分别论·蕴分别 Khandhavibhaṅgo 1. Suttantabhājanīyaṃ

本经目录

问分。蕴分别终。

1已对照

一、蕴分别

一、经分别

一、五蕴：色蕴、受蕴、想蕴、行蕴、识蕴。

1Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

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一、色蕴

二、此中什么是色蕴？凡任何色，无论过去、未来、现在，内或外，粗或细，劣或胜，远或近，把它们合为一[聚]，集聚起来、略摄起来——这称为色蕴。

2Tattha katamo rūpakkhandho? Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati rūpakkhandho.

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三、此中什么是过去的色？凡色是过去的、已灭的、已离去的、已变易的、已没的、已全没的、生起之后已离去的、过去的、摄于过去之分的，[即]四大种，以及依四大种而有的色——这称为过去的色。

此中什么是未来的色？凡色是未生的、未成的、未出生的、未生出的、未出现的、未显现的、未生起的、未正生起的、未起的、未等起的、未来的、摄于未来之分的，[即]四大种，以及依四大种而有的色——这称为未来的色。

此中什么是现在的色？凡色是已生的、已成的、已出生的、已生出的、已出现的、已显现的、已生起的、已正生起的、已起的、已等起的、现在的、摄于现在之分的，[即]四大种，以及依四大种而有的色——这称为现在的色。

3Tattha katamaṃ rūpaṃ atītaṃ? Yaṃ rūpaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ atītaṃ. Tattha katamaṃ rūpaṃ anāgataṃ? Yaṃ rūpaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ anāgataṃ. Tattha katamaṃ rūpaṃ paccuppannaṃ? Yaṃ rūpaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ paccuppannaṃ.

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四、此中什么是内的色？凡色是彼彼众生的内的、属己的、自己的、个别的、执受的，[即]四大种，以及依四大种而有的色——这称为内的色。

此中什么是外的色？凡色是彼彼其他众生、其他人的内的、属己的、自己的、个别的、执受的，[即]四大种，以及依四大种而有的色——这称为外的色。

4Tattha katamaṃ rūpaṃ ajjhattaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ ajjhattaṃ. Tattha katamaṃ rūpaṃ bahiddhā? Yaṃ rūpaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cattāro ca mahābhūtā catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccati rūpaṃ bahiddhā.

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五、此中什么是粗的色？眼处……乃至……触处——这称为粗的色。

此中什么是细的色？女根……乃至……段食——这称为细的色。

5Tattha katamaṃ rūpaṃ oḷārikaṃ? Cakkhāyatanaṃ…pe… phoṭṭhabbāyatanaṃ – idaṃ vuccati rūpaṃ oḷārikaṃ. Tattha katamaṃ rūpaṃ sukhumaṃ? Itthindriyaṃ…pe… kabaḷīkāro [kabaḷiṃkāro (sī. syā.)] āhāro – idaṃ vuccati rūpaṃ sukhumaṃ.

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六、此中什么是劣的色？凡色对彼彼众生而言是被轻贱的、被藐视的、被轻视的、被凌辱的、不被尊重的、劣的、被认为劣的、被公认为劣的、不可喜的、不可爱的、不可意的，[即]色、声、香、味、所触——这称为劣的色。

此中什么是胜的色？凡色对彼彼众生而言是不被轻贱的、不被藐视的、不被轻视的、不被凌辱的、被尊重的、胜的、被认为胜的、被公认为胜的、可喜的、可爱的、可意的，[即]色、声、香、味、所触——这称为胜的色。或者应相待于彼彼色而见色的劣胜。

6Tattha katamaṃ rūpaṃ hīnaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ uññātaṃ avaññātaṃ hīḷitaṃ paribhūtaṃ acittīkataṃ hīnaṃ hīnamataṃ hīnasammataṃ aniṭṭhaṃ akantaṃ amanāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ hīnaṃ. Tattha katamaṃ rūpaṃ paṇītaṃ? Yaṃ rūpaṃ tesaṃ tesaṃ sattānaṃ anuññātaṃ anavaññātaṃ ahīḷitaṃ aparibhūtaṃ cittīkataṃ paṇītaṃ paṇītamataṃ paṇītasammataṃ iṭṭhaṃ kantaṃ manāpaṃ, rūpā saddā gandhā rasā phoṭṭhabbā – idaṃ vuccati rūpaṃ paṇītaṃ. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.

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七、此中什么是远的色？女根……乃至……段食，或者另有凡在不邻近处、不迫近处、远处、不近处的色——这称为远的色。

此中什么是近的色？眼处……乃至……触处，或者另有凡在邻近处、迫近处、不远处、近处的色——这称为近的色。或者应相待于彼彼色而见色的远近。

7Tattha katamaṃ rūpaṃ dūre? Itthindriyaṃ…pe… kabaḷīkāro āhāro, yaṃ vā panaññampi atthi rūpaṃ anāsanne anupakaṭṭhe dūre asantike – idaṃ vuccati rūpaṃ dūre. Tattha katamaṃ rūpaṃ santike? Cakkhāyatanaṃ…pe… phoṭṭhabbāyatanaṃ, yaṃ vā panaññampi atthi rūpaṃ āsanne upakaṭṭhe avidūre santike – idaṃ vuccati rūpaṃ santike. Taṃ taṃ vā pana rūpaṃ upādāyupādāya rūpaṃ dūre santike daṭṭhabbaṃ.

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二、受蕴

八、此中什么是受蕴？凡任何受，无论过去、未来、现在，内或外，粗或细，劣或胜，远或近，把它们合为一[聚]，集聚起来、略摄起来——这称为受蕴。

8Tattha katamo vedanākkhandho? Yā kāci vedanā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati vedanākkhandho.

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九、此中什么是过去的受？凡受是过去的、已灭的、已离去的、已变易的、已没的、已全没的、生起之后已离去的、过去的、摄于过去之分的，[即]乐受、苦受、不苦不乐受——这称为过去的受。

此中什么是未来的受？凡受是未生的、未成的、未出生的、未生出的、未出现的、未显现的、未生起的、未正生起的、未起的、未等起的、未来的、摄于未来之分的，[即]乐受、苦受、不苦不乐受——这称为未来的受。

此中什么是现在的受？凡受是已生的、已成的、已出生的、已生出的、已出现的、已显现的、已生起的、已正生起的、已起的、已等起的、现在的、摄于现在之分的，[即]乐受、苦受、不苦不乐受——这称为现在的受。

9Tattha katamā vedanā atītā? Yā vedanā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā atītā. Tattha katamā vedanā anāgatā? Yā vedanā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā anāgatā. Tattha katamā vedanā paccuppannā? Yā vedanā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā paccuppannā.

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十、此中什么是内的受？凡受是彼彼众生的内的、属己的、自己的、个别的、执受的，[即]乐受、苦受、不苦不乐受——这称为内的受。

此中什么是外的受？凡受是彼彼其他众生、其他人的内的、属己的、自己的、个别的、执受的，[即]乐受、苦受、不苦不乐受——这称为外的受。

10Tattha katamā vedanā ajjhattā? Yā vedanā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā ajjhattā. Tattha katamā vedanā bahiddhā? Yā vedanā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā – ayaṃ vuccati vedanā bahiddhā.

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十一、此中什么是粗的受、细的受？不善受是粗的，善与无记受是细的。善与不善受是粗的，无记受是细的。苦受是粗的，乐受与不苦不乐受是细的。乐与苦受是粗的，不苦不乐受是细的。未入等至者的受是粗的，入等至者的受是细的。有漏受是粗的，无漏受是细的。或者应相待于彼彼受而见诸受的粗细。

11Tattha katamā vedanā oḷārikā sukhumā? Akusalā vedanā oḷārikā, kusalābyākatā vedanā sukhumā. Kusalākusalā vedanā oḷārikā, abyākatā vedanā sukhumā. Dukkhā vedanā oḷārikā, sukhā ca adukkhamasukhā ca vedanā sukhumā. Sukhadukkhā vedanā oḷārikā, adukkhamasukhā vedanā sukhumā. Asamāpannassa vedanā oḷārikā, samāpannassa vedanā sukhumā. Sāsavā vedanā oḷārikā, anāsavā vedanā sukhumā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā oḷārikā sukhumā daṭṭhabbā.

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十二、此中什么是劣的受、胜的受？不善受是劣的，善与无记受是胜的。善与不善受是劣的，无记受是胜的。苦受是劣的，乐受与不苦不乐受是胜的。乐与苦受是劣的，不苦不乐受是胜的。未入等至者的受是劣的，入等至者的受是胜的。有漏受是劣的，无漏受是胜的。或者应相待于彼彼受而见诸受的劣胜。

12Tattha katamā vedanā hīnā paṇītā? Akusalā vedanā hīnā, kusalābyākatā vedanā paṇītā. Kusalākusalā vedanā hīnā, abyākatā vedanā paṇītā. Dukkhā vedanā hīnā, sukhā ca adukkhamasukhā ca vedanā paṇītā. Sukhadukkhā vedanā hīnā, adukkhamasukhā vedanā paṇītā. Asamāpannassa vedanā hīnā, samāpannassa vedanā paṇītā. Sāsavā vedanā hīnā, anāsavā vedanā paṇītā. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā hīnā paṇītā daṭṭhabbā.

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十三、此中什么是远的受？不善受距善、无记受是远的；善、无记受距不善受是远的；善受距不善、无记受是远的；不善、无记受距善受是远的；无记受距善、不善受是远的；善、不善受距无记受是远的。苦受距乐受、不苦不乐受是远的；乐受、不苦不乐受距苦受是远的；乐受距苦受、不苦不乐受是远的；苦受、不苦不乐受距乐受是远的；不苦不乐受距乐、苦受是远的；乐、苦受距不苦不乐受是远的。未入等至者的受距入等至者的受是远的；入等至者的受距未入等至者的受是远的。有漏受距无漏受是远的；无漏受距有漏受是远的——这称为远的受。

此中什么是近的受？不善受距不善受是近的；善受距善受是近的；无记受距无记受是近的。苦受距苦受是近的；乐受距乐受是近的；不苦不乐受距不苦不乐受是近的。未入等至者的受距未入等至者的受是近的；入等至者的受距入等至者的受是近的。有漏受距有漏受是近的；无漏受距无漏受是近的。这称为近的受。或者应相待于彼彼受而见诸受的远近。

13Tattha katamā vedanā dūre? Akusalā vedanā kusalābyākatāhi vedanāhi dūre; kusalābyākatā vedanā akusalāya vedanāya dūre; kusalā vedanā akusalābyākatāhi vedanāhi dūre; akusalābyākatā vedanā kusalāya vedanāya dūre; abyākatā vedanā kusalākusalāhi vedanāhi dūre; kusalākusalā vedanā abyākatāya vedanāya dūre. Dukkhā vedanā sukhāya ca adukkhamasukhāya ca vedanāhi dūre; sukhā ca adukkhamasukhā ca vedanā dukkhāya vedanāya dūre; sukhā vedanā dukkhāya ca adukkhamasukhāya ca vedanāhi dūre; dukkhā ca adukkhamasukhā ca vedanā sukhāya vedanāya dūre; adukkhamasukhā vedanā sukhadukkhāhi vedanāhi dūre; sukhadukkhā vedanā adukkhamasukhāya vedanāya dūre. Asamāpannassa vedanā samāpannassa vedanāya dūre; samāpannassa vedanā asamāpannassa vedanāya dūre. Sāsavā vedanā anāsavāya vedanāya dūre; anāsavā vedanā sāsavāya vedanāya dūre – ayaṃ vuccati vedanā dūre. Tattha katamā vedanā santike? Akusalā vedanā akusalāya vedanāya santike; kusalā vedanā kusalāya vedanāya santike; abyākatā vedanā abyākatāya vedanāya santike. Dukkhā vedanā dukkhāya vedanāya santike; sukhā vedanā sukhāya vedanāya santike; adukkhamasukhā vedanā adukkhamasukhāya vedanāya santike. Asamāpannassa vedanā asamāpannassa vedanāya santike; samāpannassa vedanā samāpannassa vedanāya santike. Sāsavā vedanā sāsavāya vedanāya santike; anāsavā vedanā anāsavāya vedanāya santike. Ayaṃ vuccati vedanā santike. Taṃ taṃ vā pana vedanaṃ upādāyupādāya vedanā dūre santike daṭṭhabbā.

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三、想蕴

十四、此中什么是想蕴？凡任何想，无论过去、未来、现在，内或外，粗或细，劣或胜，远或近，把它们合为一[聚]，集聚起来、略摄起来——这称为想蕴。

14Tattha katamo saññākkhandho? Yā kāci saññā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā yā dūre santike vā tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saññākkhandho.

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十五、此中什么是过去的想？凡想是过去的、已灭的、已离去的、已变易的、已没的、已全没的、生起之后已离去的、过去的、摄于过去之分的，[即]眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想——这称为过去的想。

此中什么是未来的想？凡想是未生的、未成的、未出生的、未生出的、未出现的、未显现的、未生起的、未正生起的、未起的、未等起的、未来的、摄于未来之分的，[即]眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想——这称为未来的想。

此中什么是现在的想？凡想是已生的、已成的、已出生的、已生出的、已出现的、已显现的、已生起的、已正生起的、已起的、已等起的、现在的、摄于现在之分的，[即]眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想——这称为现在的想。

15Tattha katamā saññā atītā? Yā saññā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā atītā. Tattha katamā saññā anāgatā? Yā saññā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā anāgatā. Tattha katamā saññā paccuppannā? Yā saññā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā paccuppannā.

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十六、此中什么是内的想？凡想是彼彼众生的内的、属己的、自己的、个别的、执受的，[即]眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想——这称为内的想。

此中什么是外的想？凡想是彼彼其他众生、其他人的内的、属己的、自己的、个别的、执受的，[即]眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想——这称为外的想。

16Tattha katamā saññā ajjhattā? Yā saññā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā ajjhattā. Tattha katamā saññā bahiddhā? Yā saññā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā saññā sotasamphassajā saññā ghānasamphassajā saññā jivhāsamphassajā saññā kāyasamphassajā saññā manosamphassajā saññā – ayaṃ vuccati saññā bahiddhā.

17已对照

十七、此中什么是粗的想、细的想？有对触所生想是粗的，增语触所生想是细的。不善想是粗的，善与无记想是细的。善与不善想是粗的，无记想是细的。与苦受相应的想是粗的，与乐受、不苦不乐受相应的想是细的。与乐、苦受相应的想是粗的，与不苦不乐受相应的想是细的。未入等至者的想是粗的，入等至者的想是细的。有漏想是粗的，无漏想是细的。或者应相待于彼彼想而见诸想的粗细。

17Tattha katamā saññā oḷārikā sukhumā? Paṭighasamphassajā saññā oḷārikā, adhivacanasamphassajā saññā sukhumā. Akusalā saññā oḷārikā, kusalābyākatā saññā sukhumā. Kusalākusalā saññā oḷārikā, abyākatā saññā sukhumā. Dukkhāya vedanāya sampayuttā saññā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saññā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saññā sukhumā. Asamāpannassa saññā oḷārikā, samāpannassa saññā sukhumā. Sāsavā saññā oḷārikā, anāsavā saññā sukhumā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā oḷārikā sukhumā daṭṭhabbā.

18已对照

十八、此中什么是劣的想、胜的想？不善想是劣的，善与无记想是胜的。善与不善想是劣的，无记想是胜的。与苦受相应的想是劣的，与乐受、不苦不乐受相应的想是胜的。与乐、苦受相应的想是劣的，与不苦不乐受相应的想是胜的。未入等至者的想是劣的，入等至者的想是胜的。有漏想是劣的，无漏想是胜的。或者应相待于彼彼想而见诸想的劣胜。

18Tattha katamā saññā hīnā paṇītā? Akusalā saññā hīnā, kusalābyākatā saññā paṇītā. Kusalākusalā saññā hīnā, abyākatā saññā paṇītā. Dukkhāya vedanāya sampayuttā saññā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saññā hīnā, adukkhamasukhāya vedanāya sampayuttā saññā paṇītā. Asamāpannassa saññā hīnā, samāpannassa saññā paṇītā. Sāsavā saññā hīnā, anāsavā saññā paṇītā. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā hīnā paṇītā daṭṭhabbā.

19已对照

十九、此中什么是远的想？不善想距善、无记想是远的；善、无记想距不善想是远的；善想距不善、无记想是远的；不善、无记想距善想是远的。无记想距善、不善想是远的；善、不善想距无记想是远的。与苦受相应的想距与乐受、不苦不乐受相应的想是远的；与乐受、不苦不乐受相应的想距与苦受相应的想是远的；与乐受相应的想距与苦受、不苦不乐受相应的想是远的；与苦受、不苦不乐受相应的想距与乐受相应的想是远的；与不苦不乐受相应的想距与乐、苦受相应的想是远的；与乐、苦受相应的想距与不苦不乐受相应的想是远的。未入等至者的想距入等至者的想是远的；入等至者的想距未入等至者的想是远的。有漏想距无漏想是远的；无漏想距有漏想是远的——这称为远的想。

此中什么是近的想？不善想距不善想是近的；善想距善想是近的；无记想距无记想是近的。与苦受相应的想距与苦受相应的想是近的；与乐受相应的想距与乐受相应的想是近的；与不苦不乐受相应的想距与不苦不乐受相应的想是近的。未入等至者的想距未入等至者的想是近的；入等至者的想距入等至者的想是近的。有漏想距有漏想是近的；无漏想距无漏想是近的。这称为近的想。或者应相待于彼彼想而见诸想的远近。

19Tattha katamā saññā dūre? Akusalā saññā kusalābyākatāhi saññāhi dūre; kusalābyākatā saññā akusalāya saññāya dūre; kusalā saññā akusalābyākatāhi saññāhi dūre; akusalābyākatā saññā kusalāya saññāya dūre. Abyākatā saññā kusalākusalāhi saññāhi dūre; kusalākusalā saññā abyākatāya saññāya dūre. Dukkhāya vedanāya sampayuttā saññā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya dūre; sukhāya vedanāya sampayuttā saññā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttāhi saññāhi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya dūre; adukkhamasukhāya vedanāya sampayuttā saññā sukhadukkhāhi vedanāhi sampayuttāhi saññāhi dūre; sukhadukkhāhi vedanāhi sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya dūre. Asamāpannassa saññā samāpannassa saññāya dūre; samāpannassa saññā asamāpannassa saññāya dūre. Sāsavā saññā anāsavāya saññāya dūre; anāsavā saññā sāsavāya saññāya dūre – ayaṃ vuccati saññā dūre. Tattha katamā saññā santike? Akusalā saññā akusalāya saññāya santike; kusalā saññā kusalāya saññāya santike; abyākatā saññā abyākatāya saññāya santike. Dukkhāya vedanāya sampayuttā saññā dukkhāya vedanāya sampayuttāya saññāya santike; sukhāya vedanāya sampayuttā saññā sukhāya vedanāya sampayuttāya saññāya santike; adukkhamasukhāya vedanāya sampayuttā saññā adukkhamasukhāya vedanāya sampayuttāya saññāya santike. Asamāpannassa saññā asamāpannassa saññāya santike; samāpannassa saññā samāpannassa saññāya santike. Sāsavā saññā sāsavāya saññāya santike; anāsavā saññā anāsavāya saññāya santike. Ayaṃ vuccati saññā santike. Taṃ taṃ vā pana saññaṃ upādāyupādāya saññā dūre santike daṭṭhabbā.

