Visuddhimagga XIV-196

Etena sabbampi rūpaṃ ruppanalakkhaṇe rāsibhāvūpagamanena rūpakkhandhoti dassitaṃ hoti. Na hi rūpato añño rūpakkhandho nāma atthi.

依于此说，即指一切的色，于变坏的特相中集聚起来为色蕴，并非于色之外另有色蕴。[PTS 474]

Ñ(XIV,196): By this, too, it is shown that the materiality aggregate is all materiality, which all comes into the collection with the characteristic of being molested; for there is no materiality aggregate apart from materiality. [474]

498. Yathā ca rūpaṃ, evaṃ vedanādayopi vedayitalakkhaṇādīsu rāsibhāvūpagamanena. Na hi vedanādīhi aññe vedanākkhandhādayo nāma atthi.

（受蕴等）与色同样，而受等亦于觉受的特相等集聚起来为受蕴等，并非于受等之外另有受蕴等。

Ñ: And just as in the case of materiality, so also feeling, etc., [are respectively shown as the feeling aggregate, etc.,] since they come under the collections with the [respective] characteristics of being felt, etc.; for there is no feeling aggregate apart from feeling and so on.

Visuddhimagga XIV-195

497. Tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvāti taṃ atītādīhi padehi visuṃ visuṃ niddiṭṭhaṃ rūpaṃ sabbaṃ ruppanalakkhaṇasaṅkhāte ekavidhabhāve paññāya rāsiṃ katvā rūpakkhandhoti vuccatīti ayamettha attho.

「集结为一起」，即上面以过去等句各别显示的一切色，以汇集聚起来，成为称作变坏相的一种状态，总名为「色蕴」。这便是经文之义。

Ñ(XIV,195): All that together in the mass and in the gross: by making all that materiality, separately described by the words 'past', etc., into a collection by understanding its oneness, in other words, its characteristic of being molested (ruppana), it comes to be called the materiality (rūpa) aggregate. This is the meaning here.

Visuddhimagga XIV-194

Dūre santiketi idampi vuttanayameva. Apica okāsatopettha upādāyupādāya dūrasantikatā veditabbā.

「远、近」亦如前说。这里亦当依处所比较而知远近。

Ñ(XIV,194): (x)-(xi) Far and near: this is also as already described (§73). Besides, relative farness and nearness should be understood here according to location.

Visuddhimagga XIV-193

496. Hīnapaṇītabhedo duvidho pariyāyato nippariyāyato ca. Tattha akaniṭṭhānaṃ rūpato sudassīnaṃ rūpaṃ hīnaṃ. Tadeva sudassānaṃ rūpato paṇītaṃ. Evaṃ yāva narakasattānaṃ rūpaṃ, tāva pariyāyato hīnapaṇītatā veditabbā. Nippariyāyato pana yattha akusalavipākaṃ uppajjati, taṃ hīnaṃ. Yattha kusalavipākaṃ, taṃ paṇītaṃ.

「劣、胜」之别，有差别（借喻的）及非差别（正义）二种。此中：比较色究竟天的色，则善见天的色为劣；而此善见天的色比较善现天则为胜。如是乃至地狱有情的色，当知从差别而比较胜劣。其次依非差别说，那不善异熟识生起之处的色为劣，善异熟识生起之处的色为胜。

Ñ(XIV,193): (viii)-(ix) Inferior and superior are twofold, namely, figuratively (relatively) and absolutely (literally). Herein, the materiality of the Sudassin deities is inferior to the materiality of the Akaniṭṭha (Highest) deities. That same materiality [of the Sudassin deities] is superior to the materiality of the Sudassa deities. Thus, firstly, should inferiority and superiority be understood figuratively (relatively) down as far as the denizens of hell. But absolutely (literally) it is inferior where it arises as unprofitable result, and it is superior where it arises as profitable result.

Visuddhimagga XIV-192

495. Ajjhattabahiddhābhedo vuttanayo eva. Apica idha niyakajjhattampi ajjhattaṃ parapuggalikampi ca bahiddhāti veditabbaṃ.

「内、外」的差别，已如前说。这里也是以个己为内、以他人为外。

Ñ(XIV,192): (iv)-(v) The division into internal and external is as already stated (§73). Besides, it is internal in the sense of one's own that should be understood here as internal and that of another person as external.

Oḷārikasukhumabhedo vuttanayova.

「粗、细」之别，已如前说。

Ñ: (vi)-(vii) Gross and subtle are also as already stated (§73).

Visuddhimagga XIV-191

Apica atikkantahetupaccayakiccaṃ atītaṃ, niṭṭhitahetukiccaṃ aniṭṭhitapaccayakiccaṃ paccuppannaṃ, ubhayakiccaṃ asampattaṃ anāgataṃ.

或以有过的因缘作用的色为过去；已尽因的作用而未尽缘的作用的为现在；未曾达成（因缘）两种作用的为未来。

Ñ(XIV,191): Furthermore, that whose functions of cause and condition have elapsed is past. That whose function of cause is finished and whose function of condition is unfinished is present. That which has not attained to either function is future.

Sakiccakkhaṇe vā paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ.

或者在行其自作用（地能坚持等）的剎那为现在；从此前面的为未来；在后面的为过去。

Ñ: Or alternatively, the moment of the function is present. At a time previous to that it is future. At a time subsequent to that it is past.

Ettha ca khaṇādikathāva nippariyāyā. Sesā sapariyāyā.

这里只有剎那等说是非差别的（正义），余者（世、相续、时）是差别的（借喻的）。

Ñ: And here only the explanations beginning with the moment are absolutely literal. The rest are in a figurative [or relative] sense.

Visuddhimagga XIV-190

Khaṇavasena uppādādikhaṇattayapariyāpannaṃ paccuppannaṃ, tato pubbe anāgataṃ, pacchā atītaṃ.

（四）依「剎那」说：即由于生住灭的三剎那所摄的色为现在；从此前面的为未来；在后面的为过去。

Ñ(XIV,190): (d) According to moment: what is included in the trio of moments, [that is to say, arising, presence, and dissolution] beginning with arising is called present. At a time previous to that it is future. At a time subsequent to that it is past.

Visuddhimagga XIV-189

Samayavasena ekamuhuttapubbaṇhasāyanharattindivādīsu samayesu santānavasena pavattamānaṃ taṃ taṃ samayaṃ paccuppannaṃ nāma, tato pubbe atītaṃ, pacchā anāgataṃ.

（三）依「时」说：即依于一须臾、朝、夕、昼、夜等的时间中相续而起的色，彼等的时为现在时，从此前面的为未来时，在此后面的为过去时。

Ñ(XIV,189): (c) According to period: any period among those such as one minute, morning, evening, day-and-night, etc., that occurs as a continuity, is called present. Previous to that is past. Subsequent is future.

Visuddhimagga XIV-188

Santativasena sabhāgaekautusamuṭṭhānaṃ ekāhārasamuṭṭhānañca pubbāpariyavasena vattamānampi paccuppannaṃ, tato pubbe visabhāgautuāhārasamuṭṭhānaṃ atītaṃ, pacchā anāgataṃ.

（二）依「相续」说，由于同一时节等起的色及同一食等起的色，虽系前后持续而起，[PTS 473] 亦为现在相续；于（现在的）以前所不同的时节及食等起的色为过去相续；以后的为未来相续。

Ñ(XIV,188): (b) According to continuity: that [materiality] which has like or single origination by temperature and single origination by nutriment, though it occurs successively, [473] is present. That which, previous to that, was of unlike origination by temperature and nutriment is past. That which is subsequent is future.

Cittajaṃ ekavīthiekajavanaekasamāpattisamuṭṭhānaṃ paccuppannaṃ, tato pubbe atītaṃ, pacchā anāgataṃ.

心生的色，则于同一路线，一速行、一三摩钵底等起的为现在相续；在此以前的为过去相续；以后的为未来相续。

Ñ: That which is born of consciousness and has its origination in one cognitive series, in one impulsion, in one attainment, is present. Previous to that is past. Subsequent to that is future.

Kammasamuṭṭhānassa pāṭiyekkaṃ santativasena atītādibhedo natthi, tesaññeva pana utuāhāracittasamuṭṭhānānaṃ upatthambhakavasena tassa atītādibhāvo veditabbo.

业等起的色，依相续没有过去等的各别；因为那（业等起的色）只是由时节、食及心等起的诸色的支持者，当随（时节等起的色等的过去等）而知此（业等起的色）的过去等的分别。

Ñ: There is no special classification into past continuity, etc., of that which has its origination in kamma, but its pastness, etc., should be understood according as it supports those which have their origination through temperature, nutriment, and consciousness.

Visuddhimagga XIV-187

Tattha addhāvasena tāva ekassa ekasmiṃ bhave paṭisandhito pubbe atītaṃ, cutito uddhaṃ anāgataṃ, ubhinnamantare paccuppannaṃ.

此中：（一）先就「世」说，即于一个人的一有的结生之前为过去世；在死的以后为后世；在两者之间的为现在世。

Ñ(XIV,187): Herein, (a) firstly, according to extent: in the case of a single becoming of one [living being], previous to rebirth-linking is past, subsequent to death is future, between these two is present.

Visuddhimagga XIV-186

Tattha yaṃkiñcīti anavasesapariyādānaṃ. Rūpanti atippasaṅganiyamanaṃ. Evaṃ padadvayenāpi rūpassa anavasesapariggaho kato hoti. Athassa atītādinā vibhāgaṃ ārabhati. Tañhi kiñci atītaṃ, kiñci anāgatādibhedanti. Esa nayo vedanādīsu.

