眾事分阿毘曇論卷第一
Abhidharma Treatise on the Classification of All Phenomena, Volume 1
尊者世友造
Venerable Vasumitra
宋天竺三藏求那跋陀羅共菩提耶舍譯
Song Dynasty Tripitaka Master Gunabhadra and Bodhiyasa, Translation
五法品第一五法
Five Dharmas Chapter 1: Five Dharmas
問：云何五？答：謂色、心、心法、心不相應行、無為。云何色？謂四大及四大造色。云何四大？謂地界、水火風界。云何造色？謂眼根、耳鼻舌身根、色聲香味觸入少分及無作色。是名色法。云何心？謂意及六識。云何六？謂眼識、耳鼻舌身意識。是名心法。云何心法？謂若法心相應，謂受、想、思、觸、憶、欲、解脫、念、定、慧、信、精進、覺、觀、放逸、不放逸、善根、不善根、無記根，一切結、縛、使、煩惱上煩惱、纏，若智、若見、若無間等，此及餘心相應共起者，是名心法法。云何心不相應行？謂若法不與心相應，謂諸得無想定、滅盡定、無想天、命根、種類、處得、事得、入得、生、老、住、無常、名身、句身、味身，此及餘不與心相應共起者，是名心不相應行法。
Question: What are the five aggregates? Answer: They are form, mind, mental factors, formations not associated with mind, and the unconditioned.
What is form? It is the four great elements and the derived forms made from the four great elements.
What are the four great elements? They are the earth element, the water element, the fire element, and the wind element.
What are derived forms? They are the eye faculty; the ear, nose, tongue, and body faculties; a portion of the sense fields of visible form, sound, smell, taste, and touch; and unmanifest action. These are called form.
What is mind? It is the intellect and the six consciousnesses.
What are the six? They are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. This is called mind.
What are mental factors? They are factors associated with mind, such as feeling, perception, intention, contact, recollection, desire, liberation, mindfulness, concentration, wisdom, faith, diligence, applied thought, sustained thought, heedlessness, heedfulness, wholesome roots, unwholesome roots, neutral roots, all fetters, bonds, underlying tendencies,afflictions, major afflictions, and entanglements; and any knowledge, view, or immediate understanding—these and other factors that arise together with mind. These are called mental factors.
What are formations not associated with mind? They are factors not associated with mind, such as the attainments, the attainment of no-perception, the attainment of cessation, the realm of no-perception, the life faculty, kind, attainment of a realm, attainment of a thing, attainment of a sense field, birth, aging, dwelling, impermanence, name-body, phrase-body, and syllable-body—these and other factors that arise together without being associated with mind. These are called formations not associated with mind.
云何無為？謂三無為：虛空、數滅、非數滅。是名無為法。
What is the Unconditioned? It refers to the three unconditioned factors: space, cessation through discernment, and cessation independent of discernment. These are called unconditioned dharmas.
云何地界？謂堅。云何水界？謂濕潤。云何火界？謂溫暖。云何風界？謂飄動。
What is the earth element? It is solidity. What is the water element? It is moisture. What is the fire element? It is warmth. What is the wind element? It is movement.
云何眼根？謂眼識所依淨色。云何耳根？謂耳識所依淨色。云何鼻根？謂鼻識所依淨色。云何舌根？謂舌識所依淨色。云何身根？謂身識所依淨色。
What is the eye faculty? It is the pure physical form on which eye consciousness relies. What is the ear faculty? It is the pure physical form on which ear consciousness relies. What is the nose faculty? It is the pure physical form on which nose consciousness relies. What is the tongue faculty? It is the pure physical form on which tongue consciousness relies. What is the body faculty? It is the pure physical form on which body consciousness relies.
