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.