Sarvāstivādin Five Dharmas Treatise (薩婆多宗五事論) · Discourse on the Five Matters (五事論一卷) · Thus have I heard - Illuminating Buddhist Wisdom with AI

何名心法？謂心、意、識。彼復云何謂眼識、耳鼻舌身意識六識之身？何名心所有法？謂與心相應諸法。彼復云何？謂受、想、思、觸、作意、欲、勝解、信、精進、念、定、慧、尋、伺、放逸、不放逸、善根、不善根、無記根、諸結、繫縛、微廣、諸隨煩惱、纏繞安住、知、見、所有現觀，復有餘法與心相應，如是等類名為心所有法。何名心不相應行法？謂有諸法與心不相應。彼復云何？謂得、無相等至、滅盡等至、無相所有、命根、眾同分、得處所、得事、得處、生、老、住、無常性、名身、句身及以文身，復有餘法與心不相應，如是等類名為心不相應行法。

What are called the mental factors? They are mind, mentation, and consciousness. And what are these? They are the six consciousnesses: visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, and mental consciousness.

What are called the mental associates? They are the various phenomena that correspond with the mind. And what are these? They are: feeling, perception, volition, contact, attention, desire, resolve, faith, diligence, mindfulness, concentration, wisdom, investigation, examination, heedlessness, heedfulness, wholesome roots, unwholesome roots, indeterminate roots, various fetters, bonds, subtle and gross phenomena, various secondary afflictions, entanglements, abidings, knowledge, insight, and all direct realizations. There are also other phenomena that correspond with the mind. Categories such as these are called mental associates.

What are called the mental non-concurrent formations? They are the various phenomena that do not correspond with the mind. And what are these? They are: acquisition, the attainment of signlessness, the attainment of cessation, the state of signlessness, life faculty, commonality, acquisition of place, acquisition of object, acquisition of realm, birth, aging, abiding, impermanence, nominal aggregates, phrase aggregates, and syllable aggregates. There are also other phenomena that do not correspond with the mind. Categories such as these are called mental non-concurrent formations.

言諸結者，謂九種結：貪結、恚結、慢結、無明結、見結、勝執結、疑結、疾結、慳結。云何貪結？謂三界貪。云何恚結？依諸有情忿恨為性。云何慢結？謂七種慢名為慢結，謂慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢。云何為慢？於劣計勝？於等計等，彼以為因，慢持慢性，心之高舉、心之所慠、心之所執，此名為慢。云何過慢？於等計己勝、或於勝計己等，彼以為因。慢特慢性，心之高舉、心之所傲、心之所執，此名慢過慢。云何我慢？謂於五取蘊隨觀為我或為我所，彼以為因，慢恃慢性，心之高舉、心之所慠、心之所執，此名我慢。云何增上慢？謂於未得上之殊勝計己謂得上之殊勝，或未證觸亦未現前上之殊勝計己證明，彼以為因，慢恃慢性，心之高舉、心之所傲、心之所執，此名增上慢。云何卑慢？謂於多分殊勝計己少分下劣，彼以為因，慢恃慢性，心之高舉、心之所傲、心之所執，此名卑慢。云何邪慢？謂具非德計己具德，彼以為因，慢恃慢性，心之高舉、心之所慠、心之所執，此名邪慢。此七種慢名為慢結。云何無明結？謂三界無知，此名無明結。云何見結？謂三種結名為見結。云何為三？一、身見；二、邊執見；三、邪見。云何身見？謂於五取蘊隨觀為我或為我所，彼以為因，忍樂慧觀及以所見，此名身見。云何邊執見？謂於五取蘊隨觀斷常，彼以為因，忍樂慧觀及以所見，此名邊執見。云何邪見？謂謗因果及以作用壞有之事，彼以為因，忍樂慧觀及以所見，此名邪見。此三種見名為見結。云何勝執結？二種勝執，名勝執結。云何為二？一、見勝執；二、戒禁勝執。云何見勝執？謂於五取蘊隨觀為最、為上、為勝、為極，彼以為因，忍樂慧觀及以所見，此名勝執見。云何戒禁勝取？謂於五取蘊隨觀為淨、為解脫、為出離，彼以為因，忍樂慧觀及以所見，此名戒禁勝取。此二種勝取，名勝執結。云何疑結？謂於諸諦猶豫為性。云何疾結？心亂為性。云何慳結？心執為性。是故說為諸結。

言繫縛者，所說諸結彼亦名縛。然縛有三種，謂貪縛、瞋縛、癡縛，故說為縛。言微廣者，謂七微廣。云何為七？一、貪微廣；二、瞋微廣；三、有欲微廣；四、慢微廣；五、無明微廣；六、見微廣；七、疑微廣。云何貪微廣？五種微廣名貪微廣。云何為五？謂欲界所繫見苦所斷所有貪欲，欲界所繫見集、滅、道及修所斷所有貪欲。此五微廣名貪微廣。云何瞋微廣？此五種微廣名瞋微廣。云何為五？謂見苦所斷所有瞋恚，見集、滅、道及修所斷所有瞋恚。此五微廣名瞋微廣。云何有欲微廣？此十微廣名有欲微廣。云何為十？謂色繫五、無色繫五。云何名為有貪微廣色界繫五？謂色界繫見苦所斷所有貪欲，及色界繫見集、滅、道及修所斷所有貪欲。如色繫五，無色繫五亦復如是。此十微廣名有欲微廣。云何慢微廣？此十五種微廣名慢微廣。云何為十五？謂欲繫五、色界繫五、無色界繫五。何等名為欲界所繫五種慢微廣？謂欲界繫見苦所斷所有諸慢，欲界所繫見集、滅、道及修所斷所有諸慢。如欲繫五，色界繫五、無色繫五亦復如是。此十五種微廣名慢微廣。云何無明微廣？此十五種微廣為無明微廣。何等十五？謂欲繫五、色界繫五、無色繫五。云何名為欲界所繫五種慢微廣？謂欲所繫見苦所斷所有光明，欲界所繫見集、滅、道及修所斷所有光明。如欲繫五，色界繫五、無色繫五亦復如是。此十五種微廣名無明微廣。云何見微廣？謂三十六微廣名見微廣。何等為三十六？謂欲繫十二、色繫十二、無色繫十二。何等名為欲界所繫十二見微廣？謂欲界繫身見、邊見，欲界所繫見苦所斷所有邪見及以見取，欲界所繫見滅所斷所有邪見及以見取，欲界所繫見道所斷所有邪見及以見取執、禁戒取。如欲界所繫十二，色繫十二、無色繫十二亦復如是。此三十六微廣名見微廣。云何疑微廣？十二種微廣名疑微廣。何等十二？謂欲繫四、色界繫四、無色繫四。云何名為欲界所繫四疑微廣？謂欲界繫見苦斷疑，欲界所繫見集、滅、道所斷諸疑。如欲界繫，色界繫四、無色繫四亦復如是。此十二種微廣名疑微廣。故說名微廣。