Namo tassa bhagavato arahato sammāsambuddhassa

礼敬彼世尊、阿罗汉、正自觉者

Abhidhammapiṭaka

阿毗达摩藏

Saṃgāyanassa pucchā vissajjanā

结集问答

Pucchā – paṭhamamahāsaṃgītikāle [Pg.1] āvuso dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro mahānikāye saṃgāyitvā tadanantaraṃ kiṃ nāma pāvacanaṃ saṃgāyiṃsu.

问：贤友，第一次大结集时，法结集者大迦叶等大上座、古结集者，首先结集了律藏，然后在经藏中结集了长部、中部、相应部、增支部这四大尼迦耶。此后，他们结集了何种教法呢？

Vissajjanā – paṭhamamahāsaṃgītikāle bhante dhammasaṃgāhakā mahākassapādayo mahātheravarā porāṇasaṃgītikārā paṭhamaṃ vinayapiṭakaṃ saṃgāyitvā suttantapiṭake ca dīghamajjhimasaṃyuttaaṅguttarasaṃkhāte cattāro nikāye saṃgāyitvā tadanantaraṃ abhidhammapiṭakaṃ nāma pāvacanaṃ saṃgāyiṃsu.

答：尊者，第一次大结集时，法结集者大迦叶等大上座、古结集者，首先结集了律藏，然后在经藏中结集了长部、中部、相应部、增支部这四大尼迦耶。此后，他们结集了名为阿毗达摩藏的教法。

Pucchā – imissampi [Pg.2] āvuso chaṭṭhasaṃgītiyaṃ sakalañceva vinayapiṭakaṃ saṃgītaṃ, te ca cattāro mahānikāyā. Kālo dāni āvuso sampatto abhidhammapiṭakaṃ saṃgāyituṃ, tasmāhaṃ taṃ tattha pucchitabbāni pucchissāmi. Abhidhammo nāmesa āvuso kenaṭṭhena abhidhammoti vuccati.

问：贤友，在这第六次结集中，已经完整地结集了律藏和这四大尼迦耶。现在正是结集阿毗达摩藏的时候了，因此我将向您询问相关事宜。贤友，这“阿毗达摩”是因为什么意义而被称为“阿毗达摩”的呢？

Vissajjanā – dhammātireka dhammavisesaṭṭhena bhante abhidhammoti vuccati.

答：尊者，因为法之超越与法之殊胜的意义，所以称为“阿毗达摩”。

Pucchā – so [Pg.5] panesa āvuso abhidhammo kena kattha kadā ca adhigato.

问：贤友，这阿毗达摩是由谁、在何处、何时证得的呢？

Vissajjanā – so kho bhante abhidhammo sabbaññubuddhena mahābodhimaṇḍamūle vesākhapuṇṇamiyaṃ yathābhūtaṃ adhigato.

答：尊者，这阿毗达摩是一切知佛陀在卫塞月圆日，于大菩提座下如实证悟的。

Pucchā – kattha panesa āvuso abhidhammo bhagavatā kadā ca vicito.

问：贤友，这阿毗达摩是世尊在何处、何时思惟的呢？

Vissajjanā – so kho bhante abhidhammo bhagavatā mahābodhimaṇḍe ratanagharasattāhe vicito.

答：尊者，这阿毗达摩是世尊在大菩提座的宝屋七日期间所思惟的。

Pucchā – kattha [Pg.7] panesa āvuso abhidhammo bhagavatā kadā kassatthāya ca desito.

问：贤友，这阿毗达摩是世尊在何处、何时、为谁说的呢？

Vissajjanā – so kho bhante abhidhammo bhagavatā devesu tāvatiṃsesu pāricchattakamūlamhi paṇḍukambalasilāyaṃ abhisambodhito sattame vasse mātaraṃ pamukhaṃ katvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devatānaṃ caturoghanittharaṇatthāya anto vassaṃ desito.

答：尊者，这阿毗达摩是世尊在证悟后第七年，于忉利天众中，在巴瑞恰达树下的斑色石座上，为令以其母亲为首的、来自一万个轮围世界而聚集的天神们得以出离四瀑流，而在雨安居期间所开示的。

Pucchā – kenesa [Pg.8] āvuso abhidhammo paṭhamaṃ manussaloke patiggahito, kassa ca puna tena desito.

问：贤友，这阿毗达摩最初是在人间由谁接受的，他又向谁开示了呢？

Vissajjanā – āyasmatā bhante sāriputtattherena dhammasenāpatinā esa abhidhammo paṭhamaṃ manussaloke patiggahito, teneva bhante āyasmatā sāriputtattherena attano saddhivihārikānaṃ pañcannaṃ bhikkhusatānaṃ desito.

答：尊者，这阿毗达摩是由具寿法将舍利弗长老最初在人间接受的。正是这位具寿舍利弗长老，为他的五百位比丘弟子开示的。

Pucchā – ke [Pg.11] āvuso sikkhanti.

问：贤友，谁在学习？

Vissajjanā – sekhā ca bhante puthujjanā kalyāṇakā ca sikkhanti.

答：尊者，有学和善凡夫在学习。

Pucchā – ke āvuso sikkhitasikkhā.

问：贤友，谁是学已学者？

Vissajjanā – arahanto bhante sikkhitasikkhā.

答：尊者，阿罗汉是学已学者。

Pucchā – ke [Pg.12] āvuso dhārenti.

问：贤友，谁在执持？

Vissajjanā – yesaṃ bhante vattati, te dhārenti.

答：尊者，凡是能背诵的，他们都能执持。

Pucchā – kassa āvuso vacanaṃ.

问：贤友，这是谁的言语？

Vissajjanā – bhagavato bhante vacanaṃ arahato sammāsambuddhassa.

答：尊者，这是世尊、阿罗汉、正自觉者的言语。

Pucchā – kenāvuso [Pg.13] ābhataṃ.

问：贤友，这是谁带来的？

Vissajjanā – paraṃparāya bhante ābhataṃ.

答：尊者，这是通过传承带来的。

Dhammasaṅgaṇī

法集论

Pucchā – so [Pg.14] panesa āvuso abhidhammo dhammasaṅgaṇivibhaṅgādipakaraṇaparicchedavasena sattavidho. Tesu paṭhamaṃ bhagavatā kataraṃ pakaraṇaṃ desitaṃ.

问：贤友，这阿毗达摩依据《法集论》、《分别论》等论的区分方式，共有七种。在这七种论著中，世尊最先开示了哪一部？

Vissajjanā – paṭhamaṃ bhante dhammasaṅgaṇipakaraṇaṃ bhagavatā desitaṃ.

答：尊者，世尊最初开示了《法集论》。

Pucchā – dhammasaṅgaṇiyaṃ āvuso atthi mātikā, atthi padabhājanīyaṃ. Tesu mātikaṃ nikkhipantena bhagavatā kataṃ nikkhittā.

问：贤友，在《法集论》中有论母和句分解。其中，世尊是如何确立论母的呢？

Vissajjanā – mātikaṃ bhante nikkhipantena bhagavatā ‘‘kusalā dhammā akusalā dhammā abyākatā dhammā. Sukhāya vedanāya sampayuttā dhammā dukkhāya vedanāya sampayuttā dhammā adukkhamasukhāya vedanāya sampayuttā dhammā. Vipākā dhammā vipākadhammadhammā nevavipākanavipākadhammadhammā’’ti evamādinā dvāvīsatiyā tikānaṃ vasena. ‘‘Hetū dhammā na hetū dhammā. Sahetukā dhammā ahetukā dhammā.

答：尊者，世尊在确立论母时，以二十二种三法的方式宣说：“善法、不善法、无记法。与乐受相应的法、与苦受相应的法、与不苦不乐受相应的法。异熟法、异熟法之法、非异熟非异熟法之法。”如此等等。“因法、非因法。有因法、无因法。”

Hetusampayuttā [Pg.15] dhammā hetuvippayuttā dhammā. Hetū ceva dhammā sahetukā ca sahetukā ceva dhammā na ca hetū. Hetū ceva dhammā hetusampayuttā ca hetusampayuttā ceva dhammā na ca hetū. Na hetū kho pana dhammā sahetukāpi ahetukāpī’’ti evamādinā dukasatānañca vasena mātikā nikkhittā.

与因相应的法，不与因相应的法。是因且具因之法，是具因而非因之法。是因且与因相应之法，是与因相应而非因之法。非因之法，有具因者，亦有无因者。像这样，以百种二法的方式确立了论母。

Kāmāvacarakusala

欲界善

Pucchā – abhidhammapiṭake [Pg.16] āvuso dhammasaṅgaṇiyaṃ padabhājanīye cittuppādakaṇḍe kusalā dhammātipadassa atthaṃ vibhajantena bhagavatā kathaṃ kāmāvacarakusalaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏的《法集论》(Dhammasaṅgaṇī)中，在词句分别中，在心生品(Cittuppādakaṇḍa)中，世尊在分析“善法”一词的含义时，是如何详细地分别解说欲界善的？

Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇipakaraṇe cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ rūpārammaṇaṃ vā saddārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hoti vitakko hoti vicāro hoti pīti hoti sukhaṃ hoti cittassekaggatā hotī’’ti evamādinā kāmāvacarakusalaṃ tīhi mahāvārehi vibhajitvā desitaṃ.

答：尊者，在阿毗达摩藏《法集论》(Dhammasaṅgaṇipakaraṇa)心生品中，世尊在分析“善法”一词的含义时，如此分别解说：“诸法云何为善？当欲界善心生起时，与喜俱行，与智相应，以色为所缘，或以声为所缘，或以香为所缘，或以味为所缘，或以触为所缘，或以法为所缘，或以任何事物为所缘。于其时，有触、有受、有想、有思、有心、有寻、有伺、有喜、有乐、有心一境性。”世尊以此等方式，通过三大章分别解说了欲界善。

Rūpāvacarakusala

色界善

Pucchā – abhidhammapiṭake [Pg.18] āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ rūpāvacarakusalañca arūpāvacarakusalañca vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏的《法集论》(Dhammasaṅgaṇīpāḷi)心生品中，世尊在分析“善法”一词的含义时，是如何详细地分别解说色界善和无色界善的？

Vissajjanā – rūpāvacarakusalañca arūpāvacarakusalañca bhante ‘‘katame dhammā kusalā. Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savitakkaṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati pathavīkasiṇa’’nti evamādinā bhagavatā vitthārato desitaṃ.

答：尊者，世尊如此详细地解说了色界善和无色界善：“诸法云何为善？当修习趣向色界生的道时，远离诸欲，远离不善法，有寻有伺，由远离所生的喜乐，证得并安住于初禅，如地遍(pathavīkasiṇa)等。”

Lokuttarākusala

出世间善

Pucchā – abhidhammapiṭake [Pg.21] āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā kathaṃ lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏的《法集论》(Dhammasaṅgaṇīpāḷi)心生品中，世尊在分析“善法”一词的含义时，是如何详细地分别解说出世间善的？

Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ cittuppādakaṇḍe kusalā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā kusalā. Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiñña’’nti evamādinā bhagavatā lokuttarakusalaṃ vitthārato vibhajitvā desitaṃ.

答：尊者，在阿毗达摩藏《法集论》(Dhammasaṅgaṇī)心生品中，世尊在分析“善法”一词的含义时，以“‘诸法云何为善？于其时，修习出世间禅，其禅乃出离、导向灭尽、为断诸见、为证初地，远离诸欲……乃至……证得并安住于初禅，是苦行道、迟通达。’”等文，详细分别解说了出世间善。

Akusala

不善

Pucchā – tattheva [Pg.23] āvuso akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā kathaṃ akusalaṃ vitthārato vibhajitvā desitaṃ.

提问——贤友，世尊在那里分析“不善法”这一母题句的意义时，是如何详细地分别解说不善的？

Vissajjanā – tattheva bhante akusalā dhammāti mātikāpadassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā akusalā. Yasmiṃ samaye akusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ diṭṭhigatasampayuttaṃ rūpārammaṇaṃ vā saddhārammaṇaṃ vā gandhārammaṇaṃ vā rasārammaṇaṃ vā phoṭṭhabbārammaṇaṃ vā dhammārammaṇaṃ vā yaṃ yaṃ vā panārabbha. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā akusalaṃ vitthārato vibhajitvā desitaṃ.

答复——尊者，世尊在那里分析“不善法”这一母题句的意义时，以如是等方式详细地分别解说了不善法：“哪些法是不善法？当不善心生起时，与喜俱行，与邪见相应，以色为所缘，或以声为所缘，或以香为所缘，或以味为所缘，或以触为所缘，或以法为所缘，或以任何事物为所缘。在那时，有触、有受、有想、有思、有心。”

Abyākata

无记

Pucchā – abhidhammapiṭake āvuso dhammasaṅgaṇīpāḷiyaṃ cittuppādakaṇḍarūpakaṇḍesu abyākatā dhammāti mātikāpadassa atthaṃ vibhajantena [Pg.24] bhagavatā kathaṃ abyākatā dhammā vitthārato vibhajitvā desitā.

提问——贤友，世尊在阿毗达摩藏的《法集论》心生品和色品中，分析“无记法”这一母题句的意义时，是如何详细地分别解说无记法的？

Vissajjanā – abhidhammapiṭake bhante dhammasaṅgaṇiyaṃ abyākatā dhammāti padassa atthaṃ vibhajantena bhagavatā ‘‘katame dhammā abyākatā. Yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ. Tasmiṃ samaye phasso hoti vedanā hoti saññā hoti cetanā hoti cittaṃ hotī’’ti evamādinā ca cittuppādakaṇḍe, rūpakaṇḍe ca ‘‘katame dhammā abyākatā. Kusalākusalānaṃ dhammānaṃ vipākā kāmāvacarā rūpāvacarā arūpāvacarā apariyāpannā vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā. Sabbañca rūpaṃ asaṅkhatā ca dhātu. Ime dhammā abyākatā’’ti evamādinā ca abyākatā dhammā vitthārato vibhajitvā desitā.

答复——尊者，在阿毗达摩藏的《法集论》中，世尊在分析“无记法”这个词的含义时，在心生品和色品中详细地分别解说了无记法。在心生品中，他以如是等方式说：“哪些法是无记法？当由于欲界善业的造作和积累，作为果报的眼识生起时，与舍俱行，以色为所缘。在那时，有触、有受、有想、有思、有心。”在色品中，他又以如是等方式说：“哪些法是无记法？善与不善法的果报，即属于欲界、色界、无色界或不摄的受蕴、想蕴、行蕴、识蕴；还有那些唯作法，既非善也非不善，也不是业报；以及一切色法和无为界。这些法是无记法。”

Vibhaṅga

分别论

Pucchā – sattasu [Pg.26] āvuso abhidhammappakaraṇesu vibhaṅgappakaraṇe bhagavatā kati vibhaṅgā desitā.

问：贤友，世尊在七部阿毗达摩论的《分别论》中开示了多少种分别？

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu dutiye vibhaṅgappakaraṇe khandhavibhaṅgo āyatanavibhaṅgo dhātuvibhaṅgo saccavibhaṅgo indriyavibhaṅgo paṭiccasamuppādavibhaṅgo satipaṭṭhānavibhaṅgo sammappadhānavibhaṅgo iddhipādavibhaṅgo bojjhaṅgavibhaṅgo maggaṅgavibhaṅgo jhānavibhaṅgo appamaññāvibhaṅgo sikkhāpadavibhaṅgo paṭisambhidāvibhaṅgo ñāṇavibhaṅgo khuddakavatthuvibhaṅgo dhammahadayavibhaṅgoti bhagavatā aṭṭhārasa vibhaṅgā desitā.

