阿毘達磨俱舍論本頌(說一切有部)
Abhidharmakosha-karika(Sarvastivada)
世親菩薩造
Composed by Bodhisattva Vasubandhu
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
分別界品第一(四十四頌)
Chapter 1: The Elements of Reality(44 stanzas)
諸一切種諸冥滅， 拔眾生出生死泥，
敬禮如是如理師， 對法藏論我當說。
淨慧隨行名對法， 及能得此諸慧論，
攝彼勝義依彼故， 此立對法俱舍名。
若離擇法定無餘， 能滅諸惑勝方便，
由惑世間漂有海， 因此傳佛說對法。
有漏無漏法， 除道餘有為，
於彼漏隨增， 故說名有漏。
無漏謂道諦， 及三種無為，
謂虛空二滅， 此中空無礙。
擇滅謂離繫， 隨繫事各別，
畢竟礙當生， 別得非擇滅。
又諸有為法， 謂色等五蘊，
亦世路言依， 有離有事等。
有漏名取蘊， 亦說為有諍，
及苦集世間， 見處三有等。
色者唯五根， 五境及無表，
彼識依淨色， 名眼等五根。
色二或二十， 聲唯有八種，
味六香四種， 觸十一為性。
亂心無心等， 隨流淨不淨，
大種所造性， 由此說無表。
大種謂四界， 即地水火風，
能成持等業， 堅濕煖動性。
地謂顯形色， 隨世想立名，
水火亦復然， 風即界亦爾。
此中根與境， 即說十處界，
受領納隨觸， 想取像為體。
四餘名行蘊， 如是受等三，
及無表無為， 名法處法界。
識謂各了別， 此即名意處，
及七界應知， 六識轉為意。
由即六識身， 無間滅為意，
成第六依故， 十八界應知。
總攝一切法， 由一蘊處界，
攝自性非餘， 以離他性故。
類境識同故， 雖二界體一，
然為令端嚴， 眼等各生二。
聚生門種族， 是蘊處界義，
愚根樂三故， 說蘊處界三。
諍根生死因， 及次第因故，
於諸心所法， 受想別為蘊。
蘊不攝無為， 義不相應故，
隨麁染器等， 界別次第立。
前五境唯現， 四境唯所造，
餘用遠速明， 或隨處次第。
為差別最勝， 攝多增上法，
故一處名色， 一名為法處。
牟尼說法蘊， 數有八十千，
彼體語或名， 此色行蘊攝。
有言諸法蘊， 量如彼論說，
或隨蘊等言， 如實行對治。
如是餘蘊等， 各隨其所應，
攝在前說中， 應審觀自相。
空界謂竅隙， 傳說是明闇，
識界有漏識， 有情生所依。
一有見謂色， 十有色有對，
此除色聲八， 無記餘三種。
欲界繫十八， 色界繫十四，
除香味二識， 無色繫後三。
意法意識通， 所餘唯有漏，
五識唯尋伺， 後三三餘無。
說五無分別， 由計度隨念，
以意地散慧， 意諸念為體。
七心法界半， 有所緣餘無，
前八界及聲， 無執受餘二。
觸界中有二， 餘九色所造，
法一分亦然， 十色可積集。
謂唯外四界， 能斫及所斫，
亦所燒能稱， 能燒所稱諍。
內五有熟養， 聲無異熟生，
八無礙等流， 亦異熟生性。
餘三實唯法， 剎那唯後三，
眼與眼識界， 獨俱得非等。
內十二眼等， 色等六為外，
法同分餘二， 作不作自業。
十五唯修斷， 後三界通三，
不染非六生， 色定非見斷。
眼法界一分， 八種說名見，
五識俱生慧， 非見不度故。
眼見色同分， 非彼能依識，
傳說不能觀， 被障諸色故。
或二眼俱時， 見色分明故，
眼耳意根境， 不至三相違。
應知鼻等三， 唯取等量境，
後依唯過去， 五識依或俱。
隨根變識異， 故眼等名依，
彼及不共因， 故隨根說識。
眼不下於身， 色識非上眼，
色於識一切， 二於身亦然。
如眼耳亦然， 次三皆自地，
身識自下地， 意不定應知。
五外二所識， 常法界無為，
法一分是根， 并內界十二。
Homage to the One who, by perfect wisdom, Has ended all darkness of every kind, And drawn beings from the mire of birth and death— To such a Teacher, I bow my head.
Now I shall speak the Treasury of Abhidharma, A work that follows the path of truth.
Pure wisdom, with its companions, is called Abhidharma; And so are the treatises that lead to it. To present that ultimate meaning, and based on it, This work is named the *Abhidharma-kosha*.
If you set aside discerning investigation, There is no supreme method to destroy delusions. Because delusions drown beings in the ocean of existence, Therefore the Buddha taught the Abhidharma.
Events that are *contaminated* or *uncontaminated*: All conditioned things, except the Path, Are termed *contaminated* because defilements Accrue and increase upon them.
*Uncontaminated* means the Truth of the Path And three kinds of the Unconditioned: Space, and two cessations. Space offers no resistance.
*Analytical cessation* is liberation from bonds, Each bond being severed individually. *Non-analytical cessation* forever blocks What has not yet arisen, and cannot arise.
All conditioned things are the five aggregates— Form, feeling, perception, formations, consciousness. They are also called the paths of the world, The basis of speech, with separation and activity, etc.
Contaminated things are called the *clinging-aggregates*; They are also called *disputed*, *Suffering*, *origin*, *worldly*, Objects of views, and *three realms*, etc.
