Visuddhimagga XIV-110

455. Iti ekavīsati kusalāni dvādasākusalāni chattiṃsa vipākāni vīsati kiriyānīti sabbānipi ekūnanavuti viññāṇāni honti.

上面有二十一种善心，十二不善心，三十六异熟心，二十唯作心，一共有八十九种识。

Ñ(XIV,110): So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36 kinds of resultant, and the 20 kinds of functional, amount in all to 89 kinds of consciousness.

Yāni paṭisandhibhavaṅgāvajjanadassanasavanaghāyanasāyanaphusanasampaṭicchanasantīraṇavoṭṭhabbanajavanatadārammaṇacutivasena cuddasahi ākārehi pavattanti.

（2）（八十九心的十四作用）此等（八十九心）依十四种行相而转起，即（一）结生，（二）有分，（三）转向，（四）见，（五）闻，（六）嗅，（七）尝，（八）触，（九）领受，（十）推度，（十一）确定，（十二）速行，（十三）彼所缘，（十四）死。

Ñ: And these occur in the fourteen modes of (a) rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing, (f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k) determining, (1) impulsion, (m) registration, and (n) death.

Visuddhimagga XIV-109

Sahetukaṃ pana somanassādibhedato kusalaṃ viya aṭṭhavidhaṃ.

（有因唯作）其次有因，依喜等的差别，如欲界的善心，有八种（即（73）喜俱智相应无行，（74）喜俱智相应有行，（75）喜俱智不相应无行，（76）喜俱智不相应有行，（77）舍俱智相应无行，（78）舍俱智相应有行，（79）舍俱智不相应无行，（80）舍俱智不相应有行）。

Ñ(XIV,109): III. ii. A. 2. That, however, with root cause is of eight kinds (73)-(80), like the profitable (1)-(8), being classed according to joy and so on.

Kevalañhi kusalaṃ sekkhaputhujjanānaṃ uppajjati,

但善心只是在有学及凡夫生起，

Ñ: While the profitable arises in trainers and ordinary men only,

idaṃ arahataṃyevāti ayamettha viseso.

而此（唯作心）则只在阿罗汉生起，这是它们的差别处。

Ñ: this arises in Arahants only. This is the difference here.

Evaṃ tāva kāmāvacaraṃ ekādasavidhaṃ.

如是先说欲界的唯作心有十一种。

Ñ: So firstly, that of the sense sphere is of eleven kinds.

Rūpāvacaraṃ pana arūpāvacarañca kusalaṃ viya pañcavidhaṃ catubbidhañca hoti.

（二）（色界及无色界唯作）色界（唯作心）及无色界（唯作心），如善心（同名的）有五种（81）～（85）及四种（86）～（89）。

Ñ: III. ii. B., III. ii. C. That, however, of the fine-material sphere (81)-(85), and that of the immaterial sphere (86)-(89) are [respectively] of five kinds and of four kinds like the profitable.

Arahataṃ uppattivaseneva cassa kusalato viseso veditabboti.

但这（唯作心）只是在阿罗汉生起的，这是和善心不同之处。

Ñ: But they should be understood to differ from the profitable in that they arise only in Arahants.

Evaṃ sabbampi tīsu bhūmīsu vīsatividhaṃ kiriyaviññāṇaṃ hoti.

如是于一切三界有二十种的唯作识。

Ñ: So functional consciousness in the three planes is of twenty kinds in all.

Visuddhimagga XIV-108

Manoviññāṇadhātu pana duvidhā sādhāraṇā asādhāraṇā ca.

其次「意识界」有共（凡圣共通）不共（唯在阿罗汉）二种。[PTS 457]

Ñ(XIV,108): But the mind-consciousness-element is of two kinds, namely, shared by all and not shared by all. [457]

Tattha sādhāraṇā upekkhāsahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena pañcadvāramanodvāresu voṭṭhabbanāvajjanarasā, tathābhāvapaccupaṭṭhānā, ahetukavipākamanoviññāṇadhātu bhavaṅgānaṃ aññatarāpagamapadaṭṭhānā.

此中，（71）「共」的与舍俱的无因唯作，有识知（色声等）六所缘的特相。依其作用，则于五（根）门及意门中有确定、转向的作用。以同样的（确定及转向的）状态为现状。以离去无因异熟意识界及有分（心）的任何一种为直接因。

Ñ: Herein, (71) that shared by all is the functional [mind-consciousness-element] accompanied by equanimity without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to determine at the five doors and to advert at the mind door. It is manifested as the states [of determining and adverting] corresponding to those [last-mentioned two functions]. Its proximate cause is the departure either of the resultant mind-consciousness-element without root-cause (40)-(41) [in the first case], or of one among the kinds of life-continuum [in the second].

Asādhāraṇā somanassasahagatāhetukakiriyā saḷārammaṇavijānanalakkhaṇā, kiccavasena arahataṃ anuḷāresu vatthūsu hasituppādanarasā, tathābhāvapaccupaṭṭhānā, ekantato hadayavatthupadaṭṭhānāti.

（72）「不共」的与喜俱的无因唯作，有识知六所缘的特相。依作用，则有诸阿罗汉对诸丑恶的事物（如骨锁、饿鬼的恣态等）生笑的作用。以同样的（生笑）状态为现状。一定以心所依处为直接因。

Ñ: (72) That not shared by all is the functional [mind-consciousness-element] accompanied by joy without root-cause. It has the characteristic of cognizing the six kinds of objects. Its function is to cause smiling in Arahants about things that are not sublime. It is manifested as the state corresponding to that [last-mentioned function]. Its proximate cause is always the heart-basis.

Iti kāmāvacarakiriyaṃ ahetukaṃ tividhaṃ.

如是欲界唯作无因心有三种。

Ñ: So the sense-sphere functional without root-cause is of three kinds.

Visuddhimagga XIV-107

Tattha cakkhuviññāṇādipurecararūpādivijānanalakkhaṇā manodhātu, āvajjanarasā, rūpādiabhimukhabhāvapaccupaṭṭhānā, bhavaṅgavicchedapadaṭṭhānā, sā upekkhāyuttāva hoti.

此中，（70）「意界」是有识知于眼识等的前行的色等的特相。有转向的作用。以色等现前的状态为现状。以断去有分为直接因。它只是与舍相应的。

Ñ(XIV,107): Herein, (70) the mind-element has the characteristics of being the forerunner of eye-consciousness, etc., and of cognizing visible data, and so on. Its function it to advert. It is manifested as confrontation of visible data, and so on. Its proximate cause is the interruption of [the continued occurrence of consciousness as] life-continuum. It is associated with equanimity only.

Visuddhimagga XIV-106

Kiriyaṃ pana bhūmibhedato tividhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacarañca.

（乙）（唯作无记心）其次唯作，依地的差别，有欲界、色界、无色界三种。

Ñ(XIV,106): III. ii. The functional, however, is of three kinds according to plane: (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere.

Notes in Chinese translation: 「唯作」（kiriya），是指非善非不善及非异熟心的阿罗汉离业而自由作用的无记心。

Tattha kāmāvacaraṃ duvidhaṃ ahetukaṃ sahetukañca.

（一）（欲界唯作）此中，欲界有二种：无因与有因。

Ñ: Herein, III. ii. A., that of the sense sphere, is of two kinds, namely, (1) without root-cause, and (2) with root-cause.

Tattha alobhādikiriyahetuvirahitaṃ ahetukaṃ,

（无因唯作）此中，没有无贪等之因的唯作为无因。

Ñ: III. ii. A. 1. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result.

taṃ manodhātumanoviññāṇadhātubhedato duvidhaṃ.

依意界及意识界的差别故有二种。

Ñ: That is of two kinds, being classed as (70) mind-element, and (71)-(72) mind-consciousness-element.

Visuddhimagga XIV-105

Lokuttaravipākaṃ catumaggayuttacittaphalattā catubbidhaṃ, taṃ maggavīthivasena ceva samāpattivasena ca dvidhā pavattati.

（四）（出世间异熟）出世间异熟心，因为是四道相应心的果，所以有（66）～（69）（须陀洹果乃至阿罗汉果）四种。它们是由（圣）道的过程及由果定二种而转起的。

Ñ(XIV,105): III. i. D. The supramundane resultant is of four kinds (66)-(69) because it is [respectively] the fruitions of the consciousnesses associated with the four paths (18)-(21). It occurs in two ways, that is to say, as [fruition in] the cognitive series of the path and as fruition attainment (see Ch. XXII).

Evaṃ sabbampi catūsu bhūmīsu chattiṃsavidhaṃ vipākaviññāṇaṃ hoti.

如是于四地中，共有三十六种异熟识。

Ñ: So resultant consciousness in all the four planes is of thirty-six kinds.

Visuddhimagga XIV-104

Yathā ca rūpāvacaraṃ, evaṃ arūpāvacarampi kusalaṃ viya catubbidhaṃ.

（三）（无色界异熟）如色界的异熟心相似，而这无色界的异熟心，亦与无色界的善心同名，有（62）～（65）（空无边处乃至非想非非想处）四种。

Ñ(XIV,104): III. i. C. And as that of the fine-material sphere [was like the profitable of that sphere] so that of the immaterial sphere (62)-(65) is of four kinds like the profitable too (14)-(17).

