---
title: "大乘阿毘達磨雜集論 · 1"
description: "大乘阿毘達磨雜集論由安慧菩薩糅合集成，唐代玄奘法師漢譯。該論屬瑜伽行派重要論書，以阿毘達磨經為綱要，融合大乘莊嚴經論、顯揚聖教論等內容，系統闡述諸法體相、唯識教義及修行次第。全分本事分與決擇分，詳釋五蘊、四諦、菩提分法等名相，確立識變緣起思想。此論為法相宗根本典籍，對漢傳佛教唯識學發展影響深遠，是研究大乘佛法體系與修證的重要權威著作。"
url: "https://rushiwowen.co/en/r/cmcy7pavf0blnl8047mzg1tta"
---

### 本事分中三法品第一之一

> Chapter 1: Three Dharmas, Part One

諸會真淨究竟理， 超聖行海昇彼岸，證得一切法自在， 善權化導不思議，無量希有勝功德， 自他並利所依止，敬禮如是大覺尊， 無等妙法諸聖眾。敬禮開演本論師， 親承聖旨分別者，由悟契經及解釋， 爰發正勤乃參綜。

> All the assemblies' true purity, the ultimate principle, Transcending the ocean of noble conduct, ascending to the far shore, Attaining mastery over all dharmas, Skillfully guiding beings in inconceivable ways, With immeasurable, rare, and supreme merit, Benefiting both self and others—the refuge of all, I bow to the Great Awakened One, To the peerless, wondrous Dharma, and the noble assembly. I bow to the master who composed this treatise, Who directly received the sacred intent and distinguished its meaning, And through realizing both the sutras and their explanations, Arose in diligent effort and comprehensive study.

今此頌中無倒稱讚最勝功德敬申頂禮，以供養三寶及造此論經釋二師隨其所應。所以者何？此論所依及能起故。佛薄伽梵是契經等一切教法平等所依，無師自悟諸法實性，一切教起所依處故。從此無間聖弟子眾依法隨學法為依者，法界所流故。經釋二師亦契如來所說正法，一分無倒聞思修行，為依止故隨而造論。初二頌顯示如來、應、正等覺勝德六義，所謂自性、因、果、業、相應、差別義。諸會真淨究竟理者，顯自性義，謂諸佛法身以一切種轉依真如為體性故。超聖行海昇彼岸者，顯因義，謂佛菩提從一切種極喜等十地聖行無量無數大劫，圓滿修習因所生故。證得一切法自在者，顯果義，謂永斷一切煩惱障所知障及彼餘習，證得無邊希有功德無上三菩提果，於一切法自在轉故。善權化導不思議者，顯業義，謂以超非一切智境，神通記說教誡變現等無量調伏方便，導引可化有情令心界清淨故。無量希有勝功德者，顯相應義，謂超尋思數量無邊種種難行苦行，所生無上大悲、力、無畏等功德法寶相應故。自他並利所依止者，顯差別義，謂如來受用、變化、自性身，如其次第自他並利所依故。所依者，身義、體義，無差別也。自他並利所依者，就勝而說。謂受用身自利最勝，處大會中能受第一廣大甚深法聖財故。變化身者，他利最勝，遍於十方一切世界能起無間，猶工巧業等諸變化事，建立有情所應作故。自性身者，謂諸善逝共有法身，最極微細一切障，轉依真如為體故，於自他利並為最勝，由證此身得餘身故。此三佛身是差別義。當知此中亦讚法、僧功德。法寶者，自性因果等義所攝故。僧寶者，隨此修學所生故。庶令學者無諸怖畏，方造論端建茲體性。

> In this praise, I will offer a sincere and accurate homage to the supreme merit, as an offering to the Three Jewels and to the two masters who composed this treatise and its commentary, each according to their role. Why is this so? Because this treatise depends on them and is produced by them. The Buddha, the Blessed One, is the equal foundation of all teachings such as the sutras, having awakened by himself without a teacher to the true nature of all dharmas, and being the ground from which all teachings arise. Immediately following this, the community of noble disciples relies on the Dharma and follows it in practice, for the Dharma realm is their source. The two masters who composed the treatise and commentary also accord with the true Dharma spoken by the Tathagata, and having heard, reflected, and practiced a portion of it without error, they composed the treatise based on that reliance. The first two verses reveal the Tathagata's, the Worthy One's, the Fully Awakened One's supreme virtues in six aspects: essence, cause, fruit, action, correspondence, and distinction. "The pure and ultimate truth of all gatherings" reveals the aspect of essence, meaning that the Dharma body of all Buddhas takes the true suchness of the universal turning of the basis as its essential nature. "Having crossed beyond the ocean of noble conduct and ascended the far shore" reveals the aspect of cause, meaning that the Buddha's enlightenment is produced by the cause of fully cultivating the noble conduct of the ten grounds, such as supreme joy, through immeasurable and countless great kalpas. "Having attained mastery over all dharmas" reveals the aspect of fruit, meaning that by forever cutting off all afflictions and knowable hindrances along with their residual habits, one attains the supreme, unequaled enlightenment of boundless and rare virtues, and turns freely with respect to all dharmas. "Skillfully guiding with inconceivable means" reveals the aspect of action, meaning that by means beyond the scope of all but the omniscient—such as spiritual powers, prophecies, instructions, and transformations—one guides sentient beings who can be taught, purifying their minds. "Boundless and rare supreme virtues" reveals the aspect of correspondence, meaning that it corresponds to the treasure of virtues such as supreme great compassion, powers, and fearlessness, produced by immeasurable, inconceivable, boundless, and various difficult practices. "The basis for benefiting both self and others" reveals the aspect of distinction, meaning that the Tathagata's enjoyment body, transformation body, and essential nature body are, in that order, the basis for benefiting both self and others. "Basis" means body and essence, which are without distinction. "The basis for benefiting both self and others" is spoken in terms of what is supreme. The enjoyment body is supreme for benefiting oneself, for in the great assembly it can receive the foremost, vast, and profound sacred wealth of the Dharma. The transformation body is supreme for benefiting others, for throughout all worlds in the ten directions it can manifest uninterrupted transformations, like crafts and works, establishing what sentient beings should do. The essential nature body is the shared Dharma body of all Sugatas, extremely subtle, and with all hindrances removed, taking the true suchness of the turning of the basis as its essence; thus it is supreme for both self-benefit and other-benefit, because by realizing this body one attains the other bodies. These three Buddha bodies are the aspect of distinction. One should know that here the virtues of the Dharma and Sangha are also praised. The Dharma Jewel is included in the meanings of essence, cause, fruit, and so on. The Sangha Jewel arises from following and practicing accordingly. May learners be free from all fear—this is why the treatise begins by establishing this essential nature.

本事與決擇， 是各有四種，三法攝應成， 諦法得論議。幾何因取相， 建立與次第，義喻廣分別， 集總頌應知。

> The foundational truths and the discernments— each comprises four aspects. Three dharmas encompass what should be established; through the truth of the Dharma, discussion is attained. How many causes, what characteristics are grasped, what is established, and what is the sequence— meaning, simile, extensive analysis, and the summary verses should be known.

問：何故論端先辯蘊等？答：欲令學者於幾何因等諸思擇處得善巧故。所以者何？由此善巧能得二種稱讚利益，所謂作意稱讚利益、論議決擇稱讚利益。作意稱讚利益者，謂善順增長奢摩他、毘鉢舍那故。善順增長奢摩他者，謂於如是諸思擇處已作善巧，得無疑故。隨其所樂於一境界正觀現前，心易定故。善順增長毘鉢舍那者，以無量門觀察一切所知境界，速令正慧究竟滿故。論議決擇稱讚利益者，由於如是諸思擇處善通達故，成就一切問答自在，於諸異論得無所畏。

> Question: Why does the treatise begin by analyzing the aggregates and so on? Answer: To help learners gain skill in the various areas of inquiry, such as the causal conditions. Why is this so? Through such skill, one gains two kinds of praised benefits: the praised benefit of mental engagement and the praised benefit of reasoned discernment. The praised benefit of mental engagement means that one becomes well disposed toward and increases calm abiding and insight. Being well disposed toward and increasing calm abiding means that, having already gained skill in these areas of inquiry, one becomes free of doubt. Whatever object one wishes to focus on, direct contemplation readily appears before the mind, and the mind settles easily. Being well disposed toward and increasing insight means that, by examining all objects of knowledge through countless approaches, one swiftly brings true wisdom to complete fulfillment. The praised benefit of reasoned discernment means that, through thoroughly understanding these areas of inquiry, one achieves mastery in all questions and answers, gaining fearlessness in the face of opposing arguments.

