分別論·蘊分別 Khandhavibhaṅgo 1. Suttantabhājanīyaṃ

本經目錄

問分。蘊分別終。

1已對照

一、蘊分別

一、經分別

一、五蘊：色蘊、受蘊、想蘊、行蘊、識蘊。

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

2已對照

一、色蘊

二、此中什麼是色蘊？凡任何色，無論過去、未來、現在，內或外，粗或細，劣或勝，遠或近，把它們合為一[聚]，集聚起來、略攝起來——這稱為色蘊。

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.

3已對照

三、此中什麼是過去的色？凡色是過去的、已滅的、已離去的、已變易的、已沒的、已全沒的、生起之後已離去的、過去的、攝於過去之分的，[即]四大種，以及依四大種而有的色——這稱為過去的色。

此中什麼是未來的色？凡色是未生的、未成的、未出生的、未生出的、未出現的、未顯現的、未生起的、未正生起的、未起的、未等起的、未來的、攝於未來之分的，[即]四大種，以及依四大種而有的色——這稱為未來的色。

此中什麼是現在的色？凡色是已生的、已成的、已出生的、已生出的、已出現的、已顯現的、已生起的、已正生起的、已起的、已等起的、現在的、攝於現在之分的，[即]四大種，以及依四大種而有的色——這稱為現在的色。

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.

4已對照

四、此中什麼是內的色？凡色是彼彼眾生的內的、屬己的、自己的、個別的、執受的，[即]四大種，以及依四大種而有的色——這稱為內的色。

此中什麼是外的色？凡色是彼彼其他眾生、其他人的內的、屬己的、自己的、個別的、執受的，[即]四大種，以及依四大種而有的色——這稱為外的色。

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.

5已對照

五、此中什麼是粗的色？眼處……乃至……觸處——這稱為粗的色。

此中什麼是細的色？女根……乃至……段食——這稱為細的色。

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.

6已對照

六、此中什麼是劣的色？凡色對彼彼眾生而言是被輕賤的、被藐視的、被輕視的、被凌辱的、不被尊重的、劣的、被認為劣的、被公認為劣的、不可喜的、不可愛的、不可意的，[即]色、聲、香、味、所觸——這稱為劣的色。

此中什麼是勝的色？凡色對彼彼眾生而言是不被輕賤的、不被藐視的、不被輕視的、不被凌辱的、被尊重的、勝的、被認為勝的、被公認為勝的、可喜的、可愛的、可意的，[即]色、聲、香、味、所觸——這稱為勝的色。或者應相待於彼彼色而見色的劣勝。

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.

7已對照

七、此中什麼是遠的色？女根……乃至……段食，或者另有凡在不鄰近處、不迫近處、遠處、不近處的色——這稱為遠的色。

此中什麼是近的色？眼處……乃至……觸處，或者另有凡在鄰近處、迫近處、不遠處、近處的色——這稱為近的色。或者應相待於彼彼色而見色的遠近。

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.

8已對照

二、受蘊

八、此中什麼是受蘊？凡任何受，無論過去、未來、現在，內或外，粗或細，劣或勝，遠或近，把它們合為一[聚]，集聚起來、略攝起來——這稱為受蘊。

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.

9已對照

九、此中什麼是過去的受？凡受是過去的、已滅的、已離去的、已變易的、已沒的、已全沒的、生起之後已離去的、過去的、攝於過去之分的，[即]樂受、苦受、不苦不樂受——這稱為過去的受。

此中什麼是未來的受？凡受是未生的、未成的、未出生的、未生出的、未出現的、未顯現的、未生起的、未正生起的、未起的、未等起的、未來的、攝於未來之分的，[即]樂受、苦受、不苦不樂受——這稱為未來的受。

此中什麼是現在的受？凡受是已生的、已成的、已出生的、已生出的、已出現的、已顯現的、已生起的、已正生起的、已起的、已等起的、現在的、攝於現在之分的，[即]樂受、苦受、不苦不樂受——這稱為現在的受。

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.

10已對照

十、此中什麼是內的受？凡受是彼彼眾生的內的、屬己的、自己的、個別的、執受的，[即]樂受、苦受、不苦不樂受——這稱為內的受。

此中什麼是外的受？凡受是彼彼其他眾生、其他人的內的、屬己的、自己的、個別的、執受的，[即]樂受、苦受、不苦不樂受——這稱為外的受。

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.

11已對照

十一、此中什麼是粗的受、細的受？不善受是粗的，善與無記受是細的。善與不善受是粗的，無記受是細的。苦受是粗的，樂受與不苦不樂受是細的。樂與苦受是粗的，不苦不樂受是細的。未入等至者的受是粗的，入等至者的受是細的。有漏受是粗的，無漏受是細的。或者應相待於彼彼受而見諸受的粗細。

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.

12已對照

十二、此中什麼是劣的受、勝的受？不善受是劣的，善與無記受是勝的。善與不善受是劣的，無記受是勝的。苦受是劣的，樂受與不苦不樂受是勝的。樂與苦受是劣的，不苦不樂受是勝的。未入等至者的受是劣的，入等至者的受是勝的。有漏受是劣的，無漏受是勝的。或者應相待於彼彼受而見諸受的劣勝。

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.

13已對照

十三、此中什麼是遠的受？不善受距善、無記受是遠的；善、無記受距不善受是遠的；善受距不善、無記受是遠的；不善、無記受距善受是遠的；無記受距善、不善受是遠的；善、不善受距無記受是遠的。苦受距樂受、不苦不樂受是遠的；樂受、不苦不樂受距苦受是遠的；樂受距苦受、不苦不樂受是遠的；苦受、不苦不樂受距樂受是遠的；不苦不樂受距樂、苦受是遠的；樂、苦受距不苦不樂受是遠的。未入等至者的受距入等至者的受是遠的；入等至者的受距未入等至者的受是遠的。有漏受距無漏受是遠的；無漏受距有漏受是遠的——這稱為遠的受。

此中什麼是近的受？不善受距不善受是近的；善受距善受是近的；無記受距無記受是近的。苦受距苦受是近的；樂受距樂受是近的；不苦不樂受距不苦不樂受是近的。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；無漏受距無漏受是近的。這稱為近的受。或者應相待於彼彼受而見諸受的遠近。

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.

14已對照

三、想蘊

十四、此中什麼是想蘊？凡任何想，無論過去、未來、現在，內或外，粗或細，劣或勝，遠或近，把它們合為一[聚]，集聚起來、略攝起來——這稱為想蘊。

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.

15已對照

十五、此中什麼是過去的想？凡想是過去的、已滅的、已離去的、已變易的、已沒的、已全沒的、生起之後已離去的、過去的、攝於過去之分的，[即]眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想——這稱為過去的想。

此中什麼是未來的想？凡想是未生的、未成的、未出生的、未生出的、未出現的、未顯現的、未生起的、未正生起的、未起的、未等起的、未來的、攝於未來之分的，[即]眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想——這稱為未來的想。

此中什麼是現在的想？凡想是已生的、已成的、已出生的、已生出的、已出現的、已顯現的、已生起的、已正生起的、已起的、已等起的、現在的、攝於現在之分的，[即]眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想——這稱為現在的想。

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.

16已對照

十六、此中什麼是內的想？凡想是彼彼眾生的內的、屬己的、自己的、個別的、執受的，[即]眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想——這稱為內的想。

此中什麼是外的想？凡想是彼彼其他眾生、其他人的內的、屬己的、自己的、個別的、執受的，[即]眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想——這稱為外的想。

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已對照

十七、此中什麼是粗的想、細的想？有對觸所生想是粗的，增語觸所生想是細的。不善想是粗的，善與無記想是細的。善與不善想是粗的，無記想是細的。與苦受相應的想是粗的，與樂受、不苦不樂受相應的想是細的。與樂、苦受相應的想是粗的，與不苦不樂受相應的想是細的。未入等至者的想是粗的，入等至者的想是細的。有漏想是粗的，無漏想是細的。或者應相待於彼彼想而見諸想的粗細。

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已對照

十八、此中什麼是劣的想、勝的想？不善想是劣的，善與無記想是勝的。善與不善想是劣的，無記想是勝的。與苦受相應的想是劣的，與樂受、不苦不樂受相應的想是勝的。與樂、苦受相應的想是劣的，與不苦不樂受相應的想是勝的。未入等至者的想是劣的，入等至者的想是勝的。有漏想是劣的，無漏想是勝的。或者應相待於彼彼想而見諸想的劣勝。

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已對照

十九、此中什麼是遠的想？不善想距善、無記想是遠的；善、無記想距不善想是遠的；善想距不善、無記想是遠的；不善、無記想距善想是遠的。無記想距善、不善想是遠的；善、不善想距無記想是遠的。與苦受相應的想距與樂受、不苦不樂受相應的想是遠的；與樂受、不苦不樂受相應的想距與苦受相應的想是遠的；與樂受相應的想距與苦受、不苦不樂受相應的想是遠的；與苦受、不苦不樂受相應的想距與樂受相應的想是遠的；與不苦不樂受相應的想距與樂、苦受相應的想是遠的；與樂、苦受相應的想距與不苦不樂受相應的想是遠的。未入等至者的想距入等至者的想是遠的；入等至者的想距未入等至者的想是遠的。有漏想距無漏想是遠的；無漏想距有漏想是遠的——這稱為遠的想。

此中什麼是近的想？不善想距不善想是近的；善想距善想是近的；無記想距無記想是近的。與苦受相應的想距與苦受相應的想是近的；與樂受相應的想距與樂受相應的想是近的；與不苦不樂受相應的想距與不苦不樂受相應的想是近的。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；無漏想距無漏想是近的。這稱為近的想。或者應相待於彼彼想而見諸想的遠近。

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已對照

四、行蘊

二十、此中什麼是行蘊？凡任何諸行，無論過去、未來、現在，內或外，粗或細，劣或勝，遠或近，把它們合為一[聚]，集聚起來、略攝起來——這稱為行蘊。

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已對照

二十一、此中什麼是過去的諸行？凡諸行是過去的、已滅的、已離去的、已變易的、已沒的、已全沒的、生起之後已離去的、過去的、攝於過去之分的，[即]眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思——這些稱為過去的諸行。

