阿毘達磨品類足論卷第一
Abhidharma Dharmaskandha-pada Shastra, Chapter 1
尊者世友造
Venerable Vasumitra
三藏法師玄奘奉 詔譯
Tripitaka Master Xuanzang's Imperial Translation
辯五事品第一
Chapter 1: Distinguishing the Five Dharmas
有五法：一、色；二、心；三、心所法；四、心不相應行；五、無為。色云何？謂諸所有色，一切四大種及四大種所造色。四大種者，謂地界、水界、火界、風界。所造色者，謂眼根、耳根、鼻根、舌根、身根、色、聲、香、味、所觸一分及無表色。心云何？謂心意識。此復云何？謂六識身，即眼識、耳識、鼻識、舌識、身識、意識。心所法云何？謂若法心相應。此復云何？謂受、想、思、觸、作意、欲、勝解、念、定、慧、信、勤、尋、伺、放逸、不放逸、善根、不善根、無記根，一切結、縛、隨眠、隨煩惱、纏，諸所有智，諸所有見，諸所有現觀。復有所餘如是類法與心相應，總名心所法。心不相應行云何？謂若法心不相應。此復云何？謂得、無想定、滅定、無想事、命根、眾同分、依得、事得、處得、生、老、住、無常性、名身、句身、文身，復有所餘如是類法與心不相應，總名心不相應行。無為云何？謂三無為：一、虛空；二、非擇滅；三、擇滅。
There are five categories of existence: (1) Form (Matter), (2) Mind (Consciousness), (3) Mental Factors, (4) Phenomena Unrelated to Mind, and (5) the Unconditioned.
What is Form? It refers to all physical matter—specifically, the Four Great Elements and everything composed of them. The Four Great Elements are the Earth Element, Water Element, Fire Element, and Wind Element. What is composed of these elements? The eye faculty, ear faculty, nose faculty, tongue faculty, body faculty; visible objects, sounds, smells, tastes, part of what is tangible; and non-representational form.
What is Mind? It refers to mind, thought, and consciousness. More specifically, it is the six consciousness groups: eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness.
What are Mental Factors? They are phenomena associated with mind. More specifically, they include: feeling, perception, intention, contact, attention, desire, decisive resolve, mindfulness, concentration, wisdom, faith, effort, initial thought, sustained thought, laziness, diligence, wholesome roots, unwholesome roots, neutral roots; all bonds, fetters, latent tendencies, defilements, and entanglements; all forms of wisdom, all views, and all realizations. There are also other similar phenomena that are associated with mind—all collectively called Mental Factors.
What are Phenomena Unrelated to Mind? They are phenomena not associated with mind. More specifically, they include: acquisition, the attainment of no-thought, the attainment of cessation, the state of no-thought, life force, shared characteristics, attainment by reliance, attainment by event, attainment by place, birth, aging, continuity, impermanence; groups of names, groups of phrases, groups of letters. There are also other similar phenomena not associated with mind—all collectively called Phenomena Unrelated to Mind.
What is the Unconditioned? It refers to three unconditioned phenomena: (1) Space, (2) Non-selective Cessation, and (3) Selective Cessation.
地界云何？謂堅性。水界云何？謂濕性。火界云何？謂煖性。風界云何？謂輕等動性。眼根云何？謂眼識所依淨色。耳根云何？謂耳識所依淨色。鼻根云何？謂鼻識所依淨色。舌根云何？謂舌識所依淨色。身根云何？謂身識所依淨色。色云何？謂諸所有色，若好顯色、若惡顯色、若二中間，似顯處色。如是諸色二識所識，謂眼識及意識。此中一類眼識先識，眼識受已意識隨識。聲云何？此有二，謂有執受大種為因聲，及無執受大種為因聲。如是諸聲二識所識，謂耳識及意識。此中一類耳識先識，耳識受已意識隨識。香云何？謂諸所有香，若好香、若惡香、若平等香，鼻所嗅。如是諸香二識所識，謂鼻識及意識。此中一類鼻識先識，鼻識受已意識隨識。味云何？謂諸所有味，若可意、若不可意、若順捨處，舌所嘗。如是諸味二識所識，謂舌識及意識。此中一類舌識先識，舌識受已意識隨識。所觸一分云何？謂滑性、澁性、輕性、重性、冷飢渴性，身所觸。如是諸觸及四大種，二識所識，謂身識及意識。此中一類身識先識，身識受已意識隨識。無表色云何？謂法處所攝色。此及五色根，於一切時一識所識，謂意識。
What is the earth element? It is solidity. What is the water element? It is liquidity. What is the fire element? It is heat. What is the wind element? It is lightness and motion.