答：尊者，在阿毗达摩藏七部论的第二部《分别论》中，世尊开示了十八种分别，即：蕴分别、处分别、界分别、谛分别、根分别、缘起分别、念住分别、正勤分别、神足分别、觉支分别、道支分别、禅那分别、无量分别、学处分别、无碍解分别、智分别、小事分别、法心分别。

Khandhavibhaṅga

蕴分别

Pucchā – tesu āvuso aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge bhagavatā kathaṃ khandhā vitthārato vibhajitvā desitā.

问：贤友，在这十八种分别中，世尊在第一蕴分别中，是如何详细地分别开示诸蕴的？

Vissajjanā – tesu [Pg.27] bhante aṭṭhārasasu vibhaṅgesu paṭhame khandhavibhaṅge ‘‘pañcakkhandhā rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Tattha katamo rūpakkhandho, yaṃkiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, tadekajjhaṃ abhisaññūhitvā abhisaṅkhipitvā ayaṃ vuccati rūpakkhandho’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā khandhā vitthārato vibhajitvā desitā.

答：尊者，在这十八种分别中，在第一个蕴分别中，世尊以经分别(suttantabhājanīya)、阿毗达摩分别(abhidhammabhājanīya)与问答(pañhāpucchaka)这三种大方法详细地分别开示诸蕴，其开头如下：“五蕴是色蕴、受蕴、想蕴、行蕴、识蕴。其中，什么是色蕴呢？无论是过去、未来、现在，内在或外在，粗显或微细，低劣或殊胜，遥远或邻近的一切色法，将它们归纳、汇集在一起，这就叫做色蕴。”

Āyatanavibhaṅga

处分别

Pucchā – dutiye [Pg.28] pana āvuso āyatanavibhaṅge bhagavatā kathaṃ āyatanāni vitthārato vibhajitvā desitāni.

问：贤友，在第二处分别中，世尊如何详细地分别开示了诸处？

Vissajjanā – dutiye bhante āyatanavibhaṅge ‘‘dvādasāyatanāni cakkhāyatanaṃ rūpāyatanaṃ sotāyatanaṃ saddāyatanaṃ ghānāyatanaṃ gandhāyatanaṃ jivhāyatanaṃ rasāyatanaṃ kāyāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhuṃ aniccaṃ dukkhaṃ anattā vipariṇāmadhammaṃ, rūpā aniccā dukkhā anattā vipariṇāmadhammā’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīheva āyatanāni vitthārato vibhajitvā desitāni.

答：尊者，在第二处分别中：“十二处，即眼处、色处、耳处、声处、鼻处、香处、舌处、味处、身处、触处、意处、法处。眼是无常的、苦的、无我的、是变易之法，色是无常的、苦的、无我的、是变易之法。”像这样，世尊同样以经分别、阿毗达摩分别与问答这三种方法，详细地分别开示了诸处。

Dhātuvibhaṅga

界分别

Pucchā – abhidhammapiṭake [Pg.29] āvuso vibhaṅgappakaraṇe tatiye dhātuvibhaṅge bhagavatā kathaṃ dhātuyo vitthārena vibhajitvā desitā.

问：贤友，在阿毗达摩藏《分别论》的第三界分别中，世尊是如何详细地分别开示诸界的？

Vissajjanā – tatiye bhante dhātuvibhaṅge ‘‘cha dhātuyo pathavīdhātu āpodhātu tejodhātu vāyodhātu ākāsadhātu viññāṇadhātū’’ti bhante suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā dhātuyo vitthārato vibhajitvā desitā.

答：尊者，在第三界分别中，“有六界：地界、水界、火界、风界、空界、识界。”尊者，世尊以经分别、阿毗达摩分别和问答这三种大方法，详细地分别开示了诸界。

Saccavibhaṅga

谛分别

Pucchā – catutthe [Pg.31] pana āvuso saccavibhaṅge bhagavatā kathaṃ saccāni vitthārato vibhajitvā desitāni.

问：贤友，在第四谛分别中，世尊是如何详细地分别开示诸谛的？

Vissajjanā – catutthe bhante saccavibhaṅge ‘‘cattāri ariyasaccāni dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Tattha katamaṃ dukkhaṃ ariyasaccaṃ, jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati, tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā’’ti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā saccāni vitthārato vibhajitvā desitāni.

答：尊者，在第四谛分别中，“有四圣谛：苦圣谛、苦集圣谛、苦灭圣谛、导向苦灭的道圣谛。其中，什么是苦圣谛？生是苦，老是苦，死是苦，愁、悲、苦、忧、恼是苦，与不喜爱者结合是苦，与喜爱者分离是苦，所求不得也是苦；简言之，五取蕴是苦。”世尊以经分别、阿毗达摩分别和问答这三种大方法，详细地分别开示了诸圣谛。

Indriyavibhaṅga

根分别

Pucchā – pañcame [Pg.32] pana āvuso indriyavibhaṅge bhagavatā kathaṃ indriyāni vitthārato vibhajitvā desitāni.

问：贤友，在第五根分别中，世尊是如何详细地分别开示诸根的？

Vissajjanā – pañcame pana bhante indriyavibhaṅge ‘‘bāvīsatindriyāni cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ…pe… aññātāvindriya’’nti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā indriyāni vitthārato vibhajitvā desitāni.

答：尊者，在第五根分别中，“有二十二根：眼根、耳根、鼻根、舌根、身根、意根……乃至具知根。”世尊以阿毗达摩分别和问答这两种大方法，详细地分别开示了诸根。

Paṭiccasamuppāda vibhaṅga

缘起分别

Pucchā – abhidhammapiṭake [Pg.33] āvuso vibhaṅgappakaraṇe chaṭṭhe paṭiccasamuppādavibhaṅge bhagavatā kathaṃ paṭiccasamuppādo vitthārena vibhajitvā desito.

问：贤友，在阿毗达摩藏的《分别论》中，第六缘起分别里，世尊是如何详细分别解说缘起的？

Vissajjanā – chaṭṭhe bhante paṭiccasamuppādavibhaṅge ‘‘avijjāpaccayā saṅkhārā…pe… samudayo hotī’’ti evamādinā bhagavatā paṭiccasamuppādo suttantabhājanīyaabhidhammabhājanīyasaṅkhātehi dvīhi mahānayehi vitthārato vibhajitvā desito.

答：尊者，在第六缘起分别中，世尊以“无明缘行……乃至……集起”等语，通过被称为经分别(suttantabhājanīya)和阿毗达摩分别(abhidhammabhājanīya)的两种大方法，详细分别解说了缘起。

Satipaṭṭhānavibhaṅga

念住分别

Pucchā – sattame [Pg.34] pana āvuso satipaṭṭhānavibhaṅge bhagavatā kathaṃ satipaṭṭhānā vitthārato vibhajitvā desitā.

问：贤友，在第七念住分别中，世尊是如何详细地分别解说念住的？

Vissajjanā – sattame bhante satipaṭṭhānavibhaṅge ‘‘cattāro satipaṭṭhānā idha bhikkhu ajjhattaṃ kāye kāyānupassī viharati, bahiddhā kāye kāyānupassī viharati, ajjhattabahiddhā kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassa’’nti evamādinā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi bhagavatā satipaṭṭhānā vitthārato vibhajitvā desitā.

答：尊者，在第七念住分别中，世尊以“在此，比丘于内身随观身而住，于外身随观身而住，于内外身随观身而住，热忱、正知、具念，调伏对世间的贪与忧”等语，通过被称为经分别(suttantabhājanīya)、阿毗达摩分别(abhidhammabhājanīya)和问答(pañhāpucchaka)的三种大方法，详细地分别开示了念住。

Sammappadhānavibhaṅga

正勤分别

Pucchā – aṭṭhame [Pg.35] pana āvuso sammappadhānavibhaṅge bhagavatā kathaṃ sammappadhānā vitthārato vibhajitvā desitā.

问：贤友，在第八正勤分别中，世尊是如何详细地分别解释正勤的？

Vissajjanā – aṭṭhame bhante sammappadhānavibhaṅge ‘‘cattāro sammappadhānā idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahatī’’ti evamādinā bhagavatā sammappadhānā vitthārato vibhajitvā desitā.

答：尊者，在第八正勤分别中，世尊以“在此，比丘为使未生的恶不善法不生起，生起意欲，努力，发起精力，策励心，勤勉；为使已生的恶不善法断除，生起意欲，努力，发起精力，策励心，勤勉；为使未生的善法生起，生起意欲，努力，发起精力，策励心，勤勉；为使已生的善法住立、不忘、增长、广大、修习、圆满，生起意欲，努力，发起精力，策励心，勤勉”等语，详细地分别解释了正勤。

Iddhipādavibhaṅga

神足分别

Pucchā – navame [Pg.36] pana āvuso iddhipādavibhaṅge bhagavatā kathaṃ iddhipādā vitthārato vibhajitvā desitā.

问：贤友，在第九神足分别中，世尊如何详细地分别与开示神足？

Vissajjanā – navame bhante iddhipādavibhaṅge ‘‘cattāro iddhipādā idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāvetī’’ti evamādinā tīhi mahānayehi bhagavatā iddhipādā vitthārato vibhajitvā desitā.

答：尊者，在第九神足分别中，世尊以三种大方法详细地分别与开示神足：“在此，比丘修习具备欲定和精勤之行的神足……乃至……修习具备观定和精勤之行的神足”等等。

Bojjhaṅgavibhaṅga

觉支分别

Pucchā – abhidhammapiṭake [Pg.37] āvuso vibhaṅgappakaraṇe dasame bojjhaṅgavibhaṅge bhagavatā kathaṃ bojjhaṅgā vitthārato vibhajitvā desitā.

问：贤友，在阿毗达摩藏《分别论》的第十觉支分别中，世尊是如何详细地分别与开示觉支的？

Vissajjanā – dasame bhante bojjhaṅgavibhaṅge ‘‘satta bojjhaṅgā satisambojjhaṅgo dhammavicayasambojjhaṅgo vīriyasambojjhaṅgo pītisambojjhaṅgo passaddhisambojjhaṅgo samādhisambojjhaṅgo upekkhāsambojjhaṅgo. Tattha katamo satisambojjhaṅgo, idha bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā hoti anussaritā, ayaṃ vuccati satisambojjhaṅgo’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi nayehi bojjhaṅgā vitthārato vibhajitvā desitā.

答：尊者，在第十觉支分别中，世尊以“七觉支是：念觉支、择法觉支、精进觉支、喜觉支、轻安觉支、定觉支、舍觉支。其中，什么是念觉支呢？在此，比丘是有念者，具足最殊胜的念与熟练，能够忆持、随念很久以前做过的事、很久以前说过的话，这被称为念觉支”等文为始，通过被称为经分别、论分别和问答分别的三种方式，对觉支作了详细的分别与开示。

Maggaṅgavibhaṅga

道支分别

Pucchā – ekādasame [Pg.38] pana āvuso maggaṅgavibhaṅge bhagavatā kathaṃ maggaṅgā vitthārato vibhajitvā desitā.

问：贤友，在第十一道支分别中，世尊如何详细地分别与开示道支？

Vissajjanā – ekādasame [Pg.39] bhante maggaṅgavibhaṅge ‘‘ariyo aṭṭhaṅgiko maggo. Seyyathidaṃ, sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi maggaṅgā vitthārato vibhajitvā desitā.

答：尊者，在第十一道支分别中，世尊以“八支圣道，即：正见、正思惟、正语、正业、正命、正精进、正念、正定”等文为始，通过被称为经分别、论分别和问答分别的三种大方法，详细地分别与开示了道支。

Jhānavibhaṅga

禅那分别

Pucchā – dvādasamo [Pg.40] pana āvuso jhānavibhaṅgo bhagavatā kathaṃ vitthārena vibhajitvā desito.

提问——贤友，世尊如何详细地分别解说第十二禅那分别？

Vissajjanā – dvādasamo bhante jhānavibhaṅgo ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu indriyesu guttadvāro bhojane mattaññū pubbarattāpararattaṃ jāgariyānuyogamanuyutto’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

回答——尊者，第十二禅那分别，世尊如此详细地分别解说：“在此，比丘以波罗提木叉律仪防护而住，具足正行与行处，于微细过失见怖畏，受持学习诸学处；守护诸根之门，饮食知量，致力于初夜与后夜的警醒”等等。

Appamaññāvibhaṅga

无量分别

Pucchā – terasame [Pg.41] pana āvuso appamaññāvibhaṅge bhagavatā kathaṃ appamaññāyo vitthārato vibhajitvā desitā.

提问——贤友，在第十三无量分别中，世尊是如何详细分别解说诸无量的？

Vissajjanā – terasame bhante appamaññāvibhaṅge ‘‘catasso appamaññāyo idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ. Tathā tatiyaṃ. Tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharatī’’ti evamādinā bhagavatā suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi tīhi mahānayehi appamaññāyo vitthārato vibhajitvā desitā.

回答——尊者，在第十三无量分别中，世尊如此详细地分别解说：“在此，比丘以与慈俱的心遍满一方而住，同样遍满第二方，同样遍满第三方，同样遍满第四方。这样，上下、四维，处处都以与慈俱的广大、胜大、无量、无怨、无嗔的心，遍满一切世界而住。”世尊如此详细地分别解说诸无量，通过经藏分类、阿毗达摩分类以及问答这三种大方法。

Sikkhāpadavibhaṅga

学处分别

Pucchā – abhidhammapiṭake [Pg.42] āvuso vibhaṅgappakaraṇe cuddasame sikkhāpadavibhaṅge bhagavatā kathaṃ sikkhāpadāni vitthārato vibhajitvā desitāni.

提问——贤友，在阿毗达摩藏的《分别论》中，世尊在第十四学处分别里，是如何详细地分别解说诸学处的？

Vissajjanā – cuddasame bhante sikkhāpadavibhaṅge ‘‘pañca sikkhāpadāni pāṇātipātā veramaṇī sikkhāpadaṃ, adinnādānā veramaṇī sikkhāpadaṃ, kāmesumicchācārā veramaṇī sikkhāpadaṃ, musāvādā veramaṇī sikkhāpadaṃ, surāmerayamajjapamādaṭṭhānā veramaṇī sikkhāpadaṃ. Tattha katamaṃ pāṇātipātā veramaṇī sikkhāpadaṃ, yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti somanassasahagataṃ ñāṇasampayuttaṃ pāṇātipātā viramantassā’’ti evamādinā abhidhammabhājanīyapañhāpucchakasaṅkhātehi dvīhi mahānayehi bhagavatā sikkhāpadāni vitthārato vibhajitvā desitāni.

回答——尊者，在第十四学处分别中，世尊如此详细地分别解说：“五学处是：离杀生学处、离不与取学处、离欲邪行学处、离虚妄语学处、离作为放逸之因的酒类与麻醉品学处。其中，什么是离杀生学处？在任何时候，当欲界善心生起，伴随着喜悦，与智慧相应时，他就会远离杀生。”世尊如此详细地分别解说诸学处，通过阿毗达摩分类以及问答这两种大方法。

Paṭisambhidāvibhaṅga

无碍解分别

Pucchā – pannarasame [Pg.43] pana āvuso paṭisambhidāvibhaṅge bhagavatā kathaṃ paṭisambhidāyo vitthārato vibhajitvā desitā.

