---
title: "大乘阿毘達磨雜集論 · 3"
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/cmcy7pb3g0bq0l804jji8cgr9"
---

## 大乘阿毘達磨雜集論卷第三

> Mahayana Abhidharma Collection Sutra, Volume 3

安慧菩薩糅

> Master Vasubandhu

大唐三藏法師玄奘奉　詔譯

> Translator: Xuanzang, Tripitaka Master of the Great Tang, by Imperial Decree

### 本事分中三法品第一之三

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

復次蘊界處廣分別云何？嗢拕南曰：

> Next, what is the extensive analysis of the aggregates, elements, and sense bases? The summary verse says:

實有性等所知等， 色等漏等已生等，過去世等諸緣等， 云何幾種為何義。

> What are the intrinsic natures and so on, the objects of knowledge and so on, Form and so on, the taints and so on, the arisen and so on, The past and so on, the conditions and so on— How many kinds are they, and for what purpose?

問：蘊界處中云何實有？幾是實有？為何義故觀實有耶？答：謂不待名言此餘根境是實有義。一切皆是實有。為捨執著實有我故，觀察實有。所以建立此三問者，為斷相事二愚及增益執故。云何實有者，辯實有相，為斷相愚。一切實有者，為斷事愚。捨著實我者，為斷增益執。如是餘處如理應知。不待名言根境者，謂不分別色受等名言而取自所取義。不待此餘根境者，謂不待此所餘義而覺自所覺境，非如於瓶等事要待名言及色香等方起瓶等覺。

> Question: Among the aggregates, elements, and sense fields, what is truly existing? How many are truly existing? For what purpose do we contemplate true existence? Answer: "Truly existing" means that something does not depend on names and concepts, and is a root and object other than those. All of them are truly existing. We contemplate true existence in order to let go of clinging to a truly existing self. The reason for setting up these three questions is to cut off the two kinds of delusion—delusion about characteristics and delusion about things—and the mistaken belief in something extra. "What is truly existing?" examines the nature of true existence, in order to cut off delusion about characteristics. "All are truly existing" is to cut off delusion about things. "Letting go of clinging to a truly existing self" is to cut off the mistaken belief in something extra. In the same way, this principle should be understood in other contexts as well. "Not depending on names and concepts, root and object" means: without distinguishing names and concepts such as form, feeling, and so on, one directly grasps the meaning of what is grasped. "Not depending on this or other root and object" means: without depending on this or other meanings, one is aware of the object of one's own awareness—unlike things such as a pot, where one must depend on names and concepts and on color, smell, and so on before the perception of a pot arises.

云何假有？幾是假有？為何義故觀假有耶？謂待於名言此餘根境是假有義。一切皆是假有。為捨執著實有我故觀察假有。

> What is the "imputed"? How many things are imputed? For what purpose do we contemplate the imputed? It means: things that are posited in dependence on names and words—other than the sense faculties and their objects—are what is meant by the imputed. Everything is imputed. We contemplate the imputed in order to let go of our attachment to a truly existing self.

云何世俗有？幾是世俗有？為何義故觀世俗有耶？謂雜染所緣是世俗有義。一切皆是世俗有。為捨執著雜染相我故觀察世俗。有雜染所緣者，能發一切雜染義故。雜染相我者，執我為雜染因故。

> What is conventional existence? How many things are conventional existence? For what purpose do we contemplate conventional existence? Being the focus of defilement and impurity—this is the meaning of conventional existence. All things are conventional existence. We contemplate the conventional in order to let go of clinging to a self characterized by defilement. That which is the focus of defilement gives rise to all defiled states. Clinging to a self characterized by defilement means taking a self to be the cause of defilement.

云何勝義有？幾是勝義有？為何義故觀勝義有耶？謂清淨所緣是勝義有義。一切皆是勝義有。為捨執著清淨我相故觀察勝義有。清淨所緣者，為得清淨緣此境界，是最勝智所行義故。一切皆是勝義有者，以一切法不離真如故。諸法無我性是名真如，彼無我性真實有故。

> What is ultimate existence? How many things are ultimately existent? For what purpose do we contemplate ultimate existence? It means that what is perceived by pure wisdom is the meaning of ultimate existence. All things are ultimately existent. We contemplate ultimate existence in order to let go of clinging to the notion of a pure self. "What is perceived by pure wisdom" means that this is the realm one relies upon to attain purity, because it is the domain of the highest wisdom. "All things are ultimately existent" means that because all dharmas are never separate from Suchness. The nature of non-self in all dharmas is called Suchness, and that nature of non-self truly exists.

云何所知？幾是所知？為何義故觀所知耶。謂所知有五種：色、心、心所有法、心不相應行、無為。色謂色蘊，十色界、十色處及法界法處所攝諸色。心謂識蘊，七識界及意處。心所有法，謂受蘊、想蘊、相應行蘊及法界法處一分。心不相應行，謂不相應行蘊及法界法處一分。無為，謂法界法處一分。若依是處雜染清淨、若所雜染及所清淨、若能雜染及能清淨、若於此分位、若此清淨性，由依此故，一切皆是所知。處者，謂色法。所染淨者，謂心法。能染淨者，謂貪等信等心所有法，如其次第。分位者，謂於色心及心法分位假立心不相應行法。清淨性者，謂清淨無為法。如其所應非一切。所以者何？唯法界及擇滅是清淨性故。又所知法者，謂信解智所行故、道理智所行故、不散智所行故、內證智所行故、他性智所行故、下智所行故、上智所行故、厭患智所行故、不起智所行故、無生智所行故、智智所行故、究竟智所行故、大義智所行故。當知此中以十三種智所緣境界顯示所知義。十三智者，謂聞所生智、思所生智、世間修所生智、勝義智、他心智、法智、種類智、苦智、集智、滅智、道智、盡無生智、大乘智。如是諸智隨其次第是信解等智。他心智名他性智者，謂緣他心為境故。法智名下智者，謂於諸諦最初生故。種類智名上智者，謂從法智後所生故，為厭患故名厭患智、為不起故名不起智、緣無生故名無生智、緣智故名智智、緣究竟故名究竟智、緣大義故名大義智。自利利他名為大義。為捨執著知者見者我故觀察所知。

