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.