問：蘊界處各有幾種？答：蘊有五種，謂色蘊、受蘊、想蘊、行蘊、識蘊。界有十八，謂眼界色界眼識界、耳界聲界耳識界、鼻界香界鼻識界、舌界味界舌識界、身界觸界身識界、意界法界意識界。處有十二，謂眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處。

> Question: How many kinds of aggregates, elements, and bases are there? Answer: There are five aggregates: form, feeling, perception, mental formations, and consciousness. There are eighteen elements: the eye element, form element, and eye-consciousness element; the ear element, sound element, and ear-consciousness element; the nose element, smell element, and nose-consciousness element; the tongue element, taste element, and tongue-consciousness element; the body element, touch element, and body-consciousness element; the mind element, mental objects element, and mind-consciousness element. There are twelve bases: the eye base and form base; the ear base and sound base; the nose base and smell base; the tongue base and taste base; the body base and touch base; the mind base and mental objects base.

問：何因蘊唯有五？答：為顯五種我事故，謂為顯身具我事、受用我事、言說我事、造作一切法非法我事、彼所依止我自體事。於此五中前四是我所事，第五即我相事。言身具者，謂內外色蘊所攝、受等諸蘊受用等義，相中當說。彼所依止我自體事者，謂識蘊是身具等所依我相事義。所以者何？世間有情多於識蘊計執為我，於餘蘊計執我所。

> Question: For what reason are there only five aggregates? Answer: To reveal five kinds of matters concerning the self. That is, to reveal the matter of the self possessing a body, the matter of the self experiencing, the matter of the self speaking, the matter of the self creating all dharmas and non-dharmas, and the matter of the self-essence that serves as their basis. Among these five, the first four are matters of what belongs to the self, and the fifth is the matter of the self's own characteristics. As for "possessing a body," this refers to what is encompassed by the inner and outer form aggregates—the meanings of experiencing and so on of the feeling and other aggregates will be explained under characteristics. As for "the matter of the self-essence that serves as their basis," this means the consciousness aggregate is the basis for the body and so on, and is the meaning of the matter of the self's characteristics. Why is this? Sentient beings in the world mostly cling to the consciousness aggregate as "self," and cling to the remaining aggregates as "what belongs to the self."

問：何因界唯十八？答：由身具等能持過現六行受用性故。身者，謂眼等六根。具者，謂色等六境。過現六行受用者，謂六識。能持者，謂六根六境能持六識，所依所緣故。過現六識能持受用者，不捨自相故。當知十八以能持義故說名界。

> Question: Why are there only eighteen elements? Answer: Because the body, its objects, and so on, can support the six modes of experience—past and present—along with their enjoyment. "Body" refers to the six sense faculties: the eye and the rest. "Its objects" refers to the six sense objects: visible forms and the rest. "The six modes of experience—past and present—along with their enjoyment" refers to the six consciousnesses. "What can support" means that the six sense faculties and six sense objects can support the six consciousnesses, because these are their basis and their object. The six consciousnesses of past and present can support enjoyment because they do not abandon their own characteristics. You should understand that the eighteen are called "elements" because of the meaning of "that which can support."

問：何因處唯十二？答：唯身及具能與未來六行受用為生長門故。謂如過現六行受用相為眼等所持，未來六行受用相以根及義為生長門亦爾。所言唯者，謂唯依根境立十二處，不依六種受用相識。

> Question: Why are there only twelve sense bases? Answer: Because they are solely the gateways for growth for the body, its instruments, and the six kinds of future experience. Just as the characteristics of past and present sixfold experience are supported by the eyes and so on, so too the characteristics of future sixfold experience have the faculties and their objects as gateways for growth. The word "only" means that the twelve sense bases are established solely based on faculties and objects, not on the six kinds of consciousness that accompany experience.

問：云何名取蘊？答：以取合故名為取蘊。取者，謂諸蘊中所有欲貪。何故欲貪說名為取？謂於未來現在諸蘊能引不捨故，希求未來染著現在欲貪名取。欲者希求相、貪者染著相，由欲希求未來自體為方便故，引取當蘊令起現前。由貪染著現在自體為方便故，執取現蘊令不捨離。是故此二說名為取。問：何故界處說有取法？答：應如蘊說。當知界處與取合故，名有取法。

> Question: What is meant by "aggregates subject to clinging"? Answer: Because they are joined with clinging, they are called aggregates subject to clinging. "Clinging" refers to the desire and greed found within the aggregates. Why are desire and greed called clinging? Because toward future and present aggregates, they draw one in and prevent letting go. Craving what is future and being attached to what is present—this desire and greed is called clinging. Desire has the characteristic of seeking; greed has the characteristic of attachment. Through desire's seeking toward a future self, it draws future aggregates into arising before one. Through greed's attachment to the present self, it grasps present aggregates and prevents letting go. Therefore these two are called clinging. Question: Why are the realms and sense bases said to be things subject to clinging? Answer: It should be understood as with the aggregates. You should know that because the realms and sense bases are joined with clinging, they are called things subject to clinging.

問：色蘊何相？答：變現相是色相。此有二種：一觸對變壞、二方所示現。觸對變壞者，謂由手足乃至蚊蛇所觸對時即便變壞。方所示現者，謂由方所可相示現如此如此色、如是如是色，或由定心或由不定尋思相應種種搆畫。方所者，謂現前處所。如此如此色者，謂骨鎖等所知事同類影像。如是如是色者，謂形顯差別。種種搆畫者，謂如相而想。

> Question: What is the characteristic of the aggregate of form? Answer: The characteristic of form is that it appears and changes. This is of two kinds: first, it changes and breaks down upon contact; second, it manifests in spatial locations. "Changes and breaks down upon contact" means that when it is touched by a hand, a foot, or even a mosquito or a snake, it immediately changes and breaks down. "Manifests in spatial locations" means that it can be pointed out as being in such and such a place, as this or that kind of form, as this or that kind of color—whether through a concentrated mind or through ordinary scattered thought, in various ways it is imagined and constructed. "Spatial location" means the place where it presently appears. "This or that kind of form" means the mental image resembling known objects, such as a skeleton. "This or that kind of color" means distinctions of shape and visible appearance. "Various ways of imagining and constructing" means conceptualizing in accordance with appearances.

問：受蘊何相？答：領納相是受相。謂由受故領納種種淨不淨業所得異熟，若清淨業受樂異熟、不清淨業受苦異熟、淨不淨業受不苦不樂異熟。所以者何？由淨不淨業感得異熟阿賴耶識恒與捨受相應。唯此捨受是實異熟體，苦樂兩受從異熟生故，假說名異熟。

> Question: What is the characteristic of the aggregate of feeling? Answer: The characteristic of feeling is receiving and experiencing. That is to say, through feeling, one receives and experiences the various karmic results produced by pure and impure actions. If the action is pure, one experiences the karmic result of pleasure. If the action is impure, one experiences the karmic result of pain. If the action is mixed—both pure and impure—one experiences the karmic result of neither pleasure nor pain. Why is this so? Because the storehouse consciousness (alaya consciousness), which is produced by both pure and impure actions, is constantly associated with neutral feeling. Only this neutral feeling is the actual body of karmic result. Pleasure and pain are born from the karmic result, and so are only conventionally called karmic results.

問：想蘊何相？答：搆了相是想相。由此想故搆畫種種諸法像類，隨所見聞覺知之義起諸言說。見聞覺知義者，眼所受是見義、耳所受是聞義。自然思搆應如是如是是覺義。自內所受是知義。諸言說者，謂詮辯義。

> Question: What is the characteristic of the aggregate of perception? Answer: The characteristic of perception is grasping at and forming images. Because of this perception, one forms and delineates all kinds of images of phenomena, and based on what is seen, heard, felt, and known, one produces various statements. As for what is seen, heard, felt, and known: what the eye receives is the meaning of "seen"; what the ear receives is the meaning of "heard." Naturally thinking and forming ideas such as "it is thus, it is thus" is the meaning of "felt." What is received inwardly is the meaning of "known." As for "various statements," this refers to the meaning of explaining and articulating.

問：行蘊何相？答：造作相是行相。由此行故令心造作，謂於善、惡、無記品中驅役心故。又於種種苦樂等位驅役心故。

> Question: What is the characteristic of the formation aggregate? Answer: Activity is the characteristic of formations. Because of these formations, the mind is driven to act—that is, they compel the mind in regard to wholesome, unwholesome, and neutral states. They also compel the mind in various situations of suffering, pleasure, and so on.

問：識蘊何相？答：了別相是識相。由此識故了別色聲香味觸法等種種境界。

> Question: What is the characteristic of the consciousness aggregate? Answer: The characteristic of consciousness is discernment. Through this consciousness, one discerns all kinds of objects—such as sights, sounds, smells, tastes, tactile sensations, and mental phenomena.

問：眼界何相？答：謂眼曾、現見色，及此種子積集異熟阿賴耶識是眼界相。眼曾見色者，謂能持過去識受用義以顯界性。現見色者，謂能持現在識受用義以顯界性。及此種子積集異熟阿賴耶識者，謂眼種子。或唯積集，為引當來眼根故。或已成熟，為生現在眼根故。此二種名眼界者，眼生因故。如眼界相，耳鼻舌身意界相亦爾。

> Question: What is the characteristic of the eye realm? Answer: It is the eye that has seen and now sees visible forms, together with the seeds of these experiences accumulated in the ripening storehouse consciousness. These are the characteristics of the eye realm. The eye that has seen visible forms means it preserves the experiences of past consciousness, thereby revealing the nature of the realm. The eye that now sees visible forms means it preserves the experiences of present consciousness, thereby revealing the nature of the realm. Together with the seeds of these experiences accumulated in the ripening storehouse consciousness refers to the seeds of the eye. These seeds either are merely accumulated, in order to bring about the future eye faculty, or have already matured, in order to produce the present eye faculty. These two aspects are called the eye realm because they are the causes for the arising of the eye. Just as with the characteristics of the eye realm, so too are the characteristics of the ear, nose, tongue, body, and mind realms.

