Chapter V   Vīthimuttasaṅgahavibhāgo（離心路過程之概要）

5.5 死亡與結生的過程（Cutipaṭisandhikkama）

5.5.1 四種死亡之因

Āyukkhayena, kammakkhayena, ubhayakkhayena, upacchedakakammunā cā ti catudhā maraṇ uppatti nāma.

The advent of death is fourfold - namely, (i) through the expiration of the age-limit, (ii) through the expiration of the (Reproductive) Kammic force (iii) through the (simultaneous) expiration of both, and (iv) through (the intervention of a) Destructive Kamma.

死亡的來臨有四種，即：一、因為壽元已盡；二、因為（令生）業力已盡；三、因為（上述）兩者（同時）耗盡；四、因為毀壞業（生效）。

NOTES

Āyu: (n) life  壽命

Khaya: (m) end, destruction, decay, loss, exhaustion

Āyukkhaya: (m) cessation of life, death  壽盡

Kamma: (n) doing, action, work, deed, business; a religious act, karma  業

Ubhaya: (adj) both

Upaccheda: (m) cutting off, stopping     upacchedaka: (adj)

Catudhā: (adv) in four parts, fourfold

Maraṇa: (n) death, dying

Uppatti: (f) arsing, birth, production

Nāma: (adv) by name, namely; indeed  名為；著實

5.5.2 死亡之相

Tathā ca marantānaṃ pana maraṇakāle yathārahaṃ abhimukhībhūtaṃ bhavantare paṭisandhijanakaṃ kammaṃ vā taṃ kammakaraṇakāle rūpādikam upaladdhapubbam upakaraṇabhūtañ ca kammanimittaṃ vā anantaram uppajjamānabhave upalabhitabbaṃ upabhogabhūtañ ca gatinimittaṃ vā kammabalena channaṃ dvārānaṃ aññatarasmiṃ paccupaṭṭhāti.

Now, to those who are about to die, at the moment of death one of the following presents itself, according to circumstances, through any of the six doors by the power of kamma:

i. a kamma that is to produce rebirth-linking in the subsequent existence; or

ii. a sign of kamma, that is, a form, etc., that had been perceived previously at the time of performing the kamma, or anything that was instrumental in the performance of the kamma; or

iii. a symbolic destiny sign that should be obtained and experienced in the immediately following birth-place.

對於臨終的人，在臨死之時，以下的其中一者會依情況現前，根據業力呈現於六門之一：

一、 即將產生下一世結生的業；或

二、 業相，即以前造業時所識知的顏色等，或以前造業所用的工具；或

三、 即將在下一世獲得與體驗的趣相。

NOTES

Tathā: (adv) so, thus; also  如是

Anta: (m/n) end; limit, boundary; proximity, side; destruction, death; lowest, inferior; interior

Maranta: (m) one who is near death, one who is about to die

Kāla: (m) time; right time, due season; meal time; death     The loc. kāle at the end of a compound may often be rendered by “when.”

Yathārahaṃ: (adv) according to worth; properly, satisfactorily, correctly, appropriately, duly

Abhimukhī: (f) facing, towards, approaching, opposite, in front of

Bhūta: (pp. bhavati) been, become, being; gone, past, former; real, true, right

Bhavantara: (n) another birth or existence, either a previous or a subsequent one

Paṭisandhi: (m/f) entering the womb in a new existence, conception, rebirth, transmigration; rebirth-linking  結生

Janaka: (adj) producing, causing, reproductive

Karaṇa: (n) making, doing; action; instrument; the body; an organ of sense

Rūpa: (n) form, figure, shape; image, representation; the body; beauty; natural state; characteristic  色

Ādika: (adj) beginning with, first, initial;   +ādika [=ādi]: et cetera, and the rest

Upalabbhati: to be found, received, obtained; to be known; to exist    pp. upaladdha    pfp. upalabbhanīya

Pubba: (adj) before; first, foremost; eastern; earlier; former, preceding; ancient, customary; at the end of a compound sometimes means “preceded by, attended by, accompanied by”