上面所引的文句中：「任何」是遍取无余之意。「色」是给以限止于超过色的意义。由于这三字的结合，便成色的包括无余之义。然后开始对此色作过去等的分别──即此色，有的是过去的，有的是未来的各种差别。受等亦然。

[MATERIALITY]

Ñ(XIV,186): Herein, the word whatever includes without exception. Materiality prevents over-generalization. Thus materiality is comprised without exception by the two expressions. Then he undertakes its exposition as past, future and present, etc.; for some of it is classed as past and some as future, and so on. So also in the case of feeling, and so on.

494. Tattha rūpaṃ tāva addhāsantatisamayakhaṇavasena catudhā atītaṃ nāma hoti. Tathā anāgatapaccuppannaṃ.

此中：先说此色，依于世、相续、时、剎那的四种名为「过去」。「未来、现在」也是同样的。

Ñ: Herein, the materiality called (i) past is fourfold, according to (a) extent, (b) continuity, (c) period, and (d) moment. Likewise (ii) the future and (iii) the present.

Visuddhimagga XIV-185

（六）关于五蕴的杂论

[C. CLASSIFICATION OF THE AGGREGATES]

Idaṃ tāva abhidhamme padabhājanīyanayena khandhesu vitthārakathāmukhaṃ.

（1）（五蕴的经文解释）上面是先依阿毗达摩中的句的分别法而详论五蕴门。

Ñ(XIV,185): The foregoing section, firstly, is that of the detailed explanation of the aggregates according to the Abhidhamma-Bhājaniya [of the Vibhaṅga].

Atītādivibhāgakathā

493. Bhagavatā pana –

其次，世尊曾这样的详说诸蕴：

Ñ: But the aggregates have been given in detail by the Blessed One [in the Surtanta-Bhājaniya] in this way:

‘‘Yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaṃyūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho. Yā kāci vedanā… yā kāci saññā… ye keci saṅkhārā… yaṃkiñci viññāṇaṃ atītānāgatapaccuppannaṃ…pe… abhisaṅkhipitvā ayaṃ vuccati viññāṇakkhandho’’ti (vibha. 2,26) –

「任何色不论是过去的、未来的、现在的、或内、或外、或粗、细、劣、胜、远、近的，集结在一起，总名为色蕴。任何受……任何想……任何行……任何识，不论是过去的、未来的、现在的……乃至总名为识蕴」。

Ñ: 'Any materiality whatever, whether past, future or present, internal or external, gross or subtle, inferior or superior, far or near, all that together in the mass and in the gross is called the materiality aggregate. Any feeling whatever … Any perception whatever … Any formations whatever … Any consciousness whatever, whether past, future or present … all that together in the mass and in the gross is called the consciousness aggregate ' (Vbh.1-9; cf. M.iii,17).

Evaṃ khandhā vitthāritā.

Notes: Chinese translation is above '这样的详说诸蕴'.

Visuddhimagga XIV-184

Sahetukakiriyaviññāṇasampayuttā pana sahetukā.

次与有因唯作识相应的行为有因。

Ñ(XIV,184): Those associated with functional consciousness with root-cause (73)-(80) are those with root-cause.

Tesu aṭṭhakāmāvacarakiriyaviññāṇasampayuttā tāva ṭhapetvā viratiyo aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisā.

此中：先说与八欲界唯作识相应的行，除去三离，余者等于八欲界善心相应的行。

Ñ: Of these, firstly, those associated with the eight sense-sphere functional consciousnesses (73)-(80) are similar to the formations associated with the eight sense-sphere profitable (1)-(8), except for the abstinences (xxxiv)-(xxxvi).

Rūpāvacarārūpāvacarakiriyasampayuttā pana sabbākārenapi tesaṃ kusalaviññāṇasampayuttasadisāyevāti

关于色界、无色界的唯作心相应的行，完全等于彼等善识相应的行。

Ñ: Those associated with the functional [consciousnesses] of the fine-material sphere (81)-(85) and the immaterial sphere (86)-(89) are in all aspects similar to those associated with profitable consciousness (9)-(17).

evaṃ abyākatāpi saṅkhārā veditabbāti.

当知上面的是无记行。

Ñ: This is how formations should be understood as indeterminate.

Idaṃ saṅkhārakkhandhe vitthārakathāmukhaṃ.

这是详论行蕴门。

Ñ: This is the section of the detailed explanation dealing with the formations aggregate.

Visuddhimagga XIV-183

492. Kiriyābyākatāpi ahetukasahetukabhedato duvidhā.

（4）（与唯作无记心相应的行）唯作无记亦依无因、有因，别为二种。

Ñ(XIV,183): (70)-(89) Functional indeterminate [formations] are also twofold classed as those without root-cause (70)-(72) and those with root-cause (73)-(80).

Tesu ahetukakiriyaviññāṇasampayuttā ahetukā.

此中，与无因唯作识相应的行为无因。

Ñ: Those without root-cause are associated with functional consciousness without root-cause;

Te ca kusalavipākamanodhātuahetukamanoviññāṇadhātudvayayuttehi samānā.

他们与善异熟意界、（39）及二无因意识界（41）、（40）相等。

Ñ: and they are the same as those associated [respectively] with profitable resultant mind-element (39) and the pair of mind-consciousness-elements without root-cause (40)-(41).

Manoviññāṇadhātudvaye pana vīriyaṃ adhikaṃ.

但这里的二意识界（71）、（72）增加精进，

Ñ: But in the case of the two mind-consciousness-elements (71)-(72), energy (vi) is additional,

Vīriyasabbhāvato balappatto samādhi hoti.

由于有精进，故亦可能成为强定。

Ñ: and because of the presence of energy, concentration (viii) is strong.

Ayamettha viseso.

这便是这里的唯一不同之处。

Ñ: This is the difference here.

Visuddhimagga XIV-182

Rūpāvacarārūpāvacaralokuttaravipākaviññāṇasampayuttā pana tesaṃ kusalaviññāṇasampayuttasaṅkhārehi sadisā eva.

其次与色界、无色界、出世间诸异熟识（57）～（69）相应的行，等于那些善识（9）～（21）相应的行。

Ñ(XIV,182): (57)-(69) Those associated with the resultant consciousness of the fine-material sphere (57)-(61), the immaterial sphere (62)-(65), and the supramundane (66)-(69) are similar to the formations associated with the profitable consciousnesses of those kinds (9)-(21) too.

Visuddhimagga XIV-181

Sahetukavipākaviññāṇasampayuttā pana sahetukā.

其次与有因异熟识相应的行为有因。

Ñ(XIV,181): The [formations] associated with resultant consciousness with root-cause (42)-(49) are those with root-cause.

Tesu aṭṭhakāmāvacaravipākasampayuttā tāva aṭṭhahi kāmāvacarakusalehi sampayuttasaṅkhārasadisāyeva. Yā pana tā aniyatesu karuṇāmuditā, tā sattārammaṇattā vipākesu na santi. Ekantaparittārammaṇā hi kāmāvacaravipākā. Na kevalañca karuṇāmuditā, viratiyopi vipākesu na santi.

此中先说与八欲界异熟（42）～（49）相应的行，与八欲界善心（1）～（8）相应的行相似；但这里没有（八欲界善心中所说的）悲与喜二不定（心所）──因为悲喜是以有情为所缘，故异熟心中是没有的；并因为欲界异熟心，一向是小所缘的，所以不但没有悲喜，也没有三种离在异熟心中。[PTS 472]

Ñ: Of these, firstly, those associated with the sense-sphere resultant [consciousness] with root-cause are similar to the formations associated with the eight sense-sphere [consciousnesses] (l)-(8). But of the inconstant ones, compassion (xxxii) and gladness (xxxiii) are not among the resultant because they have living beings as their object. For the resultant ones of the sense-sphere have only limited objects. And not only compassion and gladness but also the three abstinences (xxxiv)-(xxxvi) are not among the resultant; [472]

‘‘Pañca sikkhāpadā kusalāyevā’’ti hi vuttaṃ.

如说：「五学处只是善的」。

Ñ: for it is said that 'the five training precepts are profitable only' (Vbh. 291).

Visuddhimagga XIV-180

Ubhayavipākamanodhātuyā ete ceva vitakkavicārādhimokkhā cāti aṭṭha,

二异熟意界（39）、（55）（相应的行），同前面的五种，再加寻、伺、胜解为八种。

Ñ(XIV,180): Those associated with both kinds of resultant mind-element (39), (55) come to eight by adding applied thought (iii), sustained thought (iv) and resolution (xxix).

tathā tividhāyapi ahetukamanoviññāṇadhātuyā.

[中文缺此翻译]

Ñ: Likewise those associated with the threefold mind-consciousness-element with root-cause (40), (41), (56).

Yā panettha somanassasahagatā, tāya saddhiṃ pīti adhikā hotīti veditabbā.

但于此中的喜俱心（40），更加一喜（有九行相应）。

Ñ: But here (40) that accompanied by joy should be understood to have happiness (v) also in addition to that.

Visuddhimagga XIV-179

491. Abyākatesu vipākābyākatā tāva ahetukasahetukabhedato duvidhā. Tesu ahetukavipākaviññāṇasampayuttā ahetukā.

（3）（与异熟无记心相应的行）无记的诸行中：先依异熟无记的无因与有因，别为二种。此中，与无因异熟识相应的行为无因，于无因中，

Ñ(XIV,179): III. As regards the indeterminate, firstly, the resultant indeterminate (34)-(69) are twofold, classed as those without root-cause and those with root-cause. Those associated with resultant consciousness without root-cause (34)-(41), (50)-(56) are those without root-cause.

