Chapter VIII   Paccayasaṅgahavibhāgo（緣之概要）

8.3 發趣法（Paṭṭhānanaya）

8.3.1 二十四緣

(1) Hetupaccayo, (2) ārammaṇapaccayo, (3) adhipatipaccayo,

(4) anantarapaccayo, (5) samanantarapaccayo, (6) sahajātapaccayo,

(7) aññamaññapaccayo, (8) nissayapaccayo, (9) upanissayapaccayo,

(10) purejātapaccayo, (11) pacchājātapaccayo, (12) āsevanapaccayo,

(13) kammapaccayo, (14) vipākapaccayo, (15) āhārapaccayo,

(16) indriyapaccayo, (17) jhānapaccayo, (18) maggapaccayo,

(19) sampayuttapaccayo, (20) vippayuttapaccayo, (21) atthipaccayo,

(22) natthipaccayo, (23) vigatapaccayo, (24) avigatapaccayo ti

ayam ettha paṭṭhānanayo.

The following is the law of conditional relations:

1. Root condition

2. Object condition

3. Predominance condition

4. Proximity condition

5. Contiguity condition

6. Co-nascence condition

7. Mutuality (or reciprocity) condition

8. Support (or dependence) condition

9. Decisive support (or powerful dependence) condition

10. Pre-nascence (or antecedence) condition

11. Post-nascence (or post occurrence) condition

12. Repetition (or habitual recurrence) condition

13. Kamma condition

14. Effect condition

15. Nutriment condition

16. Faculty condition

17. Jhāna condition

18. Path condition

19. Association condition

20. Dissociation condition

21. Presence condition

22. Absence condition

23. Disappearance (or separation) condition

24. Non-disappearance (or non-separation) condition

Herein, this is the law of conditional relations.

此發趣法（有二十四緣）：一、因緣；二、所緣緣；三、增上緣；四、無間緣；五、相續緣；六、俱生緣；七、相互緣；八、依止緣；九、親依止緣；十、前生緣；十一、後生緣；十二、重複緣；十三、業緣；十四、果報緣（異熟緣）；十五、食緣；十六、根緣；十七、禪那緣；十八、道緣；十九、相應緣；二十、不相應緣；廿一、有緣；廿二、無有緣；廿三、離去緣；廿四、不離去緣。於此，這是發趣法。

NOTES

Paccaya: (m) cause, motive; a requisite or necessary; belief, trust, faith    abl. paccayā: used adverbially as the second part of a compound, in the sense of “by means of,” “in consequence of,” “as the result of” 緣，緣於

Hetu: (m) cause, reason, motive; origin, root abl. hetuto 因，根

Ārammaṇa: (n) that on which anything rests or dwells, a support, stay, basis, ground, cause, material; an object of sense; a thought, an idea 所緣

Adhipati: (m) lord, chief, sovereign, master; predominance 增上，支配

Anantara: (adj) having or leaving nothing in between, i. e. immediately following, incessant, next, adjoining

Samanantara: (adj) immediate, usually in abl. (as adv.); samanantarā: immediately, after, just after

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

Sahajāta: (adj) born at the same time, co-nascent

Aññamañña: (m) each other, one another; mutual, reciprocal

Nissaya: (m) that on which anything depends, support, help, protection; endowment, resource, requisite, necessary, supply; foundation 依止

Upanissaya: (m) basis, reliance, support, foundation, assurance, certainty; tendency, potentiality, faculty 親依止

Pure: (adv) formerly, previously; first, originally; before, in front

Purejāta: (adj) antecedent, pre-nascent

Pacchā: (adv) behind, back, afterwards; westwards

Pacchājāta: (adj) post-nascent

Āsevana: (n) succession, repetition; practice, pursuit, indulgence in

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

Vipāka: (m/n) result, resultant, product, consequence; good result, fruit, profit, reward; evil result, retribution 果報

Āhāra: (m) food, nutriment, nourishment; cause 食，營養

Indriya: (n) an organ of sense; a power, faculty; function, organ; a moral quality; sense, perception, acquisition; sex 根，感官