What is the eye faculty? It is the transparent physical matter that serves as the basis for eye-consciousness. What is the ear faculty? It is the transparent physical matter that serves as the basis for ear-consciousness. What is the nose faculty? It is the transparent physical matter that serves as the basis for nose-consciousness. What is the tongue faculty? It is the transparent physical matter that serves as the basis for tongue-consciousness. What is the body faculty? It is the transparent physical matter that serves as the basis for body-consciousness.
What are visible forms? They are all visual appearances—whether pleasant, unpleasant, or neutral—that are recognized as shapes or colors. Such forms are perceived by two types of consciousness: eye-consciousness and mind-consciousness. In this process, eye-consciousness first perceives them, and after eye-consciousness receives them, mind-consciousness follows to recognize them.
What are sounds? There are two kinds: sounds produced by living beings' physical elements, and sounds produced by non-living physical elements. Such sounds are perceived by two types of consciousness: ear-consciousness and mind-consciousness. In this process, ear-consciousness first perceives them, and after ear-consciousness receives them, mind-consciousness follows to recognize them.
What are smells? They are all odors—pleasant, unpleasant, or neutral—that the nose smells. Such smells are perceived by two types of consciousness: nose-consciousness and mind-consciousness. In this process, nose-consciousness first perceives them, and after nose-consciousness receives them, mind-consciousness follows to recognize them.
What are tastes? They are all flavors—agreeable, disagreeable, or neutral—that the tongue tastes. Such tastes are perceived by two types of consciousness: tongue-consciousness and mind-consciousness. In this process, tongue-consciousness first perceives them, and after tongue-consciousness receives them, mind-consciousness follows to recognize them.
What are tangible objects? They are sensations of smoothness, roughness, lightness, heaviness, cold, hunger, and thirst, which the body touches. Such tangible sensations, together with the four great elements, are perceived by two types of consciousness: body-consciousness and mind-consciousness. In this process, body-consciousness first perceives them, and after body-consciousness receives them, mind-consciousness follows to recognize them.
What is non-revealing form? It is the form that belongs to the mental domain. This, together with the five physical sense faculties, is always perceived by only one type of consciousness: mind-consciousness.
眼識云何？謂依眼根各了別色。耳識云何？謂依耳根各了別聲。鼻識云何？謂依鼻根各了別香。舌識云何？謂依舌根各了別味。身識云何？謂依身根各了別所觸。意識云何？謂依意根了別諸法。
What is eye-consciousness? It is the awareness that distinguishes forms, based on the eye faculty. What is ear-consciousness? It is the awareness that distinguishes sounds, based on the ear faculty. What is nose-consciousness? It is the awareness that distinguishes smells, based on the nose faculty. What is tongue-consciousness? It is the awareness that distinguishes tastes, based on the tongue faculty. What is body-consciousness? It is the awareness that distinguishes tactile sensations, based on the body faculty. What is mind-consciousness? It is the awareness that distinguishes all mental objects, based on the mind faculty.
受云何？謂領納性。此有三種，謂樂受、苦受、不苦不樂受。想云何？謂取像性。此有三種，謂小想、大想、無量想。思云何？謂心造作性，即是意業。此有三種，謂善思、不善思、無記思。觸云何？謂三和合性。此有三種，謂順樂受觸、順苦受觸、順不苦不樂受觸。作意云何？謂心警覺性。此有三種，謂學作意、無學作意、非學非無學作意。欲云何？謂樂作性。勝解云何？謂心正勝解、已勝解、當勝解性。念云何？謂心明記性。定云何？謂心一境性。慧云何？謂心擇法性。信云何？謂心澄淨性。勤云何？謂心勇悍性。尋云何？謂心麁動性。伺云何？謂心細動性。放逸云何？謂不修善法性。不放逸云何？謂修善法性。善根云何？謂三善根，即無貪善根、無瞋善根、無癡善根。不善根云何？謂三不善根，即貪不善根、瞋不善根、癡不善根。無記根云何？謂四無記根，即無記愛、無記見、無記慢、無記無明。
What is sensation? It is the nature of experience. There are three types: pleasant sensation, unpleasant sensation, and neutral sensation.
