Chapter IV   Vīthisaṅgahavibhāgo（心路過程之概要）

4.4 意門心路過程（Manodvāravīthi）

4.4.1 有限速行意門心路過程（Parittajavana-manodvāravīthi）

4.4.1.1 有限速行心路過程

Manodvāre pana yadi vibhūtam ālambanaṃ āpātham āgacchati, tato paraṃ bhavaṅgacalana-manodvārāvajjana-javanāvasāne tadārammaṇapākāni pavattanti. Tato paraṃ bhavaṅgapāto.

Avibhūte pan' ālambane javanāvasāne bhavaṅgapāto va hoti. Natthi tadārammaṇ' uppādo’ ti.

In the mind-door when a ‘clear object’ enters that avenue, retentive resultants take place at the end of the bhavaṅga vibrations, mind-door apprehending consciousness, and javanas. After that there is subsidence into the

bhavaṅga.

In the case of an ‘obscure object’ there is subsidence into bhavaṅga at the end of the javanas without giving rise to the retentive resultants.

當清晰所緣呈現於意門，有分波動、意門轉向、速行及在速行之後的彼所緣即會轉起。隨後即再次沉入有分。

對於不清晰所緣，在速行之後即沉入有分，彼所緣沒有生起。

NOTES

Manodvāra: (n) the mind-door  意門

Yadi: (indecl) if

Vibhūta: (adj) splendid, clear  清晰

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

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

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

Tato paraṃ: (adv) afterwards

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

Calana: (n) vibration, trembling, shaking  波動

Manodvārāvajjana: (n) mind-door adverting  意門轉向

Āvajjana: (n) turning to, paying attention, apprehending, adverting the mind  轉向

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

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

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

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

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

Avibhūta: (adj) not clear, obscure  不清晰

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

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

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

4.4.1.2 總結

Vīthicittāni tīṇ' eva cittuppādā das' eritā

Vitthārena pan' etth' ekacattāḷīsa vibhāvaye.

Ayam ettha paritta-javanavāro.

Three modes and ten different types (of consciousness) in the thought-process are told. It will be explained that, in detail, there are 41 kinds here.

Herein this is the section of the minor javana-procedure.

於該心路過程有三種心，心生起則十次。於此詳細解釋則有四十一心。

於此，這是有限速行篇。

NOTES

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

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

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

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

Dasa: (num) 10, ten

Īrita: (pp. īreti) uttered, spoken, said; thrown    [ a+ī > e ]

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

Ettha: (adv) here; herein; now

Ekacattāḷīsa: (num) 41, forty-one

Vibhāveti: to understand clearly; to explain, make clear     opt. vibhāvaye

Ayaṃ: (pron. nom. m/f) this

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

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

4.4.2 安止速行意門心路過程（Appanājavana-manodvāravīthi）

4.4.2.1 安止心路過程

Appanājavanavāre pana vibhūtāvibhūtabhedo natthi. Tathā tadārammaṇ' uppādo ca.

Tattha hi ñāṇasampayutta-kāmāvacarajavanānam aṭṭhannaṃ aññatarasmiṃ parikamm' upacār' ānulomagotrabhū nāmena catukkhattuṃ tikkhattum eva vā yathākkamaṃ uppajjitvā niruddhe tadanantaram eva yathārahaṃ catutthaṃ pañcamaṃ vā chabbīsati mahaggata-lokuttarajavanesu yathābhinīhāravasena yaṃ kiñci javanaṃ appanāvīthim otarati. Tato paraṃ appanāvasāne bhavaṅgapāto va hoti.

In the ecstatic javana-procedure there is no distinction between ‘clear’ and ‘obscure’. Likewise there is no arising of retentive resultants.

In this case any one of the eight Sense-sphere javanas, accompanied by knowledge, arise, in due order, four times or thrice, as ‘preparation’ (parikamma), ‘approximation’ (upacāra), ‘adaptation’ (anuloma), and ‘sublimation’ (gotrabhū). Immediately after they cease, in the fourth or fifth instant, as the case may be, any one of the javanas, amongst the 26 Sublime and Supramundane classes, descends into ecstatic process, in accordance with the appropriate effort.

於安止速行時分，並沒有清晰與不清晰（所緣）之分。同樣地，彼所緣也不會生起。

於此（安止心路過程），八欲界智相應速行的任何一個生滅四或三次，順次是遍作、近行、隨順及（更改）種姓。一旦它們滅盡，依情況是第五或第四剎那，二十六種廣大或出世間心的其中一個，會即刻如心所願而進入安止心路過程。隨後，在安止的末端即會再沉入有分。

NOTES

Appanā: (f) absorption (of mind), ecstasy, fixing of thought on an object  安止

Bheda: (m) breaking; rending; division; disunion; breach; schism; sort, kind  分別

Tathā: (adv) so, thus; also  如是

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

Hi: (part.) for, because; certainly, indeed; alas!