問：色界何相？答：諸色眼曾、現見，及眼界於此增上，是色界相。眼界於此增上者，謂依色根增上力外境生故。如色界相，聲香味觸法界相亦爾。

> Question: What is the characteristic of the form realm? Answer: All forms are what the eye has seen and is now seeing, and the eye faculty has a dominant influence here—this is the characteristic of the form realm. The eye faculty having a dominant influence here means that external objects arise based on the dominant power of the form sense faculty. Just as with the characteristic of the form realm, the characteristics of the sound, smell, taste, touch, and mental-object realms are the same.

問：眼識界何相？答：謂依眼緣色似色了別，及此種子積集異熟阿賴耶識，是眼識界相。如眼識界，耳鼻舌身意識界相亦爾。

> Question: What are the characteristics of the eye-consciousness realm? Answer: It refers to the distinguishing awareness that arises depending on the eye and visual objects, appearing as form—along with the seeds of this \[awareness\] that accumulate as karmic results within the alaya-consciousness. These are the characteristics of the eye-consciousness realm. Just as with the eye-consciousness realm, so too are the characteristics of the ear, nose, tongue, body, and mind-consciousness realms.

問：處何相？答：如界應知，隨其所應。謂眼當見色，及此種子等隨義應說。

> Question: What is the characteristic of the sense bases? Answer: They should be understood in the same way as the elements, each according to what applies to it. That is, the eye is to see forms, and its seeds, and so on, should be explained according to their respective meanings.

云何建立色蘊？謂諸所有色，若四大種及四大種所造。所造者，謂以四大種為生、依、立、持、養因義，即依五因說名為造。生因者，即是起因，謂離大種色不起故。依因者，即是轉因，謂捨大種諸所造色無有功能，據別處故。立因者，即隨轉因，由大變異能依造色隨變異故。持因者，即是住因，謂由大種諸所造色相似相續生，持令不絕故。養因者，即是長因，謂由大種養彼造色令增長故。

> How are the aggregate of form established? It refers to all forms, whether the four great elements or forms derived from the four great elements. "Derived" means that the four great elements serve as the causes of arising, dependence, establishment, sustenance, and nourishment. That is, based on these five causes, they are called "derived." The cause of arising is the cause of origination—meaning that without the great elements, derived forms cannot come into being. The cause of dependence is the cause of transformation—meaning that when the great elements are relinquished, the derived forms have no function and abide separately in their own place. The cause of establishment is the cause of following transformation—because when the great elements undergo great change, the derived forms that depend on them transform accordingly. The cause of sustenance is the cause of abiding—meaning that through the great elements, the derived forms arise in similar continuity, sustained so as not to be interrupted. The cause of nourishment is the cause of growth—meaning that through the great elements, those derived forms are nourished and made to grow and increase.

四大種者，謂地、水、火、風界。地界者，堅勁性。水界者，流濕性。火界者，溫熱性。風界者，輕動性。所造色者，謂眼等五根，色聲香味所觸一分，及法處所攝色。眼根者，謂四大種所造、眼識所依，清淨色為體。耳根者，謂四大種所造、耳識所依，清淨色為體。鼻根者，謂四大種所造、鼻識所依，清淨色為體。舌根者，謂四大種所造、舌識所依，清淨色為體。身根者，謂四大種所造、身識所依，清淨色為體。

> The four great elements are earth, water, fire, and wind. The earth element is the nature of solidity and firmness. The water element is the nature of flowing moisture. The fire element is the nature of warmth and heat. The wind element is the nature of lightness and movement. Derived material forms are the five sense faculties—the eye and the rest; a portion of the objects of touch—visible form, sound, smell, and taste; and the material forms included within the category of mental objects. The eye faculty is composed of the four great elements, is the support of eye consciousness, and has pure material form as its essence. The ear faculty is composed of the four great elements, is the support of ear consciousness, and has pure material form as its essence. The nose faculty is composed of the four great elements, is the support of nose consciousness, and has pure material form as its essence. The tongue faculty is composed of the four great elements, is the support of tongue consciousness, and has pure material form as its essence. The body faculty is composed of the four great elements, is the support of body consciousness, and has pure material form as its essence.

色者，四大種所造眼根所行義，謂青、黃、赤、白、長、短、方、圓、麁、細、高、下、若正不正、光、影、明、闇、雲、煙、塵、霧、逈色、表色、空一顯色。此復三種，謂妙、不妙、俱相違色。此青等二十五色建立，由六種因，謂相故、安立故、損益故、作所依故、作相故、莊嚴故。如其次第四、十、八、一、一、一。逈色者，謂離餘礙觸方所可得。空一顯色者，謂上所見青等顯色。

> Visible form is what is produced by the four great elements and what the eye faculty engages with. It includes blue, yellow, red, white, long, short, square, round, coarse, fine, high, low, upright and crooked, light, shadow, brightness, darkness, cloud, smoke, dust, mist, distant form, expressive form, and the uniform appearance of space. These are further of three kinds: beautiful, unbeautiful, and neither. These twenty-five kinds of form, beginning with blue, are established through six causes: because of their characteristics, because of their designation, because of benefit and harm, because they serve as a support, because they serve as a mark, and because of adornment. In order, these account for four, ten, eight, one, one, and one of them. Distant form means a location that can be perceived apart from other obstructive contact. The uniform appearance of space means the blue and other visible appearances seen above.

聲者，四大種所造耳根所取義，若可意、若不可意、若俱相違、若因受大種、若因不受大種、若因俱大種、若世所共成、若成所引、若遍計所執、若聖言所攝、若非聖言所攝。如是十一種聲，由五種因所建立，謂相故、損益故、因差別故、說差別故、言差別故。相者，謂耳根所取義。說差別者，謂世所共成等三。餘如其所應。因受大種者，謂語等聲。因不受大種者，謂樹等聲。因俱者，謂手鼓等聲。世所共成者，謂世俗語所攝。成所引者，謂諸聖所說。遍計所執者，謂外道所說。聖非聖言所攝者，謂依見等八種言說。

> Sound is what the ear apprehends, produced by the four great elements. It may be pleasant, unpleasant, or neither; it may arise from the great elements that are sentient, from those that are insentient, or from both; it may be established by worldly convention, derived from spiritual attainment, imposed by false imagining, included in noble speech, or included in non-noble speech. These eleven kinds of sound are established by five factors: characteristic, benefit and harm, difference of cause, difference of statement, and difference of speech. "Characteristic" refers to what the ear apprehends. "Difference of statement" refers to the three kinds beginning with what is established by worldly convention. The rest are understood accordingly. Sound arising from sentient great elements refers to sounds such as speech. Sound arising from insentient great elements refers to sounds such as those of trees. Sound arising from both refers to sounds such as clapping hands or beating drums. What is established by worldly convention refers to what is included in conventional speech. What is derived from attainment refers to what the noble ones have spoken. What is imposed by false imagining refers to what non-Buddhist teachers speak. What is included in noble and non-noble speech refers to the eight kinds of verbal expression based on views and the like.

香者，四大種所造鼻根所取義，謂好香、惡香、平等香、俱生香、和合香、變異香。當知此香三因建立，謂相故、損益故、差別故。俱生香者，旃彈那等。和合香者，謂和香等。變異香者，謂熟果等。

> Incense is something made from the four great elements and perceived by the nose. It includes pleasant scents, unpleasant scents, neutral scents, naturally arising scents, blended scents, and transformed scents. You should know that incense is established through three causes: by its characteristics, by its benefits or harms, and by its distinctions. Naturally arising scents are things like sandalwood. Blended scents are things like compounded incense. Transformed scents are things like ripened fruit.

味者，四大種所造舌根所取義，謂苦、酢、甘、辛、醎、淡，若可意、若不可意、若俱相違，若俱生、若和合、若變異。建立此味，應如香說。

> Taste is a meaning grasped by the tongue faculty, which is produced by the four great elements. It includes bitter, sour, sweet, pungent, salty, and bland; it may be pleasant, unpleasant, or neutral; it may be naturally arising, combined, or transformed. This taste should be understood in the same way as described for smell.