20已对照

四、行蕴

二十、此中什么是行蕴？凡任何诸行，无论过去、未来、现在，内或外，粗或细，劣或胜，远或近，把它们合为一[聚]，集聚起来、略摄起来——这称为行蕴。

20Tattha katamo saṅkhārakkhandho? Ye keci saṅkhārā atītānāgatapaccuppannā ajjhattā vā bahiddhā vā oḷārikā vā sukhumā vā hīnā vā paṇītā vā ye dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati saṅkhārakkhandho.

21已对照

二十一、此中什么是过去的诸行？凡诸行是过去的、已灭的、已离去的、已变易的、已没的、已全没的、生起之后已离去的、过去的、摄于过去之分的，[即]眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思——这些称为过去的诸行。

此中什么是未来的诸行？凡诸行是未生的、未成的、未出生的、未生出的、未出现的、未显现的、未生起的、未正生起的、未起的、未等起的、未来的、摄于未来之分的，[即]眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思——这些称为未来的诸行。

此中什么是现在的诸行？凡诸行是已生的、已成的、已出生的、已生出的、已出现的、已显现的、已生起的、已正生起的、已起的、已等起的、现在的、摄于现在之分的，[即]眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思——这些称为现在的诸行。

21Tattha katame saṅkhārā atītā? Ye saṅkhārā atītā niruddhā vigatā vipariṇatā atthaṅgatā abbhatthaṅgatā uppajjitvā vigatā atītā atītaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā atītā. Tattha katame saṅkhārā anāgatā? Ye saṅkhārā ajātā abhūtā asañjātā anibbattā anabhinibbattā apātubhūtā anuppannā asamuppannā anuṭṭhitā asamuṭṭhitā anāgatā anāgataṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā anāgatā. Tattha katame saṅkhārā paccuppannā? Ye saṅkhārā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā uppannā samuppannā uṭṭhitā samuṭṭhitā paccuppannā paccuppannaṃsena saṅgahitā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā paccuppannā.

22已对照

二十二、此中什么是内的诸行？凡诸行是彼彼众生的内的、属己的、自己的、个别的、执受的，[即]眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思——这些称为内的诸行。

此中什么是外的诸行？凡诸行是彼彼其他众生、其他人的内的、属己的、自己的、个别的、执受的，[即]眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思——这些称为外的诸行。

22Tattha katame saṅkhārā ajjhattā? Ye saṅkhārā tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā ajjhattā. Tattha katame saṅkhārā bahiddhā? Ye saṅkhārā tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakā pāṭipuggalikā upādinnā, cakkhusamphassajā cetanā sotasamphassajā cetanā ghānasamphassajā cetanā jivhāsamphassajā cetanā kāyasamphassajā cetanā manosamphassajā cetanā – ime vuccanti saṅkhārā bahiddhā.

23已对照

二十三、此中什么是粗的诸行、细的诸行？不善行是粗的，善与无记行是细的。善与不善行是粗的，无记行是细的。与苦受相应的行是粗的，与乐受、不苦不乐受相应的行是细的。与乐、苦受相应的行是粗的，与不苦不乐受相应的行是细的。未入等至者的行是粗的，入等至者的行是细的。有漏行是粗的，无漏行是细的。或者应相待于彼彼行而见诸行的粗细。

23Tattha katame saṅkhārā oḷārikā sukhumā? Akusalā saṅkhārā oḷārikā, kusalābyākatā saṅkhārā sukhumā. Kusalākusalā saṅkhārā oḷārikā, abyākatā saṅkhārā sukhumā. Dukkhāya vedanāya sampayuttā saṅkhārā oḷārikā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā oḷārikā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhumā. Asamāpannassa saṅkhārā oḷārikā, samāpannassa saṅkhārā sukhumā. Sāsavā saṅkhārā oḷārikā, anāsavā saṅkhārā sukhumā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā oḷārikā sukhumā daṭṭhabbā.

24已对照

二十四、此中什么是劣的诸行、胜的诸行？不善行是劣的，善与无记行是胜的。善与不善行是劣的，无记行是胜的。与苦受相应的行是劣的，与乐受、不苦不乐受相应的行是胜的。与乐、苦受相应的行是劣的，与不苦不乐受相应的行是胜的。未入等至者的行是劣的，入等至者的行是胜的。有漏行是劣的，无漏行是胜的。或者应相待于彼彼行而见诸行的劣胜。

24Tattha katame saṅkhārā hīnā paṇītā? Akusalā saṅkhārā hīnā, kusalābyākatā saṅkhārā paṇītā. Kusalākusalā saṅkhārā hīnā, abyākatā saṅkhārā paṇītā. Dukkhāya vedanāya sampayuttā saṅkhārā hīnā, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā saṅkhārā hīnā, adukkhamasukhāya vedanāya sampayuttā saṅkhārā paṇītā. Asamāpannassa saṅkhārā hīnā, samāpannassa saṅkhārā paṇītā. Sāsavā saṅkhārā hīnā, anāsavā saṅkhārā paṇītā. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā hīnā paṇītā daṭṭhabbā.

25已对照

二十五、此中什么是远的诸行？不善行距善、无记行是远的；善、无记行距不善行是远的；善行距不善、无记行是远的；不善、无记行距善行是远的；无记行距善、不善行是远的；善、不善行距无记行是远的。与苦受相应的行距与乐受、不苦不乐受相应的行是远的；与乐受、不苦不乐受相应的行距与苦受相应的行是远的；与乐受相应的行距与苦受、不苦不乐受相应的行是远的；与苦受、不苦不乐受相应的行距与乐受相应的行是远的；与不苦不乐受相应的行距与乐、苦受相应的行是远的；与乐、苦受相应的行距与不苦不乐受相应的行是远的。未入等至者的行距入等至者的行是远的；入等至者的行距未入等至者的行是远的。有漏行距无漏行是远的；无漏行距有漏行是远的。这些称为远的诸行。

此中什么是近的诸行？不善行距不善行是近的；善行距善行是近的；无记行距无记行是近的。与苦受相应的行距与苦受相应的行是近的；与乐受相应的行距与乐受相应的行是近的；与不苦不乐受相应的行距与不苦不乐受相应的行是近的。未入等至者的行距未入等至者的行是近的；入等至者的行距入等至者的行是近的。有漏行距有漏行是近的；无漏行距无漏行是近的。这些称为近的诸行。或者应相待于彼彼行而见诸行的远近。

25Tattha katame saṅkhārā dūre? Akusalā saṅkhārā kusalābyākatehi saṅkhārehi dūre; kusalābyākatā saṅkhārā akusalehi saṅkhārehi dūre; kusalā saṅkhārā akusalābyākatehi saṅkhārehi dūre; akusalābyākatā saṅkhārā kusalehi saṅkhārehi dūre; abyākatā saṅkhārā kusalākusalehi saṅkhārehi dūre; kusalākusalā saṅkhārā abyākatehi saṅkhārehi dūre. Dukkhāya vedanāya sampayuttā saṅkhārā sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā dukkhāya vedanāya sampayuttehi saṅkhārehi dūre; sukhāya vedanāya sampayuttā saṅkhārā dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi saṅkhārehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā saṅkhārā sukhāya vedanāya sampayuttehi saṅkhārehi dūre; adukkhamasukhāya vedanāya sampayuttā saṅkhārā sukhadukkhāhi vedanāhi sampayuttehi saṅkhārehi dūre; sukhadukkhāhi vedanāhi sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttehi saṅkhārehi dūre. Asamāpannassa saṅkhārā samāpannassa saṅkhārehi dūre; samāpannassa saṅkhārā asamāpannassa saṅkhārehi dūre. Sāsavā saṅkhārā anāsavehi saṅkhārehi dūre; anāsavā saṅkhārā sāsavehi saṅkhārehi dūre. Ime vuccanti saṅkhārā dūre. Tattha katame saṅkhārā santike? Akusalā saṅkhārā akusalānaṃ saṅkhārānaṃ santike; kusalā saṅkhārā kusalānaṃ saṅkhārānaṃ santike; abyākatā saṅkhārā abyākatānaṃ saṅkhārānaṃ santike. Dukkhāya vedanāya sampayuttā saṅkhārā dukkhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; sukhāya vedanāya sampayuttā saṅkhārā sukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike; adukkhamasukhāya vedanāya sampayuttā saṅkhārā adukkhamasukhāya vedanāya sampayuttānaṃ saṅkhārānaṃ santike. Asamāpannassa saṅkhārā asamāpannassa saṅkhārānaṃ santike; samāpannassa saṅkhārā samāpannassa saṅkhārānaṃ santike. Sāsavā saṅkhārā sāsavānaṃ saṅkhārānaṃ santike; anāsavā saṅkhārā anāsavānaṃ saṅkhārānaṃ santike. Ime vuccanti saṅkhārā santike. Te te vā pana saṅkhāre upādāyupādāya saṅkhārā dūre santike daṭṭhabbā.

26已对照

五、识蕴

二十六、此中什么是识蕴？凡任何识，无论过去、未来、现在，内或外，粗或细，劣或胜，远或近，把它们合为一[聚]，集聚起来、略摄起来——这称为识蕴。

26Tattha katamo viññāṇakkhandho? Yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā – ayaṃ vuccati viññāṇakkhandho.

27已对照

二十七、此中什么是过去的识？凡识是过去的、已灭的、已离去的、已变易的、已没的、已全没的、生起之后已离去的、过去的、摄于过去之分的，[即]眼识、耳识、鼻识、舌识、身识、意识——这称为过去的识。

此中什么是未来的识？凡识是未生的、未成的、未出生的、未生出的、未出现的、未显现的、未生起的、未正生起的、未起的、未等起的、未来的、摄于未来之分的，[即]眼识、耳识、鼻识、舌识、身识、意识——这称为未来的识。

此中什么是现在的识？凡识是已生的、已成的、已出生的、已生出的、已出现的、已显现的、已生起的、已正生起的、已起的、已等起的、现在的、摄于现在之分的，[即]眼识、耳识、鼻识、舌识、身识、意识——这称为现在的识。

27Tattha katamaṃ viññāṇaṃ atītaṃ? Yaṃ viññāṇaṃ atītaṃ niruddhaṃ vigataṃ vipariṇataṃ atthaṅgataṃ abbhatthaṅgataṃ uppajjitvā vigataṃ atītaṃ atītaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ atītaṃ. Tattha katamaṃ viññāṇaṃ anāgataṃ? Yaṃ viññāṇaṃ ajātaṃ abhūtaṃ asañjātaṃ anibbattaṃ anabhinibbattaṃ apātubhūtaṃ anuppannaṃ asamuppannaṃ anuṭṭhitaṃ asamuṭṭhitaṃ anāgataṃ anāgataṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ anāgataṃ. Tattha katamaṃ viññāṇaṃ paccuppannaṃ? Yaṃ viññāṇaṃ jātaṃ bhūtaṃ sañjātaṃ nibbattaṃ abhinibbattaṃ pātubhūtaṃ uppannaṃ samuppannaṃ uṭṭhitaṃ samuṭṭhitaṃ paccuppannaṃ paccuppannaṃsena saṅgahitaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ paccuppannaṃ.

28已对照

二十八、此中什么是内的识？凡识是彼彼众生的内的、属己的、自己的、个别的、执受的，[即]眼识、耳识、鼻识、舌识、身识、意识——这称为内的识。

此中什么是外的识？凡识是彼彼其他众生、其他人的内的、属己的、自己的、个别的、执受的，[即]眼识、耳识、鼻识、舌识、身识、意识——这称为外的识。

28Tattha katamaṃ viññāṇaṃ ajjhattaṃ? Yaṃ viññāṇaṃ tesaṃ tesaṃ sattānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ ajjhattaṃ. Tattha katamaṃ viññāṇaṃ bahiddhā? Yaṃ viññāṇaṃ tesaṃ tesaṃ parasattānaṃ parapuggalānaṃ ajjhattaṃ paccattaṃ niyakaṃ pāṭipuggalikaṃ upādinnaṃ, cakkhuviññāṇaṃ sotaviññāṇaṃ ghānaviññāṇaṃ jivhāviññāṇaṃ kāyaviññāṇaṃ manoviññāṇaṃ – idaṃ vuccati viññāṇaṃ bahiddhā.

29已对照

二十九、此中什么是粗的识、细的识？不善识是粗的，善与无记识是细的。善与不善识是粗的，无记识是细的。与苦受相应的识是粗的，与乐受、不苦不乐受相应的识是细的。与乐、苦受相应的识是粗的，与不苦不乐受相应的识是细的。未入等至者的识是粗的，入等至者的识是细的。有漏识是粗的，无漏识是细的。或者应相待于彼彼识而见识的粗细。

29Tattha katamaṃ viññāṇaṃ oḷārikaṃ sukhumaṃ? Akusalaṃ viññāṇaṃ oḷārikaṃ, kusalābyākatā viññāṇā sukhumā. Kusalākusalā viññāṇā oḷārikā, abyākataṃ viññāṇaṃ sukhumaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ oḷārikaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhumā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā oḷārikā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhumaṃ. Asamāpannassa viññāṇaṃ oḷārikaṃ, samāpannassa viññāṇaṃ sukhumaṃ. Sāsavaṃ viññāṇaṃ oḷārikaṃ, anāsavaṃ viññāṇaṃ sukhumaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ oḷārikaṃ sukhumaṃ daṭṭhabbaṃ.

30已对照

三十、此中什么是劣的识、胜的识？不善识是劣的，善与无记识是胜的。善与不善识是劣的，无记识是胜的。与苦受相应的识是劣的，与乐受、不苦不乐受相应的识是胜的。与乐、苦受相应的识是劣的，与不苦不乐受相应的识是胜的。未入等至者的识是劣的，入等至者的识是胜的。有漏识是劣的，无漏识是胜的。或者应相待于彼彼识而见识的劣胜。

30Tattha katamaṃ viññāṇaṃ hīnaṃ paṇītaṃ? Akusalaṃ viññāṇaṃ hīnaṃ, kusalābyākatā viññāṇā paṇītā. Kusalākusalā viññāṇā hīnā, abyākataṃ viññāṇaṃ paṇītaṃ. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ hīnaṃ, sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā paṇītā. Sukhadukkhāhi vedanāhi sampayuttā viññāṇā hīnā, adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ paṇītaṃ. Asamāpannassa viññāṇaṃ hīnaṃ, samāpannassa viññāṇaṃ paṇītaṃ. Sāsavaṃ viññāṇaṃ hīnaṃ, anāsavaṃ viññāṇaṃ paṇītaṃ. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ hīnaṃ paṇītaṃ daṭṭhabbaṃ.

31已对照

三十一、此中什么是远的识？不善识距善、无记识是远的；善、无记识距不善识是远的；善识距不善、无记识是远的；不善、无记识距善识是远的；无记识距善、不善识是远的；善、不善识距无记识是远的。与苦受相应的识距与乐受、不苦不乐受相应的识是远的；与乐受、不苦不乐受相应的识距与苦受相应的识是远的；与乐受相应的识距与苦受、不苦不乐受相应的识是远的；与苦受、不苦不乐受相应的识距与乐受相应的识是远的；与不苦不乐受相应的识距与乐、苦受相应的识是远的；与乐、苦受相应的识距与不苦不乐受相应的识是远的。未入等至者的识距入等至者的识是远的；入等至者的识距未入等至者的识是远的。有漏识距无漏识是远的；无漏识距有漏识是远的——这称为远的识。

此中什么是近的识？不善识距不善识是近的；善识距善识是近的；无记识距无记识是近的。与苦受相应的识距与苦受相应的识是近的；与乐受相应的识距与乐受相应的识是近的；与不苦不乐受相应的识距与不苦不乐受相应的识是近的。未入等至者的识距未入等至者的识是近的；入等至者的识距入等至者的识是近的。有漏识距有漏识是近的；无漏识距无漏识是近的——这称为近的识。或者应相待于彼彼识而见识的远近。

31Tattha katamaṃ viññāṇaṃ dūre? Akusalaṃ viññāṇaṃ kusalābyākatehi viññāṇehi dūre; kusalābyākatā viññāṇā akusalā viññāṇā dūre; kusalaṃ viññāṇaṃ akusalābyākatehi viññāṇehi dūre; akusalābyākatā viññāṇā kusalā viññāṇā dūre; abyākataṃ viññāṇaṃ kusalākusalehi viññāṇehi dūre; kusalākusalā viññāṇā abyākatā viññāṇā dūre. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; sukhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā dukkhāya vedanāya sampayuttā viññāṇā dūre; sukhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttehi viññāṇehi dūre; dukkhāya ca adukkhamasukhāya ca vedanāhi sampayuttā viññāṇā sukhāya vedanāya sampayuttā viññāṇā dūre; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhadukkhāhi vedanāhi sampayuttehi viññāṇehi dūre; sukhadukkhāhi vedanāhi sampayuttā viññāṇā adukkhamasukhāya vedanāya sampayuttā viññāṇā dūre. Asamāpannassa viññāṇaṃ samāpannassa viññāṇā dūre; samāpannassa viññāṇaṃ asamāpannassa viññāṇā dūre. Sāsavaṃ viññāṇaṃ anāsavā viññāṇā dūre; anāsavaṃ viññāṇaṃ sāsavā viññāṇā dūre – idaṃ vuccati viññāṇaṃ dūre. Tattha katamaṃ viññāṇaṃ santike? Akusalaṃ viññāṇaṃ akusalassa viññāṇassa santike; kusalaṃ viññāṇaṃ kusalassa viññāṇassa santike; abyākataṃ viññāṇaṃ abyākatassa viññāṇassa santike. Dukkhāya vedanāya sampayuttaṃ viññāṇaṃ dukkhāya vedanāya sampayuttassa viññāṇassa santike; sukhāya vedanāya sampayuttaṃ viññāṇaṃ sukhāya vedanāya sampayuttassa viññāṇassa santike; adukkhamasukhāya vedanāya sampayuttaṃ viññāṇaṃ adukkhamasukhāya vedanāya sampayuttassa viññāṇassa santike. Asamāpannassa viññāṇaṃ asamāpannassa viññāṇassa santike; samāpannassa viññāṇaṃ samāpannassa viññāṇassa santike. Sāsavaṃ viññāṇaṃ sāsavassa viññāṇassa santike; anāsavaṃ viññāṇaṃ anāsavassa viññāṇassa santike – idaṃ vuccati viññāṇaṃ santike. Taṃ taṃ vā pana viññāṇaṃ upādāyupādāya viññāṇaṃ dūre santike daṭṭhabbaṃ.