云何色？謂色若好、若醜、若中間，彼二識識，先眼識、後意識，是名為色。云何聲？聲有二種，謂因受四大起、因不受四大起。彼二識識，先耳識、後意識，是名為聲。云何香？謂香若好、若惡、若中間，彼二識識，先鼻識、後意識，是名為香。云何味？謂味若可喜、若不可喜、若中間，彼二識識，先舌識、後意識，是名為味。云何觸入少分？謂澁、滑、輕、重、冷、飢、渴，彼二識識，先身識、後意識，是名觸入少分。
What is form? Form is either beautiful, ugly, or neutral. It is recognized by two kinds of consciousness: first by eye-consciousness, then by mind-consciousness. This is called form.
What is sound? Sound is of two kinds: sound arising from the four great elements that are clung to, and sound arising from the four great elements that are not clung to. It is recognized by two kinds of consciousness: first by ear-consciousness, then by mind-consciousness. This is called sound.
What is smell? Smell is either pleasant, unpleasant, or neutral. It is recognized by two kinds of consciousness: first by nose-consciousness, then by mind-consciousness. This is called smell.
What is taste? Taste is either agreeable, disagreeable, or neutral. It is recognized by two kinds of consciousness: first by tongue-consciousness, then by mind-consciousness. This is called taste.
What is the partial sense of touch? It is roughness, smoothness, lightness, heaviness, cold, hunger, and thirst. It is recognized by two kinds of consciousness: first by body-consciousness, then by mind-consciousness. This is called the partial sense of touch.
云何無作色？謂法入所攝色，彼一識識，謂意識，是名無作色。
What is non-manifest form? It refers to form included within the sphere of mental objects. It is known by a single consciousness—namely, the mind consciousness. This is called non-manifest form.
云何眼識？謂依眼根行於色。云何耳識？謂依耳根行於聲。云何鼻識？謂依鼻根行於香。云何舌識？謂依舌根行於味。云何身識？謂依身根行於觸。云何意識？謂依意根行於法。
What is eye consciousness? It is that which relies on the eye faculty and operates with respect to visible forms. What is ear consciousness? It is that which relies on the ear faculty and operates with respect to sounds. What is nose consciousness? It is that which relies on the nose faculty and operates with respect to smells. What is tongue consciousness? It is that which relies on the tongue faculty and operates with respect to tastes. What is body consciousness? It is that which relies on the body faculty and operates with respect to tangible objects. What is mind consciousness? It is that which relies on the mind faculty and operates with respect to mental objects.
云何受？有三受，謂苦受、樂受、不苦不樂受。云何想？有三想，謂少想、多想、無量想。云何思？心所造作，三種業生，謂善、不善、無記。云何觸？謂三事和合生三種觸，謂苦觸、樂觸、不苦不樂觸。云何憶？謂心發悟，有三種：學、無學、非學非無學。云何欲？謂心欲作。云何解脫？謂心解、已解、當解。云何念？謂心不忘。云何定？謂一心。云何慧？謂於法決斷。云何信？謂心淨。云何精進？謂心堪能勇猛。云何覺？謂心麁。云何觀？謂心細。云何放逸？謂不修善法。云何不放逸？謂修善法。云何善根？有三善根，謂無貪、無恚、無癡。云何不善根？有三不善根，謂貪、恚、癡。云何無記根？有四無記根，謂無記愛、無記見、無記慢、無記無明。云何結？有九結，謂愛結、恚結、慢結、無明結、見結、他取結、疑結、嫉結、慳結。云何愛結？謂三界貪。云何恚結？謂於眾生相違。云何慢結？有七慢，謂慢、增慢、慢慢、我慢、增上慢、不如慢、邪慢。云何慢？於卑謂勝、於勝謂相似，於彼起輕心、自舉自高，是名慢。云何增慢？於等謂勝、於勝謂等，於彼起輕心、自舉自高，是名增慢。云何慢慢？於勝謂勝，於彼起輕心、自舉自高，是名慢慢。云何我慢？於五受陰計我、我所有，於彼起輕心、自舉自高，是名我慢。云何增上慢？未得勝法謂得、未到謂到、未觸謂觸、未證謂證，於彼起輕心、自舉自高，是名增上慢。云何不如慢？於彼極勝謂小不如，於彼起輕心、自舉自高，是名不如慢。云何邪慢？非德謂德，於彼起輕心、自舉自高，是名邪慢。如是七慢，名慢結。云何無明結？謂三界無知。云何見結？有三見，謂身見、邊見、邪見。云何身見？謂五受陰，見我、我所有，於彼起欲、起忍、起見，是名身見。云何邊見？謂五受陰，或見常、或見斷、於彼起欲、起忍、起見，是名邊見。云何邪見？謂謗因果，於彼起欲、起忍、起見，是名邪見。如是三見，名見結。云何他取結？有二見，謂見取、戒取。云何見取？謂五受陰第一勝妙，於彼起欲、起忍、起見，是名見取。云何戒取？謂五受陰清淨解脫出要，於彼起欲、起忍、起見，是名戒取。如是二見，名他取結。云何疑結？謂惑諦不了。云何嫉結？謂心瞋增廣。云何慳結？謂心堅著。是名九結。
What is sensation? There are three kinds of sensation: painful sensation, pleasant sensation, and neither-painful-nor-pleasant sensation.