> What is the knowable? How many kinds of knowable are there? For what purpose do we contemplate the knowable? The knowable is of five kinds: form, mind, mental factors, formations not associated with mind, and the unconditioned. Form means the aggregate of form, the ten realms of form, the ten sense-fields of form, and the various forms included within the Dharma realm and Dharma sense-field. Mind means the aggregate of consciousness, the seven realms of consciousness, and the mind sense-field. Mental factors means the aggregate of feeling, the aggregate of perception, the aggregate of formations associated with mind, and a portion of the Dharma realm and Dharma sense-field. Formations not associated with mind means the aggregate of formations not associated with mind and a portion of the Dharma realm and Dharma sense-field. The unconditioned means a portion of the Dharma realm and Dharma sense-field. If we rely on this basis—whether defiled or pure, whether that which is defiled and purified, whether that which defiles and purifies, whether this particular state, or whether this nature of purity—by relying on this, all is the knowable. "Basis" refers to form dharmas. "That which is defiled and purified" refers to mind dharmas. "That which defiles and purifies" refers to mental factors such as greed and faith, in that order. "Particular state" refers to formations not associated with mind, which are provisionally established upon the particular states of form, mind, and mental factors. "Nature of purity" refers to the pure unconditioned dharmas—but not all of them, as appropriate. Why is that? Because only the Dharma realm and analytical cessation are of the nature of purity. Furthermore, the knowable dharmas are so called because they are the domain of the wisdom of faith and understanding, the domain of the wisdom of principle, the domain of the wisdom of non-distraction, the domain of the wisdom of inner realization, the domain of the wisdom of others' nature, the domain of lower wisdom, the domain of higher wisdom, the domain of the wisdom of disgust, the domain of the wisdom of non-arising, the domain of the wisdom of non-production, the domain of the wisdom of wisdom, the domain of ultimate wisdom, and the domain of the wisdom of great purpose. You should know that here the meaning of the knowable is revealed through the objects of thirteen kinds of wisdom. The thirteen kinds of wisdom are: wisdom born of hearing, wisdom born of thinking, wisdom born of worldly cultivation, ultimate wisdom, wisdom of others' minds, Dharma wisdom, category wisdom, wisdom of suffering, wisdom of origin, wisdom of cessation, wisdom of the path, wisdom of exhaustion and non-production, and the wisdom of the Great Vehicle. These wisdoms, in their respective order, are the wisdom of faith and understanding and so on. The wisdom of others' minds is called "the wisdom of others' nature" because it takes others' minds as its object. Dharma wisdom is called "lower wisdom" because it arises first with respect to the truths. Category wisdom is called "higher wisdom" because it arises after Dharma wisdom. Because it is for the sake of disgust, it is called the wisdom of disgust. Because it is for the sake of non-arising, it is called the wisdom of non-arising. Because it takes non-production as its object, it is called the wisdom of non-production. Because it takes wisdom as its object, it is called the wisdom of wisdom. Because it takes the ultimate as its object, it is called ultimate wisdom. Because it takes the great purpose as its object, it is called the wisdom of great purpose. Self-benefit and benefit of others is called the great purpose. The knowable is contemplated in order to abandon clinging to the view of a knower and a seer, and to abandon the notion of a self.

云何所識？幾是所識？為何義故觀所識耶？謂無分別故、有分別故、因故、轉故、相故、相所生故、能治所治故、微細差別故，當知是所識義。無分別者，謂五識身。有分別者，謂意識身。因者，謂阿賴耶識。轉者，謂所餘識。相者，謂根及義。相所生者，謂根義所生諸識。能治所治者，謂有貪離貪、有瞋離瞋、有癡離癡如是等。微細差別者，謂七種難識了別差別故。七種難識了別者，一不可知了別器了別，謂一切時無分別行相故。二種種行相了別，謂一法一行有種種相，此難建立是故微細。三俱有了別，謂一時間諸識俱起，云何各別了自境界？此難建立是故微細。當知此微細言通一切處。四能治所治速疾迴轉了別，謂具縛者云何有貪等心，須臾轉變起離貪等心？五習氣了別，謂諸業現行熏習於心，云何非離心外別有習氣亦非即心，又與果時次第而轉？六相續了別，謂無量種感自身業熏習在識，云何於餘明了將命終位暫起覺悟，餘業熏習轉於異趣令生相續？七解脫了別，謂阿羅漢心證得第一無戲論法性，超過生死曾所積習一切種有漏行，云何此心行相流轉？此難建立是故微細。如是當知一切皆是所識。為捨執著能見者等我故觀察所識。見者等言，當知為顯見者、聞者、嗅者、嘗者、觸者、識者。

