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.
No comments:
Post a Comment