Pavattibhedopissa rūpāvacare vuttanayo eva.

它们（善与异熟）的转起的差别，亦如色界中所说。

Ñ: And its occurrence is classed in the same way as that of the fine-material sphere.

Visuddhimagga XIV-103

Rūpāvacaraṃ pana kusalaṃ viya pañcavidhaṃ.

（二）（色界异熟）其次色界的异熟心，和色界的善心同名，有（57）～（61）（初禅乃至第五禅的）五种。

Ñ(XIV,103): III. i. B. That of the fine-material sphere, however, is of five kinds (57)-(61) like the profitable (9)-(13).

Kusalaṃ pana samāpattivasena javanavīthiyaṃ pavattati.

然而善心是由于等至（定）在速行的过程中而转起的；

Ñ: But the profitable occurs in a cognitive series with the impulsions as an attainment [of jhāna],

Idaṃ upapattiyaṃ paṭisandhibhavaṅgacutivasena.

而此异熟心是在生于色界由结生、有分、死（的三作用而转起的）。

Ñ: while this occurs in an existence [in the fine-material sphere] as rebirth-linking, life-continuum, and death.

Visuddhimagga XIV-102

Kevalañhi kusalavipākāni iṭṭhaiṭṭhamajjhattārammaṇāni, imāni aniṭṭhaaniṭṭhamajjhattārammaṇāni.

可是善异熟心是只取好的及好的中所缘，而此等（不善异熟心）则只取不好的及不好的中所缘（舍）。

Ñ(XIV,102): Profitable resultant, though, has desirable or desirable-neutral objects only, while these have undesirable or undesirable-neutral objects only.

Tāni ca upekkhāsukhasomanassabhedato tividhāni, imāni dukkhaupekkhāvasena duvidhāni.

那些善异熟，由于舍、乐、喜的差别故为三种，而此等不善异熟则由于苦及舍为二种。

Ñ: The former are of three kinds, being classed according to equanimity, bodily pleasure, and mental joy, while these are of two kinds, being classed according to bodily pain and equanimity.

Ettha hi kāyaviññāṇaṃ dukkhasahagatameva, sesāni upekkhāsahagatāni.

即这里的身识是与苦俱的，余者是舍俱的。

Ñ: For here it is only body-consciousness that is accompanied by bodily pain; the rest are accompanied by equanimity.

Sā ca tesu upekkhā hīnā dukkhaṃ viya nātitikhiṇā, itaresu upekkhā paṇītā sukhaṃ viya nātitikhiṇā.

而此等（不善异熟心）中，那舍俱心是劣钝的，是不很锐利如苦俱心；在其它的（善无因异熟心）中，那舍俱心是胜如乐俱心不很锐利的。

Ñ: And the equanimity in these is inferior, and not very sharp as the pain is; while in the former it is superior, and not very sharp as the pleasure is.

Iti imesaṃ sattannaṃ akusalavipākānaṃ purimānañca soḷasannaṃ kusalavipākānaṃ vasena kāmāvacaraṃ vipākaviññāṇaṃ tevīsatividhaṃ.

如是此等七种不善异熟及前面的十六种善异熟，是二十三种欲界的异熟识。

Ñ: So with these seven kinds of unprofitable resultant and the previous sixteen kinds of profitable resultant, sense-sphere resultant consciousness is of twenty-three kinds.

Visuddhimagga XIV-101

Kevalaṃ hi akusalavipākaṃ ahetukameva, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā pañcaṭṭhānā manoviññāṇadhātūti sattavidhaṃ.

（不善异熟）不善异熟都是无因的。这有七种，即（50）眼识，（51）耳识，（52）鼻识，（53）舌识，（54）身识，（55）有领受作用的意界，（56）有推度等五处作用的意识界。

Ñ(XIV,101): III. i. A. (b) Unprofitable resultant, though, is without root-cause only. It is of seven kinds as (50) eye-consciousness, (51)-(54) ear-, nose-, tongue-, and body-consciousness, (55) mind-element with the function of receiving, and (56) mind-consciousness-element with the function of investigating, etc., and having five positions.

Taṃ lakkhaṇādito kusalāhetukavipāke vuttanayeneva veditabbaṃ.

它们的相等，当知与善无因异熟中所说的同样。

Ñ: It should be understood as to characteristic, etc., in the same way as the profitable resultant without root-cause (34)-(41).

Visuddhimagga XIV-100

Alobhādivipākahetusampayuttaṃ pana sahetukaṃ, taṃ kāmāvacarakusalaṃ viya somanassādi bhedato aṭṭhavidhaṃ.

（有因善异熟）其次有因（异熟心），是与无贪等因相应的异熟。这和欲界的善心同名，依喜等的差别，故有八种（即（42）喜俱智相应无行，（43）喜俱智相应有行，（44）喜俱智不相应无行，（45）喜俱智不相应有行，（46）舍俱智相应无行，（47）舍俱智相应有行，（48）舍俱智不相应无行，（49）舍俱智不相应有行），

Ñ(XIV,100): III. i. A. (a) 2. But that with root-cause is (42)-(49) that associated with non-greed, etc., as the cause of the result. It is of eight kinds because it is classed according to joy, etc., like the profitable of the sense sphere (1)-(8).

Yathā pana kusalaṃ dānādivasena chasu ārammaṇesu pavattati, na idaṃ tathā.

但此（有因异熟心）不是像善心那样以布施等方法对于六所缘而转起的，

Ñ: But it does not occur with respect to the six objects through giving, etc., as the profitable does;

Idañhi paṭisandhibhavaṅgacutitadārammaṇavasena parittadhammapariyāpannesuyeva chasu ārammaṇesu pavattati.

因为这是以结生、有分、死及彼所缘（的四作用）对于小法（欲界）所摄的六所缘而转起的。

Ñ: for it occurs only with respect to the six objects that are included among limited states, as rebirth-linking, life-continuum, death, and registration.

Saṅkhārāsaṅkhārabhāvo panettha āgamanādivasena veditabbo.

于此（八心）中的有行、无行的状态，当知是由于原因而来55 。

Ñ: But the prompted and unprompted states should be understood here as due to the source it has come from, and so on. [456]

Notes in Chinese translation: 有些阿阇梨主张：八异熟心是过去欲界八善心的异熟果，所以八异熟心中的有行及无行，是以八善心的有行及无行为来因。亦有人主张：是由于强力的业缘等而生起异熟心的无行等的。

Sampayuttadhammānañca visese asatipi ādāsatalādīsu mukhanimittaṃ viya nirussāhaṃ vipākaṃ, mukhaṃ viya saussāhaṃ kusalanti veditabbaṃ.

对于相应的诸法，[PTS 456] 虽然（在八善心与八异熟心之间）没有什么差别，而异熟心却如映在镜中的面相，没有潜在的力用，善心则如（自己的）面而有潜在的力用。

Ñ: And while there is no difference in the associated states, the resultant should be understood as passive like the reflection of a face in a looking-glass while the profitable is active like the face.

Visuddhimagga XIV-99

Aṭṭhavidhampi cetaṃ ahetukavipākaviññāṇaṃ niyatāniyatārammaṇattā duvidhaṃ.

这八种无因异熟识，因为有定与不定的所缘，故有二种；

Ñ(XIV,99): And this eightfold resultant consciousness without root-cause is of two kinds as well because of having an invariable object and a variable object.

Upekkhāsukhasomanassabhedato tividhaṃ.

又依舍、乐、喜的差别，故为三种。

Ñ: It is of three kinds as classed according to [bodily] pleasure, [mental] joy, and equanimity.

Viññāṇapañcakaṃ hettha niyatārammaṇaṃ yathākkamaṃ rūpādīsuyeva pavattito, sesaṃ aniyatārammaṇaṃ.

即此中前五识，因为次第的对于色等而转起，故为定所缘；余者（三种）为不定所缘。

Ñ: For (34)-(38) the five consciousnesses have each an invariable object since they occur respectively only with respect to visible data, and so on. The others (39)-(41) have a variable object.

Tatra hi manodhātu pañcasupi rūpādīsu pavattati, manoviññāṇadhātudvayaṃ chasūti.

然而此中意界是对色等的五种而转起，二意识界则对六种（所缘）而转起。

Ñ: For here (39) the mind-element occurs with respect to the five beginning with visible data, and (40)-(41) the two mind-consciousness-elements occur with respect to [all] six.

Kāyaviññāṇaṃ panettha sukhayuttaṃ, dviṭṭhānā manoviññāṇadhātu somanassayuttā, sesaṃ upekkhāyuttanti.

其次在此八种中的身识是与乐相应；有二处作用的意识界（40）是与喜相应；余者则与舍相应。

Ñ: Here, however, body-consciousness is associated with [bodily] pleasure. The mind-consciousness-element (40) with two positions is associated with [mental] joy; the other (41) is associated with equanimity.

Evaṃ tāva kusalavipākāhetukaṃ aṭṭhavidhaṃ veditabbaṃ.