此中什麼是未來的諸行？凡諸行是未生的、未成的、未出生的、未生出的、未出現的、未顯現的、未生起的、未正生起的、未起的、未等起的、未來的、攝於未來之分的，[即]眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思——這些稱為未來的諸行。

此中什麼是現在的諸行？凡諸行是已生的、已成的、已出生的、已生出的、已出現的、已顯現的、已生起的、已正生起的、已起的、已等起的、現在的、攝於現在之分的，[即]眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思——這些稱為現在的諸行。

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已對照

二十二、此中什麼是內的諸行？凡諸行是彼彼眾生的內的、屬己的、自己的、個別的、執受的，[即]眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思——這些稱為內的諸行。

此中什麼是外的諸行？凡諸行是彼彼其他眾生、其他人的內的、屬己的、自己的、個別的、執受的，[即]眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思——這些稱為外的諸行。

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已對照

二十三、此中什麼是粗的諸行、細的諸行？不善行是粗的，善與無記行是細的。善與不善行是粗的，無記行是細的。與苦受相應的行是粗的，與樂受、不苦不樂受相應的行是細的。與樂、苦受相應的行是粗的，與不苦不樂受相應的行是細的。未入等至者的行是粗的，入等至者的行是細的。有漏行是粗的，無漏行是細的。或者應相待於彼彼行而見諸行的粗細。

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已對照

二十四、此中什麼是劣的諸行、勝的諸行？不善行是劣的，善與無記行是勝的。善與不善行是劣的，無記行是勝的。與苦受相應的行是劣的，與樂受、不苦不樂受相應的行是勝的。與樂、苦受相應的行是劣的，與不苦不樂受相應的行是勝的。未入等至者的行是劣的，入等至者的行是勝的。有漏行是劣的，無漏行是勝的。或者應相待於彼彼行而見諸行的劣勝。

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已對照

二十五、此中什麼是遠的諸行？不善行距善、無記行是遠的；善、無記行距不善行是遠的；善行距不善、無記行是遠的；不善、無記行距善行是遠的；無記行距善、不善行是遠的；善、不善行距無記行是遠的。與苦受相應的行距與樂受、不苦不樂受相應的行是遠的；與樂受、不苦不樂受相應的行距與苦受相應的行是遠的；與樂受相應的行距與苦受、不苦不樂受相應的行是遠的；與苦受、不苦不樂受相應的行距與樂受相應的行是遠的；與不苦不樂受相應的行距與樂、苦受相應的行是遠的；與樂、苦受相應的行距與不苦不樂受相應的行是遠的。未入等至者的行距入等至者的行是遠的；入等至者的行距未入等至者的行是遠的。有漏行距無漏行是遠的；無漏行距有漏行是遠的。這些稱為遠的諸行。

此中什麼是近的諸行？不善行距不善行是近的；善行距善行是近的；無記行距無記行是近的。與苦受相應的行距與苦受相應的行是近的；與樂受相應的行距與樂受相應的行是近的；與不苦不樂受相應的行距與不苦不樂受相應的行是近的。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；無漏行距無漏行是近的。這些稱為近的諸行。或者應相待於彼彼行而見諸行的遠近。

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已對照

五、識蘊

二十六、此中什麼是識蘊？凡任何識，無論過去、未來、現在，內或外，粗或細，劣或勝，遠或近，把它們合為一[聚]，集聚起來、略攝起來——這稱為識蘊。

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已對照

二十七、此中什麼是過去的識？凡識是過去的、已滅的、已離去的、已變易的、已沒的、已全沒的、生起之後已離去的、過去的、攝於過去之分的，[即]眼識、耳識、鼻識、舌識、身識、意識——這稱為過去的識。

此中什麼是未來的識？凡識是未生的、未成的、未出生的、未生出的、未出現的、未顯現的、未生起的、未正生起的、未起的、未等起的、未來的、攝於未來之分的，[即]眼識、耳識、鼻識、舌識、身識、意識——這稱為未來的識。

此中什麼是現在的識？凡識是已生的、已成的、已出生的、已生出的、已出現的、已顯現的、已生起的、已正生起的、已起的、已等起的、現在的、攝於現在之分的，[即]眼識、耳識、鼻識、舌識、身識、意識——這稱為現在的識。

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已對照

二十八、此中什麼是內的識？凡識是彼彼眾生的內的、屬己的、自己的、個別的、執受的，[即]眼識、耳識、鼻識、舌識、身識、意識——這稱為內的識。

此中什麼是外的識？凡識是彼彼其他眾生、其他人的內的、屬己的、自己的、個別的、執受的，[即]眼識、耳識、鼻識、舌識、身識、意識——這稱為外的識。

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已對照

二十九、此中什麼是粗的識、細的識？不善識是粗的，善與無記識是細的。善與不善識是粗的，無記識是細的。與苦受相應的識是粗的，與樂受、不苦不樂受相應的識是細的。與樂、苦受相應的識是粗的，與不苦不樂受相應的識是細的。未入等至者的識是粗的，入等至者的識是細的。有漏識是粗的，無漏識是細的。或者應相待於彼彼識而見識的粗細。

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已對照

三十、此中什麼是劣的識、勝的識？不善識是劣的，善與無記識是勝的。善與不善識是劣的，無記識是勝的。與苦受相應的識是劣的，與樂受、不苦不樂受相應的識是勝的。與樂、苦受相應的識是劣的，與不苦不樂受相應的識是勝的。未入等至者的識是劣的，入等至者的識是勝的。有漏識是劣的，無漏識是勝的。或者應相待於彼彼識而見識的劣勝。

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已對照

三十一、此中什麼是遠的識？不善識距善、無記識是遠的；善、無記識距不善識是遠的；善識距不善、無記識是遠的；不善、無記識距善識是遠的；無記識距善、不善識是遠的；善、不善識距無記識是遠的。與苦受相應的識距與樂受、不苦不樂受相應的識是遠的；與樂受、不苦不樂受相應的識距與苦受相應的識是遠的；與樂受相應的識距與苦受、不苦不樂受相應的識是遠的；與苦受、不苦不樂受相應的識距與樂受相應的識是遠的；與不苦不樂受相應的識距與樂、苦受相應的識是遠的；與樂、苦受相應的識距與不苦不樂受相應的識是遠的。未入等至者的識距入等至者的識是遠的；入等至者的識距未入等至者的識是遠的。有漏識距無漏識是遠的；無漏識距有漏識是遠的——這稱為遠的識。

此中什麼是近的識？不善識距不善識是近的；善識距善識是近的；無記識距無記識是近的。與苦受相應的識距與苦受相應的識是近的；與樂受相應的識距與樂受相應的識是近的；與不苦不樂受相應的識距與不苦不樂受相應的識是近的。未入等至者的識距未入等至者的識是近的；入等至者的識距入等至者的識是近的。有漏識距有漏識是近的；無漏識距無漏識是近的——這稱為近的識。或者應相待於彼彼識而見識的遠近。

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已對照

經分別。

二、阿毗達摩分別

三十二、五蘊：色蘊、受蘊、想蘊、行蘊、識蘊。

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

33已對照

一、色蘊

三十三、此中什麼是色蘊？依一種[分]的色蘊：一切色[都]是非因、無因的、與因不相應的、有緣的、有為的、有色的、世間的、有漏的、順結的、順系的、順暴流的、順軛的、順蓋的、所執取的、順取的、順雜染的、無記的、無所緣的、非心所的、與心不相應的、非異熟非異熟法法、非雜染而順雜染的、非有尋有伺的、非無尋唯伺的、無尋無伺的、不與喜俱行的、不與樂俱行的、不與舍俱行的、既非應以見亦非應以修舍斷的、無應以見亦無應以修舍斷之因的、非趣向積集非趣向損減的、非有學非無學的、有限的、欲界的、非色界的、非無色界的、系屬的、非不繫屬的、不決定的、不導向出離的、已生的、可由六識識知的、無常的、為老所征服的。如是，依一種[分]的色蘊。

依兩種[分]的色蘊：有色是所造的，有色是非所造的。有色是執受的，有色是非執受的。有色是執受而順取的，有色是非執受而順取的。有色是有見的，有色是無見的。有色是有對的，有色是無對的。有色是根，有色不是根。有色是大種，有色不是大種。有色是表，有色不是表。有色是以心為等起的，有色不是以心為等起的。有色是與心俱有的，有色不是與心俱有的。有色是隨心轉的，有色不是隨心轉的。有色是內的，有色是外的。有色是粗的，有色是細的。有色是遠的，有色是近的……乃至……有色是段食，有色不是段食。如是，依兩種[分]的色蘊。

（應如〈色品〉中所分別，在此照樣分別。）

依三種[分]的色蘊：凡是內的色，那是所造的；凡是外的色，那有是所造的，有是非所造的。凡是內的色，那是執受的；凡是外的色，那有是執受的，有是非執受的。凡是內的色，那是執受而順取的；凡是外的色，那有是執受而順取的，有是非執受而順取的……乃至……凡是內的色，那不是段食；凡是外的色，那有是段食，有不是段食。如是，依三種[分]的色蘊。

依四種[分]的色蘊：凡是所造的色，那有是執受的，有是非執受的；凡是非所造的色，那有是執受的，有是非執受的。凡是所造的色，那有是執受而順取的，有是非執受而順取的；凡是非所造的色，那有是執受而順取的，有是非執受而順取的。凡是所造的色，那有是有對的，有是無對的；凡是非所造的色，那有是有對的，有是無對的。凡是所造的色，那有是粗的，有是細的；凡是非所造的色，那有是粗的，有是細的。凡是所造的色，那有是遠的，有是近的；凡是非所造的色，那有是遠的，有是近的……乃至……所見、所聞、所覺、所識的色。如是，依四種[分]的色蘊。

