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.