---
title: "大乘阿毘達磨集論 · 3"
description: "大乘阿毘達磨集論是印度大乘佛教瑜伽行派重要論典由無著菩薩造唐代玄奘法師漢譯該論以大乘立場系統總結阿毘達磨義理闡述諸法實相與唯識思想涵蓋蘊處界緣起修行果位等核心教義體系嚴密被視為法相宗根本論書之一對理解唯識學說與大乘教理具有權威性地位是研究瑜伽行派哲學的關鍵文獻"
url: "https://rushiwowen.co/en/r/cmcwtpsge2d6xie04hal4z4sh"
---

## 大乘阿毘達磨集論卷第三

> Abhidharma-samuccaya, Volume 3

無著菩薩造

> Composed by Bodhisattva Asanga

三藏法師玄奘奉　詔譯

> Tripitaka Master Xuanzang's Imperial Translation

### 本事分中三法品第一之三

> Chapter 3 of the Three Dharmas Section in the Fundamental Activities Division

云何緣？幾是緣？為何義故觀緣耶？謂因故、等無間故、所緣故、增上故，是緣義。一切是緣。為捨執著我為因法故，觀察緣。何等因緣？謂阿賴耶識及善習氣。又自性故、差別故、助伴故、等行故、增益故、障礙故、攝受故，是因緣義。自性者，謂能作因。自性差別者，謂能作因差別，略有二十種。一生能作，謂識和合望識。二住能作，謂食望已生及求生有情。三持能作，謂大地望有情。四照能作，謂燈等望諸色。五變壞能作，謂火望薪。六分離能作，謂鎌等望所斷。七轉變能作，謂工巧智等望金銀等物。八信解能作，謂煙望火。九顯了能作，謂宗因喻望所成義。十等至能作，謂聖道望涅槃。十一隨說能作，謂名想見。十二觀待能作，謂觀待此故於彼求欲生，如待飢渴追求飲食。十三牽引能作，謂懸遠緣，如無明望老死。十四生起能作，謂隣近緣，如無明望行。十五攝受能作，謂所餘緣，如田水糞等望穀生等。十六引發能作，謂隨順緣，如正事王令王悅豫。十七定別能作，謂差別緣，如五趣緣望五趣果。十八同事能作，謂和合緣，如根不壞，境界現前，作意正起望所生識。十九相違能作，謂障礙緣，如雹望穀。二十不相違能作，謂無障礙緣，如穀無障。助伴者，謂諸法共有而生必無缺減，如四大種及所造色隨其所應。等行者，謂諸法共有等行所緣必無缺減，如心心所。增益者，謂前際修善不善無記法故，能令後際善等諸法展轉增勝後後生起。障礙者，謂隨所數習諸煩惱故，隨所有惑皆得相續增長堅固，乃令相續遠避涅槃。攝受者，謂不善及善有漏法，能攝受自體故。

> What is a condition? How many things are conditions? For what purpose do we contemplate conditions? It is because of cause, because of immediate continuity, because of the object, and because of predominance—this is the meaning of condition. All things are conditions. We contemplate conditions in order to let go of clinging to the idea that "I am the cause of dharmas." What are causal conditions? They are the storehouse consciousness and virtuous habitual tendencies. Also, they are understood through their own nature, their distinctions, their companions, their equal functioning, their augmentation, their obstruction, and their sustenance—this is the meaning of causal condition. Their own nature is the efficient cause. The distinctions of their own nature are the distinctions of the efficient cause, which may be briefly described as twenty kinds: 1. The efficient cause of production—consciousness in combination with consciousness. 2. The efficient cause of dwelling—food with respect to beings already born and those seeking birth. 3. The efficient cause of maintaining—the great earth with respect to sentient beings. 4. The efficient cause of illumination—lamps and such with respect to visible forms. 5. The efficient cause of destruction—fire with respect to firewood. 6. The efficient cause of separation—a sickle and such with respect to what is cut. 7. The efficient cause of transformation—craftsmanship and such with respect to gold, silver, and other materials. 8. The efficient cause of inference—smoke with respect to fire. 9. The efficient cause of making evident—the thesis, reason, and example with respect to the meaning to be established. 10. The efficient cause of attainment—the noble path with respect to Nirvana. 11. The efficient cause of designation—names, notions, and views. 12. The efficient cause of dependence—dependent on this, the desire for that arises, as when, dependent on hunger and thirst, one seeks food and drink. 13. The efficient cause of projection—a distant condition, as ignorance with respect to old age and death. 14. The efficient cause of arising—a proximate condition, as ignorance with respect to formations. 15. The efficient cause of sustenance—remaining conditions, as a field, water, and manure with respect to the growth of grain. 16. The efficient cause of eliciting—a concordant condition, as when one properly serves a king and brings the king delight. 17. The efficient cause of definite distinction—a distinguishing condition, as the conditions of the five realms with respect to the results of the five realms. 18. The efficient cause of shared action—a concordant condition, as when the faculties are intact, the object is present, and attention is properly aroused with respect to the consciousness that arises. 19. The efficient cause of opposition—an obstructive condition, as hail with respect to grain. 20. The efficient cause of non-opposition—a non-obstructive condition, as grain that is unobstructed. Companions are dharmas that arise together in common and are never deficient, such as the four great elements and derived material forms, each according to what is appropriate. Equal functioning means that dharmas share a common equal functioning with respect to their objects and are never deficient, such as mind and mental factors. Augmentation means that because of cultivating virtuous, non-virtuous, or neutral dharmas in the past, virtuous and other dharmas in the future progressively increase in strength and arise again and again. Obstruction means that because of repeatedly habituating various afflictions, whatever delusions there are all continue, grow, and become firm, causing the continuity of beings to remain far from Nirvana. Sustenance means that non-virtuous dharmas and virtuous contaminated dharmas are able to sustain themselves.