What is perception? There are three kinds of perception: limited perception, extensive perception, and immeasurable perception.
What is volition? It is the mind's activity, producing three kinds of karma: wholesome, unwholesome, and neutral.
What is contact? It is the coming together of three things, giving rise to three kinds of contact: painful contact, pleasant contact, and neither-painful-nor-pleasant contact.
What is recollection? It is the mind's awakening. There are three kinds: those in training, those beyond training, and those neither in training nor beyond training.
What is desire? It is the mind's wish to act.
What is liberation? It is the mind released, presently releasing, or to be released in the future.
What is mindfulness? It is the mind not forgetting.
What is concentration? It is one-pointedness of mind.
What is wisdom? It is decisive understanding of the Dharma.
What is faith? It is purity of mind.
What is diligence? It is the mind's capacity for courageous effort.
What is applied thought? It is the mind's coarse engagement.
What is sustained thought? It is the mind's subtle engagement.
What is heedlessness? It is not cultivating wholesome qualities.
What is heedfulness? It is cultivating wholesome qualities.
What are wholesome roots? There are three wholesome roots: non-greed, non-hatred, and non-delusion.
What are unwholesome roots? There are three unwholesome roots: greed, hatred, and delusion.
What are neutral roots? There are four neutral roots: neutral craving, neutral views, neutral conceit, and neutral ignorance.
What are fetters? There are nine fetters: the fetter of craving, the fetter of hatred, the fetter of conceit, the fetter of ignorance, the fetter of views, the fetter of clinging to practices, the fetter of doubt, the fetter of envy, and the fetter of stinginess.
What is the fetter of craving? It is greed regarding the three realms.
What is the fetter of hatred? It is opposition toward sentient beings.
What is the fetter of conceit? There are seven kinds of conceit: conceit, heightened conceit, conceit beyond conceit, ego-conceit, superior conceit, inferior conceit, and false conceit.
What is conceit? Considering oneself superior to those who are inferior, or equal to those who are superior, and arising a dismissive attitude toward them, elevating and exalting oneself—this is called conceit.
What is heightened conceit? Considering oneself superior to equals, or equal to superiors, and arising a dismissive attitude toward them, elevating and exalting oneself—this is called heightened conceit.
What is conceit beyond conceit? Considering oneself superior to superiors, and arising a dismissive attitude toward them, elevating and exalting oneself—this is called conceit beyond conceit.
What is ego-conceit? Regarding the five aggregates of clinging as "I" and "mine," and arising a dismissive attitude, elevating and exalting oneself—this is called ego-conceit.
What is superior conceit? Claiming to have attained what one has not attained, to have reached what one has not reached, to have touched what one has not touched, to have realized what one has not realized, and arising a dismissive attitude, elevating and exalting oneself—this is called superior conceit.
What is inferior conceit? Thinking oneself only slightly inferior to those who are far superior, and arising a dismissive attitude, elevating and exalting oneself—this is called inferior conceit.