Upakaraṇa: (n) help, benefit, service; instrument, apparatus, implement

Nimitta: (n) a sign, mark, token, symbol; omen; cause, reason  相

Anantara: (adj) immediately following, next; adjoining

Upapajjati: to be reborn, be produced; come to, attain   ger. upapajja: to be reborn     pp. upapanna     ppr. uppajjamāna: being reborn

Bhava: (m) being, existence; birth, origin; renewed existence, Saṃsāra; gain, increase, welfare  有，生

Upalabhati: to receive, get, obtain; to know, make out     pp. upaladdha    pfp. upalabhitabba

Upabhoga: (m) enjoyment

Gati: (f) going, journey; resting-place, abode; result; state of existence, future state, destiny; rebirth; direction

Gatinimitta: (n) a sign of the state of rebirth  趣相

Bala: (n) strength, power, force; an army, troops, forces

Kammabala: (n) the power or force of karma  業力

Cha: (num) six     gen./dat. channaṃ

Dvāra: (n) a door, gate; an entrance, an aperture  門

Aññatara: (m/adj) one, a certain, some; some other, another

Paccupaṭṭhāti, paccupaṭṭhahati: to be present, appear; to stand up before    pp. paccupaṭṭhita: (re)presented; approaching, imminent, present  現起

5.5.3 臨命終時的心

Tato paraṃ tam eva tath opaṭṭhitaṃ ālambanaṃ ārabbha vipaccamānakakammānurūpaṃ parisuddham upakkiliṭṭhaṃ vā upalabhitabbabhavānurūpaṃ tatth oṇataṃ va cittasantānaṃ abhiṇhaṃ pavattati bāhullena. Tam eva vā pana janakabhūtaṃ kammam abhinavakaraṇavasena dvārappattaṃ hoti.

Thereafter attending to that object thus presented, the stream of consciousness, in accordance with the Kamma that is to be matured whether pure or corrupted, and in conformity with the place where one is to be born, continually flows, inclining mostly towards that state. Or that birth-reproductive Kamma presents itself to a sense-door in the way of renewing.

此後，便安住於呈現當前的目標，依據即將成熟的清淨或污濁之業，亦與即將前往投生之境相符地，心流繼續流下去，且大致傾向於該境。或令生業有如重新造作般呈現於（意）門。

NOTES

Tato: (adv) hence, subsequently, thereafter; from that place or time; further

Tato paraṃ: (adv) afterwards

Upaṭṭhāti, upaṭṭhahati: to attend to, serve, wait on, support; be ready, present    pp. upaṭṭhita: ready, present; arrived; attending to, awaiting; served

Ālambana, -ṇa : (n) support; an object of sense  所緣，（感官）目標

Ārabhati: to begin; undertake; attempt; exert oneself; obtain by exertion     ger. ārabbha     pp. āraddha

Vipaccati: to ripen, come to perfection; to be cooked, be tormented    ppr. vipaccamāna

Vipaccamānaka: (adj) ripening

Anurūpa: (adj) suitable, proper, conformable

Anurūpaṃ: (adv) according to

Parisuddha: (pp) pure, clear, innocent, holy, perfect, intact

Upakkiliṭṭha: (pp) stained, depraved

Tattha, tatra: (adv) there; thither; in that case; now; in that, therein

Oṇamati: to bow, stoop    pp. oṇata: bent, stooping

Citta: (n) the mind, the heart; thought, idea; will, intention  心

Santāna: (m) spreading, extension; lineage

Cittasantāna: (n) stream of consciousness  心相續，心流

Abhiṇhaṃ: (adv) repeatedly

Pavattati: to arise, begin, take place; start, set out; roll or flow onwards; become, be, exist; go on, proceed, be kept up    pp. pavatta  轉起