> What is the known? How many kinds of known are there? For what purpose do we contemplate the known? It is by way of non-discrimination, discrimination, cause, turning, characteristic, what is born from characteristics, what is to be remedied and its remedy, and subtle distinctions — this is how the meaning of the known should be understood. Non-discrimination refers to the five sense consciousnesses. Discrimination refers to the mind consciousness. Cause refers to the storehouse consciousness. Turning refers to the remaining consciousnesses. Characteristics refer to the sense faculties and their objects. What is born from characteristics refers to the various consciousnesses born from the sense faculties and their objects. What is to be remedied and its remedy refers to having greed versus being free from greed, having anger versus being free from anger, having delusion versus being free from delusion, and so forth. Subtle distinctions refers to the seven kinds of difficult-to-know discernment. The seven kinds of difficult-to-know discernment are: first, the discernment of the unknowable container — because it operates without discrimination at all times. Second, the discernment of various modes — because a single phenomenon with a single mode has various aspects, which is difficult to establish, and therefore subtle. Third, the discernment of simultaneous arising — because multiple consciousnesses arise together in a single moment, how does each discern its own object? This is difficult to establish, and therefore subtle. It should be understood that this word "subtle" applies throughout. Fourth, the discernment of the swift reversal between what is to be remedied and its remedy — because how can one who is fully bound have a mind of greed and so forth, and in an instant transform it to give rise to a mind free of greed and so forth? Fifth, the discernment of habitual tendencies — because when karmic actions manifest and perfuse the mind, how is it that habitual tendencies are neither separate from the mind nor identical to the mind, and yet unfold sequentially when producing results? Sixth, the discernment of continuity — because when karmic actions of countless kinds that produce one's own body are perfused into consciousness, how is it that at the moment of death in another clear state, a temporary awakening arises, and the perfusions of other karma turn toward a different realm, causing the continuity of rebirth? Seventh, the discernment of liberation — because when the mind of an Arhat realizes the supreme undefiled Dharma-nature, transcending all habitual defiled actions accumulated throughout birth and death, how does this mind's mode of activity still proceed? This is difficult to establish, and therefore subtle. Thus it should be understood that all of these are the known. We contemplate the known in order to abandon clinging to the view of a seer and so forth. The words "seer and so forth" should be understood as revealing the seer, the hearer, the smeller, the taster, the toucher, and the cognizer.

云何所通達？幾是所通達？為何義故觀所通達耶？謂轉變故、隨聞故、入行故、來故、往故、出離故，是所通達義。言所通達者，謂六神通所有境界，以如意通運轉差別所顯故，說此所通達境界名為轉變。以天耳通了達種種異趣音聲，故名隨聞。以他心通了有貪等種種心行，故名入行。以宿住通了過去生展轉來事，故名來。以天眼通了達未來所往生事，故名往。以漏盡通了知解脫三界方便，故名出離。如是一切皆是所通達，後以三通遍緣一切境界故。為捨執著自威德我故觀察所通達。

> What is it that is directly understood? How many kinds of direct understanding are there? For what purpose do we contemplate direct understanding? It is defined by transformation, hearing, entering into activities, coming, going, and transcendence. These are the meanings of direct understanding. What is directly understood refers to the domain of the six spiritual powers: Through the power of psychokinesis, one masters various transformations—this is called transformation. Through the divine ear, one perceives sounds from all different realms—this is called hearing. Through the power of reading others' minds, one knows their various mental states, such as greed—this is called entering into activities. Through the power of remembering past lives, one knows the successive events of past births—this is called coming. Through the divine eye, one knows where beings will be reborn in the future—this is called going. Through the power of ending all defilements, one understands the means to liberation from the three realms—this is called transcendence. All of these are objects of direct understanding, and afterwards, through the three powers, one comprehends all realms universally. One contemplates direct understanding in order to let go of attachment to the self that takes pride in its own spiritual powers.

云何有色？幾是有色？為何義故觀有色耶？謂色自性故、依大種故、憙集故、有方所故、處遍滿故、方所可說故、方處所行故、二同所行故、相屬故、隨逐故、顯了故、變壞故、顯示故、積集建立故、外門故、內門故、長遠故、分限故、暫時故、示現故，是有色義。色自性者，謂即用色法為自性，故名為有色。非與餘色合故名為有色，是故最初說色自性。依大種者，此顯與餘色合故名有色。諸所造色與大種色合故名有色，諸大種色展轉合故名有色。憙集者，即有色法，以憙為集，名為喜集。非如現在憙愛，以先觸受等為集名為憙集。有方所者，有分量故。處遍滿者，形量遍十方故。方所可說者，可說在此在彼方故。方處所行者，謂隨所住方所緣性故。二同所行者，謂二有情共所緣性故。非如無色法，如自所受他不能取故。相屬者，謂眼識等亦名有色繫，屬有色根故。隨逐者，謂生無色界異生，諸色種子所隨逐故。顯了者，謂諸尋思，由能顯了所緣境故。變壞者，謂五蘊，由手等所觸、受等所切，隨其所應即便變壞，以變壞是色義故。顯示者，謂諸言說顯示義故。積集建立者，謂極微已上色，有微細分可建立故。外門者，謂欲界色，妙欲愛所生故。內門者，謂色界色，定心愛所生故。由此道理，說彼諸色名意生身。長遠者，謂異生色不可建立，前後兩際有邊量故。分限者，謂有學色，已作生死分限故。暫時者，謂無學色，唯餘現在一有身故。示現者，謂如來等所現諸色，唯是示現非真實故。一切皆是有色，或隨所應。一切是有色者，謂變壞色等。隨所應者，謂餘色外門等六。色差別當知與受等共。為捨執著有色我故觀察有色。

