1. Sammāsambuddhamatulaṃ, sasaddhammagaṇuttamaṃ.1. Having paid homage to the peerless Perfectly Self-Enlightened One, along with the Supreme Dhamma and Saṅgha,2. Tattha vuttābhidhammatthā, catudhā paramatthato.2. Therein, the Abhidhamma concepts spoken of are fourfold in ultimate reality.3. Tattha cittaṃ tāva catubbidhaṃ hoti kāmāvacaraṃ rūpāvacaraṃ arūpāvacaraṃ lokuttarañceti.3. Therein, consciousness (citta) is fourfold: sensuous-sphere (kāmāvacara), fine-material-sphere (rūpāvacara), immaterial-sphere (arūpāvacara), and supramundane (lokuttara).4. Tattha katamaṃ kāmāvacaraṃ?4. Therein, which is the sensuous-sphere (kāmāvacara) consciousness?5. Domanassasahagataṃ paṭighasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni dvepi paṭighasampayuttacittāni nāma.5. One is accompanied by displeasure, associated with aversion, unprompted; and one is prompted—these are the two consciousnesses associated with aversion.6. Upekkhāsahagataṃ vicikicchāsampayuttamekaṃ, upekkhāsahagataṃ uddhaccasampayuttamekanti imāni dvepi momūhacittāni nāma.6. One is accompanied by equanimity, associated with doubt; and one is accompanied by equanimity, associated with restlessness—these are the two consciousnesses rooted in delusion.7. Iccevaṃ sabbathāpi dvādasākusalacittāni samattāni.7. Thus, in all, the twelve unwholesome consciousnesses are complete.8. Aṭṭhadhā lobhamūlāni, dosamūlāni ca dvidhā.8. Eight are rooted in greed, and two are rooted in aversion;9. Upekkhāsahagataṃ cakkhuviññāṇaṃ, tathā sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, dukkhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ sampaṭicchanacittaṃ, upekkhāsahagataṃ santīraṇacittañceti imāni sattapi akusalavipākacittāni nāma.9. Eye-consciousness accompanied by equanimity, likewise ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness accompanied by pain, receiving consciousness (sampaṭicchanacitta) accompanied by equanimity, and investigating consciousness (santīraṇacitta) accompanied by equanimity—these seven are called unwholesome resultant consciousnesses.10. Upekkhāsahagataṃ kusalavipākaṃ cakkhuviññāṇaṃ, tathā sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, sukhasahagataṃ kāyaviññāṇaṃ, upekkhāsahagataṃ sampaṭicchanacittaṃ, somanassasahagataṃ santīraṇacittaṃ, upekkhāsahagataṃ santīraṇacittañceti imāni aṭṭhapi kusalavipākāhetukacittāni nāma.10. Wholesome resultant eye-consciousness accompanied by equanimity, likewise ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness accompanied by pleasure, receiving consciousness accompanied by equanimity, investigating consciousness accompanied by joy, and investigating consciousness accompanied by equanimity—these eight are called wholesome resultant rootless consciousnesses.11. Upekkhāsahagataṃ pañcadvārāvajjanacittaṃ, tathā manodvārāvajjanacittaṃ, somanassasahagataṃ hasituppādacittañceti imāni tīṇipi ahetukakiriyacittāni nāma.11. Five-door advertence consciousness (pañcadvārāvajjanacitta) accompanied by equanimity, likewise mind-door advertence consciousness (manodvārāvajjanacitta), and producing-laughter consciousness (hasituppādacitta) accompanied by joy—these three are called rootless functional consciousnesses.12. Icceva sabbathāpi aṭṭhārasāhetukacittāni samattāni.12. Thus, in all, the eighteen rootless consciousnesses are complete.13. Sattākusalapākāni, puññapākāni aṭṭhadhā.13. Seven are unwholesome resultants, eight are wholesome resultants,14. Pāpāhetukamuttāni, sobhanānīti vuccare.14. Those apart from the unwholesome and rootless are called beautiful (sobhanāni).15. Somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ.15. One is accompanied by joy, associated with knowledge, unprompted; one is prompted. One is accompanied by joy, dissociated from knowledge, unprompted; one is prompted. One is accompanied by equanimity, associated with knowledge, unprompted; one is prompted.16. Somanassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi sahetukakāmāvacaravipākacittāni nāma.16. One is accompanied by joy, associated with knowledge, unprompted; one is prompted. One is accompanied by joy, dissociated from knowledge, unprompted; one is prompted. One is accompanied by equanimity, associated with knowledge, unprompted; one is prompted. One is accompanied by equanimity, dissociated from knowledge, unprompted; and one is prompted—these are the eight