Bāhulla: (n) abundance    (ins) bāhullena: generally, mostly

Janaka: (adj) producing, causing, reproductive

Abhinava: (adj) quite new, new

Karaṇa: (n) making, doing; action; instrument; the body; an organ of sense

Patta: (pp. pāpuṇāti) attained, reached; obtained, got

5.5.4 死亡與結生

Paccāsannamaraṇassa tassa vīthicittāvasāne bhavaṅgakkhaye vā cavanavasena paccuppanna-bhava-pariyosānabhūtaṃ cuticittam uppajjitvā nirujjhati. Tasmiṃ niruddhāvasāne tass ānantaram eva tathā gahitaṃ ālambanam ārabbha savatthukaṃ avatthukam eva vā yathārahaṃ avijjānusaya-parikkhittena taṇhānusayamūlakena saṅkhārena janīyamānaṃ sampayuttehi pariggayhamānaṃ sahajātānam adhiṭṭhāna-bhāvena pubbaṅgamabhūtaṃ bhavantara-paṭisandhānavasena paṭisandhisaṅkhātaṃ mānasaṃ uppajjamānam eva patiṭṭhāti bhavantare.

To one who is nearing death, either at the end of a thought-process or at the dissolution of bhavaṅga, the decease-consciousness, the consummation of the present life, arises and ceases in the way of death.

At the end of the cessation, immediately after which, based on the object thus obtained, whether with heart-base or not, rebirth-consciousness arises and is established in the subsequent existence, enveloped accordingly by latent ignorance, rooted in latent craving, produced by action (Kamma), conjoined with mental co-adjuncts, acting as the forerunner to the coexisting states, and linking the existences.

對於臨死的人，在心路過程之末或有分滅盡時，代表一世終結死亡的死亡心即生起與滅盡。

一旦（死亡心）滅盡，下一世的結生心即刻生起，識知如此獲得的目標，依情況而有依處或無依處支助；它是由受到無明所束縛、和以渴愛潛在傾向為根本的行（業）所生。稱為結生心是因為它把兩世連接起來、受到相應名法陪同、作為相應法的住處而成為它們的前導者。

NOTES

Āsanna: (pp./adj) near

Paccāsanna: (adj. paṭi+āsanna) near     (adv) paccāsanne: near by

Vīthicitta: (n) thought-process, mind-process, cognitive process  心路過程

Avasāna, osāna: (n) end, conclusion    loc. avasāne: in the end, finally

Cavana: (n) death, disappearance

Paccuppanna: (pp./adj) existing, ready, present  現在

Pariyosāna: (n) termination, ending

Cuticitta: (n) decease-consciousness, death-consciousness  死亡心

Uppajjati: to arise, originate, be produced, be born, appear    ger. uppajjitvā

Nirujjhati: to cease, perish, be destroyed or annihilated    pp. niruddha  壞滅

Anantara: (adj) immediately following, next; adjoining

Gahita, gahīta: (pp. gaṇhāti) taken, received; held; kept; grasped, seized; caught, captured; occupied, taken possession of

Vatthu: (n) substance, object, thing, matter; occasion, cause; story, narrative; base  依處     (abl.) vatthuto

Savatthuka: (adj) with vatthu, supported by the base

Avatthuka: (adj) without vatthu, baseless

Avijjā: (f) ignorance  無明

Anusaya: (m) inclination, thought, desire  隨眠

Parikkhipati: to surround, go around, encircle, throw over or around; to put into pp. parikkhitta: surrounded, thrown around, fenced

Taṇhā, tasiṇā: (f) lust, desire, human passion

Taṇhānusaya: (m) inclination to craving

Mūlaka: (adj) having its root or origin in, springing from

Saṅkhāra: (m) constructing, preparing, perfecting, embellishing; aggregation; matter; Karma; everything which springs from a cause  行

Janīyati, jaññati: (pass. janeti) to be generated or produced   ppr. janīyamāna

Sampayutta: (pp. sampayuñjati) connected with, dependent on, resulting from  相應

Pariggayhati: (pass. pariggaṇhāti) to be taken hold of, grasped, possessed, seized    ppr. pariggayhamāna

Saha: (adv) with, together with

Jāyati: to be born, be produced, grow, spring up, arise    pp. jāta

Adhiṭṭhāna: (n) resting-place; staying; appointing, fixing; resolution, resolve

Bhāva: (m) nature, property; state, condition; intention; substance, thing

Pubbaṅgama: (adj) going before, preceding, prior, leading; chief

Antara: (prep. adv) between, within, among, in

Bhavantara: (n) another birth or existence, either a previous or a subsequent one  前生或來世