What is perception? It is the nature of grasping mental images. There are three types: narrow perception, expansive perception, and limitless perception.
What is intention? It is the nature of mental activity, which is mental karma. There are three types: wholesome intention, unwholesome intention, and neutral intention.
What is contact? It is the coming together of the three factors. There are three types: contact that leads to pleasant sensation, contact that leads to unpleasant sensation, and contact that leads to neutral sensation.
What is attention? It is the mind's quality of alertness. There are three types: attention of the learner, attention of the adept, and attention of neither.
What is desire? It is the nature of wishing to act.
What is resolve? It is the mind's quality of confidently resolving on something already resolved, being resolved, or to be resolved upon.
What is mindfulness? It is the mind's quality of clear recollection.
What is concentration? It is the mind's quality of remaining focused on a single object.
What is wisdom? It is the mind's quality of discerning phenomena.
What is faith? It is the mind's quality of clarity and serenity.
What is diligence? It is the mind's quality of courage and vigor.
What is initial investigation? It is the mind's coarseness.
What is sustained investigation? It is the mind's subtlety.
What is negligence? It is the quality of not cultivating wholesome qualities.
What is diligence? It is the quality of cultivating wholesome qualities.
What are wholesome roots? They are the three wholesome roots: the root of non-greed, the root of non-anger, and the root of non-ignorance.
What are unwholesome roots? They are the three unwholesome roots: the root of greed, the root of anger, and the root of ignorance.
What are neutral roots? They are the four neutral roots: neutral attachment, neutral view, neutral conceit, and neutral ignorance.
結有九種，謂愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結。愛結云何？謂三界貪。恚結云何？謂於有情能為損害。慢結云何？謂七慢類，即慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。慢者，於劣謂己勝、或於等謂己等，由此正慢已慢當慢，心高舉、心恃篾。過慢者，於等謂己勝、或於勝謂己等，由此正慢已慢當慢，心高舉、心恃篾。慢過慢者，於勝謂己勝，由此正慢已慢當慢，心高舉、心恃篾。我慢者，於五取蘊等隨觀執我或我所，由此正慢已慢當慢，心高舉、心恃篾。增上慢者，於所未得上勝證法謂我已得、於所未至上勝證法謂我已至、於所未觸上勝證法謂我已觸、於所未證上勝證法謂我已證，由此正慢已慢當慢，心高舉、心恃篾。卑慢者，於他多勝謂自少劣，由此正慢已慢當慢，心高舉、心恃篾。邪慢者，於實無德謂我有德，由此正慢已慢當慢，心高舉、心恃篾。無明結云何？謂三界無智。見結云何？謂三見，即有身見、邊執見、邪見。有身見者，於五取蘊等隨觀執我或我所，由此起忍樂慧觀見。邊執見者，於五取蘊等隨觀執或斷或常，由此起忍樂慧觀見。邪見者，謗因謗果、或謗作用、或壞實事，由此起忍樂慧觀見。取結云何？謂二取，即見取、戒禁取。見取者，於五取蘊等隨觀執為最為勝、為上為極，由此起忍樂慧觀見。戒禁取者，於五取蘊等隨觀執為能清淨、為能解脫、為能出離，由此起忍樂慧觀見。疑結云何？謂於諦猶豫。嫉結云何？謂心妬忌。慳結云何？謂心鄙悋。縛云何？謂諸結亦名縛。復有三縛，謂貪縛、瞋縛、癡縛。隨眠有七種，謂欲貪隨眠、瞋隨眠、有貪隨眠、慢隨眠、無明隨眠、見隨眠、疑隨眠。欲貪隨眠有五種，謂欲界繫見苦集滅道、修所斷貪。瞋隨眠有五種，謂見苦集滅道、修所斷瞋。有貪隨眠有十種，謂色界繫五，無色界繫五。色界繫五者，謂色界繫見苦集滅道、修所斷貪。無色界繫五亦爾。慢隨眠有十五種，謂欲界繫五，色界繫五，無色界繫五。欲界繫五者，謂欲界繫見苦集滅道、修所斷慢。色無色界繫各五亦爾。無明隨眠有十五種，謂欲界繫五，色界繫五，無色界繫五。欲界繫五者，謂欲界繫見苦集滅道、修所斷無明。色無色界繫各五亦爾。見隨眠有三十六種，謂欲界繫十二，色界繫十二，無色界繫十二。欲界繫十二者，謂欲界繫有身見、邊執見，見苦道所斷邪見、見取、戒禁取，見集滅所斷邪見、見取。色無色界繫各十二亦爾。疑隨眠有十二種，謂欲界繫四，色界繫四，無色界繫四。欲界繫四者，謂欲界繫見苦集滅道所斷疑。色無色界繫各四亦爾。隨煩惱云何？謂諸隨眠亦名隨煩惱。有隨煩惱不名隨眠，謂除隨眠諸餘染污行蘊心所。纏有八種，謂惛沈、掉舉、睡眠、惡作、嫉、慳、無慚、無愧。
There are nine kinds of bonds: the bonds of attachment, aversion, pride, ignorance, views, grasping, doubt, jealousy, and stinginess.
What is the bond of attachment? It is craving for the three realms of existence.
What is the bond of aversion? It is the intention to harm living beings.