What is false conceit? Claiming virtue where there is none, and arising a dismissive attitude, elevating and exalting oneself—this is called false conceit.
These seven kinds of conceit are called the fetter of conceit.
What is the fetter of ignorance? It is not knowing regarding the three realms.
What is the fetter of views? There are three views: the view of self, the view of extremes, and wrong view.
What is the view of self? Regarding the five aggregates of clinging, seeing "I" and "mine," and arising desire, acceptance, and views toward them—this is called the view of self.
What is the view of extremes? Regarding the five aggregates of clinging, seeing them as either eternal or annihilated, and arising desire, acceptance, and views toward them—this is called the view of extremes.
What is wrong view? It is denying cause and effect, and arising desire, acceptance, and views toward them—this is called wrong view.
These three views are called the fetter of views.
What is the fetter of clinging to practices? There are two views: clinging to views, and clinging to precepts.
What is clinging to views? Regarding the five aggregates of clinging as supreme and excellent, and arising desire, acceptance, and views toward them—this is called clinging to views.
What is clinging to precepts? Regarding the five aggregates of clinging as pure, liberated, and the essential path, and arising desire, acceptance, and views toward them—this is called clinging to precepts.
These two views are called the fetter of clinging to practices.
What is the fetter of doubt? It is confusion and uncertainty about the truths.
What is the fetter of envy? It is the mind's anger expanding and growing.
What is the fetter of stinginess? It is the mind's rigid attachment.
These are called the nine fetters.
云何縛？謂結即是縛。復有三縛，謂貪欲縛、瞋恚縛、愚癡縛。
What is bondage? Attachment itself is bondage. There are also three types of bondage: the bondage of greed, the bondage of anger, and the bondage of ignorance.
云何使？有七使，謂貪欲使、瞋恚使、有愛使、慢使、無明使、見使、疑使。云何貪欲使？有五種，謂欲界繫見苦所斷貪，欲界繫見集滅道、修道所斷貪，如是五種，名貪欲使。云何瞋恚使？有五種，謂欲界繫見苦所斷瞋，欲界繫見集滅道、修道所斷瞋，如是五種，名瞋恚使。云何有愛使？有十種，謂色界繫五種、無色界繫五種。云何色界繫五種？謂色界繫見苦所斷愛，色界繫見集滅道、修道所斷愛。如色界繫五種，無色界繫亦如是。如是十種，名有愛使。云何慢使？有十五種，謂欲界繫五種、色界繫五種、無色界繫五種。云何欲界繫五種？謂欲界繫見苦所斷慢，欲界繫見集滅道、修道所斷慢。如欲界繫五種，色、無色界繫亦如是。如是十五種，名慢使。云何無明使？有十五種，謂欲界繫五種、色界繫五種、無色界繫五種。云何欲界繫五種？謂欲界繫見苦所斷無明，欲界繫見集滅道、修道所斷無明。如欲界繫五種，色、無色界繫亦如是。如是十五種，名無明使。云何見使？有三十六種，謂欲界繫十二種、色界繫十二種、無色界繫十二種。云何欲界繫十二種？謂欲界繫見苦所斷身見、邊見、邪見、見取、戒取，欲界繫見集所斷邪見、見取，欲界繫見滅所斷邪見、見取，欲界繫見道所斷邪見、見取、戒取。如欲界繫十二種，色、無色界繫亦如是。如是三十六種，名見使。云何疑使？有十二種，謂欲界繫四種、色界繫四種、無色界繫四種。云何欲界繫四種？謂欲界繫見苦所斷疑，欲界繫見集滅道所斷疑。如欲界繫四種，色、無色界繫亦如是。如是十二種，名疑使。
What are the underlying tendencies? There are seven underlying tendencies: the underlying tendency to greed, the underlying tendency to hatred, the underlying tendency to craving for existence, the underlying tendency to conceit, the underlying tendency to ignorance, the underlying tendency to views, and the underlying tendency to doubt.
