Visuddhimagga XIV-138

462. Jīvanti tena, sayaṃ vā jīvati, jīvanamattameva vā tanti jīvitaṃ. Lakkhaṇādīni panassa rūpajīvite vuttanayeneva veditabbāni. Tañhi rūpadhammānaṃ jīvitaṃ, idaṃ arūpadhammānanti idamevettha nānākaraṇaṃ.

（7）依此而（相应诸法得）活故，或他自己活故，或仅为生命故为「命」。关于相等已于前面色法的命根中说过。不过那里是色法的命，这里则为非色法的命的一点差别而已。

Ñ(XIV,138): (vii) By its means they live, or it itself lives, or it is just mere living, thus it is life. But its characteristic, etc., should be understood in the way stated under material life (§59). For that is life of material things and this is life of immaterial things. This is the only difference here.

Visuddhimagga XIV-137

461. Vīrabhāvo vīriyaṃ. Taṃ ussahanalakkhaṇaṃ, sahajātānaṃ upatthambhanarasaṃ, asaṃsīdanabhāvapaccupaṭṭhānaṃ. ‘‘Saṃviggo yoniso padahatī’’ti (a. ni. 4.113) vacanato saṃvegapadaṭṭhānaṃ, vīriyārambhavatthupadaṭṭhānaṃ vā, sammā āraddhaṃ sabbasampattīnaṃ mūlaṃ hotīti daṭṭhabbaṃ.

（6）勇猛为「精进」。它有努力的特相；有支持俱生（的心、心所）的作用；以不沉落的状态为现状；由于此等说法：「怖畏（无常等）的人，作如理的精进」，故以怖畏为近因，或以会起精勤的故事为近因。当知正勤为一切成功的根本。

Ñ(XIV,137): (vi) Energy (viriya) is the state of one who is vigorous (vīra). Its characteristic is marshalling (driving). Its function is to consolidate conascent states. It is manifested as non-collapse. Because of the words 'Bestirred, he strives wisely' (A.ii,115), its proximate cause is a sense of urgency; or its proximate cause is grounds for the initiation of energy. When rightly initiated, it should be regarded as the root of all attainments.

Visuddhimagga XIV-136

Vitakkavicārapītīsu yaṃ vattabbaṃ siyā, taṃ sabbaṃ pathavīkasiṇaniddese paṭhamajjhānavaṇṇanāyaṃ (visuddhi. 1.71) vuttameva.

（3）～（5）「寻、伺、喜」──应该说的，都已在地遍的解释中说明初禅的地方说过。

Ñ(XIV,136): (iii)-(v) What should be said about applied thought, sustained thought, and happiness has already been said in the commentary on the first jhāna in the Description of the Earth Kasiṇa (Ch. IV, §§88-98).

Visuddhimagga XIV-135

460. Cetayatīti cetanā. Abhisandahatīti attho. Sā cetanābhāvalakkhaṇā, āyūhanarasā, saṃvidahanapaccupaṭṭhānā sakiccaparakiccasādhikā jeṭṭhasissamahāvaḍḍhakīādayo viya.

（2）意志活动故为「思」，统领（与自己相应之法）的意思。它是意志的特相；有发动组合的作用；以指导为现状，犹如大木匠及其上首弟子能令自他的工作完成。

Ñ(XIV,135): (ii) It wills (cetayati), thus it is volition (cetanā); it collects, is the meaning. Its characteristic is the state of willing. Its function is to accumulate. It is manifested as coordinating. It accomplish its own and others' functions, as a senior pupil, a head carpenter, etc., do.

Accāyikakammānussaraṇādīsu ca panāyaṃ sampayuttānaṃ ussahanabhāvena pavattamānā pākaṭā hoti.

显然的，此思是在于思维紧急的业务等，令相应的（心、心所）共同努力而起的。[PTS 464]

Ñ: But it is evident when it occurs in the marshalling (driving) of associated states in connexion with urgent work, remembering, and so on. [464]

Visuddhimagga XIV-134

459. Tattha phusatīti phasso. Svāyaṃ phusanalakkhaṇo. Saṅghaṭṭanaraso, sannipātapaccupaṭṭhāno, āpāthagatavisayapadaṭṭhāno.

此中，

（1）因为触故为「触」。它有触的特相；有触击的作用；以集合为现状；以现于诸识之门的境为近因。

Ñ(XIV,134): Herein, (i) it touches (phusati), thus it is contact (phassa). This has the characteristic of touching. Its function is the act of impingement. It is manifested as concurrence. Its proximate cause is an objective field that has come into focus.

Ayañhi arūpadhammopi samāno ārammaṇe phusanākāreneva pavattati.

它虽然不是色法，但由触于所缘而起；

Ñ: [As to its characteristic], although this is an immaterial state, yet it occurs with respect to an object as the act of touching too.

Ekadesena ca analliyamānopi rūpaṃ viya cakkhu, saddo viya ca sotaṃ cittaṃ ārammaṇañca saṅghaṭṭeti, tikasannipātasaṅkhātassa attano kāraṇassa vasena paveditattā sannipātapaccupaṭṭhāno.