如是先说善异熟无因的八种。

Ñ: So firstly, the profitable resultant without root-cause should be understood as of eight kinds.

Visuddhimagga XIV-98

Somanassupekkhāyogato pana dvipañcaṭṭhānabhedato ca tassā bhedo.

因为与喜、舍相应，及有二处、五处（作用）的差别之故，所以它有二种各别；

Ñ(XIV,98): But it is classed according to its association with joy or with equanimity, and according to its being divisible into that with two positions and that with five positions [in the cognitive series].

Etāsu hi ekā ekantamiṭṭhārammaṇe pavattisabbhāvato somanassasampayuttā hutvā santīraṇatadārammaṇavasena pañcadvāre ceva javanāvasāne ca pavattanato dviṭṭhānā hoti.

即于此等（二者）之中，一（40），是因为专于好的所缘而转起为自性之故，所以成为喜相应的，并且因为是由于推度及彼所缘（的二作用）于（眼等的）五门的速行的末后而转起之故，所以有二处（作用）。

Ñ: For of these, (40) one is associated-with-joy because of its presence when entirely desirable objects occur, and it has two positions [in the cognitive series] because it occurs as investigating at the five doors and as registration at the end of impulsion.

Ekā iṭṭhamajjhattārammaṇe pavattisabbhāvato upekkhāsampayuttā hutvā santīraṇatadārammaṇapaṭisandhibhavaṅgacutivasena pavattanato pañcaṭṭhānā hoti.

一（41），是因为于好的中所缘（舍）而转起为自性之故，所以成为舍相应的，并且因为是由于推度、彼所缘、结生、有分及死而转起之故，所以有五处（的作用）。

Ñ: (41) The other kind is associated-with-equanimity because of its presence when desirable-neutral objects occur, and it has five positions since it occurs as investigation, registration, rebirth-linking, life-continuum, and death.

Visuddhimagga XIV-97

Cakkhuviññāṇādīnaṃ anantaraṃ rūpādivijānanalakkhaṇā manodhātu, rūpādisampaṭicchanarasā, tathābhāvapaccupaṭṭhānā, cakkhuviññāṇādiapagamapadaṭṭhānā.

（39）（有领受作用的）「意界」，有于眼识等之后识知色等的特相。有领受色等的作用。以彼相同的（领受）状态为现状。离去眼识等为直接因。

Ñ(XIV,97): (39) [The resultant] mind-element has the characteristic of cognizing [respectively] visible data, etc., immediately next to (34)-(38) eye-consciousness, and so on. Its function is to receive visible data, and so on. It is manifested as the state [of receiving] corresponding to that [last-mentioned function]. Its proximate cause is the departure of eye-consciousness, and so on.

Ahetukavipākā saḷārammaṇavijānanalakkhaṇā duvidhāpi santīraṇādikiccā manoviññāṇadhātu, santīraṇādirasā, tathābhāvapaccupaṭṭhānā, hadayavatthupadaṭṭhānā.

（40）～（41）「有推度等作用的二种意识界」，有识知于无因异熟的六所缘的特相。有推度等的作用。以彼相同的（推度等）状态为现状。以心所依处为直接因。

Ñ: (40)-(41) Also the twofold resultant mind-consciousness-element without root-cause with the function of investigating, etc., has as its characteristic the cognizing of the six kinds of objects. Its function is that of investigating, and so on. It is manifested as the state [of investigating] corresponding to that [last-mentioned function]. Its proximate cause is the heart-basis.

Visuddhimagga XIV-96

Tattha cakkhusannissitarūpavijānanalakkhaṇaṃ cakkhuviññāṇaṃ, rūpamattārammaṇarasaṃ, rūpābhimukhabhāvapaccupaṭṭhānaṃ, rūpārammaṇāya kiriyamanodhātuyā apagamapadaṭṭhānaṃ.

此中：（34）「眼识」，有识知依止于眼（现于眼前）的色的特相。有单以色为所缘的功用（味）。以色的现前状态为现状（现起）。离去以色为所缘的唯作意界为直接因（足处）。

Ñ(XIV,96): Herein, (34) eye-consciousness has the characteristic of being supported by the eye and cognizing visible data. Its function is to have only visible data as its object. It is manifested as occupation with visible data. Its proximate cause is the departure of (70) the functional mind-element that has visible data as its object.

Sotādisannissitasaddādivijānanalakkhaṇāni sotaghānajivhākāyaviññāṇāni, saddādimattārammaṇarasāni, saddādiabhimukhabhāvapaccupaṭṭhānāni, saddārammaṇādīnaṃ kiriyamanodhātūnaṃ apagamapadaṭṭhānāni.

（35）～（38）「耳、鼻、舌、身识」，有识知依止于耳等（与耳等相接）的声等的特相。有只以声等为所缘的功用。以声等的现前状态为现状。离去以声为所缘等的唯作意界为直接因。

Ñ: (35)-(38) Ear-, nose-, tongue-, and body-consciousness [respectively] have the characteristic of being supported by the ear, etc., and of cognizing sounds, and so on. Their functions are to have only sounds, etc., as their [respective] objects. They are manifested as occupation with [respectively] sounds, and so on. Their proximate cause is the departure of (70) the functional mind-element that has [respectively] sounds, etc., as its object.

Visuddhimagga XIV-95

Tattha alobhādivipākahetuvirahitaṃ ahetukaṃ, taṃ cakkhuviññāṇaṃ, sotaghānajivhākāyaviññāṇaṃ, sampaṭicchanakiccā manodhātu, santīraṇādikiccā dve manoviññāṇadhātuyo cāti aṭṭhavidhaṃ.

（无因善异熟）此中，没有无贪等（相应）的因的异熟为无因，有八种，即（34）眼识，（35）耳识，（36）鼻识，（37）舌识，（38）身识，（39）有领受作用的意界，及（40）～（41）有推度等作用的二意识界。[PTS 455]

Ñ(XIV,95): III. i. A. (a) i. Herein, that without root-cause is that devoid of non-greed, etc., as the cause of result. It is of eight kinds as (34) eye-consciousness, (35)-(38) ear-, nose-, tongue-, and body-consciousness, (39) mind-element with the function of receiving, (40)-(41) the two mind-consciousness-elements with the functions of investigating, and so on [455].

Visuddhimagga XIV-94

454. Abyākataṃ jātibhedato duvidhaṃ vipākaṃ kiriyañca.

三（无记心），无记心，依其类别，故有异熟及唯作二种。

Ñ(XIV,94): III. The indeterminate is of two kinds: (i) resultant and (ii) functional.

Tattha vipākaṃ bhūmito catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca.

（甲）（异熟无记心）此中异熟，依地而有四种，即欲界、色界、无色界、出世间。

Ñ: Herein, III. i. resultant is of four kinds according to plane; namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane.

Tattha kāmāvacaraṃ duvidhaṃ kusalavipākaṃ akusalavipākañca.

（一）（欲界异熟）此中欲界有善异熟及不善异熟二种。

Ñ: Herein, III. i. A. that of the sense sphere is of two kinds, namely, (a) profitable result and (b) unprofitable result.

Kusalavipākampi duvidhaṃ ahetukaṃ sahetukañca.

善异熟又分无因及有因二种。

Ñ: And III. i. A. (a) the profitable resultant is of two kinds, namely, (1) without root-cause and (2) with root-cause.

Visuddhimagga XIV-93

Mohamūlaṃ upekkhāsahagataṃ vicikicchāsampayuttaṃ uddhaccasampayuttañcāti duvidhaṃ. Tassa sanniṭṭhānavikkhepakāle pavatti veditabbāti

（三）（痴根）与痴相应的（不善心）有二种：（32）舍俱疑相应，及（33）（舍俱）掉举相应。当知它们是由于不决定及散乱之时而转起的。

Ñ(XIV,93): II. (c) That rooted in delusion is of two kinds: (32)-(33) being accompanied-by-equanimity, it is either associated-with uncertainty or associated-with-agitation. It should be understood to occur at the time of indecision or of distraction.

evaṃ akusalaviññāṇaṃ dvādasavidhaṃ hoti.

如是不善的识有十二种。

Ñ: So unprofitable consciousness is of twelve kinds.

Visuddhimagga XIV-92

Dosamūlaṃ pana domanassasahagataṃ paṭighasampayuttaṃ asaṅkhāraṃ sasaṅkhāranti duvidhameva hoti, tassa pāṇātipātādīsu tikkhamandappavattikāle pavatti veditabbā.

（二）（瞋根）其次瞋根（的不善心）有二种：（30）忧俱瞋恚相应无行，及（31）（忧俱瞋恚相应）有行。当知它们是在于行杀生等的时候而转起的锐利和迟钝的心。

Ñ(XIV,92): II. (b) That rooted in hate is of two kinds: (30)-(31) being accompanied-by-grief and associated-with-resentment, it is either prompted or unprompted. It should be understood to occur at the times when [consciousness] is either keen [if unprompted] or sluggish [if prompted] in the killing of living things, and so on.