sensuous-sphere resultant consciousnesses with roots.17. Somassasahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, somanassasahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇasampayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekaṃ, upekkhāsahagataṃ ñāṇavippayuttaṃ asaṅkhārikamekaṃ, sasaṅkhārikamekanti imāni aṭṭhapi sahetukakāmāvacarakiriyacittāni nāma.17. One is accompanied by joy, associated with knowledge, unprompted; one is prompted. One is accompanied by joy, dissociated from knowledge, unprompted; one is prompted. One is accompanied by equanimity, associated with knowledge, unprompted; one is prompted. One is accompanied by equanimity, dissociated from knowledge, unprompted; and one is prompted—these are the eight sensuous-sphere functional consciousnesses with roots.18. Iccevaṃ sabbathāpi catuvīsati sahetukakāmāvacarakusalavipākakiriyacittāni samattāni.18. Thus, in all, the twenty-four sensuous-sphere wholesome, resultant, and functional consciousnesses with roots are complete.19. Vedanāñāṇasaṅkhārabhedena catuvīsati.19. Divided by feeling, knowledge, and volition, twenty-four20. Kāme tevīsa pākāni, puññāpuññāni vīsati.20. In the sensuous sphere, twenty-three are resultants, twenty are wholesome and unwholesome,21. Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānakusalacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānakusalacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānakusalacittaṃ, sukhekaggatāsahitaṃ catutthajjhānakusalacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānakusalacittañceti imāni pañcapi rūpāvacarakusalacittāni nāma.21. First jhāna wholesome consciousness accompanied by initial application, sustained application, rapture, pleasure, and one-pointedness. Second jhāna wholesome consciousness accompanied by sustained application, rapture, pleasure, and one-pointedness. Third jhāna wholesome consciousness accompanied by rapture, pleasure, and one-pointedness. Fourth jhāna wholesome consciousness accompanied by pleasure and one-pointedness. Fifth jhāna wholesome consciousness accompanied by equanimity and one-pointedness—these five are called fine-material-sphere wholesome consciousnesses.22. Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānavipākacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānavipākacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānavipākacittaṃ, sukhekaggatāsahitaṃ catutthajjhānavipākacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānavipākacittañceti imāni pañcapi rūpāvacaravipākacittāni nāma.22. First jhāna resultant consciousness accompanied by initial application, sustained application, rapture, pleasure, and one-pointedness. Second jhāna resultant consciousness accompanied by sustained application, rapture, pleasure, and one-pointedness. Third jhāna resultant consciousness accompanied by rapture, pleasure, and one-pointedness. Fourth jhāna resultant consciousness accompanied by pleasure and one-pointedness. Fifth jhāna resultant consciousness accompanied by equanimity and one-pointedness—these five are called fine-material-sphere resultant consciousnesses.23. Vitakkavicārapītisukhekaggatāsahitaṃ paṭhamajjhānakiriyacittaṃ, vicārapītisukhekaggatāsahitaṃ dutiyajjhānakiriyacittaṃ, pītisukhekaggatāsahitaṃ tatiyajjhānakiriyacittaṃ, sukhekaggatāsahitaṃ catutthajjhānakiriyacittaṃ, upekkhekaggatāsahitaṃ pañcamajjhānakiriyacittañceti imāni pañcapi rūpāvacarakiriyacittāni nāma.23. First jhāna functional consciousness accompanied by initial application, sustained application, rapture, pleasure, and one-pointedness. Second jhāna functional consciousness accompanied by sustained application, rapture, pleasure, and one-pointedness. Third jhāna functional consciousness accompanied by rapture, pleasure, and one-pointedness. Fourth jhāna functional consciousness accompanied by pleasure and one-pointedness. Fifth jhāna functional consciousness accompanied by equanimity and one-pointedness—these five are called fine-material-sphere functional consciousnesses.24. Iccevaṃ sabbathāpi pannarasa rūpāvacarakusalavipākakiriyacittāni samattāni.24. Thus, in all, the fifteen fine-material-sphere wholesome, resultant, and functional consciousnesses are complete.25. Pañcadhā jhānabhedena, rūpāvacaramānasaṃ.25. Divided into five jhānas, the fine-material-sphere