"Form" means the five sense faculties, Five sense objects, and unmanifest form. Those faculties are pure matter, the supports of consciousness— Eye, ear, nose, tongue, and body.
Visible forms are two kinds, or twenty; Sounds are eight; Tastes are six; odors, four; Touches are eleven by nature.
Unmanifest form arises from disturbed or calm mind, Is continuous, and can be pure or impure. It is produced from the four great elements; Therefore it is called *unmanifest*.
The great elements are the four primary substances: Earth, water, fire, and wind. Earth holds; water binds; fire matures; wind moves— Their natures are solid, fluid, heat, and motion.
"Earth" is the appearance and shape we perceive According to worldly convention; So too "water" and "fire"—and "wind" is likewise a primary element.
Here, the sense faculties and their objects Are called the twelve *sense-fields* and eighteen *elements*. Feeling experiences objects in response to contact; Perception grasps characteristics.
The remaining mental factors are the aggregate of formations. Thus feeling, perception, formations, Plus unmanifest form and the Unconditioned, Are called the *mental-object field* and *mental-object element*.
Consciousness is the awareness of each object; It is also called the *mind sense-field* And seven of the eighteen elements. The six consciousnesses, upon ceasing, become mind.
Because the six consciousnesses, Immediately after ceasing, become the mind organ— Thus forming the sixth faculty — We speak of eighteen elements.
When we summarize all things by one aggregate, One sense-field, or one element, We include only their own nature, not others, Because that nature is distinct from all else.
Although two faculties share the same object and consciousness, Thus being a single element in essence, They are given two organs—such as eyes— For the sake of clarity and grace.
*Aggregate*, *sense-field*, *element*: These terms mean a heap, a gate for arising, and a clan. Because beings differ in dullness, inclination, and preference, The Buddha taught three classifications.
Because feeling and perception are roots of conflict, Causes of rebirth, and have a special order, They are singled out as separate aggregates Among the mental factors.
The Unconditioned is not included in the aggregates Because its nature does not fit the definition. The order of aggregates is based on grossness, Defilement, function, etc.
The first five sense objects are only present; Four objects are derived from elements; The rest are grasped by faculties working At various distances, speeds, and clarity, or according to context.
For distinction, supremacy, and because They include many and supreme teachings, One sense-field is called *form*, And one is called *mental objects*.
The Sage taught eighty thousand *Dharma-aggregates*; Their substance is speech or names— These are included in the aggregates of form and formations.
Some say the Dharma-aggregates measure As stated in the Abhidharma texts, Or correspond to specific teachings That counteract specific defilements.
Thus the remaining aggregates, sense-fields, and elements Are each appropriately included In what was previously stated; One should carefully examine their own characteristics.
The *space element* is apertures or gaps; Tradition says it is light and darkness. The *consciousness element* is contaminated consciousness— The support for beings' existence.
One element has visible form: the form object. Ten elements are material with resistance. Eight of these—excluding visible form, sound, and the last two— Are neutral (unclassified).
The eighteen elements are all present in the Realm of Desire; In the Realm of Form, fourteen exist— Excluding smell, taste, and their two consciousnesses. In the Formless Realm, only the last three.
The mind, mental objects, and mind-consciousness are threefold; All the rest are only contaminated. Five sense consciousnesses are always accompanied by thought; The last three—mind, mental-object element, and mind-consciousness—are variable.
The five sense consciousnesses are said to be without concept; The remaining three have concept, discernment, and memory, Based on the mind's scattered wisdom and mindfulness.
Seven elements—namely the consciousnesses and half the mental-object element— Have objects; the rest do not. The first eight elements and sound Have no grasping; the remaining two have it.
Among the touch element, two are the primary elements; The remaining nine material elements are derived from them. Part of the mental-object element is also derived; Ten material elements can accumulate.
Only the four external elements— Earth, water, fire, wind— Are involved in cutting, being cut, Burning, being burned, and being measured.
The five internal faculties ripen and nourish; Sound is not produced by karmic ripening. The eight non-resistant elements are continuous flow, And also produced by karmic ripening.
The remaining three are only real things; Only the last three are momentary. The eye and eye-consciousness elements Can be obtained together or separately.
The twelve inner elements are the eye, etc.; The six outer are visible form, etc. The mental-object element is shared; the other two are not— They perform their own functions or not.
Fifteen elements can only be abandoned by cultivation; The last three belong to all three paths. What is unpolluted, not born from the six consciousnesses, And material, is definitely not abandoned by insight.
Part of the eye element and part of the mental-object element— Eight kinds—are called *seeing*. The wisdom born together with the five consciousnesses Is not seeing, because it cannot conceptually determine.
The eye sees an object in its own range; The consciousness dependent on it does not see. Tradition says the eye cannot see Objects that are blocked.
But when both eyes are open, Objects are seen clearly. The eye, ear, and mind faculties Do not require contact with their objects—unlike the other three.
Know that the nose, tongue, and body Only grasp objects of equal size. The mind faculty relies only on the past; The five sense consciousnesses rely on present or co-arisen faculties.
Because consciousness changes with the faculty, The eye, etc., are called the support; And because they are the specific cause, Consciousness is named after its faculty.
The eye faculty is never below its body; Visible form and eye-consciousness are never above the eye faculty. Form relates to all eye-consciousnesses; Both faculty and consciousness relate to the body similarly.
This is true for ear as well; The remaining three faculties are always on the same level. Body-consciousness can be from a lower level; Mind-consciousness is variable, as you should know.
Five external elements are recognized by two consciousnesses; The permanent element is the Unconditioned within the mental-object element. Part of the mental-object element are faculties, Along with the twelve inner elements.