何等等無間緣？謂中無間隔，等無間故。同分異分心心所生，等無間故。是等無間緣義。

> What is meant by "equal and uninterrupted condition"? It means there is no gap in between, because it is equal and uninterrupted. Minds and mental factors arise with the same or different shares, because they are equal and uninterrupted. This is the meaning of the equal and uninterrupted condition.

何等所緣緣？謂有分齊境所緣故、無分齊境所緣故、無異行相境所緣故、有異行相境所緣故、有事境所緣故、無事境所緣故、事所緣故、分別所緣故、有顛倒所緣故、無顛倒所緣故、有礙所緣故、無礙所緣故，是所緣緣義。

> What is the condition of the object of focus? It is the object of focus with limiting boundaries, the object of focus without limiting boundaries, the object of focus with uniform appearance, the object of focus with varied appearance, the object of focus with a substantial thing, the object of focus without a substantial thing, the object of focus on a thing, the object of focus on conceptual discrimination, the object of focus that is distorted, the object of focus that is undistorted, the object of focus that is obstructed, and the object of focus that is unobstructed — this is the meaning of the condition of the object of focus.

何等增上緣？謂任持增上故、引發增上故、俱有增上故、境界增上故、產生增上故、住持增上故、受用果增上故、世間清淨離欲增上故、出世清淨離欲增上故，是增上緣義。

> What is an enhancing condition? It is enhancing because it sustains, enhancing because it brings forth, enhancing because it co-exists, enhancing because it serves as an object, enhancing because it produces, enhancing because it maintains, enhancing because it brings about enjoyable results, enhancing because it leads to worldly purity and freedom from desire, and enhancing because it leads to transcendent purity and freedom from desire. This is the meaning of enhancing condition.

云何同分彼同分？幾是同分彼同分？為何義故觀同分彼同分耶？謂不離識彼相似根於境相續生故、離識自相似相續生故，是同分彼同分義。色蘊一分、眼等五、有色界處一分，是同分彼同分。為捨執著與識相應不相應我故，觀察同分彼同分。

> What are "shared" and "unshared"? How many things are shared and unshared? Why do we contemplate shared and unshared? It is because, not separate from consciousness, those similar faculties arise continuously toward objects, and separate from consciousness, they arise continuously in their own similar way—this is the meaning of shared and unshared. One part of the form aggregate, the five sense faculties such as the eye, and one part of the realms and spheres that have form—these are shared and unshared. We contemplate shared and unshared in order to let go of clinging to a self that is either associated or not associated with consciousness.

云何執受？幾是執受？為何義故觀執受耶？謂受生所依色故，是執受義。色蘊一分、五有色界處全及四一分，是執受。為捨執著身自在轉我故，觀察執受。

> What is "appropriated"? How many things are appropriated? For what purpose do we contemplate appropriation? It means: because of the physical forms that serve as the basis for rebirth, this is the meaning of appropriation. A portion of the form aggregate, all of the five sense-fields that involve form, and a portion of the four remaining sense-fields — these are appropriated. We contemplate appropriation in order to let go of clinging to a self that controls the body freely.

云何根？幾是根？為何義故觀根耶？謂取境增上故、種族不斷增上故、眾同分住增上故、受用淨不淨業果增上故、世間離欲增上故、出世離欲增上故，是根義。受識蘊全、色行蘊一分、十二界六處全、法界法處一分，是根，為捨執著增上我，故觀察根。

> What is a root-faculty? How many are root-faculties? For what purpose do we contemplate root-faculties? They are called root-faculties because they are predominant in: grasping objects, maintaining the continuity of the lineage, sustaining the shared species-identity, experiencing the results of pure and impure karma, transcending desire in the worldly realm, and transcending desire in the supramundane realm. The root-faculties consist of the entirety of the feeling aggregate, the consciousness aggregate, and part of the formation aggregate and form aggregate; the entirety of the twelve sense-fields and six sense-bases; and part of the dharma-element and dharma-base. We contemplate root-faculties in order to let go of attachment to a predominant self.