consciousness26. Ākāsānañcāyatanakusalacittaṃ, viññāṇañcāyatanakusalacittaṃ, ākiñcaññāyatanakusalacittaṃ, nevasaññānāsaññāyatanakusalacittañceti imāni cattāripi arūpāvacarakusalacittāni nāma.26. Wholesome consciousness of the base of infinite space, wholesome consciousness of the base of infinite consciousness, wholesome consciousness of the base of nothingness, and wholesome consciousness of the base of neither perception nor non-perception—these four are called immaterial-sphere wholesome consciousnesses.27. Ākāsānañcāyatanavipākacittaṃ, viññāṇañcāyatanavipākacittaṃ, ākiñcaññāyatanavipākacittaṃ, nevasaññānāsaññāyatanavipākacittañceti imāni cattāripi arūpāvacaravipākacittāni nāma.27. The resultant consciousness of the sphere of infinite space, the resultant consciousness of the sphere of infinite consciousness, the resultant consciousness of the sphere of nothingness, and the resultant consciousness of the sphere of neither perception nor non-perception—these four are called resultant Arupavacara cittas.27. Tâm quả Không Vô Biên Xứ, tâm quả Thức Vô Biên Xứ, tâm quả Vô Sở Hữu Xứ, tâm quả Phi Tưởng Phi Phi Tưởng Xứ—bốn tâm này được gọi là các tâm quả Vô Sắc Giới.28. Ākāsānañcāyatanakiriyacittaṃ, viññāṇañcāyatanakiriyacittaṃ, ākiñcaññāyatanakiriyacittaṃ, nevasaññānāsaññāyatanakiriyacittañceti imāni cattāripi arūpāvacarakiriyacittāni nāma.28. The functional consciousness of the sphere of infinite space, the functional consciousness of the sphere of infinite consciousness, the functional consciousness of the sphere of nothingness, and the functional consciousness of the sphere of neither perception nor non-perception—these four are called functional Arupavacara cittas.28. Tâm duy tác Không Vô Biên Xứ, tâm duy tác Thức Vô Biên Xứ, tâm duy tác Vô Sở Hữu Xứ, tâm duy tác Phi Tưởng Phi Phi Tưởng Xứ—bốn tâm này được gọi là các tâm duy tác Vô Sắc Giới.29. Iccevaṃ sabbathāpi dvādasa arūpāvacarakusalavipākakiriyacittāni samattāni.29. Thus, in all, these twelve Arupavacara wholesome, resultant, and functional cittas are complete.29. Như vậy, theo mọi cách, mười hai tâm thiện, quả và duy tác Vô Sắc Giới đã được trình bày xong.30. Ālambaṇappabhedena, catudhāruppamānasaṃ.30. By division of object, the Aruppa mind is of four kinds.30. Tâm Vô Sắc Giới có bốn loại, do sự khác biệt về đối tượng.31. Sotāpattimaggacittaṃ, sakadāgāmimaggacittaṃ, anāgāmimaggacittaṃ, arahattamaggacittañceti imāni cattāripi lokuttarakusalacittāni nāma.31. The Sotāpatti-magga consciousness, the Sakadāgāmi-magga consciousness, the Anāgāmi-magga consciousness, and the Arahatta-magga consciousness—these four are called supramundane wholesome cittas.31. Tâm đạo Tu-đà-hoàn, tâm đạo Tư-đà-hàm, tâm đạo A-na-hàm, tâm đạo A-la-hán—bốn tâm này được gọi là các tâm thiện Siêu Thế.32. Sotāpattiphalacittaṃ, sakadāgāmiphalacittaṃ, anāgāmiphalacittaṃ, arahattaphalacittañceti imāni cattāripi lokuttaravipākacittāni nāma.32. The Sotāpatti-phala consciousness, the Sakadāgāmi-phala consciousness, the Anāgāmi-phala consciousness, and the Arahatta-phala consciousness—these four are called supramundane resultant cittas.32. Tâm quả Tu-đà-hoàn, tâm quả Tư-đà-hàm, tâm quả A-na-hàm, tâm quả A-la-hán—bốn tâm này được gọi là các tâm quả Siêu Thế.33. Iccevaṃ sabbathāpi aṭṭha lokuttarakusalavipākacittāni samattāni.33. Thus, in all, these eight supramundane wholesome and resultant cittas are complete.33. Như vậy, theo mọi cách, tám tâm thiện và quả Siêu Thế đã được trình bày xong.34. Catumaggappabhedena, catudhā kusalaṃ tathā.34. The wholesome is of four kinds, by division of the four paths, and its resultant is of four kinds, being their fruitions. Thus, the Supramundane is held to be of eight kinds.34. Tâm thiện có bốn loại, do sự khác biệt về bốn đạo.35. Dvādasākusalānevaṃ, kusalānekavīsati.35. So, there are twelve unwholesome, twenty-one wholesome,35. Như vậy, có mười hai tâm bất thiện, hai mươi mốt tâm thiện.36. Catupaññāsadhā kāme, rūpe pannarasīraye.36. In the Kāmavacara realm there are fifty-four, in the Rūpavacara realm they say there are fifteen.36. Trong Dục Giới có năm mươi bốn loại, trong Sắc Giới được nói là mười lăm.37. Itthamekūnanavutipabhedaṃ pana mānasaṃ.37. Thus, the wise divide the mind as ninety-three-fold, or indeed, one hundred and twenty-one-fold.37. Như vậy, tâm được phân loại thành tám mươi chín loại.38. Kathamekūnanavutividhaṃ cittaṃ ekavīsasataṃ hoti?38. How does the ninety-three-fold consciousness become one hundred and twenty-one-fold? The Sotāpatti-magga consciousness associated with vitakka, vicāra, pīti, sukha, and ekaggatā is the first Jhāna; the Sotāpatti-magga consciousness associated with vicāra, pīti, sukha, and ekaggatā is the second Jhāna; the Sotāpatti-magga consciousness associated with pīti, sukha, and ekaggatā is the third Jhāna; the Sotāpatti-magga consciousness associated with sukha and ekaggatā is the fourth Jhāna; and the Sotāpatti-magga consciousness associated with upekkhā and ekaggatā is the fifth Jhāna—these five are called Sotāpatti-magga cittas.38. Tám mươi chín loại tâm trở thành một trăm hai mươi mốt loại như thế nào?39. Tathā sakadāgāmimaggaanāgāmimaggaarahattamaggacittañceti samavīsati maggacittāni.39. Similarly, there are twenty Magga cittas: Sakadāgāmi-magga, Anāgāmi-magga, and Arahatta-magga.39. Tương tự như vậy đối với tâm đạo Tư-đà-hàm, tâm đạo A-na-hàm, và tâm đạo A-la-hán, tổng cộng có hai mươi tâm đạo.40. Tathā phalacittāni ceti samacattālīsa lokuttaracittāni bhavantīti.40. Similarly, with the Phala cittas, there are forty supramundane cittas.40. Và tương tự đối với các tâm quả, như vậy có bốn mươi tâm Siêu Thế.41. Jhānaṅgayogabhedena, katvekekantu pañcadhā.41. By the combination of jhāna factors, each is made five-fold.41. Do sự khác biệt về sự kết hợp của các chi thiền, mỗi tâm được chia thành năm loại.42. Yathā ca rūpāvacaraṃ, gayhatānuttaraṃ tathā.42. Just as the Rūpavacara is apprehended, so too the supramundane,42. Như tâm Sắc Giới được tính, tâm Siêu Thế cũng được tính như vậy.43. Do đó, mỗi thiền từ sơ thiền trở đi được nói là có mười một loại.43. Sattatiṃsavidhaṃ puññaṃ, dvipaññāsavidhaṃ tathā.43. The wholesome is thirty-seven-fold, and the resultant fifty-two-fold.44. Các bậc trí giả nói rằng có ba mươi bảy loại tâm thiện, và tương tự, năm mươi hai loại tâm quả.1. Ekuppādanirodhā ca, ekālambaṇavatthukā.1. The fifty-two mental factors, arising and ceasing together, having the same object and basis as consciousness, are called cetasikas.1. Cùng sinh, cùng diệt, cùng một đối tượng và cùng một vật nương.2. Kathaṃ?2. How? Contact, feeling, perception, volition, one-pointedness, life faculty, and attention—these seven mental factors are called common to all cittas.2. Như thế nào?3. Vitakko vicāro adhimokkho vīriyaṃ pīti chando cāti cha ime cetasikā pakiṇṇakā nāma.3. Initial application, sustained application, determination, energy, joy, and desire—these six mental factors are called particular.3. Tầm, tứ, thắng giải, cần, hỷ, và dục—sáu tâm sở này được gọi là tâm sở Biệt Cảnh.4. Evamete terasa cetasikā aññasamānāti veditabbā.4. Thus, these thirteen mental factors are to be understood as other-common (Aññasamāna).4. Như vậy, mười ba tâm sở này cần được biết là Tợ Tha.5. Moho ahirikaṃ anottappaṃ uddhaccaṃ lobho diṭṭhi māno doso issā macchariyaṃ kukkuccaṃ thinaṃ middhaṃ vicikicchā ceti cuddasime cetasikā akusalā nāma.5. Delusion, shamelessness, fearlessness of wrongdoing, restlessness, greed, wrong view, conceit, hatred, envy, avarice, remorse, sloth, torpor, and doubt—these fourteen mental factors are called unwholesome.5. Si, vô tàm, vô quý, trạo cử, tham, tà kiến, mạn, sân, tật, lận, hối, hôn trầm, thụy miên, và hoài nghi—mười bốn tâm sở này được gọi là bất thiện.6. Saddhā sati hirī ottappaṃ alobho adoso tatramajjhattatā kāyapassaddhi cittapassaddhi kāyalahutā cittalahutā kāyamudutā cittamudutā kāyakammaññatā cittakammaññatā kāyapāguññatā cittapāguññatā kāyujukatā cittujukatā ceti ekūnavīsatime cetasikā sobhanasādhāraṇā nāma.6. Faith, mindfulness, shame of wrongdoing, fear of wrongdoing, non-greed, non-hatred, equanimity, tranquility of mental body, tranquility of consciousness, lightness of mental body, lightness of consciousness, pliancy of mental body, pliancy of consciousness, adaptability of mental body, adaptability of consciousness, proficiency of mental body, proficiency of consciousness, uprightness of mental body, and uprightness of consciousness—these nineteen mental factors are called common to beautiful cittas.6. Tín, niệm, tàm, quý, vô tham, vô sân, hành xả, thân khinh an, tâm khinh an, thân khinh khoái, tâm khinh khoái, thân nhu nhuyến, tâm nhu nhuyến, thân thích nghiệp, tâm thích nghiệp, thân thuần thục, tâm thuần thục, thân chánh trực, tâm chánh trực—mười