What is the underlying tendency to greed? There are five kinds: greed connected to the realm of desire that is abandoned through seeing suffering; greed connected to the realm of desire that is abandoned through seeing the origin, cessation, and path, and through cultivation. These five kinds are called the underlying tendency to greed.
What is the underlying tendency to hatred? There are five kinds: hatred connected to the realm of desire that is abandoned through seeing suffering; hatred connected to the realm of desire that is abandoned through seeing the origin, cessation, and path, and through cultivation. These five kinds are called the underlying tendency to hatred.
What is the underlying tendency to craving for existence? There are ten kinds: five connected to the realm of form and five connected to the formless realm. What are the five connected to the realm of form? They are craving connected to the realm of form that is abandoned through seeing suffering; and craving connected to the realm of form that is abandoned through seeing the origin, cessation, and path, and through cultivation. Just as there are five connected to the realm of form, so too are there five connected to the formless realm. These ten kinds are called the underlying tendency to craving for existence.
What is the underlying tendency to conceit? There are fifteen kinds: five connected to the realm of desire, five connected to the realm of form, and five connected to the formless realm. What are the five connected to the realm of desire? They are conceit connected to the realm of desire that is abandoned through seeing suffering; and conceit connected to the realm of desire that is abandoned through seeing the origin, cessation, and path, and through cultivation. Just as there are five connected to the realm of desire, so too are there five each connected to the realms of form and the formless realm. These fifteen kinds are called the underlying tendency to conceit.
What is the underlying tendency to ignorance? There are fifteen kinds: five connected to the realm of desire, five connected to the realm of form, and five connected to the formless realm. What are the five connected to the realm of desire? They are ignorance connected to the realm of desire that is abandoned through seeing suffering; and ignorance connected to the realm of desire that is abandoned through seeing the origin, cessation, and path, and through cultivation. Just as there are five connected to the realm of desire, so too are there five each connected to the realms of form and the formless realm. These fifteen kinds are called the underlying tendency to ignorance.
What is the underlying tendency to views? There are thirty-six kinds: twelve connected to the realm of desire, twelve connected to the realm of form, and twelve connected to the formless realm. What are the twelve connected to the realm of desire? They are: views of a self, extreme views, wrong views, attachment to views, and attachment to precepts connected to the realm of desire that are abandoned through seeing suffering; wrong views and attachment to views connected to the realm of desire that are abandoned through seeing the origin; wrong views and attachment to views connected to the realm of desire that are abandoned through seeing cessation; and wrong views, attachment to views, and attachment to precepts connected to the realm of desire that are abandoned through seeing the path. Just as there are twelve connected to the realm of desire, so too are there twelve each connected to the realms of form and the formless realm. These thirty-six kinds are called the underlying tendency to views.
What is the underlying tendency to doubt? There are twelve kinds: four connected to the realm of desire, four connected to the realm of form, and four connected to the formless realm. What are the four connected to the realm of desire? They are doubt connected to the realm of desire that is abandoned through seeing suffering; and doubt connected to the realm of desire that is abandoned through seeing the origin, cessation, and path. Just as there are four connected to the realm of desire, so too are there four each connected to the realms of form and the formless realm. These twelve kinds are called the underlying tendency to doubt.
云何煩惱上煩惱？所謂煩惱即是上煩惱。復有上煩惱非煩惱，謂除煩惱，若餘染污行陰。云何纏？有八纏，謂睡、眠、掉、悔、慳、嫉、無慚、無愧(於十纏中無忿覆也)。
What are afflictions and higher afflictions? Afflictions themselves are higher afflictions. There are also higher afflictions that are not afflictions—namely, apart from afflictions, any other defiled mental formations.
What are the fetters? There are eight fetters: drowsiness, sleep, restlessness, regret, stinginess, envy, lack of shame, and lack of conscience.