Visuddhimagga XIV-91

Yadā hi ‘‘natthi kāmesu ādīnavo’’ti (ma. ni. 1.469) ādinā nayena micchādiṭṭhiṃ purakkhatvā haṭṭhatuṭṭho kāme vā paribhuñjati, diṭṭhamaṅgalādīni vā sārato pacceti sabhāvatikkheneva anussāhitena cittena, tadā paṭhamaṃ akusalacittaṃ uppajjati.

即（22）先起这样的邪见说：「于诸欲中无有过失」等（邪见相应），起大欢喜之心（喜俱），以自性的锐利及不由他人所怂恿的心（无行），享受诸欲，或于见（闻、觉）的吉祥等视为真实，这时则为第一不善心生起。

Ñ(XIV,91): (22) When a man is happy and content in placing wrong view foremost of the sort beginning 'There is no danger in sense desires' (M.i,307), and either enjoys sense desires with consciousness that in its own individual essence is eager without being urged, or believes auspicious sights, etc., have a [real substantial] core, then the first kind of unprofitable consciousness arises;

Yadā mandena samussāhitena cittena, tadā dutiyaṃ.

（23）若以迟钝及由于他人所怂恿的心（有行）而作时，则为第二（不善心）。

Ñ: (23) when it is with consciousness that is sluggish and urged on, then it is the second kind.

Yadā micchādiṭṭhiṃ apurakkhatvā kevalaṃ haṭṭhatuṭṭho methunaṃ vā sevati, parasampattiṃ vā abhijjhāyati, parabhaṇḍaṃ vā harati sabhāvatikkheneva anussāhitena cittena, tadā tatiyaṃ.

（24）如果先无邪见（邪见不相应），只起欢喜心（喜俱），以自性的锐利及不由他人所怂恿的心（无行），行淫，贪图他人的利益，或盗取他人的财物，这时为第三（不善心）。

Ñ: (24) But when & man is happy and content only, without placing wrong view foremost, and indulges in sexual intercourse, or covets others' good fortune, or steals others' goods, with consciousness that in its own individual essence is eager without being urged, then it is the third kind.

Yadā mandena samussāhitena cittena, tadā catutthaṃ.

（25）若以迟钝及由他人所怂恿的心（有行）而作时，为第四（不善心）。

Ñ: (25) When it is with consciousness that is sluggish and urged on, then it is the fourth kind.

Yadā pana kāmānaṃ vā asampattiṃ āgamma aññesaṃ vā somanassahetūnaṃ abhāvena catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti

（26）～（29）如果由于不得欲境或者缺乏其它的欢喜之因，而无前面所说的四种欢喜之时，则为其它四种舍俱的（不善心）生起。

Ñ: (26)-(29) But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the sense desires, or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.

evaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ lobhamūlaṃ veditabbaṃ.

如是由于喜、舍、邪见、行的差别之故，当知有八种贪根。

Ñ: So that rooted in greed should be understood as of eight kinds, being classed according to joy, equanimity, [false] view and prompting.

Visuddhimagga XIV-90

Tattha lobhamūlaṃ somanassupekkhādiṭṭhigatasaṅkhārabhedato aṭṭhavidhaṃ.

此中：

（一）（贪根）贪根因依喜、舍、邪见、行的差别而有八种；

Ñ(XIV,90): II. (a) Herein, (22)-(29) that rooted in greed is of eight kinds, being classed according to joy, equanimity, [false] view, and prompting,

Seyyathidaṃ, somanassasahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.

即所谓：（22）喜俱邪见相应无行，（23）（喜俱邪见相应）有行，（24）（喜俱）邪见不相应（无行），（25）（喜俱邪见不相应有行），

Ñ: that is to say: (22) when accompanied by joy it is either associated-with-[false-] view and unprompted, or (23) prompted; or (24) it is dissociated-from-[false-] view and likewise [unprompted or (25) prompted];

Upekkhāsahagataṃ diṭṭhigatasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā diṭṭhigatavippayuttaṃ.

（26）舍俱邪见相应无行，（27）（舍俱邪见相应）有行，（28）（舍俱）邪见不相应（无行），（29）（舍俱邪见不相应有行）。

Ñ: and (26) when accompanied-by-equanimity it is either associated-with-[false-] view and unprompted, or (27) prompted; or (28) it is dissociated-from-[false-] view and likewise [unprompted, or (29) prompted].

Visuddhimagga XIV-89

453. Akusalaṃ pana bhūmito ekavidhaṃ kāmāvacarameva,

二（不善心），其次不善心，依地只有欲界一种。

Ñ(XIV,89): II. The unprofitable is one kind according to plane, being only of the sense sphere.

mūlato tividhaṃ lobhamūlaṃ dosamūlaṃ mohamūlañca.

依根则有贪根、瞋根、痴根三种。

Ñ: It is of three kinds according to root, as (a) rooted in greed, (b) rooted in hate, and (c) rooted in delusion.

Visuddhimagga XIV-88

Lokuttaraṃ catumaggasampayogato catubbidhanti evaṃ tāva kusalaviññāṇameva ekavīsatividhaṃ hoti.

（四）（出世间善心）出世间善心，因为与（（18）须陀洹，（19）斯陀含、（20）阿那含、（21）阿罗汉）四道相应而为四种。如是先说善的识只有二十一种。[PTS 454]

Ñ(XIV,88): I. D. The supramundane is fourfold (18)-(21) by association with the four paths. So firstly, profitable consciousness itself is of twenty-one kinds. [454]

Visuddhimagga XIV-87

Arūpāvacaraṃ catunnaṃ āruppānaṃ yogavasena catubbidhaṃ.

（三）（无色界善心）无色界善心，因为与四无色相应而有四种；

Ñ(XIV,87): I. C. That of the immaterial sphere is fourfold by association with the four immaterial states;

Vuttappakārena hi ākāsānañcāyatanajjhānena sampayuttaṃ paṭhamaṃ,

即如（前面四无色业处中）所说，（14）与空无边处禅相应的为第一，

Ñ: for (14) the first is associated with the jhāna of the base consisting of boundless space in the way aforesaid,

viññāṇañcāyatanādīhi dutiyatatiyacatutthāni.

（15）～（17）与识无边处等相应的为第二、第三、第四。

Ñ: while (15)-(17) the second, third, and fourth, are [respectively] associated with those of the base consisting of boundless consciousness, and so on.

Visuddhimagga XIV-86

Rūpāvacaraṃ pana jhānaṅgayogabhedato pañcavidhaṃ hoti.

（二）（色界善心）其次色界善心，因为与禅支相应的各别而有五种；

Ñ(XIV,86): I. B. The consciousness of the fine-material sphere is fivefold, being classed according to association with the jhāna factors.

Seyyathidaṃ, vitakkavicārapītisukhasamādhiyuttaṃ paṭhamaṃ,

即所谓：（9）与寻、伺、喜、乐、定相应的为第一，

Ñ: That is to say, (9) the first is associated with applied thought, sustained thought, happiness, bliss, and concentration,

atikkantavitakkaṃ dutiyaṃ,

（10）以超寻为第二，

Ñ: (10) the second leaves out applied thought from that,

tato atikkantavicāraṃ tatiyaṃ,

（11）更超伺为第三，

Ñ: (11) the third leaves out sustained thought from that,

tato virattapītikaṃ catutthaṃ,

（12）更离喜为第四，

Ñ: (12) the fourth makes happiness fade away from that,

atthaṅgatasukhaṃ upekkhāsamādhiyuttaṃ pañcamanti.

（13）以灭去乐而与舍、定相应的为第五。

Ñ: (13) the fifth is associated with equanimity and concentration, bliss having subsided.

Visuddhimagga XIV-85

Yadā pana ñātijanassa paṭipattidassanena jātaparicayā bāladārakā bhikkhū disvā somanassajātā sahasā kiñcideva hatthagataṃ dadanti vā vandanti vā, tadā tatiyaṃ cittaṃ uppajjati.

（3）如幼童由于看见亲属（父母等）布施等的习惯，当看见诸比丘时，心生欢喜，便把手上所有的东西布施给比丘，或作礼拜，那时则为生起第三（喜俱智不相应无行）心。

Ñ(XIV,85): (3) But when young children have a natural habit due to seeing the behaviour of relatives and are joyful on seeing bhikkhus and at once give them whatever they have in their hands or pay homage, then the third kind of consciousness arises.

Yadā pana ‘‘detha vandathāti’’ ñātīhi ussāhitā evaṃ paṭipajjanti, tadā catutthaṃ cittaṃ uppajjati.

（4）其次由于亲属的怂恿说：「你去布施吧！你去礼拜吧！」这样才去行的，那时则为生起第四（喜俱智不相应有行）心。

Ñ: (4) But when they behave like this on being urged by their relatives, 'Give; pay homage', then the fourth kind of consciousness arises.

Yadā pana deyyadhammapaṭiggāhakādīnaṃ asampattiṃ aññesaṃ vā somanassahetūnaṃ abhāvaṃ āgamma catūsupi vikappesu somanassarahitā honti, tadā sesāni cattāri upekkhāsahagatāni uppajjantīti.