问：贤友，在第十五无碍解分别中，世尊是如何详细地分别解说各种无碍解的？

Vissajjanā – pannarasame bhante paṭisambhidāvibhaṅge ‘‘catasso paṭisambhidā atthapaṭisambhidā dhammapaṭisambhidā niruttipaṭisambhidā paṭibhānapaṭisambhidā. Atthe ñāṇaṃ atthapaṭisambhidā, dhamme ñāṇaṃ dhammapaṭisambhidā, tatra dhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā, ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā’’ti evamādinā bhagavatā catasso paṭisambhidāyo suttantabhājanīyaabhidhammabhājanīyapañhāpucchakasaṅkhātehi [Pg.44] tīhi mahānayehi vitthārato vibhajitvā desitā.

答：尊者，在第十五无碍解分别中，世尊通过经藏分类、阿毗达摩分类以及问答这三种大纲要，如此详细地分别解说了四种无碍解：“四种无碍解：义无碍解、法无碍解、词无碍解、辩才无碍解。于义之智为义无碍解，于法之智为法无碍解，于彼法之词言说之智为词无碍解，于诸智之智为辩才无碍解。”

Ñāṇavibhaṅga

智分别

Pucchā – soḷasame pana āvuso ñāṇavibhaṅge bhagavatā kathaṃ ñāṇāni vitthārato vibhajitvā desitāni.

问：贤友，在第十六智分别中，世尊是如何详细地分别解说各种智的？

Vissajjanā – soḷasame bhante ñāṇavibhaṅge ‘‘ekavidhena ñāṇavatthu pañcaviññāṇā na hetū, ahetukā, hetuvippayuttā, sappaccayā[Pg.45], saṅkhatā, arūpā, lokiyā, sāsavā’’ti evamādinā ekakato paṭṭhāya yāva dasakā bhagavatā ñāṇāni vitthārato vibhajitvā desitāni.

答：尊者，在第十六智分别中，世尊从“一法之智事：五识非因、无因、与因不相应、有缘、有为、无色、世间、有漏”等一法开始，直至十法，如此详细地分别解说了诸智。

Khuddakavatthuvibhaṅga

小事分别

Pucchā – abhidhammapiṭake āvuso vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo bhagavatā kathaṃ desito.

问：贤友，在阿毗达摩藏的《分别论》中，世尊是如何解说第十七小事分别的？

Vissajjanā – abhidhammapiṭake bhante dutiye vibhaṅgappakaraṇe sattarasamo khuddakavatthuvibhaṅgo ‘‘jātimado, gottamado, ārogyamado, yobbanamado, jīvitamado’’ti evamādinā ekakato paṭṭhāya yāva aṭṭhasatataṇhāvicaritaṃ bhagavatā vitthārato vibhajitvā desito.

答：尊者，在阿毗达摩藏的第二部《分别论》中，世尊从“出身慢、姓氏慢、健康慢、年轻慢、生命慢”等一法开始，直至一百零八种渴爱行相，如此详细地分别解说了第十七小事分别。

Dhammahadayavibhaṅga

法心分别

Pucchā – tattha [Pg.46] āvuso aṭṭhārasamo dhammahadayavibhaṅgo bhagavatā kathaṃ vibhajitvā desito.

问：贤友，世尊在此如何分别解说第十八《法心分别》？

Vissajjanā – aṭṭhārasamo [Pg.47] bhante dhammahadayavibhaṅgo ‘‘kati khandhā, kati āyatanāni, kati dhātuyo, kati saccāni, kati indriyāni, kati hetū, kati āhārā, kati phassā, kati vedanā, kati saññā, kati cetanā, kati cittāni. Pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, cattāri saccāni, bāvīsatindriyāni, nava hetū, cattāro āhārā, satta phassā, satta vedanā, satta saññā, satta cetanā, satta cittānī’’ti evamādinā sabbasaṅgāhakādīhi dasahi vārehi bhagavatā vitthārena vibhajitvā desito.

答：尊者，在第十八《法心分别》中，世尊通过总摄等十门，详细地分别解说了诸法，如：“有几蕴、几处、几界、几谛、几根、几因、几食、几触、几受、几想、几思、几心？五蕴、十二处、十八界、四谛、二十二根、九因、四食、七触、七受、七想、七思、七心。”

Pucchā – kathañcāvuso tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito.

问：贤友，在那里，世尊是如何详细分别解说生起业与寿命长短之章的？

Vissajjanā – dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kattha upapajjanti. Dānaṃ datvā, sīlaṃ samādiyitvā uposathakammaṃ katvā [Pg.48] appekacce khattiyamahāsālānaṃ sahabyataṃ upapajjanti, appekacce brāhmaṇamahāsālānaṃ, appekacce gahapatimahāsālānaṃ, appekacce cātumahārājikānaṃ devānaṃ, appekacce tāvatiṃsānaṃ devānaṃ, appekacce yāmānaṃ devānaṃ, appekacce tusitānaṃ devānaṃ sahabyataṃ upapajjantīti evamādinā bhante tattha bhagavatā uppādakakammaāyuppamāṇavāro vitthārena vibhajitvā desito.

答：“行布施、持戒、作布萨业后，会投生于何处？行布施、持戒、作布萨业后，一些人投生为刹帝利大富长者的同伴，一些人投生为婆罗门大富长者的同伴，一些人投生为居士大富长者的同伴，一些人投生为四大王天众的同伴，一些人投生为三十三天众的同伴，一些人投生为夜摩天众的同伴，一些人投生为兜率天众的同伴。”尊者，世尊在那里如此详细地分别解说了生起业与寿命长短之章。

Ukkhittā [Pg.51] puññatejena, kāmarūpagatiṃ gatā;

Bhavaggatampi sampattā, punāgacchanti duggatiṃ –

由福德威力所高举，得生欲界、色界；纵然到达有顶天，仍会返回恶趣。

Dhātukathā

界论

Pucchā – tenāvuso [Pg.52] bhagavatā aṭṭhārasahi buddhadhammehi samannāgatena abhidhamme aṭṭhārasahi vibhaṅgehi paṭimaṇḍitaṃ dutiyaṃ vibhaṅgappakaraṇaṃ desetvā tadanantaraṃ dhātukathaṃ nāma tatiyaṃ pakaraṇaṃ kathaṃ vibhajitvā desitaṃ.

问：贤友，具备十八种不共佛法的世尊，在宣说了以十八种分别装饰的第二部《分别论》后，是如何分别解说名为《界论》的第三部论的呢？

Vissajjanā – tatiyaṃ bhante dhātukathaṃ nāma abhidhammapiṭakaṃ ‘‘saṅgaho asaṅgaho, saṅgahitena asaṅgahitaṃ, asaṅgahitena saṅgahitaṃ, saṅgahitena saṅgahitaṃ, asaṅgahitena asaṅgahitaṃ. Sampayogo vippayogo, sampayuttena vippayuttaṃ, vippayuttena sampayuttaṃ, sampayuttena sampayuttaṃ, vippayuttena vippayuttaṃ. Saṅgahitena sampayuttaṃ vippayuttaṃ, sampayuttena saṅgahitaṃ asaṅgahitaṃ, asaṅgahitena sampayuttaṃ vippayuttaṃ, vippayuttena saṅgahitaṃ asaṅgahita’’nti evamādinā pañca mātikāyo paṭhamaṃ nikkhipitvā saṅgahāsaṅgahādīhi cuddasahi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

答：尊者，第三部名为《界论》的阿毗达摩藏，是由世尊首先确立以“摄与不摄，以摄对不摄，以不摄对摄，以摄对摄，以不摄对不摄。相应与不相应，以相应对不相应，以不相应对相应，以相应对相应，以不相应对不相应。以摄对相应与不相应，以相应对摄与不摄，以不摄对相应与不相应，以不相应对摄与不摄”等开头的五种论母，然后以摄与不摄等十四种方法详细地分别解说的。

Puggalapaññatti

人施设论

Pucchā – tenāvuso [Pg.54] bhagavatā sabbadhātukusalena abhidhammapiṭake tatiyaṃ dhātukathāpakaraṇaṃ desetvā tadanantaraṃ catutthaṃ puggalapaññattippakaraṇaṃ kathaṃ vibhajitvā desitaṃ.

问：贤友，善巧于一切界的世尊在阿毗达摩藏中开示了第三部《界论》之后，接着又是如何分别解说第四部《人施设论》的呢？

Vissajjanā – abhidhammapiṭake bhante catutthaṃ puggalapaññattippakaraṇaṃ ‘‘cha paññattiyo khandhapaññatti āyatanapaññatti dhātupaññatti saccapaññatti indriyapaññatti puggalapaññatti. Kittāvatā khandhānaṃ khandhapaññatti, yāvatā pañcakkhandhā, rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Ettāvatā khandhānaṃ khandhapaññattī’’ti evamādinā khandhāyatanadhātusaccaindriyapaññattiyo saṃkhittena uddisitvā puggalapaññattiṃ ca ekakadukatikacatukkapañcakachakkasattakaaṭṭhakanavakadasakavasena vitthārato vibhajitvā bhagavatā desitā.

答：尊者，在阿毗达摩藏的第四部《人施设论》中，世尊开示：“有六种施设：蕴施设、处施设、界施设、谛施设、根施设、人施设。蕴的施设到什么程度呢？就是五蕴，即色蕴、受蕴、想蕴、行蕴、识蕴。到此即是蕴的施设。”像这样简略地指出蕴、处、界、谛、根的施设后，世尊又依一法、二法、三法、四法、五法、六法、七法、八法、九法、十法，详细地分别解说人施设。

Kathāvatthu

论事

Pucchā – tenāvuso [Pg.56] bhagavatā sabbaparamatthapaññattidhammakusalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ pañcamaṃ kathāvatthuppakaraṇaṃ kathaṃ desitaṃ.

问：贤友，那通晓一切胜义法与施设法的世尊，在阿毗达摩藏中宣说了第四部《人施设论》之后，是如何开示第五部《论事》的呢？

Vissajjanā – sabbaparamatthapaññattidhammakusalena bhante bhagavatā loke aggapuggalena abhidhammapiṭake catutthaṃ puggalapaññattippakaraṇaṃ desetvā tadanantaraṃ kathāvatthudesanāya vāre sampatte ‘‘anāgate mama sāvako moggaliputtatissatthero nāma uppannaṃ sāsanamalaṃ sodhetvā tatiyasaṅgītiṃ karonto bhikkhusaṅghassa majjhe nisinno sakavāde pañca suttasatāni paravāde pañcāti suttasahassaṃ samodhānetvā, imaṃ pakaraṇaṃ bhājessatī’’ti tassokāsaṃ karontena puggalavāre aṭṭhamukhā vādayuttiṃ ādiṃ katvā sabbakathāmaggesu asampuṇṇabhāṇavāratthāya tantiyā mātikā nikkhepamattena pañcamaṃ kathāvatthuppakaraṇaṃ saṃkhepato desitaṃ.

答：尊者，世间最上的个人、通晓一切胜义法与施设法的世尊，在阿毗达摩藏中宣说了第四部《人施设论》后，当轮到讲说《论事》时，他作了如下授记：“未来我的弟子名叫目犍连子帝须长老(Moggaliputtatissatthero)，他将清除教法中已生起的垢染，主持第三次结集，坐在比丘僧团中，结合自宗的五百个论题和异宗的五百个论题，总共一千个论题，来辨析这部论。”为了给这位长老创造机会，世尊在关于人的论题中，以八门论法为开端，为了补足所有论述途径中未圆满的部分，仅以安立论母的方式，简要地开示了第五部《论事》。

Pucchā – adhunā [Pg.57] pākaṭaṃ panāvuso vitthāraṃ kathāvatthuppakaraṇaṃ kadā kena kattha kathañca vitthārato vibhajitvā desitaṃ.

问：贤友，那么，现在这部广为人知的详尽的《论事》，是在何时、由何人、于何处、以何种方式详细辨析开示的呢？

Vissajjanā – taṃ kho bhante bhagavato nayamukhaṃ nissāya āyasmatā mahāmoggaliputtatissattherena tatiyasaṃgītikāle pāṭaliputte asokārāme saṭṭhibhikkhusatasahassānaṃ samāgame bhagavatā dinnanayavasena tathāgatena ṭhapitamātikaṃ vibhajantena sakavāde pañcasuttasatāni paravāde pañcāti suttasahassaṃ āharitvā idaṃ paravādamathanaṃ adhunā pākaṭaṃ kathāvatthuppakaraṇaṃ vitthārato vibhajitvā desitaṃ.

答：尊者，具寿大目犍连子帝须长老依据世尊的理路之门，在第三次结集时，于华氏城(Pāṭaliputta)的阿育王寺(Asokārāma)，在六百万比丘的集会中，依循世尊所给予的理路，辨析如来所安立的论母，引述自宗的五百个论题和异宗的五百个论题，总共一千个论题，从而详细地辨析开示了这部如今广为人知的、摧破异论的《论事》。

Pucchā – kati [Pg.62] āvuso tattha kathāyo tena āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

问：贤友，当时具寿大目犍连子帝须长老详细辨析并讲述了多少论题？

Vissajjanā – tattha bhante vācanāmaggato dve ca satāni sattavīsati ca kathāyo āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

答：尊者，从诵读的途径而言，具寿大目犍连子帝须长老详细辨析并讲述了二百二十七个论题。

Puggalakathā

补特伽罗论

Pucchā – kathañcāvuso [Pg.63] tattha paṭhamā puggalakathā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

问：贤友，当时具寿大目犍连子帝须(Mahāmoggaliputtatissa)长老如何详细分别解说这第一补特伽罗论？

Vissajjanā – puggalo upalabbhati saccikaṭṭhaparamatthenāti, āmantā. Yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenāti, na hevaṃ vattabbe. Ājānāhi niggahaṃ hañci puggalo upalabbhati saccikaṭṭhaparamatthena, tena vata re vattabbe ‘‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti. Yaṃ tattha vadesi ‘‘vattabbe kho ‘puggalo upalabbhati saccikaṭṭhaparamatthena’, no ca vattabbe ‘yo saccikaṭṭho paramattho, tato so puggalo upalabbhati saccikaṭṭhaparamatthenā’’ti, micchāti evamādinā bhante tattha paṭhamā puggalakathā pañca bhāṇavāramattāya tantiyā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

答：补特伽罗以真实义与第一义可得吗？是的。从那真实义与第一义中，那补特伽罗以真实义与第一义可得吗？不应该这么说。请知此责难：如果补特伽罗以真实义与第一义可得，那么就应该说：“从那真实义与第一义中，那补特伽罗以真实义与第一义可得。”你若在那里说：“可以说‘补特伽罗以真实义与第一义可得’，但不可以说‘从那真实义与第一义中，那补特伽罗以真实义与第一义可得’”，这是错误的。尊者，如此这般，在那（部论）中，第一补特伽罗论由具寿大目犍连子帝须长老以五诵的篇幅详细分别解说。

Aññāṇakathā

论无知

Pucchā – abhidhammapiṭake [Pg.64] āvuso kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.