Paṭisandhāna: (n) reunion  連結，結生

Vasena: (ins. of vasa; used adverbially, either with a gen. or as the last part of a compound) according to, for the sake of, on account of, by means of, for, as

Saṅkhāta, saṅkhyāta: (pp. saṅkhāti) reckoned, numbered; considered, called, named; weighed, estimated, learned

Mānasa: (n) the mind; intention, purpose  心

Patiṭṭhāti, patiṭṭhahati: to stand firmly, be established, be set up, to stay, be

5.5.5 欲界結生心的所緣

Maraṇāsannavīthiyaṃ pan ettha mandappavattāni pañc eva javanāni pāṭikaṅkhitabbāni. Tasmā yadā paccuppannālambanesu āpātham āgatesu dharantesv eva maraṇaṃ hoti, tadā paṭisandhibhavaṅgānam pi paccuppannālambanatā labbhatī ti katvā kāmāvacarapaṭisandhiyā chadvāragahitaṃ kammanimittaṃ gatinimittañ ca paccuppannam atītam ālambanaṃ vā upalabbhati. Kammaṃ pana atītam eva, tañ ca manodvāragahitaṃ. Tāni pana sabbāni pi parittadhammabhūtān ev ālambanāni.

Herein in the dying thought-process only five feeble moments of javana should be expected. Therefore, when death takes place while present objects are occurring and have entered the avenue of sense (i.e., kammanimitta to one of the five sense-doors or gatinimitta to the mind-door), then the rebirth-consciousness and the bhavaṅga-consciousness also take a present object.

Thus in rebirth in a Sense-Sphere the kammanimitta taken by (any of) the six doors, or gatinimitta may be past or present. But kamma is perceived by the mind-door only as a past object. All these objects should be regarded as limited phenomena (i.e., belonging to the Kāma-sphere).

於此，當知在臨死心路過程裡，只有五個軟弱的速行生起。因此，若死時是緣取呈現於根門的現在所緣，（新一世裡的）結生心與（最初幾個）有分心也都緣取現在所緣。

對於欲界結生，當由六門之一所識知的目標是業相或趣相時，該目標可以是現在（所緣）或過去（所緣）。但（作為目標的）業則必定是過去的，而且是通過意門識知。這一切（欲界結生的）目標都只是有限法而已。

NOTES

Manda: (adj) slow; low, slight, weak; stupid, dull; small

Pavattati: to arise, begin, take place; start, set out; roll or flow onwards; become, be, exist; go on, proceed, be kept up    pp. pavatta  轉起

Javana: (adj) quick, fleet   (lit.) running swiftly  速行

Paṭikaṅkhati: to expect, await, desire     pfp. pāṭikaṅkhitabba

Tasmā: (adv) therefore, thereby, accordingly

Yadā: (adv) when, whenever   usu. followed by tadā

Paccuppanna: (pp./adj) existing, ready, present  現在

Āpātha: (n) sphere, range, focus, field (of consciousness or perception), appearance

Āgacchati: to come, approach; to arrive, return     pp. āgata

Āpātham āgacchati: to come into focus, become clear, appear

Dharati: to hold, bear, carry, wear; to hold up, support; to bear in mind, know by heart; to hold out, endure, last, continue, live     ppr. dharanta     pp. dhata: firm, prepared, ready, resolved; kept in mind, understood, known by heart

Tadā: (adv) at that time, then

Labbhati: (pass. labhati) to be taken, be received, be obtained, be permitted

Karoti: to act, do, cause, cause to become, render, make, perform   ger. katvā      opt. kayirā, kayirātha, kubbetha, kare, kareyya

Gahita, gahīta: (pp. gaṇhāti) taken, received; held; kept; grasped, seized; caught, captured; occupied, taken possession of

Atīta: (pp. acceti) past, elapsed; passed; having transgressed  過去

Manodvāra: (n) mind-door  意門

Paritta: (adj) small, brief, limited

5.5.6 廣大結生心的所緣

Rūpāvacarapaṭisandhiyā pana paññattibhūtaṃ kamma-nimittam ev ālambanaṃ hoti. Tathā āruppapaṭisandhiyā ca mahaggatabhūtaṃ paññattibhūtañ ca kammanimittam eva yathārahaṃ ālambanaṃ hoti.