Jhāna: (n) meditation, contemplation; religious meditation; ecstasy, trance 禪

Magga: (m) path, road; trace, track; course, passage 道

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

Vippayutta: (adj) disconnected with 不相應

Atthi: to be, exist, be present

Natthi: not to be, not exist, be absent

Vigacchati: to depart   pp. vigata: gone, disappeared, dispelled, ceased

Avigata: (pp.) not gone, not disappeared, not dispelled

Ayaṃ: (pron. nom. m/f) this,

Ettha: (adv) here; herein; now

Paṭṭhāna: (n) setting forth, putting forward; origin, cause 發趣

Naya: (m) leading, guidance; conduct; prudent conduct, prudence; policy; way, manner, means, mode, method; inference, logical deduction -naya 理，法

8.3.2 簡要應用

Chadhā nāman tu nāmassa pañcadhā nāmarūpinaṃ

Ekadhā puna rūpassa rūpaṃ nāmassa c' ekadhā.

Paññattināmarūpāni nāmassa duvidhā dvayaṃ

Dvayassa navadhā cā ti chabbidhā paccayā — kathaṃ?

In six ways mind is a condition for mind. In five ways mind is a condition for mind-and-matter. Again mind is a condition in one way for matter, and matter in one way for mind. In two ways concepts and mind-and-matter are a condition for mind. In nine ways the dyad – mind-and-matter – is a condition for mind-and-matter. Thus the relations are sixfold. How?

名以六種方式作為名的緣。名以五種方式作為名色的緣。再者，名以一種方式作為色的緣，色也以一種方式作為名的緣。概念與名色以兩種方式作為名的緣。名色以九種方式作為名色的緣。如此有六種緣。如何？

NOTES

Chadhā: (adv) six-fold, in six ways

Nāma: (n) a name, a noun   gen. nāmassa   ins. nāmena: by name    (adv) by name, namely; indeed 名；名為；著實

Tu: (part.) now, but, indeed

Pañcadhā: (adv) in five ways, fivefold

Nāmarūpī: (adj) having mind and matter 名色的

Ekadhā: (adv) in one way

Puna, puno: (adv) again, anew, afresh; back; after that; next, further, moreover

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

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

Nāmarūpa: (n) name and form, mind and matter 名色

Duvidhā: (adv) twofold, in two ways

Dvaya: (adj) of two sorts, two   (n) a pair, a couple

Navadhā: (adv) nine-fold, in nine ways

Chabbidhā: (adv) six-fold, in six ways

Kathaṃ: (adv) how

8.3.2.1 名作為名的緣

Anantaraniruddhā cittacetasikā dhammā paccuppannānaṃ cittacetasikānaṃ dhammānaṃ anantara-samanantara-natthi-vigatavasena; purimāni javanāni pacchimānaṃ javanānaṃ āsevanavasena; sahajātā cittacetasikā dhammā aññamaññaṃ sampayuttavasenā ti chadhā nāmaṃ nāmassa paccayo hoti.

In six ways mind is a condition for mind:

Consciousness and mental factors that immediately cease are a condition for present consciousness and mental factors by way of proximity, contiguity, absence, and disappearance.

Preceding javanas are a condition for subsequent javanas by way of repetition (or habitual recurrence).

Coexisting consciousness and mental factors are a condition for one another by way of association.

名以六種方式作為名的緣：

剛滅盡的心與心所是現在心與心所的無間緣、相續緣、無有緣及離去緣。

前生速行是後生速行的重複緣。

俱生的心與心所互相作為相應緣。

NOTES

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

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

Cetasika: (adj) mental   (n) properties or adjuncts of the mind, mental state, mental factor 心所

Dhamma: (m/n) nature, condition, quality, property, characteristic; function, practice, duty; object, thing, idea, phenomenon; doctrine; law; virtue, piety; justice; the law or Truth of Buddha; the Buddhist scriptures; religion 法

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

Purima: (adj) former, preceding; first, foremost; eastern

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

Pacchima: (adj) last, hindermost; western

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

Bhavati, hoti: to be, exist, become; take place, befall; behave  opt. bhave ger. hutvā     pp. bhūta

8.3.2.2 名作為名色的緣

Hetu-jhānaṅga-maggaṅgāni sahajātānaṃ nāmarūpānaṃ hetādivasena; sahajātā cetanā sahajātānaṃ nāmarūpānaṃ; nānākkhaṇikā cetanā kammābhinibbattānaṃ nāmarūpānaṃ kammavasena; vipākakkhandhā aññamaññaṃ sahajātānaṃ rūpānaṃ vipākavasenā ti ca pañcadhā nāmaṃ nāmarūpānaṃ paccayo hoti.

