Chapter IV   Vīthisaṅgahavibhāgo（心路過程之概要）

4.3 五門心路過程

4.3.1 極大所緣

Kathaṃ? Uppāda-ṭṭhiti-bhaṅga-vasena khaṇattayaṃ ekacittakkhaṇaṃ nāma. Tāni pana sattarasa cittakkhaṇāni rūpadhammānam āyu. Ekacittakkhaṇātītāni vā bahucittakkhaṇātītāni vā ṭhitippattān eva pañcālambanāni pañcadvāre āpātham āgacchanti.

How is the intensity of objects determined?

The three instants such as genesis, static (or development), and dissolution constitute one thought-moment. The duration of material things consists of seventeen such thought-moments. The five sense-objects enter the avenue of five sense-doors at the static stage when one or several thought-moments have passed.

如何（決定所緣呈現的強度）？

一心識剎那有三個小剎那：生、住及滅。色法的壽命是十七個心識剎那。

五所緣在一個或幾個心識剎那過去之後，在住時呈現於五根門。

NOTES

Kathaṃ: (adv) how

Uppāda: (m) springing up, producing, appearance; birth; an omen  生

Ṭhiti: (f) duration, durability, stability, continuation, existence, life  住

Bhaṅga: (n) breaking off, dissolution, disruption  滅

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

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

Tayo: (num. m.) three   loc. tīsu     (f) tisso     (n) tīṇi     Frequently at the end of a compound, the whole forming a neut. noun.  -ttayaṃ

Eka: (adj) one, single; alone; a certain; the same; chief; unique

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

Cittakkhaṇa: (n) thought-moment, mind-moment  心識剎那

Nāma: (adv) by name; indeed  名為；著實

Tāni: (pron. n) they, them

Sattarasa: (num) 17, seventeen

Rūpadhamma: (m/n) material things, material phenomena  色法

Āyu: (n) life  壽命

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

Vā: (conj) or

Bahu: (adj) much, many; large; ample

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

Pañca: (num) five

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

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

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

Tasmā yadi ekacittakkhaṇātītakaṃ rūpārammaṇaṃ cakkhussam āpātham āgacchati, tato dvikkhattuṃ bhavaṅge calite bhavaṅgasotaṃ vocchinditvā tam eva rūpārammaṇaṃ āvajjantaṃ pañcadvārāvajjanacittaṃ uppajjitvā nirujjhati. Tato tass ānantaraṃ tam eva rūpaṃ passantaṃ cakkhuviññāṇaṃ, sampaṭicchantaṃ sampaṭicchanacittaṃ, santīrayamānaṃ santīraṇacittaṃ, vavatthapentaṃ votthapanacittañ cā ti yathākkamaṃ uppajjitvā nirujjhanti.

Hence the thought-process runs as follows:

Suppose a visible object which has passed one thought-moment (i) enters the avenue of eye. Then the bhavaṅga-consciousness vibrates for two moments and perishes, (ii, iii) arresting the bhavaṅga stream. Subsequently the five-door apprehending consciousness (iv) arises and ceases apprehending that very visible object.

Thereafter the following thought-moments arise and cease in order:

(v) eye-consciousness seeing that very form,

(vi) receiving consciousness receiving it,

(vii) investigating consciousness investigating it,

(viii) determining consciousness determining it.

如是，若色所緣在經過一個心識剎那之後（1）呈現於眼門，有分波動了兩個心識剎那後即中斷（2-3）。隨後轉向於取同一個所緣的五門轉向心生起與壞滅（4）。緊接著依照次序生滅的是看該色所緣的眼識（5）、領受它的領受心（6）、推度它的推度心（7）、確定它的確定心（8）。

NOTES

Tasmā: (adv) therefore, thereby, accordingly

Yadi: (indecl) if

Rūpārammaṇa: (n) a visible object  色所緣

Cakkhu: (m/n) the eye; insight     gen. cakkhussa  眼

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

Dvikkhattuṃ: (adv) twice

Bhavaṅga: (n) life-continuum; factor of existence  有分

Calita: (pp. calati) trembling, shaking, vibrating

Sota: (m/n) stream, flood, torrent  流

Vocchindati: to cut off, cut down, stop, arrest     ger. vocchinditvā

Āvajjati: to reflect upon, notice, take in, advert to

Pañcadvārāvajjana: (n) five-door apprehending / adverting  五門轉向

Uppajjati: to arise, originate, be produced, be born, appear  生起

Nirujjhati: to cease, perish, be destroyed or annihilated  壞滅

Anantara: (adj) immediately following, next; adjoining

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

Passati: to see, look at, behold; observe; learn, know, understand, meet with

Cakkhuviññāṇa: (n) eye consciousness  眼識

Sampaṭicchati: to accept, receive, take; assent, agree

Sampaṭicchana: (n) assent, acceptance, agreement; receiving  領受

Sampaṭicchanacitta: (n) receiving consciousness  領受心

Santīreti: to decide, investigate

Santīraṇa: (n) investigation, decision; as technical term denoting a stage in the act of sense-cognition, judging an impression; investigating  推度