32已对照

经分别。

二、阿毗达摩分别

三十二、五蕴：色蕴、受蕴、想蕴、行蕴、识蕴。

32Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

33已对照

一、色蕴

三十三、此中什么是色蕴？依一种[分]的色蕴：一切色[都]是非因、无因的、与因不相应的、有缘的、有为的、有色的、世间的、有漏的、顺结的、顺系的、顺暴流的、顺轭的、顺盖的、所执取的、顺取的、顺杂染的、无记的、无所缘的、非心所的、与心不相应的、非异熟非异熟法法、非杂染而顺杂染的、非有寻有伺的、非无寻唯伺的、无寻无伺的、不与喜俱行的、不与乐俱行的、不与舍俱行的、既非应以见亦非应以修舍断的、无应以见亦无应以修舍断之因的、非趣向积集非趣向损减的、非有学非无学的、有限的、欲界的、非色界的、非无色界的、系属的、非不系属的、不决定的、不导向出离的、已生的、可由六识识知的、无常的、为老所征服的。如是，依一种[分]的色蕴。

依两种[分]的色蕴：有色是所造的，有色是非所造的。有色是执受的，有色是非执受的。有色是执受而顺取的，有色是非执受而顺取的。有色是有见的，有色是无见的。有色是有对的，有色是无对的。有色是根，有色不是根。有色是大种，有色不是大种。有色是表，有色不是表。有色是以心为等起的，有色不是以心为等起的。有色是与心俱有的，有色不是与心俱有的。有色是随心转的，有色不是随心转的。有色是内的，有色是外的。有色是粗的，有色是细的。有色是远的，有色是近的……乃至……有色是段食，有色不是段食。如是，依两种[分]的色蕴。

（应如〈色品〉中所分别，在此照样分别。）

依三种[分]的色蕴：凡是内的色，那是所造的；凡是外的色，那有是所造的，有是非所造的。凡是内的色，那是执受的；凡是外的色，那有是执受的，有是非执受的。凡是内的色，那是执受而顺取的；凡是外的色，那有是执受而顺取的，有是非执受而顺取的……乃至……凡是内的色，那不是段食；凡是外的色，那有是段食，有不是段食。如是，依三种[分]的色蕴。

依四种[分]的色蕴：凡是所造的色，那有是执受的，有是非执受的；凡是非所造的色，那有是执受的，有是非执受的。凡是所造的色，那有是执受而顺取的，有是非执受而顺取的；凡是非所造的色，那有是执受而顺取的，有是非执受而顺取的。凡是所造的色，那有是有对的，有是无对的；凡是非所造的色，那有是有对的，有是无对的。凡是所造的色，那有是粗的，有是细的；凡是非所造的色，那有是粗的，有是细的。凡是所造的色，那有是远的，有是近的；凡是非所造的色，那有是远的，有是近的……乃至……所见、所闻、所觉、所识的色。如是，依四种[分]的色蕴。

依五种[分]的色蕴：地界、水界、火界、风界，以及凡是所造的色。如是，依五种[分]的色蕴。

依六种[分]的色蕴：眼所识的色、耳所识的色、鼻所识的色、舌所识的色、身所识的色、意所识的色。如是，依六种[分]的色蕴。

依七种[分]的色蕴：眼所识的色、耳所识的色、鼻所识的色、舌所识的色、身所识的色、意界所识的色、意识界所识的色。如是，依七种[分]的色蕴。

依八种[分]的色蕴：眼所识的色、耳所识的色、鼻所识的色、舌所识的色；身所识的色，有是乐触的，有是苦触的；意界所识的色、意识界所识的色。如是，依八种[分]的色蕴。

依九种[分]的色蕴：眼根、耳根、鼻根、舌根、身根、女根、男根、命根，以及凡不是根的色。如是，依九种[分]的色蕴。

依十种[分]的色蕴：眼根、耳根、鼻根、舌根、身根、女根、男根、命根；不是根的色，有是有对的，有是无对的。如是，依十种[分]的色蕴。

依十一种[分]的色蕴：眼处、耳处、鼻处、舌处、身处、色处、声处、香处、味处、触处，以及凡是无见无对的、属于法处的色。如是，依十一种[分]的色蕴。

33Tattha katamo rūpakkhandho? Ekavidhena rūpakkhandho – sabbaṃ rūpaṃ na hetu, ahetukaṃ, hetuvippayuttaṃ, sappaccayaṃ, saṅkhataṃ, rūpaṃ, lokiyaṃ, sāsavaṃ, saṃyojaniyaṃ, ganthaniyaṃ, oghaniyaṃ, yoganiyaṃ, nīvaraṇiyaṃ, parāmaṭṭhaṃ, upādāniyaṃ, saṃkilesikaṃ, abyākataṃ, anārammaṇaṃ, acetasikaṃ, cittavippayuttaṃ, nevavipākanavipākadhammadhammaṃ, asaṃkiliṭṭhasaṃkilesikaṃ, na savitakkasavicāraṃ, na avitakkavicāramattaṃ, avitakkaavicāraṃ, na pītisahagataṃ, na sukhasahagataṃ, na upekkhāsahagataṃ, neva dassanena na bhāvanāya pahātabbaṃ, neva dassanena na bhāvanāya pahātabbahetukaṃ, nevācayagāmināpacayagāmī, nevasekkhanāsekkhaṃ, parittaṃ, kāmāvacaraṃ, na rūpāvacaraṃ, na arūpāvacaraṃ, pariyāpannaṃ, no apariyāpannaṃ, aniyataṃ, aniyyānikaṃ, uppannaṃ, chahi viññāṇehi viññeyyaṃ, aniccaṃ, jarābhibhūtaṃ. Evaṃ ekavidhena rūpakkhandho. Duvidhena rūpakkhandho – atthi rūpaṃ upādā, atthi rūpaṃ no upādā [nupādā (sī. ka.)]. Atthi rūpaṃ upādinnaṃ, atthi rūpaṃ anupādinnaṃ. Atthi rūpaṃ upādinnupādāniyaṃ, atthi rūpaṃ anupādinnupādāniyaṃ. Atthi rūpaṃ sanidassanaṃ, atthi rūpaṃ anidassanaṃ. Atthi rūpaṃ sappaṭighaṃ, atthi rūpaṃ appaṭighaṃ. Atthi rūpaṃ indriyaṃ, atthi rūpaṃ na indriyaṃ. Atthi rūpaṃ mahābhūtaṃ, atthi rūpaṃ na mahābhūtaṃ. Atthi rūpaṃ viññatti, atthi rūpaṃ na viññatti. Atthi rūpaṃ cittasamuṭṭhānaṃ, atthi rūpaṃ na cittasamuṭṭhānaṃ. Atthi rūpaṃ cittasahabhu, atthi rūpaṃ na cittasahabhu. Atthi rūpaṃ cittānuparivatti, atthi rūpaṃ na cittānuparivatti. Atthi rūpaṃ ajjhattikaṃ, atthi rūpaṃ bāhiraṃ. Atthi rūpaṃ oḷārikaṃ, atthi rūpaṃ sukhumaṃ. Atthi rūpaṃ dūre, atthi rūpaṃ santike…pe… atthi rūpaṃ kabaḷīkāro āhāro, atthi rūpaṃ na kabaḷīkāro āhāro. Evaṃ duvidhena rūpakkhandho. (Yathā rūpakaṇḍe vibhattaṃ, tathā idha vibhajitabbaṃ.) Tividhena rūpakkhandho – yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādā, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādā, atthi no upādā. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ upādinnupādāniyaṃ, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ…pe… yaṃ taṃ rūpaṃ ajjhattikaṃ taṃ na kabaḷīkāro āhāro, yaṃ taṃ rūpaṃ bāhiraṃ taṃ atthi kabaḷīkāro āhāro, atthi na kabaḷīkāro āhāro. Evaṃ tividhena rūpakkhandho. Catubbidhena rūpakkhandho – yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnaṃ, atthi anupādinnaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi upādinnupādāniyaṃ, atthi anupādinnupādāniyaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ; yaṃ taṃ rūpaṃ no upādā taṃ atthi oḷārikaṃ, atthi sukhumaṃ. Yaṃ taṃ rūpaṃ upādā taṃ atthi dūre, atthi santike; yaṃ taṃ rūpaṃ no upādā taṃ atthi dūre, atthi santike…pe… diṭṭhaṃ, sutaṃ, mutaṃ, viññātaṃ rūpaṃ. Evaṃ catubbidhena rūpakkhandho. Pañcavidhena rūpakkhandho – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, yañca rūpaṃ upādā. Evaṃ pañcavidhena rūpakkhandho. Chabbidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manoviññeyyaṃ rūpaṃ. Evaṃ chabbidhena rūpakkhandho. Sattavidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ sattavidhena rūpakkhandho. Aṭṭhavidhena rūpakkhandho – cakkhuviññeyyaṃ rūpaṃ, sotaviññeyyaṃ rūpaṃ, ghānaviññeyyaṃ rūpaṃ, jivhāviññeyyaṃ rūpaṃ, kāyaviññeyyaṃ rūpaṃ atthi sukhasamphassaṃ, atthi dukkhasamphassaṃ, manodhātuviññeyyaṃ rūpaṃ, manoviññāṇadhātuviññeyyaṃ rūpaṃ. Evaṃ aṭṭhavidhena rūpakkhandho. Navavidhena rūpakkhandho – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, yañca rūpaṃ na indriyaṃ. Evaṃ navavidhena rūpakkhandho. Dasavidhena rūpakkhandho – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, na indriyaṃ rūpaṃ atthi sappaṭighaṃ, atthi appaṭighaṃ. Evaṃ dasavidhena rūpakkhandho. Ekādasavidhena rūpakkhandho – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, rūpāyatanaṃ, saddāyatanaṃ, gandhāyatanaṃ, rasāyatanaṃ, phoṭṭhabbāyatanaṃ, yañca rūpaṃ anidassanaappaṭighaṃ dhammāyatanapariyāpannaṃ. Evaṃ ekādasavidhena rūpakkhandho.

34已对照

这称为色蕴。

二、受蕴

三十四、此中什么是受蕴？依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有有因的，有无因的。

依三种[分]的受蕴：有善的，有不善的，有无记的。

依四种[分]的受蕴：有欲界的，有色界的，有无色界的，有不系属的。

依五种[分]的受蕴：有乐根，有苦根，有喜悦根，有忧根，有舍根。如是，依五种[分]的受蕴。

依六种[分]的受蕴：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。如是，依六种[分]的受蕴。

依七种[分]的受蕴：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意界触所生受、意识界触所生受。如是，依七种[分]的受蕴。

依八种[分]的受蕴：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受有乐的，有苦的，意界触所生受、意识界触所生受。如是，依八种[分]的受蕴。

依九种[分]的受蕴：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意界触所生受、意识界触所生受有善的，有不善的，有无记的。如是，依九种[分]的受蕴。

依十种[分]的受蕴：眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受有乐的，有苦的，意界触所生受、意识界触所生受有善的，有不善的，有无记的。如是，依十种[分]的受蕴。

34Tattha katamo vedanākkhandho? Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko. Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato. Catubbidhena vedanākkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Pañcavidhena vedanākkhandho – atthi sukhindriyaṃ, atthi dukkhindriyaṃ, atthi somanassindriyaṃ, atthi domanassindriyaṃ, atthi upekkhindriyaṃ. Evaṃ pañcavidhena vedanākkhandho. Chabbidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ chabbidhena vedanākkhandho. Sattavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ sattavidhena vedanākkhandho. Aṭṭhavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā. Evaṃ aṭṭhavidhena vedanākkhandho. Navavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena vedanākkhandho. Dasavidhena vedanākkhandho – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā atthi sukhā, atthi dukkhā, manodhātusamphassajā vedanā, manoviññāṇadhātusamphassajā vedanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena vedanākkhandho.

35已对照

三十五、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有有因的，有无因的。

依三种[分]的受蕴：有异熟的，有异熟法法，有非异熟非异熟法法。有执受而顺取的，有非执受而顺取的，有非执受非顺取的。有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的。有有寻有伺的，有无寻唯伺的，有无寻无伺的。有应以见舍断的，有应以修舍断的，有既非应以见亦非应以修舍断的。有有应以见舍断之因的，有有应以修舍断之因的，有无应以见亦无应以修舍断之因的。有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的。有有学的，有无学的，有非有学非无学的。有有限的，有广大的，有无量的。有有限所缘的，有广大所缘的，有无量所缘的。有下劣的，有中等的，有殊胜的。有邪性决定的，有正性决定的，有不决定的。有以道为所缘的，有以道为因的，有以道为增上的。有已生的，有未生的，有将生的。有过去的，有未来的，有现在的。有过去所缘的，有未来所缘的，有现在所缘的。有内的，有外的，有内外的。有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的受蕴。

35Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko. Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

36已对照

三十六、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与因相应的，有与因不相应的……乃至……有非因而有因的，有非因而无因的。有世间的，有出世间的。有为某[识]所识知的，有不为某[识]所识知的。有有漏的，有无漏的。有与漏相应的，有与漏不相应的。有与漏不相应而有漏的，有与漏不相应而无漏的。有顺结的，有不顺结的。有与结相应的，有与结不相应的。有与结不相应而顺结的，有与结不相应而不顺结的。有顺系的，有不顺系的。有与系相应的，有与系不相应的。有与系不相应而顺系的，有与系不相应而不顺系的。有顺暴流的，有不顺暴流的。有与暴流相应的，有与暴流不相应的。有与暴流不相应而顺暴流的，有与暴流不相应而不顺暴流的。有顺轭的，有不顺轭的。有与轭相应的，有与轭不相应的。有与轭不相应而顺轭的，有与轭不相应而不顺轭的。有顺盖的，有不顺盖的。有与盖相应的，有与盖不相应的。有与盖不相应而顺盖的，有与盖不相应而不顺盖的。有所执取的，有非所执取的。有与执取相应的，有与执取不相应的。有与执取不相应而所执取的，有与执取不相应而非所执取的。有执受的，有非执受的。有顺取的，有不顺取的。有与取相应的，有与取不相应的。有与取不相应而顺取的，有与取不相应而不顺取的。有顺杂染的，有不顺杂染的。有杂染的，有非杂染的。有与烦恼相应的，有与烦恼不相应的。有与烦恼不相应而顺杂染的，有与烦恼不相应而不顺杂染的。有应以见舍断的，有不应以见舍断的。有应以修舍断的，有不应以修舍断的。有有应以见舍断之因的，有无应以见舍断之因的。有有应以修舍断之因的，有无应以修舍断之因的。有有寻的，有无寻的。有有伺的，有无伺的。有有喜的，有无喜的。有与喜俱行的，有不与喜俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有无色界的，有非无色界的。有系属的，有不系属的。有导向出离的，有不导向出离的。有决定的，有不决定的。有有上的，有无上的。有有诤的，有无诤的。

依三种[分]的受蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的受蕴。

36Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

37已对照

三十七、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有有诤的，有无诤的。

依三种[分]的受蕴：有异熟的，有异熟法法，有非异熟非异熟法法。有执受而顺取的……乃至……有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的受蕴。

37Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi saraṇo, atthi araṇo. Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

38已对照

以二法为根本。

三十八、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有有因的，有无因的。

依三种[分]的受蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的受蕴。

38Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko. Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

39已对照

三十九、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与因相应的，有与因不相应的。

依三种[分]的受蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的受蕴。

39Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

40已对照

四十、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有非因而有因的，有非因而无因的。有世间的，有出世间的。有为某[识]所识知的，有不为某[识]所识知的。有有漏的，有无漏的。有与漏相应的，有与漏不相应的。有与漏不相应而有漏的，有与漏不相应而无漏的……乃至……有有诤的，有无诤的。

依三种[分]的受蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的受蕴。

40Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo…pe… atthi saraṇo, atthi araṇo. Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

41已对照

四十一、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有有因的，有无因的。

41Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko. Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

42已对照

四十二、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与因相应的，有与因不相应的。有非因而有因的，有非因而无因的。有世间的，有出世间的。有为某[识]所识知的，有不为某[识]所识知的。有有漏的，有无漏的。有与漏相应的，有与漏不相应的。有与漏不相应而有漏的，有与漏不相应而无漏的。有顺结的，有不顺结的……乃至……有有诤的，有无诤的。

依三种[分]的受蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的受蕴。

42Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo…pe… atthi saraṇo, atthi araṇo. Tividhena vedanākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

43已对照

以三法为根本。

四十三、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有有因的，有无因的。

依三种[分]的受蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的受蕴。

43Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi sahetuko, atthi ahetuko. Tividhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena vedanākkhandho.

44已对照

四十四、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与因相应的，有与因不相应的。

依三种[分]的受蕴：有异熟的，有异熟法法，有非异熟非异熟法法……乃至……。如是，依十种[分]的受蕴。

44Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Tividhena vedanākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena vedanākkhandho.

45已对照

四十五、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有非因而有因的，有非因而无因的。

依三种[分]的受蕴：有执受而顺取的，有非执受而顺取的，有非执受非顺取的……乃至……。如是，依十种[分]的受蕴。

45Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi na hetusahetuko, atthi na hetuahetuko. Tividhena vedanākkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena vedanākkhandho.

46已对照

四十六、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有世间的，有出世间的。

依三种[分]的受蕴：有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的……乃至……。如是，依十种[分]的受蕴。

46Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi lokiyo, atthi lokuttaro. Tividhena vedanākkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena vedanākkhandho.

47已对照

四十七、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有为某[识]所识知的，有不为某[识]所识知的。

依三种[分]的受蕴：有有寻有伺的，有无寻唯伺的，有无寻无伺的……乃至……。如是，依十种[分]的受蕴。

47Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Tividhena vedanākkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena vedanākkhandho.

48已对照

四十八、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有有漏的，有无漏的。

依三种[分]的受蕴：有应以见舍断的，有应以修舍断的，有既非应以见亦非应以修舍断的……乃至……。如是，依十种[分]的受蕴。

48Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi sāsavo, atthi anāsavo. Tividhena vedanākkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena vedanākkhandho.

49已对照

四十九、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与漏相应的，有与漏不相应的。

依三种[分]的受蕴：有有应以见舍断之因的，有有应以修舍断之因的，有无应以见亦无应以修舍断之因的……乃至……。如是，依十种[分]的受蕴。

49Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi āsavasampayutto, atthi āsavavippayutto. Tividhena vedanākkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena vedanākkhandho.

50已对照

五十、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与漏不相应而有漏的，有与漏不相应而无漏的。

依三种[分]的受蕴：有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的……乃至……。如是，依十种[分]的受蕴。

50Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Tividhena vedanākkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena vedanākkhandho.

51已对照

五十一、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有顺结的，有不顺结的。

依三种[分]的受蕴：有有学的，有无学的，有非有学非无学的……乃至……。如是，依十种[分]的受蕴。

51Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo. Tividhena vedanākkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena vedanākkhandho.

52已对照

五十二、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与结相应的，有与结不相应的。

依三种[分]的受蕴：有有限的，有广大的，有无量的……乃至……。如是，依十种[分]的受蕴。

52Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Tividhena vedanākkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

53已对照

五十三、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与结不相应而顺结的，有与结不相应而不顺结的。

依三种[分]的受蕴：有有限所缘的，有广大所缘的，有无量所缘的……乃至……。如是，依十种[分]的受蕴。

53Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Tividhena vedanākkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

54已对照

五十四、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有顺系的，有不顺系的。

依三种[分]的受蕴：有下劣的，有中等的，有殊胜的……乃至……。如是，依十种[分]的受蕴。

54Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi ganthaniyo, atthi aganthaniyo. Tividhena vedanākkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena vedanākkhandho.

55已对照

五十五、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与系相应的，有与系不相应的。

依三种[分]的受蕴：有邪性决定的，有正性决定的，有不决定的……乃至……。如是，依十种[分]的受蕴。

55Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi ganthasampayutto, atthi ganthavippayutto. Tividhena vedanākkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena vedanākkhandho.

56已对照

五十六、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与系不相应而顺系的，有与系不相应而不顺系的。

依三种[分]的受蕴：有以道为所缘的，有以道为因的，有以道为增上的……乃至……。如是，依十种[分]的受蕴。

56Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Tividhena vedanākkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena vedanākkhandho.