chín tâm sở này được gọi là tâm sở Tịnh Hảo Biến Hành.7. Sammāvācā sammākammanto sammāājīvo ceti tisso viratiyo nāma.7. Right speech, right action, and right livelihood—these three are called abstinence (viratiyo).7. Chánh ngữ, chánh nghiệp, chánh mạng—ba tâm sở này được gọi là các tâm sở Tiết Chế.8. Karuṇā muditā appamaññāyo nāmāti sabbathāpi paññindriyena saddhiṃ pañcavīsatime cetasikā sobhanāti veditabbā.8. Compassion and appreciative joy are called immeasurables (appamaññāyo). Thus, in all, with the wisdom faculty, these twenty-five mental factors are to be understood as beautiful.8. Bi, hỷ được gọi là các tâm sở Vô Lượng—như vậy, cùng với tuệ quyền, tất cả hai mươi lăm tâm sở này cần được biết là Tịnh Hảo.9. Ettāvatā ca –9. By this much—9. Tóm lại—10. Tesaṃ cittāviyuttānaṃ, yathāyogamito paraṃ.10. Of these, the mental factors inseparable from consciousness, in accordance with their nature, hereafter,10. Sau đây, sự tương ưng của các tâm sở này, vốn không tách rời khỏi tâm,11. Satta sabbattha yujjanti, yathāyogaṃ pakiṇṇakā.11. The seven are associated everywhere, the particular ones according to their suitability.11. Bảy tâm sở (biến hành) tương ưng với tất cả các tâm, các tâm sở biệt cảnh tùy theo sự thích hợp.12. Kathaṃ?12. How? These seven mental factors, the common to all cittas, are found in all ninety-three cittuppādas.12. Như thế nào?13. Pakiṇṇakesu pana vitakko tāva dvipañcaviññāṇavajjitakāmāvacaracittesu ceva ekādasasu paṭhamajjhānacittesu ceti pañcapaññāsacittesu uppajjati.13. Among the particular ones, initial application (vitakka) arises in fifty-five cittas, specifically in Kāmavacara cittas excluding the ten sense-door consciousnesses, and in the eleven first Jhāna cittas.13. Còn trong các tâm sở Biệt Cảnh, trước hết, tầm sinh khởi trong năm mươi lăm tâm, tức là trong các tâm Dục Giới trừ Ngũ Song Thức, và trong mười một tâm sơ thiền.14. Vicāro pana tesu ceva ekādasasu dutiyajjhānacittesu cāti chasaṭṭhicittesu.14. Sustained application (vicāra) arises in sixty-six cittas, in those same cittas and in the eleven second Jhāna cittas.14. Còn tứ, trong các tâm đó và trong mười một tâm nhị thiền, tức là trong sáu mươi sáu tâm.15. Adhimokkho dvipañcaviññāṇavicikicchāsahagatavajjitacittesu.15. Determination (adhimokkha) arises in cittas excluding the ten sense-door consciousnesses and the consciousness accompanied by doubt.15. Thắng giải trong các tâm trừ Ngũ Song Thức và tâm câu hữu với hoài nghi.16. Vīriyaṃ pañcadvārāvajjanadvipañcaviññāṇasampaṭicchanasantīraṇavajjitacittesu.16. Energy (vīriya) arises in cittas excluding the five-door adverting consciousness, the ten sense-door consciousnesses, receiving consciousness, and investigating consciousness.16. Cần trong các tâm trừ Ngũ Môn Hướng Tâm, Ngũ Song Thức, Tiếp Thâu và Quan Sát.17. Pīti domanassupekkhāsahagatakāyaviññāṇacatutthajjhānavajjitacittesu.17. Joy (pīti) arises in cittas excluding those accompanied by displeasure, equanimity, bodily consciousness, and the fourth Jhāna.17. Hỷ trong các tâm trừ các tâm câu hữu với ưu, xả, thân thức và tứ thiền.18. Chando ahetukamomūhavajjitacittesūti.18. Desire (chanda) arises in cittas excluding ahetuka and deluded cittas.18. Dục trong các tâm trừ các tâm vô nhân và tâm si.19. Te pana cittuppādā yathākkamaṃ –19. And these cittuppādas, in order, are—19. Các tâm sinh khởi đó, theo thứ tự, là:20. Akusalesu pana moho ahirikaṃ anottappaṃ uddhaccañcāti cattārome cetasikā sabbākusalasādhāraṇā nāma, sabbesupi dvādasā kusalesu labbhanti.20. Among the unwholesome ones, delusion, shamelessness, fearlessness of wrongdoing, and restlessness—these four mental factors are called common to all unwholesome cittas, and are found in all twelve unwholesome cittas.20. Trong các tâm sở bất thiện, si, vô tàm, vô quý, và trạo cử—bốn tâm sở này được gọi là tâm sở bất thiện biến hành, có mặt trong tất cả mười hai tâm bất thiện.21. Lobho aṭṭhasu lobhasahagatacittesveva labbhati.21. Greed (lobha) is found only in the eight cittas accompanied by greed.21. Tham chỉ có trong tám tâm câu hữu với tham.22. Diṭṭhi catūsu diṭṭhigatasampayuttesu.22. Wrong view (diṭṭhi) is found in the four cittas associated with wrong view.22. Tà kiến trong bốn tâm tương ưng với tà kiến.23. Māno catūsu diṭṭhigatavippayuttesu.23. Conceit (māna) is found in the four cittas dissociated from wrong view.23. Mạn trong bốn tâm