依五種[分]的色蘊：地界、水界、火界、風界，以及凡是所造的色。如是，依五種[分]的色蘊。

依六種[分]的色蘊：眼所識的色、耳所識的色、鼻所識的色、舌所識的色、身所識的色、意所識的色。如是，依六種[分]的色蘊。

依七種[分]的色蘊：眼所識的色、耳所識的色、鼻所識的色、舌所識的色、身所識的色、意界所識的色、意識界所識的色。如是，依七種[分]的色蘊。

依八種[分]的色蘊：眼所識的色、耳所識的色、鼻所識的色、舌所識的色；身所識的色，有是樂觸的，有是苦觸的；意界所識的色、意識界所識的色。如是，依八種[分]的色蘊。

依九種[分]的色蘊：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，依九種[分]的色蘊。

依十種[分]的色蘊：眼根、耳根、鼻根、舌根、身根、女根、男根、命根；不是根的色，有是有對的，有是無對的。如是，依十種[分]的色蘊。

依十一種[分]的色蘊：眼處、耳處、鼻處、舌處、身處、色處、聲處、香處、味處、觸處，以及凡是無見無對的、屬於法處的色。如是，依十一種[分]的色蘊。

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已對照

這稱為色蘊。

二、受蘊

三十四、此中什麼是受蘊？依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有有因的，有無因的。

依三種[分]的受蘊：有善的，有不善的，有無記的。

依四種[分]的受蘊：有欲界的，有色界的，有無色界的，有不繫屬的。

依五種[分]的受蘊：有樂根，有苦根，有喜悅根，有憂根，有舍根。如是，依五種[分]的受蘊。

依六種[分]的受蘊：眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。如是，依六種[分]的受蘊。

依七種[分]的受蘊：眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意界觸所生受、意識界觸所生受。如是，依七種[分]的受蘊。

依八種[分]的受蘊：眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受有樂的，有苦的，意界觸所生受、意識界觸所生受。如是，依八種[分]的受蘊。

依九種[分]的受蘊：眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意界觸所生受、意識界觸所生受有善的，有不善的，有無記的。如是，依九種[分]的受蘊。

依十種[分]的受蘊：眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受有樂的，有苦的，意界觸所生受、意識界觸所生受有善的，有不善的，有無記的。如是，依十種[分]的受蘊。

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已對照

三十五、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有有因的，有無因的。

依三種[分]的受蘊：有異熟的，有異熟法法，有非異熟非異熟法法。有執受而順取的，有非執受而順取的，有非執受非順取的。有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的。有有尋有伺的，有無尋唯伺的，有無尋無伺的。有應以見舍斷的，有應以修舍斷的，有既非應以見亦非應以修舍斷的。有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見亦無應以修舍斷之因的。有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的。有有學的，有無學的，有非有學非無學的。有有限的，有廣大的，有無量的。有有限所緣的，有廣大所緣的，有無量所緣的。有下劣的，有中等的，有殊勝的。有邪性決定的，有正性決定的，有不決定的。有以道為所緣的，有以道為因的，有以道為增上的。有已生的，有未生的，有將生的。有過去的，有未來的，有現在的。有過去所緣的，有未來所緣的，有現在所緣的。有內的，有外的，有內外的。有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的受蘊。

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已對照

三十六、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與因相應的，有與因不相應的……乃至……有非因而有因的，有非因而無因的。有世間的，有出世間的。有為某[識]所識知的，有不為某[識]所識知的。有有漏的，有無漏的。有與漏相應的，有與漏不相應的。有與漏不相應而有漏的，有與漏不相應而無漏的。有順結的，有不順結的。有與結相應的，有與結不相應的。有與結不相應而順結的，有與結不相應而不順結的。有順系的，有不順系的。有與系相應的，有與系不相應的。有與系不相應而順系的，有與系不相應而不順系的。有順暴流的，有不順暴流的。有與暴流相應的，有與暴流不相應的。有與暴流不相應而順暴流的，有與暴流不相應而不順暴流的。有順軛的，有不順軛的。有與軛相應的，有與軛不相應的。有與軛不相應而順軛的，有與軛不相應而不順軛的。有順蓋的，有不順蓋的。有與蓋相應的，有與蓋不相應的。有與蓋不相應而順蓋的，有與蓋不相應而不順蓋的。有所執取的，有非所執取的。有與執取相應的，有與執取不相應的。有與執取不相應而所執取的，有與執取不相應而非所執取的。有執受的，有非執受的。有順取的，有不順取的。有與取相應的，有與取不相應的。有與取不相應而順取的，有與取不相應而不順取的。有順雜染的，有不順雜染的。有雜染的，有非雜染的。有與煩惱相應的，有與煩惱不相應的。有與煩惱不相應而順雜染的，有與煩惱不相應而不順雜染的。有應以見舍斷的，有不應以見舍斷的。有應以修舍斷的，有不應以修舍斷的。有有應以見舍斷之因的，有無應以見舍斷之因的。有有應以修舍斷之因的，有無應以修舍斷之因的。有有尋的，有無尋的。有有伺的，有無伺的。有有喜的，有無喜的。有與喜俱行的，有不與喜俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有無色界的，有非無色界的。有系屬的，有不繫屬的。有導向出離的，有不導向出離的。有決定的，有不決定的。有有上的，有無上的。有有諍的，有無諍的。

依三種[分]的受蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的受蘊。

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已對照

三十七、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有有諍的，有無諍的。

依三種[分]的受蘊：有異熟的，有異熟法法，有非異熟非異熟法法。有執受而順取的……乃至……有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的受蘊。

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已對照

以二法為根本。

三十八、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有有因的，有無因的。

依三種[分]的受蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的受蘊。

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

39已對照

三十九、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與因相應的，有與因不相應的。

依三種[分]的受蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的受蘊。

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

40已對照

四十、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有非因而有因的，有非因而無因的。有世間的，有出世間的。有為某[識]所識知的，有不為某[識]所識知的。有有漏的，有無漏的。有與漏相應的，有與漏不相應的。有與漏不相應而有漏的，有與漏不相應而無漏的……乃至……有有諍的，有無諍的。

依三種[分]的受蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的受蘊。

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已對照

四十一、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有有因的，有無因的。

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已對照

四十二、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與因相應的，有與因不相應的。有非因而有因的，有非因而無因的。有世間的，有出世間的。有為某[識]所識知的，有不為某[識]所識知的。有有漏的，有無漏的。有與漏相應的，有與漏不相應的。有與漏不相應而有漏的，有與漏不相應而無漏的。有順結的，有不順結的……乃至……有有諍的，有無諍的。

依三種[分]的受蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的受蘊。

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已對照

以三法為根本。

四十三、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有有因的，有無因的。

依三種[分]的受蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的受蘊。

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

44已對照

四十四、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與因相應的，有與因不相應的。

依三種[分]的受蘊：有異熟的，有異熟法法，有非異熟非異熟法法……乃至……。如是，依十種[分]的受蘊。

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

45已對照

四十五、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有非因而有因的，有非因而無因的。

依三種[分]的受蘊：有執受而順取的，有非執受而順取的，有非執受非順取的……乃至……。如是，依十種[分]的受蘊。

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

46已對照

四十六、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有世間的，有出世間的。

依三種[分]的受蘊：有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的……乃至……。如是，依十種[分]的受蘊。

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

47已對照

四十七、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有為某[識]所識知的，有不為某[識]所識知的。

依三種[分]的受蘊：有有尋有伺的，有無尋唯伺的，有無尋無伺的……乃至……。如是，依十種[分]的受蘊。

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已對照

四十八、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有有漏的，有無漏的。

依三種[分]的受蘊：有應以見舍斷的，有應以修舍斷的，有既非應以見亦非應以修舍斷的……乃至……。如是，依十種[分]的受蘊。

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已對照

四十九、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與漏相應的，有與漏不相應的。

依三種[分]的受蘊：有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見亦無應以修舍斷之因的……乃至……。如是，依十種[分]的受蘊。

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已對照

五十、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與漏不相應而有漏的，有與漏不相應而無漏的。

依三種[分]的受蘊：有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的……乃至……。如是，依十種[分]的受蘊。

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

51已對照

五十一、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有順結的，有不順結的。

依三種[分]的受蘊：有有學的，有無學的，有非有學非無學的……乃至……。如是，依十種[分]的受蘊。

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

52已對照

五十二、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與結相應的，有與結不相應的。

依三種[分]的受蘊：有有限的，有廣大的，有無量的……乃至……。如是，依十種[分]的受蘊。

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

53已對照

五十三、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與結不相應而順結的，有與結不相應而不順結的。

依三種[分]的受蘊：有有限所緣的，有廣大所緣的，有無量所緣的……乃至……。如是，依十種[分]的受蘊。

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

54已對照

五十四、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有順系的，有不順系的。

依三種[分]的受蘊：有下劣的，有中等的，有殊勝的……乃至……。如是，依十種[分]的受蘊。

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

55已對照

五十五、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與系相應的，有與系不相應的。

依三種[分]的受蘊：有邪性決定的，有正性決定的，有不決定的……乃至……。如是，依十種[分]的受蘊。

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

56已對照

五十六、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與系不相應而順系的，有與系不相應而不順系的。

依三種[分]的受蘊：有以道為所緣的，有以道為因的，有以道為增上的……乃至……。如是，依十種[分]的受蘊。

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

57已對照

五十七、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有順暴流的，有不順暴流的。

依三種[分]的受蘊：有已生的，有未生的，有將生的……乃至……。如是，依十種[分]的受蘊。

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

58已對照

五十八、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與暴流相應的，有與暴流不相應的。

依三種[分]的受蘊：有過去的，有未來的，有現在的……乃至……。如是，依十種[分]的受蘊。

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

59已對照

五十九、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與暴流不相應而順暴流的，有與暴流不相應而不順暴流的。

依三種[分]的受蘊：有過去所緣的，有未來所緣的，有現在所緣的……乃至……。如是，依十種[分]的受蘊。

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

60已對照

六十、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有順軛的，有不順軛的。

依三種[分]的受蘊：有內的，有外的，有內外的……乃至……。如是，依十種[分]的受蘊。

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

61已對照

六十一、依一種[分]的受蘊：與觸相應的。

依兩種[分]的受蘊：有與軛相應的，有與軛不相應的。

依三種[分]的受蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的受蘊。

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

61已對照

兩邊增長。

依七種[分]的受蘊：有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的受蘊。

另一依七種[分]的受蘊：有異熟的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的受蘊。

依二十四種[分]的受蘊：以眼觸為緣的受蘊，有善的，有不善的，有無記的；以耳觸為緣的受蘊……乃至……以鼻觸為緣的受蘊……乃至……以舌觸為緣的受蘊……乃至……以身觸為緣的受蘊……乃至……以意觸為緣的受蘊，有善的，有不善的，有無記的；眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。如是，依二十四種[分]的受蘊。