57已对照

五十七、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有顺暴流的，有不顺暴流的。

依三种[分]的受蕴：有已生的，有未生的，有将生的……乃至……。如是，依十种[分]的受蕴。

57Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi oghaniyo, atthi anoghaniyo. Tividhena vedanākkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena vedanākkhandho.

58已对照

五十八、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与暴流相应的，有与暴流不相应的。

依三种[分]的受蕴：有过去的，有未来的，有现在的……乃至……。如是，依十种[分]的受蕴。

58Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi oghasampayutto, atthi oghavippayutto. Tividhena vedanākkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena vedanākkhandho.

59已对照

五十九、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与暴流不相应而顺暴流的，有与暴流不相应而不顺暴流的。

依三种[分]的受蕴：有过去所缘的，有未来所缘的，有现在所缘的……乃至……。如是，依十种[分]的受蕴。

59Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Tividhena vedanākkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

60已对照

六十、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有顺轭的，有不顺轭的。

依三种[分]的受蕴：有内的，有外的，有内外的……乃至……。如是，依十种[分]的受蕴。

60Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi yoganiyo, atthi ayoganiyo. Tividhena vedanākkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena vedanākkhandho.

61已对照

六十一、依一种[分]的受蕴：与触相应的。

依两种[分]的受蕴：有与轭相应的，有与轭不相应的。

依三种[分]的受蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的受蕴。

61Ekavidhena vedanākkhandho – phassasampayutto. Duvidhena vedanākkhandho – atthi yogasampayutto, atthi yogavippayutto. Tividhena vedanākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena vedanākkhandho.

61已对照

两边增长。

依七种[分]的受蕴：有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的受蕴。

另一依七种[分]的受蕴：有异熟的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的受蕴。

依二十四种[分]的受蕴：以眼触为缘的受蕴，有善的，有不善的，有无记的；以耳触为缘的受蕴……乃至……以鼻触为缘的受蕴……乃至……以舌触为缘的受蕴……乃至……以身触为缘的受蕴……乃至……以意触为缘的受蕴，有善的，有不善的，有无记的；眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。如是，依二十四种[分]的受蕴。

另一依二十四种[分]的受蕴：以眼触为缘的受蕴，有异熟的……乃至……有内所缘的，有外所缘的，有内外所缘的，眼触所生受……乃至……意触所生受；以耳触为缘的受蕴……乃至……以鼻触为缘的受蕴……乃至……以舌触为缘的受蕴……乃至……以身触为缘的受蕴……乃至……以意触为缘的受蕴，有异熟的……乃至……有内所缘的，有外所缘的，有内外所缘的，眼触所生受……乃至……意触所生受。如是，依二十四种[分]的受蕴。

依三十种[分]的受蕴：以眼触为缘的受蕴，有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的受蕴，有欲界的，有色界的，有无色界的，有不系属的；眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。如是，依三十种[分]的受蕴。

依多种[分]的受蕴：以眼触为缘的受蕴，有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的受蕴，有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的；眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。如是，依多种[分]的受蕴。

另一依多种[分]的受蕴：以眼触为缘的受蕴，有异熟的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘的受蕴……乃至……以鼻触为缘的受蕴……乃至……以舌触为缘的受蕴……乃至……以身触为缘的受蕴……乃至……以意触为缘的受蕴，有异熟的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的；眼触所生受、耳触所生受、鼻触所生受、舌触所生受、身触所生受、意触所生受。如是，依多种[分]的受蕴。

61Sattavidhena vedanākkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho. Aparopi sattavidhena vedanākkhandho – atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena vedanākkhandho. Catuvīsatividhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho. Aparopi catuvīsatividhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā…pe… manosamphassajā vedanā; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā vedanā…pe… manosamphassajā vedanā. Evaṃ catuvīsatividhena vedanākkhandho. Tiṃsavidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā vedanākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ tiṃsavidhena vedanākkhandho. Bahuvidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā vedanākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho. Aparopi bahuvidhena vedanākkhandho – cakkhusamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā vedanākkhandho…pe… ghānasamphassapaccayā vedanākkhandho…pe… jivhāsamphassapaccayā vedanākkhandho…pe… kāyasamphassapaccayā vedanākkhandho…pe… manosamphassapaccayā vedanākkhandho atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Evaṃ bahuvidhena vedanākkhandho.

62已对照

这称为受蕴。

三、想蕴

六十二、此中什么是想蕴？依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有因的，有无因的。

依三种[分]的想蕴：有善的，有不善的，有无记的。

依四种[分]的想蕴：有欲界的，有色界的，有无色界的，有不系属的。

依五种[分]的想蕴：有与乐根相应的，有与苦根相应的，有与喜悦根相应的，有与忧根相应的，有与舍根相应的。如是，依五种[分]的想蕴。

依六种[分]的想蕴：眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想。如是，依六种[分]的想蕴。

依七种[分]的想蕴：眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意界触所生想、意识界触所生想。如是，依七种[分]的想蕴。

依八种[分]的想蕴：眼触所生想……乃至……身触所生想有与乐俱行的，有与苦俱行的，意界触所生想，意识界触所生想。如是，依八种[分]的想蕴。

依九种[分]的想蕴：眼触所生想……乃至……身触所生想，意界触所生想，意识界触所生想有善的，有不善的，有无记的。如是，依九种[分]的想蕴。

依十种[分]的想蕴：眼触所生想……乃至……身触所生想有与乐俱行的，有与苦俱行的，意界触所生想，意识界触所生想有善的，有不善的，有无记的。如是，依十种[分]的想蕴。

62Tattha katamo saññākkhandho? Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato. Catubbidhena saññākkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Pañcavidhena saññākkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saññākkhandho. Chabbidhena saññākkhandho – cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ chabbidhena saññākkhandho. Sattavidhena saññākkhandho – cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ sattavidhena saññākkhandho. Aṭṭhavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā. Evaṃ aṭṭhavidhena saññākkhandho. Navavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saññākkhandho. Dasavidhena saññākkhandho – cakkhusamphassajā saññā…pe… kāyasamphassajā saññā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā saññā, manoviññāṇadhātusamphassajā saññā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saññākkhandho.

63已对照

六十三、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有因的，有无因的。

依三种[分]的想蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的……乃至……。如是，依十种[分]的想蕴。

63Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saññākkhandho.

64已对照

六十四、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有因的，有无因的。

依三种[分]的想蕴：有异熟的，有异熟法法，有非异熟非异熟法法。有执受而顺取的，有非执受而顺取的，有非执受非顺取的。有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的。有有寻有伺的，有无寻唯伺的，有无寻无伺的。有与喜俱行的，有与乐俱行的，有与舍俱行的。有应以见舍断的，有应以修舍断的，有既非应以见、亦非应以修舍断的。有有应以见舍断之因的，有有应以修舍断之因的，有无应以见、亦无应以修舍断之因的。有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的。有有学的，有无学的，有非有学非无学的。有有限的，有广大的，有无量的。有有限所缘的，有广大所缘的，有无量所缘的。有下劣的，有中等的，有殊胜的。有邪性决定的，有正性决定的，有不决定的。有以道为所缘的，有以道为因的，有以道为增上的。有已生的，有未生的，有将生的。有过去的，有未来的，有现在的。有过去所缘的，有未来所缘的，有现在所缘的。有内的，有外的，有内外的。有内所缘的，有外所缘的，有内外所缘的……乃至……如是，依十种[分]的想蕴。

64Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe… evaṃ dasavidhena saññākkhandho.

65已对照

六十五、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与因相应的，有与因不相应的。有非因而有因的，有非因而无因的。有世间的，有出世间的。有为某[识]所识知的，有不为某[识]所识知的。有有漏的，有无漏的。有与漏相应的，有与漏不相应的。有与漏不相应而有漏的，有与漏不相应而无漏的。有顺结的，有不顺结的。有与结相应的，有与结不相应的。有与结不相应而顺结的，有与结不相应而不顺结的。有顺系的，有不顺系的。有与系相应的，有与系不相应的。有与系不相应而顺系的，有与系不相应而不顺系的。有顺暴流的，有不顺暴流的。有与暴流相应的，有与暴流不相应的。有与暴流不相应而顺暴流的，有与暴流不相应而不顺暴流的。有顺轭的，有不顺轭的。有与轭相应的，有与轭不相应的。有与轭不相应而顺轭的，有与轭不相应而不顺轭的。有顺盖的，有不顺盖的。有与盖相应的，有与盖不相应的。有与盖不相应而顺盖的，有与盖不相应而不顺盖的。有所执取的，有非所执取的。有与执取相应的，有与执取不相应的。有与执取不相应而所执取的，有与执取不相应而非所执取的。有执受的，有非执受的。有顺取的，有不顺取的。有与取相应的，有与取不相应的。有与取不相应而顺取的，有与取不相应而不顺取的。有顺杂染的，有不顺杂染的。有杂染的，有非杂染的。有与烦恼相应的，有与烦恼不相应的。有与烦恼不相应而顺杂染的，有与烦恼不相应而不顺杂染的。有应以见舍断的，有不应以见舍断的。有应以修舍断的，有不应以修舍断的。有有应以见舍断之因的，有无应以见舍断之因的。有有应以修舍断之因的，有无应以修舍断之因的。有有寻的，有无寻的。有有伺的，有无伺的。有有喜的，有无喜的。有与喜俱行的，有不与喜俱行的。有与乐俱行的，有不与乐俱行的。有与舍俱行的，有不与舍俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有无色界的，有非无色界的。有系属的，有不系属的。有导向出离的，有不导向出离的。有决定的，有不决定的。有有上的，有无上的。有有诤的，有无诤的。

依三种[分]的想蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的想蕴。

65Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetusahetuko, atthi na hetuahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

66已对照

六十六、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有诤的，有无诤的。

依三种[分]的想蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的。有异熟的……乃至……有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的想蕴。

（如善三法中的详说，一切三法也应同样详说。）

66Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi saraṇo, atthi araṇo. Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho. (Yathā kusalattike vitthāro, evaṃ sabbepi tikā vitthāretabbā.)

67已对照

以二法为根本。

六十七、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有因的，有无因的。

依三种[分]的想蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的想蕴。

67Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

68已对照

六十八、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与因相应的，有与因不相应的……乃至……有有诤的，有无诤的。

依三种[分]的想蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的想蕴。

68Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo. Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

69已对照

六十九、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有因的，有无因的。

69Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

70已对照

七十、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与因相应的，有与因不相应的……乃至……有有诤的，有无诤的。

依三种[分]的想蕴……乃至……有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的想蕴。

70Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo. Tividhena saññākkhandho…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

71已对照

以三法为根本。

七十一、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有因的，有无因的。

依三种[分]的想蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的想蕴。

71Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sahetuko, atthi ahetuko. Tividhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saññākkhandho.

72已对照

七十二、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与因相应的，有与因不相应的。

依三种[分]的想蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的……乃至……。如是，依十种[分]的想蕴。

72Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi hetusampayutto, atthi hetuvippayutto. Tividhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saññākkhandho.

73已对照

七十三、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有非因而有因的，有非因而无因的。

依三种[分]的想蕴：有异熟的，有异熟法法，有非异熟非异熟法法的……乃至……。如是，依十种[分]的想蕴。

73Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi na hetu sahetuko, atthi na hetu ahetuko. Tividhena saññākkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena saññākkhandho.

74已对照

七十四、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有世间的，有出世间的。

依三种[分]的想蕴：有执受而顺取的，有非执受而顺取的，有非执受非顺取的……乃至……。如是，依十种[分]的想蕴。

74Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi lokiyo, atthi lokuttaro. Tividhena saññākkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena saññākkhandho.

75已对照

七十五、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有为某[识]所识知的，有不为某[识]所识知的。

依三种[分]的想蕴：有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的……乃至……。如是，依十种[分]的想蕴。

75Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Tividhena saññākkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena saññākkhandho.

76已对照

七十六、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有有漏的，有无漏的。

依三种[分]的想蕴：有有寻有伺的，有无寻唯伺的，有无寻无伺的……乃至……。如是，依十种[分]的想蕴。

76Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi sāsavo, atthi anāsavo. Tividhena saññākkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena saññākkhandho.

77已对照

七十七、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与漏相应的，有与漏不相应的。

依三种[分]的想蕴：有与喜俱行的，有与乐俱行的，有与舍俱行的……乃至……。如是，依十种[分]的想蕴。

77Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi āsavasampayutto, atthi āsavavippayutto. Tividhena saññākkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena saññākkhandho.

78已对照

七十八、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与漏不相应而有漏的，有与漏不相应而无漏的。

依三种[分]的想蕴：有应以见舍断的，有应以修舍断的，有既非应以见、亦非应以修舍断的……乃至……。如是，依十种[分]的想蕴。

78Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Tividhena saññākkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena saññākkhandho.

79已对照

七十九、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有顺结的，有不顺结的。

依三种[分]的想蕴：有有应以见舍断之因的，有有应以修舍断之因的，有无应以见、亦无应以修舍断之因的……乃至……。如是，依十种[分]的想蕴。

79Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo. Tividhena saññākkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena saññākkhandho.

80已对照

八十、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与结相应的，有与结不相应的。

依三种[分]的想蕴：有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的……乃至……。如是，依十种[分]的想蕴。

80Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Tividhena saññākkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena saññākkhandho.

81已对照

八十一、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与结不相应而顺结的，有与结不相应而不顺结的。

依三种[分]的想蕴：有有学的，有无学的，有非有学非无学的……乃至……。如是，依十种[分]的想蕴。

81Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Tividhena saññākkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena saññākkhandho.

82已对照

八十二、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有顺系的，有不顺系的。

依三种[分]的想蕴：有有限的，有广大的，有无量的……乃至……。如是，依十种[分]的想蕴。

82Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi ganthaniyo, atthi aganthaniyo. Tividhena saññākkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena saññākkhandho.

83已对照

八十三、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与系相应的，有与系不相应的。

依三种[分]的想蕴：有有限所缘的，有广大所缘的，有无量所缘的……乃至……。如是，依十种[分]的想蕴。

83Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi ganthasampayutto, atthi ganthavippayutto. Tividhena saññākkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

84已对照

八十四、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与系不相应而顺系的，有与系不相应而不顺系的。

依三种[分]的想蕴：有下劣的，有中等的，有殊胜的……乃至……。如是，依十种[分]的想蕴。

84Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Tividhena saññākkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena saññākkhandho.

85已对照

八十五、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有顺暴流的，有不顺暴流的。

依三种[分]的想蕴：有邪性决定的，有正性决定的，有不决定的……乃至……。如是，依十种[分]的想蕴。

85Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi oghaniyo, atthi anoghaniyo. Tividhena saññākkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena saññākkhandho.

86已对照

八十六、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与暴流相应的，有与暴流不相应的。

依三种[分]的想蕴：有以道为所缘的，有以道为因的，有以道为增上的……乃至……。如是，依十种[分]的想蕴。

86Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi oghasampayutto, atthi oghavippayutto. Tividhena saññākkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena saññākkhandho.

87已对照

八十七、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与暴流不相应而顺暴流的，有与暴流不相应而不顺暴流的。

依三种[分]的想蕴：有已生的，有未生的，有将生的……乃至……。如是，依十种[分]的想蕴。

87Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Tividhena saññākkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena saññākkhandho.

88已对照

八十八、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有顺轭的，有不顺轭的。

依三种[分]的想蕴：有过去的，有未来的，有现在的……乃至……。如是，依十种[分]的想蕴。

88Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi yoganiyo, atthi ayoganiyo. Tividhena saññākkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena saññākkhandho.

89已对照

八十九、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与轭相应的，有与轭不相应的。

依三种[分]的想蕴：有过去所缘的，有未来所缘的，有现在所缘的……乃至……。如是，依十种[分]的想蕴。

89Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi yogasampayutto, atthi yogavippayutto. Tividhena saññākkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

90已对照

九十、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有与轭不相应而顺轭的，有与轭不相应而不顺轭的。

依三种[分]的想蕴：有内的，有外的，有内外的……乃至……。如是，依十种[分]的想蕴。

90Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Tividhena saññākkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena saññākkhandho.

91已对照

九十一、依一种[分]的想蕴：与触相应的。

依两种[分]的想蕴：有顺盖的，有不顺盖的。

依三种[分]的想蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的想蕴。

91Ekavidhena saññākkhandho – phassasampayutto. Duvidhena saññākkhandho – atthi nīvaraṇiyo, atthi anīvaraṇiyo. Tividhena saññākkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saññākkhandho.

91已对照

两边增长。

依七种[分]的想蕴：有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的想蕴。

另一依七种[分]的想蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的，有欲界的，有色界的，有无色界的，有不系属的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的想蕴。

依二十四种[分]的想蕴：以眼触为缘的想蕴有善的，有不善的，有无记的；以耳触为缘的……乃至……以鼻触为缘的……乃至……以舌触为缘的……乃至……以身触为缘的……乃至……以意触为缘的想蕴有善的，有不善的，有无记的；眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想。如是，依二十四种[分]的想蕴。

另一依二十四种[分]的想蕴：以眼触为缘的想蕴有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的，眼触所生想……乃至……意触所生想。以耳触为缘的……乃至……以鼻触为缘的……乃至……以舌触为缘的……乃至……以身触为缘的……乃至……以意触为缘的想蕴有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的；眼触所生想……乃至……意触所生想。如是，依二十四种[分]的想蕴。

依三十种[分]的想蕴：以眼触为缘的想蕴有欲界的，有色界的，有无色界的，有不系属的，以耳触为缘的……乃至……以鼻触为缘的……乃至……以舌触为缘的……乃至……以身触为缘的……乃至……以意触为缘的想蕴有欲界的，有色界的，有无色界的，有不系属的，眼触所生想……乃至……意触所生想。如是，依三十种[分]的想蕴。

依多种[分]的想蕴：以眼触为缘的想蕴有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的，以耳触为缘的……乃至……以鼻触为缘的……乃至……以舌触为缘的……乃至……以身触为缘的……乃至……以意触为缘的想蕴有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的，眼触所生想……乃至……意触所生想。如是，依多种[分]的想蕴。

另一依多种[分]的想蕴：以眼触为缘的想蕴有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的，以耳触为缘的……乃至……以鼻触为缘的……乃至……以舌触为缘的……乃至……以身触为缘的……乃至……以意触为缘的想蕴有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的，眼触所生想、耳触所生想、鼻触所生想、舌触所生想、身触所生想、意触所生想。如是，依多种[分]的想蕴。

91Sattavidhena saññākkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho. Aparopi sattavidhena saññākkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saññākkhandho. Catuvīsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho. Aparopi catuvīsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ catuvīsatividhena saññākkhandho. Tiṃsatividhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā…pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ tiṃsatividhena saññākkhandho. Bahuvidhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā …pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā…pe… manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho. Aparopi bahuvidhena saññākkhandho – cakkhusamphassapaccayā saññākkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saññākkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhusamphassajā saññā, sotasamphassajā saññā, ghānasamphassajā saññā, jivhāsamphassajā saññā, kāyasamphassajā saññā, manosamphassajā saññā. Evaṃ bahuvidhena saññākkhandho.