> What does it mean to be "possessed of form"? How many things are possessed of form? For what purpose do we contemplate what is possessed of form? It is because of the intrinsic nature of form, because of dependence on the great elements, because of the accumulation of delight, because of having direction and location, because of pervading space, because its direction and location can be described, because it operates within directions and locations, because it is shared in common by two beings, because it is connected, because it follows along, because it is made manifest, because it undergoes change and destruction, because it is displayed, because it is accumulated and established, because of the outer gate, because of the inner gate, because of long duration, because of limited extent, because of temporariness, and because of manifestation—these are the meanings of being possessed of form. "The intrinsic nature of form" means that form itself is used as its intrinsic nature, and therefore it is called "possessed of form." It is not called "possessed of form" because it combines with other forms; this is why the intrinsic nature of form is stated first. "Because of dependence on the great elements" shows that it is called "possessed of form" because it combines with other forms. The derivative forms of matter combine with the great elemental forms, and therefore are called "possessed of form." The great elemental forms themselves combine with one another, and therefore are called "possessed of form." "Because of the accumulation of delight" means that formed phenomena have delight as their accumulation, and are therefore called "accumulation of delight." This is not like present delight and craving; rather, contact, feeling, and so on precede it and serve as its accumulation, and therefore it is called "accumulation of delight." "Because of having direction and location" means because it has measure and extent. "Because of pervading space" means because its shape and measure pervade the ten directions. "Because its direction and location can be described" means because it can be said to be here or there. "Because it operates within directions and locations" means because it has the nature of arising in whatever direction and location it abides. "Because it is shared in common by two beings" means because it has the nature of being a common object of two sentient beings. This is not like formless phenomena, which, as each one experiences them for himself, cannot be taken up by another. "Because it is connected" means that eye-consciousness and the rest are also called "bound to form," because they are connected to the faculties possessed of form. "Because it follows along" means that ordinary beings born in the formless realm are still accompanied by the seeds of form. "Because it is made manifest" means that the various forms of discursive thought are able to make their objects manifest. "Because it undergoes change and destruction" means the five aggregates: when touched by the hand and so forth, or cut by feeling and so forth, they immediately change and are destroyed according to what is appropriate, since change and destruction are the meaning of form. "Because it is displayed" means that verbal expressions display its meaning. "Because it is accumulated and established" means that form beyond the level of the atom has subtle parts that can be established. "The outer gate" means form belonging to the realm of desire, because it is produced by craving for excellent desirable qualities. "The inner gate" means form belonging to the realm of form, because it is produced by craving accompanied by concentrated mind. By this principle, those forms are said to be a mind-born body. "Because of long duration" means that the form of ordinary beings cannot be established as having limits at either the former or latter extremity. "Because of limited extent" means the form of learners, because they have already made an end of the extent of birth and death. "Because of temporariness" means the form of those beyond learning, because only one present existence remains. "Because of manifestation" means the various forms manifested by the Tathāgata and others, because they are only manifestations and not real. All are possessed of form, or else each according to what is appropriate. "All are possessed of form" refers to changing and destructive form and so forth. "Each according to what is appropriate" refers to the remaining six, such as the outer gate and so forth. The distinctions of form should be understood as shared with feeling and the rest. One contemplates what is possessed of form in order to abandon clinging to a self that possesses form.

云何無色？幾是無色？為何義故觀無色耶？謂有色相違是無色義。一切皆是無色，或隨所應。為捨執著無色我故觀察無色。一切是無色者，謂與無色相繫屬故。

> What is formless? How many things are formless? For what purpose do we contemplate the formless? Being opposed to form is the meaning of formless. All things are formless, or formless as appropriate. We contemplate the formless in order to let go of clinging to a formless self. All things are formless because they are connected to the formless.

云何有見？幾是有見？為何義故觀有見耶？謂眼所行境是有見義。餘差別如有色說，謂如前說色自性等乃至示現說名有色，如是有見自性等乃至示現說名有見。一切皆是有見，或隨所應。一切是有見者，謂相屬有見等。所以者何？諸無色法與有見色相屬故，亦名有見。為捨執著眼境我故觀察有見。

> What is the "visible"? How many things are visible? For what purpose do we contemplate the visible? The domain of the eye is what is meant by "visible." The remaining distinctions should be explained as with "having form." Just as form is described by its own-nature and so on up to its manifestation, and is thereby called "having form," likewise the visible is described by its own-nature and so on up to its manifestation, and is thereby called "visible." All phenomena are visible, or as appropriate. "All are visible" refers to those that are associated with the visible, and so on. Why is this? Because formless phenomena, being associated with visible form, are also called visible. One contemplates the visible in order to abandon attachment to a self that is the object of the eye.

云何無見？幾是無見？為何義故觀無見耶？謂有見相違是無見義。一切皆是無見，或隨所應。為捨執著非眼境我故觀察無見。

> What is the unseen? How many things are unseen? For what purpose do we contemplate the unseen? The unseen means the opposite of what is seen. Everything is unseen, or as the case may be. We contemplate the unseen in order to let go of the attachment to a self that is not within the range of the eyes.

云何有對？幾是有對？為何義故觀有對耶？謂諸有見者皆是有對。又三因故說名有對，謂種類故，積集故，不修治故。種類者，謂諸色法互為能礙、互為所礙，能礙往來是有對義。此唯應言互為能礙，所以復言互為所礙者，為建立光明等色是有對故，以彼唯是所礙非能礙性，性自爾故。種類，是自性義。積集者，謂極微已上，以一極微無對礙故。不修治者，謂非三摩地自在轉色，定自在力所轉諸色無對礙故，如平等心諸天。又損害依處是有對義，謂若依若緣能生瞋恚名為有對。即以如是有對義故，一切皆是有對，或隨所應，謂所餘義。為捨執著不遍行我故觀察有對。