另一依二十四種[分]的受蘊：以眼觸為緣的受蘊，有異熟的……乃至……有內所緣的，有外所緣的，有內外所緣的，眼觸所生受……乃至……意觸所生受；以耳觸為緣的受蘊……乃至……以鼻觸為緣的受蘊……乃至……以舌觸為緣的受蘊……乃至……以身觸為緣的受蘊……乃至……以意觸為緣的受蘊，有異熟的……乃至……有內所緣的，有外所緣的，有內外所緣的，眼觸所生受……乃至……意觸所生受。如是，依二十四種[分]的受蘊。

依三十種[分]的受蘊：以眼觸為緣的受蘊，有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的受蘊，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。如是，依三十種[分]的受蘊。

依多種[分]的受蘊：以眼觸為緣的受蘊，有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的受蘊，有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。如是，依多種[分]的受蘊。

另一依多種[分]的受蘊：以眼觸為緣的受蘊，有異熟的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣的受蘊……乃至……以鼻觸為緣的受蘊……乃至……以舌觸為緣的受蘊……乃至……以身觸為緣的受蘊……乃至……以意觸為緣的受蘊，有異熟的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受。如是，依多種[分]的受蘊。

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已對照

這稱為受蘊。

三、想蘊

六十二、此中什麼是想蘊？依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有因的，有無因的。

依三種[分]的想蘊：有善的，有不善的，有無記的。

依四種[分]的想蘊：有欲界的，有色界的，有無色界的，有不繫屬的。

依五種[分]的想蘊：有與樂根相應的，有與苦根相應的，有與喜悅根相應的，有與憂根相應的，有與舍根相應的。如是，依五種[分]的想蘊。

依六種[分]的想蘊：眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想。如是，依六種[分]的想蘊。

依七種[分]的想蘊：眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意界觸所生想、意識界觸所生想。如是，依七種[分]的想蘊。

依八種[分]的想蘊：眼觸所生想……乃至……身觸所生想有與樂俱行的，有與苦俱行的，意界觸所生想，意識界觸所生想。如是，依八種[分]的想蘊。

依九種[分]的想蘊：眼觸所生想……乃至……身觸所生想，意界觸所生想，意識界觸所生想有善的，有不善的，有無記的。如是，依九種[分]的想蘊。

依十種[分]的想蘊：眼觸所生想……乃至……身觸所生想有與樂俱行的，有與苦俱行的，意界觸所生想，意識界觸所生想有善的，有不善的，有無記的。如是，依十種[分]的想蘊。

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已對照

六十三、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有因的，有無因的。

依三種[分]的想蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的……乃至……。如是，依十種[分]的想蘊。

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已對照

六十四、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有因的，有無因的。

依三種[分]的想蘊：有異熟的，有異熟法法，有非異熟非異熟法法。有執受而順取的，有非執受而順取的，有非執受非順取的。有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的。有有尋有伺的，有無尋唯伺的，有無尋無伺的。有與喜俱行的，有與樂俱行的，有與舍俱行的。有應以見舍斷的，有應以修舍斷的，有既非應以見、亦非應以修舍斷的。有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見、亦無應以修舍斷之因的。有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的。有有學的，有無學的，有非有學非無學的。有有限的，有廣大的，有無量的。有有限所緣的，有廣大所緣的，有無量所緣的。有下劣的，有中等的，有殊勝的。有邪性決定的，有正性決定的，有不決定的。有以道為所緣的，有以道為因的，有以道為增上的。有已生的，有未生的，有將生的。有過去的，有未來的，有現在的。有過去所緣的，有未來所緣的，有現在所緣的。有內的，有外的，有內外的。有內所緣的，有外所緣的，有內外所緣的……乃至……如是，依十種[分]的想蘊。

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已對照

六十五、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與因相應的，有與因不相應的。有非因而有因的，有非因而無因的。有世間的，有出世間的。有為某[識]所識知的，有不為某[識]所識知的。有有漏的，有無漏的。有與漏相應的，有與漏不相應的。有與漏不相應而有漏的，有與漏不相應而無漏的。有順結的，有不順結的。有與結相應的，有與結不相應的。有與結不相應而順結的，有與結不相應而不順結的。有順系的，有不順系的。有與系相應的，有與系不相應的。有與系不相應而順系的，有與系不相應而不順系的。有順暴流的，有不順暴流的。有與暴流相應的，有與暴流不相應的。有與暴流不相應而順暴流的，有與暴流不相應而不順暴流的。有順軛的，有不順軛的。有與軛相應的，有與軛不相應的。有與軛不相應而順軛的，有與軛不相應而不順軛的。有順蓋的，有不順蓋的。有與蓋相應的，有與蓋不相應的。有與蓋不相應而順蓋的，有與蓋不相應而不順蓋的。有所執取的，有非所執取的。有與執取相應的，有與執取不相應的。有與執取不相應而所執取的，有與執取不相應而非所執取的。有執受的，有非執受的。有順取的，有不順取的。有與取相應的，有與取不相應的。有與取不相應而順取的，有與取不相應而不順取的。有順雜染的，有不順雜染的。有雜染的，有非雜染的。有與煩惱相應的，有與煩惱不相應的。有與煩惱不相應而順雜染的，有與煩惱不相應而不順雜染的。有應以見舍斷的，有不應以見舍斷的。有應以修舍斷的，有不應以修舍斷的。有有應以見舍斷之因的，有無應以見舍斷之因的。有有應以修舍斷之因的，有無應以修舍斷之因的。有有尋的，有無尋的。有有伺的，有無伺的。有有喜的，有無喜的。有與喜俱行的，有不與喜俱行的。有與樂俱行的，有不與樂俱行的。有與舍俱行的，有不與舍俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有無色界的，有非無色界的。有系屬的，有不繫屬的。有導向出離的，有不導向出離的。有決定的，有不決定的。有有上的，有無上的。有有諍的，有無諍的。

依三種[分]的想蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的想蘊。

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已對照

六十六、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有諍的，有無諍的。

依三種[分]的想蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的。有異熟的……乃至……有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的想蘊。

（如善三法中的詳說，一切三法也應同樣詳說。）

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已對照

以二法為根本。

六十七、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有因的，有無因的。

依三種[分]的想蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的想蘊。

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

68已對照

六十八、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與因相應的，有與因不相應的……乃至……有有諍的，有無諍的。

依三種[分]的想蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的想蘊。

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已對照

六十九、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有因的，有無因的。

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已對照

七十、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與因相應的，有與因不相應的……乃至……有有諍的，有無諍的。

依三種[分]的想蘊……乃至……有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的想蘊。

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已對照

以三法為根本。

七十一、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有因的，有無因的。

依三種[分]的想蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的想蘊。

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

72已對照

七十二、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與因相應的，有與因不相應的。

依三種[分]的想蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的……乃至……。如是，依十種[分]的想蘊。

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已對照

七十三、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有非因而有因的，有非因而無因的。

依三種[分]的想蘊：有異熟的，有異熟法法，有非異熟非異熟法法的……乃至……。如是，依十種[分]的想蘊。

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已對照

七十四、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有世間的，有出世間的。

依三種[分]的想蘊：有執受而順取的，有非執受而順取的，有非執受非順取的……乃至……。如是，依十種[分]的想蘊。

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

75已對照

七十五、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有為某[識]所識知的，有不為某[識]所識知的。

依三種[分]的想蘊：有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的……乃至……。如是，依十種[分]的想蘊。

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已對照

七十六、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有有漏的，有無漏的。

依三種[分]的想蘊：有有尋有伺的，有無尋唯伺的，有無尋無伺的……乃至……。如是，依十種[分]的想蘊。

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

77已對照

七十七、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與漏相應的，有與漏不相應的。

依三種[分]的想蘊：有與喜俱行的，有與樂俱行的，有與舍俱行的……乃至……。如是，依十種[分]的想蘊。

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

78已對照

七十八、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與漏不相應而有漏的，有與漏不相應而無漏的。

依三種[分]的想蘊：有應以見舍斷的，有應以修舍斷的，有既非應以見、亦非應以修舍斷的……乃至……。如是，依十種[分]的想蘊。

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已對照

七十九、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有順結的，有不順結的。

依三種[分]的想蘊：有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見、亦無應以修舍斷之因的……乃至……。如是，依十種[分]的想蘊。

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已對照

八十、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與結相應的，有與結不相應的。

依三種[分]的想蘊：有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的……乃至……。如是，依十種[分]的想蘊。

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

81已對照

八十一、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與結不相應而順結的，有與結不相應而不順結的。

依三種[分]的想蘊：有有學的，有無學的，有非有學非無學的……乃至……。如是，依十種[分]的想蘊。

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

82已對照

八十二、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有順系的，有不順系的。

依三種[分]的想蘊：有有限的，有廣大的，有無量的……乃至……。如是，依十種[分]的想蘊。

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

83已對照

八十三、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與系相應的，有與系不相應的。

依三種[分]的想蘊：有有限所緣的，有廣大所緣的，有無量所緣的……乃至……。如是，依十種[分]的想蘊。

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

84已對照

八十四、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與系不相應而順系的，有與系不相應而不順系的。

依三種[分]的想蘊：有下劣的，有中等的，有殊勝的……乃至……。如是，依十種[分]的想蘊。

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

85已對照

八十五、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有順暴流的，有不順暴流的。

依三種[分]的想蘊：有邪性決定的，有正性決定的，有不決定的……乃至……。如是，依十種[分]的想蘊。

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

86已對照

八十六、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與暴流相應的，有與暴流不相應的。

依三種[分]的想蘊：有以道為所緣的，有以道為因的，有以道為增上的……乃至……。如是，依十種[分]的想蘊。

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

87已對照

八十七、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與暴流不相應而順暴流的，有與暴流不相應而不順暴流的。

