Visuddhimagga XXII-89

837. Apica aparampi samudācāraārammaṇādhiggahitaavikkhambhitaasamūhatavasena catubbidhaṃ uppannaṃ.

其次有（一）现行，（二）固执所缘，（三）未镇伏，（四）未绝根的四种生起。

Ñ(XXII,89): Besides these there are four other ways of classing 'arisen', namely, (v) arisen as happening, (vi) arisen with apprehension of an object, (vii) arisen through non-suppression, (viii) arisen through non-abolition.

Tattha vattamānuppannameva samudācāruppannaṃ.

此中：（一）「现行生起」便是现在生起。

Ñ: Herein, (v) arisen as happening is the same as (i) 'arisen as actually occurring.'

Cakkhādīnaṃ pana āpāthagate ārammaṇe pubbabhāge anuppajjamānampi kilesajātaṃ ārammaṇassa adhiggahitattā eva aparabhāge ekantena uppattito ārammaṇādhiggahituppannanti vuccati, kalyāṇigāme piṇḍāya carato mahātissattherassa visabhāgarūpadassanena uppannakilesajātaṃ viya.

（二）当所缘来入于眼等之门，于前分虽未生起的烦恼种，因为固执所缘，于后分必然生起（烦恼种）所以称为「固执所缘生起」；犹如在迦尔耶那[迦尔耶那（Kalyana）即现在的Kalaniya，在锡兰首都Colombo附近。]村乞食的大帝须长老，因见异性的姿色而起烦恼种一样。

Ñ: (vi) When an object has at some previous time come into focus in the eye, etc., and defilement did not arise then but arose in full force later on simply because the object had been apprehended, then that defilement is called arisen with apprehension of an object. Like the defilement that arose in the Elder Mahā-Tissa after seeing the form of a person of the opposite sex while wandering for alms in the village of Kalyāna (cf. MA.i,66 and AA. to A.i,4).

Samathavipassanānaṃ aññataravasena avikkhambhitaṃ kilesajātaṃ cittasantatimanārūḷhampi uppattinivārakassa hetuno abhāvā avikkhambhituppannaṃ nāma.

（三）未以任何止观而镇伏的烦恼种，亦未入于心的相续，因为缺乏生起的遮止之因，故名「未镇伏生起」。

Ñ: (vii) As long as a defilement is not suppressed by either serenity or insight, though it may not have actually entered the conscious continuity, it is nevertheless called arisen through non-suppression because there is no cause to prevent its arising [if suitable conditions combine],

Samathavipassanāvasena pana vikkhambhitampi ariyamaggena asamūhatattā uppattidhammataṃ anatītatāya asamūhatuppannanti vuccati, ākāsena gacchantassa aṭṭhasamāpattilābhino therassa kusumitarukkhe upavane pupphāni uccinantassa madhurena sarena gāyato mātugāmassa gītasavanena uppannakilesajātaṃ viya.

（四）虽已以止观而镇伏，但因未以圣道而绝（烦恼种之）根，仍未超脱生起的可能性，故名「未绝根生起」。正如获得了八等至的长老，飞行于虚空之时，因为听到了于开花的树林中采花的妇女的美妙歌声，而起烦恼种一样。

Ñ: (viii) But even when they are suppressed by serenity or insight they are still called arisen through non-abolition because the necessity for their arising has not been transcended unless they have been cut off by the path. Like the elder who had obtained the eight attainments, and the defilements that arose in him while he was going through the air on his hearing the sound of a woman singing with a sweet voice as she was gathering flowers in a grove of blossoming trees.