bất tương ưng với tà kiến.24. Doso issā macchariyaṃ kukkuccañcāti dvīsu paṭighasampayuttacittesu.24. Hatred, envy, avarice, and remorse are found in the two cittas associated with aversion.24. Sân, tật, lận, và hối trong hai tâm tương ưng với sân.25. Thinamiddhaṃ pañcasu sasaṅkhārikacittesu.25. Sloth and torpor are found in the five cittas prompted by others.25. Hôn trầm và thụy miên trong năm tâm hữu trợ.26. Vicikicchā vicikicchāsahagatacitteyevāti.26. Doubt occurs only in consciousness associated with doubt.27. Sabbāpuññesu cattāro,27. Among all unwholesome*, four*,28. Sobhanesu pana sobhanasādhāraṇā tāva ekūnavīsatime cetasikā sabbesupi ekūnasaṭṭhisobhanacittesu saṃvijjanti.28. Now, among the beautiful cittas, the nineteen common beautiful mental factors are indeed found in all fifty-nine beautiful cittas.29. Viratiyo pana tissopi lokuttaracittesu sabbathāpi niyatā ekatova labbhanti, lokiyesu pana kāmāvacarakusalesveva kadāci sandissanti visuṃ visuṃ.29. The three abstinences, however, are always definite in all Supramundane cittas and are obtained as one; but in the mundane realm, they appear individually, sometimes only in the wholesome Kāmāvacara cittas.30. Appamaññāyo pana dvādasasu pañcamajjhānavajjitamahaggatacittesu ceva kāmāvacarakusalesu ca sahetukakāmāvacarakiriyacittesu cāti aṭṭhavīsaticittesveva kadāci nānā hutvā jāyanti, upekkhāsahagatesu panettha karuṇāmuditā na santīti keci vadanti.30. The two illimitables, however, arise sometimes separately in the twelve Mahaggata cittas excluding the fifth jhāna, and in the wholesome Kāmāvacara cittas, and in the Sahetuka Kāmāvacara functional cittas, thus in twenty-eight cittas. Some here say that karuṇā and muditā are not present in those accompanied by upekkhā.31. Paññā pana dvādasasu ñāṇasampayuttakāmāvacaracittesu ceva sabbesupi pañcatiṃsamahaggatalokuttaracittesu cāti sattacattālīsacittesu sampayogaṃ gacchatīti.31. Paññā, however, is associated with the twelve Kāmāvacara cittas accompanied by knowledge, and with all thirty-five Mahaggata and Supramundane cittas, thus in forty-seven cittas.32. Ekūnavīsati dhammā, jāyantekūnasaṭṭhisu.32. Nineteen dhammas arise in fifty-nine.33. Issāmaccherakukkucca-viratikaruṇādayo.33. Envy, avarice, remorse, the abstinences, karuṇā, and so on,34. Yathāvuttānusārena, sesā niyatayogino.34. The rest are definitely associated according to what has been stated.35. Chattiṃsānuttare dhammā, pañcatiṃsa mahaggate.35. Thirty-six dhammas in the Supramundane, thirty-five in the Mahaggata.36. Kathaṃ?36. How? In the eight Supramundane cittas of the first jhāna, thirty-six dhammas are included: thirteen Aññasamāna mental factors and twenty-three beautiful mental factors excluding the illimitables. Similarly, in the second jhāna cittas, those excluding vitakka; in the third jhāna cittas, those excluding vitakka and vicāra; in the fourth jhāna cittas, those excluding vitakka, vicāra, and pīti; and in the fifth jhāna cittas, those accompanied by upekkhā are included. Thus, in all eight Supramundane cittas, the compendium is in five ways according to the five jhānas.37. Chattiṃsa pañcatiṃsa ca, catuttiṃsa yathākkamaṃ.37. Thirty-six, and thirty-five, and thirty-four respectively.38. Mahaggatesu pana tīsu paṭhamajjhānikacittesu tāva aññasamānā terasa cetasikā, viratittayavajjitā dvāvīsati sobhanacetasikā ceti pañcatiṃsa dhammā saṅgahaṃ gacchanti, karuṇāmuditā panettha paccekameva yojetabbā, tathā dutiyajjhānikacittesu vitakkavajjā, tatiyajjhānikacittesu vitakkavicāravajjā, catutthajjhānikacittesu vitakkavicārapītivajjā, pañcamajjhānikacittesu pana pannarasasu appamaññāyo na labbhantīti sabbathāpi sattavīsatimahaggatacittesu pañcakajjhānavasena pañcadhāva saṅgaho hotīti.38. In the three Mahaggata cittas of the first jhāna, thirty-five dhammas are included: thirteen Aññasamāna mental factors and twenty-two beautiful mental factors excluding the three abstinences. Here, karuṇā and muditā should be applied individually. Similarly, in the second jhāna cittas, those excluding vitakka; in the third jhāna cittas, those excluding vitakka and vicāra; in the fourth jhāna cittas, those excluding vitakka, vicāra, and pīti. However, in the fifteen fifth jhāna cittas, the illimitables are not found. Thus, in all twenty-seven Mahaggata cittas, the compendium is in five ways according to the five jhānas.39. Pañcatiṃsa