Ñāṇa: (n) knowledge  智

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

Ñāṇasampayutta: (adj) accompanied by knowledge  智相應

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

Aṭṭha: (num) eight     gen./dat. aṭṭhannaṃ

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

Parikamma: (n) preparation, preparatory proceedings or ceremony; getting ready by clearing, cleansing, etc.  遍作，預作

Upacāra: (m) access, approach, approximation, entrance; attention; practice, conduct  近行

Anuloma: (n) adaptation; direct order  隨順

Gotrabhū: (m) one who is in a fit state to receive sanctification; a priest; sublimation; change of lineage  （更改）種姓；聖化

Nāma: (n) a name; a noun     ins. nāmena: by name

Catukkhattuṃ: (adv) four times

Tikkhattuṃ: (adv) thrice, three times

Yathākkamaṃ: (adv) in due order, successively  依序

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

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

Anantara: (adj) immediately following, next; adjoining

Tadanantaraṃ: (adv) immediately after that

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

Catuttha: (adj) fourth  第四

Pañcama: (adj) the fifth  第五

Chabbīsati: (num) 26, twenty-six

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

Lokuttara: (adj) transcending the world, supramundane, spiritual  出世間

Yathā: (adv) as, like; how, when

Abhinīhāra: (m) earnest wish or aspiration

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

Yaṃ kiñci: (pron) whatsoever, anyone, anything

Appanāvīthi: (f) the process of absorption  安止心路過程

Otarati, avatarati: to descend; disembark; depart; go to, enter    pp. otiṇṇa

4.4.2.2 安止當中的關係

Tattha somanassasahagatajavanānantaraṃ appanā pi somanassasahagatā va pāṭikaṅkhitabbā. Upekkhāsahagatajavanānantaraṃ upekkhāsahagatā va. Tatthā pi kusalajavanānantaraṃ kusalajavanañ c' eva heṭṭhimañ ca phalattayam appeti. Kriyājavanānantaraṃ kriyājavanaṃ arahattaphalañ ca appeti.

Here, immediately after a pleasurable javana, a pleasurable ecstatic javana should be expected. After a javana, accompanied by equanimity, an ecstatic javana, accompanied by equanimity, is to be expected.

Here, too, a moral javana, is followed by a moral javana and (in the case of attainment—samāpatti) it gives rise to three lower Fruits.

A functional javana is followed by a functional javana and the Fruit of Arahantship.

其中，在悅俱速行之後，即刻生起的安止亦是悅俱；在捨俱速行之後，即刻生起的安止亦是捨俱。

亦於其中，在善速行之後，以善速行或首三果心之一生起安止。

在唯作速行之後，以唯作速行或阿羅漢果心生起安止。

NOTES

Somanassa: (n) joy, enjoyment, satisfaction  悅，喜

Sahagata: (adj) accompanying or associated with, joined to; connected with, based upon, imbued with, characterized by  俱

Paṭikaṅkhati: to expect, await, desire     pfp. pāṭikaṅkhitabba

Upekkhā, upekhā: (f) indifference to pain and pleasure, equanimity, resignation  捨

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

Heṭṭhima: (adj) lower; lowest; last

Phala: (n) fruit, grain, crop, produce; result, consequence; reward, profit  果

Appeti: to move forward, rush on; fit in, insert; deliver, hand over, assign

Kriyā, kiriyā, kiriya: (f,n) action, performance; work, deed; function  唯作

Arahatta: (n) state of being an Arahā, Arhatship  阿羅漢的境界，阿羅漢道

Arahattaphala: (n) the fruit of Arhatship  阿羅漢果

4.4.2.3 總結

Dvattiṃsa sukhapuññamhā dvādas' opekkhakā paraṃ

Sukhitakriyato aṭṭha cha sambhonti upekkhakā.

Puthujjanāna-sekkhānaṃ kāmapuññā tihetuto

Tihetukāmakriyato vītarāgānam appanā.

Ayam ettha manodvāre vīthicittappavattinayo.

After (tihetuka) pleasurable meritorious thoughts arise 32 (classes of consciousness); after (tihetuka) meritorious thoughts, accompanied by equanimity, 12 classes of consciousness; after (tihetuka) pleasurable functional thoughts, 8 classes of consciousness; and after (tihetuka) functional thoughts, accompanied by equanimity, 6 classes of consciousness.

To the worldlings and Sekhas ecstasy results after tihetuka Sense-sphere meritorious thoughts, but to the Lustless after tihetuka Sense-sphere functional thoughts.

Herein this is the method of thought-processes with respect to mind-door.

在悅俱善心之後，三十二（種安止速行）能生起。在捨俱（善心）之後，十二（種安止速行能生起）。在悅俱唯作心之後，八種能生起。在捨俱（唯作心）之後，六種能生起。

對於凡夫與有學聖者，安止發生於欲界三因善心之後。對於離欲者（即：阿羅漢），安止發生於欲界三因唯作心之後。

於此，這是意門心路過程之法。

NOTES

Dvattiṃsa: (num) 32, thirty-two

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

Puñña: (n) goodness, good work, merit   (adj) good, virtuous, meritorious  善，福

Dvādasa: (num) twelve

Paraṃ: (adv) beyond, after    [+abl.]

Sukhita: (adj) happy, blest; pleased, contented; healthy

Kriyā: (f) action, performance; work, deed; function    abl. kriyato

Aṭṭha: (num) eight

Cha: (num) six

Sambhavati, sambhoti: to arise, be produced, spring from [+abl.]; meet with    ppr. sambhavaṃ     pp. sambhūta

Puthujjana: (m) a man of the lower classes, or of lower character; a common or ordinary man, one who is yet unconverted as opposed to one who has entered the paths; a worldling  凡夫

Sekha, sekkha: (m) one who is under training, applied to the first seven Ariyapuggalas, the eighth or Arhat being asekha  有學聖者

Kāma: (m) desire, desired object; sensual pleasures, passion, lust  欲

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

Vītarāga: (adj) free from human passion    (m) an Arhat

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.)

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