---
title: "舍利弗阿毘曇論 · 1"
description: "《舍利弗阿毘曇論》是部派佛教重要论典，由罽宾高僧昙摩耶舍与昙摩崛多等译于姚秦弘始年间（公元5世纪初）。本论相传为佛陀大弟子舍利弗所述，系统阐述阿毘达磨对法义理，涵盖蕴、处、界、谛、道品等核心教义，体系严整。该论反映了说一切有部的哲学思想，是研究早期佛教教理的关键文献，对汉传阿毘曇学发展影响深远，为南北朝毗昙学派奠定了理论基础。"
url: "https://rushiwowen.co/en/r/cmcvrmxc80gdkl604mrr0pw2s"
---

### 攝相應分相應品第二之上

> Chapter 2, Part 1: The Section on the Aggregate of Grasping, Connected with the Characteristics

心心數法，當知相應、當知不相應、當知無相應、當知非無相應。相應，當知亦有相應、不相應、無相應、非無相應。不相應，當知亦有相應、不相應、無相應、非無相應。無相應，當知亦有相應、不相應、無相應、非無相應。無相應，當知亦有相應、不相應、無相應、非無相應。相應者，謂心與數法相應，數法與心相應，數法數法與數法相應，除自性。自性自性不相應，非無相應。心心數法相應正問，今當說。

> Mental and mental-factor states should be understood as: associated, not associated, without association, and not without association. Regarding association, one should understand that there is also association, non-association, absence of association, and non-absence of association. Regarding non-association, one should understand that there is also association, non-association, absence of association, and non-absence of association. Regarding absence of association, one should understand that there is also association, non-association, absence of association, and non-absence of association. Regarding non-absence of association, one should understand that there is also association, non-association, absence of association, and non-absence of association. "Association" means: mind is associated with mental factors, mental factors are associated with mind, and mental factors are associated with mental factors, except for their own nature. One's own nature is not associated with itself, yet it is not without association. The proper question concerning the association of mind and mental factors will now be explained.

眼識界乃至意界意識界，身觸心觸名觸、對觸、愛觸、憎觸、明觸、無明觸、明分觸、無明分觸，樂根、苦根、喜根、憂根、捨根，受、想、思、觸、思惟、覺觀、忍、見、智、解脫，無貪、無恚、無癡，順信、悔、不悔、悅喜、心進、心除。信、欲、不放逸、念、捨、怖，煩惱使、見使、疑使、戒道使、愛使、恚使、嫉妬使、慳惜使、無明使、慢使、掉使，有覺有觀定、無覺有觀定、無覺無觀定、空定、無相定、無願定，信根乃至慧根，是名相應。問。

> The eye-consciousness element, up to the mind element and mind-consciousness element; bodily contact, mental contact, contact with names, contact with signs, contact with craving, contact with aversion, contact with clarity, contact with ignorance, contact with the aspect of clarity, contact with the aspect of ignorance; the faculty of pleasure, the faculty of pain, the faculty of joy, the faculty of sorrow, the faculty of equanimity; feeling, perception, intention, contact, thought, applied and sustained attention, acceptance, view, knowledge, liberation; freedom from greed, freedom from hatred, freedom from delusion; conformity through faith, remorse, non-remorse, joyful delight, mental exertion, mental clearing. Faith, desire, non-negligence, mindfulness, equanimity, fear; the fetters of affliction, the fetter of views, the fetter of doubt, the fetter of precepts-and-path, the fetter of craving, the fetter of aversion, the fetter of envy, the fetter of stinginess, the fetter of ignorance, the fetter of conceit, the fetter of restlessness; concentration with applied and sustained attention, concentration with sustained attention but no applied attention, concentration with neither applied nor sustained attention, concentration on emptiness, concentration on signlessness, concentration on wishlessness; the faculty of faith up to the faculty of wisdom. This is called the corresponding factors. Question.

何謂眼識界？若識，眼根因色境界，已生今生當生不定，是名眼識界。耳，鼻，舌，身識界亦如是。何謂意界？若意知法念法，若初心已生今生當生不定，是名意界。何謂意識界？不離彼境界，若餘心似彼，已生今生當生不定，是名意識界。

> What is the eye-consciousness realm? When consciousness arises based on the eye faculty and visual objects—whether it has arisen, arises now, or will arise—it is impermanent. This is called the eye-consciousness realm. The ear, nose, tongue, and body consciousness realms are likewise. What is the mind realm? When the mind knows mental objects and thinks of mental objects—whether the initial thought has arisen, arises now, or will arise—it is impermanent. This is called the mind realm. What is the mind-consciousness realm? Not separate from those objects, when other thoughts resemble them—whether they have arisen, arise now, or will arise—it is impermanent. This is called the mind-consciousness realm.