92已对照

这称为想蕴。

四、行蕴

九十二、此中什么是行蕴？依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是因，有是非因。

依三种[分]的行蕴：有善的，有不善的，有无记的。

依四种[分]的行蕴：有欲界的，有色界的，有无色界的，有不系属的。

依五种[分]的行蕴：有与乐根相应的，有与苦根相应的，有与喜悦根相应的，有与忧根相应的，有与舍根相应的。如是，依五种[分]的行蕴。

依六种[分]的行蕴：眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思。如是，依六种[分]的行蕴。

依七种[分]的行蕴：眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意界触所生思、意识界触所生思。如是，依七种[分]的行蕴。

依八种[分]的行蕴：眼触所生思……乃至……身触所生思，有与乐俱行的，有与苦俱行的；意界触所生思、意识界触所生思。如是，依八种[分]的行蕴。

依九种[分]的行蕴：眼触所生思……乃至……意界触所生思、意识界触所生思，有善的，有不善的，有无记的。如是，依九种[分]的行蕴。

依十种[分]的行蕴：眼触所生思……乃至……身触所生思，有与乐俱行的，有与苦俱行的；意界触所生思、意识界触所生思，有善的，有不善的，有无记的。如是，依十种[分]的行蕴。

92Tattha katamo saṅkhārakkhandho? Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu. Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato. Catubbidhena saṅkhārakkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Pañcavidhena saṅkhārakkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena saṅkhārakkhandho. Chabbidhena saṅkhārakkhandho – cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ chabbidhena saṅkhārakkhandho. Sattavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṃ sattavidhena saṅkhārakkhandho. Aṭṭhavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā. Evaṃ aṭṭhavidhena saṅkhārakkhandho. Navavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena saṅkhārakkhandho. Dasavidhena saṅkhārakkhandho – cakkhusamphassajā cetanā…pe… kāyasamphassajā cetanā atthi sukhasahagatā, atthi dukkhasahagatā, manodhātusamphassajā cetanā, manoviññāṇadhātusamphassajā cetanā atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena saṅkhārakkhandho.

93已对照

九十三、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是因，有是非因。

依三种[分]的行蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的。有异熟的，有异熟法法，有非异熟非异熟法法。有执受而顺取的，有非执受而顺取的，有非执受非顺取的。有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的。有有寻有伺的，有无寻唯伺的，有无寻无伺的。有与喜俱行的，有与乐俱行的，有与舍俱行的。有应以见舍断的，有应以修舍断的，有既非应以见、亦非应以修舍断的。有有应以见舍断之因的，有有应以修舍断之因的，有无应以见、亦无应以修舍断之因的。有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的。有有学的，有无学的，有非有学非无学的。有有限的，有广大的，有无量的。有有限所缘的，有广大所缘的，有无量所缘的。有下劣的，有中等的，有殊胜的。有邪性决定的，有正性决定的，有不决定的。有以道为所缘的，有以道为因的，有以道为增上的。有已生的，有未生的，有将生的。有过去的，有未来的，有现在的。有过去所缘的，有未来所缘的，有现在所缘的。有内的，有外的，有内外的。有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的行蕴。

93Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu. Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

94已对照

九十四、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有有因的，有无因的。有与因相应的，有与因不相应的。有既是因、又是有因的，有有因而非因的。有既是因、又与因相应的，有与因相应而非因的。有非因而有因的，有非因而无因的。有世间的，有出世间的。有为某[识]所识知的，有不为某[识]所识知的。有是漏，有是非漏。有有漏的，有无漏的。有与漏相应的，有与漏不相应的。有既是漏、又是有漏的，有有漏而非漏的。有既是漏、又与漏相应的，有与漏相应而非漏的。有与漏不相应而有漏的，有与漏不相应而无漏的。有是结，有是非结。有顺结的，有不顺结的。有与结相应的，有与结不相应的。有既是结、又是顺结的，有顺结而非结的。有既是结、又与结相应的，有与结相应而非结的。有与结不相应而顺结的，有与结不相应而不顺结的。

有是系，有是非系。有顺系的，有不顺系的。有与系相应的，有与系不相应的。有既是系、又是顺系的，有顺系而非系的。有既是系、又与系相应的，有与系相应而非系的。有与系不相应而顺系的，有与系不相应而不顺系的。有是暴流，有是非暴流。有顺暴流的，有不顺暴流的。有与暴流相应的，有与暴流不相应的。有既是暴流、又是顺暴流的，有顺暴流而非暴流的。有既是暴流、又与暴流相应的，有与暴流相应而非暴流的。有与暴流不相应而顺暴流的，有与暴流不相应而不顺暴流的。有是轭，有是非轭。有顺轭的，有不顺轭的。有与轭相应的，有与轭不相应的。有既是轭、又是顺轭的，有顺轭而非轭的。有既是轭、又与轭相应的，有与轭相应而非轭的。有与轭不相应而顺轭的，有与轭不相应而不顺轭的。有是盖，有是非盖。有顺盖的，有不顺盖的。有与盖相应的，有与盖不相应的。有既是盖、又是顺盖的，有顺盖而非盖的。有既是盖、又与盖相应的，有与盖相应而非盖的。有与盖不相应而顺盖的，有与盖不相应而不顺盖的。

有是执取，有是非执取。有所执取的，有非所执取的。有与执取相应的，有与执取不相应的。有既是执取、又是所执取的，有所执取而非执取的。有与执取不相应而所执取的，有与执取不相应而非所执取的。有执受的，有非执受的。有是取，有是非取。有顺取的，有不顺取的。有与取相应的，有与取不相应的。有既是取、又是顺取的，有顺取而非取的。有既是取、又与取相应的，有与取相应而非取的。有与取不相应而顺取的，有与取不相应而不顺取的。

有是烦恼，有是非烦恼。有顺杂染的，有不顺杂染的。有杂染的，有非杂染的。有与烦恼相应的，有与烦恼不相应的。有既是烦恼、又是顺杂染的，有顺杂染而非烦恼的。有既是烦恼、又是杂染的，有杂染而非烦恼的。有既是烦恼、又与烦恼相应的，有与烦恼相应而非烦恼的。有与烦恼不相应而顺杂染的，有与烦恼不相应而不顺杂染的。有应以见舍断的，有不应以见舍断的。有应以修舍断的，有不应以修舍断的。有有应以见舍断之因的，有无应以见舍断之因的。有有应以修舍断之因的，有无应以修舍断之因的。

有有寻的，有无寻的。有有伺的，有无伺的。有有喜的，有无喜的。有与喜俱行的，有不与喜俱行的。有与乐俱行的，有不与乐俱行的。有与舍俱行的，有不与舍俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有无色界的，有非无色界的。有系属的，有不系属的。有导向出离的，有不导向出离的。有决定的，有不决定的。有有上的，有无上的。有有诤的，有无诤的。

依三种[分]的行蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的行蕴。

94Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi sahetuko, atthi ahetuko. Atthi hetusampayutto, atthi hetuvippayutto. Atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. Atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi āsavo, atthi no āsavo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. Atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojanaṃ, atthi no saṃyojanaṃ. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. Atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi gantho, atthi no gantho. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi gantho ceva ganthaniyo ca, atthi ganthaniyo ceva no ca gantho. Atthi gantho ceva ganthasampayutto ca, atthi ganthasampayutto ceva no ca gantho. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi ogho, atthi no ogho. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi ogho ceva oghaniyo ca, atthi oghaniyo ceva no ca ogho. Atthi ogho ceva oghasampayutto ca, atthi oghasampayutto ceva no ca ogho. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yogo, atthi no yogo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogo ceva yoganiyo ca, atthi yoganiyo ceva no ca yogo. Atthi yogo ceva yogasampayutto ca, atthi yogasampayutto ceva no ca yogo. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇaṃ, atthi no nīvaraṇaṃ. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇañceva nīvaraṇiyo ca, atthi nīvaraṇiyo ceva no ca nīvaraṇaṃ. Atthi nīvaraṇañceva nīvaraṇasampayutto ca, atthi nīvaraṇasampayutto ceva no ca nīvaraṇaṃ. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmāso, atthi no parāmāso. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāso ceva parāmaṭṭho ca, atthi parāmaṭṭho ceva no ca parāmāso. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādānaṃ, atthi no upādānaṃ. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānañceva upādāniyo ca, atthi upādāniyo ceva no ca upādānaṃ. Atthi upādānañceva upādānasampayutto ca, atthi upādānasampayutto ceva no ca upādānaṃ. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi kileso, atthi no kileso. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kileso ceva saṃkilesiko ca, atthi saṃkilesiko ceva no ca kileso. Atthi kileso ceva saṃkiliṭṭho ca, atthi saṃkiliṭṭho ceva no ca kileso. Atthi kileso ceva kilesasampayutto ca, atthi kilesasampayutto ceva no ca kileso. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro. Atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

95已对照

九十五、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有有诤的，有无诤的。

依三种[分]的行蕴：有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的行蕴。

95Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo. Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

96已对照

以二法为根本。

九十六、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是因，有是非因。

依三种[分]的行蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的行蕴。

96Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu. Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

97已对照

九十七、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有有诤的，有无诤的。

依三种[分]的行蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的行蕴。

97Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo. Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

98已对照

九十八、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是因，有是非因。

依三种[分]的行蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的行蕴。

98Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu. Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

99已对照

九十九、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有有诤的，有无诤的。

依三种[分]的行蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的行蕴。

99Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saraṇo, atthi araṇo. Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

100已对照

以三法为根本。

一百、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是因，有是非因。

依三种[分]的行蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的行蕴。

100Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu, atthi na hetu. Tividhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

101已对照

一百零一、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有有因的，有无因的。

依三种[分]的行蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的……乃至……。如是，依十种[分]的行蕴。

101Ekavidhena saṅkhārakkhandho cittasampayutto. Duvidhena saṅkhārakkhandho atthi sahetuko, atthi ahetuko. Tividhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

102已对照

一百零二、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有与因相应的，有与因不相应的。

依三种[分]的行蕴：有异熟的，有异熟法法，有是非异熟非异熟法法……乃至……。如是，依十种[分]的行蕴。

102Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetusampayutto, atthi hetuvippayutto. Tividhena saṅkhārakkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

103已对照

一百零三、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有既是因、又是有因的，有有因而非因的。

依三种[分]的行蕴：有执受而顺取的，有非执受而顺取的，有非执受非顺取的……乃至……。如是，依十种[分]的行蕴。

103Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu ceva sahetuko ca, atthi sahetuko ceva na ca hetu. Tividhena saṅkhārakkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

104已对照

一百零四、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有既是因、又与因相应的，有与因相应而非因的。

依三种[分]的行蕴：有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的……乃至……。如是，依十种[分]的行蕴。

104Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi hetu ceva hetusampayutto ca, atthi hetusampayutto ceva na ca hetu. Tividhena saṅkhārakkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

105已对照

一百零五、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有非因而有因的，有非因而无因的。

依三种[分]的行蕴：有有寻有伺的，有无寻唯伺的，有无寻无伺的……乃至……。如是，依十种[分]的行蕴。

105Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi na hetu sahetuko, atthi na hetu ahetuko. Tividhena saṅkhārakkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

106已对照

一百零六、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有世间的，有出世间的。

依三种[分]的行蕴：有与喜俱行的，有与乐俱行的，有与舍俱行的……乃至……。如是，依十种[分]的行蕴。

106Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi lokiyo, atthi lokuttaro. Tividhena saṅkhārakkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

107已对照

一百零七、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有为某[识]所识知的，有不为某[识]所识知的。

依三种[分]的行蕴：有应以见舍断的，有应以修舍断的，有既非应以见、亦非应以修舍断的……乃至……。如是，依十种[分]的行蕴。

107Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Tividhena saṅkhārakkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

108已对照

一百零八、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是漏，有是非漏。

依三种[分]的行蕴：有有应以见舍断之因的，有有应以修舍断之因的，有无应以见、亦无应以修舍断之因的……乃至……。如是，依十种[分]的行蕴。

108Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi āsavo, atthi no āsavo. Tividhena saṅkhārakkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

109已对照

一百零九、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有有漏的，有无漏的。

依三种[分]的行蕴：有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的……乃至……。如是，依十种[分]的行蕴。

109Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi sāsavo, atthi anāsavo. Tividhena saṅkhārakkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

110已对照

一百一十、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有与漏相应的，有与漏不相应的。

依三种[分]的行蕴：有有学的，有无学的，有非有学非无学的……乃至……。如是，依十种[分]的行蕴。

110Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi āsavasampayutto, atthi āsavavippayutto. Tividhena saṅkhārakkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

111已对照

一百一十一、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有既是漏、又是有漏的，有有漏而非漏的。

依三种[分]的行蕴：有有限的，有广大的，有无量的……乃至……。如是，依十种[分]的行蕴。

111Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi āsavo ceva sāsavo ca, atthi sāsavo ceva no ca āsavo. Tividhena saṅkhārakkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

112已对照

一百一十二、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有既是漏、又与漏相应的，有与漏相应而非漏的。

依三种[分]的行蕴：有有限所缘的，有广大所缘的，有无量所缘的……乃至……。如是，依十种[分]的行蕴。

112Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi āsavo ceva āsavasampayutto ca, atthi āsavasampayutto ceva no ca āsavo. Tividhena saṅkhārakkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

113已对照

一百一十三、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有与漏不相应而有漏的，有与漏不相应而无漏的。

依三种[分]的行蕴：有下劣的，有中等的，有殊胜的……乃至……。如是，依十种[分]的行蕴。

113Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi āsavavippayuttasāsavo, atthi āsavippayuttaanāsavo. Tividhena saṅkhārakkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

114已对照

一百一十四、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是结，有是非结。

依三种[分]的行蕴：有邪性决定的，有正性决定的，有不决定的……乃至……。如是，依十种[分]的行蕴。

114Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saṃyojanaṃ, atthi no saṃyojanaṃ. Tividhena saṅkhārakkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

115已对照

一百一十五、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有顺结的，有不顺结的。

依三种[分]的行蕴：有以道为所缘的，有以道为因的，有以道为增上的……乃至……。如是，依十种[分]的行蕴。

115Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo. Tividhena saṅkhārakkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

116已对照

一百一十六、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有与结相应的，有与结不相应的。

依三种[分]的行蕴：有已生的，有未生的，有将生的……乃至……。如是，依十种[分]的行蕴。

116Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Tividhena saṅkhārakkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

117已对照

一百一十七、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有既是结、又是顺结的，有顺结而非结的。

依三种[分]的行蕴：有过去的，有未来的，有现在的……乃至……。如是，依十种[分]的行蕴。

117Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saṃyojanañceva saṃyojaniyo ca, atthi saṃyojaniyo ceva no ca saṃyojanaṃ. Tividhena saṅkhārakkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

118已对照

一百一十八、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有既是结、又与结相应的，有与结相应而非结的。

依三种[分]的行蕴：有过去所缘的，有未来所缘的，有现在所缘的……乃至……。如是，依十种[分]的行蕴。

118Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saṃyojanañceva saṃyojanasampayutto ca, atthi saṃyojanasampayutto ceva no ca saṃyojanaṃ. Tividhena saṅkhārakkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

119已对照

一百一十九、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有与结不相应而顺结的，有与结不相应而不顺结的。

依三种[分]的行蕴：有内的，有外的，有内外的……乃至……。如是，依十种[分]的行蕴。

119Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Tividhena saṅkhārakkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

120已对照

一百二十、依一种[分]的行蕴：与心相应的。

依两种[分]的行蕴：有是系，有是非系。

依三种[分]的行蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的行蕴。

120Ekavidhena saṅkhārakkhandho – cittasampayutto. Duvidhena saṅkhārakkhandho – atthi gantho, atthi no gantho. Tividhena saṅkhārakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena saṅkhārakkhandho.

120已对照

两边增长。

依七种[分]的行蕴：有善的，有不善的，有无记的；有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的行蕴。

另一依七种[分]的行蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的；有欲界的，有色界的，有无色界的，有不系属的……乃至……有内所缘的，有外所缘的，有内外所缘的；有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的行蕴。

依二十四种[分]的行蕴：以眼触为缘的行蕴，有善的，有不善的，有无记的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的行蕴，有善的，有不善的，有无记的；眼触所生思……乃至……意触所生思。如是，依二十四种[分]的行蕴。

另一依二十四种[分]的行蕴：以眼触为缘的行蕴，有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的；眼触所生思……乃至……意触所生思；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的行蕴，有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的；眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思。如是，依二十四种[分]的行蕴。

依三十种[分]的行蕴：以眼触为缘的行蕴，有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的行蕴，有欲界的，有色界的，有无色界的，有不系属的；眼触所生思……乃至……意触所生思。如是，依三十种[分]的行蕴。

依多种[分]的行蕴：以眼触为缘的行蕴，有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的行蕴，有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的；眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思。如是，依多种[分]的行蕴。

另一依多种[分]的行蕴：以眼触为缘的行蕴，有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的行蕴，有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的；眼触所生思、耳触所生思、鼻触所生思、舌触所生思、身触所生思、意触所生思。如是，依多种[分]的行蕴。

120Sattavidhena saṅkhārakkhandho – atthi kusalo, atthi akusalo, atthi abyākato; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho. Aparopi sattavidhena saṅkhārakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo atthi ajjhattabahiddhārammaṇo; atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena saṅkhārakkhandho. Catuvīsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho. Aparopi catuvīsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ catuvīsatividhena saṅkhārakkhandho. Tiṃsatividhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā …pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā…pe… manosamphassajā cetanā. Evaṃ tiṃsatividhena saṅkhārakkhandho. Bahuvidhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho. Aparopi bahuvidhena saṅkhārakkhandho – cakkhusamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā saṅkhārakkhandho atthi sukhāya vedanāya sampayutto …pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhusamphassajā cetanā, sotasamphassajā cetanā, ghānasamphassajā cetanā, jivhāsamphassajā cetanā, kāyasamphassajā cetanā, manosamphassajā cetanā. Evaṃ bahuvidhena saṅkhārakkhandho.

121已对照

这称为行蕴。

五、识蕴

一百二十一、此中什么是识蕴？依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有有因的，有无因的。

依三种[分]的识蕴：有善的，有不善的，有无记的。

依四种[分]的识蕴：有欲界的，有色界的，有无色界的，有不系属的。

依五种[分]的识蕴：有与乐根相应的，有与苦根相应的，有与喜悦根相应的，有与忧根相应的，有与舍根相应的。如是，依五种[分]的识蕴。

依六种[分]的识蕴：眼识、耳识、鼻识、舌识、身识、意识。如是，依六种[分]的识蕴。

依七种[分]的识蕴：眼识、耳识、鼻识、舌识、身识、意界、意识界。如是，依七种[分]的识蕴。

依八种[分]的识蕴：眼识、耳识、鼻识、舌识；身识有与乐俱行的，有与苦俱行的；意界、意识界。如是，依八种[分]的识蕴。

依九种[分]的识蕴：眼识、耳识、鼻识、舌识、身识、意界；意识界有善的，有不善的，有无记的。如是，依九种[分]的识蕴。

依十种[分]的识蕴：眼识……乃至……身识有与乐俱行的，有与苦俱行的；意界；意识界有善的，有不善的，有无记的。如是，依十种[分]的识蕴。

121Tattha katamo viññāṇakkhandho? Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko. Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato. Catubbidhena viññāṇakkhandho – atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Pañcavidhena viññāṇakkhandho – atthi sukhindriyasampayutto, atthi dukkhindriyasampayutto, atthi somanassindriyasampayutto, atthi domanassindriyasampayutto, atthi upekkhindriyasampayutto. Evaṃ pañcavidhena viññāṇakkhandho. Chabbidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ chabbidhena viññāṇakkhandho. Sattavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. Evaṃ sattavidhena viññāṇakkhandho. Aṭṭhavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu. Evaṃ aṭṭhavidhena viññāṇakkhandho. Navavidhena viññāṇakkhandho – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ navavidhena viññāṇakkhandho. Dasavidhena viññāṇakkhandho – cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Evaṃ dasavidhena viññāṇakkhandho.