> What does "resistant" mean? How many things are resistant? For what purpose do we contemplate what is resistant? It means that all things that are visible are resistant. Also, for three reasons something is called resistant: by kind, by accumulation, and by being unrefined. "By kind" means that material things obstruct one another and are obstructed by one another; the ability to obstruct movement back and forth is the meaning of resistant. Strictly speaking, we should only say "obstruct one another," but we also say "are obstructed by one another" in order to establish that light and similar material forms are resistant, since they are only obstructive but not capable of obstructing—this is simply their nature. "Kind" here means intrinsic nature. "By accumulation" means anything larger than an atom, since a single atom has no resistance. "By being unrefined" means material forms not governed by the sovereign power of meditative concentration, since material forms governed by the power of meditative mastery have no resistance—like the gods of equal mind. Furthermore, a basis for harm is the meaning of resistant: whatever serves as a support or condition for producing anger is called resistant. It is in this sense of resistant that all things are resistant, or as appropriate to each case, in the remaining senses. We contemplate what is resistant in order to abandon clinging to a self that is not all-pervasive.

云何無對？幾是無對？為何義故觀無對耶？謂有對相違是無對義。一切皆是無對，或隨所應。為捨執著遍行我故觀察無對。

> What is non-resistant? How many things are non-resistant? For what purpose do we contemplate non-resistant? It means that being the opposite of resistant is the meaning of non-resistant. All things are non-resistant, or as each case applies. We contemplate non-resistant in order to let go of attachment to a pervasive self.

云何有漏？幾是有漏？為何義故觀有漏耶？謂漏自性故、漏相屬故、漏所縛故、漏所隨故、漏隨順故、漏種類故，是有漏義。漏自性者，謂諸漏自性漏性合故，名為有漏。漏相屬者，謂漏共有心心法，及眼等漏相應故、漏所依故，如其次第名有漏。漏所縛者，謂有漏善法，由漏勢力招後有故。漏所隨者，謂餘地法，亦為餘地諸漏麁重所隨逐故。漏隨順者，謂順決擇分，雖為煩惱麁重所隨，然得建立為無漏性，以背一切有、順彼對治故。漏種類者，謂阿羅漢有漏諸蘊，前生煩惱所起故。五取蘊十五界十處全及三界二處少分是有漏，謂除最後三界二處少分聖道眷屬及諸無為非有漏故。為捨執著漏合我故觀察有漏。

> What is "tainted"? How many things are tainted? For what purpose do we contemplate what is tainted? It is because of the nature of taints, things belonging to taints, things bound by taints, things followed by taints, things in accord with taints, and the categories of taints—this is the meaning of "tainted." The nature of taints: The tainted nature of the taints themselves, being united with taint, is called tainted. Things belonging to taints: This refers to mental factors and mind-associated factors that share taints, and things like the eye faculty that are associated with taints and are supported by taints; in corresponding order, these are called tainted. Things bound by taints: This refers to tainted virtuous phenomena, which through the power of taints bring about future existence. Things followed by taints: This refers to phenomena of other levels, which are also pursued by the heaviness of taints from other levels. Things in accord with taints: This refers to the factors conducive to decisive discernment. Although they are followed by the heaviness of afflictions, they can still be established as having the nature of the untainted, because they turn away from all existence and accord with their antidote. Categories of taints: This refers to the tainted aggregates of an Arhat, which arise from afflictions produced in a previous life. The five aggregates of clinging, the fifteen elements, and the ten sense fields in full, along with a small portion of the three realms and two sense fields, are tainted. This excludes the last small portion of the three realms and two sense fields—namely, the retinue of the noble path—and all unconditioned phenomena, because these are not tainted. We contemplate what is tainted in order to abandon the attachment that taints combine with the self.

云何無漏？幾是無漏？為何義故觀無漏耶？謂有漏相違是無漏義。五無取蘊全及三界二處少分是無漏。為捨執著離漏我故觀察無漏。

> What is the undefiled? How many things are undefiled? For what purpose do we contemplate the undefiled? Being the opposite of the defiled is the meaning of undefiled. The five appropriation-free aggregates in full, and a small portion of the two bases within the three realms, are undefiled. We contemplate the undefiled in order to let go of clinging to a self free of defilement.

云何有諍？幾是有諍？為何義故觀有諍耶？謂以依如是貪瞋癡故，執持刀杖發起一切鬪訟違諍。執持刀杖等是諍因，貪等是諍自性。如是彼自性故、彼相屬故、彼所縛故、彼所隨故、彼隨順故、彼種類故，是有諍義。乃至有漏有爾所量，有諍亦爾，彼所隨義故。為捨執著諍合我故觀察有諍。

> What is contention? How many kinds of contention are there? For what purpose do we contemplate contention? It is because of greed, hatred, and delusion that people take up weapons and clubs and stir up all manner of quarrels and disputes. Taking up weapons and clubs is the cause of contention; greed and the like are the very nature of contention. Thus, by way of that nature, by way of what is connected with it, by way of what binds it, by way of what follows it, by way of what accords with it, and by way of its kinds — this is the meaning of contention. Just as the defiled has its measure, so too does contention, by way of what follows it. We contemplate contention in order to let go of the clinging that takes contention as a self.

云何無諍？幾是無諍？為何義故觀無諍耶？謂有諍相違是無諍義。乃至無漏有爾所量，無諍亦爾。為捨執著離諍我故觀察無諍。

> What is non-contention? How many kinds of non-contention are there? For what purpose do we contemplate non-contention? The opposite of contention is the meaning of non-contention. Even up to the point of the unconditioned and the undefiled, however many categories there are, non-contention is the same. We contemplate non-contention in order to let go of clinging to the notion of a self that is free from contention.