依三種[分]的想蘊：有已生的，有未生的，有將生的……乃至……。如是，依十種[分]的想蘊。

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

88已對照

八十八、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有順軛的，有不順軛的。

依三種[分]的想蘊：有過去的，有未來的，有現在的……乃至……。如是，依十種[分]的想蘊。

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

89已對照

八十九、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與軛相應的，有與軛不相應的。

依三種[分]的想蘊：有過去所緣的，有未來所緣的，有現在所緣的……乃至……。如是，依十種[分]的想蘊。

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

90已對照

九十、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有與軛不相應而順軛的，有與軛不相應而不順軛的。

依三種[分]的想蘊：有內的，有外的，有內外的……乃至……。如是，依十種[分]的想蘊。

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

91已對照

九十一、依一種[分]的想蘊：與觸相應的。

依兩種[分]的想蘊：有順蓋的，有不順蓋的。

依三種[分]的想蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的想蘊。

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

91已對照

兩邊增長。

依七種[分]的想蘊：有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的想蘊。

另一依七種[分]的想蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的，有欲界的，有色界的，有無色界的，有不繫屬的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的想蘊。

依二十四種[分]的想蘊：以眼觸為緣的想蘊有善的，有不善的，有無記的；以耳觸為緣的……乃至……以鼻觸為緣的……乃至……以舌觸為緣的……乃至……以身觸為緣的……乃至……以意觸為緣的想蘊有善的，有不善的，有無記的；眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想。如是，依二十四種[分]的想蘊。

另一依二十四種[分]的想蘊：以眼觸為緣的想蘊有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的，眼觸所生想……乃至……意觸所生想。以耳觸為緣的……乃至……以鼻觸為緣的……乃至……以舌觸為緣的……乃至……以身觸為緣的……乃至……以意觸為緣的想蘊有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的；眼觸所生想……乃至……意觸所生想。如是，依二十四種[分]的想蘊。

依三十種[分]的想蘊：以眼觸為緣的想蘊有欲界的，有色界的，有無色界的，有不繫屬的，以耳觸為緣的……乃至……以鼻觸為緣的……乃至……以舌觸為緣的……乃至……以身觸為緣的……乃至……以意觸為緣的想蘊有欲界的，有色界的，有無色界的，有不繫屬的，眼觸所生想……乃至……意觸所生想。如是，依三十種[分]的想蘊。

依多種[分]的想蘊：以眼觸為緣的想蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的，以耳觸為緣的……乃至……以鼻觸為緣的……乃至……以舌觸為緣的……乃至……以身觸為緣的……乃至……以意觸為緣的想蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的，眼觸所生想……乃至……意觸所生想。如是，依多種[分]的想蘊。

另一依多種[分]的想蘊：以眼觸為緣的想蘊有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的，以耳觸為緣的……乃至……以鼻觸為緣的……乃至……以舌觸為緣的……乃至……以身觸為緣的……乃至……以意觸為緣的想蘊有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的，眼觸所生想、耳觸所生想、鼻觸所生想、舌觸所生想、身觸所生想、意觸所生想。如是，依多種[分]的想蘊。

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已對照

這稱為想蘊。

四、行蘊

九十二、此中什麼是行蘊？依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是因，有是非因。

依三種[分]的行蘊：有善的，有不善的，有無記的。

依四種[分]的行蘊：有欲界的，有色界的，有無色界的，有不繫屬的。

依五種[分]的行蘊：有與樂根相應的，有與苦根相應的，有與喜悅根相應的，有與憂根相應的，有與舍根相應的。如是，依五種[分]的行蘊。

依六種[分]的行蘊：眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思。如是，依六種[分]的行蘊。

依七種[分]的行蘊：眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意界觸所生思、意識界觸所生思。如是，依七種[分]的行蘊。

依八種[分]的行蘊：眼觸所生思……乃至……身觸所生思，有與樂俱行的，有與苦俱行的；意界觸所生思、意識界觸所生思。如是，依八種[分]的行蘊。

依九種[分]的行蘊：眼觸所生思……乃至……意界觸所生思、意識界觸所生思，有善的，有不善的，有無記的。如是，依九種[分]的行蘊。

依十種[分]的行蘊：眼觸所生思……乃至……身觸所生思，有與樂俱行的，有與苦俱行的；意界觸所生思、意識界觸所生思，有善的，有不善的，有無記的。如是，依十種[分]的行蘊。

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已對照

九十三、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是因，有是非因。

依三種[分]的行蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的。有異熟的，有異熟法法，有非異熟非異熟法法。有執受而順取的，有非執受而順取的，有非執受非順取的。有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的。有有尋有伺的，有無尋唯伺的，有無尋無伺的。有與喜俱行的，有與樂俱行的，有與舍俱行的。有應以見舍斷的，有應以修舍斷的，有既非應以見、亦非應以修舍斷的。有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見、亦無應以修舍斷之因的。有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的。有有學的，有無學的，有非有學非無學的。有有限的，有廣大的，有無量的。有有限所緣的，有廣大所緣的，有無量所緣的。有下劣的，有中等的，有殊勝的。有邪性決定的，有正性決定的，有不決定的。有以道為所緣的，有以道為因的，有以道為增上的。有已生的，有未生的，有將生的。有過去的，有未來的，有現在的。有過去所緣的，有未來所緣的，有現在所緣的。有內的，有外的，有內外的。有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的行蘊。

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已對照

九十四、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有有因的，有無因的。有與因相應的，有與因不相應的。有既是因、又是有因的，有有因而非因的。有既是因、又與因相應的，有與因相應而非因的。有非因而有因的，有非因而無因的。有世間的，有出世間的。有為某[識]所識知的，有不為某[識]所識知的。有是漏，有是非漏。有有漏的，有無漏的。有與漏相應的，有與漏不相應的。有既是漏、又是有漏的，有有漏而非漏的。有既是漏、又與漏相應的，有與漏相應而非漏的。有與漏不相應而有漏的，有與漏不相應而無漏的。有是結，有是非結。有順結的，有不順結的。有與結相應的，有與結不相應的。有既是結、又是順結的，有順結而非結的。有既是結、又與結相應的，有與結相應而非結的。有與結不相應而順結的，有與結不相應而不順結的。

有是系，有是非系。有順系的，有不順系的。有與系相應的，有與系不相應的。有既是系、又是順系的，有順系而非系的。有既是系、又與系相應的，有與系相應而非系的。有與系不相應而順系的，有與系不相應而不順系的。有是暴流，有是非暴流。有順暴流的，有不順暴流的。有與暴流相應的，有與暴流不相應的。有既是暴流、又是順暴流的，有順暴流而非暴流的。有既是暴流、又與暴流相應的，有與暴流相應而非暴流的。有與暴流不相應而順暴流的，有與暴流不相應而不順暴流的。有是軛，有是非軛。有順軛的，有不順軛的。有與軛相應的，有與軛不相應的。有既是軛、又是順軛的，有順軛而非軛的。有既是軛、又與軛相應的，有與軛相應而非軛的。有與軛不相應而順軛的，有與軛不相應而不順軛的。有是蓋，有是非蓋。有順蓋的，有不順蓋的。有與蓋相應的，有與蓋不相應的。有既是蓋、又是順蓋的，有順蓋而非蓋的。有既是蓋、又與蓋相應的，有與蓋相應而非蓋的。有與蓋不相應而順蓋的，有與蓋不相應而不順蓋的。

有是執取，有是非執取。有所執取的，有非所執取的。有與執取相應的，有與執取不相應的。有既是執取、又是所執取的，有所執取而非執取的。有與執取不相應而所執取的，有與執取不相應而非所執取的。有執受的，有非執受的。有是取，有是非取。有順取的，有不順取的。有與取相應的，有與取不相應的。有既是取、又是順取的，有順取而非取的。有既是取、又與取相應的，有與取相應而非取的。有與取不相應而順取的，有與取不相應而不順取的。

有是煩惱，有是非煩惱。有順雜染的，有不順雜染的。有雜染的，有非雜染的。有與煩惱相應的，有與煩惱不相應的。有既是煩惱、又是順雜染的，有順雜染而非煩惱的。有既是煩惱、又是雜染的，有雜染而非煩惱的。有既是煩惱、又與煩惱相應的，有與煩惱相應而非煩惱的。有與煩惱不相應而順雜染的，有與煩惱不相應而不順雜染的。有應以見舍斷的，有不應以見舍斷的。有應以修舍斷的，有不應以修舍斷的。有有應以見舍斷之因的，有無應以見舍斷之因的。有有應以修舍斷之因的，有無應以修舍斷之因的。

有有尋的，有無尋的。有有伺的，有無伺的。有有喜的，有無喜的。有與喜俱行的，有不與喜俱行的。有與樂俱行的，有不與樂俱行的。有與舍俱行的，有不與舍俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有無色界的，有非無色界的。有系屬的，有不繫屬的。有導向出離的，有不導向出離的。有決定的，有不決定的。有有上的，有無上的。有有諍的，有無諍的。

依三種[分]的行蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的行蘊。

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已對照

九十五、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有有諍的，有無諍的。

依三種[分]的行蘊：有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的行蘊。

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已對照

以二法為根本。

九十六、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是因，有是非因。

依三種[分]的行蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的行蘊。

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

97已對照

九十七、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有有諍的，有無諍的。

依三種[分]的行蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的行蘊。

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

98已對照

九十八、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是因，有是非因。

依三種[分]的行蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的行蘊。

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

99已對照

九十九、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有有諍的，有無諍的。

依三種[分]的行蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的行蘊。

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

100已對照

以三法為根本。

一百、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是因，有是非因。

依三種[分]的行蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的行蘊。

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

101已對照

一百零一、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有有因的，有無因的。

依三種[分]的行蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百零二、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有與因相應的，有與因不相應的。

依三種[分]的行蘊：有異熟的，有異熟法法，有是非異熟非異熟法法……乃至……。如是，依十種[分]的行蘊。

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

103已對照

一百零三、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有既是因、又是有因的，有有因而非因的。

依三種[分]的行蘊：有執受而順取的，有非執受而順取的，有非執受非順取的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百零四、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有既是因、又與因相應的，有與因相應而非因的。

依三種[分]的行蘊：有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百零五、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有非因而有因的，有非因而無因的。

依三種[分]的行蘊：有有尋有伺的，有無尋唯伺的，有無尋無伺的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百零六、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有世間的，有出世間的。

依三種[分]的行蘊：有與喜俱行的，有與樂俱行的，有與舍俱行的……乃至……。如是，依十種[分]的行蘊。

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

107已對照

一百零七、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有為某[識]所識知的，有不為某[識]所識知的。

依三種[分]的行蘊：有應以見舍斷的，有應以修舍斷的，有既非應以見、亦非應以修舍斷的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百零八、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是漏，有是非漏。