122已对照

一百二十二、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有有因的，有无因的。

依三种[分]的识蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的。有异熟的，有异熟法法，有非异熟非异熟法法。有执受而顺取的，有非执受而顺取的，有非执受非顺取的。有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的。有有寻有伺的，有无寻唯伺的，有无寻无伺的。有与喜俱行的，有与乐俱行的，有与舍俱行的。有应以见舍断的，有应以修舍断的，有既非应以见、亦非应以修舍断的。有有应以见舍断之因的，有有应以修舍断之因的，有无应以见、亦无应以修舍断之因的。有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的。有有学的，有无学的，有非有学非无学的。有有限的，有广大的，有无量的。有有限所缘的，有广大所缘的，有无量所缘的。有下劣的，有中等的，有殊胜的。有邪性决定的，有正性决定的，有不决定的。有以道为所缘的，有以道为因的，有以道为增上的。有已生的，有未生的，有将生的。有过去的，有未来的，有现在的。有过去所缘的，有未来所缘的，有现在所缘的。有内的，有外的，有内外的。有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的识蕴。

122Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko. Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo. Atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo. Atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko. Atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro. Atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato. Atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko. Atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī. Atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho. Atthi paritto, atthi mahaggato, atthi appamāṇo. Atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo. Atthi hīno, atthi majjhimo, atthi paṇīto. Atthi micchattaniyato, atthi sammattaniyato, atthi aniyato. Atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati. Atthi uppanno, atthi anuppanno, atthi uppādī. Atthi atīto, atthi anāgato, atthi paccuppanno. Atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo. Atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho. Atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

123已对照

一百二十三、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与因相应的，有与因不相应的。有非因而有因的，有非因而无因的。有世间的，有出世间的。有为某[识]所识知的，有不为某[识]所识知的。有有漏的，有无漏的。有与漏相应的，有与漏不相应的。有与漏不相应而有漏的，有与漏不相应而无漏的。有顺结的，有不顺结的。有与结相应的，有与结不相应的。有与结不相应而顺结的，有与结不相应而不顺结的。

有顺系的，有不顺系的。有与系相应的，有与系不相应的。有与系不相应而顺系的，有与系不相应而不顺系的。有顺暴流的，有不顺暴流的。有与暴流相应的，有与暴流不相应的。有与暴流不相应而顺暴流的，有与暴流不相应而不顺暴流的。有顺轭的，有不顺轭的。有与轭相应的，有与轭不相应的。有与轭不相应而顺轭的，有与轭不相应而不顺轭的。有顺盖的，有不顺盖的。有与盖相应的，有与盖不相应的。有与盖不相应而顺盖的，有与盖不相应而不顺盖的。

有所执取的，有非所执取的。有与执取相应的，有与执取不相应的。有与执取不相应而所执取的，有与执取不相应而非所执取的。有执受的，有非执受的。有顺取的，有不顺取的。有与取相应的，有与取不相应的。有与取不相应而顺取的，有与取不相应而不顺取的。有顺杂染的，有不顺杂染的。有杂染的，有非杂染的。有与烦恼相应的，有与烦恼不相应的。有与烦恼不相应而顺杂染的，有与烦恼不相应而不顺杂染的。有应以见舍断的，有不应以见舍断的。有应以修舍断的，有不应以修舍断的。有有应以见舍断之因的，有无应以见舍断之因的。有有应以修舍断之因的，有无应以修舍断之因的。

有有寻的，有无寻的。有有伺的，有无伺的。有有喜的，有无喜的。有与喜俱行的，有不与喜俱行的。有与乐俱行的，有不与乐俱行的。有与舍俱行的，有不与舍俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有无色界的，有非无色界的，有系属的，有不系属的。有导向出离的，有不导向出离的。有决定的，有不决定的。有有上的，有无上的。有有诤的，有无诤的。

依三种[分]的识蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的识蕴。

123Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto. Atthi na hetu sahetuko, atthi na hetu ahetuko. Atthi lokiyo, atthi lokuttaro. Atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Atthi sāsavo, atthi anāsavo. Atthi āsavasampayutto, atthi āsavavippayutto. Atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Atthi saṃyojaniyo, atthi asaṃyojaniyo. Atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Atthi ganthaniyo, atthi aganthaniyo. Atthi ganthasampayutto, atthi ganthavippayutto. Atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Atthi oghaniyo, atthi anoghaniyo. Atthi oghasampayutto, atthi oghavippayutto. Atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Atthi yoganiyo, atthi ayoganiyo. Atthi yogasampayutto, atthi yogavippayutto. Atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Atthi nīvaraṇiyo, atthi anīvaraṇiyo. Atthi nīvaraṇasampayutto, atthi nīvaraṇavippayutto. Atthi nīvaraṇavippayuttanīvaraṇiyo, atthi nīvaraṇavippayuttaanīvaraṇiyo. Atthi parāmaṭṭho, atthi aparāmaṭṭho. Atthi parāmāsasampayutto, atthi parāmāsavippayutto. Atthi parāmāsavippayuttaparāmaṭṭho, atthi parāmāsavippayuttaaparāmaṭṭho. Atthi upādinno, atthi anupādinno. Atthi upādāniyo, atthi anupādāniyo. Atthi upādānasampayutto, atthi upādānavippayutto. Atthi upādānavippayuttaupādāniyo, atthi upādānavippayuttaanupādāniyo. Atthi saṃkilesiko, atthi asaṃkilesiko. Atthi saṃkiliṭṭho, atthi asaṃkiliṭṭho. Atthi kilesasampayutto, atthi kilesavippayutto. Atthi kilesavippayuttasaṃkilesiko, atthi kilesavippayuttaasaṃkilesiko. Atthi dassanena pahātabbo, atthi na dassanena pahātabbo. Atthi bhāvanāya pahātabbo, atthi na bhāvanāya pahātabbo. Atthi dassanena pahātabbahetuko, atthi na dassanena pahātabbahetuko. Atthi bhāvanāya pahātabbahetuko, atthi na bhāvanāya pahātabbahetuko. Atthi savitakko, atthi avitakko. Atthi savicāro, atthi avicāro. Atthi sappītiko, atthi appītiko. Atthi pītisahagato, atthi na pītisahagato. Atthi sukhasahagato, atthi na sukhasahagato. Atthi upekkhāsahagato, atthi na upekkhāsahagato. Atthi kāmāvacaro, atthi na kāmāvacaro. Atthi rūpāvacaro, atthi na rūpāvacaro. Atthi arūpāvacaro, atthi na arūpāvacaro, atthi pariyāpanno, atthi apariyāpanno. Atthi niyyāniko, atthi aniyyāniko. Atthi niyato, atthi aniyato. Atthi sauttaro, atthi anuttaro. Atthi saraṇo, atthi araṇo. Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

124已对照

一百二十四、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有有诤的，有无诤的。

依三种[分]的识蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的。有异熟……乃至……有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的识蕴。

124Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi saraṇo, atthi araṇo. Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

125已对照

以二法为根本。

一百二十五、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有有因的，有无因的。

依三种[分]的识蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的识蕴。

125Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko. Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

126已对照

一百二十六、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与因相应的，有与因不相应的……乃至……有有诤的，有无诤的。

依三种[分]的识蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的识蕴。

126Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo. Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

127已对照

一百二十七、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有有因的，有无因的。

127Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko. Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto. Atthi vipāko…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

128已对照

一百二十八、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与因相应的，有与因不相应的……乃至……有有诤的，有无诤的。

依三种[分]的识蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的识蕴。

128Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto…pe… atthi saraṇo, atthi araṇo. Tividhena viññāṇakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

129已对照

以三法为根本。

一百二十九、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有有因的，有无因的。

依三种[分]的识蕴：有善的，有不善的，有无记的……乃至……。如是，依十种[分]的识蕴。

129Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi sahetuko, atthi ahetuko. Tividhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

130已对照

一百三十、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与因相应的，有与因不相应的。

依三种[分]的识蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的……乃至……。如是，依十种[分]的识蕴。

130Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi hetusampayutto, atthi hetuvippayutto. Tividhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe…. Evaṃ dasavidhena viññāṇakkhandho.

131已对照

一百三十一、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有非因而有因的，有非因而无因的。

依三种[分]的识蕴：有异熟的，有异熟法法，有非异熟非异熟法法……乃至……。如是，依十种[分]的识蕴。

131Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi na hetu sahetuko, atthi na hetuahetuko. Tividhena viññāṇakkhandho – atthi vipāko, atthi vipākadhammadhammo, atthi nevavipākanavipākadhammadhammo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

132已对照

一百三十二、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有世间的，有出世间的。

依三种[分]的识蕴：有执受而顺取的，有非执受而顺取的，有非执受非顺取的……乃至……。如是，依十种[分]的识蕴。

132Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi lokiyo, atthi lokuttaro. Tividhena viññāṇakkhandho – atthi upādinnupādāniyo, atthi anupādinnupādāniyo, atthi anupādinnaanupādāniyo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

133已对照

一百三十三、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有为某[识]所识知的，有不为某[识]所识知的。

依三种[分]的识蕴：有杂染而顺杂染的，有非杂染而顺杂染的，有非杂染非顺杂染的……乃至……。如是，依十种[分]的识蕴。

133Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi kenaci viññeyyo, atthi kenaci na viññeyyo. Tividhena viññāṇakkhandho – atthi saṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhasaṃkilesiko, atthi asaṃkiliṭṭhaasaṃkilesiko…pe…. Evaṃ dasavidhena viññāṇakkhandho.

134已对照

一百三十四、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有有漏的，有无漏的。

依三种[分]的识蕴：有有寻有伺的，有无寻唯伺的，有无寻无伺的……乃至……。如是，依十种[分]的识蕴。

134Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi sāsavo, atthi anāsavo. Tividhena viññāṇakkhandho – atthi savitakkasavicāro, atthi avitakkavicāramatto, atthi avitakkaavicāro…pe…. Evaṃ dasavidhena viññāṇakkhandho.

135已对照

一百三十五、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与漏相应的，有与漏不相应的。

依三种[分]的识蕴：有与喜俱行的，有与乐俱行的，有与舍俱行的……乃至……。如是，依十种[分]的识蕴。

135Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi āsavasampayutto, atthi āsavavippayutto. Tividhena viññāṇakkhandho – atthi pītisahagato, atthi sukhasahagato, atthi upekkhāsahagato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

136已对照

一百三十六、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与漏不相应而有漏的，有与漏不相应而无漏的。

依三种[分]的识蕴：有应以见舍断的，有应以修舍断的，有既非应以见、亦非应以修舍断的……乃至……。如是，依十种[分]的识蕴。

136Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi āsavavippayuttasāsavo, atthi āsavavippayuttaanāsavo. Tividhena viññāṇakkhandho – atthi dassanena pahātabbo, atthi bhāvanāya pahātabbo, atthi neva dassanena na bhāvanāya pahātabbo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

137已对照

一百三十七、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有顺结的，有不顺结的。

依三种[分]的识蕴：有有应以见舍断之因的，有有应以修舍断之因的，有无应以见、亦无应以修舍断之因的……乃至……。如是，依十种[分]的识蕴。

137Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi saṃyojaniyo, atthi asaṃyojaniyo. Tividhena viññāṇakkhandho – atthi dassanena pahātabbahetuko, atthi bhāvanāya pahātabbahetuko, atthi neva dassanena na bhāvanāya pahātabbahetuko…pe…. Evaṃ dasavidhena viññāṇakkhandho.

138已对照

一百三十八、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与结相应的，有与结不相应的。

依三种[分]的识蕴：有趣向积集的，有趣向损减的，有非趣向积集非趣向损减的……乃至……。如是，依十种[分]的识蕴。

138Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi saṃyojanasampayutto, atthi saṃyojanavippayutto. Tividhena viññāṇakkhandho – atthi ācayagāmī, atthi apacayagāmī, atthi nevācayagāmināpacayagāmī…pe…. Evaṃ dasavidhena viññāṇakkhandho.

139已对照

一百三十九、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与结不相应而顺结的，有与结不相应而不顺结的。

依三种[分]的识蕴：有有学的，有无学的，有非有学非无学的……乃至……。如是，依十种[分]的识蕴。

139Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi saṃyojanavippayuttasaṃyojaniyo, atthi saṃyojanavippayuttaasaṃyojaniyo. Tividhena viññāṇakkhandho – atthi sekkho, atthi asekkho, atthi nevasekkhanāsekkho…pe…. Evaṃ dasavidhena viññāṇakkhandho.

140已对照

一百四十、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有顺系的，有不顺系的。

依三种[分]的识蕴：有有限的，有广大的，有无量的……乃至……。如是，依十种[分]的识蕴。

140Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi ganthaniyo, atthi aganthaniyo. Tividhena viññāṇakkhandho – atthi paritto, atthi mahaggato, atthi appamāṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

141已对照

一百四十一、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与系相应的，有与系不相应的。

依三种[分]的识蕴：有有限所缘的，有广大所缘的，有无量所缘的……乃至……。如是，依十种[分]的识蕴。

141Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi ganthasampayutto, atthi ganthavippayutto. Tividhena viññāṇakkhandho – atthi parittārammaṇo, atthi mahaggatārammaṇo, atthi appamāṇārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

142已对照

一百四十二、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与系不相应而顺系的，有与系不相应而不顺系的。

依三种[分]的识蕴：有下劣的，有中等的，有殊胜的……乃至……。如是，依十种[分]的识蕴。

142Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi ganthavippayuttaganthaniyo, atthi ganthavippayuttaaganthaniyo. Tividhena viññāṇakkhandho – atthi hīno, atthi majjhimo, atthi paṇīto…pe…. Evaṃ dasavidhena viññāṇakkhandho.

143已对照

一百四十三、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有顺暴流的，有不顺暴流的。

依三种[分]的识蕴：有邪性决定的，有正性决定的，有不决定的……乃至……。如是，依十种[分]的识蕴。

143Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi oghaniyo, atthi anoghaniyo. Tividhena viññāṇakkhandho – atthi micchattaniyato, atthi sammattaniyato, atthi aniyato…pe…. Evaṃ dasavidhena viññāṇakkhandho.

144已对照

一百四十四、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与暴流相应的，有与暴流不相应的。

依三种[分]的识蕴：有以道为所缘的，有以道为因的，有以道为增上的……乃至……。如是，依十种[分]的识蕴。

144Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi oghasampayutto, atthi oghavippayutto. Tividhena viññāṇakkhandho – atthi maggārammaṇo, atthi maggahetuko, atthi maggādhipati…pe…. Evaṃ dasavidhena viññāṇakkhandho.

145已对照

一百四十五、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与暴流不相应而顺暴流的，有与暴流不相应而不顺暴流的。

依三种[分]的识蕴：有已生的，有未生的，有将生的……乃至……。如是，依十种[分]的识蕴。

145Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi oghavippayuttaoghaniyo, atthi oghavippayuttaanoghaniyo. Tividhena viññāṇakkhandho – atthi uppanno, atthi anuppanno, atthi uppādī…pe…. Evaṃ dasavidhena viññāṇakkhandho.

146已对照

一百四十六、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有顺轭的，有不顺轭的。

依三种[分]的识蕴：有过去的，有未来的，有现在的……乃至……。如是，依十种[分]的识蕴。

146Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi yoganiyo, atthi ayoganiyo. Tividhena viññāṇakkhandho – atthi atīto, atthi anāgato, atthi paccuppanno…pe…. Evaṃ dasavidhena viññāṇakkhandho.

147已对照

一百四十七、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与轭相应的，有与轭不相应的。

依三种[分]的识蕴：有过去所缘的，有未来所缘的，有现在所缘的……乃至……。如是，依十种[分]的识蕴。

147Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi yogasampayutto, atthi yogavippayutto. Tividhena viññāṇakkhandho – atthi atītārammaṇo, atthi anāgatārammaṇo, atthi paccuppannārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

148已对照

一百四十八、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有与轭不相应而顺轭的，有与轭不相应而不顺轭的。

依三种[分]的识蕴：有内的，有外的，有内外的……乃至……。如是，依十种[分]的识蕴。

148Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi yogavippayuttayoganiyo, atthi yogavippayuttaayoganiyo. Tividhena viññāṇakkhandho – atthi ajjhatto, atthi bahiddho, atthi ajjhattabahiddho…pe…. Evaṃ dasavidhena viññāṇakkhandho.

149已对照

一百四十九、依一种[分]的识蕴：与触相应的。

依两种[分]的识蕴：有顺盖的，有不顺盖的。

依三种[分]的识蕴：有内所缘的，有外所缘的，有内外所缘的……乃至……。如是，依十种[分]的识蕴。

149Ekavidhena viññāṇakkhandho – phassasampayutto. Duvidhena viññāṇakkhandho – atthi nīvaraṇiyo, atthi anīvaraṇiyo. Tividhena viññāṇakkhandho – atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo…pe…. Evaṃ dasavidhena viññāṇakkhandho.

149已对照

两边增长。

依七种[分]的识蕴：有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的识蕴。

另一依七种[分]的识蕴：有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的，有欲界的，有色界的，有无色界的，有不系属的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的。如是，依七种[分]的识蕴。

依二十四种[分]的识蕴：以眼触为缘的识蕴有善的，有不善的，有无记的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的识蕴有善的，有不善的，有无记的；眼识、耳识、鼻识、舌识、身识、意识。如是，依二十四种[分]的识蕴。

另一依二十四种[分]的识蕴：以眼触为缘的识蕴有与乐受相应的，有与苦受相应的，有与不苦不乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的；眼识……乃至……身识、意识；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的识蕴有内所缘的，有外所缘的，有内外所缘的；眼识、耳识、鼻识、舌识、身识、意识。如是，依二十四种[分]的识蕴。

依三十种[分]的识蕴：以眼触为缘的识蕴有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的识蕴有欲界的，有色界的，有无色界的，有不系属的；眼识、耳识、鼻识、舌识、身识、意识。如是，依三十种[分]的识蕴。

依多种[分]的识蕴：以眼触为缘的识蕴有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的，眼识……乃至……意识；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的识蕴有善的，有不善的，有无记的，有欲界的，有色界的，有无色界的，有不系属的，眼识……乃至……意识。如是，依多种[分]的识蕴。

另一依多种[分]的识蕴：以眼触为缘的识蕴有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的；以耳触为缘……乃至……以鼻触为缘……乃至……以舌触为缘……乃至……以身触为缘……乃至……以意触为缘的识蕴有与乐受相应的……乃至……有内所缘的，有外所缘的，有内外所缘的，有欲界的，有色界的，有无色界的，有不系属的；眼识、耳识、鼻识、舌识、身识、意识。如是，依多种[分]的识蕴。

149Sattavidhena viññāṇakkhandho – atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho. Aparopi sattavidhena viññāṇakkhandho – atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno. Evaṃ sattavidhena viññāṇakkhandho. Catuvīsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho. Aparopi catuvīsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto, atthi dukkhāya vedanāya sampayutto, atthi adukkhamasukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ, manoviññāṇaṃ; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ catuvīsatividhena viññāṇakkhandho. Tiṃsatividhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā …pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ tiṃsatividhena viññāṇakkhandho. Bahuvidhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā …pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi kusalo, atthi akusalo, atthi abyākato, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno, cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho. Aparopi bahuvidhena viññāṇakkhandho – cakkhusamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; sotasamphassapaccayā…pe… ghānasamphassapaccayā…pe… jivhāsamphassapaccayā…pe… kāyasamphassapaccayā…pe… manosamphassapaccayā viññāṇakkhandho atthi sukhāya vedanāya sampayutto…pe… atthi ajjhattārammaṇo, atthi bahiddhārammaṇo, atthi ajjhattabahiddhārammaṇo, atthi kāmāvacaro, atthi rūpāvacaro, atthi arūpāvacaro, atthi apariyāpanno; cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Evaṃ bahuvidhena viññāṇakkhandho.

