabhūmikusalasadisāni. Kevalaṃ panetāni kiriyacittāni khīṇāsavānaṃyeva uppajjanti, kusalāni pana sekhaputhujjanānaṃ. Imāni ca khīṇāsavānaṃ bhāvanākāravasappavattāni, tāni pana sekhaputhujjanānaṃ bhāvanāpuññavasappavattānīti ayameva imesaṃ, tesañca viseso.
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58.
200然而，那些在凡夫时期便已成就的
Yā puthujjanakālasmiṃ, abhinibbattitā pana;
201色界定与无色界定，属于那漏尽比丘。
Rūpārūpasamāpatti, sā khīṇāsavabhikkhuno.
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59.
203只要那位漏尽比丘尚未入定，
Yāva khīṇāsavo bhikkhu, na samāpajjateva naṃ;
204那么这些心就只是善；一旦他入定，它们便成为唯作。
Tāva tā kusalā eva, samāpannā sace kriyā.
205如是，依喜等而分，欲界有因唯作心有八种；依意界与意识界二种而分，无因唯作心有三种；依禅支结合而分，色界唯作心有五种；依所缘而分，无色界唯作心有四种。如此，依地差别，当知有二十种唯作心。
Evaṃ somanassādibhedato kāmāvacarasahetukakiriyacittamaṭṭhavidhaṃ, manodhātumanoviññāṇadhātudvayabhedato ahetukaṃ tividhaṃ, jhānaṅgayogabhedato rūpāvacaraṃ pañcavidhaṃ, ārammaṇabhedato arūpāvacaraṃ catubbidhaṃ, evaṃ bhūmivasena vīsatividhaṃ kiriyacittaṃ veditabbanti.
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60.
207欲界心十一种，色界心五种，无色界心四种；
Ekādasavidhaṃ kāme, rūpe pañca arūpisu;
208四者合计，一切唯作心为二十种。
Cattārīti ca sabbāni, kriyācittāni vīsati.
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61.
210然而，出世间唯作心为何不存在？
Lokuttarakriyacittaṃ, pana kasmā na vijjati;
211因为道心唯住一心识刹那，故不存在。
Ekacittakkhaṇattā hi, maggassāti na vijjati.
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62.
213唯作与非唯作差别的开示者。
Kriyākriyāpattivibhāgadesako,
214胜者宣说了唯作心与非唯作心。
Kriyākriyaṃ cittamavoca yaṃ jino;
215于利与不利中，以唯作与非唯作为乐；
Hitāhitānaṃ sakriyākriyārato,
216此唯作与非唯作之义，我已善为阐述。
Kriyākriyaṃ tantu mayā samīritaṃ.
217至此，二十一种善心、十二种不善心、三十六种果报心、二十种唯作心——最初安立之心，以八十九种分类依理阐明已毕。
Ettāvatā ekavīsatividhaṃ kusalaṃ, dvādasavidhaṃ akusalaṃ chattiṃsavidhaṃ vipākaṃ, vīsatividhaṃ kiriyacittanti ādimhi nikkhittaṃ cittaṃ ekūnanavutippabhedena vidhinā pakāsitaṃ hotīti.
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63.
219善法二十一，不善法十二；
Ekavīsati puññāni, dvādasākusalāni ca;
220果报心三十六，唯作心二十；
Chattiṃseva vipākāni, kriyacittāni vīsati.
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64.
222总摄八十九种心，大仙如是开示。
Ekūnanavuti sabbe, cittuppādā mahesinā;
223将八种出世间心另作安立后，略说已竟。
Aṭṭha lokuttare katvā, niddiṭṭhā hi samāsato.
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65.
225于阿毗达摩藏中，娴熟教理的比丘们，
Piṭake abhidhammasmiṃ, ye bhikkhū pāṭavatthino;
226应当学习此论，并反复思惟。
Tehāyaṃ uggahetabbo, cintetabbo punappunaṃ.
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66.
228以阿毗达摩为入门，渡过阿毗达摩大海。
Abhidhammāvatārena, abhidhammamahodadhiṃ;
229凡是渡过此世间者，他们也渡过了彼世间。
Ye taranti imaṃ lokaṃ, parañceva taranti teti.
232如是，于阿毗达摩入门中，名为‘心之解说’
Iti abhidhammāvatāre cittaniddeso nāma
233第一章。
Paṭhamo paricchedo.