云何有染？幾是有染？為何義故觀有染耶？謂若依如是貪瞋癡故，染著後有自身。彼自性故、彼相屬故、彼所縛故、彼隨逐故、彼隨順故、彼種類故，是有染義。染著後有者，謂貪瞋癡是染著後有因，故名染。云何瞋恚是染著後有因？謂由憎嫉諸清淨法、染著後有故。如是乃至有諍有爾所量，有染亦爾。為捨執著染合我故觀察有染。

> What does it mean to be defiled? How many kinds of defilement are there? For what purpose do we contemplate defilement? It means that when one relies on greed, hatred, and delusion in this way, one becomes attached to and defiled by future existence. By way of their intrinsic nature, by way of what they are associated with, by way of what they bind, by way of what they follow after, by way of what they accord with, and by way of their categories — this is the meaning of defilement. Being defiled by and attached to future existence means that greed, hatred, and delusion are the causes of defilement with future existence, and therefore they are called defilement. How is hatred a cause of defilement with future existence? It is because, through hating and envying all pure dharmas, one becomes defiled by and attached to future existence. In this way, up to and including the measure of contention — however much there is, so much defilement is there likewise. One contemplates defilement in order to let go of the clinging that takes defilement as a self.

云何無染？幾是無染？為何義故觀無染耶？謂有染相違是無染義。乃至無諍有爾所量，無染亦爾。為捨執著離染我故觀察無染。

> What is freedom from defilement? How many kinds of freedom from defilement are there? For what purpose do we contemplate freedom from defilement? Freedom from defilement means the opposite of defilement. Just as non-contention has a certain measure, freedom from defilement likewise has that same measure. We contemplate freedom from defilement in order to let go of clinging to the notion of a self that is free from defilement.

云何依耽嗜？幾是依耽嗜？為何義故觀依耽嗜耶？謂若依如是貪瞋癡故，染著五欲。彼自性故、彼相屬故、彼所縛故、彼隨逐故、彼隨順故、彼種類故，是依耽嗜義。何等瞋恚能起染著？謂憎嫉出離。如是乃至有染有爾所量，依耽嗜亦爾。為捨執著耽嗜合我故觀察依耽嗜。

> What does it mean to rely on attachment? How many things are relied on through attachment? For what purpose do we contemplate reliance on attachment? It means that when we rely on greed, anger, and delusion in this way, we become attached to the five desires. Whether by their own nature, by what is associated with them, by what binds us to them, by what follows after them, by what accords with them, or by their kinds—this is the meaning of reliance on attachment. What kind of anger gives rise to defilement and attachment? It is hatred and envy toward renunciation. In this way, to the extent that there is defilement, there is likewise reliance on attachment. We contemplate reliance on attachment in order to let go of the clinging that takes attachment as a self.

云何依出離？幾是依出離？為何義故觀依出離耶？謂依耽嗜相違是依出離義。乃至無染有爾所量，出離亦爾。為捨執著離耽嗜我故觀察出離。

> What does it mean to rely on renunciation? How many factors are based on renunciation? For what purpose do we contemplate reliance on renunciation? It means that renunciation is the opposite of attachment and craving. Just as there are countless degrees of freedom from defilement, so too are there countless degrees of renunciation. We contemplate renunciation in order to let go of the clinging to a self that is free from craving.

云何有為？幾是有為？為何義故觀有為耶？謂若法有生滅住異可知，當知是有為義。一切皆是有為，唯除法界法處一分。為捨執著無常我故觀察有為。

> What is conditioned? How many things are conditioned? For what purpose do we contemplate the conditioned? Whatever dharmas can be known to arise, cease, abide, and change—these should be understood as the meaning of conditioned. All things are conditioned, except for a portion of the Dharma-element and the Dharma-base. We contemplate the conditioned in order to let go of attachment to the notion of an impermanent self.

云何無為？幾是無為？為何義故觀無為耶？謂有為相違是無為義。法界法處一分是無為。為捨執著常住我故觀察無為。問無取五蘊當言有為？當言無為？答：彼不應言有為無為。何以故？諸業煩惱所不為故，不應言有為；隨欲現前不現前故，不應言無為。所以者何？無取諸蘊隨所欲樂，若現前若不現前；無為不爾，以常住故。問：如薄伽梵說，一切法有二種，謂有為、無為。云何今說此法非有為非無為耶？答：此亦不離二種故。所以者何？若由此義說名有為，不以此義說名無為。若由此義說名無為，不以此義說名有為。依此道理唯說二種。何以故？隨欲現前不現前義故，說名有為；諸業煩惱所不為義故，說名無為。是故此亦不離二種。

> What is the Unconditioned? How many things are Unconditioned? For what purpose do we contemplate the Unconditioned? The meaning of the Unconditioned is that it is the opposite of the conditioned. A part of the Dharma-realm and Dharma-base is Unconditioned. We contemplate the Unconditioned in order to let go of clinging to a permanent self. Question: Should the five aggregates free of grasping be called conditioned or unconditioned? Answer: They should not be called either conditioned or unconditioned. Why? Because they are not produced by karma and afflictions, they should not be called conditioned. Because they appear or do not appear according to desire, they should not be called unconditioned. Why is that? The aggregates free of grasping appear or do not appear according to one's wish. The Unconditioned is not like that, because it is permanent. Question: The Bhagavan said that all dharmas are of two kinds—conditioned and unconditioned. Why do you now say that this dharma is neither conditioned nor unconditioned? Answer: This too is not apart from the two kinds. Why? If by a certain meaning something is called conditioned, it is not by that same meaning called unconditioned. If by a certain meaning something is called unconditioned, it is not by that same meaning called conditioned. Based on this principle, only two kinds are taught. Why? Because of the meaning of appearing or not appearing according to desire, it is called conditioned. Because of the meaning of not being produced by karma and afflictions, it is called unconditioned. Therefore this too is not apart from the two kinds.