What is the bond of pride? It consists of seven types, namely: pride, excessive pride, pride beyond pride, self-pride, arrogant pride, inferiority pride, and distorted pride.
- **Pride** means thinking oneself superior to those who are inferior, or equal to those who are equal. This is the present, past, and future state of elevating oneself and looking down on others. - **Excessive pride** means thinking oneself superior to those who are equal, or equal to those who are superior. This is the present, past, and future state of elevating oneself and looking down on others. - **Pride beyond pride** means thinking oneself superior even to those who are superior. This is the present, past, and future state of elevating oneself and looking down on others. - **Self-pride** means clinging to the idea of a self or what belongs to the self based on the five aggregates of attachment. This is the present, past, and future state of elevating oneself and looking down on others. - **Arrogant pride** means claiming to have attained, reached, touched, or realized superior spiritual states that one has not actually achieved. This is the present, past, and future state of elevating oneself and looking down on others. - **Inferiority pride** means thinking oneself only slightly inferior to those who are far superior. This is the present, past, and future state of elevating oneself and looking down on others. - **Distorted pride** means claiming to have virtues one does not actually possess. This is the present, past, and future state of elevating oneself and looking down on others.
What is the bond of ignorance? It is the lack of true understanding in the three realms of existence.
What is the bond of views? It consists of three views: the view of a self, extreme views, and wrong views.
- **The view of a self** means clinging to the idea of a self or what belongs to the self based on the five aggregates of attachment, giving rise to acceptance, delight, understanding, and perception. - **Extreme views** means clinging to an idea of annihilation or eternity based on the five aggregates of attachment, giving rise to acceptance, delight, understanding, and perception. - **Wrong views** means denying cause and effect, denying the functions of actions, or rejecting the reality of things, giving rise to acceptance, delight, understanding, and perception.
What is the bond of grasping? It consists of two kinds: grasping at views and grasping at rules and observances.
- **Grasping at views** means clinging to the idea that based on the five aggregates of attachment, something is the best, the highest, the supreme, or the ultimate, giving rise to acceptance, delight, understanding, and perception. - **Grasping at rules and observances** means clinging to the idea that based on the five aggregates of attachment, something can purify, liberate, or lead to escape, giving rise to acceptance, delight, understanding, and perception.
What is the bond of doubt? It is hesitation regarding the truths.
What is the bond of jealousy? It is a mind of resentful envy.
What is the bond of stinginess? It is a mind of miserly reluctance.
What are fetters? The bonds are also called fetters. Additionally, there are three fetters: the fetter of greed, the fetter of hatred, and the fetter of delusion.