Tattha kusalākusalavipākacakkhuviññāṇasampayuttā tāva phasso, cetanā, jīvitaṃ, cittaṭṭhitīti sarūpena āgatā cattāro (dha. sa. 431; dha. sa. aṭṭha. 431), yevāpanako manasikāroyevāti pañca.

先说与善及不善异熟的眼识相应的行有五种，即决依自身生起的触、思、命、心止，及不论何法的作意。

Ñ: Herein, firstly, those associated with the profitable resultant (34) and unprofitable resultant (50) eye-consciousness are the four given in the texts as such, namely: contact (i), volition (ii), life (vii), steadiness of consciousness (xlix), which amount to five with attention (xxx) as the only or-whatever-state.

Sotaghānajivhākāyaviññāṇasampayuttāpi eteyeva.

与耳、鼻、舌、身识相应的行亦同样。

Ñ: These same kinds are associated with ear-, nose-, tongue-, and body-consciousness (35)-(38), (51)-(54).

Visuddhimagga XIV-178

Uddhaccasampayuttena vicikicchāsampayutte vuttesu ṭhapetvā vicikicchaṃ sesā dvādasa. Vicikicchāya abhāvena panettha adhimokkho uppajjati. Tena saddhiṃ teraseva, adhimokkhasabbhāvato ca balavataro samādhi hoti. Yañcettha uddhaccaṃ, taṃ sarūpeneva āgataṃ. Adhimokkhamanasikārā yevāpanakavasenāti evaṃ akusalasaṅkhārā veditabbā.

其次掉举相应心（所相应的诸行），如疑相应心中所说的，除去疑，而存其余的十二行。但这里由于无疑而起胜解。合胜解而成十三行。因有胜解，故可能成为强定。并且这里的掉举是决依自身生起的，胜解则属于不论何法。当知上面所说的是不善行。

Ñ(XIV,178): (33) [The consciousness] associated with agitation (33) has the same [formations as the consciousness], associated with uncertainty (32), except for uncertainty (l). But with the absence of uncertainty resolution (xxix) arises here. So with that they are likewise thirteen, and concentration (viii) is stronger because of the presence of resolution. Also agitation is given in the texts as such, while resolution (xxix) and attention (xxx) are among the or-whatever-states. Thus should the unprofitable formations be understood.

Visuddhimagga XIV-177

490. Tattha cittaṭṭhitīti pavattiṭṭhitimatto dubbalo samādhi. Vigatā cikicchāti vicikicchā. Sā saṃsayalakkhaṇā, kampanarasā, anicchayapaccupaṭṭhānā, anekaṃsagāhapaccupaṭṭhānā vā, vicikicchāyaṃ ayonisomanasikārapadaṭṭhānā, paṭipattiantarāyakarāti daṭṭhabbā. Sesā vuttappakārāyeva.

此中：（7）「心止」只是维持心的静止的弱定。（11）不能治愈其心故为「疑」。它有怀疑的特相；有动摇的作用；以不决定或无决定见为现状；由疑而起不如理的作意为近因。当知疑是行道的障碍。

Ñ(XIV,177): Herein, (xlix) steadiness of consciousness is weak concentration (viii) consisting in mere steadiness in occurrence. (l) It is without wish to cure (vigatā cikicchā), thus it is uncertainty (vicikicchā). It has the characteristic of doubt. Its function is to waver. It is manifested as indecisiveness, or it is manifested as taking various sides. Its proximate cause is unwise attention. It should be regarded as obstructive of theory (see Ch. XVII, §52). The rest are as already described.

Visuddhimagga XIV-176

489. Mohamūlesu dvīsu vicikicchāsampayuttena tāva phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, cittaṭṭhiti, ahirikaṃ, anottappaṃ, moho, vicikicchāti sarūpena āgatā ekādasa (dha. sa. 422; dha. sa. aṭṭha. 422), uddhaccaṃ, manasikāroti yevāpanakā dve cāti terasa.

于痴根的二心中：先说疑相应心（所相应的诸行）：[PTS 471]

1.触、2.思、3.寻、4.伺、5.精进、6.命、7.心止、8.无惭、9.无愧、10.痴、11.疑──此等十一种是决依自身生起的；12.掉举、13.作意──这两种是不论何法，合有十三行相应。

Ñ(XIV,176): (32)-(33) As regards the two rooted in delusion, firstly: [associated] with [the consciousness that is] associated with uncertainty (32) [471] are the eleven given in the texts as such thus: contact (i), volition (ii), applied thought (iii), sustained thought (iv), energy (vi), life (vii), steadiness of consciousness (xlix), consciencelessness (xxxvii), shamelessness (xxxviii), delusion (xl), uncertainty (l).

The or-whatever-states are these two: agitation (xlii), attention (xxx). And these together total thirteen.

Visuddhimagga XIV-175

Iti ime aṭṭhārasa saṅkhārā paṭhamena dosamūlena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā pana aniyatesu ca thinamiddhasambhavova viseso.

其它诸行，已如前说。上面所说的十八行，是和第一瞋根的心相应的。第二瞋心亦与第一相同，唯一差别的，这里是从有行而起，并于不定之中存有惛沉及睡眠（有二十行相应）。

Ñ(XIV,175): The rest are of the kind already described. So these eighteen formations should be understood to come into association with the first [unprofitable consciousness] rooted in hate (30). (31) And as with the first (30), so with the second (31), the only difference, however, being promptedness and the presence of stiffness and torpor (xliii) among the inconstant.

Visuddhimagga XIV-174

488. Kucchitaṃ kataṃ kukataṃ. Tassa bhāvo kukkuccaṃ. Taṃ pacchānutāpalakkhaṇaṃ, katākatānusocanarasaṃ, vippaṭisārapaccupaṭṭhānaṃ, katākatapadaṭṭhānaṃ, dāsabyamiva daṭṭhabbaṃ. Sesā vuttappakārāyevāti.

（18）轻蔑其所作为恶所作，此种状态为「恶作」（悔）。它有后悔的特相；事后悲悔有已作与未作的作用；以后悔为现状；以作与未作为近因。当知恶作如奴隶的状态。

Ñ(XIV,174): (xlviii) The vile (kucchita) that is done (kata) is villainy (kukata). The state of that is worry (kukucca). It has subsequent regret as its characteristic. Its function is to sorrow about what has and what has not been done. It is manifested as remorse. Its proximate cause is what has and what has not been done. It should be regarded as slavery.

Visuddhimagga XIV-173

487. Maccharabhāvo macchariyaṃ. Taṃ laddhānaṃ vā labhitabbānaṃ vā attano sampattīnaṃ nigūhanalakkhaṇaṃ, tāsaṃyeva parehi sādhāraṇabhāvaakkhamanarasaṃ, saṅkocanapaccupaṭṭhānaṃ, kaṭukañcukatāpaccupaṭṭhānaṃ vā, attasampattipadaṭṭhānaṃ, cetaso virūpabhāvoti daṭṭhabbaṃ.

（17）悭吝故为「悭」。它有隐秘自己已得或当得的利益的特相；有不能与他人共有他的所得的作用；以收缩或吝啬为现状；以自己的所得为近因。当知悭是心的丑恶。

Ñ(XIV,173): (xlvii) Avariciousness is avarice. Its characteristic is the hiding of one's own success that has been or can be obtained. Its function is not to bear sharing these with others. It is manifested as shrinking, or it is manifested as meanness. Its proximate cause is one's own success. It should be regarded as a mental disfigurement.

Visuddhimagga XIV-172

486. Issāyanā issā. Sā parasampattīnaṃ usūyanalakkhaṇā. Tattheva anabhiratirasā, tato vimukhabhāvapaccupaṭṭhānā, parasampattipadaṭṭhānā, saṃyojananti daṭṭhabbā.

（16）嫉妒作为「嫉」。它有嫉羡他人的繁荣的特相；有不喜（他人的繁荣）的作用；以面背（他人的繁荣）为现状；以他人所得的繁荣为近因。当知嫉是结缚。

Ñ(XIV,172): (xlvi) Envying is envy. It has the characteristic of being jealous of other's success. Its function is to be dissatisfied with that. It is manifested as averseness from that. Its proximate cause is another's success. It should be regarded as a fetter.

Visuddhimagga XIV-171

485. Tattha dussanti tena, sayaṃ vā dussati, dussanamattameva vā tanti doso. So caṇḍikkalakkhaṇo pahaṭāsīviso viya, visappanaraso visanipāto viya, attano nissayadahanaraso vā dāvaggi viya. Dūsanapaccupaṭṭhāno laddhokāso viya sapatto, āghātavatthupadaṭṭhāno, visasaṃsaṭṭhapūtimuttaṃ viya daṭṭhabbo.

此中：（10）由此而起瞋故，或自瞋故，或即以瞋故为「瞋」。它有激怒的特相，如被击的毒蛇；有（怒）涨（全身）的作用，如毒遍（全身的作用）相似，或有燃烧自己的所依（身体）的作用，如野火相似；以瞋怒为现状，如敌人获得机会相似；以起瞋害的事物为近因。当知瞋如混了毒的腐尿一样。

Ñ(XIV,171): Herein, (xlv) by its means they hate, or it itself hates, or it is just mere hating, thus it is hate (dosa). It has the characteristic of savageness, like a provoked snake. Its function is to spread, like a drop of poison, or its function is to burn up its own support, like a forest fire. It is manifested as persecuting (dūsana), like an enemy who has got his chance. Its proximate cause is the grounds for annoyance (see A.v,150). It should be regarded as like stale urine mixed with poison.