何謂身觸？若觸，身識相應，是名身觸。復次身觸，若觸五識身相應，眼識耳鼻舌身識，是名身觸。何謂心觸？若觸，意識相應，是名心觸。何謂名觸？若心觸，是名名觸。何謂對觸？若身觸，是名對觸。何謂愛觸？若觸欲染相應，是名愛觸。何謂恚觸？若觸瞋恚相應，是名恚觸。何謂明觸？若觸聖智相應，是名明觸。何謂無明觸？若觸不善非智相應，是名無明觸。何謂明分觸？若觸明分、生明、得明、能令明廣大，是名明分觸。何謂無明分？觸生無明、得無明、能令無明廣大，是名無明分觸。復次明分觸，若觸聖忍相應，是名明分觸。復次無明分觸，若觸非聖非煩惱相應，是名無明分觸。復次明分觸，若觸聖能得智果，是名明分觸。復次無明分觸，若觸非聖、若善無記，是名無明分觸。

> What is bodily contact? When contact is associated with body-consciousness, it is called bodily contact. Furthermore, bodily contact is when contact is associated with the five sense consciousnesses—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness—this is called bodily contact. What is mental contact? When contact is associated with mind-consciousness, it is called mental contact. What is name-contact? When it is mental contact, it is called name-contact. What is resistance-contact? When it is bodily contact, it is called resistance-contact. What is craving-contact? When contact is associated with desire and defilement, it is called craving-contact. What is aversion-contact? When contact is associated with anger and aversion, it is called aversion-contact. What is clear knowing-contact? When contact is associated with noble wisdom, it is called clear knowing-contact. What is ignorance-contact? When contact is unwholesome and not associated with wisdom, it is called ignorance-contact. What is the factor-of-clarity contact? When contact is a factor of clarity, produces clarity, gains clarity, and can make clarity vast and great, it is called the factor-of-clarity contact. What is the factor-of-ignorance contact? When contact produces ignorance, gains ignorance, and can make ignorance vast and great, it is called the factor-of-ignorance contact. Furthermore, the factor-of-clarity contact: when contact is associated with noble patience, it is called the factor-of-clarity contact. Furthermore, the factor-of-ignorance contact: when contact is neither noble nor associated with affliction, it is called the factor-of-ignorance contact. Furthermore, the factor-of-clarity contact: when contact is noble and can bring about the fruit of wisdom, it is called the factor-of-clarity contact. Furthermore, the factor-of-ignorance contact: when contact is neither noble, whether wholesome or neutral, it is called the factor-of-ignorance contact.

何謂樂根？若身忍受樂，眼觸樂受、耳鼻舌身觸樂受樂界，是名樂根。何謂苦根？若身不忍受苦，眼觸苦受、耳鼻舌身觸苦受苦界，是名苦根。何謂喜根？若心忍受樂、意觸樂受喜界，是名喜根。何謂憂根？若心不忍受苦、意觸苦受憂界，是名憂根。何謂捨根？若身心不忍受苦樂，眼觸不苦不樂、耳鼻舌身意觸不苦不樂受捨界，是名捨根。

何謂受？若心受，是名受。復次受六受，眼觸受、耳鼻舌身意觸受。何謂眼觸受？若受眼識相應，是名眼觸受。乃至意受亦如是。復次眼觸受，緣眼緣色生眼識，三法和合觸緣受，是名眼觸受。乃至意受亦如是。

何謂想？若想憶想勝想，是名想。復次想六想，色想、聲香味觸法想。何謂色想？若想眼識相應，是名色想。聲香味觸法亦如是。復次色想，色境界思惟色，若想憶想勝想，是名色想。聲香味觸法想亦如是。

何謂思？若思正思緣思，若心有作，是名思。復次思六思，色思、聲香味觸法思。何謂色思？若思眼識相應，是名色思。聲香味觸法思亦如是。復次色思，色境界思惟色，若思正思緣思，若心有作，是名色思。聲香味觸法思亦如是。