There are seven types of latent tendencies: the latent tendency of sensual desire, of aversion, of desire for existence, of pride, of ignorance, of views, and of doubt.
- **The latent tendency of sensual desire** has five types, corresponding to greed that is abandoned through seeing the truths of suffering, its origin, its cessation, the path, and through cultivation. - **The latent tendency of aversion** has five types, corresponding to hatred abandoned through seeing these four truths and through cultivation. - **The latent tendency of desire for existence** has ten types: five in the form realm and five in the formless realm. The five in the form realm are greed abandoned through seeing the four truths and through cultivation; the same applies to the formless realm. - **The latent tendency of pride** has fifteen types: five in the desire realm, five in the form realm, and five in the formless realm. The five in the desire realm are pride abandoned through seeing the four truths and through cultivation; the same applies to the other two realms. - **The latent tendency of ignorance** has fifteen types: five in each of the three realms, corresponding to ignorance abandoned through seeing the four truths and through cultivation. - **The latent tendency of views** has thirty-six types: twelve in each realm. In the desire realm, these are the view of a self and extreme views, both abandoned through seeing suffering and the path, plus wrong views, grasping at views, and grasping at rules, all abandoned through seeing suffering and the path; also wrong views and grasping at views, abandoned through seeing the origin and cessation of suffering. The same applies to the form and formless realms. - **The latent tendency of doubt** has twelve types: four in each realm, corresponding to doubt abandoned through seeing each of the four truths.
What are secondary afflictions? The latent tendencies are also called secondary afflictions. However, some secondary afflictions are not called latent tendencies—namely, the other defiled mental factors associated with the formation aggregate, apart from the latent tendencies.
There are eight types of hindrances: drowsiness, agitation, sleepiness, remorse, jealousy, stinginess, shamelessness, and lack of moral dread.
諸所有智者，有十智，謂法智、類智、他心智、世俗智、苦智、集智、滅智、道智、盡智、無生智。法智云何？謂緣欲界繫諸行諸行因諸行滅諸行能斷道諸無漏智。復有緣法智及法智地諸無漏智亦名法智。類智云何？謂緣色無色界繫諸行諸行因諸行滅諸行能斷道諸無漏智。復有緣類智及類智地諸無漏智亦名類智。他心智云何？謂若智修所成，是修果依止，修已得不失智，欲色界繫和合現前他心心所及一分無漏他心心所，皆名他心智。世俗智云何？謂諸有漏慧。苦智云何？謂於五取蘊思惟非常、苦、空、非我所起無漏智。集智云何？謂於有漏因思惟因、集、生、緣所起無漏智。滅智云何？謂於擇滅思惟滅、靜、妙、離所起無漏智。道智云何？謂於聖道思惟道、如、行、出所起無漏智。盡智云何？謂自遍知，我已知苦、我已斷集、我已證滅、我已修道，由此而起智見明覺、解慧光觀，皆名盡智。無生智云何？謂自遍知，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，由此而起智見明覺、解慧光觀，皆名無生智。諸所有見者，且諸智亦名見。有見非智，謂八現觀邊忍。一苦法智忍；二苦類智忍；三集法智忍；四集類智忍；五滅法智忍；六滅類智忍；七道法智忍；八道類智忍。諸所有現觀者，若智若見俱名現觀。
All wise beings possess ten kinds of wisdom: wisdom of the dharma, wisdom of its categories, knowledge of others' minds, worldly wisdom, wisdom of suffering, wisdom of its origin, wisdom of its cessation, wisdom of the path, wisdom of complete knowledge, and wisdom of non-arising.
What is wisdom of the dharma? It refers to the undefiled wisdom that contemplates the conditioned phenomena of the desire realm—their causes, their cessation, and the path that can cut them off. Also, any wisdom that arises in relation to this wisdom of dharma and its domain is called wisdom of the dharma.
What is wisdom of its categories? It refers to the undefiled wisdom that contemplates the conditioned phenomena of the form and formless realms—their causes, their cessation, and the path that can cut them off. Also, any wisdom that arises in relation to this wisdom of categories and its domain is called wisdom of its categories.