150已对照

这称为识蕴。

阿毗达摩分别。

三、问分

一百五十、五蕴：色蕴、受蕴、想蕴、行蕴、识蕴。

150Pañcakkhandhā – rūpakkhandho, vedanākkhandho, saññākkhandho, saṅkhārakkhandho, viññāṇakkhandho.

151已对照

一百五十一、五蕴中，有几种是善、几种是不善、几种是无记……乃至……几种是有诤、几种是无诤？

151Pañcannaṃ khandhānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

152已对照

一、三法

一百五十二、色蕴是无记。四蕴或善、或不善、或无记。两蕴不应说是“与乐受相应的”，也不应说是“与苦受相应的”，也不应说是“与不苦不乐受相应的”。三蕴或与乐受相应、或与苦受相应、或与不苦不乐受相应。色蕴是非异熟非异熟法法。四蕴或异熟、或异熟法法、或非异熟非异熟法法。色蕴或执受而顺取、或非执受而顺取。四蕴或执受而顺取、或非执受而顺取、或非执受非顺取。

色蕴是非杂染而顺杂染。四蕴或杂染而顺杂染、或非杂染而顺杂染、或非杂染非顺杂染。色蕴是无寻无伺。三蕴或有寻有伺、或无寻唯伺、或无寻无伺。行蕴或有寻有伺、或无寻唯伺、或无寻无伺、或不应说是“有寻有伺的”，也不应说是“无寻唯伺的”，也不应说是“无寻无伺的”。色蕴不应说是“与喜俱行的”，也不应说是“与乐俱行的”，也不应说是“与舍俱行的”。受蕴或与喜俱行而不与乐俱行、不与舍俱行，或不应说是“与喜俱行的”。三蕴或与喜俱行、或与乐俱行、或与舍俱行、或不应说是“与喜俱行的”，也不应说是“与乐俱行的”，也不应说是“与舍俱行的”。

色蕴是既非应以见亦非应以修舍断。四蕴或应以见舍断、或应以修舍断、或既非应以见亦非应以修舍断。色蕴是无应以见亦无应以修舍断之因。四蕴或有应以见舍断之因、或有应以修舍断之因、或无应以见亦无应以修舍断之因。色蕴是非趣向积集非趣向损减。四蕴或趣向积集、或趣向损减、或非趣向积集非趣向损减。色蕴是非有学非无学。四蕴或有学、或无学、或非有学非无学。色蕴是有限。四蕴或有限、或广大、或无量。色蕴是无所缘。四蕴或有限所缘、或广大所缘、或无量所缘、或不应说是“有限所缘的”，也不应说是“广大所缘的”，也不应说是“无量所缘的”。色蕴是中等。四蕴或下劣、或中等、或殊胜。色蕴是不决定。四蕴或邪性决定、或正性决定、或不决定。

色蕴是无所缘。四蕴或以道为所缘、或以道为因、或以道为增上、或不应说是“以道为所缘的”，也不应说是“以道为因的”，也不应说是“以道为增上的”；[五蕴]或已生、或未生、或将生；或过去、或未来、或现在。色蕴是无所缘。四蕴或过去所缘、或未来所缘、或现在所缘、或不应说是“过去所缘的”，也不应说是“未来所缘的”，也不应说是“现在所缘的”；[五蕴]或内、或外、或内外。色蕴是无所缘。四蕴或内所缘、或外所缘、或内外所缘、或不应说是“内所缘的”，也不应说是“外所缘的”，也不应说是“内外所缘的”。四蕴是无见无对。色蕴或有见有对、或无见有对、或无见无对。

152Rūpakkhandho abyākato. Cattāro khandhā siyā kusalā, siyā akusalā, siyā abyākatā. Dve khandhā na vattabbā – ‘‘sukhāya vedanāya sampayuttā’’tipi, ‘‘dukkhāya vedanāya sampayuttā’’tipi, ‘‘adukkhamasukhāya vedanāya sampayuttā’’tipi. Tayo khandhā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Rūpakkhandho nevavipākanavipākadhammadhammo. Cattāro khandhā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Rūpakkhandho siyā upādinnupādāniyo, siyā anupādinnupādāniyo. Cattāro khandhā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā. Rūpakkhandho asaṃkiliṭṭhasaṃkilesiko. Cattāro khandhā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. Rūpakkhandho avitakkaavicāro. Tayo khandhā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā. Saṅkhārakkhandho siyā savitakkasavicāro, siyā avitakkavicāramatto, siyā avitakkaavicāro, siyā na vattabbo – ‘‘savitakkasavicāro’’tipi, ‘‘avitakkavicāramatto’’tipi, ‘‘avitakkaavicāro’’tipi. Rūpakkhandho na vattabbo – ‘‘pītisahagato’’tipi, ‘‘sukhasahagato’’tipi, ‘‘upekkhāsahagato’’tipi. Vedanākkhandho siyā pītisahagato na sukhasahagato na upekkhāsahagato, siyā na vattabbo – ‘‘pītisahagato’’ti. Tayo khandhā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā, siyā na vattabbā – ‘‘pītisahagatā’’tipi, ‘‘sukhasahagatā’’tipi, ‘‘upekkhāsahagatā’’tipi. Rūpakkhandho neva dassanena na bhāvanāya pahātabbo. Cattāro khandhā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. Rūpakkhandho neva dassanena na bhāvanāya pahātabbahetuko. Cattāro khandhā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā. Rūpakkhandho nevācayagāmināpacayagāmī. Cattāro khandhā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Rūpakkhandho nevasekkhanāsekkho. Cattāro khandhā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā. Rūpakkhandho paritto. Cattāro khandhā siyā parittā, siyā mahaggatā, siyā appamāṇā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā – ‘‘parittārammaṇā’’tipi, ‘‘mahaggatārammaṇā’’tipi, ‘‘appamāṇārammaṇā’’tipi. Rūpakkhandho majjhimo. Cattāro khandhā siyā hīnā, siyā majjhimā, siyā paṇītā. Rūpakkhandho aniyato. Cattāro khandhā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā – ‘‘maggārammaṇā’’tipi, ‘‘maggahetukā’’tipi, ‘‘maggādhipatino’’tipi; siyā uppannā, siyā anuppannā, siyā uppādino; siyā atītā, siyā anāgatā, siyā paccuppannā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā – ‘‘atītārammaṇā’’tipi, ‘‘anāgatārammaṇā’’tipi, ‘‘paccuppannārammaṇā’’tipi; siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Rūpakkhandho anārammaṇo. Cattāro khandhā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā – ‘‘ajjhattārammaṇā’’tipi, ‘‘bahiddhārammaṇā’’tipi, ‘‘ajjhattabahiddhārammaṇā’’tipi. Cattāro khandhā anidassanaappaṭighā. Rūpakkhandho siyā sanidassanasappaṭigho, siyā anidassanasappaṭigho, siyā anidassanaappaṭigho.

153已对照

二、二法

一百五十三、四蕴是非因。行蕴或是因、或是非因。色蕴是无因的。四蕴或有因、或无因。色蕴是与因不相应的。四蕴或与因相应、或与因不相应。色蕴不应说是“既是因、又是有因的”，也不应说是“有因而非因的”。三蕴不应说是“既是因、又是有因的”，或是有因而非因，或不应说是“有因而非因的”。行蕴或既是因、又是有因，或是有因而非因，或不应说是“既是因、又是有因的”，也不应说是“有因而非因的”。色蕴不应说是“既是因、又与因相应的”，也不应说是“与因相应而非因的”。三蕴不应说是“既是因、又与因相应的”，或是与因相应而非因，或不应说是“与因相应而非因的”。行蕴或既是因、又与因相应，或是与因相应而非因，或不应说是“既是因、又与因相应的”，也不应说是“与因相应而非因的”。色蕴是非因而无因的。三蕴或非因而有因、或非因而无因。行蕴或非因而有因、或非因而无因，或不应说是“非因而有因的”，也不应说是“非因而无因的”。

153Cattāro khandhā na hetū. Saṅkhārakkhandho siyā hetu, siyā na hetu. Rūpakkhandho ahetuko. Cattāro khandhā siyā sahetukā, siyā ahetukā. Rūpakkhandho hetuvippayutto. Cattāro khandhā siyā hetusampayuttā, siyā hetuvippayuttā. Rūpakkhandho na vattabbo – ‘‘hetu ceva sahetuko cā’’tipi, ‘‘sahetuko ceva na ca hetū’’tipi. Tayo khandhā na vattabbā – ‘‘hetū ceva sahetukā cā’’ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā – ‘‘sahetukā ceva na ca hetū’’ti. Saṅkhārakkhandho siyā hetu ceva sahetuko ca, siyā sahetuko ceva na ca hetu, siyā na vattabbo – ‘‘hetu ceva sahetuko cā’’tipi, ‘‘sahetuko ceva na ca hetū’’tipi. Rūpakkhandho na vattabbo – ‘‘hetu ceva hetusampayutto cā’’tipi, ‘‘hetusampayutto ceva na ca hetū’’tipi. Tayo khandhā na vattabbā – ‘‘hetū ceva hetusampayuttā cā’’ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā – ‘‘hetusampayuttā ceva na ca hetū’’ti. Saṅkhārakkhandho siyā hetu ceva hetusampayutto ca, siyā hetusampayutto ceva na ca hetu, siyā na vattabbo – ‘‘hetu ceva hetusampayutto cā’’tipi, ‘‘hetusampayutto ceva na ca hetū’’tipi. Rūpakkhandho na hetu ahetuko. Tayo khandhā siyā na hetū sahetukā, siyā na hetū ahetukā. Saṅkhārakkhandho siyā na hetu sahetuko, siyā na hetu ahetuko, siyā na vattabbo – ‘‘na hetu sahetuko’’tipi, ‘‘na hetu ahetuko’’tipi.

153已对照

有缘的、有为的。

四蕴是无见的。色蕴或有见、或无见。四蕴是无对的。色蕴或有对、或无对。色蕴是有色的。四蕴是非色的。色蕴是世间的。四蕴或世间、或出世间；为某[识]所识知的，不为某[识]所识知的。

四蕴是非漏。行蕴或是漏、或是非漏。色蕴是有漏的。四蕴或有漏、或无漏。色蕴是与漏不相应的。四蕴或与漏相应、或与漏不相应。色蕴不应说是“既是漏、又是有漏的”，[而]是有漏而非漏的。三蕴不应说是“既是漏、又是有漏的”，或是有漏而非漏，或不应说是“有漏而非漏的”。行蕴或既是漏、又是有漏，或是有漏而非漏，或不应说是“既是漏、又是有漏的”，也不应说是“有漏而非漏的”。色蕴不应说是“既是漏、又与漏相应的”，也不应说是“与漏相应而非漏的”。三蕴不应说是“既是漏、又与漏相应的”，或是与漏相应而非漏，或不应说是“与漏相应而非漏的”。行蕴或既是漏、又与漏相应，或是与漏相应而非漏，或不应说是“既是漏、又与漏相应的”，也不应说是“与漏相应而非漏的”。色蕴是与漏不相应而有漏的。四蕴或与漏不相应而有漏，或与漏不相应而无漏，或不应说是“与漏不相应而有漏的”，也不应说是“与漏不相应而无漏的”。

四蕴是非结。行蕴或是结、或是非结。色蕴是顺结的。四蕴或顺结、或不顺结。色蕴是与结不相应的。四蕴或与结相应、或与结不相应。色蕴不应说是“既是结、又是顺结的”，[而]是“顺结而非结的”。三蕴不应说是“既是结、又是顺结的”，或是顺结而非结，或不应说是“顺结而非结的”。行蕴或既是结、又是顺结，或是顺结而非结，或不应说是“既是结、又是顺结的”，也不应说是“顺结而非结的”。色蕴不应说是“既是结、又与结相应的”，也不应说是“与结相应而非结的”。三蕴不应说是“既是结、又与结相应的”，或是与结相应而非结，或不应说是“与结相应而非结的”。行蕴或既是结、又与结相应，或是与结相应而非结，或不应说是“既是结、又与结相应的”，也不应说是“与结相应而非结的”。色蕴是与结不相应而顺结的。四蕴或与结不相应而顺结，或与结不相应而不顺结，或不应说是“与结不相应而顺结的”，也不应说是“与结不相应而不顺结的”。

四蕴是非系。行蕴或是系、或是非系。色蕴是顺系的。四蕴或顺系、或不顺系。色蕴是与系不相应的。四蕴或与系相应、或与系不相应。色蕴不应说是“既是系、又是顺系的”，[而]是“顺系而非系的”。三蕴不应说是“既是系、又是顺系的”，或是顺系而非系，或不应说是“顺系而非系的”。行蕴或既是系、又是顺系，或是顺系而非系，或不应说是“既是系、又是顺系的”，也不应说是“顺系而非系的”。色蕴不应说是“既是系、又与系相应的”，也不应说是“与系相应而非系的”。三蕴不应说是“既是系、又与系相应的”，或是与系相应而非系，或不应说是“与系相应而非系的”。行蕴或既是系、又与系相应，或是与系相应而非系，或不应说是“既是系、又与系相应的”，也不应说是“与系相应而非系的”。色蕴是与系不相应而顺系的。四蕴或与系不相应而顺系，或与系不相应而不顺系，或不应说是“与系不相应而顺系的”，也不应说是“与系不相应而不顺系的”。

四蕴是非暴流……乃至……非轭……乃至……非盖。行蕴或是盖、或是非盖。色蕴是顺盖的。四蕴或顺盖、或不顺盖。色蕴是与盖不相应的。四蕴或与盖相应、或与盖不相应。色蕴不应说是“既是盖、又是顺盖的”，[而]是“顺盖而非盖的”。三蕴不应说是“既是盖、又是顺盖的”，或是顺盖而非盖，或不应说是“顺盖而非盖的”。行蕴或既是盖、又是顺盖，或是顺盖而非盖，或不应说是“既是盖、又是顺盖的”，也不应说是“顺盖而非盖的”。色蕴不应说是“既是盖、又与盖相应的”，也不应说是“与盖相应而非盖的”。三蕴不应说是“既是盖、又与盖相应的”，或是与盖相应而非盖，或不应说是“与盖相应而非盖的”。行蕴或既是盖、又与盖相应，或是与盖相应而非盖，或不应说是“既是盖、又与盖相应的”，也不应说是“与盖相应而非盖的”。色蕴是与盖不相应而顺盖的。四蕴或与盖不相应而顺盖，或与盖不相应而不顺盖，或不应说是“与盖不相应而顺盖的”，也不应说是“与盖不相应而不顺盖的”。

四蕴是非执取。行蕴或是执取、或是非执取。色蕴是所执取的。四蕴或所执取、或非所执取。色蕴是与执取不相应的。三蕴或与执取相应、或与执取不相应。行蕴或与执取相应、或与执取不相应，或不应说是“与执取相应的”，也不应说是“与执取不相应的”。色蕴不应说是“既是执取、又是所执取的”，[而]是“所执取而非执取的”。三蕴不应说是“既是执取、又是所执取的”，或是所执取而非执取，或不应说是“所执取而非执取的”。行蕴或既是执取、又是所执取，或是所执取而非执取，或不应说是“既是执取、又是所执取的”，也不应说是“所执取而非执取的”。色蕴是与执取不相应而所执取的。四蕴或与执取不相应而所执取，或与执取不相应而非所执取，或不应说是“与执取不相应而所执取的”，也不应说是“与执取不相应而非所执取的”。

色蕴是无所缘的。四蕴是有所缘的。识蕴是心。四蕴是非心。三蕴是心所的。两蕴是非心所的。三蕴是与心相应的。色蕴是与心不相应的。识蕴不应说是“与心相应的”，也不应说是“与心不相应的”。三蕴是与心相杂的。色蕴是与心不相杂的。识蕴不应说是“与心相杂的”，也不应说是“与心不相杂的”。三蕴是以心为等起的。识蕴是非以心为等起的。色蕴或以心为等起、或非以心为等起。三蕴是与心俱有的。识蕴是非与心俱有的。色蕴或与心俱有、或非与心俱有。三蕴是随心转的。识蕴是非随心转的。色蕴或随心转、或非随心转。三蕴是与心相杂而以心为等起的。两蕴是非与心相杂而以心为等起的。三蕴是与心相杂、以心为等起、与心俱有的。两蕴是非与心相杂、以心为等起、与心俱有的。三蕴是与心相杂、以心为等起、随心转的。两蕴是非与心相杂、以心为等起、随心转的。

识蕴是内的。三蕴是外的。色蕴或内、或外。四蕴是非所造的。色蕴或所造、或非所造、或执受、或非执受。四蕴是非取。行蕴或是取、或是非取。色蕴是顺取的。四蕴或顺取、或不顺取。色蕴是与取不相应的。四蕴或与取相应、或与取不相应。色蕴不应说是“既是取、又是顺取的”，[而]是“顺取而非取的”。三蕴不应说是“既是取、又是顺取的”，或是顺取而非取，或不应说是“顺取而非取的”。行蕴或既是取、又是顺取，或是顺取而非取，或不应说是“既是取、又是顺取的”，也不应说是“顺取而非取的”。色蕴不应说是“既是取、又与取相应的”，也不应说是“与取相应而非取的”。三蕴不应说是“既是取、又与取相应的”，或是与取相应而非取，或不应说是“与取相应而非取的”。行蕴或既是取、又与取相应，或是与取相应而非取，或不应说是“既是取、又与取相应的”，也不应说是“与取相应而非取的”。色蕴是与取不相应而顺取的。四蕴或与取不相应而顺取，或与取不相应而不顺取，或不应说是“与取不相应而顺取的”，也不应说是“与取不相应而不顺取的”。

四蕴是非烦恼。行蕴或是烦恼、或是非烦恼。色蕴是顺杂染的。四蕴或顺杂染、或不顺杂染。色蕴是非杂染的。四蕴或杂染、或非杂染。色蕴是与烦恼不相应的。四蕴或与烦恼相应、或与烦恼不相应。色蕴不应说是“既是烦恼、又是顺杂染的”，[而]是“顺杂染而非烦恼的”。三蕴不应说是“既是烦恼、又是顺杂染的”，或是顺杂染而非烦恼，或不应说是“顺杂染而非烦恼的”。行蕴或既是烦恼、又是顺杂染，或是顺杂染而非烦恼，或不应说是“既是烦恼、又是顺杂染的”，也不应说是“顺杂染而非烦恼的”。色蕴不应说是“既是烦恼、又是杂染的”，也不应说是“杂染而非烦恼的”。三蕴不应说是“既是烦恼、又是杂染的”，或是杂染而非烦恼，或不应说是“杂染而非烦恼的”。行蕴或既是烦恼、又是杂染，或是杂染而非烦恼，或不应说是“既是烦恼、又是杂染的”，也不应说是“杂染而非烦恼的”。