Visuddhimagga XIV-170

484. Dosamūlesu pana dvīsu paṭhamasampayuttā tāva niyatā sarūpena āgatā ekādasa, yevāpanakā cattāro, aniyatā tayoti aṭṭhārasa.

其次于瞋根的二不善心中，先说与第一心相应的十八行：即决定依自身生起的十一，不论何法的四种，及不决定生起的三种。

Ñ(XIV,170): (30)-(31) As regards the two [kinds of unprofitable consciousness] rooted in hate, [470] there are, firstly, eighteen associated with the first (30), that is, eleven constant given in the texts as such, four or-whatever-states, and three inconstant.

Tattha phasso, cetanā, vitakko, vicāro, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anoppattaṃ, doso, mohoti ime sarūpena āgatā ekādasa (dha. sa. 413; dha. sa. aṭṭha. 413).

此中：

1.触、2.思、3.寻、4.伺、5.精进、6.命、7.定、8.无惭、9.无愧、10.瞋、11.痴

此等是决定依自身生起的十一种。

Ñ: Herein the eleven given as such are these:

contact (i), volition (ii), applied thought (iii), sustained thought (iv), energy (vi), life (vii),

concentration (viii), consciencelessness (xxxvii), shamelessness (xxxviii), hate (xlv), delusion (xl).

Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 413).

12.欲、13.胜解、14.掉举、15.作意，此等是不论何法的四种。

Ñ: The four or-whatever-states are these:

zeal (xxviii), resolution (xxix), agitation (xlii), attention (xxx).

Issā, macchariyaṃ, kukkuccanti ime aniyatā tayo (dha. sa. aṭṭha. 413).

16.嫉、17.悭、18.恶作，此等是不决定生起的三种。

Ñ: The three inconstant are these:

(xlvi) envy, (xlvii) avarice, (xlviii) worry.

Visuddhimagga XIV-169

Catutthena dutiye vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyeva. Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatabhāvo viseso. Sattamena pañcame vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti. Aṭṭhamena chaṭṭhe vuttesu ṭhapetvā diṭṭhiṃ avasesā veditabbā. Etthāpi ca māno aniyatesu hotiyevāti.

第四不善心，如第二所说的诸行中，除一邪见而有不定的慢，唯此差别，余者相同（有十九行相应）第五不善心，如第一所说的诸行中，除去一喜，与其余的（十六行）相应。第六不善心，亦如第五所说，唯一不同的，这里是从有行而起，并有惛沉、睡眠二不定（有十八行相应）。第七不善心，如第五所说，除见而存一不定的慢（有十六行相应）。第八不善心，如第六所说的诸行中，除见而存一不定的慢，余者相同（有十八行相应）。[PTS 470]

Ñ: (25) With the fourth (25) should be understood to be associated those given for the second (23), excepting wrong view (xli). And here pride (xliv) is among the inconstant too.

Ñ(XIV,169): (26) Those given for the first (22), excepting happiness (v), come into association with the fifth (26).

(27) And as with the fifth (26), so with the sixth too (27); but the difference here is promptedness and the inconstant [occurrence] of stiffness-and-torpor (xliii).

(28) With the seventh (28) should be understood to be associated those given for the fifth (26), except views (xli); but pride (xliv) is inconstant here.

(29) With the eighth (29) should be understood to be associated those given for the sixth (27), except views (xli); and here too pride (xliv) is among the inconstant.

Visuddhimagga XIV-168

Tatiyena paṭhame vuttesu ṭhapetvā micchādiṭṭhiṃ avasesā veditabbā. Māno panettha aniyato hoti. Ayaṃ viseso, so uṇṇatilakkhaṇo, sampaggaharaso, ketukamyatāpaccupaṭṭhāno, diṭṭhivippayuttalobhapadaṭṭhāno, ummādo viya daṭṭhabbo.

第三不善心，如第一不善心所说的诸行中，除一邪见，而有不定的慢，唯此差别，余者相同（亦有十七行相应）。「慢」以令心高举为特相；有傲慢的作用；以欲自标榜为现状；以与见不相应的贪为近因。当知慢如狂人相似。

Ñ(XIV,168): (24) With the third [unprofitable consciousness] (24) there should be understood to be associated those given for the first (22), excepting wrong view (xli). But here the difference is that there is inconstant [occurrence] of (xliv) pride (conceit). That has the characteristic of haughtiness. Its function is arrogance. It is manifested as vaingloriousness. Its proximate cause is greed dissociated from views. It should be regarded as like madness.

Visuddhimagga XIV-167

Tattha thinanatā thinaṃ. Middhanatā middhaṃ. Anussāhasaṃhananatā asattivighāto cāti attho. Thinañca middhañca thinamiddhaṃ. Tattha thinaṃ anussāhalakkhaṇaṃ, vīriyavinodanarasaṃ, saṃsīdanapaccupaṭṭhānaṃ. Middhaṃ akammaññatālakkhaṇaṃ, onahanarasaṃ, līnatāpaccupaṭṭhānaṃ, pacalāyikāniddāpaccupaṭṭhānaṃ vā. Ubhayampi arativijambhikādīsu ayonisomanasikārapadaṭṭhānaṃ.

此中：心的沉重为「惛沉」。心的倦睡为「睡眠」。即说此等是精神萎靡缺乏勇气不堪努力之意。惛沉与睡眠合为「惛沉睡眠」。此中：惛沉以不堪努力为特相；有除去精进的作用；以心的消沉为现状。睡眠以不适业为特相；有闭塞（其心）的作用；以心的沉滞或眼的昏昏欲睡为现状。这两种都是由不乐及欠伸等而起不如理的作意为近因。

Ñ(XIV,167): Herein, (xliii) stiffening (thinanatā) is stiffness (thina); making torpid (middhanatā) is torpor (middha). The meaning is, paralysis due to lack of urgency, and loss of vigour. The compound thinamiddha (stiffness-and-torpor) should be resolved into thinañ ca middhañ ca. Herein, stiffness has the characteristic of lack of driving power. Its function is to remove energy. It is manifested as subsiding. Torpor has the characteristic of unwieldiness. Its function is to smother. It is manifested as laziness, or it is manifested as nodding and sleep. The proximate cause of both is unwise attention to boredom, sloth, and so on.

Visuddhimagga XIV-166

Sesā kusale vuttanayeneva veditabbā. Akusalabhāvoyeva hi akusalabhāvena ca lāmakattaṃ etesaṃ tehi viseso.

其余诸不善行，当知如前面的善行中所说。只有不善的状态，是因为不善之故为卑劣，这些是和彼等诸善行的一点差别。

(XIV,166): The remaining formations here should be understood as already stated under the profitable. For it is only the unprofitableness that differentiates them as bad.

483. Iti ime sattarasa saṅkhārā paṭhamena akusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhāratā panettha thinamiddhassa ca aniyatatā viseso.

当知上面的十七行是与第一不善识相应的。第二不善心也和第一不善心相似，但这里是有行而起，并有惛沉、睡眠二种不定的心所（有十九行相应），只有这一点差别而已。

Ñ: So these are the seventeen formations that should be understood to come into association with the first unprofitable consciousness (22). (23) And as with the first, so with the second (23), but here the difference is promptedness and inconstant [occurrence] of (xliii) stiffening and torpor.

Visuddhimagga XIV-165

482. Uddhatabhāvo uddhaccaṃ. Taṃ avūpasamalakkhaṇaṃ vātābhighātacalajalaṃ viya, anavaṭṭhānarasaṃ vātābhighātacaladhajapaṭākā viya, bhantattapaccupaṭṭhānaṃ pāsāṇābhighātasamuddhatabhasmaṃ viya, cetaso avūpasame ayonisomanasikārapadaṭṭhānaṃ, cittavikkhepoti daṭṭhabbaṃ.

（16）「掉举」──是心的浮动状态。有不寂静的特相，犹如给风吹动的水波；有不稳定的作用，如风扬旗帜；以散动的状态为现状，如投以石而散布的灰尘；由于心不寂静而起不如理的作意为近因。当知掉举即是心的散乱。

Ñ(XIV,165): (xlii) Agitation is agitatedness. It has the characteristic of disquiet, like water whipped by the wind. Its function is unsteadiness, like a flag or banner whipped by the wind. It is manifested as turmoil, like ashes flung up by pelting with stones. Its proximate cause is unwise attention to mental disquiet. It should be regarded as distraction of consciousness.

Visuddhimagga XIV-164

481. Micchā passanti tāya, sayaṃ vā micchā passati, micchādassanamattaṃ vā esāti micchādiṭṭhi. Sā ayoniso abhinivesalakkhaṇā, parāmāsarasā, micchābhinivesapaccupaṭṭhānā, ariyānaṃ adassanakāmatādipadaṭṭhānā, paramaṃ vajjanti daṭṭhabbā.