如眼之于色，如耳之于声，虽非直接（如肉体的）冲击到一边，然促使心与所缘的触击而联合。依它自己所显示的原因是（根境识）三法的集合而称为触之故，所以说以集合为现状。

Ñ: And [as to its function], although it is not adherent on any one side as eye-cum-visible-object and ear-cum-sound are, yet it is what makes consciousness and the object impinge. It is said to be manifested as concurrence because it has been described as its own action, namely, the concurrence of the three [(cf. M.i,111), that is, eye, visible object, and eye-consciousness].

Tajjāsamannāhārena ceva indriyena ca parikkhate visaye anantarāyeneva uppajjanato āpāthagatavisayapadaṭṭhānoti vuccati.

因为它是由于适当注意的识，依于根及于现前的境而生起的，所以说以现于诸识之门的境为近因。

Ñ: And it is said to have as its proximate cause an objective field that has come into focus because it arises automatically through the appropriate [conscious] reaction and with a faculty when the objective field is presented.

Vedanādhiṭṭhānabhāvato pana niccammagāvī (saṃ. ni. 2.63) viya daṭṭhabbo.

因为它是受的依处，所以当知触如脱皮之牛。

Ñ: But it should be regarded as like a hideless cow (S.ii,99) because it is the habitat of feeling.

Visuddhimagga XIV-133

Tattha kāmāvacarapaṭhamakusalaviññāṇasampayuttā tāva niyatā sarūpena āgatā sattavīsati, yevāpanakā cattāro, aniyatā pañcāti chattiṃsa.

（1）（与诸善心相应的行）这里先说与欲界第一善识相应的三十六种：即决定依自身生起的二十七，不论何法的四种，及不决定生起的五种。

[ACCORDING TO ASSOCIATION WITH CONSCIOUSNESS]

Ñ(XIV,133): I. (1) Herein, firstly, those associated with the first sense-sphere profitable consciousness (1) amount to thirty-six, that is to say, the constant ones, which are the twenty-seven given in the texts as such, and the four 'or-whatever-states', and also the five inconstant ones (cf. Dhs. §1).

Tattha phasso, cetanā, vitakko, vicāro, pīti, vīriyaṃ, jīvitaṃ, samādhi, saddhā, sati, hirī, ottappaṃ, alobho, adoso, amoho, kāyapassaddhi, cittapassaddhi, kāyalahutā, cittalahutā, kāyamudutā, cittamudutā, kāyakammaññatā, cittakammaññatā, kāyapāguññatā, cittapāguññatā, kāyujukatā, cittujukatāti ime sarūpena āgatā sattavīsati (dha. sa. 1; dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā).

此中，

1.触、2.思、3.寻、4.伺、5.喜、6.精进、7.命、8.定、9.信、10.念、11.惭、[PTS 463] 12.愧、13.无贪、14.无瞋、15.无痴、16.身轻安、17.心轻安、18.身轻快性、19.心轻快性、20.身柔软性、21.心柔软性、22.身适业性、23.心适业、24.身练达性、25.心练达性、26.身正直性、27.心正直性，此等是决定依自身生起的二十七种。

Ñ: Herein, the twenty-seven given as such are these:

(i) contact,

(ii) volition,

(iii) applied thought, [463]

(iv) sustained thought,

(v) happiness (interest),

(vi) energy,

(vii) life,

(viii) concentration,

(ix) faith,

(x) mindfulness,

(xi) conscience,

(xii) shame,

(xiii) non-greed,

(xiv) non-hate,

(xv) non-delusion,

(xvi) tranquillity of the [mental] body,

(xvii) tranquillity of consciousness,

(xviii) lightness of the [mental] body,

(xix) lightness of consciousness,

(xx) malleability of the [mental] body,

(xxi) malleability of consciousness,

(xxii) wieldiness of the [mental] body,

(xxiii) wieldiness of consciousness,

(xxiv) proficiency of the [mental] body,

(xxv) proficiency of consciousness,

(xxvi) rectitude of the [mental] body,

(xxvii) rectitude of consciousness.

Chando, adhimokkho, manasikāro, tatramajjhattatāti ime yevāpanakā cattāro (dha. sa. aṭṭha. 1 yevāpanakavaṇṇanā).

28.欲、29.胜解、30.作意、31.中舍性，此等是不论何法的四种。

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

(xxviii) zeal (desire),

(xxix) resolution,

(xxx) attention (bringing to mind),

(xxxi) specific neutrality.

Karuṇā, muditā, kāyaduccaritavirati, vacīduccaritavirati, micchājīvaviratīti ime aniyatā pañca.

32.悲、33.喜、34.离身恶行、35.离语恶行、36.离邪命，此等是不决定的五种。

Ñ: And the five inconstant are these:

(xxxii) compassion,

(xxxiii) gladness,

(xxxiv) abstinence from bodily misconduct,

(xxxv) abstinence from verbal misconduct,

(xxxvi) abstinence from wrong livelihood.

Ete hi kadāci uppajjanti, uppajjamānāpi ca na ekato uppajjanti.

因为他们（不定心所）是有时偶然生起的，而且生起之时亦不一起生起的。

Ñ: These last arise sometimes [but not always], and when they arise they do not do so together.

Visuddhimagga XIV-132

Te abhisaṅkharaṇalakkhaṇā, āyūhanarasā, vipphārapaccupaṭṭhānā, sesakhandhattayapadaṭṭhānā.

彼等诸行有行作的特相；有发动组合的作用，以忙碌为现状，以其余三蕴为近因。

Ñ(XIV,132): They have the characteristic of forming. Their function is to accumulate. They are manifested as intervening. Their proximate cause is the remaining three [immaterial] aggregates.