所觸一分者，四大種所造身根所取義，謂滑、澁、輕、重、軟、緩、急、冷、飢、渴、飽、力、劣、悶、癢、黏、病、老、死、疲、息、勇。此所觸一分，由八因建立，謂相故、摩故、稱故、觸故、執故、雜故、界不平等故、界平等故。水風雜故冷，地水雜故黏。界平等故息、力、勇，勇者無畏。飽由二種。界不平等故，有飢等餘觸。

> A portion of the tactile objects consists of what is derived from the four great elements and grasped by the body faculty—namely, smoothness, roughness, lightness, heaviness, softness, slowness, urgency, cold, hunger, thirst, fullness, strength, weakness, faintness, itch, stickiness, sickness, aging, death, fatigue, rest, and courage. This portion of tactile objects is established by eight causes: by characteristic, by friction, by weight, by contact, by adhesion, by mixture, by imbalance of elements, and by balance of elements. Cold arises from the mixture of water and wind. Stickiness arises from the mixture of earth and water. Rest, strength, and courage arise from balance of the elements—courage meaning fearlessness. Fullness arises in two ways. From imbalance of the elements come the remaining tactile objects, such as hunger.

法處所攝色者，略有五種，謂極略色、極逈色、受所引色、遍計所起色、自在所生色。極略色者，謂極微色。極逈色者，謂即此離餘礙觸色。受所引色者，謂無表色。遍計所起色者，謂影像色。自在所生色者，謂解脫靜慮所行境色。

> Regarding form included in the domain of mental objects, there are briefly five kinds: extremely minute form, extremely distant form, form derived from receiving, form arising from conceptualization, and form produced by mastery. Extremely minute form means form of the smallest particles. Extremely distant form means the form that is free from other obstructive contact. Form derived from receiving means unmanifested form. Form arising from conceptualization means reflected-image form. Form produced by mastery means form that is the object of the liberated meditative absorptions.

云何建立受蘊？謂六受身，眼觸所生受乃至意觸所生受，若樂、若苦、若不苦不樂。復有樂身受、苦身受、不苦不樂身受。樂心受、苦心受、不苦不樂心受。復有樂有味受、苦有味受、不苦不樂有味受。樂無味受、苦無味受、不苦不樂無味受。復有樂依耽嗜受、苦依耽嗜受、不苦不樂依耽嗜受。樂依出離受、苦依出離受、不苦不樂依出離受。身受者，謂五識相應受。心受者，謂意識相應受。有味受者，謂自體愛相應受。無味受者，謂此愛不相應受。依耽嗜受者，謂妙五欲愛相應受。依出離受者，謂此愛不相應受。如是建立由四種因，謂所依故、自體故、集所依故、雜染清淨故。集色所依建立身受，集無色所依建立心受。由雜染故建立有味等，由清淨故建立無味等。此愛不相應者，謂離繫及隨順離繫。

> How is the aggregate of feeling established? It consists of six types of feeling: feeling born from eye contact, up to feeling born from mind contact — whether pleasant, painful, or neither-painful-nor-pleasant. There is also pleasant bodily feeling, painful bodily feeling, and neither-painful-nor-pleasant bodily feeling. Pleasant mental feeling, painful mental feeling, and neither-painful-nor-pleasant mental feeling. There is also pleasant feeling with flavor, painful feeling with flavor, and neither-painful-nor-pleasant feeling with flavor. Pleasant feeling without flavor, painful feeling without flavor, and neither-painful-nor-pleasant feeling without flavor. There is also pleasant feeling based on indulgence, painful feeling based on indulgence, and neither-painful-nor-pleasant feeling based on indulgence. Pleasant feeling based on renunciation, painful feeling based on renunciation, and neither-painful-nor-pleasant feeling based on renunciation. Bodily feeling means feeling associated with the five senses. Mental feeling means feeling associated with the mind consciousness. Feeling with flavor means feeling associated with self-love. Feeling without flavor means feeling not associated with that love. Feeling based on indulgence means feeling associated with craving for the delightful five sense pleasures. Feeling based on renunciation means feeling not associated with that craving. Thus it is established through four factors: by basis, by nature, by the origin of the basis, and by defilement and purity. Gathering the physical basis establishes bodily feeling; gathering the non-physical basis establishes mental feeling. Through defilement, the "with flavor" and similar categories are established; through purity, the "without flavor" and similar categories are established. "Not associated with that love" refers to detachment and what leads toward detachment.

云何建立想蘊？謂六想身，眼觸所生想乃至意觸所生想。由此想故，或了有相、或了無相、或了小大無量、或了無少所有無所有處。有相想者，謂除不善言說、無相界定及有頂定想所餘想。無相想者，謂前所除想。小想者，謂能了欲界想。大想者，謂能了色界想。無量想者，謂能了空無邊處、識無邊處想。無所有處想者，謂能了無所有處想。不善言說想者，謂未學語言故，雖於色起想而不能了此名為色故，名無相想。無相界定想者，謂離色等一切相無相，涅槃想故，名無相想。有頂定想者，謂彼想不明利，不能於境圖種種相故，名無相想。小者，謂欲界下劣故。大者，謂色界增上故。無量者，謂空無邊處、識無邊處無邊際故。是故緣彼諸想，亦名小大無量。

> How is the aggregate of perception established? It is the six bodies of perception: perception born from eye contact, up to perception born from mind contact. Through these perceptions, one perceives either the “with-characteristics,” or the “without-characteristics,” or the “small, great, and immeasurable,” or the “absolutely nothing at all, the sphere of nothingness.” The “with-characteristics perception” refers to perceptions other than the non-verbal perception, the perception of the signless concentration, and the perception of the peak-of-existence concentration. The “without-characteristics perception” refers to the perceptions just excluded. The “small perception” is the perception that perceives the desire realm. The “great perception” is the perception that perceives the form realm. The “immeasurable perception” is the perception that perceives the sphere of infinite space and the sphere of infinite consciousness. The “perception of the sphere of nothingness” is the perception that perceives the sphere of nothingness. The “non-verbal perception” is, because one has not yet learned language, although a perception arises toward form, one cannot identify it as “form”; therefore it is called signless perception. The “perception of the signless concentration” is, because it is free from all signs of form and so on, being signless, being the perception of Nirvana; therefore it is called signless perception. The “perception of the peak-of-existence concentration” is, because that perception is not sharp, and cannot delineate various signs with respect to objects; therefore it is called signless perception. “Small” means inferior, because of the desire realm. “Great” means superior, because of the form realm. “Immeasurable” means boundless, because of the sphere of infinite space and the sphere of infinite consciousness. Therefore, the perceptions that take those as objects are also called small, great, and immeasurable.

云何建立行蘊？謂六思身，眼觸所生思乃至意觸所生思。由此思故，思作諸善、思作雜染、思作分位差別。又即此思，除受及想，與餘心所有法并心不相應行，總名行蘊。雖除受想，一切心所有法及心不相應行皆行蘊相，然思最勝，與一切行為導首，是故偏說。為顯此義故，說由思造善法等。善者，謂當說信等。雜染者，謂當說貪等根本煩惱，及貪等煩惱分少分煩惱。分位差別者，謂於思所發種種行位，假設心不相應行。

> How is the aggregate of mental formations established? It refers to the six kinds of intention: intention arising from eye contact, and so on up to intention arising from mind contact. Because of this intention, there is intention that creates various wholesome states, intention that creates defiled states, and intention that creates distinctions of position. Furthermore, this intention itself, apart from feeling and perception, together with the remaining mental factors and the formations not associated with mind, is collectively called the aggregate of mental formations. Although, apart from feeling and perception, all mental factors and formations not associated with mind share the characteristic of mental formation, intention is the most prominent, and serves as the leader of all formations; therefore, it is specifically mentioned. To reveal this meaning, it is said that intention creates wholesome states and so on. "Wholesome" refers to what will be discussed as faith and so on. "Defiled" refers to what will be discussed as greed and so on—the root afflictions, along with a portion of the secondary afflictions derived from greed and so on. "Distinctions of position" refers to the various positions of formation produced by intention, which are provisionally designated as formations not associated with mind.

問：何等名餘心所有法？答：所謂作意、觸、欲、勝解、念、三摩地、慧、信、慚、愧、無貪、無瞋、無癡、勤、安、不放逸、捨、不害、貪、瞋、慢、無明、疑、薩迦耶見、邊執見、見取、戒禁取、邪見、忿、恨、覆、惱、嫉、慳、誑、諂、憍、害、無慚、無愧、惛沈、掉舉、不信、懈怠、放逸、忘念、不正知、散亂、睡眠、惡作、尋、伺。如是思等五十五法，若遍行、若別境、若善、若煩惱、若隨煩惱、若不定，如其次第，五、五、十一、十二、十四應知。又此諸心所有法，若相若業當廣分別。

> Question: What are the other mental factors? Answer: They are: attention, contact, desire, resolve, mindfulness, concentration, wisdom, faith, shame, embarrassment, non-greed, non-hatred, non-delusion, diligence, tranquility, heedfulness, equanimity, non-harmfulness, greed, hatred, pride, ignorance, doubt, view of a real self, extreme views, clinging to views, clinging to precepts and rituals, wrong views, anger, resentment, concealment, vexation, envy, stinginess, deceit, flattery, arrogance, harmfulness, lack of shame, lack of embarrassment, torpor, restlessness, lack of faith, laziness, heedlessness, forgetfulness, lack of clear understanding, distraction, sleep, regret, applied thought, and sustained thought. Thus, these fifty-five factors—beginning with attention and so on—should be understood in their proper order as belonging to the universal, the particular, the wholesome, the afflictions, the secondary afflictions, and the indeterminate categories: five, five, eleven, twelve, and fourteen respectively. Moreover, these mental factors should be explained in detail in terms of their defining characteristics and their functions.