（13）依此而（相应法）邪见故，或自己邪见故，或只是邪见故为「邪见」。[PTS 469] 它有不如理的见解的特相；有执着的作用；以邪的见解为现状；以不欲见诸圣者等为近因。当知邪见是最上的罪恶。

Ñ(XIV,164): (xli) By its means they see wrongly, or it itself sees wrongly, or it is just the mere seeing wrongly, thus it is wrong view. Its characteristic [469] is unwise (unjustified) interpreting. Its function is to preassume. It is manifested as wrong interpreting. Its proximate cause is unwillingness to see noble ones, and so on. It should be regarded as the most reprehensible of all.

Visuddhimagga XIV-163

480. Moho cittassa andhabhāvalakkhaṇo, aññāṇalakkhaṇo vā, asampaṭivedharaso, ārammaṇasabhāvacchādanaraso vā, asammāpaṭipattipaccupaṭṭhāno, andhakārapaccupaṭṭhāno vā, ayonisomanasikārapadaṭṭhāno, sabbākusalānaṃ mūlanti daṭṭhabbo.

「痴」──有心的暗冥的特相，或以无智为特相；有不通晓或覆蔽所缘的自性的作用；以不正的行为或暗冥为现状；以不如理作意为近因。当知痴为一切不善的根本。

Ñ(XIV,163): Delusion has the characteristic of blindness, or it has the characteristic of unknowing. Its function is non-penetration, or its function is to conceal the individual essence of an object. It is manifested as the absence of right theory (see Ch. XVII, §52), or it is manifested as darkness. Its proximate cause is unwise (unjustified) attention. It should be regarded as the root of all that is unprofitable.

Visuddhimagga XIV-162

Tesu lobho ārammaṇaggahaṇalakkhaṇo makkaṭālepo viya, abhisaṅgaraso tattakapāle khittamaṃsapesi viya. Apariccāgapaccupaṭṭhāno telañjanarāgo viya. Saṃyojaniyadhammesu assādadassanapadaṭṭhāno. Taṇhānadībhāvena vaḍḍhamāno sīghasotā nadī iva mahāsamuddaṃ apāyameva gahetvā gacchatīti daṭṭhabbo.

此中：「贪」──有把持所缘的特相，如捕猿的粘黐；有粘着的作用，如投于热锅的肉片；以不施舍为现状，如灯上的油垢；于诸结缚之法认为有乐味为近因。当知贪能增长爱河而趋向恶趣，犹如急流的河而向大海一样。

Ñ(XIV,162): Of these, greed has the characteristic of grasping an object, like birdlime (lit. 'monkey lime'). Its function is sticking, like meat put in a hot pan. It is manifested as not giving up, like the dye of lamp-black. Its proximate cause is seeing enjoyment in things that lead to bondage. Swelling with the current of craving, it should be regarded as taking [beings] with it to states of loss, as a swift-flowing river does to the great ocean.

Visuddhimagga XIV-161

479. Lubbhanti tena, sayaṃ vā lubbhati, lubbhanamattameva vā tanti lobho.

（11）～（12）依此而（相应法）贪故，或自己贪故，或只是贪故为「贪」。

Ñ(XIV,161): (xxxix) By its means they are greedy, or it itself is greedy, or it is just the mere being greedy, thus is it greed,

Muyhanti tena, sayaṃ vā muyhati, muyhanamattameva vā tanti moho.

依此而（相应法）愚痴故，或自己愚痴故，或只是愚痴故为「痴」。

Ñ: (xl) By its means they are deluded, or it itself is deluded, or it is just the mere being deluded, thus it is delusion.

Visuddhimagga XIV-160

478. Tattha na hiriyatīti ahiriko. Ahirikassa bhāvo ahirikaṃ. Na otappatīti anottappaṃ. Tesu ahirikaṃ kāyaduccaritādīhi ajigucchanalakkhaṇaṃ, alajjālakkhaṇaṃ vā. Anottappaṃ teheva asārajjalakkhaṇaṃ, anuttāsalakkhaṇaṃ vā. Ayamettha saṅkhepo. Vitthāro pana hirottappānaṃ vuttapaṭipakkhavasena veditabbo.

此中：

（9）～（10）无惭厌之故为「无惭者」；无惭者的状态为「无惭」。无愧俱之故为「无愧」。此中：无惭有不厌恶身的恶行等的特相，或有无耻的特相。无愧有不畏缩身恶行等的特相，或以无怖骇为特相。这是略说，若欲详说，当知即如惭、愧所说的反面。

Ñ(XIV,160): Herein, (xxxvii) it has no conscientious scruples, thus it is consciencelessness. (xxxviii) It is unashamed, thus it is shamelessness. Of these, consciencelessness has the characteristic of absence of disgust at bodily misconduct, etc., or it has the characteristic of immodesty. Shamelessness has the characteristic of absence of dread on their account, or it has the characteristic of absence of anxiety about them. This is in brief here. The detail, however, is the opposite of what was said above under conscience (xi) and shame (xii).

Visuddhimagga XIV-159

477. Akusalesu lobhamūle paṭhamākusalasampayuttā tāva niyatā sarūpena āgatā terasa, yevāpanakā cattāroti sattarasa.

（2）（与诸善心不相应的行）在不善的诸行之中，先说与贪根中第一不善心相应的十七行，即决定依自身生起的十三，不论何法的四种。

Ñ(XIV,159): II. (22) As regards the unprofitable, there are firstly seventeen associated with the first unprofitable consciousness rooted in greed (22), that is to say, thirteen constant given in the texts as such and four or-whatever-states.

Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, ahirikaṃ, anottappaṃ, lobho, moho, micchādiṭṭhīti ime sarūpena āgatā terasa (dha. sa. 365; dha. sa. aṭṭha. 365).

此中：

1.触、2.思、3.寻、4.伺、5.喜、6.精进、7.命、8.定、9.无惭、10.无愧、11.贪、12.痴、13.邪见，此等是决定依自身生起的十三种。

Ñ: Herein, the thirteen given as such are these:

contact (i),

volition (ii),

applied thought (iii),

sustained thought (iv),

happiness (v),

energy (vi),

life (vii),

concentration (viii),

(xxxvii) consciencelessness,

(xxxviii) shamelessness,

(xxxix) greed,

(xl) delusion,

(xli) wrong view.

Chando, adhimokkho, uddhaccaṃ, manasikāroti ime yevāpanakā cattāro (dha. sa. aṭṭha. 365).

14.欲、15.胜解、16.掉举、17.作意，此等是不论何法的四种。

Ñ: The four or-whatever-states are these:

zeal (xxviii),

resolution (xxix),

(xlii) agitation,

attention (xxx).

Visuddhimagga XIV-158

Lokuttaresu paṭhamajjhānike tāva maggaviññāṇe paṭhamarūpāvacaraviññāṇe vuttanayena, dutiyajjhānikādibhede dutiyarūpāvacaraviññāṇādīsu vuttanayeneva veditabbā.

出世间的善心中，先说在初禅的（四）道识的（相应行），与第一色界善识中所说的相同，在第二禅等的（四道识的）种类，与第二色界识等中所说的相同。

Ñ(XIV,158): (18)-(21) As regards the supramundane, firstly, in the case of the path consciousness having the first jhāna they should be understood to be as stated in the case of the first fine-material-sphere consciousness (9). The paths classed as belonging to the second jhāna, etc., should be understood to be as stated in the cases [respectively] of the second fine-material-sphere jhāna, and so on (10)-(13).

Karuṇāmuditānaṃ pana abhāvo, niyataviratitā, lokuttaratā cāti ayamettha viseso.

但这里没有悲、喜，却决定有离（三恶行），并且是出世间，[PTS 468] 只此一点差别而已。

Ñ: But the difference here is absence of compassion (xxxii) and gladness (xxxiii), constancy of the abstinences (xxxiv-xxxvi), and supramundaneness. [468]

Notes in Chinese translation: 悲喜是以有情为所缘的，出世间必是以涅盘为所缘，所以没有悲，喜无量。

Notes in Chinese translation: 因为出世间是常有正语、正业、正命的三支圣道，所以它的离恶行是决定有的，不是像欲界善心的是不定有的。

Evaṃ tāva kusalāyeva saṅkhārā veditabbā.

上面是先说善的诸行。

Ñ:

Visuddhimagga XIV-157

Paṭhame vuttesu ṭhapetvā viratittayaṃ sesā rūpāvacarakusalesu paṭhamena sampayogaṃ gacchanti.

如第一（欲界善心）所说的（诸行）中，除了三种离（恶行）其余的（三十三行）是与色界第一善心相应的。

Ñ(XIV,157): (9)-(13) All those stated in the first instance, except the three abstinences (xxxiv-xxxvi), come into association with the first of the fine-material profitable [kinds of consciousness] (9).

Notes in Chinese translation: 因为入禅者的身语意本已清净，不致于犯身语意的三种恶行，所以色界善心不必有离三恶行。

Dutiyena tato vitakkavajjā. Tatiyena tato vicāravajjā. Catutthena tato pītivajjā. Pañcamena tato aniyatesu karuṇāmuditāvajjā.

第二（色界善心），除去寻（与三十二行相应），第三（色界善心）更除去伺（与三十一行相应），第四（色界善心）更除去喜（与三十行相应），第五（色界善心）更除去不定中的悲和喜（与二十八行相应）。

Ñ: With the second (10) applied thought (iii) is also lacking. With the third (11) sustained thought (iv) is also lacking. With the fourth (12) happiness (v) is also lacking. With the fifth (13) compassion (xxxii) and gladness (xxxiii), among the inconstant, are also lacking.

Teyeva catūsu āruppakusalesu. Arūpāvacarabhāvoyeva hi ettha viseso.