（5）～（8）其次不得所施的东西及受施的人，或者缺乏其它的欢喜之因，没有前面所说的四种欢喜，那时则为生起其余四种舍俱的心。

Ñ: (5)-(8) But when the consciousnesses are devoid of joy in these four instances through encountering no excellence in the gift to be given, or in the recipient, etc., or through want of any such cause for joy, then the remaining four, which are accompanied by equanimity, arise.

Evaṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ kāmāvacarakusalaṃ veditabbaṃ.

如是由于喜、舍、智、行的差别之故，当知有八种欲界善心。

Ñ: So sense-sphere profitable [consciousness] should be understood as of eight kinds, being classed according to joy, equanimity, knowledge, and prompting.

Visuddhimagga XIV-84

Yadā hi deyyadhammapaṭiggāhakādisampattiṃ aññaṃ vā somanassahetuṃ āgamma haṭṭhapahaṭṭho ‘‘atthi dinna’’ntiādinayappavattaṃ (ma. ni. 1.441) sammādiṭṭhiṃ purakkhatvā asaṃsīdanto anussāhito parehi dānādīni puññāni karoti, tadāssa somanassasahagataṃ ñāṇasampayuttaṃ cittaṃ asaṅkhāraṃ hoti.

即（1）当他获得了所施的东西及受施的人，或由其它的可喜之因，而心生大欢喜（喜俱），第一便起「应施」等的正见（智相应），不犹豫，没有他人的怂恿（无行），而行施等的福德，那时他的心是「喜俱智相应无行」。

Ñ(XIV,84): (1) When a man is happy on encountering an excellent gift to be given, or recipient, etc., or some such cause for joy, and by placing right view foremost that occurs in the way beginning 'There is [merit in] giving' (M.i,288), he unhesitatingly and unurged by others performs such merit as giving, etc., then his consciousness is accompanied by joy, associated with knowledge, and unprompted.

Yadā pana vuttanayena haṭṭhatuṭṭho sammādiṭṭhiṃ purakkhatvā amuttacāgatādivasena saṃsīdamāno vā parehi vā ussāhito karoti, tadāssa tadeva cittaṃ sasaṅkhāraṃ hoti.

（2）当如上面同样的理由而心生大欢喜（喜俱），先起正见（智相应），虽然亦行不很慷慨的施舍，但有犹豫或由他人的怂恿而行（有行），那时他的心是「（喜俱智相应）有行」。

Ñ: (2) But when a man is happy and content in the way aforesaid, and, while placing right view foremost, yet he does it hesitantly through lack of free generosity, etc., or urged on by others, then his consciousness is of the same kind as the last but prompted;

Imasmiñhi atthe saṅkhāroti etaṃ attano vā paresaṃ vā vasena pavattassa pubbapayogassādhivacanaṃ.

在这个意义上，「行」，和依于自己或他人而转起的前加行，是同义语。

Ñ: for in this sense 'prompting' is a term for a prior effort exerted by himself or, others.

Visuddhimagga XIV-83

452. Tattha kusalaṃ bhūmibhedato catubbidhaṃ kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañca.

此中：

（1）（八十九心）一（善心），善（心）依于地的差别故有欲界、色界、无色界、出世间的四种。

Ñ(XIV,83): I. Herein, the profitable is fourfold according to plane, namely, (A) of the sense sphere, (B) of the fine-material sphere, (C) of the immaterial sphere, and (D) supramundane.

Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhaṃ.

此中：

（一）（欲界善心）欲界（善心）因有喜、舍、智、行的差别故有八种：

Ñ: I. A. Herein, (1)-(8) that of the sense sphere is eightfold, being classified according to joy, equanimity, knowledge, and prompting,

Seyyathidaṃ – somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ.

即所谓（1）喜俱智相应无行，（2）（喜俱智相应）有行，（3）（喜俱）智不相应（无行），（4）（喜俱智不相应有行），

Ñ: that is to say: (1) when accompanied-by-joy it is either associated-with-knowledge and unprompted, or (2) prompted; or (3) it is dissociated-from-knowledge and likewise [unprompted, or (4) prompted];

Upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhāraṃ sasaṅkhārañca, tathā ñāṇavippayuttaṃ.

（5）舍俱智相应无行，（6）（舍俱智相应）有行，[PTS 453] （7）（舍俱）智不相应（无行），（8）（舍俱智不相应）有行。

Ñ: and (5) when accompanied-by-equanimity it is either associated-with-knowledge and prompted, or (6) unprompted; or (7) it is dissociated-from-knowledge [453] and likewise [unprompted, or (8) prompted].

Visuddhimagga XIV-82

Yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabboti hi vuttaṃ.

这里说「一切有识知相的总括为识蕴」，

Ñ(XIV,82): 'Whatever has the characteristic of cognizing should be understood, all taken together, as the consciousness aggregate' was said above.

Kiñca vijānanalakkhaṇaṃ viññāṇaṃ?

怎么是有识知相的为识呢？

Ñ: And what has the characteristic of cognizing (vijānana)? Consciousness (viññāṇa);

Yathāha ‘‘vijānāti vijānātīti kho, āvuso, tasmā viññāṇanti vuccatī’’ti (ma. ni. 1.449).

即所谓：「朋友，识知识知，故名为识」。

Ñ: according as it is said, 'It cognizes, friend, that is why "consciousness" is said' (M.i,292).

Viññāṇaṃ cittaṃ manoti atthato ekaṃ.

「识」和心、意之义为一。

Ñ: The words viññāṇa (consciousness), citta (mind, consciousness), and mano (mind) are one in meaning.

Tadetaṃ vijānanalakkhaṇena sabhāvato ekavidhampi jātivasena tividhaṃ kusalaṃ, akusalaṃ, abyākatañca.

而此识的自性与识知相也是一种。不过依其类别而有善、恶、无记的三种。

[THE 89 KINDS OF CONSCIOUSNESS—SEE TABLE II]

Ñ: That same [consciousness], though one in its individual essence with the characteristic of cognizing, is threefold according to kind, namely, (I) profitable, (II) unprofitable, and (III) indeterminate.

Visuddhimagga XIV-81

Viññāṇakkhandhakathā

（二）识蕴

[THE CONSCIOUSNESS AGGREGATE]

451. Itaresu pana yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho;

在其它的四蕴，把一切有觉受相的总括为受蕴，

Ñ(XIV,81): Among the remaining aggregates, however, whatever has the characteristic of being felt should be understood, all taken together, as the feeling aggregate;

yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho;

把一切有想念相的总括为想蕴，

Ñ: and whatever has the characteristic of perceiving, all taken together, as the perception aggregate;

yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho;

把一切有行作相的总括为行蕴，

Ñ: and whatever has the characteristic of forming, all taken together, as the formations aggregate;

yaṃkiñci vijānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā viññāṇakkhandho veditabbo.

把一切有识知相的总括为识蕴。

Ñ: and whatever has the characteristic of cognizing, all taken together, as the consciousness aggregate.

Tattha yasmā viññāṇakkhandhe viññāte itare suviññeyyā honti, tasmā viññāṇakkhandhaṃ ādiṃ katvā vaṇṇanaṃ karissāma.

此中如果能够知解识蕴，则其它的三蕴便很容易知解了。所以最初先来解说识蕴。

Ñ: Herein, since the rest are easy to understand when the consciousness aggregate has been understood, we shall therefore begin with the commentary on the consciousness aggregate.

Visuddhimagga XIV-80

Lakkhaṇarūpaṃ pana nakutocijātaṃ.

其次相色为「无处生」（不从任何处生）。

Ñ(XIV,80): But 'matter as characteristic' is called not born of anything.

Kasmā?

何以故？

Ñ: Why?

Na hi uppādassa uppādo atthi, uppannassa ca paripākabhedamattaṃ itaradvayaṃ.

没有生起的生起之故，即以生起的则只有其它的成熟（老）与坏灭（无常）二种了。

Ñ: Because there is no arising of arising, and the other two are the mere maturing and breakup of what has arisen.

Yampi ‘‘rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ ākāsadhātu āpodhātu rūpassa lahutā, rūpassa mudutā, rūpassa kammaññatā, rūpassa upacayo, rūpassa santati, kabaḷīkāro āhāro, ime dhammā cittasamuṭṭhānā’’tiādīsu (dha. sa. 1201) jātiyā kutocijātattaṃ anuññātaṃ, taṃ pana rūpajanakapaccayānaṃ kiccānubhāvakkhaṇe diṭṭhattāti veditabbaṃ.

例如「色处、声处、香处、味处、触处、虚空界、水界、色轻快性、色柔软性、色适业性、色积集、色相续、段食，此等诸法从心等起」，在此等文中，承认生（色积集、色相续）从何处而生，当知是指那色生的诸缘所表示其作用威力的剎那而说（为生）之故。

Ñ: Though in the passage, 'The visible-data base, the sound base, the odour base, the flavour base, the tangible-data base, the space element, the water element, lightness of matter, malleability of matter, wieldiness of matter, growth of matter, continuity of matter, and physical food—these states are consciousness-originated' (cf. Dhs. §667) and so on, a state of birth [that is, growth] being born from somewhere can be understood as allowable since the point of view here is the moment when the conditions that are giving birth to the kinds of materiality are exercising their function.

Idaṃ tāva rūpakkhandhe vitthārakathāmukhaṃ.