思者，於心造作意業為體，於善、不善、無記品中役心為業。於心造作意業為體者，此辯其相。於善等品中役心為業者，此辯其業。以於所作善等法中發起心故。

> Thinking is defined by its essence: the mental action of deliberately forming intentions in the mind. Its function is to direct the mind among wholesome, unwholesome, and neutral categories. "The mental action of deliberately forming intentions in the mind as its essence" describes its characteristic. "Directing the mind among wholesome and other categories as its function" describes its activity, because it arouses the mind toward the wholesome and other states that are being acted upon.

作意者，發動心為體，於所緣境持心為業。於所緣境持心者，謂即於此境數數引心，是故心得定者，名得作意。

> Attention (manaskāra) has the act of directing the mind as its essence, and holding the mind on the object of focus as its function. "Holding the mind on the object of focus" means repeatedly drawing the mind to that object; thus, when the mind attains concentration, it is called attaining attention.

觸者，依三和合諸根變異分別為體，受所依為業。謂識生時，所依諸根隨順生起苦樂等受變異行相，隨此行相分別觸生。

> Contact is defined by the variation of the sense faculties based on the coming together of three factors, and its function is to serve as the support for feeling. That is, when consciousness arises, the sense faculties it depends on produce varying states of pleasant and unpleasant feeling accordingly, and based on these varying states, contact is distinguished as arising.

欲者，於所樂事彼彼引發所作希望為體，正勤所依為業。彼彼引發所作希望者，謂欲引攝見聞等一切作用故。

> Desire is defined as the hope and longing that arises toward whatever one finds appealing, and its function is to serve as the basis for diligent effort. The hope and longing that arise toward various things means that desire draws in and encompasses all activities, such as seeing, hearing, and so on.

勝解者，於決定事隨所決定印持為體，不可引轉為業。隨所決定印持者，謂是事必爾，非餘決了勝解。由勝解故，所有勝緣不能引轉。

> Someone with resolute conviction takes firmly decided matters as their foundation and holds to them without wavering — this unwavering commitment is their function. "Holding firmly to what has been decided" means knowing with certainty, "This is definitely so, and not otherwise." Because of this resolute conviction, no favorable circumstances can shake or divert them.

念者，於串習事令心明記不忘為體，不散亂為業。串習事者，謂先所受。不散亂業者，由念於境明記憶故，令心不散。

> Mindfulness means keeping the mind clearly remembering and not forgetting things that have been repeatedly practiced—this is its essence, and non-distraction is its function. "Things that have been repeatedly practiced" refers to what was previously experienced. The function of non-distraction means that because mindfulness clearly remembers objects, it keeps the mind from wandering.

三摩地者，於所觀事令心專一為體，智所依止為業。令心專一者，於一境界令心不散故。智所依者，心處靜定知如實故。

> Concentration (Samādhi) has as its essence the focusing of the mind single-pointedly on the object being contemplated, and its function is to serve as the support for wisdom. What does it mean to focus the mind single-pointedly? It means that on a single object, the mind is not allowed to scatter. What does it mean to support wisdom? When the mind rests in stillness and concentration, it knows things as they truly are.

慧者，於所觀事擇法為體，斷疑為業。斷疑者，謂由慧擇法得決定故。

> Wisdom (Prajñā) takes discerning the Dharma among the phenomena being contemplated as its essence, and cutting off doubt as its function. "Cutting off doubt" means that through wisdom's discernment of the Dharma, one arrives at certainty.

信者，於有體有德有能忍可清淨希望為體，樂欲所依為業。謂於實有體起忍可行信，於實有德起清淨行信，於實有能起希望行信，謂我有力能得能成。

> Faith has the substance of accepting, purifying, and aspiring toward that which truly exists, possesses virtue, and possesses power. Its function is to serve as the basis for joyful desire. That is to say: toward what truly exists, one gives rise to faith through acceptance; toward what truly possesses virtue, one gives rise to faith through purification; toward what truly possesses power, one gives rise to faith through aspiration—thinking, "I have the power to attain it, I have the power to accomplish it."

慚者，於諸過惡自羞為體，惡行止息所依為業。

> A sense of shame means being inwardly ashamed of one's own faults and wrongdoings; its function is to bring wrong actions to a stop.

愧者，於諸過惡羞他為體，業如慚說。

> A sense of shame means being embarrassed in front of others over one's wrongdoings—that is its essence. Its action is as described for a sense of humility.

無貪者，於有有具無著為體，惡行不轉所依為業。

> Non-greed is essentially non-attachment to existence and the things that support existence. Its function is to serve as the basis for not engaging in harmful actions.

無瞋者，於諸有情苦及苦具無恚為體，惡行不轉所依為業。

> A person free of anger has, as their essential nature, the absence of hostility toward all sentient beings in their suffering and in the things that cause suffering. Its function is to serve as the foundation for turning away from harmful actions.

無癡者，由報教證智決擇為體，惡行不轉所依為業。慚等易了，故不再釋。報教證智者，謂生得聞思修所生慧，如次應知。決擇者，謂慧勇勤俱。

> The non-deluded mind is characterized by the wisdom of karmic fruition, learning, realization, and discernment, and its function is to prevent the arising of negative actions. Shame and similar factors are self-evident and need no further explanation. "Wisdom of karmic fruition, learning, and realization" refers to the wisdom born of innate capacity, of hearing and reflecting, and of meditative cultivation, respectively, as should be understood. "Discernment" means wisdom accompanied by courage and diligence.

勤者，被甲方便無下無退無足心勇為體，成滿善品為業。謂如經說：有勢有勤、有勇堅猛，不捨善軛。如其次第應配釋被甲心勇等諸句。滿善品者，謂能圓滿隨初所入根本靜慮。成善品者，謂即於此極善修治。

> Diligence is essentially about putting on the armor of effort, free from inferiority, retreat, or complacency, with a courageous and vigorous mind. Its function is to bring wholesome qualities to completion. As the scriptures say: "Having strength, having diligence, having courage and firmness, not casting off the yoke of virtue." These phrases should be matched in order to explain the armored mind, courage, and so on. "Completing wholesome qualities" means being able to fulfill the fundamental meditative absorption one initially enters. "Perfecting wholesome qualities" means thoroughly refining and cultivating that very same state.

安者，止息身心麁重、身心調暢為體，除遣一切障礙為業。除遣一切障礙者，謂由此勢力依止轉故。

> Calmness has the essence of pacifying the coarseness of body and mind, and bringing ease and smoothness to body and mind. Its function is to remove all obstacles. "Removing all obstacles" means that, through the power of this calmness, the basis of one's being is transformed.

不放逸者，依止正勤、無貪瞋癡修諸善法，於心防護諸有漏法為體，成滿一切世出世福為業。謂由正勤等為先，能修一切善法及防有漏，是故依此四法假立不放逸體。有漏法者，謂諸漏及漏處所境界。

> The one who is not negligent relies on right effort and cultivates all wholesome dharmas free from greed, hatred, and delusion. Its essence is guarding the mind against all defiled dharmas, and its function is to bring to fulfillment all worldly and transcendent blessings. This is to say, with right effort and the others as the foundation, one can cultivate all wholesome dharmas and guard against defilement. Therefore, based on these four dharmas, the essence of non-negligence is provisionally established. Defiled dharmas refer to the defilements themselves and the objects and spheres where defilements arise.

捨者，依止正勤、無貪瞋癡，與雜染住相違，心平等性、心正直性、心無功用住性為體，不容雜染所依為業。心平等性等者，謂以初中後位辯捨差別。所以者何？由捨與心相應，離沈沒等不平等性故，最初證得心平等性；由心平等遠離加行，自然相續故，次復證得心正直性；由心正直，於諸雜染無怯慮故，最後證得心無功用住性。

> Equanimity is based on right effort and freedom from greed, anger, and ignorance. Its nature is opposed to dwelling in defilement; its essence is evenness of mind, uprightness of mind, and effortlessness of mind. It functions as a foundation that does not tolerate defilement. The evenness of mind and the rest refer to distinguishing the stages of equanimity as beginning, middle, and final. Why is this? Because equanimity, being associated with mind, is free from inequality such as mental sinking. Thus, one first attains evenness of mind. Through evenness of mind, one moves beyond deliberate effort, and the mind naturally continues in equilibrium, so one next attains uprightness of mind. Through uprightness of mind, one has no fear or anxiety regarding defilements, and finally attains effortlessness of mind.

不害者，無瞋善根一分心悲愍為體，不損惱為業。當知不害不離無瞋，故亦是假。

> Non-harming has as its essence a share of the wholesome root of non-anger, with a mind of compassion as its substance, and not causing harm or distress as its function. You should know that non-harming is not separate from non-anger, and therefore it too is a provisional construct.