In five ways mind is a condition for mind-and-matter:

Roots, jhāna factors and path factors are a condition for coexisting mind-and-matter by way of root, etc.

Coexisting volition is a condition for coexisting mind-and-matter and asynchronous volition for mind-and-matter born of kamma, by way of kamma.

The (mental) resultant aggregates are a condition for one another and coexistent matter by way of result.

名以五種方式作為名色的緣：

因、禪支、與道分是俱生名色法的因緣等。

俱生思是俱生名色的業緣；異剎那思是業生名色的業緣。

諸果報（名）蘊互相作為果報緣及作為俱生色的果報緣。

NOTES

Aṅga: (n) a part, portion, division, factor; a limb, member; a means, cause; a requisite; a quality, attribute 支，（部）分，因子；特性

Magga: (m) path, road; trace, track; course, passage 道

Ādi: (m) beginning, starting point; -ādi, formed as the latter part of a compound, nearly equivalent to “et cetera”; -ādayo, the compound is in the masc. plural; ādīni, the compound is in the neuter plural …等

Cetanā: (f) consciousness, sense, thought, intention, volition 思

Nānā: (adv) various, of all kinds; variously, differently; away from

Khaṇa: (m/n) a moment; a brief measure of time; leisure; right moment, opportunity 剎那

Khaṇika: (adj) unstable, momentary, temporary, evanescent, changeable

Nānākkhaṇika: (adj) asynchronous 異剎那

Abhinibbatta: (pp. abhinibbattati) reproduced, reborn

Khandha: (m) aggregate, accumulation, multitude, quantity; bulk; the shoulder; the trunk of a tree 蘊

8.3.2.3 名作為色的緣

Pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātavasenā ti ekadhā va nāmaṃ rūpassa paccayo hoti.

Only in one way is mind a condition for matter:

Subsequent consciousness and mental factors are a condition for this preceding (material) body by way of post-nascence.

名只以一種方式作為色的緣：

後生心與心所是前生（色）身的後生緣。

NOTES

Ayaṃ: (pron. nom. m/f) this   gen./dat. (m) imassa

Kāya: (m) the body; collection, multitude 身

Eva, va, yeva: (adv) just, quite, even, only

8.3.2.4 色作為名的緣

Cha vatthūni pavattiyaṃ sattannaṃ viññāṇadhātūnaṃ; pañc' ālambanāni ca pañcaviññāṇavīthiyā purejātavasenā ti ekadhā va rūpaṃ nāmassa paccayo hoti.

Only in one way is matter a condition for mind:

The six bases during the course of existence are a condition for the seven elements of consciousness, and the five objects for the five processes of sense consciousness, by way of antecedence.

色只以一種方式作為名的緣：

在生命期裡，六依處是七識界的前生緣；五所緣是五門心路過程心的前生緣。

NOTES

Cha: (num) six

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

Pavatti: (f) flow onwards, going on; affairs; occurrence, incident; news, tidings; practice, conduct; beginning, setting on foot, establishment; existence, being (Here pavatti refers to all thought-processes that occur during the course of one’s lifetime.) 轉起；生命期

Satta: (num) seven   gen./dat. sattannaṃ

Viññāṇa: (n) consciousness; thought, mind; intelligence, knowledge 識

Dhātu: (m/f) primary or elementary substance, element; principle; a property of a primary substance, such as color, sound, taste, etc.; an organ of sense; a constituent of the body, as flesh, blood, bones; the remains of a body after cremation; a sacred relic; a fossil; a metal 界，元素，（火化後）遺骨等等

Pañca: (num) five   gen./dat. pañcannaṃ

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

Vīthi: (f) a road, street, bazaar; a row, line

8.3.2.5 概念與名色作為名的緣

Ārammaṇavasena upanissayavasenā ti ca duvidhā paññatti nāmarūpāni nāmass' eva paccayā honti.

Tattha rūpādivasena chabbidhaṃ hoti ārammaṇaṃ.