Santīraṇacitta: (n) investigating consciousness  推度心

Vavatthapeti: to determine, fix, settle, define, designate     pp. vavatthita

Votthapanacitta: determining consciousness  確定心

Yathākkamaṃ: (adv) in due order, successively  依序

Tato paraṃ ekūnatiṃsakāmāvacarajavanesu yaṃ kiñci laddhappaccayaṃ yebhuyyena sattakkhattuṃ javati. Javanānubandhāni ca dve

tadārammaṇapākāni yathārahaṃ pavattanti. Tato paraṃ bhavaṅgapāto.

Then any one of the 29 kinds of Sense-sphere javanas, thus causally conditioned, runs mostly for seven moments (ix–xv). Following the javanas, two retentive resultants (xvi, xvii) arise accordingly. Finally comes the subsidence into the bhavaṅga.

隨後任何一個具足因緣的二十九欲界速行心即會生起，一般上是七個心識剎那（9-15）。在速行之後，兩個彼所緣（16-17）則依照情況生起。過後即沉入有分裡。

NOTES

Tato paraṃ: (adv) afterwards

Ekūnatiṃsa: (num) 29, twenty-nine

Kāmāvacara: (adj) within the domain of sensual pleasure, belonging to the Kāmaloka  欲界

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

Yaṃ kiñci: (pron) whatsoever, anyone, anything

Labhati: to obtain, get, acquire; meet with, find; receive; take; be allowed; get a chance, be able     pp. laddha

Paccaya: (m) belief, conviction, trust, faith; ground, motive; cause; a requisite or necessary  緣，資具

Laddhappaccaya: (adj) causally conditioned  具足因緣

Yebhuyya: (adj) abundant, numerous, most

Yebhuyyena: (ins. used as adv) generally, mostly, as a general rule, frequently, numerously, entirely; almost all, altogether

Sattakkhattuṃ: (adv) seven times

Javati: to hasten, hurry, run

Anubandha: (m) uninterrupted succession, consequence

Dve, dvi-, di-, du-, dvā-, bā-: (num) two

Tadārammaṇa: (n) having that object; registration, retention  彼所緣

Pāka: (m/n) cooking; ripeness, maturity; result, fulfillment, accomplishment  果報

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

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

Pāta: (m) falling, fall; a cast, throw; discharge

Ettāvatā cuddasa vīthicittuppādā dve bhavaṅgacalanāni pubb ev ātītakam ekacittakkhaṇan ti katvā sattarasa cittakkhaṇāni paripūrenti. Tato paraṃ nirujjhati. Ālambanam etaṃ atimahantaṃ nāma gocaraṃ.

Thus far seventeen thought-moments are complete, namely, fourteen ‘thought-arisings’ (cittuppāda), two vibrations of bhavaṅga, and one thought-moment that passed at the inception. Then the object ceases. Such an object is termed ‘very great.’

至此十七心識過程已完畢，即：十四心路過程心、兩個有分波動及一個已過去的（有分）心識剎那。過後該所緣即滅盡。這所緣即名為「極大」。

NOTES

Ettāvatā: (adv) thus, so far, to that extent, thereabouts

Catuddasa, cuddasa, coddasa: (num) 14, fourteen

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

Cittuppāda: (m) genesis of consciousness; (here =) citta, consciousness

Vīthicittuppāda: (m) thought-arising, process of consciousness  心路過程

Calana: (n) vibration, trembling, shaking

Pubbe: (adv) previously, formerly; at first; in a previous existence

Karoti: to act, do, cause, cause to become, render, make, perform   ger. katvā Paripūreti: to fill, complete

Atimahanta: (adj) very great

Gocara: (m) pasture, abode, sphere, resort; an object of sense as form, sound, etc.  所在；所緣，（感官）目標

4.3.2 大所緣

Yāva tadārammaṇ uppādā pana appahontātītakam āpātham āgataṃ ālambanaṃ mahantaṃ nāma. Tattha javanāvasāne bhavaṅgapāto’ va hoti. Natthi tadārammaṇ uppādo.

That object which enters the avenue of sense, having passed (a few moments) and is not able to survive till the arising of the retentive thought-moments, is termed ‘great’. In that case, at the end of the javanas, there is subsidence into bhavaṅga and no arising of retentive consciousness.