在四无色善心中也是同样（与二十八行相应），这里只是在无色界的一点不同而已。

Ñ: (14)-(17) In the case of the four kinds of immaterial [profitable consciousness] these are the same as the last-mentioned, for it is only the immaterialness that is the difference here.

Visuddhimagga XIV-156

476. Iti imeva chattiṃsa saṅkhārā paṭhamena kāmāvacarakusalaviññāṇena sampayogaṃ gacchantīti veditabbā. Yathā ca paṭhamena, evaṃ dutiyenāpi. Sasaṅkhārabhāvamattameva hettha viseso.

当知上面的三十六行是和第一欲界善识相应的。与第一善心一样，第二善心（亦和三十六行相应），只是由有行而起的一点差别。

Ñ(XIV,156): So these are the thirty-six formations that should be understood to come into association with the first profitable consciousness of the sense sphere (1). And as with the first, so with the second (2), the only difference here being promptedness.

Tatiyena pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā catutthena. Sasaṅkhārabhāvamattameva hettha viseso.

第三善心，除了无痴之外，和余者（三十五行相应）。第四善心同样（有三十五行相应），只是由有行而起的一点差别。

Ñ: (3)-(4) Those associated with the third (3) should be understood as all the foregoing except non-delusion (xv). Likewise with the fourth (4), the only difference here being promptedness.

Paṭhame vuttesu pana ṭhapetvā pītiṃ avasesā pañcamena sampayogaṃ gacchanti. Yathā ca pañcamena, evaṃ chaṭṭhenāpi. Sasaṅkhārabhāvamattameva hettha viseso.

如第一善心所说的（诸行）中，除了喜之外，余者（三十五行）是第五善心相应的。第六善心与第五相同（有三十五行相应），只是由有行而起的一点差别。

Ñ: (5)-(6) All those stated in the first instance, except happiness (v), come into association with the fifth (5). Likewise with the sixth (6), the only difference here being promptedness.

Sattamena ca pana ṭhapetvā amohaṃ avasesā veditabbā. Tathā aṭṭhamena. Sasaṅkhārabhāvamattameva hettha viseso.

其次第七善心，再除无痴外，和其余的（三十四行相应）。第八善心亦然（与三十四行相应），只是由有行而起的一点差别。

Ñ: (7)-(8) [Those associated] with the seventh (7) should be understood as [the last] except non-delusion (xv). Likewise with the eighth (8), the only difference here being promptedness.

Visuddhimagga XIV-155

475. Kāyaduccaritato virati kāyaduccaritavirati. Esa nayo sesāsupi. Lakkhaṇādito panetā tissopi kāyaduccaritādivatthūnaṃ avītikkamalakkhaṇā, amaddanalakkhaṇāti vuttaṃ hoti. Kāyaduccaritādivatthuto saṅkocanarasā, akiriyapaccupaṭṭhānā, saddhāhirottappaappicchatādiguṇapadaṭṭhānā, pāpakiriyato cittassa vimukhabhāvabhūtāti daṭṭhabbā.

（34）～（36）离去身的恶行为「离身恶行」。其它的（离语恶行，离意恶行）亦是这样。其次从相等来说，此等三者都有对身恶行等的对象不犯的特相──即是说不蹂躏的特相；有摆脱身恶行等的对象的作用；以不作（恶行）为现状，以信、惭、愧、少欲等的德为近因。即是心的不向恶行的状态。

Ñ(XIV,155): (xxxiv)-(xxxvi) Abstinence from bodily misconduct: the compound kāyaduccaritavirati resolves as kāyaduccaritato virati; so also with the other two. But as regards characteristic, etc., these three have the characteristic of non-transgression in the respective fields of bodily conduct, etc.; they have the characteristic of not treading there, is what is said. Their function is to draw back from the fields of bodily misconduct, and so on. They are manifested as the not doing of these things. Their proximate causes are the special qualities of faith, conscience, shame, fewness of wishes, and so on. They should be regarded as the mind's averseness from evil-doing.

Visuddhimagga XIV-154

Karuṇāmuditā ca brahmavihāraniddese (visuddhi. 1.262) vuttanayeneva veditabbā. Kevalañhi tā appanāppattā rūpāvacarā, imā kāmāvacarāti ayameva viseso.

（32）～（33）「悲」与「喜」，与梵住的解释中所说的方法一样。只有一点不同的是：那里的（悲喜）是属于色界而证达安止（根本定）的，这里是属于欲界的。

Ñ(XIV,154): (xxxii)-(xxxiii) Compassion and gladness should be understood as given in the Description of the Divine Abodes (Ch. IX, §§92, 94, 95), except that those are of the fine-material sphere and have attained to absorption, while these are of the sense sphere. This is the only difference.

Keci pana mettupekkhāyopi aniyatesu icchanti, taṃ na gahetabbaṃ. Atthato hi adosoyeva mettā, tatramajjhattupekkhāyeva upekkhāti.

有人主张慈与舍亦属于不定心所。然而这是不能接受的；因为依于义理，无瞋即是慈，中舍即是舍。

Ñ: Some, however, want to include among the inconstant both lovingkindness and equanimity. That cannot be accepted for, as to meaning, non-hate itself is lovingkindness, and specific neutrality is equanimity.

Visuddhimagga XIV-153

474. Tesu dhammesu majjhattatā tatramajjhattatā. Sā cittacetasikānaṃ samavāhitalakkhaṇā, ūnādhikatānivāraṇarasā, pakkhapātupacchedanarasā vā, majjhattabhāvapaccupaṭṭhānā, cittacetasikānaṃ ajjhupekkhanabhāvena samappavattānaṃ ājānīyānaṃ ajjhupekkhakasārathi viya daṭṭhabbā.

（31）「中舍性」──是对于诸（心、心所）法抱中立的态度。它有心与心所平衡的特相；有遮止太过与不足的作用，[PTS 467] 或有断绝偏向的作用；以中庸的状态为现状。关于它的舍置心与心所的状态，正如御者的舍置平等牵驾的良马相似。

Ñ(XIV,153) (xxxi) Specific neutrality (tatra-majjhattatā—lit 'neutrality in regard thereto') is neutrality (majjhattatā) in regard to those states [of consciousness and consciousness-concomitants arisen in association with it]. It has the characteristic of conveying consciousness and consciousness-concomitants evenly. Its function is to prevent deficiency and excess, [467] or its function is to inhibit partiality. It is manifested as neutrality. It should be regarded as like a conductor (driver) who looks with equanimity on thoroughbreds progressing evenly.

Visuddhimagga XIV-152

473. Kiriyā kāro. Manamhi kāro manasikāro. Purimamanato visadisamanaṃ karotītipi manasikāro. Svāyaṃ ārammaṇapaṭipādako, vīthipaṭipādako, javanapaṭipādakoti tippakāro.

（30）「作意」是作法──于意中工作（置所缘于意中）。因为和前面的意（有分）不同的作意故为作意。这有三种：（一）支持所缘（作意），（二）支持路线（心）（作意），（三）支持速行（作意）。

Ñ(XIV,152): (xxx) It is the maker of what is to be made, it is the maker in the mind (manamhi kāro), thus it is attention (bringing-to-mind—manasikāra). It makes the mind different from the previous [life-continuum] mind, thus it is attention. It has three ways of doing this: as the controller of the object, as the controller of the cognitive series, and as the controller of impulsions.

Tattha ārammaṇapaṭipādako manamhi kāroti manasikāro. So sāraṇalakkhaṇo, sampayuttānaṃ ārammaṇe saṃyojanaraso, ārammaṇābhimukhabhāvapaccupaṭṭhāno, ārammaṇapadaṭṭhāno. Saṅkhārakkhandhapariyāpanno, ārammaṇapaṭipādakattena sampayuttānaṃ sārathi viya daṭṭhabbo.

此中：「支持所缘作意」──是作所缘于意中。它有导向所缘的特相；有使相应的（心、心所）与所缘结合的作用；以面向于所缘的状态为现状；以所缘为近因。它是行蕴所摄，因为能使相应的（心、心所）支持所缘，所以如御车者。

Ñ: Herein, the controller of the object is the maker in the mind, thus it is attention. That has the characteristic of conducting (sāraṇa). Its function is to yoke associated states to the object. It is manifested as confrontation with an object. Its proximate cause is an object. It should be regarded as the conductor (sārathi) of associated states by controlling the object, itself being included in the formations aggregate.

Vīthipaṭipādakoti pana pañcadvārāvajjanassetaṃ adhivacanaṃ.

「支持路线作意」──与「五门转向」是一同义语。

Ñ: Controller of the cognitive series is a term for five-door adverting (70).

Javanapaṭipādakoti manodvārāvajjanassetaṃ adhivacanaṃ. Na te idha adhippetā.

「支持速行作意」──与「意门转向」是一同义语。这里是指前一种，不是后二种的意思。

Ñ: Controller of impulsions is a term for mind-door adverting (71). These last two are not included here.

Visuddhimagga XIV-151

472. Adhimuccanaṃ adhimokkho. So sanniṭṭhānalakkhaṇo, asaṃsappanaraso, nicchayapaccupaṭṭhāno, sanniṭṭheyyadhammapadaṭṭhāno, ārammaṇe niccalabhāvena indakhīlo viya daṭṭhabbo.