问：贤友，在阿毗达摩藏《论事》(Kathāvatthu)的第二品第二无知论中，具寿大目犍连子帝须长老如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe dutiyavagge dutiyā aññāṇakathā ‘‘atthi arahato aññāṇanti, āmantā. Atthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇanti, na hevaṃ vattabbe. Natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānivaraṇanti, āmantā. Hañci natthi arahato avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṃ avijjāsaṃyojanaṃ avijjānīvaraṇaṃ, no ca vata re vattabbe ‘‘atthi arahato aññāṇa’’nti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā bhāsitā.

答：尊者，在阿毗达摩藏第五《论事》第二品第二无知论中：“阿罗汉有无知吗？”是的。“阿罗汉有无明、无明瀑流、无明轭、无明随眠、无明缠、无明结、无明盖吗？”不应这样说。“阿罗汉没有无明、无明瀑流、无明轭、无明随眠、无明缠、无明结、无明盖吗？”是的。既然阿罗汉没有无明、无明瀑流、无明轭、无明随眠、无明缠、无明结、无明盖，就不应该说“阿罗汉有无知”。如此这般，由具寿大目犍连子帝须长老详细分别解说。

Asaññakathā

无想论

Pucchā – abhidhammapiṭake [Pg.67] āvuso pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.

问：贤友，在阿毗达摩藏第五《论事》的第三品第十一无想论中，具寿大目犍连子帝须(Mahāmoggaliputtatissa)长老如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe tatiyavagge ekādasamā asaññakathā ‘‘asaññasattesu saññā atthīti, āmantā. Saññābhavo saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābhoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

答：尊者，在阿毗达摩藏第五《论事》的第三品第十一无想论中，具寿大目犍连子帝须长老是这样详细分别解说的：“‘无想有情中有想存在’吗？”“是的。”“是想有、想趣、想有情居、想轮回、想生、想自体获得吗？”“不应如此说。”

Asaññasattesu [Pg.68] saññā atthi.

无想有情中有想存在。

Saññābhavo [Pg.69] saññāgati saññāsattāvāso saññāsaṃsāro saññāyoni saññattabhāvapaṭilābho.

想有、想趣、想有情居、想轮回、想生、想自体获得。

Na hevaṃ vattabbe.

不应如此说。

Nanu asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho.

难道不是无想有、无想趣、无想有情居、无想轮回、无想生、无想自体获得吗？

Hañci [Pg.70] asaññabhavo asaññagati asaññasattāvāso asaññasaṃsāro asaññayoni asaññattabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi.

如果确实是无想有、无想趣、无想有情居、无想轮回、无想生、无想自体获得，那么就不应说“无想有情中有想存在”。

Asaññasattesu saññā atthi.

无想有情中有想存在。

Pañcavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho.

五蕴有、趣、有情居、轮回、生、自体获得。

Nanu [Pg.71] ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho.

难道不是一蕴有、趣、有情居、轮回、生、自体获得吗？

Hañci ekavokārabhavo gati sattāvāso saṃsāro yoni attabhāvapaṭilābho, no ca vata re vattabbe asaññasattesu saññā atthi.

如果确实是一蕴有、趣、有情居、轮回、生、自体获得，那么就不应说“无想有情中有想存在”。

Chaṭṭhavagga

第六品

Pathavīdhātusanidassanātiādikathā

地界可见等论

Pucchā – chaṭṭhavagge [Pg.72] pana āvuso aṭṭhamā pathavīdhātu sanidassanātiādikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā kathitā.

问：又，贤友，在第六品中，第八地界可见等论由具寿大目犍连子帝须(Mahāmoggaliputtatissa)长老是如何详细分别解说的？

Vissajjanā – chaṭṭhavagge bhante aṭṭhamā pathavīdhātu sanidassanātiādikathā ‘‘pathavīdhātu sanidassanāti āmantā. Rūpaṃ rūpāyatanaṃ rūpadhātu nīlaṃ pītakaṃ lohitakaṃ odātaṃ cakkhuviññeyyaṃ cakkhusmiṃ paṭihaññati cakkhussa āpāthaṃ āgacchatīti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggali puttatissattherena vitthārato vibhajitvā kathitā.

答：尊者，在第六品中，第八地界可见等论由具寿大目犍连子帝须长老是这样详细分别解说的：“‘地界是可见的’吗？”“是的。”“是色、色处、色界，是青色、黄色、赤色、白色，为眼所识，撞击于眼，来到眼的范围吗？”“不应如此说。”

Pathavīdhātu [Pg.73] sanidassanā.

地界是可见的。

Cakkhuñca [Pg.74] paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ.

缘于眼与地界，眼识生起。

Tena [Pg.75] hi na vattabbaṃ cakkhuñca paṭicca pathavīdhātuñca uppajjati cakkhuviññāṇaṃ.

那么，就不应说“缘于眼与地界，眼识生起”。

Antarābhavakathā

中有论

Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā āyasmatā mahāmoggaliputtatissattherena [Pg.76] kathaṃ vitthārato vibhajitvā kathitā.

问：贤友，在阿毗达摩藏第五《论事》(Kathāvatthuppakaraṇa)第八品第二《中有论》中，具寿大目犍连子帝须长老(Mahāmoggaliputtatissatthera)是如何详细分析解说的？

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe aṭṭhamavagge dutiyā antarābhavakathā ‘‘atthi antarābhavoti, āmantā. Kāmabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Rūpabhavoti, na hevaṃ vattabbe…pe… atthi antarābhavoti, āmantā. Arūpabhavoti, na hevaṃ vattabbe’’ti evamādinā āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

答：尊者，在阿毗达摩藏第五《论事》第八品第二《中有论》中，具寿大目犍连子帝须长老详细地分析解说道：“有中有吗？”“是的。”“是欲有吗？”“不应如此说。”……乃至……“有中有吗？”“是的。”“是色有吗？”“不应如此说。”……乃至……“有中有吗？”“是的。”“是无色有吗？”“不应如此说。”

Atthi [Pg.77] antarābhavo.

有中有。

Na [Pg.78] hevaṃ vattabbe.

不应如此说。

Atthi antarābhavo.

有中有。

Kāmabhavassa [Pg.79] ca rūpabhavassa ca antare atthi antarābhavo.

在欲有和色有之间，有中有。

Na hevaṃ vattabbe.

不应如此说。

Rūpabhavassa ca arūpabhavassa ca antare atthi antarābhavo.

在色有和无色有之间，有中有。

Kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo.

在欲有和色有之间没有中有。

Hañci [Pg.80] kāmabhavassa ca rūpabhavassa ca antare natthi antarābhavo, no ca vata re vattabbe atthi antarābhavo.

如果欲有和色有之间没有中有，那么，确实不应说“有中有”。

Saḷāyatanuppattikathā

六处生起论

Pucchā – abhidhammapiṭake āvuso pañcame kathāvatthuppakaraṇe cuddasamavagge dutiyā saḷāyatanuppattikathā āyasmatā mahāmoggaliputtatissattherena kathaṃ vitthārato vibhajitvā desitā.

问：贤友，在阿毗达摩藏第五《论事》第十四品中，具寿大目犍连子帝须长老是如何详细分析并开示第二《六处生起论》的？

Vissajjanā – abhidhammapiṭake bhante pañcame kathāvatthuppakaraṇe cuddasamevagge dutiyā saḷāyatanuppattikathā ‘‘saḷāyatanaṃ apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhātīti, āmantā. Sabbaṅgapaccaṅgī ahīnindriyo mātukucchismiṃ okkamatīti, na hevaṃ vattabbe’’ti evamādinā [Pg.81] āyasmatā mahāmoggaliputtatissattherena vitthārato vibhajitvā kathitā.

答：尊者，在阿毗达摩藏第五《论事》第十四品第二《六处生起论》中，具寿大目犍连子帝须长老详细地分析解说道：“六处在母胎中非前非后地安立，是吗？”“是的。”“具足所有肢节、诸根无缺者进入母胎，是吗？”“不应如此说。”

Saḷāyatanaṃ [Pg.82] apubbaṃ acarimaṃ mātukucchismiṃ saṇṭhāti.

六处在母胎中非前非后地安立。

Sabbaṅgappaccaṅgī ahīnindriyo mātukucchismiṃ okkamati.

具足所有肢节、诸根无缺者进入母胎。

Na [Pg.83] hevaṃ vattabbe.

不应如此说。

Upapattesiyena cittena cakkhāyatanaṃ saṇṭhāti.

以结生心(upapatticitta)安立眼处。

Upapattesiyena cittena hatthā saṇṭhanti, pādā saṇṭhanti, sīsaṃ saṇṭhāti, kaṇṇo saṇṭhāti, nāsikā saṇṭhāti, mukhaṃ saṇṭhāti, dantā saṇṭhanti.

以结生心安立手、足、头、耳、鼻、口、齿。

Na [Pg.84] hevaṃ vattabbe.

不应如此说。

Pucchā – tenāvuso [Pg.85] bhagavatā yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā dasasahassalokadhātūhi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena paṭhamaṃ abhidhammapiṭake pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ desentena kati yamakappakaraṇāni vibhajitvā desitāni.

问：贤友，世尊在双神变(yamakapāṭihīra)结束后，前往三十三天(Tāvatiṃsa)，为从一万个世界体系汇集而来的诸天宣讲阿毗达摩，在阿毗达摩藏中首先宣讲了五部论，其后在宣讲第六部《双论》(Yamaka)时，将它分成了多少部来宣讲？

Vissajjanā – bhagavatā bhante yamassa visayātītena yamakapāṭihīrāvasāne tāvatiṃsadevalokaṃ gantvā tattha dasasahassalokadhātūhi āgamma sannisinnānaṃ devatānaṃ abhidhammapiṭakaṃ desentena abhidhammapiṭake pūrimāni pañcappakaraṇāni desetvā tadanantaraṃ chaṭṭhaṃ yamakappakaraṇaṃ mūlayamakaṃ khandhayamakaṃ āyatanayamakaṃ dhātuyamakaṃ saccayamakaṃ saṅkhārayamakaṃ anusayayamakaṃ cittayamakaṃ dhammayamakaṃ indriyayamakanti dasa yamakappakaraṇāni vitthārato vibhajitvā desitāni.

答：尊者，超越了阎摩(Yama)境界的世尊，在结束双神变之后，前往三十三天，在那里为从一万个世界体系汇集而来的诸天宣说阿毗达摩藏。他在阿毗达摩藏中先讲授了前五部论，之后在宣讲第六部《双论》时，详细地将它分为十部双论来解说，即：根本双论(Mūlayamaka)、蕴双论(Khandhayamaka)、处双论(Āyatanayamaka)、界双论(Dhātuyamaka)、谛双论(Saccayamaka)、行双论(Saṅkhārayamaka)、随眠双论(Anusayayamaka)、心双论(Cittayamaka)、法双论(Dhammayamaka)、根双论(Indriyayamaka)。

Mūlayamaka

根本双论

Pucchā – kathañcāvuso [Pg.86] tattha bhagavatā paṭhamaṃ mūlayamakaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，世尊最初在那里是如何详细分析解说根本双论的？

Vissajjanā – ye keci kusalā dhammā, sabbe te kusalamūlā. Ye vā pana kusalamūlā, sabbe te dhammā kusalā. Ye keci kusalā dhammā, sabbe te kusalamūlena ekamūlā. Ye vā [Pg.87] pana kusalamūlena ekamūlā, sabbe te dhammā kusalā. Ye keci kusalamūlena ekamūlā dhammā, sabbe te dhammā kusalamūlena aññamaññamūlā. Ye vā pana kusalamūlena aññamaññamūlā, sabbe te dhammā kusalāti evamādinā bhante tattha bhagavatā paṭhamaṃ mūlayamakaṃ bāvīsatiyā ca tikehi dukasatena ca vitthārato vibhajitvā desitaṃ.

答：凡是任何善法，彼等一切都以善为根。又，凡以善为根者，彼等一切法都是善的。凡是任何善法，彼等一切都以善根为同一根。又，凡以善根为同一根者，彼等一切法都是善的。凡是以善根为同一根的法，彼等一切法都以善根为互相的根。又，凡以善根为互相的根者，彼等一切法都是善的。尊者，世尊就是这样，在那里以二十二个三法组和一百个二法组，详细地分析并教导了第一根本双论。

Ye keci kusalā dhammā, sabbe te kusalamūlā.

凡是任何善法，彼等一切都以善为根。

Ye keci kusalā dhammā, sabbe te kusalamūlāti, tīṇeva kusalamūlāni avasesā kusalā dhammā, na kusalamūlā, ye vā pana kusalamūlā, sabbe te dhammā kusalāti, āmantā –

凡是任何善法，都以善根为根吗？只有三种善根，其余的善法不是善根。又，凡以善根为根者，彼等一切法都是善的吗？是的。

Khandhayamaka

蕴双论

Pucchā – abhidhammapiṭake [Pg.88] āvuso chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏第六部《双论》的第二《蕴双论》中，世尊是如何详细地分别和教导的呢？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dutiyaṃ khandhayamakaṃ ‘‘pañcakkhandhā – rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho. Rūpaṃ rūpakkhandho, rūpakkhandho rūpaṃ. Vedanā vedanākkhandho, vedanākkhandho vedanā. Saññā saññākkhandho, saññākkhandho saññā. Saṅkhārā saṅkhārakkhandho, saṅkhārakkhandho saṅkhārā. Viññāṇaṃ viññāṇakkhandho, viññāṇakkhandho viññāṇa’’nti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi vitthārato vibhajitvā desitaṃ.

答：尊者，在阿毗达摩藏第六部《双论》的第二《蕴双论》中，世尊以被称为施设篇(Paṇṇattivāra)、转起篇(Pavattivāra)和遍知篇(Pariññāvāra)的三篇，详细地分别和教导了“五蕴——色蕴、受蕴、想蕴、行蕴、识蕴。色是色蕴，色蕴是色。受是受蕴，受蕴是受。想是想蕴，想蕴是想。行是行蕴，行蕴是行。识是识蕴，识蕴是识”等等。

Āyatanayamaka

处双论

Pucchā – abhidhammapiṭake [Pg.89] āvuso chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏第六部《双论》的第三《处双论》中，世尊是如何详细地分别和教导的呢？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe tatiyaṃ āyatanayamakaṃ ‘‘dvādasāyatanāni – cakkhāyatanaṃ sotāyatanaṃ ghānāyatanaṃ jivhāyatanaṃ kāyāyatanaṃ rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manāyatanaṃ dhammāyatanaṃ. Cakkhu cakkhāyatanaṃ, cakkhāyatanaṃ cakkhu. Sotaṃ sotāyatanaṃ, sotāyatanaṃ sota’’nti evamādinā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi vārehi bhagavatā vitthārato vibhajitvā desitaṃ.