何謂觸？若觸正觸，是名觸。復次觸六觸，眼觸、耳鼻舌身意觸。何謂眼觸？若觸眼識相應，是名眼觸。耳鼻舌身意觸亦如是。復次眼觸，緣眼緣色生眼識，三法和合觸，是名眼觸。耳、鼻、舌、身、意觸亦如是。

何謂思惟？若心分別計挍籌量憶念，是名思惟。復次思惟六思惟，色、聲、香、味、觸、法思惟。何謂色思惟？若思惟眼識相應，是名色思惟。聲、香、味、觸、法思惟亦如是。復次色思惟，色境界思惟色，若心分別計挍籌量憶念，是名色思惟。聲、香、味、觸、法思惟亦如是。

何謂覺？若覺重覺憶想緣境界心語，是名覺。復次六覺，色、聲、香、味、觸、法覺。云何色覺？若以色境界思惟色，覺重覺憶想緣境界心語，是名色覺。聲、香、味、觸、法覺亦如是。

何謂觀？若心行微行微津微分別心隨微轉，是名觀。復次六觀，色、觀、聲、香、味、觸、法觀。何謂色觀？若以色境界思惟色，若心行微行微津微分別心隨微轉，是名色觀。聲、香、味、觸、法觀亦如是。

何謂忍？貪嗜欲得，若於順不順法堪任忍辱，是名忍。

何謂見？見有二種：或見忍、或見智。何謂見忍？若貪嗜欲得，若於順不順法堪任忍辱，是名見忍。何謂見智？若必執於法，是名見智。

何謂智？若必執於善法，是名智。復次智有四智：法智、比智、世智、他心智，是名智。

何謂解脫？若解重解、究竟解，心向彼、尊上彼、傾向彼，以彼解脫，是名解脫。復次解脫，六解脫：色解脫、聲香味觸法解脫。云何色解脫？若解脫眼識相應，是名色解脫。聲、香、味、觸、法解脫亦如是。復次色解脫，若以色境界思惟色，若解、重解、究竟解，心向彼、尊上彼、傾向彼，以彼解脫，是名色解脫。聲、香、味、觸、法解脫亦如是。

何謂無貪？若不悕望，是名無貪。復次若堪忍離貪心，是名無貪。復次若於五欲中，愛喜適意愛色欲染相續，眼識色愛喜適意愛色欲染相續，耳鼻舌身識觸愛喜適意愛色欲染相續；若於他欲、他財、他所須、他婦女，不欲貪取，若不貪、重不貪、究竟不貪，心不著、不悕望、不愛著、不欲染，及餘可貪法若不貪、重不貪、究竟不貪，心不貪著、不悕望、不愛著、不欲染，是名無貪。

何謂無恚？若無諍訟，是名無恚。復次若堪忍離恚心，是名無恚。復次若於少眾生、若多眾生，欲令此眾生不繫、不閉、不傷害，莫令為若干苦加，若無恚、重無恚、究竟無恚，心離恚，無諍訟、不憎害、無惱緣，心不怨憎，慈、重慈、究竟慈，矜愍、欲利益眾生，及餘可恚法若不恚、重不恚、究竟不恚，心離恚、無諍訟、不憎害、無惱緣，心不怨憎，慈、重慈、究竟慈，矜愍、欲利益法，是名無恚。

何謂無癡？若明，是名無癡。復次無癡，若堪忍離癡心，是名無癡。復次若知苦集滅道、知前際後際知前後際、知內知外、知六觸入集滅大過患出要、知因緣、知業報，知緣生、善不善無記、黑白、有緣無緣、有明無明、可作不可作、可親近不可親近。若於彼法，無癡無闇、無忘無失、正念，無障礙、無覆蓋、無闇蔽、無荒、無纏、無濁，明焰術光炤知見解射方便，慧眼、慧根、慧力、擇法覺、正見。及餘癡法中，無癡、無闇、無忘無失，正念、無障礙、無覆蓋、無闇蔽、無荒、無纏、無濁，明焰術光炤知見解射方便，慧眼、慧根、慧力、擇法覺、正見，是名無癡。