这是先为详论色蕴一门。

Ñ: This, firstly, is the section of the detailed explanation dealing with the materiality aggregate.

Visuddhimagga XIV-79

450. Puna ekajaṃ, dvijaṃ, tijaṃ, catujaṃ, nakutocijātanti imesaṃ vasena pañcavidhaṃ.

（五法）其次就（色的）一生、二生、三生、四生、无处生等的区别为五种。

Ñ(XIV,79): Again, it is of five kinds as born of one, born of two, born of three, born of four, and not born of anything.

Tattha kammajameva cittajameva ca ekajaṃ nāma.

此中：只从业生的及只从心生的，名为从「一生」；

Ñ: Herein, what is kamma-born only or consciousness-born only is called born of one.

Tesu saddhiṃ hadayavatthunā indriyarūpaṃ kammajameva.

这里以根色及心所依处是只从业生的，

Ñ: Of these, materiality of the faculties, together with the heart-basis, is kamma-born only;

Viññattidvayaṃ cittajameva.

以（身、语）二表是只从心生的。

Ñ: the two intimations are consciousness-born only.

Yaṃ pana cittato ca ututo ca jātaṃ, taṃ dvijaṃ nāma, taṃ saddāyatanameva.

其次从心及时节而生的名为从「二生」；只有声处是。

Ñ: But what is born [now] of consciousness and [now] of temperature is called born of two. That is the sound base only.

Yaṃ utucittāhārehi jātaṃ, taṃ tijaṃ nāma, taṃ pana lahutādittayameva.

其次从时节、心、食的三法所生的名为从「三生」；[PTS 452] 只有轻快性（柔软性、适业性）等三种。

Ñ: What is born of temperature, consciousness, and nutriment [452] is called born of three. But that is the three beginning with 'lightness' only.

Yaṃ catūhipi kammādīhi jātaṃ, taṃ catujaṃ nāma, taṃ lakkhaṇarūpavajjaṃ avasesaṃ hoti.

其次从业（时节、心、食）等四法所生的名为从「四生」；这除了相色（四种）之外其它的都是。

Ñ: What is born from the four beginning with kamma is called born of four. That is all the rest except 'matter as characteristic'.

Notes in Chinese translation: 指四大种，色、香、味、虚空界、段食等九种。

Visuddhimagga XIV-78

Yaṃ panettha hadayarūpaṃ nāma, taṃ vatthu na dvāraṃ.

（三）次以心（所依处）色名为「是所依处非门」；

Ñ(XIV,78): Here, however, what is called the materiality of the heart is physical basis, not door (see DhsA. 82f.);

Viññattidvayaṃ dvāraṃ na vatthu.

（身、语）二表名为「是门非所依处」；

Ñ: the two intimations are door, not physical basis;

Pasādarūpaṃ vatthu ceva dvārañca.

净色名为「是所依处是门」；

Ñ: sensitive matter is both physical basis and door;

Sesaṃ neva vatthu na dvāranti

余者名为「非所依处非门」。

Ñ: the rest are neither physical basis nor door.

evaṃ vatthādicatukkavasena catubbidhaṃ.

如是依所依处的四法为四种。

Ñ: So it is four kinds according to the physical basis tetrad.

Visuddhimagga XIV-77

Nipphannarūpaṃ panettha rūparūpaṃ nāma,

（二）次以（十八种）完色名「色色」，

Ñ(XIV,77): Here, however, 'produced matter' is concrete matter;

ākāsadhātu paricchedarūpaṃ nāma,

虚空界名「区划色」；

Ñ: the space-element is delimiting matter;

kāyaviññattiādi kammaññatāpariyantaṃ vikārarūpaṃ nāma,

身表乃至适业性等（五种）名为「变化色」；

Ñ: those from 'bodily intimation' up to 'wieldiness' are matter as alteration;

jātijarābhaṅgaṃ lakkhaṇarūpaṃ nāmāti

生（积集、相续）、老、坏（无常性）（的四种）名为「相色」。

Ñ: birth, ageing and dissolution are matter as characteristic.

evaṃ rūparūpādicatukkavasena catubbidhaṃ.

如是依色色等的四法为四种。

Ñ: So it is of four kinds as concrete matter and so on.

Visuddhimagga XIV-76

449. Puna diṭṭhādirūparūpādivatthādicatukkavasena catubbidhaṃ.

（四法）更就（色的）见等，色色等，依处等的四法为四种。

Ñ(XIV,76): Again, it is of four kinds as seen, etc., as concrete matter, etc., and as the physical basis tetrads, and so on.

Tattha rūpāyatanaṃ diṭṭhaṃ nāma dassanavisayattā,

此中：（一）色处是所见之境，故为可「见」的；

Ñ: Herein, the visible-data base is seen because it is the objective field of seeing.

saddāyatanaṃ sutaṃ nāma savanavisayattā,

声处是所闻之境，故为可「闻」的；

Ñ: The sound base is heard because it is the objective field of hearing.

gandharasaphoṭṭhabbattayaṃ mutaṃ nāma sampattagāhakaindriyavisayattā,

香、味、触处是要等接触之后而取的根的境，故为可「觉」的；

Ñ: The three, that is to say, odours, flavours, and tangible data, are sensed (lit. contacted) because they are the objective fields of faculties that take contiguous [objective fields].

sesaṃ viññātaṃ nāma viññāṇasseva visayattāti

其它的是识的境，故为可「识」的。

Ñ: The rest are cognized because they are the objective field of consciousness (cognition) only.

evaṃ tāva diṭṭhādicatukkavasena catubbidhaṃ.

如是依见等四法为四种。

Ñ: So firstly it is of four kinds according to the seen, etc., tetrad.

Visuddhimagga XIV-75

Kammajādittikavasena pana kammato jātaṃ kammajaṃ, tadaññapaccayajātaṃ akammajaṃ, nakutocijātaṃ neva kammajaṃ nākammajaṃ.

（二）次依业生等的三法为三种，即从业而生的色为「业生」；从别的缘生的色为「非业生」；不从任何而生的为「非业生非非业生」。

Ñ(XIV,75): According to the kamma-born triad, etc., however, that born from kamma is kamma-born; that born from a condition other than that is not-kamma-born; that not bom from anything is neither-kamma-born-nor-not-kamma-born.

Cittato jātaṃ cittajaṃ, tadaññapaccayajātaṃ acittajaṃ, nakutocijātaṃ neva cittajaṃ nācittajaṃ,

（三）从心而生的为「心生」；从别的缘生的为「非心生」；不从任何而生的为「非心生非非心生」。

Ñ: That born from consciousness is consciousness-born; that born from a condition other than consciousness is not-consciousness-born; that not born from anything is neither-consciousness-born-nor-not-consciousness-born.

āhārato jātaṃ āhārajaṃ, tadaññapaccayajātaṃ anāhārajaṃ, nakutocijātaṃ neva āhārajaṃ naanāhārajaṃ.

（四）从食而生的为「食生」；从别的缘生的为「非食生」：不从任何而生的为「非食生非非食生」。

Ñ: That born from nutriment is nutriment-born; that born from a condition other than that is not-nutriment-born; that not born from anything is neither-nutriment-born-nor-not-nutriment-born.

Ututo jātaṃ utujaṃ, tadaññapaccayajātaṃ anutujaṃ, nakutocijātaṃ neva utujaṃ naanutujanti

（五）从时节而生的为「时生」；从别的缘生的为「非时生」；不从任何而生的为「非时生非非时生」。

Ñ: That born from temperature is temperature-born; that born from a condition other than that is not-temperature-born; that not born from anything is neither-temperature-born-nor-not-temperature-born.

evaṃ kammajādittikavasena tividhaṃ.

如是依业生等三法为三种。

Ñ: So it is of three kinds according to the kamma-born triad, and so on.

Visuddhimagga XIV-74

448. Puna sabbameva rūpaṃ sanidassanakammajādīnaṃ tikānaṃ vasena tividhaṃ hoti.

（三法）更于一切色。依有见及业生等的三法为三种。

Ñ(XIV,74): Again, all matter is of three kinds according to the visible (sanidassana) triad, the kamma-born triad, etc. (see Dhs., p.2).

Tattha oḷārike rūpaṃ sanidassanasappaṭighaṃ, sesaṃ anidassanasappaṭighaṃ.

此中：（一）（十三种）粗色中的色，为「有见有对」，余者为「无见有对」；

Ñ: Herein, as regards the gross, a visible datum is visible with impact; the rest are invisible with impact;

Sabbampi sukhumaṃ anidassanaappaṭighaṃ.

一切细色则为「无见无对」。

Ñ: all the subtle kinds are invisible without impact.

Evaṃ tāva sanidassanattikavasena tividhaṃ.

如是先依有见等的三法为三种。

Ñ: So firstly it is of three kinds according to the visible triad.

Visuddhimagga XIV-73

Tattha cakkhādipañcavidhaṃ attabhāvaṃ adhikicca pavattattā ajjhattikaṃ, sesaṃ tato bāhirattā bāhiraṃ.