Evaṃ lakkhaṇādito ekavidhāpi ca jātivasena tividhā kusalā, akusalā, abyākatāti.

如是依相等虽为一种，然依类别，有善、不善、无记三种。

Ñ: So according to characteristic, etc., they are singlefold. And according to kind they are threefold, namely, (I) profitable, (II) unprofitable, and (III) indeterminate.

Tesu kusalaviññāṇasampayuttā kusalā.

此中，与善识相应的行为善，

Ñ: As regards these, when associated with profitable consciousness they are profitable,

Akusalasampayuttā akusalā.

与不善识相应的行为不善，

Ñ: when associated with unprofitable consciousness they are unprofitable,

Abyākatasampayuttā abyākatā.

与无记识相应的行为无记。

Ñ: when associated with indeterminate consciousness they are indeterminate.

Visuddhimagga XIV-131

Saṅkhārakkhandhakathā

（五）行蕴

[THE FORMATIONS AGGREGATE—SEE TABLES II & IV]

458. Yaṃ pana vuttaṃ ‘‘yaṃkiñci abhisaṅkharaṇalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saṅkhārakkhandho veditabbo’’ti, ettha abhisaṅkharaṇalakkhaṇaṃ nāma rāsikaraṇalakkhaṇaṃ.

其次再说：「一切有行作相的总括为行蕴」，这里的有行作相便是有聚合相的意思。

Ñ(XIV,131): Now it was said above, 'Whatever has the characteristic of forming should be understood, all taken together, as the formations aggregate' (§81). And here too, what is said to have the characteristic of forming is that which has the characteristic of agglomerating.

Kiṃ pana tanti, saṅkhārāyeva.

那是什么呢？便是行。

Ñ: What is that? It is formations themselves,

Yathāha – ‘‘saṅkhatamabhisaṅkharontīti kho, bhikkhave, tasmā saṅkhārāti vuccantī’’ti (saṃ. ni. 3.79).

所谓：「诸比丘！造作诸行（组成复合物），故名为行」。

Ñ: according as it is said, 'They form the formed, bhikkhus, that is why they are called formations' (S.iii,87).

Visuddhimagga XIV-130

Sā panesā evaṃ viññāṇena samappabhedāpi lakkhaṇādito sabbāva sañjānanalakkhaṇā, tadevetanti puna sañjānanapaccayanimittakaraṇarasā dāruādīsu tacchakādayo viya, yathāgahitanimittavasena abhinivesakaraṇapaccupaṭṭhānā hatthidassakaandhā (udā. 54) viya, yathāupaṭṭhitavisayapadaṭṭhānā tiṇapurisakesu migapotakānaṃ purisāti uppannasaññā viyāti.

此想与识虽以同样的区别，然而就相等来说，则一切想都自有想念的特相；有给以再起想念之缘的相说「这就是它」的作用，如木匠等（想起）木料等；依所取之相而住着于心为现状，如盲人见象相似；以现前之境为近因，如小鹿看见草人而起「是人」之想相似。

Ñ(XIV,130): But though classed in the same way as consciousness, nevertheless, as to characteristic, etc., it all has just the characteristic of perceiving. Its function is to make a sign as a condition for perceiving again that 'this is the same', as carpenters, etc., do in the case of timber, and so on. It is manifested as the action of interpreting by means of the sign as apprehended, like the blind who 'see' an elephant (Ud. 68-69). Its proximate cause is an objective field in whatever way that appears, like the perception that arises in fawns that see scarecrows as men.

Idaṃ saññākkhandhe vitthārakathāmukhaṃ.

这是详论想蕴门。

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

Visuddhimagga XIV-129

Saññākkhandhakathā

（四）想蕴

[THE PERCEPTION AGGREGATE]

457. Idāni yaṃ vuttaṃ ‘‘yaṃkiñci sañjānanalakkhaṇaṃ, sabbaṃ taṃ ekato katvā saññākkhandho veditabbo’’ti, etthāpi sañjānanalakkhaṇaṃ nāma saññāva.

现在再说：「一切有想念相的总括为想蕴」，这里亦以想念相即为「想」，

Ñ(XIV,129): Now it was said above, 'Whatever has the characteristic of perceiving should be understood, all taken together, as the perception aggregate' (§81). And here too, what is said to have the characteristic of perceiving is perception itself,

Yathāha – ‘‘sañjānāti sañjānātīti kho, āvuso, tasmā saññāti vuccatī’’ti (ma. ni. 1.450).

所谓：「朋友，想念想念，故名为想」。

Ñ: according as it is said, 'It perceives, friend, that is why it is called perception' (M.i,293).

Sā panesā sañjānanalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā ca.

此想念的自性及想念相虽为一种，然依类别则有三：即善、不善、及无记。

Ñ: But though it is singlefold according to its individual essence as the characteristic of perceiving, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate.

Tattha kusalaviññāṇasampayuttā kusalā, akusalasampayuttā akusalā, abyākatasampayuttā abyākatā.

此中，[PTS 462] 与善识相应的（想）为善，与不善识相应的想为不善，与无记识相应的想为无记。

Ñ: Herein, [462] that associated with profitable consciousness is profitable, that associated with unprofitable consciousness is unprofitable, that associated with indeterminate consciousness is indeterminate.