貪者，三界愛為體，生眾苦為業。生眾苦者，謂由愛力五取蘊生故。

> Greed has craving throughout the three realms as its essence, and the production of suffering as its function. "Producing suffering" means that through the power of craving, the five aggregates of clinging arise.

瞋者，於諸有情苦及苦具心憎恚為體，不安隱住惡行所依為業。不安隱住者，謂心懷憎恚多住苦故。

> Anger is defined as a mind of hatred toward sentient beings' suffering and the causes of suffering. Its function is to produce an unsettled mind and serve as the basis for harmful actions. An unsettled mind means that someone harboring hatred dwells mostly in suffering.

慢者，依止薩迦耶見心高舉為體，不敬苦生所依為業。不敬者，謂於師長及有德所而生憍傲。苦生者，謂生後有故。

> Arrogance means: it relies on the view of a self, and its essence is a mind that is puffed up with self-importance. Its function is to produce a lack of respect, which becomes the basis for the arising of suffering. "Lack of respect" means giving rise to pride and haughtiness toward teachers and those who possess virtue. "As the basis for the arising of suffering" means that it gives rise to future rebirths.

無明者，謂三界無智為體，於諸法中邪決定疑雜染生起所依為業。邪決定者，謂顛倒智。疑者，猶豫。雜染生起者，謂貪等煩惱現行。彼所依者，謂由愚癡起諸煩惱。

> Ignorance means lacking insight into the three realms. Its function is to serve as the basis for wrong fixed views, doubt, and the arising of defilements in regard to all phenomena. "Wrong fixed views" means inverted understanding. "Doubt" means hesitation. "The arising of defilements" means the active manifestation of greed and other afflictions. "Its basis" means that because of delusion, the afflictions arise.

疑者，於諦猶豫為體，善品不生依止為業。於諦猶豫者，亦攝於實猶豫，如其所應滅道諦攝故。善品不生者，謂由不決不造修故。

> Doubt is defined by hesitation regarding the truths, and its function is to prevent the arising of wholesome qualities. Hesitation regarding the truths also includes hesitation regarding reality, since, as appropriate, it falls under the truths of cessation and the path. "Wholesome qualities do not arise" means that because one is undecided, one does not undertake cultivation.

薩迦耶見者，於五取蘊等隨觀執我及我所，諸忍欲覺觀見為體，一切見趣所依為業。

> The view of the self is the belief that among the five aggregates of clinging, one observes and clings to a self and what belongs to a self. Its essence is made up of various forms of tolerance, desire, perception, observation, and views, and its function is to serve as the basis for all wrong views.

邊執見者，於五取蘊等隨觀執若常若斷，諸忍欲覺觀見為體，障處中行出離為業。處中行者，謂離斷常緣起正智。

> The view of extremes means grasping at the five aggregates of clinging and similar phenomena as either permanent or annihilated. Its essence consists of the various acceptances, desires, perceptions, observations, and views involved, and its function is to obstruct the middle way and liberation. The middle way here refers to the correct wisdom of Dependent Origination, which is free from the extremes of permanence and annihilation.

見取者，謂於諸見及見所依五取蘊等，隨觀執為最為勝、為上為妙，諸忍欲覺觀見為體，執不正見所依為業。

> A person who clings to views regards various views and the five aggregates of clinging that views depend on as the best, the highest, the most excellent, taking delight in and desiring them, holding to them with conviction. Its essence is this grasping of wrong views, and its function is to serve as the basis for wrong views.

戒禁取者，於諸戒禁及戒禁所依五取蘊等，隨觀執為清淨、為解脫、為出離，諸忍欲覺觀見為體，勞而無果所依為業。戒禁者，謂惡見為先。勞無果者，由此不能得出離故。

> Clinging to precepts and observances means this: a person looks at various precepts and observances, and at the five aggregates of clinging that those precepts and observances depend on, and mistakenly regards them as pure, as liberating, as a true way out. Its essence is a set of tolerant acceptance, desire, mental attention, and views. Its function is to serve as the basis for fruitless exertion. "Precepts and observances" here means they are preceded by wrong views. "Fruitless exertion" means that through these one cannot attain liberation.

邪見者，謗因謗果，或謗作用、或壞實事、或邪分別，諸忍欲覺觀見為體，斷善根為業，及不善根堅固所依為業、不善生起為業、善不生起為業。謗因者，謂無施與、無愛樂、無祠祀、無妙行、無惡行等。謗果者，謂無妙行及惡行業所招異熟等。謗作用者，謂無此世間無彼世間、無母無父、無化生有情等，誹謗異世往來作用故、誹謗任持種子作用故、誹謗相續作用故。壞實事者，謂無世間阿羅漢等。邪分別者，謂餘一切分別倒見。斷善根者，謂由增上邪見，非一切種。

> Wrong views involve denying causes and denying results, or denying causality, or undermining what is real, or holding distorted conceptions. Their essence is a firm attachment to mistaken beliefs, convictions, and judgments. Their function is to cut off the roots of goodness, to strengthen unwholesome roots, to give rise to unwholesome states, and to prevent wholesome states from arising. Denying causes means claiming there is no giving, no generosity, no offering, no good conduct, no bad conduct, and so on. Denying results means claiming there are no karmic consequences arising from good or bad actions. Denying causality means claiming there is no this world and no next world, no mother and no father, no spontaneously born beings — denying the causal process of passing between lives, denying the causal process of preserving karmic seeds, and denying the causal process of continuity. Undermining what is real means claiming there are no Arahants in the world. Holding distorted conceptions means all other kinds of mistaken and inverted views. Cutting off the roots of goodness means that through extreme wrong views, the roots of goodness are severed — though not in every case.

問：如是五見，幾增益見？幾損減見？答：四是增益見，於所知境增益自性及差別故、於諸見中增益第一及清淨故。謂於五取蘊所知無我境，增益我我所自性，是薩迦耶見。增益我常無常差別，是邊執見。於諸惡見增益第一，是見取。即於此見增益清淨，是戒禁取。一多分是損減見。一多分者，由邪分別不必損減故。

> Question: Among these five views, how many are views of exaggeration? How many are views of denial? Answer: Four are views of exaggeration, because they exaggerate the intrinsic nature and distinctions of objects of knowledge, and because they exaggerate the foremost and the pure among views. Specifically, regarding the five aggregates of clinging, in the object of knowledge—the state of non-self—exaggerating the intrinsic nature of self and what belongs to self is the view of the existent body. Exaggerating the distinctions of self as permanent or impermanent is the extreme view. Exaggerating the foremost among all wrong views is the view of clinging to views. Exaggerating this view as pure is the view of clinging to precepts. One is mostly a view of denial. "Mostly" means that because of erroneous discrimination, it is not necessarily a denial.

問：計前後際所有諸見，彼於此五幾見所攝？答：或二或一切。問：於不可記事所有諸見，彼於此五幾見所攝？答：或二或一切。二者，謂邊執見及邪見自相故。一切者，謂五見眷屬故。

> Question: Regarding all views concerning the past and future, how many of these five views do they fall under? Answer: Either two or all of them. Question: Regarding all views concerning the unexpressed matters, how many of these five views do they fall under? Answer: Either two or all of them. The two are the extreme-view and wrong-view, by their own specific nature. All of them are included as the retinue of the five views.

問：薄伽梵觀何過失故，於蘊界處以五種相誹毀計我？答：觀彼攝受薩迦耶見者有五種過失故，謂異相過失、無常過失、不自在過失、無身過失、不由功用解脫過失。異相過失者，謂色蘊等非我體性，異我相故。無常過失者，謂非我處色蘊等中我應無常故。所以者何？非所依無、能依有故。不自在過失者，謂不應觀我有色等，我應不自在故。所以者何？我於色等不能自在轉故。無身過失者，謂非離色等異處有我，我應無身故。所以者何？離身計我不可得故。不由功用解脫過失者，設有如是分別我相亦不應理，無色等我不由功用應解脫故。所以者何？身縛若無，我應任運解脫。

> Question: Why does the Blessed One, observing certain faults, refute the belief in a self in relation to the aggregates, elements, and sense bases by means of five characteristics? Answer: Because he observes five faults in those who cling to the view of a personal self. They are: the fault of being a different characteristic, the fault of impermanence, the fault of not being autonomous, the fault of being without a body, and the fault of liberation without effort. The fault of being a different characteristic: form and the other aggregates are not the essence of a self, because they have characteristics different from a self. The fault of impermanence: if a self existed within form and the other aggregates, that self would have to be impermanent. Why? Because it is not the case that the support is absent while that which depends on it exists. The fault of not being autonomous: one should not regard a self as possessing form and so on, because then the self would not be autonomous. Why? Because a self cannot control form and so on at will. The fault of being without a body: there is no self existing apart from form and so on in some other location, because then the self would be without a body. Why? Because a self conceived apart from a body cannot be found. The fault of liberation without effort: even if one posited such a characteristic of a self, it would still not be reasonable, because a self without form and so on would be liberated without any effort. Why? Because if the bondage of the body did not exist, the self would be liberated spontaneously.