catuttiṃsa, tettiṃsa ca yathākkamaṃ.39. Thirty-five, thirty-four, and thirty-three respectively.40. Kāmāvacarasobhanesu pana kusalesu tāva paṭhamadvaye aññasamānā terasa cetasikā, pañcavīsati sobhanacetasikā ceti aṭṭhatiṃsa dhammā saṅgahaṃ gacchanti, appamaññāviratiyo panettha pañcapi paccekameva yojetabbā, tathā dutiyadvaye ñāṇavajjitā, tatiyadvaye ñāṇasampayuttā pītivajjitā, catutthadvaye ñāṇapītivajjitā te eva saṅgayhanti.40. In the beautiful Kāmāvacara wholesome cittas, in the first pair, thirty-eight dhammas are included: thirteen Aññasamāna mental factors and twenty-five beautiful mental factors. Here, all five illimitables and abstinences should be applied individually. Similarly, in the second pair, those excluding ñāṇa; in the third pair, those accompanied by ñāṇa but excluding pīti; in the fourth pair, those excluding ñāṇa and pīti are included.41. Aṭṭhatiṃsa sattatiṃsa, dvayaṃ chattiṃsakaṃ subhe.41. 38, 37, two times 36 in beautiful (consciousnesses).42. Navijjantettha viratī, kriyesu ca mahaggate.42. Abstinences are not found here, in functional (consciousnesses) and in the exalted (mahaggata).43. Akusalesu pana lobhamūlesu tāva paṭhame asaṅkhārike aññasamānā terasa cetasikā, akusalasādhāraṇā cattāro cāti sattarasa lobhadiṭṭhīhi saddhiṃ ekūnavīsati dhammā saṅgahaṃ gacchanti.43. In unwholesome consciousnesses, among the greed-rooted, in the first unprompted (asaṅkhārika), thirteen universal mental factors (aññasamānā) and four unwholesome universal (akusalasādhāraṇa) mental factors, making seventeen, together with greed (lobha) and wrong view (diṭṭhi), nineteen factors are included.44. Tatheva dutiye asaṅkhārike lobhamānena.44. Similarly, in the second unprompted (asaṅkhārika), with greed and conceit (māna).45. Tatiye tatheva pītivajjitā lobhadiṭṭhīhi saha aṭṭhārasa.45. In the third, similarly, excluding joy (pīti), together with greed and wrong view, eighteen.46. Catutthe tatheva lobhamānena.46. In the fourth, similarly, with greed and conceit.47. Pañcame pana paṭighasampayutte asaṅkhārike doso issā macchariyaṃ kukkuccañcāti catūhi saddhiṃ pītivajjitā te eva vīsati dhammā saṅgayhanti, issāmacchariyakukkuccāni panettha paccekameva yojetabbāni.47. In the fifth, however, in the unprompted (asaṅkhārika) consciousness accompanied by aversion (paṭigha), those very same twenty factors, excluding joy, are included, together with four: aversion (dosa), envy (issā), avarice (macchariya), and remorse (kukkucca). Here, envy, avarice, and remorse should be applied individually.48. Sasaṅkhārikapañcakepi tatheva thinamiddhena visesetvā yojetabbā.48. In the five prompted (sasaṅkhārika) consciousnesses too, they should be applied similarly, with the addition of sloth (thīna) and torpor (middha).49. Chandapītivajjitā pana aññasamānā ekādasa, akusalasādhāraṇā cattāro cāti pannarasa dhammā uddhaccasahagate sampayujjanti.49. Eleven universal mental factors (aññasamānā), excluding intention (chanda) and joy (pīti), and four unwholesome universal (akusalasādhāraṇa) mental factors, making fifteen, are conjoined with consciousness accompanied by restlessness (uddhaccasahagata).50. Vicikicchāsahagatacitte ca adhimokkhavirahitā vicikicchāsahagatā tatheva pannarasa dhammā samupalabbhantīti sabbathāpi dvādasākusalacittuppādesu paccekaṃ yojiyamānāpi gaṇanavasena sattadhāva saṅgahitā bhavantīti.50. And in the consciousness accompanied by doubt (vicikicchāsahagata), fifteen factors, excluding determination (adhimokkha) and accompanied by doubt, are similarly found. Thus, even when applied individually to the twelve unwholesome consciousness-arisings, they are included in seven ways by enumeration.51. Ekūnavīsāṭṭhārasa, vīsekavīsa vīsati.51. 19, 18, 20, 21, 20,52. Sādhāraṇā ca cattāro, samānā ca dasāpare.52. And the four universal (unwholesome) (sādhāraṇa), and the other ten universal (aññasamānā),53. Ahetukesu pana hasanacitte tāva chandavajjitā aññasamānā dvādasa dhammā saṅgahaṃ gacchanti.53. In rootless consciousnesses, in the smiling consciousness (hasanacitta), twelve universal mental factors (aññasamānā), excluding intention (chanda), are included.54. Tathā voṭṭhabbane chandapītivajjitā.54. Similarly, in the determining consciousness (voṭṭhabbana), excluding intention and joy (pīti).55. Sukhasantīraṇe chandavīriyavajjitā.55. In the sukhasantīraṇa, chanda and vīriya are absent.55. Trong tâm