Na hi taṃ viññāṇaṃ atthi, yaṃ saññāya vippayuttaṃ, tasmā yattako viññāṇassa bhedo, tattako saññāyāti.

没有任何识是不与想相应的，所以那识的区别，便是想的区别。

Ñ: Since there is no consciousness dissociated from perception, perception therefore has the same number of divisions as consciousness [that is to say, eighty-nine].

Visuddhimagga XIV-128

Tattha iṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ sukhaṃ, sampayuttānaṃ upabrūhanarasaṃ, kāyikaassādapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

此中，「乐」（受）──有享受可意的可触的（境）的特相；有使相应的（心，心所法）增长的作用（味）；以身受乐为现状（现起）；以身根为近因（足处）。

Ñ(XIV,128): Herein, pleasure has the characteristic of experiencing a desirable tangible datum. Its function is to intensify associated states. It is manifested as bodily enjoyment. Its proximate cause is the body faculty.

Aniṭṭhaphoṭṭhabbānubhavanalakkhaṇaṃ dukkhaṃ, sampayuttānaṃ milāpanarasaṃ, kāyikābādhapaccupaṭṭhānaṃ, kāyindriyapadaṭṭhānaṃ.

「苦」（受）──有受不可意的可触的（境）的特相；有使相应的（心，心所法）的消沉的作用；以身的苦恼为现状；以身根为近因。

Ñ: Pain has the characteristic of experiencing an undesirable tangible datum. Its function is to wither associated states. It is manifested as bodily affliction. Its proximate cause is the body faculty.

Iṭṭhārammaṇānubhavanalakkhaṇaṃ somanassaṃ, yathā tathā vā iṭṭhākārasambhogarasaṃ, cetasikaassādapaccupaṭṭhānaṃ, passaddhipadaṭṭhānaṃ.

「喜」（受）──有享受可意的所缘的特相；有以各种方法受用可意的行相的作用；以心的愉快为现状；以轻安为近因。

Ñ: Joy has the characteristic of experiencing a desirable object. Its function is to exploit in one way or another the desirable aspect. It is manifested as mental enjoyment. Its proximate cause is tranquillity.

Aniṭṭhārammaṇānubhavanalakkhaṇaṃ domanassaṃ, yathā tathā vā aniṭṭhākārasambhogarasaṃ, cetasikābādhapaccupaṭṭhānaṃ, ekanteneva hadayavatthupadaṭṭhānaṃ.

「忧」（受）──有受不可意的所缘的特相；有以各种方法受用不可意的行相的作用；以心的苦恼为现状；只以心所依处为近因。

Ñ: Grief has the characteristic of experiencing an undesirable object. Its function is to exploit in one way or another the undesirable aspect. It is manifested as mental affliction. Its proximate cause is invariably the heart-basis.

Majjhattavedayitalakkhaṇā upekkhā, sampayuttānaṃ nātiupabrūhanamilāpanarasā, santabhāvapaccupaṭṭhānā, nippītikacittapadaṭṭhānāti.

「舍」（受）──有中（不苦不乐）受的特相；有使相应的（心、心所法）不增长不消沉的作用；以寂静的状态为现状；以离喜之心为近因。

Ñ: Equanimity has the characteristic of being felt as neutral. Its function is not to intensify or wither associated states much. It is manifested as peacefulness. Its proximate cause is consciousness without happiness.

Idaṃ vedanākkhandhe vitthārakathāmukhaṃ.

这是详论受蕴门。

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

Visuddhimagga XIV-127

Sā sabhāvabhedato pañcavidhā hoti – sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti.

它（受）以自性区别则有五种：乐、苦、喜、忧、舍。[PTS 461]

Ñ(XIV,127): It is fivefold according to the analysis of its individual essence into [bodily] pleasure, [bodily] pain, [mental] joy, [mental] grief, and equanimity.

Tattha kusalavipākena kāyaviññāṇena sampayuttaṃ sukhaṃ.

此中：与善异熟身识（38）相应的受为「乐」。

Ñ: Herein, pleasure is associated with profitable resultant body-consciousness (38)

Akusalavipākena dukkhaṃ.

与不善异熟（身识）（54）（相应的受）为「苦」。

Ñ: and pain with unprofitable resultant body-consciousness (54).

Kāmāvacarato catūhi kusalehi, catūhi sahetukavipākehi, ekena ahetukavipākena, catūhi sahetukakiriyehi, ekena ahetukakiriyena, catūhi akusalehi, rūpāvacarato ṭhapetvā pañcamajjhānaviññāṇaṃ catūhi kusalehi, catūhi vipākehi, catūhi kiriyehi, lokuttaraṃ pana yasmā ajhānikaṃ nāma natthi, tasmā aṭṭha lokuttarāni pañcannaṃ jhānānaṃ vasena cattālīsaṃ honti.