云何世間？幾是世間？為何義故觀世間耶？謂三界所攝及出世智後所得似彼顯現，是世間義。似彼顯現者，謂似三界所攝相顯現。似真如等所現相貌，是出世間，未曾得故。如是諸蘊一分十五界十處全，及三界二處一分，是世間。一分者，謂除正智所攝及後所得似出世間相顯現并無為法。為捨執著世依我故觀察世間。

> What is the world? How many things are the world? For what purpose do we contemplate the world? It is what is included within the three realms, together with what appears after the wisdom that transcends the world, appearing in resemblance to those realms—this is the meaning of "world." "Appearing in resemblance to those" means appearing in forms that resemble what is included within the three realms. The forms that appear in resemblance to true suchness and so on are "transcending the world," because they have never been attained before. Thus, one part of the aggregates, all fifteen elements and ten sense-fields, and one part of the two sense-fields within the three realms—these are the world. "One part" means excluding what is included in right wisdom, together with what appears after it in resemblance to forms that transcend the world, and unconditioned phenomena. We contemplate the world in order to let go of clinging to a self that relies on the world.

云何出世？幾是出世？為何義故觀出世耶？謂能對治三界，無顛倒、無戲論、無分別故，是無分別出世間義。能對治三界者，謂諸聖道。此復二種：一聲聞獨覺所得，對治常等顛倒，無顛倒分別故名無分別。二菩薩等所得，對治一切色等法戲論，無戲論分別故名無分別。諸無為法非一切分別所依處故，名無分別。又出世後所得亦名出世，依止出世故。如是諸蘊一分，及三界二處一分，是出世。為捨執著獨存我故觀察出世。

> What is the supramundane? How many things are supramundane? For what purpose do we contemplate the supramundane? It is what counteracts the three realms, being free from distortion, free from conceptual proliferation, and free from discrimination—this is the meaning of the supramundane as non-discrimination. What counteracts the three realms refers to the noble paths. These are of two kinds: first, those attained by hearers and solitary realizers, which counteract distortions such as the notion of permanence, and because they are free from distorted discrimination, they are called non-discriminating. Second, those attained by bodhisattvas and others, which counteract all conceptual proliferation regarding form and other phenomena, and because they are free from proliferating discrimination, they are called non-discriminating. Unconditioned phenomena, because they are not the basis for any discrimination, are called non-discriminating. Furthermore, what is obtained after the supramundane is also called supramundane, because it depends on the supramundane. Thus, a portion of the aggregates and a portion of the two spheres of the three realms are supramundane. The supramundane is contemplated in order to abandon attachment to a solitary self.

云何已生？幾是已生？為何義故觀已生耶？謂過去現在是已生義。一切一分是已生。為捨執著非常我故觀察已生。又有二十四種已生，謂最初已生、相續已生、長養已生、依止已生、轉變已生、成熟已生、退墮已生、勝進已生、清淨已生、不清淨已生、運轉已生、有種已生、無種已生、影像自在示現已生、展轉已生、剎那壞已生、離會已生、異位已生、生死已生、成壞已生、先時已生、死時已生、中時已生、續時已生。最初已生者，謂初續生時。相續已生者，謂續生已後。長養已生者，謂由眠夢飲食梵行定為因，四種長養。依止已生者，謂內諸根。轉變已生者，謂能隨順生樂受等諸根變異。成熟已生者，謂於衰老位。退墮已生者，謂捨善趣生惡趣中。勝進已生者，謂與彼相違。清淨已生者，謂遊戲忘念意相憤怨。樂變化天、他化自在、色無色界諸天多放逸故，隨其所應，於所受用境及所住定自在而轉。不清淨已生者，謂彼所餘。運轉已生者，謂往來位。有種已生者，謂除阿羅漢最後蘊。無種已生者，謂最後蘊。影像自在示現已生者，謂所知事同分色、解脫所生色及如來等色，如其次第。展轉已生者，謂前後生相續。剎那壞已生者，謂一一剎那諸行相。離會已生者，謂愛不愛於會離位，及心於有貪離貪等位。異位已生者，謂於羯邏藍等位。生死已生者，謂有情世間。成壞已生者，謂器世間。先時已生者，謂先時有。死時已生者，謂死有。中時已生者，謂中有。續時已生者，謂生有。