依三種[分]的行蘊：有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見、亦無應以修舍斷之因的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百零九、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有有漏的，有無漏的。

依三種[分]的行蘊：有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的……乃至……。如是，依十種[分]的行蘊。

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

110已對照

一百一十、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有與漏相應的，有與漏不相應的。

依三種[分]的行蘊：有有學的，有無學的，有非有學非無學的……乃至……。如是，依十種[分]的行蘊。

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

111已對照

一百一十一、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有既是漏、又是有漏的，有有漏而非漏的。

依三種[分]的行蘊：有有限的，有廣大的，有無量的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百一十二、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有既是漏、又與漏相應的，有與漏相應而非漏的。

依三種[分]的行蘊：有有限所緣的，有廣大所緣的，有無量所緣的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百一十三、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有與漏不相應而有漏的，有與漏不相應而無漏的。

依三種[分]的行蘊：有下劣的，有中等的，有殊勝的……乃至……。如是，依十種[分]的行蘊。

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

114已對照

一百一十四、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是結，有是非結。

依三種[分]的行蘊：有邪性決定的，有正性決定的，有不決定的……乃至……。如是，依十種[分]的行蘊。

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

115已對照

一百一十五、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有順結的，有不順結的。

依三種[分]的行蘊：有以道為所緣的，有以道為因的，有以道為增上的……乃至……。如是，依十種[分]的行蘊。

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

116已對照

一百一十六、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有與結相應的，有與結不相應的。

依三種[分]的行蘊：有已生的，有未生的，有將生的……乃至……。如是，依十種[分]的行蘊。

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

117已對照

一百一十七、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有既是結、又是順結的，有順結而非結的。

依三種[分]的行蘊：有過去的，有未來的，有現在的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百一十八、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有既是結、又與結相應的，有與結相應而非結的。

依三種[分]的行蘊：有過去所緣的，有未來所緣的，有現在所緣的……乃至……。如是，依十種[分]的行蘊。

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已對照

一百一十九、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有與結不相應而順結的，有與結不相應而不順結的。

依三種[分]的行蘊：有內的，有外的，有內外的……乃至……。如是，依十種[分]的行蘊。

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

120已對照

一百二十、依一種[分]的行蘊：與心相應的。

依兩種[分]的行蘊：有是系，有是非系。

依三種[分]的行蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的行蘊。

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

120已對照

兩邊增長。

依七種[分]的行蘊：有善的，有不善的，有無記的；有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的行蘊。

另一依七種[分]的行蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的；有欲界的，有色界的，有無色界的，有不繫屬的……乃至……有內所緣的，有外所緣的，有內外所緣的；有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的行蘊。

依二十四種[分]的行蘊：以眼觸為緣的行蘊，有善的，有不善的，有無記的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的行蘊，有善的，有不善的，有無記的；眼觸所生思……乃至……意觸所生思。如是，依二十四種[分]的行蘊。

另一依二十四種[分]的行蘊：以眼觸為緣的行蘊，有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的；眼觸所生思……乃至……意觸所生思；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的行蘊，有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的；眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思。如是，依二十四種[分]的行蘊。

依三十種[分]的行蘊：以眼觸為緣的行蘊，有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的行蘊，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸所生思……乃至……意觸所生思。如是，依三十種[分]的行蘊。

依多種[分]的行蘊：以眼觸為緣的行蘊，有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的行蘊，有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思。如是，依多種[分]的行蘊。

另一依多種[分]的行蘊：以眼觸為緣的行蘊，有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的行蘊，有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思。如是，依多種[分]的行蘊。

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已對照

這稱為行蘊。

五、識蘊

一百二十一、此中什麼是識蘊？依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有有因的，有無因的。

依三種[分]的識蘊：有善的，有不善的，有無記的。

依四種[分]的識蘊：有欲界的，有色界的，有無色界的，有不繫屬的。

依五種[分]的識蘊：有與樂根相應的，有與苦根相應的，有與喜悅根相應的，有與憂根相應的，有與舍根相應的。如是，依五種[分]的識蘊。

依六種[分]的識蘊：眼識、耳識、鼻識、舌識、身識、意識。如是，依六種[分]的識蘊。

依七種[分]的識蘊：眼識、耳識、鼻識、舌識、身識、意界、意識界。如是，依七種[分]的識蘊。

依八種[分]的識蘊：眼識、耳識、鼻識、舌識；身識有與樂俱行的，有與苦俱行的；意界、意識界。如是，依八種[分]的識蘊。

依九種[分]的識蘊：眼識、耳識、鼻識、舌識、身識、意界；意識界有善的，有不善的，有無記的。如是，依九種[分]的識蘊。

依十種[分]的識蘊：眼識……乃至……身識有與樂俱行的，有與苦俱行的；意界；意識界有善的，有不善的，有無記的。如是，依十種[分]的識蘊。

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已對照

一百二十二、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有有因的，有無因的。

依三種[分]的識蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的。有異熟的，有異熟法法，有非異熟非異熟法法。有執受而順取的，有非執受而順取的，有非執受非順取的。有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的。有有尋有伺的，有無尋唯伺的，有無尋無伺的。有與喜俱行的，有與樂俱行的，有與舍俱行的。有應以見舍斷的，有應以修舍斷的，有既非應以見、亦非應以修舍斷的。有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見、亦無應以修舍斷之因的。有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的。有有學的，有無學的，有非有學非無學的。有有限的，有廣大的，有無量的。有有限所緣的，有廣大所緣的，有無量所緣的。有下劣的，有中等的，有殊勝的。有邪性決定的，有正性決定的，有不決定的。有以道為所緣的，有以道為因的，有以道為增上的。有已生的，有未生的，有將生的。有過去的，有未來的，有現在的。有過去所緣的，有未來所緣的，有現在所緣的。有內的，有外的，有內外的。有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的識蘊。

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已對照

一百二十三、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與因相應的，有與因不相應的。有非因而有因的，有非因而無因的。有世間的，有出世間的。有為某[識]所識知的，有不為某[識]所識知的。有有漏的，有無漏的。有與漏相應的，有與漏不相應的。有與漏不相應而有漏的，有與漏不相應而無漏的。有順結的，有不順結的。有與結相應的，有與結不相應的。有與結不相應而順結的，有與結不相應而不順結的。

有順系的，有不順系的。有與系相應的，有與系不相應的。有與系不相應而順系的，有與系不相應而不順系的。有順暴流的，有不順暴流的。有與暴流相應的，有與暴流不相應的。有與暴流不相應而順暴流的，有與暴流不相應而不順暴流的。有順軛的，有不順軛的。有與軛相應的，有與軛不相應的。有與軛不相應而順軛的，有與軛不相應而不順軛的。有順蓋的，有不順蓋的。有與蓋相應的，有與蓋不相應的。有與蓋不相應而順蓋的，有與蓋不相應而不順蓋的。

有所執取的，有非所執取的。有與執取相應的，有與執取不相應的。有與執取不相應而所執取的，有與執取不相應而非所執取的。有執受的，有非執受的。有順取的，有不順取的。有與取相應的，有與取不相應的。有與取不相應而順取的，有與取不相應而不順取的。有順雜染的，有不順雜染的。有雜染的，有非雜染的。有與煩惱相應的，有與煩惱不相應的。有與煩惱不相應而順雜染的，有與煩惱不相應而不順雜染的。有應以見舍斷的，有不應以見舍斷的。有應以修舍斷的，有不應以修舍斷的。有有應以見舍斷之因的，有無應以見舍斷之因的。有有應以修舍斷之因的，有無應以修舍斷之因的。

有有尋的，有無尋的。有有伺的，有無伺的。有有喜的，有無喜的。有與喜俱行的，有不與喜俱行的。有與樂俱行的，有不與樂俱行的。有與舍俱行的，有不與舍俱行的。有欲界的，有非欲界的。有色界的，有非色界的。有無色界的，有非無色界的，有系屬的，有不繫屬的。有導向出離的，有不導向出離的。有決定的，有不決定的。有有上的，有無上的。有有諍的，有無諍的。

依三種[分]的識蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的識蘊。

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已對照

一百二十四、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有有諍的，有無諍的。

依三種[分]的識蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的。有異熟……乃至……有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的識蘊。

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已對照

以二法為根本。

一百二十五、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有有因的，有無因的。

依三種[分]的識蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的識蘊。

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

126已對照

一百二十六、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與因相應的，有與因不相應的……乃至……有有諍的，有無諍的。

依三種[分]的識蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的識蘊。

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已對照

一百二十七、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有有因的，有無因的。

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已對照

一百二十八、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與因相應的，有與因不相應的……乃至……有有諍的，有無諍的。

依三種[分]的識蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的識蘊。

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已對照

以三法為根本。

一百二十九、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有有因的，有無因的。

依三種[分]的識蘊：有善的，有不善的，有無記的……乃至……。如是，依十種[分]的識蘊。

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

130已對照

一百三十、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與因相應的，有與因不相應的。

依三種[分]的識蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的……乃至……。如是，依十種[分]的識蘊。

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已對照

一百三十一、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有非因而有因的，有非因而無因的。

依三種[分]的識蘊：有異熟的，有異熟法法，有非異熟非異熟法法……乃至……。如是，依十種[分]的識蘊。

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已對照

一百三十二、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有世間的，有出世間的。

依三種[分]的識蘊：有執受而順取的，有非執受而順取的，有非執受非順取的……乃至……。如是，依十種[分]的識蘊。

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

133已對照

一百三十三、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有為某[識]所識知的，有不為某[識]所識知的。

依三種[分]的識蘊：有雜染而順雜染的，有非雜染而順雜染的，有非雜染非順雜染的……乃至……。如是，依十種[分]的識蘊。

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已對照

一百三十四、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有有漏的，有無漏的。

依三種[分]的識蘊：有有尋有伺的，有無尋唯伺的，有無尋無伺的……乃至……。如是，依十種[分]的識蘊。

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

135已對照

一百三十五、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與漏相應的，有與漏不相應的。

依三種[分]的識蘊：有與喜俱行的，有與樂俱行的，有與舍俱行的……乃至……。如是，依十種[分]的識蘊。

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

136已對照

一百三十六、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與漏不相應而有漏的，有與漏不相應而無漏的。

依三種[分]的識蘊：有應以見舍斷的，有應以修舍斷的，有既非應以見、亦非應以修舍斷的……乃至……。如是，依十種[分]的識蘊。

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已對照

一百三十七、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有順結的，有不順結的。

依三種[分]的識蘊：有有應以見舍斷之因的，有有應以修舍斷之因的，有無應以見、亦無應以修舍斷之因的……乃至……。如是，依十種[分]的識蘊。

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已對照

一百三十八、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與結相應的，有與結不相應的。

依三種[分]的識蘊：有趣向積集的，有趣向損減的，有非趣向積集非趣向損減的……乃至……。如是，依十種[分]的識蘊。

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

139已對照

一百三十九、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與結不相應而順結的，有與結不相應而不順結的。