（29）「胜解」等于信解。有确信的特相；有不犹豫的作用；以决定为现状；以确信之法为近因。当知它于所缘有不动的状态，如因陀罗的柱石（indakhīla──界标）。

Ñ(XIV,151): (xxix) The act of resolving is resolution. It has the characteristic of conviction. Its function is not to grope. It is manifested as decisiveness. Its proximate cause is a thing to be convinced about. It should be regarded as like a boundary-post owing to its immovableness with respect to the object.

Visuddhimagga XIV-150

471. Chandoti kattukāmatāyetaṃ adhivacanaṃ. Tasmā so kattukāmatālakkhaṇo chando, ārammaṇapariyesanaraso, ārammaṇena atthikatāpaccupaṭṭhāno, tadevassa padaṭṭhānaṃ. Ārammaṇaggahaṇe ayaṃ cetaso hatthappasāraṇaṃ viya daṭṭhabbo.

（28）「欲」与希望去做是一同义语。所以此欲有欲作的特相；有遍求所缘的作用；希求于所缘为现状；并以希求于所缘为近因。当知此欲之取于所缘，如伸心手相似。

Ñ(XIV,150): (xxviii) Zeal (desire) is a term for desire to act. So that zeal has the characteristic of desire to act. Its function is scanning for an object. It is manifested as need for an object. That same [object] is its proximate cause. It should be regarded as the extending of the mental hand in the apprehending of an object.

Visuddhimagga XIV-149

Kāyassa ujukabhāvo kāyujukatā. Cittassa ujukabhāvo cittujukatā. Tā kāyacittaajjavalakkhaṇā, kāyacittakuṭilabhāvanimaddanarasā, ajimhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ kuṭilabhāvakaramāyāsāṭheyyādipaṭipakkhabhūtāti daṭṭhabbā.

（26）～（27）身（受想行）的正直状态为「身正直性」。心的正直状态为「心正直性」。它们有身心正直的特相；有破除身心歪曲的作用；以身心的正直为现状；以身心为近因。当知它们是对治使身心成歪曲状态的谄与诳等的。

Ñ(XIV,149): (xxvi)-(xxvii) The straight state of the [mental] body is rectitude of body. The straight state of consciousness is rectitude of consciousness. They have the characteristic of uprightness of the [mental] body and of consciousness. Their function is to crush tortuousness in the [mental] body and in consciousness. They are manifested as non-crookedness. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to deceit, fraud, etc., which cause tortuousness in the [mental] body and in consciousness.

Visuddhimagga XIV-148

Kāyassa pāguññabhāvo kāyapāguññatā. Cittassa pāguññabhāvo cittapāguññatā. Tā kāyacittānaṃ agelaññabhāvalakkhaṇā, kāyacittagelaññanimaddanarasā, nirādīnavapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ gelaññakaraasaddhiyādipaṭipakkhabhūtāti daṭṭhabbā.

（24）～（25）身（受想行）的熟练状态为「身练达性」。心的熟练状态为「心练达性」。它们有身心健全的特相；有破除身心不健全的作用；以无过失为现状；以身心为近因。当知它们是对治使身心有过失的不信等的。

Ñ(XIV,148): (xxiv)-(xxv) The proficient state of the [mental] body is proficiency of body. The proficient state of consciousness is proficiency of consciousness. They have the characteristic of healthiness of the [mental] body and of consciousness. Their function is to crush unhealthiness of the [mental] body and of consciousness. They are manifested as absence of disability. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to faithlessness, etc., which cause unhealthiness in the [mental] body and in consciousness.

Visuddhimagga XIV-147

Kāyassa kammaññabhāvo kāyakammaññatā. Cittassa kammaññabhāvo cittakammaññatā. Tā kāyacittākammaññabhāvavūpasamalakkhaṇā, kāyacittākammaññabhāvanimaddanarasā, kāyacittānaṃ ārammaṇakaraṇasampattipaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ akammaññabhāvakarāvasesanīvaraṇādipaṭipakkhabhūtā, pasādanīyavatthūsu pasādāvahā, hitakiriyāsu viniyogakkhamabhāvāvahā suvaṇṇavisuddhi viyāti daṭṭhabbā.

（22）～（23）身（受想行）的适业状态为「身适业性」。心的适业状态为「心适业性」。它们有寂灭身心的不适业状态的特相；[PTS 466] 有破除身心的不适业状态的作用；以身的把握所缘的成功为现状；以身心为近因。当知它们是对治除了（掉举、惛沉、睡眠、见、慢等）以外而使身心的不适业状态的诸盖的，能于信乐事中取来信乐，能于利益的行为中而取堪任适当的状态，正如纯金相似。

Ñ(XIV,147): (xxii)-(xxiii) The wieldy state of the [mental] body is wieldiness of body. The wieldy state of consciousness is wieldiness of consciousness. They have the characteristic of quieting unwieldiness in the [mental] body and in consciousness. [466] Their function is to crush unwieldiness in the [mental] body and in consciousness. They are manifested as success in making [something] an object of the [mental] body and consciousness. Their proximate cause is the [mental] body and consciousness. As bringing trust in things that should be trusted in and as bringing susceptibility of application to beneficial acts,.like the refining of gold, they should be regarded as opposed to the remaining hindrances, etc., that cause unwieldiness in the [mental] body and in consciousness.

Visuddhimagga XIV-146

Kāyassa mudubhāvo kāyamudutā. Cittassa mudubhāvo cittamudutā. Tā kāyacittatthambhavūpasamalakkhaṇā, kāyacittathaddhabhāvanimaddanarasā, appaṭighātapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ thaddhabhāvakaradiṭṭhimānādikilesapaṭipakkhabhūtāti daṭṭhabbā.

（20）～（21）身（受想行）的柔软状态为「身柔软性」。心的柔软状态为「心柔软性」。它们有寂灭身心的强情的特相；有破除身心的强情状态的作用；以不抵抗为现状；以身心为近因。当知它们是对治使身心成强情状态的见与慢等的烦恼的。

Ñ(XIV,146): (xx)-(xxi) The malleable state of the [mental] body is malleability of body. The malleable state of consciousness is malleability of consciousness. They have the characteristic of quieting rigidity in the [mental] body and in consciousness. Their function is to crush stiffening in the [mental] body and in consciousness. They are manifested as non-resistance. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to the defilements of views, conceit (pride), etc., which cause stiffening of the [mental] body and of consciousness.

Visuddhimagga XIV-145

Kāyassa lahubhāvo kāyalahutā. Cittassa lahubhāvo cittalahutā. Tā kāyacittagarubhāvavūpasamalakkhaṇā, kāyacittagarubhāvanimaddanarasā, kāyacittānaṃ adandhatāpaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ garubhāvakarathinamiddhādikilesapaṭipakkhabhūtāti daṭṭhabbā.

（18）～（19）身（受想行）的轻快状态为「身轻快性」。心的轻快状态为「心轻快性」。它们有寂灭身心的沉重的状态的特相；有破除身心的沉重状态的作用；以身心的不粗重为现状；以身心为近因。当知它们是对治使身心成沉重状态的惛沉及睡眠等的烦恼的。

Ñ(XIV,145): (xviii)-(xix) The light (quick) state of the [mental] body is lightness of the body. The light (quick) state of consciousness is lightness of consciousness. They have the characteristic of quieting heaviness in the [mental] body and in consciousness. Their function is to crush heaviness in the [mental] body and in consciousness. They are manifested as non-sluggishness of the [mental] body and of consciousness. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to the defilements of stiffness and torpor, which cause heaviness in the [mental] body and in consciousness.

Visuddhimagga XIV-144

470. Kāyassa passambhanaṃ kāyapassaddhi. Cittassa passambhanaṃ cittapassaddhi. Kāyoti cettha vedanādayo tayo khandhā. Ubhopi panetā ekato katvā kāyacittadarathavūpasamalakkhaṇā kāyacittapassaddhiyo, kāyacittadarathanimaddanarasā, kāyacittānaṃ aparipphandanasītibhāvapaccupaṭṭhānā, kāyacittapadaṭṭhānā. Kāyacittānaṃ avūpasamakarauddhaccādikilesapaṭipakkhabhūtāti daṭṭhabbā.

（16）～（17）身的安息为「身轻安」。心的安息为「心轻安」。这里的「身」是指受（想行）等的三蕴。把这两种合起来说为身心的轻安。有寂灭身心的不安的特相；有破除身心不安的作用；以身心的不颤动与清凉的状态为现状；以身心为近因。当知它们是对治使身心不寂静的掉举等烦恼的。

Ñ(XIV,144): (xvi)-(xvii) The tranquillizing of the body is tranquillity of the body. The tranquillizing of consciousness is tranquillity of consciousness. And here body means the three [mental] aggregates, feeling, [perception and formations] (see Dhs. 40). But both tranquillity of that body and of consciousness have, together, the characteristic of quieting disturbance of that body and of consciousness. Their function is to crush disturbance of the [mental] body and of consciousness. They are manifested as inactivity and coolness of the [mental] body and of consciousness. Their proximate cause is the [mental] body and consciousness. They should be regarded as opposed to the defilements of agitation, etc., which cause unpeacefulness in the [mental] body and in consciousness.

Visuddhimagga XIV-143

467. Na lubbhanti tena, sayaṃ vā na lubbhati, alubbhanamattameva vā tanti alobho.

（13）～（15）依此而人不贪，或自己不贪，或只是不贪故「无贪」。

Ñ(XIV,143): (xiii)-(xv) By its means they are not greedy (na lubbhanti), or it itself is not greedy, or it is just the mere not being greedy (alubbhana), thus it is non-greed (alobha).

