Visuddhimagga XIV-119

‘‘Manodhātuyāpi uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjāmanoviññāṇadhātū’’ti (vibha. 184) vacanato pana manodhātuyā sampaṭicchitameva visayaṃ santīrayamānā akusalavipākamanodhātuyā anantarā akusalavipākā,
(十)(推度)其次依照此等的说法:「即在意界的生起和息灭之后,生起心、意、意思……乃至……是相当的意识界」,所以即是对意界所领受的境加以推度,即是说在不善异熟的意界之后而起不善异熟(意识界)(56),
Ñ(XIV,119): (j) Because of the words 'Mind-element having arisen and ceased, also, next to that there arises consciousness, mind, mentation … which is appropriate mind-element' (Vbh. 89), then resultant mind-consciousness-element without root-cause arises investigating the same objective field as that received by the mind-element. When next to (55) unprofitable-resultant mind-element it is (56) unprofitable-resultant,


kusalavipākāya anantarā iṭṭhārammaṇe somanassasahagatā,
在善异熟(意界)之后对好的所缘而起喜俱的(善异熟无因意识界)(40),
Ñ: and when next to (39) profitable-resultant [mind-element] it is either (40) accompanied by joy in the case of a desirable object,


iṭṭhamajjhatte upekkhāsahagatā uppajjati vipākāhetukamanoviññāṇadhātūti
对好的中所缘而起舍俱的善异熟无因意识界(41)。
Ñ: or (41) accompanied by equanimity in the case of a desirable-neutral object.


evaṃ tiṇṇaṃ vipākaviññāṇānaṃ santīraṇavasena pavatti veditabbā.
如是当知依推度(作用)而起三异熟识。
Ñ: This is how the occurrence of three kinds of resultant consciousness should be understood as investigating.



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