Upanissayo pana tividho hoti: ārammaṇūpanissayo, anantarūpanissayo, pakatūpanissayo cā ti. Tatth' ālambanam eva garukataṃ ārammaṇūpanissayo. Anantaraniruddhā cittacetasikā dhammā anantarūpanissayo. Rāgādayo pana dhammā saddhādayo ca sukhaṃ dukkhaṃ puggalo bhojanaṃ utu senāsanañ ca yathārahaṃ ajjhattañ ca bahiddhā ca kusalādidhammānaṃ kammaṃ vipākānan ti ca bahudhā hoti pakatūpanissayo.

In two ways concepts and mind-and-matter are conditions for mind - namely, by way of object and decisive support.

Therein object is sixfold as visible form, etc. But decisive support is threefold, namely, object decisive support, proximity decisive support, and natural decisive support.

Of them, the object itself when it becomes prominent serves as a decisive support. Consciousness and mental factors that immediately cease act as the proximity decisive support. The natural decisive support is of several kinds: states of lust, etc., states of faith, etc., pleasure, pain, individuals, food, season, lodgings – (all such things) internal and external, as the case may be, are conditions for moral states, etc. Kamma, too, is similarly a condition for its results.

概念與名色以兩種方式作為名的緣，即：所緣緣與親依止緣。

於此，所緣是顏色等六種。但親依止緣則有三種，即：所緣親依止緣、無間親依止緣、及自然親依止緣。

其中，當所緣變得顯著時，它本身即成為所緣親依止緣。剛滅盡的心與心所作為無間親依止緣。自然親依止緣則有許多種：貪心所等、信心所等、樂、苦、個人、食物、氣候、住所──（這一切）內外（之物）都能依情況作為善法等的緣。業也是其果報之緣。

NOTES

Ārammaṇa: (n) that on which anything rests or dwells, a support, stay, basis, ground, cause, material; an object of sense; a thought, an idea 所緣

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

Tividha: (m. adj) threefold, in three ways

Pakati: (f) original or natural form, natural state or condition

Garu: (adj) heavy, large; weighty, important; venerable

Garuṃ karoti (garukaroti): to respect, revere, attach importance to; become prominent   pp. garukata

Rāga: (m) dyeing; human passion, evil desire, greed, attachment, lust

Saddhā: (f) faith 信

Sukha: (n) happiness; welfare; ease, comfort   (adj) blest; happy, delightful, pleasant; easy 樂

Dukkha: (n) pain, suffering, trouble   (adj) painful 苦

Puggala: (m) an individual or person; a creature, being, man 個人

Bhojana: (n) food

Utu: (m/f/n) season, time 時節

Senāsana: (n) dwelling, lodging, a place to sleep at

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

Ajjhattaṃ: (adv) within the individual, internally, subjectively

Bahiddhā: (adv) outside, externally

Kusala: (adj) skillful, expert, clever; lucky, happy, prosperous; good, right, virtuous, meritorious, wholesome 善

Bahudhā: (adv) in many ways

8.3.2.6 名色作為名色的緣

Adhipati-sahajāta-aññamañña-nissaya-āhāra-indriya-vippayutta-atthi- avigatavasena ti yathārahaṃ navadhā nāmarūpāni nāmarūpānaṃ paccayā bhavanti.

Mind-and-matter is a condition for mind-and-matter in nine ways according to circumstances, namely, by way of predominance, conascence, reciprocity, support, nutriment, faculty, dissociation, presence, and non-disappearance.

根據情況，名色以九種方式作為名色的緣，即：增上緣、俱生緣、相互緣、依止緣、食緣、根緣、不相應緣、有緣、及不離去緣。

8.3.2.6.1 增上緣

Tattha garukataṃ ālambanaṃ ālambanādhipativasena nāmānaṃ sahajātādhipati catubbidho pi sahajātavasena sahajātānaṃ nāmarūpānan ti ca duvidho hoti adhipatipaccayo.

Therein predominance condition is twofold:

i. The object to which weight is attached is a condition for states of mind by way of object predominance.

ii. The fourfold conascence predominance is a condition for coexisting mind-and-matter by way of conascence.