云何智？有十智，謂法智、比智、知他心智、等智、苦智、集智、滅智、道智、盡智、無生智。
What is wisdom? There are ten kinds of wisdom: the wisdom of the Dharma, the wisdom of inference, the wisdom of knowing others' minds, the wisdom of equality, the wisdom of suffering, the wisdom of the origin of suffering, the wisdom of the cessation of suffering, the wisdom of the path to cessation, the wisdom of the end of defilements, and the wisdom of non-arising.
云何法智？謂知欲界繫行苦無漏智、知欲界繫行因無漏智、知欲界繫行滅無漏智、知斷欲界繫行道無漏智。復次法智亦緣法智地無漏智。是名法智。
What is Dharma Wisdom? It is the unstained wisdom that knows the suffering of actions connected to the realm of desire, the unstained wisdom that knows the cause of actions connected to the realm of desire, the unstained wisdom that knows the cessation of actions connected to the realm of desire, and the unstained wisdom that knows the path to ending actions connected to the realm of desire. Furthermore, Dharma Wisdom also takes as its object the unstained wisdom of the stage of Dharma Wisdom. This is called Dharma Wisdom.
云何比智？謂知色無色界繫行苦無漏智、知色無色界繫行因無漏智、知色無色界繫行滅無漏智、知斷色無色界繫行道無漏智。復次比智亦緣比智地無漏智。是名比智。
What is inferential knowledge? It is the undefiled wisdom that knows the suffering inherent in formations connected to the form and formless realms, the undefiled wisdom that knows the causes of formations connected to the form and formless realms, the undefiled wisdom that knows the cessation of formations connected to the form and formless realms, and the undefiled wisdom that knows the path leading to the ending of formations connected to the form and formless realms. Furthermore, inferential knowledge also takes as its object the undefiled wisdom of the stage of inferential knowledge. This is called inferential knowledge.
云何知他心智？謂若智修果修得不失，知欲界色界他眾生現在心心法，亦知無漏心心法，是名知他心智。
What is knowing the minds of others? It is this: when one's wisdom is cultivated, and its fruit is cultivated and not lost, one knows the present mental states and mental factors of other beings in the realm of desire and the realm of form, and one also knows the mental states and mental factors that are free of defilement. This is called knowing the minds of others.
云何等智？謂有漏慧，是名等智。
云何苦智？謂無漏智思惟五受陰——無常、苦、空、非我，是名苦智。
云何集智？謂無漏智思惟有漏因——因、集、有、緣，是名集智。
云何滅智？謂無漏智思惟滅——滅、止、妙、離，是名滅智。
云何道智？謂無漏智思惟道——道、如、跡、乘，是名道智。
云何盡智？謂我已知苦、我已斷集、我已證滅、我已修道，於彼起智、見、明、覺、慧、無間等，是名盡智。
云何無生智？謂我已知苦，不復當知；我已斷集，不復當斷；我已證滅，不復當證；我已修道，不復當修，於彼起智、見、明、覺、慧、無間等，是名無生智。
復次我欲漏已盡，是名盡智；不復當生，是名無生智。我有漏、無明漏已盡，是名盡智；不復當生，是名無生智。
云何見？謂智即是見。或有見非智，所謂八無間忍，謂苦法忍、苦比忍、集法忍、集比忍、滅法忍、滅比忍、道法忍、道比忍。是名見。若智若見，即是無間等。云何得？謂得法。云何無想定？謂遍淨天離欲、上地未離欲，作出要想思惟先方便，心及心法滅，是名無想定。云何滅盡定？謂無所有處離欲、上地未離欲，作止息想先方便，心及心法滅，是名滅盡定。云何無想天？謂眾生生無想天，心及心法滅，是名無想天。云何命根？謂三界壽。云何種類？謂眾生種類。云何處得？謂得方處。云何事得？謂得陰。云何入得？謂得內外入。云何生？謂轉陰。云何老？謂陰熟。云何住？謂行起未壞。云何無常？謂行起壞。云何名身？謂增語。云何句身？謂字滿。云何味身？謂字身說味身。云何虛空？謂虛空無滿，容受諸色，來去無礙。云何數滅？謂數滅滅是解脫。云何非數滅？謂非數滅滅非解脫。