与此等六十二识相应的受为「喜」，即：欲界的四善（1）～（4）、四有因异熟（42）～（45）、一无因异熟（40）、四有因唯作（73）～（76）、一无因唯作（72）、四不善（22）～（25），色界的除了第五禅识的其它四善（9）～（12）、四异熟（57）～（60）、四唯作（81）～（84），及出世间的识是没有无禅的，所以八种出世间心各有五禅而成为四十心，

Ñ: Joy is associated with 62 kinds of consciousness, namely, as to sense sphere, with 4 kinds of profitable (1)-(4), with 4 resultant with root-cause (42)-(45), with 1 resultant without root-cause (40), with 4 functional with root-cause (73)-(76), with 1 functional without root-cause (72), and with 4 unprofitable (22)-(25); and as to the fine-material-sphere, with 4 kinds of profitable (9)-(12), 4 resultant (57)-(60), and 4 functional (81)-(84), leaving out that of the fifth jhāna in each case; but there is no supramundane without jhāna and consequently the [eight] kinds of supramundane (18)-(21) and (66)-(69) multiplied by the five jhānas make forty;

Tesu ṭhapetvā aṭṭha pañcamajjhānikāni sesehi dvattiṃsāya kusalavipākehīti

除去各各的第五禅八种，其它的三十二种的善及异熟（共六十二识）。

Ñ: but leaving out the eight associated with the fifth jhāna, it is associated with the remaining 32 kinds of profitable resultant.

evaṃ somanassaṃ dvāsaṭṭhiyā viññāṇehi sampayuttaṃ.

Notes: the Chinese translation is above '与此等六十二识相应的受为「喜」'. The English translation is above 'Joy is associated with 62 kinds of consciousness'.

Domanassaṃ dvīhi akusalehi.

与二不善（30）、（31）相应的受为「忧」。

Ñ: Grief is associated with two kinds of unprofitable (30)-(31).

Upekkhā avasesapañcapaññāsāya viññāṇehi sampayuttā.

与其余的五十五识相应的受为「舍」。

Ñ: Equanimity is associated with the remaining fifty-five kinds of consciousness.

Visuddhimagga XIV-126

Sā pana vedayitalakkhaṇena sabhāvato ekavidhāpi jātivasena tividhā hoti kusalā, akusalā, abyākatā cāti.

这受的自性与觉受相虽为一种，然依类别而有善、不善、无记三种。

Ñ(XIV,126): But though it is singlefold according to its individual essence as the characteristic of being felt, it is nevertheless threefold as to kind, that is to say, profitable, unprofitable, and indeterminate.

Tattha kāmāvacaraṃ somanassupekkhāñāṇasaṅkhārabhedato aṭṭhavidhantiādinā nayena vuttena kusalaviññāṇena sampayuttā kusalā, akusalena sampayuttā akusalā, abyākatena sampayuttā abyākatāti veditabbā.

此中：「欲界因有喜、舍、智、行的差别故有八种」等，与前面所说的同样方法，和善识相应的受为善，和不善识相应的受为不善，与无记识相应的受为无记。

Ñ: Herein, it should be understood that when associated with the profitable consciousness described in the way beginning '(1)-(8) That of the sense sphere is eightfold, being classified according to joy, equanimity, knowledge, and prompting' (§83), it is profitable; that associated with unprofitable consciousness is unprofitable', that associated with indeterminate consciousness is indeterminate. [461]

Visuddhimagga XIV-125

Vedanākkhandhakathā

（三）受蕴

[THE FEELING AGGREGATE]

456. Idāni yaṃ vuttaṃ ‘‘yaṃkiñci vedayitalakkhaṇaṃ, sabbaṃ taṃ ekato katvā vedanākkhandho veditabbo’’ti, etthāpi vedayitalakkhaṇaṃ nāma vedanāva.

现在再说：「一切有觉受相的总括为受蕴」，有觉受相的即为「受」，

Ñ(XIV,125): Now it was said above, 'Whatever has the characteristic of being felt should be understood, all taken together, as the feeling aggregate' (§81). And here too, what is said to have the characteristic of being felt is feeling itself,

Yathāha – ‘‘vedayati vedayatīti kho āvuso, tasmā vedanāti vuccatī’’ti (ma. ni. 1.450).

所谓：「朋友，觉受觉受，故名为受」。

Ñ: according as it is said, 'It is felt, friend, that is why it is called feeling' (M.i,293).

Visuddhimagga XIV-124

Cutito pana puna paṭisandhi,

其次从死之后再结生，

Ñ(XIV,124): And after death there is rebirth-linking again;

paṭisandhito puna bhavaṅganti

从结生之后再有分，

Ñ: and after rebirth-linking, life-continuum.

evaṃ bhavagatiṭhitinivāsesu saṃsaramānānaṃ sattānaṃ avicchinnaṃ cittasantānaṃ pavattatiyeva.

如是于三有、（五）趣、（七识）住、（九有情）居中轮回的诸有情而起不断的相续的心。

Ñ: Thus the conscious continuity of beings who hasten through the kinds of becoming, destiny, station [of consciousness], and abode [of beings] occurs without break.

Yo panettha arahattaṃ pāpuṇāti, tassa cuticitte niruddhe niruddhameva hotīti.

只有那些于轮回中证得阿罗汉果的人，在他的死心灭时而识即灭。

Ñ: But when a man attains Arahantship here, it ceases with the cessation of his death consciousness.

Idaṃ viññāṇakkhandhe vitthārakathāmukhaṃ.