答：尊者，在阿毗达摩藏第六部《双论》的第三《处双论》中，世尊以被称为施设篇(Paṇṇattivāra)、转起篇(Pavattivāra)和遍知篇(Pariññāvāra)的三篇，详细地分别和教导了“十二处——眼处、耳处、鼻处、舌处、身处、色处、声处、香处、味处、触处、意处、法处。眼即是眼处，眼处即是眼。耳即是耳处，耳处即是耳”等等。

Dhātuyamaka

界双论

Pucchā – abhidhammapiṭake [Pg.90] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏第六部《双论》的十双论中，世尊是如何详细地分别和教导第四《界双论》的呢？

Vissajjanā – abhidhammapiṭake [Pg.91] bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu catutthaṃ dhātuyamakaṃ ‘‘aṭṭhārasa dhātuyo – cakkhudhātu sotadhātu ghānadhātu jivhādhātu kāyadhātu rūpadhātu saddadhātu gandhadhātu rasadhātu phoṭṭhabbadhātu cakkhuviññāṇadhātu sotaviññāṇadhātu ghānaviññāṇadhātu jivhāviññāṇadhātu kāyaviññāṇadhātu manodhātu manoviññāṇadhātu dhammadhātū’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

答：尊者，在阿毗达摩藏第六部《双论》的十双论中，第四是《界双论》，“十八界——眼界、耳界、鼻界、舌界、身界、色界、声界、香界、味界、触界、眼识界、耳识界、鼻识界、舌识界、身识界、意界、意识界、法界”，世尊以此为始，通过名为施设、转起与遍知的三大章，详细地分别和教导。

Saccayamaka

谛双论

Pucchā – abhidhammapiṭake [Pg.92] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏第六部《双论》的十双论中，世尊是如何详细地分别和教导第五《谛双论》的呢？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu pañcamaṃ saccayamakaṃ ‘‘cattāri saccāni – dukkhasaccaṃ samudayasaccaṃ nirodhasaccaṃ maggasaccaṃ. Dukkhaṃ dukkhasaccaṃ, dukkhasaccaṃ dukkhaṃ. Samudayo samudayasaccaṃ, samudayasaccaṃ samudayo. Nirodho nirodhasaccaṃ, nirodhasaccaṃ nirodho. Maggo maggasaccaṃ, maggasaccaṃ maggo’’ti evamādinā bhagavatā vitthārato vibhajitvā desitaṃ.

答：尊者，在阿毗达摩藏第六部《双论》的十双论中，第五是《谛双论》，“四圣谛——苦圣谛、集圣谛、灭圣谛、道圣谛。苦是苦圣谛，苦圣谛是苦；集是集圣谛，集圣谛是集；灭是灭圣谛，灭圣谛是灭；道是道圣谛，道圣谛是道”，世尊以此为始，详细地分别和教导。

Saṅkhārayamaka

行双论

Pucchā – abhidhammapiṭake [Pg.93] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问：贤友，在阿毗达摩藏第六部《双论》的十双论中，世尊是如何详细地分别和教导第六《行双论》的呢？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu chaṭṭhaṃ saṅkhārayamakaṃ ‘‘tayo saṅkhārā – kāyasaṅkhāro vacīsaṅkhāro[Pg.94], cittasaṅkhāro. Assāsapassāsā kāyasaṅkhāro, vitakkavicārā vacīsaṅkhārā, saññā ca vedanā ca cittasaṅkhāro ṭhapetvā vitakkavicāre sabbepi cittasampayuttakā dhammā cittasaṅkhāro’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

答：尊者，在阿毗达摩藏第六部《双论》的十双论中，第六是《行双论》，“三种行——身行、语行、心行。入息出息是身行，寻与伺是语行，想与受是心行；除寻、伺外，一切心相应法皆是心行”，世尊以此为始，通过名为施设、转起与遍知的三大章，详细地分别和教导。

Anusayayamaka

随眠双论

Pucchā – abhidhammapiṭake [Pg.95] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问——贤友，在阿毗达摩藏第六部《双论》中，世尊是如何详细地分别解说十双论中的第七《随眠双论》的？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu sattamaṃ anusayayamakaṃ ‘‘satta anusayā – kāmarāgānusayo paṭighānusayo mānānusayo diṭṭhānusayo vicikicchānusayo bhavarāgānusayo avijjānusayo. Kattha kāmarāgānusayo anuseti, kāmadhātuyā dvīsu vedanāsu ettha kāmarāgānusayo anusetī’’ti evamādinā bhagavatā uppattiṭṭhānavāra anusayavāra sānusayavāra pajahanavāra pariññāvāra pahīnavāra uppajjanavāra dhātuvārasaṅkhātehi aṭṭhahi mahāvārehi vitthārato vibhajitvā desitaṃ.

答——尊者，在阿毗达摩藏第六部《双论》中，对于十双论中的第七《随眠双论》，世尊以“七种随眠是：欲贪随眠、嗔恚随眠、慢随眠、见随眠、疑随眠、有贪随眠、无明随眠。欲贪随眠潜伏于何处？在欲界的两种感受中，欲贪随眠潜伏于此”等文为始，通过名为生起处门、随眠门、有随眠门、舍断门、遍知门、已断门、生起门、界门的八大门，作了详细的分别解说。

Cittayamaka

心双论

Pucchā – abhidhammapiṭake [Pg.96] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问——贤友，在阿毗达摩藏第六部《双论》中，世尊是如何详细地分别解说十双论中的第八《心双论》的？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu aṭṭhamaṃ cittayamakaṃ ‘‘yassa cittaṃ uppajjati na nirujjhati, tassa cittaṃ nirujjhissati na uppajjissati. Yassa vā pana cittaṃ nirujjhissati na uppajjissati, tassa cittaṃ uppajjati na nirujjhatī’’ti evamādinā bhagavatā suddhacittasāmaññasuttantacittamissakavisesaabhidhammacittamissakavisesa- saṅkhātehi tīhi mahānayeti vitthārato vibhajitvā desitaṃ.

答——尊者，在阿毗达摩藏第六部《双论》中，对于十双论中的第八《心双论》，世尊以“若某人的心生起而不灭，则他的心将灭而不再生起。反之，若某人的心将灭而不再生起，则他的心生起而不灭”等文为始，通过名为纯净心通则、经混合心特则、阿毗达摩混合心特则的三大方法，作了详细的分别解说。

Dhammayamaka

法双论

Pucchā – abhidhammapiṭake [Pg.98] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问——贤友，在阿毗达摩藏第六部《双论》中，世尊是如何详细地分别解说十双论中的第九《法双论》的？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu navamaṃ dhammayamakaṃ ‘‘kusalā kusalā dhammā, kusalā dhammā kusalā. Akusalā akusalā dhammā, akusalā dhammā akusalā. Abyākatā abyākatā dhammā, abyākatā dhammā abyākatā’’ti evamādinā bhagavatā paṇṇattivārapavattivārapariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

答——尊者，在阿毗达摩藏第六部《双论》中，对于十双论中的第九《法双论》，世尊以“善是善法吗？善法是善吗？不善是不善法吗？不善法是不善吗？无记是无记法吗？无记法是无记吗？”等文为始，通过名为概念门、转起门、遍知门的三大门，作了详细的分别解说。

Indriyayamaka

根双论

Pucchā – abhidhammapiṭake [Pg.99] āvuso chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ bhagavatā kathaṃ vitthārato vibhajitvā desitaṃ.

问——贤友，在阿毗达摩藏第六部《双论》的十双论中，世尊是如何详细地分别解说第十《根双论》的？

Vissajjanā – abhidhammapiṭake bhante chaṭṭhe yamakappakaraṇe dasasu yamakesu dasamaṃ indriyayamakaṃ ‘‘bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ manindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriya’’nti evamādinā bhagavatā paṇṇattivāra pavattivāra pariññāvārasaṅkhātehi tīhi mahāvārehi vitthārato vibhajitvā desitaṃ.

答——尊者，在阿毗达摩藏第六部《双论》的十双论中，世尊通过概念章(paṇṇattivāra)、流转章(pavattivāra)和遍知章(pariññāvāra)这三大章，以“二十二根：眼根、耳根、鼻根、舌根、身根、女根、男根、命根、意根、乐根、苦根、喜根、忧根、舍根、信根、精进根、定根、慧根、未知当知根、已知根、具知根”等方式，详细地分别解说了第十《根双论》。

Atītavāra

过去章

Pucchā – abhidhammapiṭake [Pg.100] āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro bhagavatā kathaṃ vitthārena vibhajitvā desito.

问——贤友，在阿毗达摩藏的《根双论》中，世尊是如何详细地分别解说三大章的流转章中的生起过去章的？

Vissajjanā – abhidhammapiṭake [Pg.101] bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaatītavāro ‘‘yassa cakkhundriyaṃ uppajjitta, tassa sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, somanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, manindriyaṃ, uppajjitthāti, āmantā. Yassa vā pana manindriyaṃ uppajjittha, tassa cakkhundriyaṃ uppajjitthāti, āmantā’’ti evamādinā bhagavatā vibhajitvā desito.

答——尊者，在阿毗达摩藏《根双论》三大章的流转章中，世尊是这样详细地分别解说生起过去章的：“若某人的眼根已生起，他的耳根、鼻根、舌根、身根、女根、男根、命根、喜根、舍根、信根、精进根、念根、定根、慧根、意根也已生起吗？”答：“是的。”“或者，若某人的意根已生起，他的眼根也已生起吗？”答：“是的。”

Uppādaanāgatavāra

生起未来章

Pucchā – abhidhammapiṭake [Pg.103] āvuso indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro bhagavatā kathaṃ vitthārena vibhajitvā desito.

问——贤友，在阿毗达摩藏《根双论》三大章的流转章中，世尊是如何详细地分别解说生起未来章的？

Vissajjanā – abhidhammapiṭake bhante indriyayamake tīsu mahāvāresu pavattivāre uppādaanāgatavāro ‘‘yassa cakkhundriyaṃ uppajjissati, tassa sotindriyaṃ uppajjissatīti, āmantā. Yassa vā pana sotindriyaṃ uppajjissati, tassa cakkhundriyaṃ uppajjissatī’’ti āmantā. Yassa cakkhundriyaṃ uppajjissati, tassa ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ kāyindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati kāyindriyañca uppajjissatī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答——尊者，在阿毗达摩藏《根双论》三大章的流转章中，世尊是这样详细地分别解说生起未来章的：“若某人的眼根将生起，他的耳根也将生起吗？”“是的。”“或者，若某人的耳根将生起，他的眼根也将生起吗？”“是的。”“若某人的眼根将生起，他的鼻根、舌根、身根也将生起吗？”对于那些投生色界(rūpāvacara)后将般涅槃者，他们的眼根将生起，但他们的身根不会生起；对于其余的人，他们的眼根和身根都将生起。

Yassa [Pg.105] cakkhundriyaṃ uppajjissati, tassa itthindriyaṃ uppajjissatīti. Ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, ye ca purisā eteneva bhāvena katici bhave dassetvā parinibbāyissanti tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ itthindriyaṃ uppajjissati, itaresaṃ tesaṃ cakkhundriyañca uppajjissati itthindriyañca uppajjissati.

“若某人的眼根将生起，他的女根也将生起吗？”那些投生色界后般涅槃者，以及那些以同样的身份示现若干生后般涅槃的男子，他们的眼根将生起，但他们的女根不会生起；其余众生，他们的眼根和女根都将生起。

Yassa [Pg.106] cakkhundriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, ye rūpāvacaraṃ upapajjitvā parinibbāyissanti, yā ca itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tesaṃ cakkhundriyaṃ uppajjissati, no ca tesaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ cakkhundriyañca uppajjissati purisindriyañca uppajjissati.

“若某人的眼根将生起，他的男根也将生起吗？”那些投生色界后般涅槃者，以及那些以同样的身份示现若干生后般涅槃的女子，她们的眼根将生起，但她们的男根不会生起；其余众生，他们的眼根和男根都将生起。

Yassa itthindriyaṃ uppajjissati, tassa purisindriyaṃ uppajjissatīti, yā itthiyo eteneva bhāvena katici bhave dassetvā parinibbāyissanti, tāsaṃ [Pg.107] itthindriyaṃ uppajjissati, no ca tāsaṃ purisindriyaṃ uppajjissati. Itaresaṃ tesaṃ itthindriyañca uppajjissati purisindriyañca uppajjissati.

“若某人的女根将生起，其男根也将生起吗？”那些以同样的状态示现几生后将般涅槃的女性，她们的女根将生起，但其男根将不生起。对于其余的人，其女根和男根都将生起。

Paṭṭhāna

发趣论

Pucchā – tenāvuso [Pg.109] bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattamavasse manussaloke yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannisīditvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena yāva yamakappakaraṇā purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ kiṃnāma pakaraṇaṃ desitaṃ.

问：贤友，那位知者、见者、阿罗汉、正等正觉者世尊，于证悟后的第七年，在人间示现双神变后，随即前往三十三天界，坐在班都甘巴拉石(Paṇḍukambalasilā)座上，为从十千轮围世界前来集会的诸天讲说阿毗达摩，在讲完前六部阿毗达摩论之后，接着讲了哪一部论典呢？

Vissajjanā – tena bhante bhagavatā jānatā passatā arahatā sammāsambuddhena abhisambuddhakālato sattame vasse manussaloke sāvatthiyaṃ kaṇḍambamūle yamakapāṭihīraṃ dassetvā tadanantaraṃ tāvatiṃsadevalokaṃ gantvā tattha paṇḍukambalasilāyaṃ sannipatitvā dasahi cakkavāḷasahassehi āgamma sannisinnānaṃ devānaṃ abhidhammadesanaṃ desentena purimāni cha abhidhammappakaraṇāni desetvā tadanantaraṃ anantanayasamantapaṭṭhānaṃ nāma sattamaṃ mahāpakaraṇaṃ desitaṃ.

答：尊者，那位知者、见者、阿罗汉、正等正觉者世尊，于证悟后的第七年，在人间的舍卫城(Sāvatthī)健陀芒果树(Kaṇḍamba)下示现双神变后，随即前往三十三天界，在那里坐在班都甘巴拉石座上，为从十千轮围世界前来集会的诸天讲说阿毗达摩，在讲完前六部阿毗达摩论之后，接着讲了名为“无边法门遍摄发趣”(Anantanayasamantapaṭṭhāna)的第七部大论典。

Pucchā – taṃ [Pg.110] panetaṃ āvuso paṭṭhānaṃ kenaṭṭhena paṭṭhānanti vuccati.

问：贤友，那么，这部论典是因何义而被称为“发趣”呢？

Vissajjanā – taṃ panetaṃ bhante paṭṭhānaṃ nānappakārapaccayaṭṭhena vibhajanaṭṭhena paṭṭhitaṭṭhena ca paṭṭhānanti vuccati.

答：尊者，这部论典被称为“发趣”，是因其具有种种缘的意义、分别的意义以及确立的意义。

Pucchā – tañcāvuso [Pg.111] bhagavatā paṭṭhānamahāpakaraṇaṃ desentena katihi vārehi vibhajitvā desitaṃ.

问：贤友，世尊在讲说《发趣大论典》时，是将其分为几章来宣说的呢？

Vissajjanā – taṃ kho bhante bhagavatā paṭṭhānamahāpakaraṇaṃ desentena mātikānikkhepavārasaṅkhāto paccayuddeso paccayaniddeso mahāvāreti dvīhi paricchedavārehi vibhajitvā desitaṃ.

答：尊者，世尊讲说此《发趣大论典》时，将其分为两章：其一为总纲安置章(Mātikānikkhepavāra)，包含缘的略说与缘的解释；其二为大章(Mahāvāra)。

Pucchā – tesu [Pg.112] āvuso vāresu paṭhame mātikānikkhepavāre paccayuddesavāro bhagavatā kathaṃ desito.

问：贤友，在这些章中，于第一“总纲安置章”里，世尊是如何宣说“缘的略说”部分的？

Vissajjanā – tesu bhante dvīsu paricchedavāresu paṭhame mātikānikkhepavāre paccayuddese hetupaccayo ārammaṇapaccayo adhipatipaccayo anantarapaccayo samanantarapaccayo sahajātapaccayo aññamaññapaccayo nissayapaccayo…pe… avigatapaccayo’’ti. Evaṃ kho bhante bhagavatā vibhajitvā desito.