色蕴不应说是“既是烦恼、又与烦恼相应的”，也不应说是“与烦恼相应而非烦恼的”。三蕴不应说是“既是烦恼、又与烦恼相应的”，或是与烦恼相应而非烦恼，或不应说是“与烦恼相应而非烦恼的”。行蕴或既是烦恼、又与烦恼相应，或是与烦恼相应而非烦恼，或不应说是“既是烦恼、又与烦恼相应的”，也不应说是“与烦恼相应而非烦恼的”。色蕴是与烦恼不相应而顺杂染的。四蕴或与烦恼不相应而顺杂染，或与烦恼不相应而不顺杂染，或不应说是“与烦恼不相应而顺杂染的”，也不应说是“与烦恼不相应而不顺杂染的”。

色蕴是不应以见舍断的。四蕴或应以见舍断、或不应以见舍断。色蕴是不应以修舍断的。四蕴或应以修舍断、或不应以修舍断。色蕴是无应以见舍断之因的。四蕴或有应以见舍断之因，或无应以见舍断之因。色蕴是无应以修舍断之因的。四蕴或有应以修舍断之因，或无应以修舍断之因。色蕴是无寻的。四蕴或有寻、或无寻。色蕴是无伺的。四蕴或有伺、或无伺。色蕴是无喜的。四蕴或有喜、或无喜。色蕴是不与喜俱行的。四蕴或与喜俱行、或不与喜俱行。两蕴是不与乐俱行的。三蕴或与乐俱行、或不与乐俱行。两蕴是不与舍俱行的。三蕴或与舍俱行、或不与舍俱行。

色蕴是欲界的。四蕴或欲界、或非欲界。色蕴是非色界的。四蕴或色界、或非色界。色蕴是非无色界的。四蕴或无色界、或非无色界。色蕴是系属的。四蕴或系属、或不系属。色蕴是不导向出离的。四蕴或导向出离、或不导向出离。色蕴是不决定的。四蕴或决定、或不决定。色蕴是有上的。四蕴或有上、或无上。色蕴是无诤的。四蕴或有诤、或无诤。

153Cattāro khandhā anidassanā. Rūpakkhandho siyā sanidassano, siyā anidassano. Cattāro khandhā appaṭighā. Rūpakkhandho siyā sappaṭigho, siyā appaṭigho. Rūpakkhandho rūpaṃ. Cattāro khandhā arūpā. Rūpakkhandho lokiyo. Cattāro khandhā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā. Cattāro khandhā no āsavā. Saṅkhārakkhandho siyā āsavo, siyā no āsavo. Rūpakkhandho sāsavo. Cattāro khandhā siyā sāsavā, siyā anāsavā. Rūpakkhandho āsavavippayutto. Cattāro khandhā siyā āsavasampayuttā, siyā āsavavippayuttā. Rūpakkhandho na vattabbo – ‘‘āsavo ceva sāsavo cā’’ti, sāsavo ceva no ca āsavo. Tayo khandhā na vattabbā – ‘‘āsavā ceva sāsavā cā’’ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā – ‘‘sāsavā ceva no ca āsavā’’ti. Saṅkhārakkhandho siyā āsavo ceva sāsavo ca, siyā sāsavo ceva no ca āsavo, siyā na vattabbo – ‘‘āsavo ceva sāsavo cā’’tipi, ‘‘sāsavo ceva no ca āsavo’’tipi. Rūpakkhandho na vattabbo – ‘‘āsavo ceva āsavasampayutto cā’’tipi, ‘‘āsavasampayutto ceva no ca āsavo’’tipi. Tayo khandhā na vattabbā – ‘‘āsavā ceva āsavasampayuttā cā’’ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā – ‘‘āsavasampayuttā ceva no ca āsavā’’ti. Saṅkhārakkhandho siyā āsavo ceva āsavasampayutto ca, siyā āsavasampayutto ceva no ca āsavo, siyā na vattabbo – ‘‘āsavo ceva āsavasampayutto cā’’tipi, ‘‘āsavasampayutto ceva no ca āsavo’’tipi. Rūpakkhandho āsavavippayuttasāsavo. Cattāro khandhā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā – ‘‘āsavavippayuttasāsavā’’tipi, ‘‘āsavavippayuttaanāsavā’’tipi. Cattāro khandhā no saṃyojanā. Saṅkhārakkhandho siyā saṃyojanaṃ, siyā no saṃyojanaṃ. Rūpakkhandho saṃyojaniyo. Cattāro khandhā siyā saṃyojaniyā, siyā asaṃyojaniyā. Rūpakkhandho saṃyojanavippayutto. Cattāro khandhā siyā saṃyojanasampayuttā, siyā saṃyojanavippayuttā. Rūpakkhandho na vattabbo – ‘‘saṃyojanañceva saṃyojaniyo cā’’ti, ‘‘saṃyojaniyo ceva no ca saṃyojanaṃ’’. Tayo khandhā na vattabbā – ‘‘saṃyojanā ceva saṃyojaniyā cā’’ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā – ‘‘saṃyojaniyā ceva no ca saṃyojanā’’ti. Saṅkhārakkhandho siyā saṃyojanañceva saṃyojaniyo ca, siyā saṃyojaniyo ceva no ca saṃyojanaṃ, siyā na vattabbo – ‘‘saṃyojanañceva saṃyojaniyo cā’’tipi, ‘‘saṃyojaniyo ceva no ca saṃyojana’’ntipi. Rūpakkhandho na vattabbo – ‘‘saṃyojanañceva saṃyojanasampayutto cā’’tipi, ‘‘saṃyojanasampayutto ceva no ca saṃyojana’’ntipi. Tayo khandhā na vattabbā – ‘‘saṃyojanā ceva saṃyojanasampayuttā cā’’ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanā, siyā na vattabbā – ‘‘saṃyojanasampayuttā ceva no ca saṃyojanā’’ti. Saṅkhārakkhandho siyā saṃyojanañceva saṃyojanasampayutto ca, siyā saṃyojanasampayutto ceva no ca saṃyojanaṃ, siyā na vattabbo – ‘‘saṃyojanañceva saṃyojanasampayutto cā’’tipi, ‘‘saṃyojanasampayutto ceva no ca saṃyojana’’ntipi. Rūpakkhandho saṃyojanavippayuttasaṃyojaniyo. Cattāro khandhā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā, siyā na vattabbā – ‘‘saṃyojanavippayuttasaṃyojaniyā’’tipi, ‘‘saṃyojanavippayuttaasaṃyojaniyā’’tipi. Cattāro khandhā no ganthā. Saṅkhārakkhandho siyā gantho, siyā no gantho. Rūpakkhandho ganthaniyo. Cattāro khandhā siyā ganthaniyā, siyā aganthaniyā. Rūpakkhandho ganthavippayutto. Cattāro khandhā siyā ganthasampayuttā, siyā ganthavippayuttā. Rūpakkhandho na vattabbo – ‘‘gantho ceva ganthaniyo cā’’ti, ‘‘ganthaniyo ceva no ca gantho’’. Tayo khandhā na vattabbā – ‘‘ganthā ceva ganthaniyā cā’’ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā – ‘‘ganthaniyā ceva no ca ganthā’’ti. Saṅkhārakkhandho siyā gantho ceva ganthaniyo ca, siyā ganthaniyo ceva no ca gantho, siyā na vattabbo – ‘‘gantho ceva ganthaniyo cā’’tipi, ‘‘ganthaniyo ceva no ca gantho’’tipi. Rūpakkhandho na vattabbo – ‘‘gantho ceva ganthasampayutto cā’’tipi, ‘‘ganthasampayutto ceva no ca gantho’’tipi. Tayo khandhā na vattabbā – ‘‘ganthā ceva ganthasampayuttā cā’’ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā – ‘‘ganthasampayuttā ceva no ca ganthā’’ti. Saṅkhārakkhandho siyā gantho ceva ganthasampayutto ca, siyā ganthasampayutto ceva no ca gantho, siyā na vattabbo – ‘‘gantho ceva ganthasampayutto cā’’tipi, ‘‘ganthasampayutto ceva no ca gantho’’ti pi. Rūpakkhandho ganthavippayuttaganthaniyo. Cattāro khandhā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā, siyā na vattabbā – ‘‘ganthavippayuttaganthaniyā’’tipi, ‘‘ganthavippayuttaaganthaniyā’’tipi. Cattāro khandhā no oghā…pe… no yogā…pe… no nīvaraṇā. Saṅkhārakkhandho siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. Rūpakkhandho nīvaraṇiyo. Cattāro khandhā siyā nīvaraṇiyā, siyā anīvaraṇiyā. Rūpakkhandho nīvaraṇavippayutto. Cattāro khandhā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Rūpakkhandho na vattabbo – ‘‘nīvaraṇañceva nīvaraṇiyo cā’’ti, ‘‘nīvaraṇiyo ceva no ca nīvaraṇaṃ’’. Tayo khandhā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇiyā cā’’ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā – ‘‘nīvaraṇiyā ceva no ca nīvaraṇā’’ti. Saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇiyo ca, siyā nīvaraṇiyo ceva no ca nīvaraṇaṃ, siyā na vattabbo – ‘‘nīvaraṇañceva nīvaraṇiyo cā’’tipi, ‘‘nīvaraṇiyo ceva no ca nīvaraṇa’’ntipi. Rūpakkhandho na vattabbo – ‘‘nīvaraṇañceva nīvaraṇasampayutto cā’’tipi, ‘‘nīvaraṇasampayutto ceva no ca nīvaraṇa’’ntipi. Tayo khandhā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇasampayuttā cā’’ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā – ‘‘nīvaraṇasampayuttā ceva no ca nīvaraṇā’’ti. Saṅkhārakkhandho siyā nīvaraṇañceva nīvaraṇasampayutto ca, siyā nīvaraṇasampayutto ceva no ca nīvaraṇaṃ, siyā na vattabbo – ‘‘nīvaraṇañceva nīvaraṇasampayutto cā’’tipi, ‘‘nīvaraṇasampayutto ceva no ca nīvaraṇa’’ntipi. Rūpakkhandho nīvaraṇavippayuttanīvaraṇiyo. Cattāro khandhā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā – ‘‘nīvaraṇavippayuttanīvaraṇiyā’’tipi, ‘‘nīvaraṇavippayuttaanīvaraṇiyā’’tipi. Cattāro khandhā no parāmāsā. Saṅkhārakkhandho siyā parāmāso, siyā no parāmāso. Rūpakkhandho parāmaṭṭho. Cattāro khandhā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Rūpakkhandho parāmāsavippayutto. Tayo khandhā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. Saṅkhārakkhandho siyā parāmāsasampayutto, siyā parāmāsavippayutto, siyā na vattabbo – ‘‘parāmāsasampayutto’’tipi, ‘‘parāmāsavippayutto’’tipi. Rūpakkhandho na vattabbo – ‘‘parāmāso ceva parāmaṭṭho cā’’ti, ‘‘parāmaṭṭho ceva no ca parāmāso’’. Tayo khandhā na vattabbā – ‘‘parāmāsā ceva parāmaṭṭhā cā’’ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā – ‘‘parāmaṭṭhā ceva no ca parāmāsā’’ti. Saṅkhārakkhandho siyā parāmāso ceva parāmaṭṭho ca, siyā parāmaṭṭho ceva no ca parāmāso, siyā na vattabbo – ‘‘parāmāso ceva parāmaṭṭho cā’’tipi, ‘‘parāmaṭṭho ceva no ca parāmāso’’tipi. Rūpakkhandho parāmāsavippayuttaparāmaṭṭho. Cattāro khandhā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā, siyā na vattabbā – ‘‘parāmāsavippayuttaparāmaṭṭhā’’tipi, ‘‘parāmāsavippayuttaaparāmaṭṭhā’’tipi. Rūpakkhandho anārammaṇo. Cattāro khandhā sārammaṇā. Viññāṇakkhandho cittaṃ. Cattāro khandhā no cittā. Tayo khandhā cetasikā. Dve khandhā acetasikā. Tayo khandhā cittasampayuttā. Rūpakkhandho cittavippayutto. Viññāṇakkhandho na vattabbo – ‘‘cittena sampayutto’’tipi, ‘‘cittena vippayutto’’tipi. Tayo khandhā cittasaṃsaṭṭhā. Rūpakkhandho cittavisaṃsaṭṭho. Viññāṇakkhandho na vattabbo – ‘‘cittena saṃsaṭṭho’’tipi, ‘‘cittena visaṃsaṭṭho’’tipi. Tayo khandhā cittasamuṭṭhānā. Viññāṇakkhandho no cittasamuṭṭhāno. Rūpakkhandho siyā cittasamuṭṭhāno, siyā no cittasamuṭṭhāno. Tayo khandhā cittasahabhuno. Viññāṇakkhandho no cittasahabhū. Rūpakkhandho siyā cittasahabhū, siyā no cittasahabhū. Tayo khandhā cittānuparivattino. Viññāṇakkhandho no cittānuparivatti. Rūpakkhandho siyā cittānuparivatti, siyā no cittānuparivatti. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānā. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānā. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Tayo khandhā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Dve khandhā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Viññāṇakkhandho ajjhattiko. Tayo khandhā bāhirā. Rūpakkhandho siyā ajjhattiko, siyā bāhiro. Cattāro khandhā no upādā. Rūpakkhandho siyā upādā, siyā no upādā, siyā upādinnā, siyā anupādinnā. Cattāro khandhā no upādānā. Saṅkhārakkhandho siyā upādānaṃ, siyā no upādānaṃ. Rūpakkhandho upādāniyo. Cattāro khandhā siyā upādāniyā, siyā anupādāniyā. Rūpakkhandho upādānavippayutto. Cattāro khandhā siyā upādānasampayuttā, siyā upādānavippayuttā. Rūpakkhandho na vattabbo – ‘‘upādānañceva upādāniyo cā’’ti, ‘‘upādāniyo ceva no ca upādānaṃ’’. Tayo khandhā na vattabbā – ‘‘upādānañceva upādāniyā cā’’ti, siyā upādāniyā ceva no ca upādānā, siyā na vattabbā – ‘‘upādāniyā ceva no ca upādānā’’ti. Saṅkhārakkhandho siyā upādānañceva upādāniyo ca, siyā upādāniyo ceva no ca upādānaṃ, siyā na vattabbo – ‘‘upādānañceva upādāniyo cā’’tipi, ‘‘upādāniyo ceva no ca upādāna’’ntipi. Rūpakkhandho na vattabbo – ‘‘upādānañceva upādānasampayutto cā’’tipi, ‘‘upādānasampayutto ceva no ca upādāna’’ntipi. Tayo khandhā na vattabbā – ‘‘upādānā ceva upādānasampayuttā cā’’ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā – ‘‘upādānasampayuttā ceva no ca upādānā’’ti. Saṅkhārakkhandho siyā upādānañceva upādānasampayutto ca, siyā upādānasampayutto ceva no ca upādānaṃ, siyā na vattabbo – ‘‘upādānañceva upādānasampayutto cā’’tipi, ‘‘upādānasampayutto ceva no ca upādāna’’ntipi. Rūpakkhandho upādānavippayuttaupādāniyo. Cattāro khandhā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā – ‘‘upādānavippayuttaupādāniyā’’tipi, ‘‘upādānavippayuttaanupādāniyā’’tipi. Cattāro khandhā no kilesā. Saṅkhārakkhandho siyā kileso, siyā no kileso. Rūpakkhandho saṃkilesiko. Cattāro khandhā siyā saṃkilesikā, siyā asaṃkilesikā. Rūpakkhandho asaṃkiliṭṭho. Cattāro khandhā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. Rūpakkhandho kilesavippayutto. Cattāro khandhā siyā kilesasampayuttā, siyā kilesavippayuttā. Rūpakkhandho na vattabbo – ‘‘kileso ceva saṃkilesiko cā’’ti, ‘‘saṃkilesiko ceva no ca kileso’’. Tayo khandhā na vattabbā – ‘‘kilesā ceva saṃkilesikā cā’’ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā – ‘‘saṃkilesikā ceva no ca kilesā’’ti. Saṅkhārakkhandho siyā kileso ceva saṃkilesiko ca, siyā saṃkilesiko ceva no ca kileso, siyā na vattabbo – ‘‘kileso ceva saṃkilesiko cā’’tipi, ‘‘saṃkilesiko ceva no ca kileso’’tipi. Rūpakkhandho na vattabbo – ‘‘kileso ceva saṃkiliṭṭho cā’’tipi, ‘‘saṃkiliṭṭho ceva no ca kileso’’tipi. Tayo khandhā na vattabbā – ‘‘kileso ceva saṃkiliṭṭhā cā’’ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā – ‘‘saṃkiliṭṭhā ceva no ca kilesā’’ti. Saṅkhārakkhandho siyā kileso ceva saṃkiliṭṭho ca, siyā saṃkiliṭṭho ceva no ca kileso, siyā na vattabbo – ‘‘kileso ceva saṃkiliṭṭho cā’’tipi, ‘‘saṃkiliṭṭho ceva no ca kileso’’tipi. Rūpakkhandho na vattabbo – ‘‘kileso ceva kilesasampayutto cā’’tipi, ‘‘kilesasampayutto ceva no ca kileso’’tipi. Tayo khandhā na vattabbā – ‘‘kilesā ceva kilesasampayuttā cā’’ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā – kilesasampayuttā ceva no ca kilesā’’ti. Saṅkhārakkhandho siyā kileso ceva kilesasampayutto ca, siyā kilesasampayutto ceva no ca kileso, siyā na vattabbo – ‘‘kileso ceva kilesasampayutto cā’’tipi, ‘‘kilesasampayutto ceva no ca kileso’’tipi. Rūpakkhandho kilesavippayuttasaṃkilesiko. Cattāro khandhā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttaasaṃkilesikā, siyā na vattabbā – ‘‘kilesavippayuttasaṃkilesikā’’tipi, ‘‘kilesavippayuttaasaṃkilesikā’’tipi. Rūpakkhandho na dassanena pahātabbo. Cattāro khandhā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Rūpakkhandho na bhāvanāya pahātabbo. Cattāro khandhā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Rūpakkhandho na dassanena pahātabbahetuko. Cattāro khandhā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Rūpakkhandho na bhāvanāya pahātabbahetuko. Cattāro khandhā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Rūpakkhandho avitakko. Cattāro khandhā siyā savitakkā, siyā avitakkā. Rūpakkhandho avicāro. Cattāro khandhā siyā savicārā, siyā avicārā. Rūpakkhandho appītiko, cattāro khandhā siyā sappītikā, siyā appītikā. Rūpakkhandho na pītisahagato. Cattāro khandhā siyā pītisahagatā, siyā na pītisahagatā. Dve khandhā na sukhasahagatā. Tayo khandhā siyā sukhasahagatā, siyā na sukhasahagatā. Dve khandhā na upekkhāsahagatā. Tayo khandhā siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Rūpakkhandho kāmāvacaro. Cattāro khandhā siyā kāmāvacarā, siyā na kāmāvacarā. Rūpakkhandho na rūpāvacaro. Cattāro khandhā siyā rūpāvacarā, siyā na rūpāvacarā. Rūpakkhandho na arūpāvacaro. Cattāro khandhā siyā arūpāvacarā, siyā na arūpāvacarā. Rūpakkhandho pariyāpanno. Cattāro khandhā siyā pariyāpannā, siyā apariyāpannā. Rūpakkhandho aniyyāniko. Cattāro khandhā siyā niyyānikā, siyā aniyyānikā. Rūpakkhandho aniyato. Cattāro khandhā siyā niyatā, siyā aniyatā. Rūpakkhandho sauttaro. Cattāro khandhā siyā sauttarā, siyā anuttarā. Rūpakkhandho araṇo. Cattāro khandhā siyā saraṇā, siyā araṇāti.

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