这是详论识蕴一门。

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

Visuddhimagga XIV-123

Tadārammaṇāvasāne pana puna bhavaṅgameva pavattati,

（十四）（死）其次在彼所缘之后，必再起有分。

Ñ(XIV,123): (n) At the end of registration the life-continuum resumes its occurrence.

bhavaṅge vicchinne puna āvajjanādīnīti

于有分断时，再起转向等。

Ñ: When the [resumed occurrence of the] life-continuum is again interrupted, adverting, etc., occur again,

evaṃ laddhapaccayacittasantānaṃ bhavaṅgānantaraṃ āvajjanaṃ āvajjanānantaraṃ dassanādīnīti cittaniyamavaseneva punappunaṃ tāva pavattati, yāva ekasmiṃ bhave bhavaṅgassa parikkhayo.

如是在心的相续中，获得了缘，便于有分之后生起转向，于转向之后生起见等，这样由于心的一定的法则，再再生起，直至于一有（一生）中的有分灭尽为止。

Ñ: and when the conditions obtain, the conscious continuity repeats its occurrence as adverting, and next to adverting seeing, etc., according to the law of consciousness, again and again, until the life-continuum of one becoming is exhausted.

Ekasmiṃ hi bhave yaṃ sabbapacchimaṃ bhavaṅgacittaṃ, taṃ tato cavanattā cutīti vuccati.

那一生（有）之中最后的有分，因为是从生（有）而灭，故称为「死」。

Ñ: For the last life-continuum consciousness of all in one becoming is called death (cuti) because of falling (cavanatta) from that [becoming].

Tasmā tampi ekūnavīsatividhameva hoti.

所以这死心也（和结生及有分的识一样）只有十九种。

Ñ: So that is of nineteen kinds too [like rebirth-linking and life-continuum].

Evaṃ ekūnavīsatiyā vipākaviññāṇānaṃ cutivasena pavatti veditabbā.

如是当知由于死（的作用）而起十九异熟识。

Ñ: This is how the occurrence of nineteen kinds of resultant consciousness should be understood as death.

Visuddhimagga XIV-122

Javanāvasāne pana sace pañcadvāre atimahantaṃ, manodvāre ca vibhūtamārammaṇaṃ hoti, atha kāmāvacarasattānaṃ kāmāvacarajavanāvasāne iṭṭhārammaṇādīnaṃ purimakammajavanacittādīnañca vasena yo yo paccayo laddho hoti, tassa tassa vasena aṭṭhasu sahetukakāmāvacaravipākesu tīsu vipākāhetukamanoviññāṇadhātūsu ca aññataraṃ paṭisotagataṃ nāvaṃ anubandhamānaṃ kiñci antaraṃ udakamiva bhavaṅgassārammaṇato aññasmiṃ ārammaṇe javitaṃ javanamanubandhaṃ dvikkhattuṃ sakiṃ vā vipākaviññāṇaṃ uppajjati. Tadetaṃ javanāvasāne bhavaṅgassa ārammaṇe pavattanārahaṃ samānaṃ tassa javanassa ārammaṇaṃ ārammaṇaṃ katvā pavattattā tadārammaṇanti vuccati.

（十三）（彼所缘）其次如果于五门是极大（的色等所缘），及于意门是明了的所缘，则于速行之后──即于欲界的速行之末由于好的所缘等及宿业的速行心等而获得各种缘，即以那些缘，于八种有因的欲界异熟（42）～（49）及三种异熟无因的意识界（40）、（41）、（56）之中，起了一种异熟识，它是随着速行心而对于有分的所缘以外的另一所缘而速行二回或一回的（异熟识），好像暂时随着逆流而行的船的流水一样。[PTS 460] 这便是说，因为那异熟识本来可对有分的所缘而起，可是它却以速行的所缘为自己的所缘而起，所以称它为「彼所缘」。

Ñ(XIV,122): (m) At the end of the impulsions, if the object is a very vivid one in the five doors, or is clear in the mind door, then in sense-sphere beings at the end of sense-sphere impulsions resultant consciousness occurs through any condition it may have obtained such as previous kamma, impulsion consciousness, etc., with desirable, etc., object. [It occurs thus] as one among the eight sense-sphere resultant kinds with root cause (42)-(49) or the three resultant mind-consciousness elements without root-cause (40), (41), (56), and it [does so] twice or [460] once, following after the impulsions that have impelled, and with respect to an object other than the life-continuum's object, like some of the water that follows a little after a boat going upstream. Though ready to occur with the life-continuum's object after the impulsions have ended, it nevertheless occurs making the impulsions' object its object. Because of that it is called registration (tadārammaṇa—lit. 'having-that-as-its-object').

Evaṃ ekādasannaṃ vipākaviññāṇānaṃ tadārammaṇavasena pavatti veditabbā.

如是当知由于彼所缘（的作用）而起十一异熟识。

Ñ: This is how the occurrence of eleven kinds of resultant consciousness should be understood as registration.

Visuddhimagga XIV-121

Voṭṭhabbanānantaraṃ pana sace mahantaṃ hoti rūpādiārammaṇaṃ, atha yathāvavatthāpite visaye aṭṭhannaṃ vā kāmāvacarakusalānaṃ dvādasannaṃ vā akusalānaṃ navannaṃ vā avasesakāmāvacarakiriyānaṃ aññataravasena cha satta vā javanāni javanti,

（十二）（速行）其次在确定之后，如果色等所缘是强大的，即于那确定的同一境上，无论由八欲界善（1）～（8）或十二不善（22）～（33）或其它的九欲界唯作（72）～（80）中的那一种，速行了六或七的速行。

Ñ(XIV,121): (l) Next to determining, if the visible datum, etc., as object is vivid, then six or seven impulsions impel with respect to the objective fields as determined. These are one among (l)-(8) the eight kinds of sense-sphere profitable, or (22)-(33) the twelve kinds of unprofitable, or (72)-(80) the nine remaining sense-sphere functional.

eso tāva pañcadvāre nayo.