其中，增上緣有兩種：

一、所執著與重視的所緣是名的所緣增上緣。

二、四種俱生增上法是俱生名色的「俱生（增上緣）」。

8.3.2.6.2 俱生緣

Cittacetasikā dhammā aññamaññaṃ sahajātarūpānañ ca, mahābhūtā aññamaññaṃ upādārūpānañ ca, paṭisandhikkhaṇe vatthu-vipākā aññamaññan ti ca tividho hoti sahajātapaccayo.

The conascence condition is threefold: consciousness and mental factors are a condition for one another and for the coexisting material phenomena; the four great essentials mutually and for the derived material phenomena; the heart-bases and the resultant (mental aggregates) for one another, at the moment of rebirth-linking.

俱生緣有三種：

一、心與心所互相作為俱生緣，以及作為俱生色的俱生緣；二、四大元素互相作為俱生緣，以及作為所造色的俱生緣；三、於結生時，心所依處與果報（名蘊）互相作為俱生緣。

8.3.2.6.3 相互緣

Cittacetasikā dhammā aññamaññaṃ, mahābhūtā aññamaññaṃ

paṭisandhikkhaṇe vatthu-vipākā aññamaññan ti ca tividho hoti aññamaññapaccayo.

The reciprocity condition is threefold: consciousness and mental factors are a condition for one another; the four great essentials for one another; the heart-base and the resultant (mental aggregates) for one another at the moment of rebirth-linking.

相互緣有三種：

一、心與心所互相作為相互緣；二、四大元素互相作為相互緣；三、於結生剎那，心所依處與果報（名蘊）互相作為相互緣。

8.3.2.6.4 依止緣

Cittacetasikā dhammā aññamaññaṃ sahajātarūpānañ ca mahābhūtā aññamaññaṃ upādārūpānañ ca cha vatthūni sattannaṃ viññāṇadhātūnan ti ca tividho hoti nissayapaccayo.

The support condition is threefold: consciousness and mental states are a condition for one another and coexisting material phenomena; the four great essentials for one another and derived material phenomena; and the six bases for the seven consciousness elements.

依止緣有三種：

一、心與心所互相作為依止緣，以及作為俱生色法的依止緣；二、四大元素互相作為依止緣，以及作為所造色的依止緣；三、六依處作為七識界的依止緣。

8.3.2.6.5 食緣

Kabaḷīkāro āhāro imassa kāyassa, arūpino āhārā sahajātānaṃ nāmarūpānan ti ca duvidho hoti āhārapaccayo.

The nutriment condition is twofold: edible food is a condition for this body; and immaterial nutriment for the coexisting mind-and-matter.

食緣有兩種：

一、段食是此身的食緣；二、無色食是俱生名色的食緣。

8.3.2.6.6 根緣

Pañcapasādā pañcannaṃ viññāṇānaṃ, rūpajīvitindriyaṃ upādiṇṇarūpānaṃ, arūpino indriyā sahajātānaṃ nāmarūpānan ti ca tividho hoti indriyapaccayo.

The faculty condition is threefold: the five sensitive organs are a condition for the five kinds of consciousness; the material life faculty, for the material phenomena that have been grasped at; the immaterial faculties, for the coexistent mind-and-matter.

根緣有三種：

一、五淨（色）是五識的根緣；二、色命根是執取色（業生色）的根緣；三、無色根是俱生名色的根緣。

8.3.2.6.7 不相應緣

Okkantikkhaṇe vatthu vipākānaṃ, cittacetasikā dhammā sahajātarūpānaṃ sahajātavasena, pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātavasena, cha vatthūni pavattiyaṃ sattannaṃ

viññāṇadhātūnaṃ purejātavasenā ti ca tividho hoti vippayuttapaccayo.

The dissociation condition is threefold: at the moment of rebirth-linking the heart-base is a condition for the resultant (mental aggregates), and consciousness and mental factors for conascent matter by way of conascence;, the post-nascent consciousness and mental factors, for this pre-nascent material body by way of post-nascence; the six bases, in the course of life, for the seven consciousness elements by way of pre-nascence.

不相應緣有三種：

一、在結生的那一剎那，心所依處是諸果報（名蘊）的俱生不相應緣，而心與心所則是俱生色法的俱生不相應緣；二、後生心與心所是前生色身的後生不相應緣；三、在生命期裡，六依處是七識界的前生不相應緣。

8.3.2.6.8 有緣與不離去緣

Sahajātaṃ purejātaṃ pacchājātaṃ ca sabbathā kabaḷīkāro āhāro rūpajīvitam icc' ayan ti. Pañcavidho hoti atthipaccayo avigatapaccayo ca.