何謂順信？若信善順不逆，是名順信。

何謂悔？若可作不可作處、若作不作已，若於彼心燋熱、重燋熱、究竟燋熱，是名悔。

何謂不悔？若可作不可作處、若可作不可作已，若於彼不燋不熱、重不燋不熱、究竟不燋不熱，是名不悔。

何謂悅？若心悅豫歡樂愛樂未喜，是名悅。

何謂喜？若歡喜踊躍正踊躍，離恚寂靜，是名喜。

何謂心進？若心發起、顯出、越度，是名心進。

何謂心除？若心樂、心調、心輕、心軟，是名心除。

何謂信？若信、入信、勝信，是名信。

何謂欲？若欲、重欲、悕望、欲作、欲發起、欲顯出、欲度、欲得、欲觸欲解射、欲證，是名欲。

何謂不放逸？若覆護心念，欲令我心不染於染法、不恚於恚法、不癡於癡法、不著垢穢法、不順於色欲法、不貢高於貢高法、不放逸於放逸法，是名不放逸。

何謂念？若念憶念，是名念。

何謂心捨？若捨勝捨，心等、心均、心清淨、心無作、非受，是名捨。

何謂怖？若於色聲香味觸法、若眾生，若怖、重怖、究竟怖，心驚毛竪，是名怖。

何謂煩惱使？十使：見使、疑使、戒道使、愛使、恚使、嫉妬使、慳惜使、無明使、憍慢使、掉使，是名煩惱使。何謂見使？除戒道見，若餘見，是名見使。復次見使，六十二見及邪見，是名見使。何謂疑使？若有人緣過去疑惑，我過去有、我非過去有，以何性過去有因、何過去有？緣未來疑惑，我未來有、我非未來有，以何性未來有因、何未來有緣？現在疑惑，我現在有、我現在非有，以何性我現在有因、何現在有謂我生處？此眾生從何處來、去至何處？若世尊疑惑，是佛世尊、非佛世尊？世尊善說法、世尊非善說法？世尊聲聞眾善趣、世尊聲聞眾非善趣？行常行非常、行苦行非苦、無我法非無我法、寂靜涅槃非寂靜涅槃、有與無與、有施無施、有祀無祀、有善惡業果報無善惡業果報、有今世無今世、有後世無後世、有父母無父母、有天無天、眾生有化生眾生無化生、世有沙門婆羅門正趣正至若今世後世自證知說世無沙門婆羅門正趣正至若今世後世身證知說。若於彼法疑惑、重疑惑、究竟疑惑，心不決定、猶豫、二心、疑心、不了，無量疑不盡不解脫，猶豫、重猶豫、究竟猶豫，是名疑使。何謂戒道使？若戒道見，是名戒道使。復次以戒為淨、以戒道為淨，解脫、無依、盡一切苦際，若忍欲覺觸證戒謂護身口。道謂邪吉，養髮敬事水火日月，持牛鹿狗默然等戒，求為力士報人天中尊。如是勤行苦行邪行，此謂道。若戒若道求覓，求覓已以是為淨，為淨已為解脫，為解脫已以是為聖人、為羅漢、為涅槃。若於彼忍欲堪任樂著，是名戒道使。何謂愛使？若欲染，是名愛使。何謂瞋恚使？若憎恚，是名瞋恚使。何謂嫉妬使？若他得利養恭敬尊重讚歎禮拜，憎嫉瞋恚忿怒心嫉，是名嫉妬使。何謂慳惜使？若財物悋惜不捨心貪，是名慳惜使。何謂無明使？癡不善根，是名無明使。何謂憍慢使？若以慢自高，是名憍慢使。何謂掉使？若掉動不定、發奔逸不寂靜、不正寂、靜心不息，是名掉使。

有覺有觀定、無覺有觀定、無覺無觀定、空無相無願定，如道品三支道中廣說。

何謂信根？學人離煩惱、聖心趣聖道，若堅信堅法及餘趣人，見行過患，觀涅槃寂滅，如實觀苦集滅道，未得欲得、未解欲解、未證欲證。修道離煩惱見學人，若須陀洹、斯陀含、阿那含，觀行具足，若智地、若觀解脫心，即得沙門果，須陀洹果、斯陀含果、阿那含果。無學人阿羅漢，未得聖法欲得，修道觀行具足，若智地、若觀解脫心，即得阿羅漢果。如實人、如趣人，若信、入信、勝信、真信、心淨，是名信根。進、念、定、慧根亦如是。

## 舍利弗阿毘曇論卷第二十三