答：尊者，在这两章中，于第一“总纲安置章”的“缘的略说”里，世尊分别宣说了：因缘、所缘缘、增上缘、无间缘、等无间缘、俱生缘、相互缘、依止缘……乃至不离去缘。尊者，世尊正是这样分别宣说的。

Pucchā – tadanantaraṃ [Pg.113] pana āvuso paccayaniddesavāro bhagavatā kathaṃ vibhajitvā desito.

问：贤友，那么在此之后，世尊是如何分别宣说“缘的解释”部分的呢？

Vissajjanā – tadanantaraṃ pana bhante paccayaniddesavāro ‘‘hetupaccayoti – hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo. Ārammaṇapaccayoti – rūpārammaṇaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Saddhāyatanaṃ sotaviññāṇadhātuyā…. Gandhāyatanaṃ ghānaviññāṇadhātuyā…. Rasāyatanaṃ jivhāviññāṇadhātuyā…. Phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Rūpāyatanaṃ saddāyatanaṃ gandhāyatanaṃ rasāyatanaṃ phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Sabbe dhammā manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ ārammaṇapaccayena paccayo. Yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vibhajitvā desito.

答：尊者，在此之后，世尊如此分别宣说了“缘的解释”部分：“因缘：诸因，对于与因相应的诸法以及彼等所生起的色法，以因缘为缘。所缘缘：色所缘对于眼识界及其相应诸法，以所缘缘为缘。声处对于耳识界……香处对于鼻识界……味处对于舌识界……触处对于身识界及其相应诸法，以所缘缘为缘。色处、声处、香处、味处、触处对于意界及其相应诸法，以所缘缘为缘。一切法对于意识界及其相应诸法，以所缘缘为缘。以任何法为所缘而生起任何心、心所法，彼所缘法对彼等心、心所法，以所缘缘为缘。”世尊即是如此等等分别宣说的。

Pucchā – tenāvuso…pe… [Pg.114] sammāsambuddhena abhidhammapiṭake sattame mahāpakaraṇe dvīsu padhānavāresu dutiye mahāvāre kati ṭhānāni vibhajitvā desitāni.

问：贤友，世尊在阿毗达摩藏第七部大论典中，于两个主要章的第二大章里，分别开示了多少处？

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe dvīsu padhānaparicchedavāresu dutiye mahāvāre dhammānulome cha paṭṭhānāni, tathā dhammapaccanīye dhammānulomapaccanīye dhammapaccanīyānulometi catuvīsati paṭṭhānāni bhagavatā vibhajitvā desitāni.

答：尊者，在阿毗达摩藏七部论典的第七部“无边法门遍摄发趣”大论典中，于两个主要章的第二大章里，世尊分别开示了二十四种发趣：在法随顺(dhammānuloma)中有六种发趣，同样，在法逆(dhammapaccanīya)、法随顺逆(dhammānulomapaccanīya)及法逆随顺(dhammapaccanīyānuloma)中也各有六种。

Dhammānuloma tikapaṭṭhāna

法随顺三法发趣

Pucchā – tesupi [Pg.116] āvuso catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā bhagavatā katihi vārehi vibhajitvā desitā.

问：贤友，在那二十四种发趣中，于第一法随顺三法发趣里，世尊以多少门分别开示了二十二种三法？

Vissajjanā – tesu bhante catuvīsatiyā mahāpaṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatitikā paṭiccavāro sahajātavāro paccayavāro nissayavāro saṃsaṭṭhavāro sampayuttavāro pañhāvāroti sattahi sattahi vārehi vibhajitvā bhagavatā desitā.

答：尊者，在那二十四种大发趣中，于第一法随顺三法发趣里，世尊以七门，即缘起门、俱生门、缘法门、依止门、混合门、相应门及问门，分别开示了二十二种三法。

Kusalatika paṭiccavāra

善三法缘起门

Pucchā – tesu [Pg.117] cāvuso dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro bhagavatā kathaṃ vibhajitvā desito.

问：贤友，在那二十二种三法中，于第一善三法里的七大门中，世尊是如何分别开示第一缘起大门的？

Vissajjanā – tesu bhante dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu paṭhamo paṭiccamahāvāro siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjeyya hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalā ca abyākatā ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca dhammā uppajjeyyuṃ hetupaccayā. Siyā kusalaṃ dhammaṃ paṭicca kusalo ca akusalo ca abyākato ca dhammā uppajjeyyuṃ hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca abyākato dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ paṭicca kusalo ca abyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanā vissajjanāvārena ca. ‘‘Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇi, sahajāte nava, aññamaññe tīṇi, nissaye nava, upanissaye tīṇi, purejāte tīṇi, āsevane tīṇi, kamme nava, vipāke ekaṃ, āhāre jhāne indriye [Pg.118] magge nava, sampayutte tīṇi, vippayutte atthiyā nava, natthiyā vigate tīṇi, avigate navā’’ti evamādinā saṅkhyāvārena ca bhagavatā vitthārato vibhajitvā desito.

答：尊者，在那二十二种三法中，于第一善三法里的七大门中，世尊依问门、答门及计数门，如此详细地分别开示了第一缘起大门。问门：“或许，缘于一善法，一善法以因缘而生起？或许，缘于一善法，一不善法以因缘而生起？或许，缘于一善法，一无记法以因缘而生起？或许，缘于一善法，善法与无记法以因缘而生起？或许，缘于一善法，不善法与无记法以因缘而生起？或许，缘于一善法，善法与不善法以因缘而生起？或许，缘于一善法，善法、不善法与无记法以因缘而生起？”答门：“缘于一善法，一善法以因缘而生起：即缘于一个善蕴，三个蕴生起；缘于三个蕴，一个蕴生起；缘于两个蕴，两个蕴生起。缘于一善法，一无记法以因缘而生起：即缘于诸善蕴，心生色生起。缘于一善法，善法与无记法以因缘而生起：即缘于一个善蕴，三个蕴与心生色生起；缘于三个蕴，一个蕴与心生色生起；缘于两个蕴，两个蕴与心生色生起。”计数门：“因缘有九，所缘缘有三，增上缘有九，无间缘与等无间缘有三，俱生缘有九，相互缘有三，依止缘有九，亲依止缘有三，前生缘有三，数习缘有三，业缘有九，异熟缘有一，食缘、禅那缘、根缘、道缘各有九，相应缘有三，不相应缘与有缘有九，无有缘与离去缘有三，不离去缘有九。”

Siyā kusalaṃ dhammaṃ paṭicca kusalo dhammo uppajjeyya hetupaccayā.

或许，缘于一善法，一善法会以因缘而生起。

Kusalatika sahajātavāra

善三法俱生论门

Pucchā – tenāvuso [Pg.119] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātavāro kathaṃ vitthārena vibhajitvā desito.

问：贤友，世尊……乃至……正自觉者，在阿毗达摩藏大论中，于二十四发趣中的第一法随顺发趣中，于二十二种三法中的第一善三法中，于七大论门中的第二俱生论门，是如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante anantanayapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu dutiyo sahajātāvāro ‘‘kusalaṃ dhammaṃ sahajāto kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā, tayo khandhe sahajāto eko khandho, dve khandhe sahajātā dve khandhā. Kusalaṃ dhammaṃ sahajāto abyākato dhammo uppajjati hetupaccayā, kusale khandhe sahajātaṃ cittasamuṭṭhānaṃ rūpaṃ. Kusalaṃ dhammaṃ sahajāto kusalo ca abyākato ca dhammā uppajjanti hetupaccayā, kusalaṃ ekaṃ khandhaṃ sahajātā tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe sahajāto eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe cittasamuṭṭhānañca rūpa’’nti evamādinā vissajjanāvārena ca. Hetuyā nava, ārammaṇe tīṇi, adhipatiyā nava, anantare samanantare tīṇī’’ti evamādinā saṅkhyāvārena ca vācanāmaggato dvīhi vārehi paṭimaṇḍitvā bhagavatā vitthārato vibhajitvā desito.

答：尊者，在阿毗达摩藏无尽理趣发趣大论中，于二十四发趣中的第一法随顺发趣中，于二十二种三法中的第一善三法中，于七大论门中的第二俱生论门，世尊如此开示：“善法俱生善法而生起，以因缘为缘；一个善蕴俱生三个善蕴，三个善蕴俱生一个善蕴，两个善蕴俱生两个善蕴。善法俱生无记法而生起，以因缘为缘；诸善蕴俱生心生色。善法俱生善法和无记法而生起，以因缘为缘；一个善蕴俱生三个善蕴和心生色，三个善蕴俱生一个善蕴和心生色，两个善蕴俱生两个善蕴和心生色。”世尊以如是解答论门，以及“因缘有九，所缘有三，增上有九，无间与等无间有三”等数目论门，以此二门庄严，而作了详细的分别解说。

Kusalatika paccayavāra

善三法缘论门

Pucchā – tenāvuso [Pg.121] bhagavatā…pe… sammāsambuddhena paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro kathaṃ vibhajitvā vitthārena desito.

问：贤友，世尊……乃至……正自觉者，在《发趣大论》的二十四发趣中的第一法随顺发趣中，于二十二种三法中的第一善三法中，于七大论门中的第三缘论门，是如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu tatiyo paccayavāro ‘‘siyā kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā akusalo dhammo uppajjeyya hetupaccayā, siyā kusalaṃ dhammaṃ paccayā abyākato dhammo uppajjeyya hetupaccayā’’ti evamādinā pucchāvārena ca. ‘‘Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā, kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā’’ti evamādinā vissajjanāvārena ca. ‘‘Hetuyā sattarasa, ārammaṇe satta, adhipatiyā sattarasa, anantare samanantare satta, sahajāte sattarasa. Aññamaññe sattā’’ti evamādinā saṅkhyāvārena ca. Paccayānuloma paccaya paccaniya paccayānuloma paccanīya paccaya paccanīyānulomasaṅkhātehi [Pg.122] catūhi nayehi vibhajitvā bhagavatā desito.

答：尊者，在阿毗达摩藏七部论中的第七部无尽理趣发趣大论中，于二十四发趣中的第一法随顺发趣中，于二十二种三法中的第一善三法中，于七大论门中的第三缘论门，是以提问论门说：“以善法为缘，善法可能生起，以因缘为缘；以善法为缘，不善法可能生起，以因缘为缘；以善法为缘，无记法可能生起，以因缘为缘”等；又以解答论门说：“以善法为缘，善法生起，以因缘为缘；以一个善蕴为缘，三个蕴生起；以三个蕴为缘，一个蕴生起；以两个蕴为缘，两个蕴生起”等；又以数目论门说：“因缘有十七，所缘有七，增上有十七，无间与等无间有七，俱生有十七，相互有七”等；世尊并以缘随顺、缘逆、缘随顺逆、缘逆随顺这四种理趣作了分别解说。

Kusalaṃ dhammaṃ paccayā kusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paccayā tayo khandhā, tayo khandhe paccayā eko khandho, dve khandhe paccayā dve khandhā- ….

以善法为缘，善法生起，以因缘为缘。以一个善蕴为缘，三个蕴生起；以三个蕴为缘，一个蕴生起；以两个蕴为缘，两个蕴生起……

Pañhāvāra

问品

Pucchā – tenāvuso [Pg.123] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu mahāpakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro kathaṃ vitthārena vibhajitvā desito.

提问——贤友，那位世尊……乃至……正自觉者，在阿毗达摩藏七部大论中，第七部《发趣大论》的二十四发趣中，于第一法随顺发趣中，二十二三法中，于第一善三法中，七大品中第七问品，是如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattamo pañhāvāro ‘‘siyā kusalo dhammo kusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo akusalassa dhammassa hetupaccayena paccayo. Siyā kusalo dhammo abyākatassa [Pg.124] dhammassa hetupaccayena paccayo’’ti evamādinā pucchāvārena ca. ‘‘Kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo’’ti evamādinā vissajjanāvārena ca ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantare samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi, kamme satta, vipāke ekaṃ. Āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā saṅkhyāvārena ca paccayānulomapaccayapaccanīyapaccayānulomapaccanīyapaccayapaccanīyānulomasaṅkhātehi catūhi nayehi bhagavatā vitthārato vibhajitvā desito.

答复——尊者，在阿毗达摩藏七部论中的第七部《无尽理趣发趣大论》(Anantanayasamantapaṭṭhāna)中，二十四发趣中的第一法随顺发趣中，二十二三法中的第一善三法中，七大品中第七问品，是由世尊以“善法可以是善法的因缘吗？善法可以是不善法的因缘吗？善法可以是无记法的因缘吗？”等提问品，“善法以因缘为缘于善法：诸善因以因缘为缘于相应的诸蕴。善法以因缘为缘于无记法：诸善因以因缘为缘于心生诸色”等答复品，“因缘七，所缘缘九，增上缘十，无间缘与等无间缘七，俱生缘九，相互缘三，依止缘十三，近依止缘九，前生缘、后生缘与修习缘三，业缘七，异熟缘一，食缘、根缘、禅缘与道缘七，相应缘三，不相应缘五，有缘十三，无缘与离去缘七，不离去缘十三”等计数品，以及缘随顺、缘逆、缘随顺逆、缘逆随顺此四理趣，而详细分别解说的。

Kusalo [Pg.125] dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo ….

善法以因缘为缘于善法：诸善因以因缘为缘于相应的诸蕴。善法以因缘为缘于无记法：诸善因以因缘为缘于心生诸色。善法以因缘为缘于善法与无记法：诸善因以因缘为缘于相应的诸蕴与心生诸色……

Vissajjanāvāra

解说品

Hetupaccayavibhaṅga

因缘分析

Pucchā – tenāvuso [Pg.126] bhagavatā…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu vissajjanāvāre hetupaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问：贤友，世尊……乃至……正自觉者，在阿毗达摩藏的七部论中，于第七部《发趣大论》，在其二十四缘中的第一法随顺，在其二十二个三法中的第一善三法，在其七大遍中的第七问遍，在被称为问遍、解说遍、计数遍的三遍中的解说遍里，因缘分析是如何被详细地分别解说的？

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre paccayānulomapaccayapaccanīya paccayānuloma paccanīyapaccaya paccayanīyānulomasaṅkhātesu catūsu nayesu paṭhame paccayānulomanaye pucchāvāravissajjanāvārasaṅkhyāvārasaṅkhātesu tīsupi vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo. Kusalā hetū cittasamuṭṭhānānaṃ rūpānaṃ hetupaccayena [Pg.127] paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答：尊者，在阿毗达摩藏的七部论中，于第七部无边法门遍摄的《发趣大论》(anantanayasamantapaṭṭhāne mahāpakaraṇe)，在其二十四缘中的第一法随顺，在其二十二个三法中的第一善三法，在其七大遍中的第七问遍，在被称为缘随顺、缘逆、缘随顺逆、缘逆随顺的四种方法中的第一缘随顺法，在被称为问遍、解说遍、计数遍的所有三遍中的第二解说遍里，世尊如此详细地分别解说了因缘分析：“善法以因缘为缘，资助善法；善因以因缘为缘，资助相应的诸蕴。善法以因缘为缘，资助无记法；善因以因缘为缘，资助心生诸色。善法以因缘为缘，资助善法与无记法；善因以因缘为缘，资助相应的诸蕴及心生诸色。”

… ‘‘Kusalo [Pg.129] dhammo kusalassa dhammassa hetupaccayena paccayo, kusalā hetū sampayattakānaṃ khandhānaṃ hetupaccayena paccayo. Kusalo dhammo abyākatassa dhammassa hetupaccayena paccayo, kusalā hetū cittasamuṭṭhānaṃ rūpānaṃ hetupaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa hetupaccayena paccayo, kusalā hetū sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo’’.