在这里面：（一）眼、耳、鼻、舌、身等五种，因为是依于自己的身体而转起之故为「内」；其余的（二十三种）由于外故为「外」。

Ñ(XIV,73): Herein, the five kinds beginning with the eye are internal because they occur as an integral part of the selfhood (in oneself); the rest are external because they are external to that selfhood (personality).

Cakkhādīni nava āpodhātuvajjitā tisso dhātuyo cāti dvādasavidhaṃ ghaṭṭanavasena gahetabbato oḷārikaṃ, sesaṃ tato viparītattā sukhumaṃ.

（二）眼等九种和（四界中）除了水界以外的三界的十二种，由接触而取故为「粗」；其它的因为相反故为「细」。

Ñ: The nine beginning with the eye and the three elements excepting the water element, making twelve kinds in all, are to be taken as gross because of impinging; the rest are subtle because they are the opposite of that.

Notes in Chinese translation: 「九种」：眼、耳、鼻、舌、身、色、声、香、味。

Yaṃ sukhumaṃ tadeva duppaṭivijjhasabhāvattā dūre, itaraṃ suppaṭivijjhasabhāvattā santike.

（三）那细的色甚难察知其自性故为「远」；其余的容易察知其自性故为「近」。

Ñ: What is subtle is far because it is difficult to penetrate, the other is near because it is easy to penetrate.

Catasso dhātuyo, cakkhādīni terasa, kabaḷīkārāhāro cāti aṭṭhārasavidhaṃ rūpaṃ paricchedavikāralakkhaṇabhāvaṃ atikkamitvā sabhāveneva pariggahetabbato nipphannaṃ, sesaṃ tabbiparītatāya anipphannaṃ.

（四）四界及眼等十三种并段食的十八种色，因为超越区划，变化，相，性，而得把握自性故为「完（色）」；其余的相反故为「不完（色）」。

Ñ: The eighteen kinds of matter, that is to say, the four elements, the thirteen beginning with the eye, and physical nutriment, are produced because they can be discerned through their own individual essences, having exceeded the [purely conceptual] states of [matter as] delimitation, [matter as] alteration, and [matter as] characteristic (see §77); the rest, being the opposite, are unproduced.

Notes in Chinese translation: 「十三种」：眼、耳、鼻、舌、身、色、声、香、味、女根、男根、命根、心所依处。

Cakkhādipañcavidhaṃ rūpādīnaṃ gahaṇapaccayabhāvena ādāsatalaṃ viya vippasannattā pasādarūpaṃ, itaraṃ tato viparītattā napasādarūpaṃ.

（五）眼等五种而取色等之缘，犹如镜面一样的明净故为「净色」；其它的与此相反，故为「非净色」。[PTS 451]

Ñ: The five kinds beginning with the eye are sensitive matter through their being conditions for the apprehension of visible data, etc., because they are, as it were, bright like the surface of a looking glass; the rest are insensitive matter because they are the opposite of that. [451]

Pasādarūpameva itthindriyādittayena saddhiṃ adhipatiyaṭṭhena indriyaṃ, sesaṃ tato viparītattā anindriyaṃ.

（六）五净色及女根（男根、命根）等三种共以增上之义而为「根」；余者相反故为「非根」。

Ñ: Sensitive matter itself, together with the three beginning with the femininity faculty, is faculty in the sense of predominance; the rest are not-faculty because they are the opposite of that.

Yaṃ kammajanti parato vakkhāma, taṃ kammena upādiṇṇattā upādiṇṇaṃ, sesaṃ tato viparītattā anupādiṇṇaṃ.

（七）在后面要说的业生色，由业所执受故为「有执受」，余者相反故为「非执受」。

Ñ: What we shall later describe as 'kamma-born' (§75 and Ch. XX, §27) is clung to because that is 'clung to', [that is, acquired] by kamma. The rest are not-clung to because they are the opposite of that.

Visuddhimagga XIV-72

447. Taṃ sabbampi na hetu ahetukaṃ hetuvippayuttaṃ sappaccayaṃ lokiyaṃ sāsavamevātiādinā nayena ekavidhaṃ.

（2）（色的一法乃至五法）（一法）这一切色依一种说：即是（一）非因，（二）无因，（三）与因不相应的，（四）有缘的，（五）世间的，（六）有漏的。

Ñ(XIV,72): And all that [matter of twenty-eight sorts] is of one kind as 'not-root-cause, root-causeless, dissociated from root-cause, with conditions, mundane, subject to cankers' (Dhs. §584), and so on.

Ajjhattikaṃ bāhiraṃ, oḷārikaṃ sukhumaṃ, dūre santike, nipphannaṃ anipphannaṃ, pasādarūpaṃ napasādarūpaṃ, indriyaṃ anindriyaṃ, upādiṇṇaṃ anupādiṇṇantiādivasena duvidhaṃ.

（二法）依二种说：即是（一）内与外，（二）粗和细，（三）远和近，（四）完与不完，（五）净色及非净色，（六）根与非根，（七）有执受与非执受。

Ñ: It is of two kinds as internal and external, gross and subtle, far and near, produced (nipphanna) and unproduced, sensitive matter and insensitive matter, faculty and non-faculty, clung to and not-clung to, and so on.

Visuddhimagga XIV-71

446. Imāni tāva pāḷiyaṃ āgatarūpāneva.

上面所说的色都是来自圣典的。

Ñ(XIV,71): These, firstly, are the material instances that have been handed down in the texts.

Aṭṭhakathāyaṃ pana balarūpaṃ sambhavarūpaṃ jātirūpaṃ rogarūpaṃ ekaccānaṃ matena middharūpanti evaṃ aññānipi rūpāni āharitvā ‘‘addhā munīsi sambuddho, natthi nīvaraṇā tavā’’tiādīni (su. ni. 546) vatvā middharūpaṃ tāva natthiyevāti paṭikkhittaṃ.

然而义疏中还说有力色、成色、生色、病色，并有人（无畏山住者）更说眠色。提示了这些其它的色之后，再引「确实的，你是牟尼正觉者，你已没有了诸盖」等的句子，否定了「眠色」。

Ñ: But in the Commentary others have been added as follows: matter as power, matter as procreation, matter as birth, matter as sickness; and, in the opinion of some, matter as torpor.

Ñ: In the first place, matter as torpor is rejected as non-existent by the words:

'Surely thou art a sage enlightened,

There are no hindrances in thee' (Sn. 541).

Notes in Chinese translation: 因为「眠」是属于五盖中的睡眠盖，是心所法而非色法。

Itaresu rogarūpaṃ jaratāaniccatāggahaṇena gahitameva,

在别的诸色中：「病色」则包摄于（色）老性及无常性中，

Ñ: As to the rest, matter as sickness is included by ageing and by impermanence;

jātirūpaṃ upacayasantatiggahaṇena,

「生色」则包摄于积集和相续中，

Ñ: matter as birth by growth and continuity;

sambhavarūpaṃ āpodhātuggahaṇena,

「成色」则包色摄于水界中，

Ñ: matter as procreation, by the water element;

balarūpaṃ vāyodhātuggahaṇena gahitameva.

「力色」则包摄于风界中。

Ñ: and matter as power by the air element.

Notes in Chinese translation: 身体等的所以生起力量，是由于风界的作用。

Tasmā tesu ekampi visuṃ natthīti sanniṭṭhānaṃ kataṃ.

所以在此等色中，结论则一种也不能各别的存在。

Ñ: So taken separately not even one of these exists: this was the agreement reached.

Iti idaṃ catuvīsatividhaṃ upādārūpaṃ pubbe vuttaṃ catubbidhaṃ bhūtarūpañcāti aṭṭhavīsatividhaṃ rūpaṃ hoti anūnamanadhikaṃ.

上面的二十四种所造色，并前面已说的四大种，合为二十八种色，不少也不多。

Ñ: So this derived matter of twenty-four sorts and the aforesaid matter of the primary elements, which is of four sorts, together amount to twenty-eight sorts, neither more nor less.

Visuddhimagga XIV-70

445. Ojālakkhaṇo kabaḷīkāro āhāro, rūpāharaṇaraso, upatthambhanapaccupaṭṭhāno, kabaḷaṃ katvā āharitabbavatthupadaṭṭhāno.

（二十四）「段食」──有滋养素的特相。有取色（与食者）的作用。以支持身体为现状。以作成一团团当取而食的食物为近因。

Ñ(XIV,70): 24. Physical nutriment has the characteristic of nutritive essence. Its function is to feed kinds of matter. It is manifested as consolidating. Its proximate cause is a physical basis that must be fed with physical food.

Yāya ojāya sattā yāpenti, tassā etaṃ adhivacanaṃ.

而此段食与维持有情的营养素是一同义语。

Ñ: It is a term for the nutritive essence by means of which living beings sustain themselves (cf. Dhs. §646).

Visuddhimagga XIV-69

Paribhedalakkhaṇā rūpassa aniccatā, saṃsīdanarasā, khayavayapaccupaṭṭhānā, paribhijjamānarūpapadaṭṭhānā.