这是先就（眼等）五门的方法说；

Ñ: This, firstly, is the way in the case of the five doors.

Manodvāre pana manodvārāvajjanānantaraṃ tāniyeva.

其次于意门，则在意门转向之后，以同样的方法而起此等（二十九心的速行）。

Ñ: But in the case of the mind door those same [impulsions arise] next to (71) mind-door adverting.

Gotrabhuto uddhaṃ rūpāvacarato pañca kusalāni pañca kiriyāni, arūpāvacarato cattāri kusalāni cattāri kiriyāni, lokuttarato cattāri maggacittāni cattāri phalacittānīti imesu yaṃ yaṃ laddhapaccayaṃ hoti, taṃ taṃ javatīti

如果是从种姓心之后（而起的速行），则从色界的五善（9）～（13），五唯作（81）～（85），从无色界的四善（14）～（17），四唯作（86）～（89）及从出世间的四道心（18）～（21），四果心（66）～（69）之中，获得它们的缘而起速行。

Ñ: Beyond [the stage of] change-of-lineage any [of the following 26 kinds of impulsion] that obtains a condition impels; that is, any kind among (9)-(13) the five profitable, and (81)-(85) the five functional, of the fine-material sphere, and (14)-(17) the four profitable, and (86)-(89) the four functional of the immaterial sphere, and also (18)-(21) the four path consciousnesses and (66)-(69) four fruition consciousnesses of the supramundane.

evaṃ pañcapaññāsāya kusalākusalakiriyavipākaviññāṇānaṃ javanavasena pavatti veditabbā.

如是当知依速行（作用）而起五十五的善、不善、唯作，及异熟的识。

Ñ: This is how the occurrence of fifty-five kinds of profitable, unprofitable, functional, and resultant consciousness should be understood as impulsion.

Visuddhimagga XIV-120

Santīraṇānantaraṃ pana tameva visayaṃ vavatthāpayamānā uppajjati kiriyāhetukamanoviññāṇadhātu upekkhāsahagatāti

（十一）（确定）其次即在推度之后，于那同样的境上而起确定的舍俱唯作无因意识界（71）。

Ñ(XIV,120): (k) Next to investigation, (71) functional mind-consciousness-element without root-cause arises accompanied by equanimity determining that same objective field.

evaṃ ekasseva kiriyaviññāṇassa voṭṭhabbanavasena pavatti veditabbā.

如是当知依确定（作用）只起一唯作识。

Ñ: This is how the occurrence of one kind of resultant consciousness should be understood as determining.

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.

Visuddhimagga XIV-118

‘‘Cakkhuviññāṇadhātuyā uppajjitvā niruddhasamanantarā uppajjati cittaṃ mano mānasaṃ tajjā manodhātū’’tiādivacanato (vibha. 184) pana cakkhuviññāṇādīnaṃ anantarā tesaññeva visayaṃ sampaṭicchamānā kusalavipākānantaraṃ kusalavipākā,

（九）（领受）其次依照此等说法：「即在眼识界的生起和息灭之后，生起心、意、意思……乃至……是相当的意界」，所以即在眼识等之后，领受它们的境（认识的对象），即是说在善异熟（的前五识）之后而起善异熟（的意界）（39），[PTS 459]

Ñ(XIV,118): (i) Because of the words 'Eye-consciousness having arisen and ceased, next to that there arises consciousness, mind, mentation … which is appropriate mind-element' (Vbh. 88), etc., next to eye-consciousness, etc., arid receiving the same objective fields as they [deal with], mind-element arises as (39) profitable resultant next to profitable resultant [eye-consciousness, etc.,]

akusalavipākānantaraṃ akusalavipākā manodhātu uppajjati.

在不善异熟（的前五识）之后而起不善异熟的意界（55）。

Ñ: and as (55) unprofitable resultant next to [459] unprofitable resultant [eye-consciousness, and so on].

Evaṃ dvinnaṃ vipākaviññāṇānaṃ sampaṭicchanavasena pavatti veditabbā.

如是当知依领受（的作用）而起二异熟识。

Ñ: This is how the occurrence of two kinds of resultant consciousness should be understood as receiving.

Visuddhimagga XIV-117

Āvajjanānantaraṃ pana cakkhudvāre tāva dassanakiccaṃ sādhayamānaṃ cakkhupasādavatthukaṃ cakkhuviññāṇaṃ, sotadvārādīsu savanādikiccaṃ sādhayamānāni sotaghānajivhākāyaviññāṇāni pavattanti.

（四）～（八）（见、闻、嗅、尝、触）其次在转向之后，于眼门生起以眼净（眼根）为所依而行见的作用的眼识（34）、（50），于耳门等生起行闻等作用的耳、鼻、舌、身识（35）～（38），（51）～（54）。

Ñ(XIV,117): (d)-(h) Next to adverting, taking the eye door first, eye-consciousness (d) arises accomplishing the function of seeing in the eye door and having the eye-sensitivity as its physical basis. And [likewise] (e) ear-, (f) nose-, (g) tongue-, and (h) body-consciousness arise, accomplishing respectively the functions of hearing, etc., in the ear door and so on.

