阿毘曇八犍度論卷第三
Abhidharma Jñānaprasthāna Śāstra, Volume 3
迦旃延子造
Treatise by Katyayana
符秦罽賓三藏僧伽提婆共竺佛念譯
Translator: Gautama Saṅghadeva and Zhu Fonian, Tripiṭaka Masters, Fu Qin Dynasty
阿毘曇雜犍度色跋渠第六
Abhidharma Miscellaneous Chapter: Section on Form, Sixth
色法生老無常，當言色耶、非色耶？無色，可見不可見、有對無對、有漏無漏、有為無為、過去未來現在、善不善無記、欲界繫色界繫無色界繫、學無學非學非無學、見諦所斷思惟所斷法？無斷法生老無常，當言見諦所斷、當言思惟所斷、當言無斷耶？云何老？云何死？云何無常？諸死，彼無常耶？設無常，彼死邪？行力強、無常力強？又世尊言：此三有為，有為相，興衰住若干。彼一心中，云何興、云何衰、云何住若干？此章義願具演說。
For material form as it arises, ages, and is impermanent: should this be called “form” or “not form”? Is it formless, visible or invisible, with resistance or without resistance, with mental outflows or without mental outflows, conditioned or unconditioned, past, future, or present, wholesome, unwholesome, or neutral, bound to the realm of desire, bound to the realm of form, or bound to the formless realm, connected with the path of training, connected with the path of no further training, or neither training nor beyond training, to be abandoned through seeing the truths, to be abandoned through mental cultivation, or not to be abandoned at all?
When arising, aging, and impermanence occur in this, should they be said to be abandoned through seeing the truths, through mental cultivation, or not abandoned at all?
What is “aging”? What is “death”? What is “impermanence”? Is everything that dies impermanent? And, if something is impermanent, does it necessarily die? Which is stronger: the force of conditioned activity, or the force of impermanence?
Furthermore, the World-Honored One has said: “These three conditioned phenomena have the marks of conditionality: arising, enduring while changing, and ceasing.” In a single moment of mind, how does arising occur, how does enduring while changing occur, and how does ceasing occur? Please explain the meaning of this chapter in full.
色法，生老無常，當言色耶、當言非色耶？答曰：當言非色。無色，當言即無色。可見，當言不可見。不可見，當言即不可見。有對，當言即無對。無對，當言即無對。有漏，當言即有漏。無漏，當言即無漏。有為，當言即有為。無為，當言即無為。過去，當言即過去。未來，當言即未來。現在，當言即現在。善，當言即善。不善，當言即不善。無記，當言即無記。欲界繫，當言即欲界繫。色界繫，當言即色界繫。無色界繫，當言即無色界繫。是學，當言即是學。不學，當言即不學。非學非無學，當言即非學非無學。見諦所斷，當言即見諦所斷。思惟所斷，當言即思惟所斷。非斷法生老無常，當言見諦所斷、當言即思惟所斷、當言非斷耶？答曰：當言即無斷。云何老、云何死、云何無常？云何老？答曰：行衰退、根熟壞、身色變、得老毀，是謂老。云何死？答曰：彼眾生，生彼彼生處，若命終，當命終退不現，喪沒壽、失捨陰、命根閉，是謂死。云何無常？答曰：諸行散退沒，是謂無常。諸謂死即無常耶？答曰：如是，諸死彼無常。頗有無常，彼非死耶？答曰？有，除死諸餘行無常。行力強、無常力強？答曰：行力強，非無常。行者過去未來現在行滅，無常者現在行散。或作是說：無常力強非行。行亦無常，如我意行力強。非無常行者，過去未來現在行滅，無常者現在行散也。又世尊言：此三有為相，有為相興衰住若干。彼一心云何興、云何衰、云何住若干？答曰：興者生、衰者無常、住若干老也。
色品第六竟(梵本三十七首盧秦六百八十九言)。