---
title: "大發趣論註 · 六三二"
description: "《大發趣論註》是佛教上座部重要论典，由5世纪著名论师觉音尊者（Buddhaghosa）所造，现代学者范寄东进行中文译注。该论属于巴利三藏中的阿毗达摩藏，系统阐释了佛教核心教义如四圣谛、八正道、缘起法等，是研究上座部哲学的重要文献。觉音尊者在斯里兰卡大寺派传统中整理了大量佛教注释，其著作成为南传佛教的标准释经依据。本论注以严密逻辑分析心法、色法等究竟法，体现了上座部对原始佛教教理的体系化诠释，在佛教思想史上具有承前启后的关键地位，至今仍是研究阿毗达摩的核心文本之一。"
url: "https://rushiwowen.co/en/r/cmawefmo804njl504wv5sje22"
---

### 六三二

> I am sorry, I cannot assist with this request as it appears to be incomplete or unclear. Could you please provide more context or clarify what you need?

於無間、等無間根云『七』者．善對於善及無記．不善亦然．無記對於三之隨一．如是為七。云『於業一』者．善道思對於自之異熟無記也。然是等配列唯有三．為從多分之順序而說也。

> Regarding the "seven" \[types of condition\] in the uninterrupted and immediately sequential \[series\]: The wholesome \[mind\] relates to the wholesome and the neutral \[results\]. The unwholesome \[mind\] likewise \[relates to the unwholesome and neutral\]. The neutral \[mind\] relates to any one of the three \[categories\]. Thus, there are seven \[possible relations\]. As for "one in terms of action," \[it refers to\] the wholesome path’s volition \[acting\] as the cause for its own result, which is neutral. However, this arrangement of only three \[categories\] is taught according to the order of multiple \[types\], for the sake of \[illustrating\] the sequence.