“善法以因缘为缘，资助善法；善因以因缘为缘，资助相应的诸蕴。善法以因缘为缘，资助无记法；善因以因缘为缘，资助心生诸色。善法以因缘为缘，资助善法与无记法；善因以因缘为缘，资助相应的诸蕴及心生诸色。”

Ārammaṇapaccayavibhaṅga

所缘缘分别

Pucchā – tenāvuso…pe… sammāsambuddhena abhidhammapiṭake sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu dutiye vissajjanāvāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问：贤友……正等觉者在阿毗达摩藏七部论中的第七部《发趣大论》，于二十四缘中的第一法随顺发趣，于二十二个三法中的第一善三法，于七大遍中的第七问遍，于四种方法中的第一缘随顺法，于问遍、解说遍、计数遍三遍中的第二解说遍，于因缘分别等二十四分别中的第二所缘缘分别，是如何被详细分别开示的？

Vissajjanā – abhidhammapiṭake [Pg.130] bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne dvāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye tīsu ca vāresu dutiye vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu dutiyo ārammaṇapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa ārammaṇapaccayena paccayo, dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ paccavekkhati, pubbe suciṇṇāni paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ paccavekkhati, sekkhā gotrabhuṃ paccavekkhanti, vodānaṃ paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ paccavekkhanti, sekkhā vā puthujjanā vā kusalaṃ aniccato dukkhato anattato vipassanti, cetopariyañāṇena kusalacittasamaṅgissa cittaṃ jānanti, ākāsānañcāyatanakusalaṃ viññāṇañcāyatanakusalassa ārammaṇapaccayena paccayo. Ākiñcaññāyatanakusalaṃ nevasaññānāsaññāyatanakusalassa ārammaṇapaccayena paccayo. Kusalā khandhā iddhividhañāṇassa, cetopariyañāṇassa, pubbenivāsānussatiñāṇassa, yathākammupagañāṇassa, anāgataṃsañāṇassa ārammaṇapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答：尊者，在阿毗达摩藏七部论中的第七部《发趣大论》中，于二十四缘中的第一法随顺发趣，于二十二个三法中的第一善三法，于七大遍中的第七问遍，于四种方法中的第一缘随顺法，于三遍中的第二分别遍，于因缘分别等二十四分别中的第二所缘缘分别，世尊如此详细分别开示：“善法以所缘缘为善法之缘。布施后、持戒后、行布萨业后，对此加以省察；省察先前所行的善业；从禅那出定后，省察该禅那；有学省察种姓，省察清净；有学从道出定后，省察该道；有学或凡夫以无常、苦、无我观善法；以他心智了知具善心者的心。空无边处善以所缘缘为识无边处善之缘。无所有处善以所缘缘为非想非非想处善之缘。诸善蕴以所缘缘为神变智、他心智、宿住随念智、业果智、未来分智之缘。”像这样，世尊广为分别开示。

Adhipatipaccayavibhaṅga

增上缘分别

Pucchā – abhidhammapiṭake [Pg.133] āvuso sattasu pakaraṇesu sattame paṭṭhānamahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhānesu bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问：贤友，在阿毗达摩藏七部论中的第七部《发趣大论》，于二十四缘中的第一法随顺发趣，于二十二个三法中的第一善三法，于七大遍中的第七问遍，于四种方法中的第一缘随顺法，于问、答、数三遍中的第二答遍，于因缘分别等二十四分别中的第三增上缘分别，是如何被详细分别开示的？

Vissajjanā – abhidhammapiṭake bhante sattasu pakaraṇesu sattame anantanayasamantapaṭṭhāne mahāpakaraṇe catuvīsatiyā paṭṭhānesu paṭhame dhammānulomatikapaṭṭhāne bāvīsatiyā tikesu paṭhame kusalattike sattasu mahāvāresu sattame pañhāvāre catūsu nayesu paṭhame paccayānulomanaye pucchāvissajjanāsaṅkhyāsaṅkhātesu tīsu vāresu dutiye vissajjanāsaṅkhāte vibhaṅgavāre hetupaccayavibhaṅgādīsu catuvīsatiyā vibhaṅgesu tatiyo adhipatipaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa adhipatipaccayena paccayo. Ārammaṇādhipati, sahajātādhipati. Ārammaṇādhipati–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃ katvā paccavekkhati. Pubbe suciṇṇāni garuṃ katvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃ katvā paccavekkhati, sekkhā gotrabhuṃ garuṃ katvā paccavekkhanti, vodānaṃ garuṃ katvā paccavekkhanti, sekkhā maggā vuṭṭhahitvā maggaṃ garuṃ katvā paccavekkhanti. Sahajātādhipati–kusalādhipati sampayuttakānaṃ khandhānaṃ adhipatipaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答：尊者，在阿毗达摩藏七部论中的第七部《发趣大论》中，于二十四缘中的第一法随顺发趣，于二十二个三法中的第一善三法，于七大遍中的第七问遍，于四种方法中的第一缘随顺法，于问、答、数三遍中的第二答遍，于因缘分别等二十四分别中的第三增上缘分别，世尊如此详细分别开示：“善法以增上缘为善法之缘。所缘增上，俱生增上。所缘增上——布施后、持戒后、行布萨业后，尊重它而省察；尊重先前所行的善业而省察；从禅那出定后，尊重该禅那而省察；有学尊重种姓而省察，尊重清净而省察；有学从道出定后，尊重该道而省察。俱生增上——善增上以增上缘为相应诸蕴之缘。”像这样，世尊广为分别开示。

Anantarapaccayavibhaṅga

无间缘分别

Pucchā – tenāvuso [Pg.137] bhagavatā…pe… catuttho anantarapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问——贤友，那么世尊……乃至……第四无间缘分别，是如何详细地分别解说的呢？

Vissajjanā – abhidhammapiṭake bhante…pe… catuttho anantarapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa anantarapaccayena paccayo, purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ anantarapaccayena paccayo. Anulomaṃ gotrabhussa, anulomaṃ vodānassa, gotrabhu maggassa, vodānaṃ maggassa anantarapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答——尊者，在阿毗达摩藏中……乃至……第四无间缘分别，由世尊如是等详细地分别解说：“善法以无间缘为善法之缘，前前诸善蕴以无间缘为后后诸善蕴之缘。随顺以无间缘为种姓之缘，随顺以无间缘为清净之缘，种姓以无间缘为道之缘，清净以无间缘为道之缘。”

Sahajātapaccayavibhaṅga

俱生缘分别

Pucchā – tenāvuso…pe… [Pg.138] chaṭṭho sahajātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问——贤友，那么……乃至……第六俱生缘分别是如何详细地分别解说的？

Vissajjanā – abhidhammapiṭake [Pg.139] bhante…pe… chaṭṭho sahajātapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa sahajātapaccayena paccayo, kusalo eko khandho tiṇṇannaṃ khandhānaṃ sahajātapaccayena paccayo, tayo khandhā ekassa khandhassa sahajātapaccayena paccayo, dve dvinnaṃ khandhānaṃ sahajātapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa sahajātapaccayena paccayo, kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ sahajātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答——尊者，在阿毗达摩藏中……乃至……第六俱生缘分别，由世尊如是等详细地分别解说：“善法以俱生缘为善法之缘，一个善蕴以俱生缘为三个蕴之缘，三个蕴以俱生缘为一个蕴之缘，两个蕴以俱生缘为两个蕴之缘。善法以俱生缘为无记法之缘，诸善蕴以俱生缘为心生色之缘。”

Upanissayapaccayavibhaṅga

亲依止缘分别

Pucchā – tenāvuso [Pg.140] bhagavatā…pe… navamo upanissayapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问——贤友，那么，世尊是如何详细地分别解说……乃至……第九亲依止缘分别的？

Vissajjanā – abhidhammapiṭake bhante…pe… navamo upanissayapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa upanissayapaccayena paccayo. Ārammaṇūpanissayo, anantarūpanissayo, pakatūpanissayo. Ārammaṇūpanissayo–dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā kaṃ garuṃ katvā paccavekkhati…pe…

答——尊者，在阿毗达摩藏中……乃至……第九亲依止缘分别：“善法以亲依止缘为善法之缘。有三种：所缘亲依止(ārammaṇūpanissaya)、无间亲依止(anantarūpanissaya)、自然亲依止(pakatūpanissaya)。所缘亲依止——布施后、持戒后、作布萨业后、敬重某人后，加以省察……乃至……

Pakatūpanissayo – saddhaṃ [Pg.141] upanissāya dānaṃ deti sīlaṃ samādiyati uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādetī’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

自然亲依止——依于信而布施、受持戒、作布萨业、生起禅那、生起观、生起道、生起神通、生起等至。”如是等，由世尊详细地分别解说。

Purejātapaccayavibhaṅga

前生缘分别

Pucchā – tenāvuso…pe… [Pg.144] dasamo purejātapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问——贤友，……乃至……第十前生缘分别是何以被详细分别解说？

Vissajjanā – abhidhammapiṭake bhante…pe… dasamo purejātapaccayavibhaṅgo ‘‘abyākato dhammo abyākatassa dhammassa purejātapaccayena paccayo. Ārammaṇapurejātaṃ, vatthupurejātaṃ. Ārammaṇapurejātaṃ–arahā cakkhuṃ aniccato dukkhato anattato vipassati. Ghānaṃ, jivhaṃ, kāyaṃ, rūpe, sadde, gandhe, rase, phoṭṭhabbe, vatthuṃ aniccato dukkhato anattato vipassati. Dibbena cakkhunā rūpaṃ passati, dibbāya sotadhātuyā saddaṃ suṇāti, rūpāyatanaṃ cakkhuviññāṇassa, saddāyatanaṃ sotaviññāṇassa, gandhāyatanaṃ ghānaviññāṇassa, rasāyatanaṃ jivhāviññāṇassa, phoṭṭhabbāyatanaṃ kāyaviññāṇassa purejātapaccayena paccayo. Vatthupurejātaṃ–cakkhāyatanaṃ cakkhuviññāṇassa, sotāyatanaṃ sotaviññāṇassa, ghānāyatanaṃ ghānaviññāṇassa, jivhāyatanaṃ jivhāviññāṇassa, kāyāyatanaṃ kāyaviññāṇassa, vatthu vipākābyākatānaṃ kriyābyākatānaṃ khandhānaṃ purejātapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答——尊者，在阿毗达摩藏中……乃至……第十前生缘分别，乃世尊如此详细分别解说：“无记法以前生缘为无记法之缘。所缘前生(ārammaṇapurejātaṃ)、依处前生(vatthupurejātaṃ)。所缘前生者——阿罗汉观眼为无常、苦、无我；观鼻、舌、身、色、声、香、味、触、事为无常、苦、无我；以天眼见色，以天耳界闻声。色处以前生缘为眼识之缘，声处以前生缘为耳识之缘，香处以前生缘为鼻识之缘，味处以前生缘为舌识之缘，触处以前生缘为身识之缘。依处前生者——眼处以前生缘为眼识之缘，耳处以前生缘为耳识之缘，鼻处以前生缘为鼻识之缘，舌处以前生缘为舌识之缘，身处以前生缘为身识之缘，事以前生缘为异熟无记与唯作无记诸蕴之缘。”

Kammapaccayavibhaṅga

业缘分别

Pucchā – tenāvuso [Pg.147] bhagavatā…pe… terasamo kammapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

问——贤友，世尊……乃至……第十三业缘分别是何以被详细分别解说？

Vissajjanā – abhidhammapiṭake bhante…pe… terasamo kammapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa kammapaccayena paccayo, kusalā cetanā sampayuttakānaṃ khandhānaṃ kammapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa kammapaccayena paccayo. Sahajātā, nānākkhaṇikā. Sahajātā–kusalā cetanā cittasamuṭṭhānānaṃ rūpānaṃ kammapaccayena paccayo. Nānākkhaṇikā–kusalā cetanā vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. Kusalo dhammo kusalassa ca abyākatassa ca dhammassa kammapaccayena paccayo. Kusalā cetanā sampayuttakānaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答——尊者，在阿毗达摩藏中……乃至……第十三业缘分别，乃世尊如此详细分别解说：“善法以业缘为善法之缘，善思以业缘为相应诸蕴之缘。善法以业缘为无记法之缘。俱生(sahajātā)、异刹那(nānākkhaṇikā)。俱生者——善思以业缘为心生诸色之缘。异刹那者——善思以业缘为异熟诸蕴与已作业所生诸色之缘。善法以业缘为善法与无记法之缘。善思以业缘为相应诸蕴与心生诸色之缘。”

Āhārapaccayavibhaṅga

食缘分别

Pucchā – tenāvuso…pe… [Pg.150] pannarasamo āhārapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

提问——贤友，世尊……乃至……第十五食缘分别是如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante…pe… pannarasamo āhārapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa āhārapaccayena paccayo. Kusalā āhārā sampayuttakānaṃ khandhānaṃ āhārapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa āhārapaccayena paccayo. Kusalā āhārā cittasamuṭṭhānānaṃ rūpānaṃ āhārapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答复——尊者，在阿毗达摩藏中……乃至……第十五食缘分别：“善法是善法的食缘。善食是相应诸蕴的食缘。善法是无记法的食缘。善食是心生色的食缘。”世尊如此详细分别解说。

Indriyapaccayavibhaṅga

根缘分别

Pucchā – tenāvuso [Pg.151] bhagavatā…pe… soḷasamo indriyapaccayavibhaṅgo kathaṃ vitthārena vibhajitvā desito.

提问——贤友，世尊……乃至……第十六根缘分别是如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante…pe… soḷasamo indriyapaccayavibhaṅgo ‘‘kusalo dhammo kusalassa dhammassa indriyapaccayena paccayo, kusalo indriyā sampayuttakānaṃ khandhānaṃ indriyapaccayena paccayo. Kusalo dhammo abyākatassa dhammassa indriyapaccayena paccayo, kusalā indriyā cittasamuṭṭhānānaṃ [Pg.152] rūpānaṃ indriyapaccayena paccayo’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答复——尊者，在阿毗达摩藏中……乃至……第十六根缘分别：“善法是善法的根缘；善根是相应诸蕴的根缘。善法是无记法的根缘；善根是心生色的根缘。”世尊如此详细分别解说。

Saṅkhyāvāra

计数品

Pucchā – tenāvuso…pe… [Pg.154] pucchāvissajjanāsaṅkhyāvārasaṅkhātesu tīsu vāresu tatiyo saṅkhyāvāro kathaṃ vitthārato vibhajitvā desito.