依三種[分]的識蘊：有有學的，有無學的，有非有學非無學的……乃至……。如是，依十種[分]的識蘊。

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

140已對照

一百四十、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有順系的，有不順系的。

依三種[分]的識蘊：有有限的，有廣大的，有無量的……乃至……。如是，依十種[分]的識蘊。

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

141已對照

一百四十一、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與系相應的，有與系不相應的。

依三種[分]的識蘊：有有限所緣的，有廣大所緣的，有無量所緣的……乃至……。如是，依十種[分]的識蘊。

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

142已對照

一百四十二、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與系不相應而順系的，有與系不相應而不順系的。

依三種[分]的識蘊：有下劣的，有中等的，有殊勝的……乃至……。如是，依十種[分]的識蘊。

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

143已對照

一百四十三、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有順暴流的，有不順暴流的。

依三種[分]的識蘊：有邪性決定的，有正性決定的，有不決定的……乃至……。如是，依十種[分]的識蘊。

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

144已對照

一百四十四、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與暴流相應的，有與暴流不相應的。

依三種[分]的識蘊：有以道為所緣的，有以道為因的，有以道為增上的……乃至……。如是，依十種[分]的識蘊。

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

145已對照

一百四十五、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與暴流不相應而順暴流的，有與暴流不相應而不順暴流的。

依三種[分]的識蘊：有已生的，有未生的，有將生的……乃至……。如是，依十種[分]的識蘊。

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

146已對照

一百四十六、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有順軛的，有不順軛的。

依三種[分]的識蘊：有過去的，有未來的，有現在的……乃至……。如是，依十種[分]的識蘊。

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

147已對照

一百四十七、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與軛相應的，有與軛不相應的。

依三種[分]的識蘊：有過去所緣的，有未來所緣的，有現在所緣的……乃至……。如是，依十種[分]的識蘊。

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

148已對照

一百四十八、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有與軛不相應而順軛的，有與軛不相應而不順軛的。

依三種[分]的識蘊：有內的，有外的，有內外的……乃至……。如是，依十種[分]的識蘊。

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

149已對照

一百四十九、依一種[分]的識蘊：與觸相應的。

依兩種[分]的識蘊：有順蓋的，有不順蓋的。

依三種[分]的識蘊：有內所緣的，有外所緣的，有內外所緣的……乃至……。如是，依十種[分]的識蘊。

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

149已對照

兩邊增長。

依七種[分]的識蘊：有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的識蘊。

另一依七種[分]的識蘊：有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的，有欲界的，有色界的，有無色界的，有不繫屬的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的。如是，依七種[分]的識蘊。

依二十四種[分]的識蘊：以眼觸為緣的識蘊有善的，有不善的，有無記的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的識蘊有善的，有不善的，有無記的；眼識、耳識、鼻識、舌識、身識、意識。如是，依二十四種[分]的識蘊。

另一依二十四種[分]的識蘊：以眼觸為緣的識蘊有與樂受相應的，有與苦受相應的，有與不苦不樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的；眼識……乃至……身識、意識；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的識蘊有內所緣的，有外所緣的，有內外所緣的；眼識、耳識、鼻識、舌識、身識、意識。如是，依二十四種[分]的識蘊。

依三十種[分]的識蘊：以眼觸為緣的識蘊有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的識蘊有欲界的，有色界的，有無色界的，有不繫屬的；眼識、耳識、鼻識、舌識、身識、意識。如是，依三十種[分]的識蘊。

依多種[分]的識蘊：以眼觸為緣的識蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的，眼識……乃至……意識；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的識蘊有善的，有不善的，有無記的，有欲界的，有色界的，有無色界的，有不繫屬的，眼識……乃至……意識。如是，依多種[分]的識蘊。

另一依多種[分]的識蘊：以眼觸為緣的識蘊有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；以耳觸為緣……乃至……以鼻觸為緣……乃至……以舌觸為緣……乃至……以身觸為緣……乃至……以意觸為緣的識蘊有與樂受相應的……乃至……有內所緣的，有外所緣的，有內外所緣的，有欲界的，有色界的，有無色界的，有不繫屬的；眼識、耳識、鼻識、舌識、身識、意識。如是，依多種[分]的識蘊。

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已對照

這稱為識蘊。

阿毗達摩分別。

三、問分

一百五十、五蘊：色蘊、受蘊、想蘊、行蘊、識蘊。

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

151已對照

一百五十一、五蘊中，有幾種是善、幾種是不善、幾種是無記……乃至……幾種是有諍、幾種是無諍？

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

152已對照

一、三法

一百五十二、色蘊是無記。四蘊或善、或不善、或無記。兩蘊不應說是“與樂受相應的”，也不應說是“與苦受相應的”，也不應說是“與不苦不樂受相應的”。三蘊或與樂受相應、或與苦受相應、或與不苦不樂受相應。色蘊是非異熟非異熟法法。四蘊或異熟、或異熟法法、或非異熟非異熟法法。色蘊或執受而順取、或非執受而順取。四蘊或執受而順取、或非執受而順取、或非執受非順取。

色蘊是非雜染而順雜染。四蘊或雜染而順雜染、或非雜染而順雜染、或非雜染非順雜染。色蘊是無尋無伺。三蘊或有尋有伺、或無尋唯伺、或無尋無伺。行蘊或有尋有伺、或無尋唯伺、或無尋無伺、或不應說是“有尋有伺的”，也不應說是“無尋唯伺的”，也不應說是“無尋無伺的”。色蘊不應說是“與喜俱行的”，也不應說是“與樂俱行的”，也不應說是“與舍俱行的”。受蘊或與喜俱行而不與樂俱行、不與舍俱行，或不應說是“與喜俱行的”。三蘊或與喜俱行、或與樂俱行、或與舍俱行、或不應說是“與喜俱行的”，也不應說是“與樂俱行的”，也不應說是“與舍俱行的”。

色蘊是既非應以見亦非應以修舍斷。四蘊或應以見舍斷、或應以修舍斷、或既非應以見亦非應以修舍斷。色蘊是無應以見亦無應以修舍斷之因。四蘊或有應以見舍斷之因、或有應以修舍斷之因、或無應以見亦無應以修舍斷之因。色蘊是非趣向積集非趣向損減。四蘊或趣向積集、或趣向損減、或非趣向積集非趣向損減。色蘊是非有學非無學。四蘊或有學、或無學、或非有學非無學。色蘊是有限。四蘊或有限、或廣大、或無量。色蘊是無所緣。四蘊或有限所緣、或廣大所緣、或無量所緣、或不應說是“有限所緣的”，也不應說是“廣大所緣的”，也不應說是“無量所緣的”。色蘊是中等。四蘊或下劣、或中等、或殊勝。色蘊是不決定。四蘊或邪性決定、或正性決定、或不決定。

色蘊是無所緣。四蘊或以道為所緣、或以道為因、或以道為增上、或不應說是“以道為所緣的”，也不應說是“以道為因的”，也不應說是“以道為增上的”；[五蘊]或已生、或未生、或將生；或過去、或未來、或現在。色蘊是無所緣。四蘊或過去所緣、或未來所緣、或現在所緣、或不應說是“過去所緣的”，也不應說是“未來所緣的”，也不應說是“現在所緣的”；[五蘊]或內、或外、或內外。色蘊是無所緣。四蘊或內所緣、或外所緣、或內外所緣、或不應說是“內所緣的”，也不應說是“外所緣的”，也不應說是“內外所緣的”。四蘊是無見無對。色蘊或有見有對、或無見有對、或無見無對。

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已對照

二、二法

一百五十三、四蘊是非因。行蘊或是因、或是非因。色蘊是無因的。四蘊或有因、或無因。色蘊是與因不相應的。四蘊或與因相應、或與因不相應。色蘊不應說是“既是因、又是有因的”，也不應說是“有因而非因的”。三蘊不應說是“既是因、又是有因的”，或是有因而非因，或不應說是“有因而非因的”。行蘊或既是因、又是有因，或是有因而非因，或不應說是“既是因、又是有因的”，也不應說是“有因而非因的”。色蘊不應說是“既是因、又與因相應的”，也不應說是“與因相應而非因的”。三蘊不應說是“既是因、又與因相應的”，或是與因相應而非因，或不應說是“與因相應而非因的”。行蘊或既是因、又與因相應，或是與因相應而非因，或不應說是“既是因、又與因相應的”，也不應說是“與因相應而非因的”。色蘊是非因而無因的。三蘊或非因而有因、或非因而無因。行蘊或非因而有因、或非因而無因，或不應說是“非因而有因的”，也不應說是“非因而無因的”。

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已對照

有緣的、有為的。

四蘊是無見的。色蘊或有見、或無見。四蘊是無對的。色蘊或有對、或無對。色蘊是有色的。四蘊是非色的。色蘊是世間的。四蘊或世間、或出世間；為某[識]所識知的，不為某[識]所識知的。

四蘊是非漏。行蘊或是漏、或是非漏。色蘊是有漏的。四蘊或有漏、或無漏。色蘊是與漏不相應的。四蘊或與漏相應、或與漏不相應。色蘊不應說是“既是漏、又是有漏的”，[而]是有漏而非漏的。三蘊不應說是“既是漏、又是有漏的”，或是有漏而非漏，或不應說是“有漏而非漏的”。行蘊或既是漏、又是有漏，或是有漏而非漏，或不應說是“既是漏、又是有漏的”，也不應說是“有漏而非漏的”。色蘊不應說是“既是漏、又與漏相應的”，也不應說是“與漏相應而非漏的”。三蘊不應說是“既是漏、又與漏相應的”，或是與漏相應而非漏，或不應說是“與漏相應而非漏的”。行蘊或既是漏、又與漏相應，或是與漏相應而非漏，或不應說是“既是漏、又與漏相應的”，也不應說是“與漏相應而非漏的”。色蘊是與漏不相應而有漏的。四蘊或與漏不相應而有漏，或與漏不相應而無漏，或不應說是“與漏不相應而有漏的”，也不應說是“與漏不相應而無漏的”。