What is knowledge of others' minds? It refers to wisdom developed through cultivation, attained through practice, and possessed without loss. It directly perceives the present thoughts and mental factors of beings in the desire and form realms, including the thoughts and mental factors of a portion of those who are undefiled. All this is called knowledge of others' minds.
What is worldly wisdom? It refers to all defiled intelligence.
What is wisdom of suffering? It refers to the undefiled wisdom arising from contemplating the five aggregates of attachment as impermanent, unsatisfactory, empty, and not-self.
What is wisdom of its origin? It refers to the undefiled wisdom arising from contemplating the causes of defilement as cause, source, production, and condition.
What is wisdom of its cessation? It refers to the undefiled wisdom arising from contemplating the unconditioned peace of cessation as extinction, tranquility, excellence, and escape.
What is wisdom of the path? It refers to the undefiled wisdom arising from contemplating the noble path as a path, a principle, a practice, and a way out.
What is wisdom of complete knowledge? It refers to the personal realization: "I have fully known suffering, I have cut off its origin, I have realized its cessation, I have cultivated the path." The insight, understanding, awareness, wisdom, light, and observation that arise from this are all called wisdom of complete knowledge.
What is wisdom of non-arising? It refers to the personal realization: "I have known suffering, there is no need to know it further. I have cut off its origin, there is no need to cut it off further. I have realized its cessation, there is no need to realize it further. I have cultivated the path, there is no need to cultivate it further." The insight, understanding, awareness, wisdom, light, and observation that arise from this are all called wisdom of non-arising.
All wisdom is also called "seeing," but there are types of seeing that are not wisdom: the eight "patience" practices at the threshold of direct realization. They are: 1) Patience towards the dharma of suffering; 2) Patience towards the category of suffering; 3) Patience towards the dharma of its origin; 4) Patience towards the category of its origin; 5) Patience towards the dharma of its cessation; 6) Patience towards the category of its cessation; 7) Patience towards the dharma of the path; 8) Patience towards the category of the path.
All instances of direct realization—whether they are wisdom or seeing—are collectively called direct realization.
得云何？謂得諸法。無想定云何？謂已離遍淨染、未離上染，出離想作意，為先心心所滅。滅定云何？謂已離無所有處染，止息想作意，為先心心所滅。無想事云何？謂生無想有情天中心心所滅。命根云何？謂三界壽。眾同分云何？謂有情同類性。依得云何？謂得所依。處事得云何？謂得諸蘊。處得云何？謂得內外處。生云何？謂令諸蘊起。老云何？謂令諸蘊熟。住云何？謂令已生諸行不壞。無常云何？謂令已生諸行滅壞。名身云何？謂增語。句身云何？謂字滿。文身云何？謂字眾。虛空云何？謂體空虛，寬曠無礙，不障色行。非擇滅云何？謂滅非離繫。擇滅云何？謂滅是離繫。
What is acquisition? It is the acquisition of dharmas. What is the attainment of no-thought? It is when one has transcended the defilements of the Realm of Infinite Consciousness but has not yet transcended the defilements above it, and with the intention of renouncing perception as the prerequisite, the mind and mental factors cease. What is the attainment of cessation? It is when one has transcended the defilements of the Realm of Nothingness, and with the intention of stilling perception as the prerequisite, the mind and mental factors cease. What is the state of no-thought? It is the ceasing of mind and mental factors in the heaven of no-thought beings. What is the faculty of life? It is the lifespan within the three realms. What is shared likeness? It is the nature of being alike among sentient beings. What is acquisition by support? It is the acquisition of what one relies upon. What is acquisition of the bases? It is the acquisition of the aggregates. What is acquisition of the sense bases? It is the acquisition of the internal and external sense bases. What is birth? It is what causes the aggregates to arise. What is aging? It is what causes the aggregates to mature. What is dwelling? It is what prevents already-arisen formations from disintegrating. What is impermanence? It is what causes already-arisen formations to cease and disintegrate. What is the body of names? It is linguistic designation. What is the body of sentences? It is the completion of words. What is the body of letters? It is a collection of letters. What is space? It is that whose essence is void, vast and unimpeded, not obstructing material formations. What is non-analytical cessation? It is cessation that is not freedom from bondage. What is analytical cessation? It is cessation that is freedom from bondage.