當所緣在（兩三個有分心）過去之後呈現於根（門），而不能支持到彼所緣生起，該所緣即名為「大」。在這情形，速行結束之後即沉入有分，彼所緣則沒有生起。

NOTES

Yāva, yāvaṃ: (adv) until, while, as long as, in order that

Pahoti: to be able, competent, useful; to suffice, be sufficient; be effectual    neg. appahoti

Appahontātītakam = appahonta/appahonto atītakam

Mahanta, mahaṃ, mahā: (adj) great, large, big; eminent, excellent

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

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

Atthi: to be, exist    neg. natthi: there is (are) not, not exist

Uppāda: (m) springing up, producing, appearance; birth; an omen  生

4.3.3 微細所緣

Yāva javan uppādā pi appahontātītakam āpātham āgataṃ ālambanaṃ parittaṃ nāma. Tattha javanam pi anuppajjitvā dvattikkhattuṃ votthapanam eva pavattati. Tato paraṃ bhavaṅgapāto va hoti.

That object which enters the avenue of sense, having passed (a few moments) and is not able to survive even till the arising of the javanas, is termed ‘slight’. In that case even the javanas do not arise, but only the determining consciousness lasts for two or three moments and then there is subsidence into bhavaṅga.

當所緣在（四至九個有分心）過去之後呈現於根（門），而不能支持到速行生起，該所緣即名為「微細」。在這情形之下，即使速行也都不能生起，但確定發生兩或三次，過後即沉入有分。

NOTES

Paritta: (adj) small, brief, limited, slight

Uppajjati: to arise, originate, be produced, be born, appear  生起     neg. anuppajjati

Dvattikkhattuṃ: (adv) two or three times

Votthapana: (n) establishing; determination, determining  確定

4.3.4 極微細所緣

Yāva votthapanuppādā ca pana appahontātītakam āpātham āgataṃ nirodhāsannam ālambanaṃ atiparittaṃ nāma. Tattha bhavaṅgacalanam eva hoti. Natthi vīthicittuppādo.

That object which is about to cease and which enters the avenue of sense, having passed a few moments and is not able to survive till the arising of determining consciousness, is termed ‘very slight.’

In that case there is merely a vibration of the bhavaṅga, but no genesis of a thought-process.

當所緣在（十至十五個有分心）過去之後呈現於根（門），由於它是在壞滅的邊緣，所以不能支持到確定生起，該所緣即名為「極微細」。在這情形，只有有分波動，而心路過程則完全沒有生起。

NOTES

Nirodha: (m) cessation, annihilation; Nirvāṇa; obstruction, impeding  滅

Āsanna: (pp./adj) near

Atiparitta: (adj) very small, very slight

Calana: (n) vibration, trembling, shaking

Vīthicittuppāda: (m) thought-arising, process of consciousness  心路過程

4.3.5 所緣的呈現方式

Icc evaṃ cakkhudvāre tathā sotadvārādīsu cā ti sabbathā pi pañcadvāre tadārammaṇa-javana-votthapana-moghavāra-saṅkhātānaṃ catunnaṃ vārānaṃ yathākkamaṃ ālambanabhūtā visayappavatti catudhā veditabbā.

As in the eye-door so is in the ear-door etc. In all the five doors, the fourfold presentation of objects should be understood, is due order, in the four ways, known as —

1. the course (ending with) retention,

2. the course (ending with) javana,

3. the course (ending with) determining, and

4. the futile course.

與眼門相同，於耳門等亦是如此。如是當知於一切五門皆有四種所緣呈現的方式；依次序，這四種方式名為：一、彼所緣時分；二、速行時分；三、確定時分；四、無效時分。

NOTES

Tathā: (adv) so, thus; also  如是

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

Sabbathā: (adv) in every way, thoroughly  全部

Mogha: (adj) vain, useless; foolish

Vāra: (m) time, occasion; turn; day of the week

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

Cattāro, caturo: (m. num) four    (n) cattāri     (f) catasso     gen./dat. catunnaṃ

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

Visaya: (m) an object of sense; realm, domain, range, sphere, scope; district, region, country

Visayappavatti: (f) presentation of objects  所緣的呈現

Catudhā: (adv) in four ways, fourfold

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

4.3.6 總結

Vīthicittāni satt eva cittuppādā catuddasa

Catupaññāsa vitthārā pañcadvāre yathārahaṃ.

Ayam ettha pañcadvāre vīthicittappavattinayo.

There are seven modes and fourteen different types of consciousness in the thought-process. In detail there are accordingly 54 in the five doors.

Herein this is the method of thought-process in the five sense-doors.

心路過程心一共有七種及生起十四次。詳說則於五門有五十四種心。

於此，這是五門心路過程生起之法。

NOTES

Satta: (num) seven

Catupaññāsa: (num) 54, fifty-four

Vitthāra: (m) width, breadth; extension, amplification, detail

Ayaṃ: (pron. nom. m/f) this

Ettha: (adv) here; herein; now

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