suy xét thọ hỷ, không có dục và tinh tấn.56. Manodhātuttikāhetukapaṭisandhiyugaḷe chandapītivīriyavajjitā.56. In the triad of manodhātu and the pair of rootless paṭisandhi cittas, chanda, pīti, and vīriya are absent.56. Trong ba ý giới và hai tâm tục sinh vô nhân, không có dục, hỷ và tinh tấn.57. Dvipañcaviññāṇe pakiṇṇakavajjitā teyeva saṅgayhantīti sabbathāpi aṭṭhārasasu ahetukesu gaṇanavasena catudhāva saṅgaho hotīti.57. In the dvipañcaviññāṇas, the pakiṇṇakas are absent. Thus, these same cetasikas are included. In all eighteen rootless cittas, the inclusion is fourfold according to enumeration.57. Trong mười tâm song ngũ thức, không có các tâm sở biệt cảnh. Như vậy, chỉ những tâm sở đó được bao gồm. Tóm lại, trong mười tám tâm vô nhân, sự tổng hợp được thực hiện theo bốn cách về số lượng.58. Dvādasekādasa dasa, satta cāti catubbidho.58. Twelve, eleven, ten, and seven—thus four kinds—58. Mười hai, mười một, mười, và bảy tâm sở,59. Ahetukesu sabbattha, satta sesā yathārahaṃ.59. In all rootless cittas, the remaining seven* are present as appropriate.59. Trong tất cả các tâm vô nhân có bảy tâm sở,60. Itthaṃ cittāviyuttānaṃ, sampayogañca saṅgahaṃ.60. Having thus understood the association and inclusion of cetasikas that are inseparable from citta,60. Sau khi biết sự liên kết và sự tổng hợp của các pháp đồng sanh với tâm,1. Sampayuttā yathāyogaṃ, tepaññāsa sabhāvato.1. The cittas and cetasikas, which are fifty-three in number by nature, are associated as appropriate.1. Các pháp tâm và tâm sở, tự tánh có năm mươi ba,2. Vedanāhetuto kiccadvārālambaṇavatthuto.2. Based on vedanā, roots, functions, doors, objects, and bases,2. Sự tổng hợp được thực hiện theo cách của các tâm sanh,3. Tattha vedanāsaṅgahe tāva tividhā vedanā sukhaṃ dukkhaṃ adukkhamasukhā ceti, sukhaṃ dukkhaṃ somanassaṃ domanassaṃ upekkhāti ca bhedena pana pañcadhā hoti.3. Therein, in the Classification of Feeling, there are initially three kinds of feeling: pleasant, painful, and neither-pleasant-nor-painful (adukkhamasukhā). By division, however, it becomes fivefold: pleasure, pain, joy (somanassa), sorrow (domanassa), and equanimity (upekkhā).3. Trước hết, trong tổng hợp theo thọ, có ba loại thọ: lạc, khổ và bất khổ bất lạc. Tuy nhiên, theo sự phân loại, có năm loại: lạc, khổ, hỷ, ưu và xả.4. Tattha sukhasahagataṃ kusalavipākaṃ kāyaviññāṇamekameva, tathā dukkhasahagataṃ akusalavipākaṃ.4. Therein, only one kusalavipāka kāyaviññāṇa is accompanied by pleasure, and similarly, only one akusalavipāka kāyaviññāṇa is accompanied by pain.4. Trong số đó, chỉ có một tâm thân thức quả thiện đồng sanh với lạc, và tương tự, một tâm thân thức quả bất thiện đồng sanh với khổ.5. Somanassasahagatacittāni pana lobhamūlāni cattāri, dvādasa kāmāvacarasobhanāni, sukhasantīraṇahasanāni ca dveti aṭṭhārasa kāmāvacarasomanassasahagatacittāni ceva paṭhamadutiyatatiyacatutthajjhānasaṅkhātāni catucattālīsa mahaggatalokuttaracittāni ceti dvāsaṭṭhividhāni bhavanti.5. The cittas accompanied by joy (somanassa) are: the four cittas rooted in greed, the twelve beautiful kāmāvacara cittas, and the two sukhasantīraṇa and hasanā cittas. These are eighteen kāmāvacara cittas accompanied by joy. Added to these are the forty-four mahaggata and lokuttara cittas, which are classified as the first, second, third, and fourth jhānas. Thus, there are sixty-two such cittas.5. Các tâm đồng sanh với hỷ là bốn tâm tham căn, mười hai tâm dục giới tịnh hảo, và hai tâm suy xét thọ hỷ và tâm khởi hỷ; như vậy có mười tám tâm dục giới đồng sanh với hỷ. Và bốn mươi bốn tâm thiền siêu thế thuộc sơ, nhị, tam, tứ thiền. Tổng cộng có sáu mươi hai tâm.6. Domanassasahagatacittāni pana dve paṭighasampayuttacittāneva.6. The cittas accompanied by sorrow (domanassa) are only the two cittas associated with aversion.6. Các tâm đồng sanh với ưu chỉ có hai tâm sân hận tương ưng.7. Sesāni sabbānipi pañcapaññāsa upekkhāsahagatacittānevāti.7. All the remaining fifty-five cittas are accompanied by equanimity (upekkhā).7. Tất cả năm mươi lăm tâm còn lại đều là các tâm đồng sanh với xả.8. Sukhaṃ dukkhamupekkhāti, tividhā tattha vedanā.8. Pleasure, pain, and equanimity—three kinds of feeling are there;8. Lạc, khổ, xả, là ba loại thọ ở đây.9. Sukhamekattha dukkhañca, domanassaṃ dvaye ṭhitaṃ.9. Pleasure exists in one, pain in one, and sorrow in two;9. Lạc ở một chỗ, khổ ở một chỗ, ưu ở hai chỗ.