四蘊是非結。行蘊或是結、或是非結。色蘊是順結的。四蘊或順結、或不順結。色蘊是與結不相應的。四蘊或與結相應、或與結不相應。色蘊不應說是“既是結、又是順結的”，[而]是“順結而非結的”。三蘊不應說是“既是結、又是順結的”，或是順結而非結，或不應說是“順結而非結的”。行蘊或既是結、又是順結，或是順結而非結，或不應說是“既是結、又是順結的”，也不應說是“順結而非結的”。色蘊不應說是“既是結、又與結相應的”，也不應說是“與結相應而非結的”。三蘊不應說是“既是結、又與結相應的”，或是與結相應而非結，或不應說是“與結相應而非結的”。行蘊或既是結、又與結相應，或是與結相應而非結，或不應說是“既是結、又與結相應的”，也不應說是“與結相應而非結的”。色蘊是與結不相應而順結的。四蘊或與結不相應而順結，或與結不相應而不順結，或不應說是“與結不相應而順結的”，也不應說是“與結不相應而不順結的”。

四蘊是非系。行蘊或是系、或是非系。色蘊是順系的。四蘊或順系、或不順系。色蘊是與系不相應的。四蘊或與系相應、或與系不相應。色蘊不應說是“既是系、又是順系的”，[而]是“順系而非系的”。三蘊不應說是“既是系、又是順系的”，或是順系而非系，或不應說是“順系而非系的”。行蘊或既是系、又是順系，或是順系而非系，或不應說是“既是系、又是順系的”，也不應說是“順系而非系的”。色蘊不應說是“既是系、又與系相應的”，也不應說是“與系相應而非系的”。三蘊不應說是“既是系、又與系相應的”，或是與系相應而非系，或不應說是“與系相應而非系的”。行蘊或既是系、又與系相應，或是與系相應而非系，或不應說是“既是系、又與系相應的”，也不應說是“與系相應而非系的”。色蘊是與系不相應而順系的。四蘊或與系不相應而順系，或與系不相應而不順系，或不應說是“與系不相應而順系的”，也不應說是“與系不相應而不順系的”。

四蘊是非暴流……乃至……非軛……乃至……非蓋。行蘊或是蓋、或是非蓋。色蘊是順蓋的。四蘊或順蓋、或不順蓋。色蘊是與蓋不相應的。四蘊或與蓋相應、或與蓋不相應。色蘊不應說是“既是蓋、又是順蓋的”，[而]是“順蓋而非蓋的”。三蘊不應說是“既是蓋、又是順蓋的”，或是順蓋而非蓋，或不應說是“順蓋而非蓋的”。行蘊或既是蓋、又是順蓋，或是順蓋而非蓋，或不應說是“既是蓋、又是順蓋的”，也不應說是“順蓋而非蓋的”。色蘊不應說是“既是蓋、又與蓋相應的”，也不應說是“與蓋相應而非蓋的”。三蘊不應說是“既是蓋、又與蓋相應的”，或是與蓋相應而非蓋，或不應說是“與蓋相應而非蓋的”。行蘊或既是蓋、又與蓋相應，或是與蓋相應而非蓋，或不應說是“既是蓋、又與蓋相應的”，也不應說是“與蓋相應而非蓋的”。色蘊是與蓋不相應而順蓋的。四蘊或與蓋不相應而順蓋，或與蓋不相應而不順蓋，或不應說是“與蓋不相應而順蓋的”，也不應說是“與蓋不相應而不順蓋的”。

四蘊是非執取。行蘊或是執取、或是非執取。色蘊是所執取的。四蘊或所執取、或非所執取。色蘊是與執取不相應的。三蘊或與執取相應、或與執取不相應。行蘊或與執取相應、或與執取不相應，或不應說是“與執取相應的”，也不應說是“與執取不相應的”。色蘊不應說是“既是執取、又是所執取的”，[而]是“所執取而非執取的”。三蘊不應說是“既是執取、又是所執取的”，或是所執取而非執取，或不應說是“所執取而非執取的”。行蘊或既是執取、又是所執取，或是所執取而非執取，或不應說是“既是執取、又是所執取的”，也不應說是“所執取而非執取的”。色蘊是與執取不相應而所執取的。四蘊或與執取不相應而所執取，或與執取不相應而非所執取，或不應說是“與執取不相應而所執取的”，也不應說是“與執取不相應而非所執取的”。

色蘊是無所緣的。四蘊是有所緣的。識蘊是心。四蘊是非心。三蘊是心所的。兩蘊是非心所的。三蘊是與心相應的。色蘊是與心不相應的。識蘊不應說是“與心相應的”，也不應說是“與心不相應的”。三蘊是與心相雜的。色蘊是與心不相雜的。識蘊不應說是“與心相雜的”，也不應說是“與心不相雜的”。三蘊是以心為等起的。識蘊是非以心為等起的。色蘊或以心為等起、或非以心為等起。三蘊是與心俱有的。識蘊是非與心俱有的。色蘊或與心俱有、或非與心俱有。三蘊是隨心轉的。識蘊是非隨心轉的。色蘊或隨心轉、或非隨心轉。三蘊是與心相雜而以心為等起的。兩蘊是非與心相雜而以心為等起的。三蘊是與心相雜、以心為等起、與心俱有的。兩蘊是非與心相雜、以心為等起、與心俱有的。三蘊是與心相雜、以心為等起、隨心轉的。兩蘊是非與心相雜、以心為等起、隨心轉的。

識蘊是內的。三蘊是外的。色蘊或內、或外。四蘊是非所造的。色蘊或所造、或非所造、或執受、或非執受。四蘊是非取。行蘊或是取、或是非取。色蘊是順取的。四蘊或順取、或不順取。色蘊是與取不相應的。四蘊或與取相應、或與取不相應。色蘊不應說是“既是取、又是順取的”，[而]是“順取而非取的”。三蘊不應說是“既是取、又是順取的”，或是順取而非取，或不應說是“順取而非取的”。行蘊或既是取、又是順取，或是順取而非取，或不應說是“既是取、又是順取的”，也不應說是“順取而非取的”。色蘊不應說是“既是取、又與取相應的”，也不應說是“與取相應而非取的”。三蘊不應說是“既是取、又與取相應的”，或是與取相應而非取，或不應說是“與取相應而非取的”。行蘊或既是取、又與取相應，或是與取相應而非取，或不應說是“既是取、又與取相應的”，也不應說是“與取相應而非取的”。色蘊是與取不相應而順取的。四蘊或與取不相應而順取，或與取不相應而不順取，或不應說是“與取不相應而順取的”，也不應說是“與取不相應而不順取的”。

四蘊是非煩惱。行蘊或是煩惱、或是非煩惱。色蘊是順雜染的。四蘊或順雜染、或不順雜染。色蘊是非雜染的。四蘊或雜染、或非雜染。色蘊是與煩惱不相應的。四蘊或與煩惱相應、或與煩惱不相應。色蘊不應說是“既是煩惱、又是順雜染的”，[而]是“順雜染而非煩惱的”。三蘊不應說是“既是煩惱、又是順雜染的”，或是順雜染而非煩惱，或不應說是“順雜染而非煩惱的”。行蘊或既是煩惱、又是順雜染，或是順雜染而非煩惱，或不應說是“既是煩惱、又是順雜染的”，也不應說是“順雜染而非煩惱的”。色蘊不應說是“既是煩惱、又是雜染的”，也不應說是“雜染而非煩惱的”。三蘊不應說是“既是煩惱、又是雜染的”，或是雜染而非煩惱，或不應說是“雜染而非煩惱的”。行蘊或既是煩惱、又是雜染，或是雜染而非煩惱，或不應說是“既是煩惱、又是雜染的”，也不應說是“雜染而非煩惱的”。

色蘊不應說是“既是煩惱、又與煩惱相應的”，也不應說是“與煩惱相應而非煩惱的”。三蘊不應說是“既是煩惱、又與煩惱相應的”，或是與煩惱相應而非煩惱，或不應說是“與煩惱相應而非煩惱的”。行蘊或既是煩惱、又與煩惱相應，或是與煩惱相應而非煩惱，或不應說是“既是煩惱、又與煩惱相應的”，也不應說是“與煩惱相應而非煩惱的”。色蘊是與煩惱不相應而順雜染的。四蘊或與煩惱不相應而順雜染，或與煩惱不相應而不順雜染，或不應說是“與煩惱不相應而順雜染的”，也不應說是“與煩惱不相應而不順雜染的”。

色蘊是不應以見舍斷的。四蘊或應以見舍斷、或不應以見舍斷。色蘊是不應以修舍斷的。四蘊或應以修舍斷、或不應以修舍斷。色蘊是無應以見舍斷之因的。四蘊或有應以見舍斷之因，或無應以見舍斷之因。色蘊是無應以修舍斷之因的。四蘊或有應以修舍斷之因，或無應以修舍斷之因。色蘊是無尋的。四蘊或有尋、或無尋。色蘊是無伺的。四蘊或有伺、或無伺。色蘊是無喜的。四蘊或有喜、或無喜。色蘊是不與喜俱行的。四蘊或與喜俱行、或不與喜俱行。兩蘊是不與樂俱行的。三蘊或與樂俱行、或不與樂俱行。兩蘊是不與舍俱行的。三蘊或與舍俱行、或不與舍俱行。

色蘊是欲界的。四蘊或欲界、或非欲界。色蘊是非色界的。四蘊或色界、或非色界。色蘊是非無色界的。四蘊或無色界、或非無色界。色蘊是系屬的。四蘊或系屬、或不繫屬。色蘊是不導向出離的。四蘊或導向出離、或不導向出離。色蘊是不決定的。四蘊或決定、或不決定。色蘊是有上的。四蘊或有上、或無上。色蘊是無諍的。四蘊或有諍、或無諍。

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.

已對照

問分。

已對照

蘊分別終。

← VB·卷首分別論·卷首VB2 分別論·處分別 →