提问——贤友……乃至……在提问、解答和计数这三品中，第三计数品是如何详细分别解说的？

Vissajjanā – abhidhammapiṭake bhante…pe… tatiyo saṅkhyāvāro ‘‘hetuyā satta, ārammaṇe nava, adhipatiyā dasa, anantara samanantare satta, sahajāte nava, aññamaññe tīṇi, nissaye terasa, upanissaye nava, purejāte pacchājāte āsevane tīṇi[Pg.155], kamme satta, vipāke ekaṃ, āhāre indriye jhāne magge satta, sampayutte tīṇi, vippayutte pañca, atthiyā terasa, natthiyā vigate satta, avigate terasā’’ti evamādinā bhagavatā vitthārato vibhajitvā desito.

答复——尊者，在阿毗达摩藏中……乃至……第三计数品，世尊如此详细分别解说：“因缘有七，所缘缘有九，增上缘有十，无间缘与等无间缘有七，俱生缘有九，相互缘有三，依止缘有十三，近依缘有九，前生缘、后生缘、习行缘各有三，业缘有七，异熟缘有一，食缘、根缘、禅缘、道缘各有七，相应缘有三，不相应缘有五，有缘有十三，无有缘与离去缘有七，不离去缘有十三。”

Hetu [Pg.156] sahajāta nissaya atthi avigatanti satta, hetu sahajāta aññamañña nissaya atthi avigatanti tīṇi, hetu sahajāta aññamañña nissaya sampayutta atthi avigatanti tīṇi …

因、俱生、依止、有、不离去有七；因、俱生、相互、依止、有、不离去有三；因、俱生、相互、依止、相应、有、不离去有三……

Vedanātika paṭiccavāra

受三法之缘起品

Pucchā – tenāvuso bhagavatā…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā kathaṃ vitthārato vibhajitvā desitā.

提问——贤友，世尊……乃至……首先详细地分别了善三法，其后，其余的受三法等二十一种三法，是如何详细地分别及开示的呢？

Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ kusalattikaṃ vitthārato vibhajitvā tadanantaraṃ avasesā vedanāttikādayo ekavīsatitikā [Pg.157] ‘‘sukhāya vedanāya sampayuttaṃ dhammaṃ paṭicca sukhāya vedanāya sampayutto dhammo uppajjati hetupaccayā. Sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho, paṭisandhikkhaṇe sukhāya vedanāya sampayuttaṃ ekaṃ khandhaṃ paṭicca dve khandhā, dve khandhe paṭicca eko khandho’’ti evamādinā ca. Vipākaṃ dhammaṃ paṭicca vipāko dhammo uppajjati hetupaccayā. Vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā, paṭisandhikkhaṇe vipākaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Vipākaṃ dhammaṃ paṭicca nevavipākanavipākadhammadhammo uppajjati hetupaccayā, vipāke khandhe paṭicca cittasamuṭṭhānarūpaṃ, paṭisandhikkhaṇe vipāke khandhe paṭicca kaṭattārūpaṃ, khandhe paṭicca vatthū’’ti evamādinā ca ekekasmiṃ tike sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitā.

回答——尊者，在阿毗达摩藏中……乃至……首先详细地分别善三法，其后，其余的受三法等二十一种三法，世尊以“缘与乐受相应之法，与乐受相应之法以因缘生起。缘与乐受相应之一蕴，二蕴生起；缘二蕴，一蕴生起。于结生之时，缘与乐受相应之一蕴，二蕴生起；缘二蕴，一蕴生起”等方式，又以“缘异熟法，异熟法以因缘生起。缘异熟之一蕴，三蕴生起；缘三蕴，一蕴生起；缘二蕴，二蕴生起。于结生之时，缘异熟之一蕴，三蕴生起；缘三蕴，一蕴生起；缘二蕴，二蕴生起。缘异熟法，非异熟非能生异熟法之法以因缘生起；缘异熟诸蕴，心生色生起；于结生之时，缘异熟诸蕴，业生色生起；缘诸蕴，所依生起”等方式，于每一三法，皆以七大门，于每一大门，又以四理趣，详细地分别及开示。

Dukapaṭṭhāna

二法发趣

Pucchā – tenāvuso…pe… [Pg.158] tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ desetvā tadanantaraṃ dukapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.

提问——贤友……乃至……于三法发趣等六种内含发趣中，首先开示三法发趣，其后，二法发趣是如何详细地分别及开示的呢？

Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānādīsu paṭhamaṃ tikapaṭṭhānaṃ vibhajitvā tadanantaraṃ dukapaṭṭhānaṃ ‘‘hetuṃ dhammaṃ paṭicca hetu dhammo uppajjati hetupaccayā, alobhaṃ paṭicca adoso amoho, adosaṃ paṭicca alobho amoho, amohaṃ paṭicca alobho adoso. Lobhaṃ paṭicca moho, mohaṃ paṭicca lobho, dosaṃ paṭicca moho, mohaṃ paṭicca doso’’ti evamādinā ca. Saraṇaṃ dhammaṃ paṭicca saraṇo dammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Saraṇaṃ dhammaṃ paṭicca araṇo dhammo uppajjati hetupaccayā, saraṇo khandhe paṭicca cittasamuṭṭhānaṃ rūpaṃ. Saraṇaṃ dhammaṃ paṭicca saraṇo ca araṇo ca dhammā uppajjanti hetupaccayā. Saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ, tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ, dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca [Pg.159] rūpa’’nti evamādinā ca. Ekekasmiṃ duke sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

回答——尊者，在阿毗达摩藏中……乃至……于三法发趣等六种内含发趣中，首先分别三法发趣，其后，二法发趣，是以“缘因法，因法以因缘生起。缘无贪，无瞋、无痴生起；缘无瞋，无贪、无痴生起；缘无痴，无贪、无瞋生起。缘贪，痴生起；缘痴，贪生起。缘瞋，痴生起；缘痴，瞋生起”等方式，又以“缘有染法，有染法以因缘生起。缘有染之一蕴，三蕴生起；缘三蕴，一蕴生起；缘二蕴，二蕴生起。缘有染法，无染法以因缘生起；缘有染诸蕴，心生色生起。缘有染法，有染与无染之法以因缘生起。缘有染之一蕴，三蕴与心生色生起；缘三蕴，一蕴与心生色生起；缘二蕴，二蕴与心生色生起”等方式。于每一二法，世尊皆以七大门，于每一大门，又以四理趣，详细地分别及开示。

Saraṇaṃ dhammaṃ paṭicca saraṇo dhammo uppajjati hetupaccayā, saraṇaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve

缘有染法，有染法以因缘生起。缘有染之一蕴，三蕴生起；缘三蕴，一蕴生起；二

Khandhe [Pg.160] paṭicca dve khandhā …

蕴为缘，二蕴生起……

Dukatikapaṭṭhāna dukadukapaṭṭhāna

二法三法发趣、二法二法发趣

Pucchā – tenāvuso…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesāni dukatikapaṭṭhānādīni cattāro paṭṭhānāni kathaṃ vibhajitvā desitāni.

问——贤友，那么……乃至……在以三法发趣为首的六种内摄发趣中，三法发趣和二法发趣已分别解说，那么剩下的以二法三法发趣为首的四种发趣，是如何分别解说的呢？

Vissajjanā – abhidhammapiṭake bhante…pe… tikapaṭṭhānādīsu chasu antogadhapaṭṭhānesu paṭhamaṃ tikapaṭṭhānañca dutiyaṃ dukapaṭṭhānañca vibhajitvā tadavasesā [Pg.161] dukatikapaṭṭhānādayo ‘‘hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā. Hetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca nahetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo dhammo uppajjati hetupaccayā, nahetuṃ kusalaṃ dhammaṃ paṭicca hetu kusalo ca nahetu kusalo ca dhammā uppajjanti hetupaccayā’’ti evamādinā vitthārato vibhajitvā desitāni.

答——尊者，在阿毗达摩藏中……乃至……在以三法发趣为首的六种内摄发趣中，分别解说第一三法发趣与第二二法发趣后，对其余以二法三法发趣为首者，如是广为分别解说：“以有因善法为缘，有因善法以因缘生起。以有因善法为缘，无因善法以因缘生起。以有因善法为缘，有因善法与无因善法以因缘生起。以无因善法为缘，无因善法以因缘生起。以无因善法为缘，有因善法以因缘生起。以无因善法为缘，有因善法与无因善法以因缘生起。”

Dhammapaccanīyapaṭṭhāna

法逆发趣

Pucchā – tenāvuso [Pg.163] bhagavatā…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ kathaṃ vibhajitvā desitaṃ.

问——贤友，那位世尊……乃至……分别解说第一法随顺发趣后，其后的第二法逆发趣，是如何分别解说的？

Vissajjanā – abhidhammapiṭake bhante…pe… paṭhamaṃ dhammānulomapaṭṭhānaṃ vibhajitvā tadanantaraṃ dutiyaṃ dhammapaccanīyapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Akusalābyākataṃ ekaṃ khandhaṃ paṭicca akusalābyākatā tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetu paccayā. Vipākābyākataṃ kiriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca [Pg.164] rūpaṃ. Paṭisandhikkhaṇe…pe… nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikapaṭṭhāne tikadukapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

答——尊者，在阿毗达摩藏中……乃至……分别解说第一法随顺发趣后，其后的第二法逆发趣，如是广为分别解说：“缘于非善法，非善法以因缘生起。缘于一个不善无记蕴，三个不善无记蕴与心生色生起；缘于三个蕴，一个蕴与心生色生起；缘于二个蕴，二个蕴与心生色生起。缘于非善法，非不善法以因缘生起。缘于一个异熟无记、唯作无记蕴，三个蕴与心生色生起；缘于三个蕴，一个蕴与心生色生起；缘于二个蕴，二个蕴与心生色生起。于结生时……乃至……缘于非善法，非无记法以因缘生起。缘于一个不善蕴，三个蕴生起；缘于三个蕴，一个蕴生起；缘于二个蕴，二个蕴生起。”如是，世尊以三法发趣等六种内摄发趣，于每一三法发趣、二法发趣、二法三法发趣、三法二法发趣、三法三法发趣、二法二法发趣中，各以七大章，复于每一大章中，各以四理趣，广为分别解说。

Dhammānulomapaccanīyapaṭṭhāna

法随顺逆发趣

Pucchā – tenāvuso [Pg.165] bhagavatā…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.

问——贤友，那位世尊……乃至……第三法随顺逆发趣是如何详细分别开示的？

Vissajjanā – abhidhammapiṭake…pe… tatiyaṃ dhammānulomapaccanīyapaṭṭhānaṃ ‘‘kusalaṃ dhammaṃ paṭicca nakusalo dhammo uppajjati hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpaṃ. Kusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ. Tayo khandhe paṭicca eko khandho cittasamuṭṭhānañca rūpaṃ. Dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Kusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca naakusalo ca naabyākato ca dhammā uppajjanti hetupaccayā. Kusalaṃ ekaṃ khandhaṃ paṭicca [Pg.166] tayo khandhā…pe… dve khandhe paṭicca dve khandhā. Kusalaṃ dhammaṃ paṭicca nakusalo ca naakusalo ca dhammā uppajjanti hetupaccayā. Kusale khandhe paṭicca cittasamuṭṭhānarūpa’’nti evamādinā bhante tikapaṭṭhānādīhi chahi antogadhapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne tikadukapaṭṭhāne dukatikapaṭṭhāne tikatikapaṭṭhāne dukadukapaṭṭhāne sattahi sattahi mahāvārehi ekekasmiñca mahāvāre catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

答——于阿毗达摩藏中……乃至……第三法随顺逆发趣：“以善法为缘，非善法以因缘生起。以诸善蕴为缘，心生色生起。以善法为缘，非不善法以因缘生起。以一个善蕴为缘，三个蕴与心生色生起。以三个蕴为缘，一个蕴与心生色生起。以两个蕴为缘，两个蕴与心生色生起。以善法为缘，非无记法以因缘生起。以一个善蕴为缘，三个蕴生起；以三个蕴为缘，一个蕴生起；以两个蕴为缘，两个蕴生起。以善法为缘，非不善法与非无记法以因缘生起。以一个善蕴为缘，三个蕴……乃至……以两个蕴为缘，两个蕴生起。以善法为缘，非善法与非不善法以因缘生起。以诸善蕴为缘，心生色生起。”如是，尊者，世尊以三法发趣等六种所含摄的发趣，于每一三法发趣、二法发趣、三二法发趣、二三法发趣、三三法发趣、二二法发趣中，各以七大章，复于每一大章中，各以四理趣，详细分别开示。

Dhammapaccanīyānulomapaṭṭhāna

法逆随顺发趣

Pucchā – tenāvuso [Pg.167] bhagavatā…pe… dhammānulomādīsu padhānabhūtesu catūsu paṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ kathaṃ vitthārato vibhajitvā desitaṃ.

问——贤友，世尊……乃至……于以法随顺为首的四种主要发趣中，作为究竟的第四法逆随顺发趣，是如何详细分别开示的？

Vissajjanā – abhidhammapiṭake bhante…pe… dhammānulomapaṭṭhānādīsu catūsu padhānabhūtesu mahāpaṭṭhānesu catutthaṃ pariyosānabhūtaṃ dhammapaccanīyānulomapaṭṭhānaṃ ‘‘nakusalaṃ dhammaṃ paṭicca akusalo dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā. Nakusalaṃ dhammaṃ paṭicca naakusalo dhammo uppajjati hetupaccayā. Akusale khandhe paṭicca cittasamuṭṭhānarūpaṃ, vipākābyākataṃ kriyābyākataṃ ekaṃ khandhaṃ paṭicca tayo khandhā cittasamuṭṭhānañca rūpaṃ…pe… dve khandhe paṭicca dve khandhā cittasamuṭṭhānañca rūpaṃ. Khandhe paṭicca vatthu, vatthuṃ paṭicca khandhā. Nakusalaṃ dhammaṃ paṭicca naabyākato dhammo uppajjati hetupaccayā, akusalaṃ ekaṃ khandhaṃ paṭicca tayo khandhā, tayo khandhe paṭicca eko khandho, dve khandhe paṭicca dve khandhā’’ti evamādinā tikapaṭṭhānādīhi cāti antogadhapabhedapaṭṭhānehi ekekasmiñca tikapaṭṭhāne dukapaṭṭhāne dukatikatikadukatikatikadukadukapaṭṭhāne paṭiccavārādīhi sattahi mahāvārehi ekekasmiñca mahāvāre paccayānulomādīhi catūhi catūhi nayehi bhagavatā vitthārato vibhajitvā desitaṃ.

答——于阿毗达摩藏中，尊者……乃至……于以法随顺发趣等四种主要大发趣中，作为究竟的第四法逆随顺发趣，如是开示：“以非善法为缘，不善法以因缘生起；以一个不善蕴为缘，三个蕴生起；以三个蕴为缘，一个蕴生起；以两个蕴为缘，两个蕴生起。以非善法为缘，非不善法以因缘生起。以诸不善蕴为缘，心生色生起；以异熟无记、唯作无记的一个蕴为缘，三个蕴与心生色生起……乃至……以两个蕴为缘，两个蕴与心生色生起。以诸蕴为缘，事生起；以事为缘，诸蕴生起。以非善法为缘，非无记法以因缘生起；以一个不善蕴为缘，三个蕴生起；以三个蕴为缘，一个蕴生起；以两个蕴为缘，两个蕴生起。”如是，以三法发趣等所含摄的种种差别发趣，于每一三法发趣、二法发趣、三二法发趣、二三法发趣、三三法发趣、二二法发趣中，各以缘起章等七大章，复于每一大章中，各以缘随顺等四理趣，世尊详细分别开示。