云何苦苦性？幾是苦苦性？為何義故觀苦苦性耶？謂苦受自相故、隨順苦受法自相故，是苦苦性義。一切一分是苦苦性。為捨執著有苦我故，觀察苦苦性。

> What is the nature of the suffering of suffering? How much of it is the suffering of suffering? For what purpose do we contemplate the nature of the suffering of suffering? It is the intrinsic characteristic of painful feeling, and the intrinsic characteristic of phenomena that accompany painful feeling—this is the meaning of the suffering of suffering. One part of everything is the suffering of suffering. We contemplate the nature of the suffering of suffering in order to let go of clinging to the idea of a self that experiences suffering.

云何壞苦性？幾是壞苦性？為何義故觀壞苦性耶？謂樂受變壞自相故、隨順樂受法變壞自相故、於彼愛心變壞故，是壞苦性義。一切一分是壞苦性。為捨執著有樂我故，觀察壞苦性。

> What is the nature of the suffering of change? How much of experience is included in the suffering of change? And for what purpose do we contemplate the suffering of change? It is the nature of the suffering of change because pleasant feelings change and disintegrate by their very nature, because things that accord with pleasant feelings change and disintegrate by their very nature, and because the craving and attachment toward them changes and disintegrates. A portion of all phenomena is included in the suffering of change. We contemplate the suffering of change in order to let go of the clinging belief that there is a self that experiences pleasure.

云何行苦性？幾是行苦性？為何義故觀行苦性耶？謂不苦不樂受自相故、隨順不苦不樂受法自相故、彼二麁重所攝受故、不離二無常所隨不安隱故，是行苦性義。除三界二處諸蘊一分，一切是行苦性。為捨執著有不苦不樂我故，觀察行苦性。

> What is the nature of the suffering of formation? How much of it is the suffering of formation? For what purpose do we contemplate the suffering of formation? It is the intrinsic nature of neither-painful-nor-pleasant feeling; the intrinsic nature of phenomena that accord with neither-painful-nor-pleasant feeling; being under the influence of the coarseness of those two; and being followed by impermanence and never fully at ease, never apart from the two. This is the meaning of the suffering of formation. Apart from one portion of the aggregates in the two realms of the three worlds, everything is the suffering of formation. We contemplate the suffering of formation in order to let go of clinging to the idea that there is a neither-painful-nor-pleasant self.

云何有異熟？幾是有異熟？為何義故觀有異熟耶？謂不善及善有漏，是有異熟。十界四處諸蘊一分，是有異熟。為捨執著能捨能續諸蘊我故，觀察有異熟。又異熟者，唯阿賴耶識及相應法，餘但異熟生非異熟。

> What has karmic fruition? How many things have karmic fruition? For what purpose do we contemplate what has karmic fruition? The unwholesome, and the wholesome that is tainted — these have karmic fruition. Ten realms, four sense-fields, and one part of the aggregates — these have karmic fruition. We contemplate what has karmic fruition in order to let go of clinging to a self that can cast off and can continue the aggregates. Furthermore, karmic fruition itself refers only to the storehouse consciousness and its associated mental factors; the rest are merely karmically produced, not karmic fruition itself.

云何食？幾是食？為何義故觀食耶？謂變壞故、有變壞者境界故、有境界者希望故、有希望者取故，有取者是食義。三蘊十一界五處一分，是食。為捨執著由食住我故，觀察食。又此食差別建立，略有四種：一不淨依止住食、二淨不淨依止住食、三清淨依止住食、四示現住食。

> What is food? How many kinds are there? For what purpose do we contemplate food? It is because of change and decay; because of those who have change and decay as their object; because of those who have objects as their craving; because of those who have craving as their clinging. Having clinging is the meaning of food. Three aggregates, eleven elements, and one part of five bases—these are food. We contemplate food in order to abandon the attachment that we live by food. Furthermore, this food is established in four kinds: first, food that sustains an impure base; second, food that sustains both impure and pure bases; third, food that sustains a pure base; fourth, food that is displayed for sustaining.

云何有上？幾是有上？為何義故觀有上耶？謂一切有為故、無為一分故，是有上義。除法界法處一分，一切是有上。為捨執著下劣事我故，觀察有上。

> What is "inferior"? How many things are inferior? For what purpose do we contemplate the inferior? It means: because all conditioned things are inferior, and because a portion of the unconditioned is inferior — this is the meaning of "inferior." Except for the Dharma realm and a portion of the Dharma base, everything is inferior. We contemplate the inferior in order to let go of clinging to a self attached to inferior things.