Adosāmohesupi eseva nayo.

「无瞋、无痴」，依此类推。

Ñ: The same method applies to non-hate (adosa) and non-delusion (amoha) [na dussanti, adussana = adosa, and na muyhanti, amuyhana = amoha (see §§171,161)].

Tesu alobho ārammaṇe cittassa agedhalakkhaṇo, alaggabhāvalakkhaṇo vā kamaladale jalabindu viya. Apariggaharaso muttabhikkhu viya, anallīnabhāvapaccupaṭṭhāno asucimhi patitapuriso viya.

它们之中：「无贪」能于所缘有不贪求或不执着的特相，如水滴之于荷叶相似；有不遍取的作用，如解脱了的比丘相似；以不滞着的状态为现状，如堕于不净之中的人（不滞着于不净）相似。

Ñ: Of these, non-greed has the characteristic of the mind's lack of desire for an object, or it has the characteristic of non-adherence, like a water drop on a lotus leaf. Its function is not to lay hold, like a liberated bhikkhu. It is manifested as a state of not treating as a shelter, like that of a man who has fallen into filth.

468. Adoso acaṇḍikkalakkhaṇo, avirodhalakkhaṇo vā anukūlamitto viya, āghātavinayaraso, pariḷāhavinayaraso vā candanaṃ viya, sommabhāvapaccupaṭṭhāno puṇṇacando viya.

「无瞋」有不激怒或不反对的特相，如随顺的亲友；有调伏瞋害或调伏热恼的作用，犹如旃檀；以温和的状态为现状，犹如满月。

Ñ: Non-hate has the characteristic of lack of savagery, or the characteristic of non-opposing, like a gentle friend. Its function is to remove annoyance, or its function is to remove fever, as sandalwood does. It is manifested as agreeableness, like the full moon.

469. Amoho yathāsabhāvapaṭivedhalakkhaṇo, akkhalitapaṭivedhalakkhaṇo vā kusalissāsakhittausupaṭivedho viya, visayobhāsanaraso padīpo viya. Asammohapaccupaṭṭhāno araññagatasudesako viya. Tayopi cete sabbakusalānaṃ mūlabhūtāti daṭṭhabbā.

「无痴」有通达如实性或通达无过的特相，如善巧的弓手射箭相似；有照境的作用，如灯相似；以不痴迷为现状，如行于森林之中的善导者。当知这三法是一切善的根本。

Ñ: Non-delusion has the characteristic of penetrating [things] according to their individual essences, or it has the characteristic of sure penetration, like the penetration of an arrow shot by a skilful archer. Its function is to illuminate the objective field, like a lamp. It is manifested as non-bewilderment, like a guide in a forest. The three should be regarded as the roots of all that is profitable.

Visuddhimagga XIV-142

466. Kāyaduccaritādīhi hiriyatīti hirī. Lajjāyetaṃ adhivacanaṃ. Tehiyeva ottappatīti ottappaṃ. Pāpato ubbegassetaṃ adhivacanaṃ. Tattha pāpato jigucchanalakkhaṇā hirī. Uttāsanalakkhaṇaṃ ottappaṃ. Lajjākārena pāpānaṃ akaraṇarasā hirī. Uttāsākārena ottappaṃ. Vuttappakāreneva ca pāpato saṅkocanapaccupaṭṭhānā etā, attagāravaparagāravapadaṭṭhānā. Attānaṃ garuṃ katvā hiriyā pāpaṃ jahāti kulavadhū viya. Paraṃ garuṃ katvā ottappena pāpaṃ jahāti vesiyā viya. Ime ca pana dve dhammā lokapālakāti (a. ni. 2.9) daṭṭhabbā.

（11）～（12）惭厌身的恶行等故为「惭」，与「耻」是一同义语。愧惧身的恶行等故为「愧」，与「怖恶」是一同义语。此中，惭有厌恶于恶的特相，愧有怖骇的特相。惭有耻作诸恶的作用，愧有怖骇诸恶的作用。此等（惭愧）以上述的退避诸恶为现状，以尊重自己（为惭的近因），尊重他人为（愧的）近因。[PTS 465] 尊重自己以惭舍恶，如良家的妇女；尊重他人以愧舍恶，如诸淫女。当知这二法是维护世间的。

Ñ(XIV,142): (xi)-(xii) It has conscientious scruples (hiriyati) about bodily misconduct, etc., thus it is conscience (hiri). This is a term for modesty. It is ashamed (ottappati) of those same things, thus it is shame (ottappa). This is a term for anxiety about evil. Herein, conscience has the characteristic of disgust at evil, while shame has the characteristic of dread of it. Conscience has the function of not doing evil and that in the mode of modesty, while shame has the function of not doing it and that in the mode of dread. They are manifested as shrinking from evil in the way already stated. Their proximate causes are self-respect and respect of others [respectively]. [465] A man rejects evil through conscience out of respect for himself, as the daughter of a good family does; he rejects evil through shame out of respect for another, as a courtesan does. But these two states should be regarded as the guardians of the world (see A.i,51).

Visuddhimagga XIV-141

465. Saranti tāya, sayaṃ vā sarati saraṇamattameva vā esāti sati. Sā apilāpanalakkhaṇā, asammosarasā, ārakkhapaccupaṭṭhānā, visayābhimukhabhāvapaccupaṭṭhānā vā, thirasaññāpadaṭṭhānā, kāyādisatipaṭṭhānapadaṭṭhānā vā. Ārammaṇe daḷhapatiṭṭhitattā pana esikā viya, cakkhudvārādirakkhaṇato dovāriko viya ca daṭṭhabbā.

（10）依此而（相应诸法）忆念故，或他自己忆念故，或只是忆念故为「念」。它有不使流去的特相。有不忘失的作用。以守护或向境的状态为现状。以坚固之想或身等念处为近因。当知念能坚住于所缘故为门柱，因为看护眼门等故如门卫。

Ñ(XIV,141): (x) By its means they remember (saranti), or it itself remembers, or it is just mere remembering (saraṇa), thus it is mindfulness (sati). It has the characteristic of not wobbling. Its function is not to forget. It is manifested as guarding, or it is manifested as the state of confronting an objective field. Its proximate cause is strong perception, or its proximate cause is the foundations of mindfulness concerned with the body, and so on (see M. Sutta 10). It should be regarded, however, as like a pillar because it is firmly founded, or as like a door-keeper because it guards the eye-door, and so on.

Visuddhimagga XIV-140

464. Saddahanti etāya, sayaṃ vā saddahati, saddahanamattameva vā esāti saddhā. Sā saddahanalakkhaṇā, okappanalakkhaṇā vā, pasādanarasā udakappasādakamaṇi viya, pakkhandanarasā vā oghuttaraṇo viya. Akālussiyapaccupaṭṭhānā, adhimuttipaccupaṭṭhānā vā, saddheyyavatthupadaṭṭhānā, saddhammassavanādisotāpattiyaṅga(dī. ni. 3.311; saṃ. ni. 5.1001) padaṭṭhānā vā, hatthavittabījāni viya daṭṭhabbā.

（9）依此而（人）信故，或他自己信故或只是信故为「信」。它有信或信任的特相。有净信的作用，如能净水的摩尼宝珠；或有跳跃（从不信至信）的作用，如渡瀑流相似。以不玷污为现状，或以信解为现状。以起信之事为近因，或以听闻正法等的须陀洹支为近因。当知信如手、财产，及种子。

Ñ(XIV,140): (ix) By its means they have faith (saddahanti), or it itself is the having of faith, or it is just the act of having faith (saddahana), thus it is faith (saddhā). Its characteristic is having faith, or its characteristic is trusting. Its function is to clarify, like a water-clearing gem, or its function is to enter into, like the setting out across a flood (cf. Sn. 184). It is manifested as non-fogginess, or it is manifested as resolution. Its proximate cause is something to have faith in, or its proximate cause is the things beginning with hearing the Good Dhamma (saddhamma) that constitute the factors of stream-entry. It should be regarded as a hand [because it takes hold of profitable things], as wealth (Sn. 182), and as seed (Sn. 77).

Visuddhimagga XIV-139

463. Ārammaṇe cittaṃ samaṃ ādhiyati, sammā vā ādhiyati, samādhānamattameva vā etaṃ cittassāti samādhi. So avisāralakkhaṇo, avikkhepalakkhaṇo vā, sahajātānaṃ sampiṇḍanaraso nhāniyacuṇṇānaṃ udakaṃ viya, upasamapaccupaṭṭhāno, visesato sukhapadaṭṭhāno, nivāte dīpaccīnaṃ ṭhiti viya cetaso ṭhitīti daṭṭhabbo.

（8）对于所缘持心平等，或正持，或心的等持故为「定」。它有不散或不乱的特相；有统一俱生（心、心所）的作用，如水之于洗澡粉相似；以寂止为现状；以殊胜的乐为近因。当知于定中的心的静止，正如在无风之处的灯焰的静止一样。

Ñ(XIV,139): (viii) It puts (ādhiyati) consciousness evenly (samaṃ) on the object, or it puts it rightly (sammā) on it, or it is just the mere collecting (samādhāna) of the mind, thus it is concentration (samādhi). Its characteristic is non-wandering, or its characteristic is non-distraction. Its function is to conglomerate conascent states as water does bath powder. It is manifested as peace. Usually its proximate cause is bliss. It should be regarded as steadiness of the mind, like the steadiness of a lamp's flame when there is no draught.