Chapter IV   Vīthisaṅgahavibhāgo（心路過程之概要）

4.5 彼所緣之定法（Tadārammaṇaniyama）

4.5.1 彼所緣之分析

Sabbatthā pi pan' ettha aniṭṭhe ārammaṇe akusalavipākān' eva pañcaviññāṇa- sampaṭicchana-santīraṇa-tadārammaṇāni; iṭṭhe kusalavipākāni; atiṭṭhe pana somanassasahagatān' eva santīraṇatadārammaṇāni.

Here, under all circumstances (i.e., in both sense-door and mind-door) when an object is undesirable, the five sense-impressions, reception, investigation, retention (that arise) are unwholesome resultants. If desirable, they are wholesome resultants. If the object is extremely desirable, investigation and retention are accompanied by pleasure.

於此，在一切情況之下，當所緣是不可喜時，（所生起的）五識、領受、推度與彼所緣皆是不善果報心。當所緣是可喜時，它們則是善果報心。若所緣是極可喜，推度與彼所緣則是悅俱。

Tatthā pi somanassasahagatakriyājavanāvasāne somanassasahagatān' eva

tadārammaṇāni bhavanti. Upekkhāsahagatakriyā-javanāvasāne ca upekkhāsahagatān' eva honti.

In this connection, at the end of functional javanas accompanied by pleasure, there arise retentive thought-moments also accompanied by pleasure. At the end of functional javanas, accompanied by equanimity, the retentive thought-moments are also accompanied by equanimity.

另者，關於這點，在悅俱唯作速行之末，生起的彼所緣也是悅俱。在捨俱唯作速行之末，生起的彼所緣也是捨俱。

NOTES

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

Niyama: (m) ascertainment, certainty; restraint; a self-imposed religious observance, voluntary performance of a meritorious act

Sabbathā: (adv) in every way, thoroughly  全部

Ettha: (adv) here; herein; now

Icchati: to wish, desire, like; approve; endeavor to obtain, seek    ppr. icchaṃ, icchamāna     pp. iṭṭha, icchita   aniṭṭha: undesirable

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

Akusala: (adj) bad, evil, sinful, unhealthful; unskilled, unable  不善

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

Pañca: (num) five

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

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

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

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

Atiṭṭha: (adj/pp) extremely desirable  極可喜的

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

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

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

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

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

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

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

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

4.5.2 額外有分（Adventitious Bhavaṅga）

Domanassasahagatajavanāvasāne ca pana tadārammaṇāni c' eva

bhavaṅgāni ca upekkhāsahagatan' eva bhavanti. Tasmā yadi somanassa-

paṭisandhikassa domanassasahagatajavanāvasāne tadārammaṇasambhavo natthi. Tadā yaṃ kiñci paricitapubbaṃ parittārammaṇam ārabbha upekkhāsahagata-santīraṇaṃ uppajjati. Tam anantaritvā bhavaṅgapāto va hotī ti pi vadanti ācariyā.

But at the end of javanas, accompanied by displeasure, the retentive thought-moments and the bhavaṅgas are also accompanied by indifference. Hence to one whose rebirth-consciousness is accompanied by pleasure, at the end of javanas, accompanied by displeasure, retentive thought-moments do not arise. Then, there arises an investigating consciousness, accompanied by indifference, hanging on to any trivial sense-object with which one is familiar before. Immediately after, the teachers say, there is subsidence into the life-continuum.

但在憂俱速行之末，生起的彼所緣或有分都是捨俱的。所以，對於結生心是悅俱的人，若在憂俱速行之末沒有彼所緣生起，那麼，諸師解釋，其時即會生起捨俱推度心，而識知任何它所熟悉的小所緣。之後就即刻沉入有分。

NOTES

Domanassa: (n) dejection, gloom, melancholy, grief  憂

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

Tasmā: (adv) therefore, thereby, accordingly

Yadi: (indecl) if

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

Sambhava: (m) production, birth; origin, cause; union  生

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

Tadā: (adv) at that time, then

Yaṃ kiñci: (pron) whatsoever, anyone, anything

Paricita: (pp. paricināti) acquainted or familiar with; accumulated, gathered

Pubba: (adj) before; first, foremost; eastern; earlier; former, preceding

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

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

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

Anantara: (adj) immediately following, next; adjoining

Eti: to come, go; reach, attain   aor. agā   ppr. enta   pp. ita   ger. itvā

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

Vadati, vadeti: to speak, say; declare, proclaim

Ācariya: (m) a teacher or master, scholar, professor

4.5.3 彼所緣的法則

Tathā kāmāvacarajavanāvasāne kāmāvacarasattānaṃ kāmāvacaradhammesv' eva ārammaṇabhūtesu tadārammaṇaṃ icchantī ti.

Likewise they expect retention at the end of Sense-sphere javanas to the Sense-sphere beings only when Sense-sphere phenomena become objects.

同樣地，他們認為彼所緣（只）在欲界速行之末生起、（亦只）於欲界有情、且只有在欲界法成為（所取的）所緣的時候。

NOTES

Tathā: (adv) so, thus; also  如是

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

Satta: (m) a being, creature, animal, sentient being, man

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

Bhūta: (pp. bhavati) been, become

4.5.4 總結

Kāme javanasattārammaṇānaṃ niyame sati

Vibhūte' timahante ca tadārammaṇam īritaṃ.

Ayam ettha tadārammaṇaniyamo.

Retention occurs, they say, in connection with ‘clear’ and ‘very great’ objects when there is certainty as regards the Sense-sphere javanas, beings, and objects.

Herein this is the procedure of retention.

他們說，必定是欲界速行、欲界有情、欲界所緣時，彼所緣才能緣取清晰或極大所緣為目標而生起。

於此，這是彼所緣的法則。

NOTES

Santa: (ppr. atthi) being     loc. sati

Vibhūta: (adj) splendid, clear  清晰

Atimahanta: (adj) very great

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

Niyama: (m) ascertainment, certainty; restraint; a self-imposed religious observance, voluntary performance of a meritorious act  法則，規定，限制