[PTS 450] （二十三）「色无常性」──有（色的）坏灭的特相。有（色的）沉没的作用。以（色的）灭尽为现状。以受坏灭的色为近因。

Ñ(XIV,69): 23. Impermanence of matter has the characteristic of complete breaking up. Its function is to make material instances subside. It is manifested as destruction and fall (cf. Dhs. §645). Its proximate cause is matter that is completely breaking up.

Visuddhimagga XIV-68

Rūpaparipākalakkhaṇā jaratā, upanayanarasā, sabhāvānapagamepi navabhāvāpagamapaccupaṭṭhānā vīhipurāṇabhāvo viya, paripaccamānarūpapadaṭṭhānā.

（二十二）「色老性」──有色的成熟的特相。有引导（色的坏灭）的功用。犹如陈谷，虽然不离色的自性，但已去新性是它的现状。以曾经成熟了的色为近因。

Ñ(XIV,68): 22. Ageing has the characteristic of maturing (ripening) material instances. Its function is to lead on towards [their termination]. It is manifested as the loss of newness without the loss of individual essence, like oldness in paddy. Its proximate cause is matter that is maturing (ripening).

Khaṇḍiccādibhāvena dantādīsu vikāradassanato idaṃ pākaṭajaraṃ sandhāya vuttaṃ.

如牙齿的脱落等，是显示齿等的变化，所以说这（色老性）是「显老」。

Ñ: This is said with reference to the kind of ageing that is evident through seeing alteration in teeth, etc., as their brokenness, and so on (cf. Dhs. §644).

Arūpadhammānaṃ pana paṭicchannajarā nāma hoti, tassā esa vikāro natthi, yā ca pathavī udakapabbatacandimasūriyādīsu avīcijarā nāma.

非色法的老，名为「隐老」；那隐老则没有这表面的变化。在地、水、山、月、太阳等的老（亦无可见的变化），名为「无间老」。

Ñ: But that of immaterial states, which has no such [visible] alteration, is called hidden ageing. And that in earth, water, rocks, the moon, the sun, etc., is called incessant ageing. [450]

Visuddhimagga XIV-67

Aṭṭhakathāyampi ‘‘ācayo nāma nibbatti, upacayo nāma vaḍḍhi, santati nāma pavattī’’ti (dha. sa. aṭṭha. 641) vatvā ‘‘nadītīre khatakūpakamhi udakuggamanakālo viya ācayo nibbatti, paripuṇṇakālo viya upacayo vaḍḍhi, ajjhottharitvā gamanakālo viya santati pavattī’’ti (dha. sa. aṭṭha. 641) upamā katā.

但在义疏中说：「积聚是生起，积集是增长，相续是转起」。并且举一譬喻说：「犹如在河岸旁边掘一穴，水涌上来的时候为积聚──生起，水充满时如聚集──增长，水溢出时如相续──转起」。

Ñ(XIV,67): And in the Commentary, after saying 'It is genesis that is called "setting up", increase that is called "growth", occurrence that is called "continuity" ', this simile is given: 'Genesis as setting up is like the time when water comes up in a hole dug in a river bank; increase as growth is like the time when it fills [the hole]; occurrence as continuity is like the time when it overflows'.

Upamāvasāne ca ‘‘evaṃ kiṃ kathitaṃ hoti? Āyatanena ācayo kathito, ācayena āyatanaṃ kathita’’nti vuttaṃ.

说了譬喻之后又说：「这是怎么说的呢？以处而说积聚，以积聚而说为处」。

Ñ: And at the end of the simile it is said: 'So what is stated? Setting up is stated by sense-base; sense-base is stated by setting up'.

Tasmā yā rūpānaṃ paṭhamābhinibbatti, sā ācayo. Yā tesaṃ upari aññesampi nibbattamānānaṃ nibbatti, sā vaḍḍhiākārena upaṭṭhānato upacayo.

是故诸色在最初生起的为积聚；在他们以后生起的其它──因为他们的生起是以增长的行相而现起，故说「积集」；

Ñ: Consequently, it is the first genesis of material instances that is their setting up; the genesis also of others that are generated in addition to those is growth since it appears in the aspect of increase;

Yā tesampi upari punappunaṃ aññesaṃ nibbattamānānaṃ nibbatti, sā anupabandhākārena upaṭṭhānato santatīti ca pavuccatīti veditabbā.

在此等之后而生起而再再生起的其它──因为他们的生起是以随顺结合的行相而现起，故说「相续」。

Ñ: the repeated genesis also of others that are generated in addition to those is continuity since it appears in the aspect of anchoring. This is how it should be understood to have been declared thus.

Visuddhimagga XIV-66

444. Ācayalakkhaṇo rūpassa upacayo, pubbantato rūpānaṃ ummujjāpanaraso, niyyātanapaccupaṭṭhāno, paripuṇṇabhāvapaccupaṭṭhāno vā, upacitarūpapadaṭṭhāno.

（二十）「色积集」──有积聚的特相。有从诸色的前分而令出现（现在）的功用。以引导为现状，或以（色的）圆满为现状。以积集的色为近因。

Ñ(XIV,66): 20. Growth of matter has the characteristic of setting up. Its function is to make material instances emerge in the first instance. It is manifested as launching; or it is manifested as the completed state. Its proximate cause is grown matter.

Pavattilakkhaṇā rūpassa santati, anuppabandhanarasā, anupacchedapaccupaṭṭhānā, anuppabandhakarūpapadaṭṭhānā.

（二十一）「色相续」──有（色的）转起的特相。有随顺结合的功用。以不断为现状。以令随顺结合的色为近因。

Ñ: 21. Continuity of matter has the characteristic of occurrence. Its function is to anchor. It is manifested as non-interruption. Its proximate cause is matter that is to be anchored.

Ubhayampetaṃ jātirūpassevādhivacanaṃ, ākāranānattato pana veneyyavasena ca ‘‘upacayo santatī’’ti uddesadesanā katā.

这（色积集和色相续）二者与「生色」为同义语，然而（生的）行相有多种之故，所以依照化导方面而略举积集和相续的要目。

Ñ: Both of these are terms for matter at its birth; but owing to difference of mode, and according to [different persons'] susceptibility to instruction, the teaching in the summary (uddesa) in the Dhammasaṅgaṇī is given as 'growth and continuity' (cf. Dhs. §596);

Yasmā panettha atthato nānattaṃ natthi, tasmā imesaṃ padānaṃ niddese ‘‘yo āyatanānaṃ ācayo, so rūpassa upacayo. Yo rūpassa upacayo, sā rūpassa santatī’’ti (dha. sa. 641-642) vuttaṃ.

因为不是义有多种之故，所以只就此等的句来详为解说：「（色等诸）处的积聚，是色积集；那色的积集，是色的相续」。

Ñ: but since there is here no difference in meaning, consequently in the description (niddesa) of these words, 'the setting up of the sense-bases is the growth of matter' and 'the growth of matter is the continuity of matter' is said (Dhs. §642,732,865).

Visuddhimagga XIV-65

Etā pana tisso na aññamaññaṃ vijahanti,

此等（色轻快性、色柔软性、色适业性）三种并不互相舍弃的。

Ñ(XIV,65): These three, however, are not found apart from each other.

evaṃ santepi yo arogino viya rūpānaṃ lahubhāvo adandhatā lahuparivattippakāro rūpadandhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa lahutā.

虽然如是，当知亦有这样的差别：譬如无病的健康者，那色的轻快性、不迟钝、种种轻快迅速的转起，是从反对令色迟钝的界的动乱的缘所等起的，这样的色的变化为「色轻快性」。

Ñ: Still their difference may be understood as follows. Lightness of matter is alteration of matter such as any light (agile) state in material instances, as in one who is healthy, any non-slowness, any manner of light transformability in them, which is originated by conditions that prevent any disturbance of elements capable of creating sluggishness of matter.

Yo pana suparimadditacammasseva rūpānaṃ mudubhāvo sabbakiriyāvisesesu vasavattanabhāvamaddavappakāro rūpatthaddhattakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa mudutā.

其次如善鞣的皮革，那色的柔软性，能于一切种种的作业中得以自由柔顺，[PTS 449] 是从反对令色硬化的界的动乱的缘所等起，这样的色的变化为「色柔软性」。

Ñ: Malleability of matter is alteration of matter such as any malleable state in material instances, as in a well-pounded hide, any pliable manner consisting in amenableness to exercise of power over them in all kinds of work without distinction, which [449] is originated by conditions that prevent any disturbance of elements capable of creating stiffness of matter.

Yo pana sudantasuvaṇṇasseva rūpānaṃ kammaññabhāvo sarīrakiriyānukūlabhāvappakāro sarīrakiriyānaṃ ananukūlakaradhātukkhobhapaṭipakkhapaccayasamuṭṭhāno, so rūpavikāro rūpassa kammaññatāti evametāsaṃ viseso veditabbo.

其次如善炼的黄金，那色的适业性，随顺于身体的种种作业是从反对令诸身体的作业不随顺的界的动乱的缘所等起的，这样的色的变化为「色适业性」。

Ñ: Wieldiness of matter is alteration of matter such as any wieldy state in material instances, as in well-refined gold, any manner in them consisting in favourableness to the work of the body, which is originated by conditions that prevent any disturbance of elements capable of creating unfavourableness to the work of the body.