問：於五取蘊有二十句薩迦耶見，謂計色是我、我有諸色，色屬於我、我在色中。如是計受想行識是我、我有識等，識等屬我、我在識等中。於此諸見，幾是我見？幾我所見？答：五是我見，十五是我所見。謂計色是我、計受想行識是我，此五是我見；餘十五是我所見。何因十五是我所見？相應我所故、隨轉我所故、不離我所故。相應我所者，謂我有色乃至我有識。所以者何？由我與彼相應，說有彼故。隨轉我所者，謂色屬我乃至識屬我。所以者何？若彼由此自在力轉，或捨或役，世間說彼是我所故。不離我所者，謂我在色中乃至我在識中。所以者何？彼計實我處在蘊中，遍體隨行故。

> Question: Regarding the five aggregates of clinging, there are twenty kinds of view of the transitory collection, namely: conceiving form as self, self as possessing form, form as belonging to self, and self as within form. Likewise, one conceives feeling, perception, mental formations, and consciousness as self, self as possessing consciousness, and so on, consciousness as belonging to self, and self as within consciousness. Among these views, how many are views of self? How many are views of what belongs to self? Answer: Five are views of self, and fifteen are views of what belongs to self. That is, conceiving form as self, and conceiving feeling, perception, mental formations, and consciousness as self—these five are views of self; the remaining fifteen are views of what belongs to self. Why are the fifteen views of what belongs to self? Because they are associated with what belongs to self, follow along with what belongs to self, and are not separate from what belongs to self. "Associated with what belongs to self" means "I have form" up to "I have consciousness." Why is that? Because when the self is associated with those things, one says one has them. "Follows along with what belongs to self" means "form belongs to me" up to "consciousness belongs to me." Why is that? Because if those things turn by the power of this autonomy—whether being relinquished or being employed—the world says they belong to self. "Not separate from what belongs to self" means "I am within form" up to "I am within consciousness." Why is that? Because one conceives a real self dwelling within the aggregates, pervading and following along with the whole body.

問：薩迦耶見，當言於事了不了耶？答：當言於事不得決了，如於繩上妄起蛇解。於事不決了者，若能決了色等實相，必不應起虛妄我見。譬如有人欻爾見繩遂執為蛇，不了繩相而起蛇執。

> Question: Regarding the view of a real self, should we say it is clear or unclear about things? Answer: We should say it is unclear about things, like mistakenly seeing a rope and taking it for a snake. Being unclear about things means this: if one could clearly understand the true nature of form and other phenomena, one would certainly not give rise to the false view of a self. It is like someone who suddenly sees a rope and immediately grasps at it as a snake—unclear about the rope's actual appearance, they give rise to the grasp of it as a snake.

忿者，依止現前不饒益相，瞋之一分，心怒為體，執仗憤發所依為業。當知忿等是假建立，離瞋等外無別性故。

> Anger is based on an unhelpful situation in the present. It is a part of hatred, and its essence is a mind that is enraged. Its function is to serve as the basis for taking up weapons and acting out in fury. You should understand that anger and the like are only conceptual constructs, for apart from hatred and similar mental states, they have no separate nature of their own.

恨者，自此已後，即瞋一分，懷怨不捨為體，不忍所依為業。自此後者，謂從忿後。不忍者，謂不堪忍不饒益事。

> Hatred is a form of anger. From that point on, it becomes a part of aversion. Its essence is to hold onto resentment without letting go. Its function is to serve as the basis for intolerance. "From that point on" means after the arising of fury. "Intolerance" means being unable to bear things that are harmful or unbeneficial.

覆者，於所作罪他正舉時，癡之一分，隱藏為體，悔不安住所依為業。法爾覆藏所作罪者心必憂悔，由此不得安隱而住。

> When someone is openly confronting you about a wrong you have done, concealment means the deluded part of your mind hides it. Its nature is concealment, and its effect is a restless, uneasy mind. It is simply the way of things that anyone who conceals a wrong they have done will be troubled by regret, and because of this they cannot dwell in peace.

惱者，忿恨居先，瞋之一分，心戾為體，高暴麁言所依為業、生起非福為業、不安隱住為業。高暴麁言者，謂語現凶踈切人心腑。

> Anger is primarily characterized by resentment and hatred. It is a form of aversion, with a fierce and hostile mind as its essence. It serves as the basis for harsh and violent speech, and its function is to give rise to unwholesome actions and to produce an unsettled, uneasy state of being. Harsh and violent speech means words that are aggressive and cutting, piercing straight into people's hearts.

嫉者，耽著利養不耐他榮，瞋之一分，心妬為體，令心憂慼不安隱住為業。

> Envy means being deeply attached to gain and honor, unable to bear others' prosperity. It is a form of anger. Its essence is a jealous mind, and its function is to make the mind distressed, unhappy, and unable to rest at ease.

慳者，耽著利養於資生具，貪之一分，心悋為體，不捨所依為業。不捨者，由慳悋故，非所用具亦恒聚積。

> A miserly person is attached to material gain and the necessities of life. This is a form of greed, characterized by a stingy, withholding mind, and its function is to cling tightly to what one has. "Clinging tightly" means that because of stinginess and hoarding, one keeps piling up things one does not even use.

誑者，耽著利養，貪癡一分，詐現不實功德為體，邪命所依為業。

> A person who is deceitful is attached to gaining profit and honor. This arises from a portion of greed and delusion. Its essence is falsely displaying merits and virtues that are not genuine. Its function is to serve as a basis for wrong livelihood.

諂者，耽著利養，貪癡一分，矯設方便隱實過惡為體，障正教授為業。矯設方便隱實過惡者，謂託餘事以避餘事。障正教授者，由不如實發露所犯，不任教授故。

> A flatterer is someone who is attached to gaining profit and honor. It is a form of greed and delusion. Its essence is using deceptive tricks to hide one's real faults and wrongdoings. Its function is to obstruct true spiritual guidance. "Using deceptive tricks to hide one's real faults and wrongdoings" means using one thing as a cover to avoid dealing with something else. "Obstructing true spiritual guidance" means that because such a person does not honestly confess their offenses, they are unfit to receive guidance.

憍者，或依少年無病長壽之相、或得隨一有漏榮利之事，貪之一分，令心悅豫為體，一切煩惱及隨煩惱所依為業。長壽相者，謂不死覺為先分別此相，由此能生壽命憍逸。隨一有漏榮利事者，謂族姓、色力、聰叡、財富、自在等事。悅豫者，謂染喜差別。

> Arrogance is based on things like being young, healthy, and long-lived, or on obtaining any kind of worldly advantage and gain. Its essence is a form of greed that delights and cheers the mind, and it serves as the foundation for all afflictions and secondary afflictions. "Being long-lived" means first perceiving this as the idea that one will not die; from this, one gives rise to arrogance and indulgence regarding one's lifespan. "Any kind of worldly advantage and gain" refers to things like noble family background, good looks and strength, intelligence, wealth, and power. "Delighting and cheering" means the distinct kind of defiled joy.

害者，瞋之一分，無哀無悲無愍為體，損惱有情為業。

> Harmfulness is a form of anger. Its essence is the absence of compassion, sympathy, and care, and its function is to cause suffering and distress to sentient beings.

無慚者，貪瞋癡分，於諸過惡不自恥為體，一切煩惱及隨煩惱助伴為業。

> Shamelessness means taking the greedy, hateful, and deluded mind as its root, and having no sense of shame about one's own faults and wrongdoings. It functions as a companion to all defilements and secondary defilements.

無愧者，貪瞋癡分，於諸過惡不羞他為體，業如無慚說。

> Shamelessness means being consumed by greed, anger, and delusion, and feeling no shame before others for one's own wrongdoings. Its function is as described for lack of conscience.

惛沈者，謂愚癡分，心無堪任為體，障毘鉢舍那為業。

> Mental dullness is a form of delusion. Its essence is that the mind becomes incapable and unfit for anything. Its function is to obstruct insight meditation.

掉舉者，謂貪欲分，隨念淨相心不寂靜為體，障奢摩他為業。隨念淨相者，謂追憶往昔隨順貪欲戲笑等故，心不寂靜。

> Restlessness refers to the aspect of greed—the mind dwelling on pleasing images and thus becoming unsettled. Its essence is an unsettled mind; its function is to obstruct calm abiding. "Dwelling on pleasing images" means recalling past playful and delightful things that accord with greed, so that the mind becomes unsettled.

不信者，謂愚癡分，於諸善法心不忍可、心不清淨、心不悕望為體，懈怠所依為業。懈怠所依者，由不信故，無有方便加行樂欲。

> Lack of faith means being shrouded in delusion—the mind cannot accept or approve of wholesome teachings; it is impure, and it lacks aspiration. Its essence is this: it serves as the basis for laziness. Because of lack of faith, there is no effort, no practice, and no joyful desire to grow.