In rebirth in the realms of Forms the kamma symbol which is a concept (such as earth device etc.) becomes the object.

So, too, in rebirth in Formless realms, only a kamma symbol which is a sublimated concept (such as a visualized ‘space’) becomes an object, according to circumstances.

對於色界結生，其所緣是概念，以及必定是業相。同樣地，對於無色界結生，其所緣是概念或廣大心，以及必定是業相。

Asaññasattānaṃ pana jīvitanavakam eva paṭisandhibhāvena patiṭṭhāti. Tasmā te rūpapaṭisandhikā nāma. Arūpā arūpapaṭisandhikā. Sesā rūpārūpapaṭisandhikā.

To the mindless beings only the vital ‘nonad’ establishes itself in the way of rebirth. Hence they are called materially-reborn. Those born in Formless realms are called mentally reborn. The rest are called materially and mentally reborn.

對於無想有情，生起為結生的是命根九法聚。因此他們名為「色結生」。無色界的（有情）名為「非色結生」（名結生）。其餘的名為「色非色結生」（色與名結生）。

NOTES

Paññatti, paṇṇatti: (f) making known, manifestation, declaring, concept  概念

Mahaggata: (adj) enlarged, extensive, great, lofty, sublime  廣大的

Yathārahaṃ: (adv) according to worth; properly, satisfactorily, correctly, appropriately, duly

Asaññasatta: (m/adj) unconscious; mindless being  無想有情天

Jīvita: (n) life

Jīvitanavaka: (n) the vital nonad; namely, the four elements of extension, cohesion, heat, motion (paṭhavī, āpa, teja, vāya), the four derivatives — colour, odour, taste, nutritive essence (vaṇṇa, gandha, rasa, ojā), and life principle (jīvitindriya)  命根九法

Bhāva: (m) property, nature, state, condition; meaning, intention; gesture; substance, thing

Patiṭṭhāti, patiṭṭhahati: to stand firmly, be established, be set up, to stay, be

Sesa: (adj) remaining       (m) remainder  其餘

5.5.7 投生的法則

Āruppacutiyā honti heṭṭhimāruppavajjitā

Paramāruppasandhī ca tathā kāme tihetukā.

Rūpāvacaracutiyā aheturahitā siyuṃ

Sabbā kāmatihetumhā kāmesv eva pan etarā.

Ayam ettha cutipaṭisandhikkamo.

After one passes away from a Formless realm, one is similarly born in a superior Formless realm, but not in a lower Formless plane, and also in the Sense-Sphere with three roots.

When one passes from a realm of Form, one is not reborn without roots. After passing away from a three-rooted existence in the sensuous plane, one may be reborn in all states. The rest (namely, those with two roots and no roots) are reborn in the Sense-Sphere.

Herein this is the procedure with regard to decease and rebirth.

當在無色界的（梵天）死時，他只能投生到更高層次的無色界天，但不能投生到較低層次的無色界天；他也能夠以三因結生心投生到欲界。

當在色界的（梵天）死時，他不會以無因（結生心）投生。當在欲界具有三因的（天神或人）死時，他有可能投生到任何地方。其餘的（即：死時是二因或無因者）只能投生到欲界。

於此，這是有關死亡與結生的過程。

NOTES

Heṭṭhima: (adj) lower; lowest; last

Vajjita: (pp. vajjeti) without, except, be removed, excluding

Parama: (adj) superior; highest, first, best, greatest, chief, principal, extreme, exceeding

Sandhi: (m/f) junction, union; a joint of the body; rebirth (paṭisandhi)

Tihetuka: (adj) accompanied by three roots  三因的

Ahetu: (adj) without a cause, rootless  無因

Rahita: (pp) deprived of, without

Atthi: to be, exist       opt. 3^rd pl. siyuṃ, assu, siyaṃsu

Itara: (adj) other; different; remaining

Kama: (m) procedure, order, step, succession, method