The presence and non-disappearance conditions are altogether of five kinds: conascence, pre-nascence, post-nascence, edible food, and material life.

有緣與不離去緣都有五種：俱生、前生、後生、段食及色命。

NOTES

Mahābhūta: (m/n) great element, a principal element 大種，四大元素

Upādāya rūpa (upādārūpa): (n) material phenomena derived from the four great essentials 所造色，衍生色

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

KabaIiṅkāra, kabaIīkāra: (adj) made into balls or mouthfuls

Arūpī: (adj) formless, incorporeal, immaterial

Pasāda: (m) brightness, clearness, purity; joy, serenity of mind; faith; in function of sense agency, sensitive surface; sensory receptive substance in the five sense organs 淨，淨色

Jīvitindriya: (n) principle of life, life, vitality 命根

Upādiṇṇa: (pp. upādiyati) grasped at, laid hold of; or "the issue of grasping"

Okkanti: (f) entry (lit. descent), appearance, coming to be

Sabbathā: (adv) in every way, thoroughly 全部

Jīvita: (n) life, vitality

Pañcavidha: (m. adj) fivefold, of five kinds

8.3.3 歸納諸緣

Ārammaṇ' ūpanissaya-kamma-atthipaccayesu ca sabbe pi paccayā samodhānaṃ gacchanti.

Sahajātarūpan ti pan' ettha sabbatthā pi pavatte cittasamuṭṭhānānaṃ

paṭisandhiyaṃ katattā rūpānañ ca vasena duvidho hoti veditabbaṃ.

All conditions are included in the conditions of object, decisive support, kamma, and presence.

Herein, coexisting material phenomena should be understood as twofold: throughout the course of life they should be understood as those born of consciousness, and at rebirth-linking as those born of kamma.

一切緣可以歸納於所緣、親依止、業、與有四緣當中。

於此，當知一切俱生色法為兩種：在生命期裡的是心生；在結生時的則是業生。

NOTES

Sabba: (adj) all, every, whole, entire

Samodhāna: (n) combination

Gacchati: to go, go to, proceed; depart

Sabbattha, sabbatra: (adv) everywhere

Pavatta: (pp. pavattati) fixed, settled; starting, setting out; kept going, going on; being, existing

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

Samuṭṭhāna: (n) rising, origination

Cittasamuṭṭhānarūpa: (n) material phenomena originating from consciousness 心生色

Katatta: (n) the doing of, performance of, only in abl. katattā 已作

Vidati: to know, ascertain   p.f.p. veditabba: to be known or understood

8.3.4 總結

Iti tekālikā dhammā kālamuttā ca sambhavā

Ajjhattañ ca bahiddhā ca saṅkhatāsaṅkhatā tathā.

Paññattināmarūpānaṃ vasena tividhā ṭhitā

Paccayā nāma paṭṭhāne catuvīsati sabbathā ti.

Thus the things pertaining to the three periods of time and timeless, internal and external, conditioned and unconditioned, are threefold by way of concepts, mind and matter.

In all, the conditions in the scheme of conditional relations are twenty-four.

如是，於三時裡及與時間無關的內外、有為無為諸法可歸納為三種：概念、名與色。

發趣法的諸緣一共有二十四。

NOTES

Kālika: (adj) belonging to time

Tekālika: (adj) belonging to three periods of time 三時的

Kāla: (m) time; right time, due season; meal time; death

Mutta: (pp. muñcati) released, set free, freed; free from

Kālamutta: (adj) timeless

Sambhava: (m) origin, birth, production

Saṅkhata: (pp. adj) aggregated, put together; made, created; cooked, dressed; conditioned (including all things that proceed from a cause, except ākāsa and nirvāṇa) 有為的

Saṅkhatāsaṅkhata: (adj) conditioned and unconditioned

Tathā: (adv) so, thus; also 如是

Tiṭṭhati, ṭhāti: to stand, stand up; stay, abide; to last, endure, remain; to live, behave, exist, be   pp. ṭhita

Catuvīsati: (num) 24, twenty-four