懈怠者，謂愚癡分，依著睡眠倚臥為樂，心不策勵為體，障修方便善品為業。

> Laziness belongs to the category of delusion. It takes pleasure in lying down and sleeping, and the mind makes no effort to rouse itself. Its essence is a lack of motivation, and its effect is to obstruct the practice of wholesome qualities.

放逸者，依止懈怠及貪瞋癡，不修善法，於有漏法心不防護為體，增惡損善所依為業。

> A person who is heedless relies on laziness and on greed, anger, and delusion. They do not cultivate wholesome qualities, and their mind offers no protection against tainted phenomena. This is its essence: it serves as the basis for increasing what is harmful and diminishing what is good.

忘念者，煩惱相應念為體，散亂所依為業。

> Forgetfulness means a wandering, deluded state of mind, with thoughts entangled in afflictions as its essence, and it serves as the basis for a scattered, unsettled mind.

不正知者，煩惱相應慧為體，由此慧故起不正知身語心行，毀犯所依為業。不正知身語心行者，謂於往來等事不正觀察，以不了知應作不應作故，多所毀犯。

> Lack of clear awareness is based on wisdom that is bound up with afflictions. Because of this kind of wisdom, one acts with unclear awareness in body, speech, and mind, and its function is to serve as the basis for breaking precepts. Acting with unclear awareness in body, speech, and mind means not properly observing things like coming and going; because one does not understand what should and should not be done, one commits many violations.

散亂者，謂貪瞋癡分，心流散為體。此復六種，謂自性散亂、外散亂、內散亂、相散亂、麁重散亂、作意散亂。自性散亂者，謂五識身由彼自性於內靜定無功能故。外散亂者，正修善時於五妙欲其心馳散，謂方便修聞等善法，捨彼所緣，心外馳散處妙欲中。內散亂者，正修善時沈掉味著，謂修定者發起沈掉及味著故退失靜定。相散亂者，為他歸信矯示修善，謂欲令他信己有德故現此相，由此因緣所修善法漸更退失。麁重散亂者，依我我所執及我慢品麁重力故，修善法時於已生起所有諸受起我我所，及與我慢執受間雜取相。謂由我執等麁重力故，於已生起樂等受中，或執為我、或執我所、或起我慢，由此所修善品永不清淨。執受者，謂初執著。間雜者，從此已後由此間雜諸心相續。取相者，謂即於此受數執異相。作意散亂者，謂於餘乘餘定若依若入所有流散。謂依餘乘或入餘定，捨先所習發起散亂，當知能障離欲為業，謂依隨煩惱性散亂說。

> Scatteredness has the nature of greed, hatred, and delusion, and its essence is a mind that wanders. It comes in six kinds: scatteredness of inherent nature, scatteredness toward outer things, scatteredness within, scatteredness of pretense, scatteredness of coarse heaviness, and scatteredness of attention. Scatteredness of inherent nature refers to the five sense consciousnesses, which by their very nature have no capacity for inner stillness and concentration. Scatteredness toward outer things means that while properly cultivating wholesome practices, the mind races out toward the five desirable sense objects. That is, even while practicing listening to and studying the Dharma and other wholesome qualities, one abandons the object of focus and lets the mind wander outward among the pleasant senses. Scatteredness within means that while properly cultivating wholesome practices, one becomes sunk in dullness and agitation, or attached to flavor. That is, a meditator gives rise to dullness, agitation, and attachment to meditative flavor, and thereby falls away from stillness and concentration. Scatteredness of pretense means putting on a false display of cultivation in order to win others' faith. That is, wanting others to believe one has virtue, one puts on such an appearance; for this reason the wholesome qualities one cultivates gradually decline. Scatteredness of coarse heaviness means that, relying on the coarse heaviness of grasping at self and what belongs to self, and of pride, when cultivating wholesome practices one generates, toward whatever feelings have arisen, notions of "I" and "mine," mixed with the graspings of self and pride, and takes hold of their signs. That is, because of the coarse heaviness of self-grasping and so on, toward feelings of pleasure and so on that have already arisen, one either grasps them as "I," or grasps them as "mine," or gives rise to pride; and because of this, the wholesome qualities one cultivates are never purified. Grasping here means the initial attachment. Mixing means that from then on, the mind-stream is mixed through by these. Taking hold of signs means repeatedly grasping various aspects in regard to these very feelings. Scatteredness of attention means the wandering that comes from relying on or entering other vehicles or other meditative states. That is, relying on another vehicle or entering another meditative state, one abandons what one had previously cultivated and gives rise to scatteredness. One should know that its function is to obstruct freedom from desire—this is spoken of in terms of scatteredness whose nature is a secondary affliction.

睡眠者，依睡因緣，是愚癡分，心略為體，或善、或不善、或無記，或時，或非時，或應爾、或不應爾。越失所作依止為業。睡因緣者，謂羸瘦疲倦身分沈重，思惟闇相捨諸所作，曾數此時串習睡眠。或他呪術神力所引、或因動扇涼風吹等。愚癡分言，為別於定。又善等言，為顯此睡非定癡分。時者，謂夜中分。非時者，謂所餘分。應爾者，謂所許時設復非時，或因病患或為調適。不應爾者，謂所餘分。越失所作依止為業者，謂依隨煩惱性睡眠說。

> Sleepiness arises from causes and conditions of sleep. It is categorized as a form of delusion, with a contracted mind as its essence. It may be wholesome, unwholesome, or neutral; it may occur at the right time or the wrong time; it may be appropriate or inappropriate. Its function is to serve as the basis for failing to do what one should do. The causes and conditions of sleepiness are: thinness and exhaustion, heaviness of the body, dwelling on dark imagery, abandoning one's activities, having repeatedly formed the habit of sleeping at this time, being induced by another's spells or spiritual powers, or being affected by a fan's cool breeze. The phrase "form of delusion" distinguishes it from concentration. The phrases "wholesome," etc., show that this sleepiness is not the delusion factor present in concentration. "Right time" refers to the middle of the night. "Wrong time" refers to the remaining periods. "Appropriate" means at permitted times, or even at non-permitted times, whether due to illness or for recuperation. "Inappropriate" refers to all other times. "Its function is to serve as the basis for failing to do what one should do" — this describes sleepiness as belonging to the nature of secondary afflictions.

惡作者，依樂作不樂作、應作不應作，是愚癡分，心追悔為體，或善或不善或無記、或時或非時、或應爾或不應爾，能障心住為業。樂作者，樂欲為先，造善惡行。不樂作者，由他勢力及諸煩惱之所驅逼，令有所作如其所應。愚癡分者，隨煩惱所攝。時者，乃至未出離。非時者，出離已後。應爾者，於是處。不應爾者，於非處。

> Acting against one's will means doing something that brings no joy, or that one should not do, driven by delusion. Its essence is a mind plagued by regret. It may be good, bad, or neutral; timely or untimely; appropriate or inappropriate. Its function is to prevent the mind from settling. Acting willingly means first having the desire, then performing good or bad actions. Acting against one's will means being driven by others' power or by afflictions, forced to act as circumstances demand. The deluded aspect is included among the secondary afflictions. "Timely" means up until one has not yet attained liberation. "Untimely" means after liberation has been attained. "Appropriate" means in the right place. "Inappropriate" means in the wrong place.

尋者，或依思或依慧尋求意言，令心麁為體。依思依慧者，於推度不推度位，如其次第追求行相意言分別。

> A seeker investigates and mentally verbalizes either through deliberation or through wisdom, taking the coarsening of the mind as its essential nature. "Through deliberation or through wisdom" means: in the stages of reasoning and non-reasoning, respectively, one pursues the mental verbalization and conceptual discrimination characterized by that mode of pursuit.

伺者，或依思或依慧伺察意言，令心細為體。依思依慧者，於推度不推度位，如其次第伺察行相意言分別。如是二種，安不安住所依為業。尋伺二種行相相類故，以麁細建立差別。

> Examination (vitarka) and investigation (vicāra): Investigation means examining and scrutinizing mental speech, either through thought or through wisdom, and its essence is making the mind subtle. "Through thought or through wisdom" means that in the stages of reasoning and non-reasoning, respectively, one examines the characteristics of mental speech and discrimination. These two types have the function of being the basis for a settled or unsettled mind. Because examination and investigation share similar characteristics, they are distinguished by their coarse and subtle qualities.

復次諸善心法斷自所治為業，煩惱隨煩惱障自能治為業。如信慚等能斷不信及無慚等，貪等煩惱能障無貪對治等法，謂障礙彼令不生故。當知忿等諸隨煩惱能障慈等，各別對治亦爾。

> Furthermore, wholesome mental factors such as faith and shame have the function of cutting off what they counteract—namely, the afflictions and secondary afflictions that oppose them. For example, faith and shame can eliminate lack of faith and shamelessness. Greed and other afflictions obstruct their antidotes, such as non-greed, by preventing them from arising. Similarly, secondary afflictions like anger and the rest obstruct loving-kindness and their respective antidotes.

## 大乘阿毘達磨雜集論卷第一

> Abhidharma Compendium, Volume 1