Tāni iṭṭhaiṭṭhamajjhattesu visayesu kusalavipākāni, aniṭṭhaaniṭṭhamajjhattesu visayesu akusalavipākānīti

在此等识中，如果对好的及好的中境而起的为善异熟（34）～（38）；如对不好的及不好的中境而起的为不善异熟（50）～（54）。

Ñ: These comprise the profitable resultant [consciousnesses] (34)-(38) with respect to desirable and desirable-neutral objective fields, and the unprofitable resultant (50)-(54) with respect to undesirable and undesirable-neutral objective fields.

evaṃ dasannaṃ vipākaviññāṇānaṃ dassanasavanaghāyanasāyanaphusanavasena pavatti veditabbā.

如是当知依见、闻、嗅、尝、触（的作用）而起十异熟识。

Ñ: This is how the occurrence of ten kinds of resultant consciousness should be understood as seeing, hearing, smelling, tasting, and touching.

Visuddhimagga XIV-116

Manodvāre pana chabbidhepi ārammaṇe āpāthagate bhavaṅgacalanānantaraṃ bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā ahetukakiriyamanoviññāṇadhātu uppajjati upekkhāsahagatāti

如果六种所缘现于意门之时，在有分的波动之后，生起好像是有分的断绝而行转向作用的舍俱无因唯作意识界（71）。

Ñ(XIV,116): When an object of any one of the six kinds has come into focus in the mind door, then next to the disturbance of the life-continuum the functional mind-consciousness-element without root-cause (71) arises accompanied by equanimity, as it were, cutting off the life-continuum and accomplishing the function of adverting.

evaṃ dvinnaṃ kiriyaviññāṇānaṃ āvajjanavasena pavatti veditabbā.

如是当知由转向作用而起的二唯作识。

Ñ: This is how the occurrence of two kinds of functional consciousness should be understood as adverting.

Visuddhimagga XIV-115

Evaṃ pavatte pana bhavaṅgasantāne yadā sattānaṃ indriyāni ārammaṇagahaṇakkhamāni honti,

（三）（转向）其次有分这样相续转起之时，若诸有情的（眼等）诸根获得了取其所缘的机会，

Ñ(XIV,115): (c) With the life-continuum continuity occurring thus, when living beings' faculties have become capable of apprehending an object,

tadā cakkhussāpāthagate rūpe rūpaṃ paṭicca cakkhupasādassa ghaṭṭanā hoti,

那时如果是色现于眼前，则眼净（眼根）击触于色缘。

Ñ: then, when a visible datum has come into the eye's focus, there is impinging upon the eye-sensitivity due to the visible datum.

tato ghaṭṭanānubhāvena bhavaṅgacalanaṃ hoti,

由于击触之力，而有分（潜意识）波动；

Ñ: Thereupon, owing to the impact's influence, there comes to be a disturbance in [the continuity of] the life-continuum.

atha niruddhe bhavaṅge tadeva rūpaṃ ārammaṇaṃ katvā bhavaṅgaṃ vicchindamānā viya āvajjanakiccaṃ sādhayamānā kiriyamanodhātu uppajjati.

继之于有分息灭之时，即于那同样的色所缘，生起好像是有分的断绝而行转向（唤起认识的注意）作用的唯作意界（70）。

Ñ: Then, when the life-continuum has ceased, the functional mind-element (70) arises making that same visible datum its object, as it were, cutting off the life-continuum and accomplishing the function of adverting.

Sotadvārādīsupi eseva nayo.

于耳门等也是同样的。

Ñ: So too in the case of the ear door and so on.

Visuddhimagga XIV-114

Paṭisandhiviññāṇe pana niruddhe taṃ taṃ paṭisandhiviññāṇamanubandhamānaṃ tassa tasseva kammassa vipākabhūtaṃ tasmiññeva ārammaṇe tādisameva bhavaṅgaviññāṇaṃ nāma pavattati, punapi tādisanti evaṃ asati santānavinivattake aññasmiṃ cittuppāde nadīsotaṃ viya supinaṃ apassato niddokkamanakālādīsu aparimāṇasaṅkhyampi pavattatiyevāti

（二）（有分）当结生识（在怀孕时）息灭之时，即刻随着那（十九异熟识中的）任何一种业的异熟的结生识，并于那（结生识的）同样的所缘，起了（与结生识）类似的有分识（潜意识）。如是连续同样的再再生起无数的有分识（生命流），如河流相似，甚至在无梦的酣睡之中，直至有别的心生起而来转变它。

Ñ(XIV,114): (b) When the rebirth-linking consciousness has ceased, then, following on whatever kind of rebirth-linking it may be, the same kinds, being the result of that same kamma whatever it may be, occur as life-continuum consciousness with that same object; and again those same kinds. And as long as there is no other kind of arising of consciousness to interrupt the continuity, they also go on occurring endlessly in periods of dreamless sleep, etc., like the current of a river.

evaṃ tesaññeva viññāṇānaṃ bhavaṅgavasenāpi pavatti veditabbā.

如是当知依有分（作用）而起彼等（十九）识。

Ñ: This is how the occurrence of those same [nineteen kinds of] consciousness should be understood as life-continuum.