云何無上？幾是無上？為何義故觀無上耶？謂無為一分故，是無上義。法界法處一分，是無上。為捨執著最勝事我故，觀察無上。

> What is the Supreme? How many things are Supreme? For what purpose do we contemplate the Supreme? It is a part of the Unconditioned—this is the meaning of Supreme. A part of the sphere of Dharma and the sphere of mental objects is Supreme. We contemplate the Supreme in order to let go of clinging to the self as the most excellent thing.

由此所說差別道理，餘無量門可類觀察。復次蘊界處差別略有三種，謂遍計所執相差別、所分別相差別、法性相差別。何等遍計所執相差別？謂於蘊界處中遍計所執我、有情、命者、生者、養者、數取趣者、意生者、摩納婆等。何等所分別相差別？謂即蘊界處法。何等法性相差別？謂即於蘊界處中我等無性、無我有性。

> Based on the principles of differentiation explained here, countless other categories can be observed in a similar way. Furthermore, the differences among the aggregates, elements, and sense-fields can be summarized into three types: the characteristic of conceptual imputation, the characteristic of what is conceptualized, and the characteristic of the nature of phenomena. What is the characteristic of conceptual imputation? It refers to the self, sentient beings, life-force, the born, the nourished, the reincarnating being, the mind-produced being, and the young one, and so on—all conceptually imputed upon the aggregates, elements, and sense-fields. What is the characteristic of what is conceptualized? It refers to the phenomena of the aggregates, elements, and sense-fields themselves. What is the characteristic of the nature of phenomena? It refers to the absence of selfhood and the presence of non-self within the aggregates, elements, and sense-fields.

復有四種差別，謂相差別、分別差別、依止差別、相續差別。何等相差別？謂蘊界處一一自相差別。何等分別差別？謂即於蘊界處中實有假有、世俗有勝義有、有色無色、有見無見，如是等無量差別分別如前說。何等依止差別？謂乃至有情依止差別有爾所，當知蘊界處亦爾。何等相續差別？謂一一剎那蘊界處轉。於相差別善巧為何所了知？謂了知我執過患。於分別差別善巧為何所了知？謂了知聚想過患。於依止差別善巧為何所了知？謂了知不作而得、雖作而失想過患。於相續差別善巧為何所了知？謂了知安住想過患。

> There are four kinds of distinctions: distinctions of characteristics, distinctions of differentiation, distinctions of support, and distinctions of continuity. What are distinctions of characteristics? They are the distinct characteristics of each of the aggregates, realms, and sense fields. What are distinctions of differentiation? Within the aggregates, realms, and sense fields, there are distinctions such as truly existing versus conventionally existing, worldly existence versus ultimate existence, having form versus having no form, being visible versus being invisible — countless differentiations of this kind, as explained above. What are distinctions of support? Just as there are as many distinctions of support as there are sentient beings, you should understand that the aggregates, realms, and sense fields are likewise just as many. What are distinctions of continuity? They are the aggregates, realms, and sense fields arising and passing away moment by moment. When one is skilled in distinctions of characteristics, what does one understand? One understands the harm of clinging to a self. When one is skilled in distinctions of differentiation, what does one understand? One understands the harm of the perception of aggregation. When one is skilled in distinctions of support, what does one understand? One understands the harm of the perception of gaining without effort and losing despite effort. When one is skilled in distinctions of continuity, what does one understand? One understands the harm of the perception of permanence.

又蘊界處有六種差別，謂外門差別、內門差別、長時差別、分限差別、暫時差別、顯示差別。何等外門差別？謂多分欲界差別。何等內門差別？謂一切定地。何等長時差別？謂諸異生。何等分限差別？謂諸有學，及除最後剎那蘊界處所餘無學。何等暫時差別？謂諸無學最後剎那蘊界處。何等顯示差別？謂諸佛及已得究竟菩薩摩訶薩所示現諸蘊界處。

> The aggregates, elements, and sense fields have six kinds of differences: differences in outward orientation, differences in inward orientation, differences in duration, differences within limits, differences in a single moment, and differences in display. What are differences in outward orientation? They are the differences of those mostly in the realm of desire. What are differences in inward orientation? They are all the stages of concentration. What are differences in duration? They are ordinary beings. What are differences within limits? They are those in training, and all the aggregates, elements, and sense fields of those beyond training except for their final moment. What are differences in a single moment? They are the aggregates, elements, and sense fields of those beyond training in their final moment. What are differences in display? They are the aggregates, elements, and sense fields displayed by the Buddhas and by the great bodhisattvas who have already attained the ultimate.