> What is "already arisen"? How many things are "already arisen"? For what purpose do we contemplate "already arisen"? The past and present are the meaning of "already arisen." Every dharma, in part, is "already arisen." We contemplate "already arisen" in order to let go of clinging to a permanent self. Furthermore, there are twenty-four kinds of "already arisen": initially arisen, continuously arisen, nourished arisen, dependent arisen, transformed arisen, matured arisen, fallen arisen, advanced arisen, pure arisen, impure arisen, moving arisen, with seed arisen, without seed arisen, image-display arisen, successive arisen, momentarily perishing arisen, separation and meeting arisen, different-stage arisen, birth-and-death arisen, formation and destruction arisen, prior arisen, death-moment arisen, intermediate arisen, and rebirth-moment arisen. - \*\*Initially arisen\*\* refers to the moment of first rebirth. - \*\*Continuously arisen\*\* refers to what follows after rebirth. - \*\*Nourished arisen\*\* refers to the four kinds of sustenance through sleep, dreams, food, and the concentration of spiritual practice. - \*\*Dependent arisen\*\* refers to the inner sense faculties. - \*\*Transformed arisen\*\* refers to the faculties changing in ways that give rise to pleasant feelings and so on. - \*\*Matured arisen\*\* refers to the stage of old age. - \*\*Fallen arisen\*\* refers to leaving a good realm and being born in a lower realm. - \*\*Advanced arisen\*\* is the opposite of that. - \*\*Pure arisen\*\* refers to playing with heedlessness, with a mind stirred to resentment. Because the gods of the Joyful Transformation Heaven, the Heaven of Free Enjoyment of Others' Creations, and the form and formless realms are mostly indulgent, they freely direct themselves toward the objects they enjoy and the states of concentration they dwell in, as appropriate. - \*\*Impure arisen\*\* refers to the remaining cases. - \*\*Moving arisen\*\* refers to the state of coming and going. - \*\*With seed arisen\*\* refers to everything except the final aggregates of an arhat. - \*\*Without seed arisen\*\* refers to the final aggregates. - \*\*Image-display arisen\*\* refers to the corresponding physical forms of known objects, the forms born of liberation, and the forms of the Tathāgata, in that order. - \*\*Successive arisen\*\* refers to the continuity of arising from one moment to the next. - \*\*Momentarily perishing arisen\*\* refers to the characteristics of all formations in each moment. - \*\*Separation and meeting arisen\*\* refers to the states of meeting and separating from what is loved and unloved, and the mind's states of having greed, being free of greed, and so on. - \*\*Different-stage arisen\*\* refers to the stages of the kalala embryo and so on. - \*\*Birth-and-death arisen\*\* refers to the world of sentient beings. - \*\*Formation and destruction arisen\*\* refers to the physical world. - \*\*Prior arisen\*\* refers to prior existence. - \*\*Death-moment arisen\*\* refers to the existence at death. - \*\*Intermediate arisen\*\* refers to the intermediate existence. - \*\*Rebirth-moment arisen\*\* refers to the existence at rebirth.

云何非已生？幾是非已生？為何義故觀非已生耶？謂未來及無為法，是非已生義。一切一分是非已生。為捨執著常住我故觀察非已生。又已生相違，是非已生義。

> What is the "not-yet-arisen"? How many things are "not-yet-arisen"? For what purpose do we contemplate the "not-yet-arisen"? The future and unconditioned phenomena are the meaning of "not-yet-arisen." A portion of everything is "not-yet-arisen." We contemplate the "not-yet-arisen" in order to let go of clinging to a permanent self. Also, being the opposite of what has arisen is the meaning of "not-yet-arisen."

云何能取？幾是能取？為何義故觀能取耶？謂諸色根及心心法，是能取義。三蘊全、色行蘊一分、根相及相應相，如其次第，十二界六處全及法界法處一分相應自體是能取。為捨執著能受用我故觀察能取。受用我者，計我能得愛不愛境。又能取有四種，謂不至能取、至能取、自相現在各別境界能取、自相共相一切時一切境界能取。不至能取者，謂眼耳意根。至能取者，謂餘根。自相現在各別境界能取者，謂五根所生。自相共相一切時一切境界能取者，謂第六根所生。又由和合識等生故，假立能取性。所以者何？以依眾緣和合所生識等假說能取，不由真實義，諸法無作用故。

> What does it mean to be a "grasper"? How many things are graspers? For what purpose do we contemplate the grasper? The physical sense faculties, along with mind and mental factors—this is the meaning of "grasper." Specifically: the three aggregates in full, a portion of the form and formation aggregates, the characteristics of faculties and their associated phenomena—in corresponding order—along with the twelve sense fields and six sense bases in full, and a portion of the Dharma realm and Dharma base; these, together with their associated intrinsic natures, are graspers. We contemplate the grasper in order to abandon clinging to a self that experiences. One who believes in an experiencing self imagines "I can obtain pleasing and unpleasing objects." Furthermore, there are four kinds of grasper: the grasper that does not reach its object, the grasper that reaches its object, the grasper of particular objects with individual characteristics in the present moment, and the grasper of all objects with both individual and shared characteristics at all times. The grasper that does not reach its object refers to the eye, ear, and mind faculties. The grasper that reaches its object refers to the remaining faculties. The grasper of particular objects with individual characteristics in the present moment refers to what arises from the five faculties. The grasper of all objects with both individual and shared characteristics at all times refers to what arises from the sixth faculty. Moreover, the nature of a grasper is established as a conventional designation because consciousness and so on arise from the convergence of conditions. Why is that? Because consciousness and so on, arising from the convergence of various conditions, are conventionally spoken of as graspers; this is not ultimately real, since all phenomena have no intrinsic function.

云何所取？幾是所取？為何義故觀所取耶？謂諸能取亦是所取，以眼根等意識所取故。或有所取非能取，謂唯是取所行義。唯者決定義，此言為簡心所有法一切皆是所取。為捨執著境界我故觀察所取。

> What is an object of grasping? How many things are objects of grasping? For what purpose do we contemplate objects of grasping? The things that do the grasping are also objects of grasping, because they themselves are grasped by the mind-consciousness that arises through the eye faculty and so on. There are also objects of grasping that are not themselves grasping agents—namely, the mere domain of what is grasped. The word "mere" carries the sense of exclusion; it rules out mental factors, all of which would otherwise also count as objects of grasping. This contemplation of objects of grasping is undertaken in order to abandon attachment to the self that takes external objects as its field.

云何外門？幾是外門？為何義故觀外門耶？謂欲界所繫法是外門義，除依佛教所生聞思慧，及彼隨法行所攝心心法等。問：何故聞思所生慧及彼隨法行所攝心心法等非外門耶？答：等流法為因故，由此勢力緣涅槃等。等流法者，謂諸佛真證種類教法。鼻識舌識香味四界，香味兩處全及餘一分欲界所攝，是外門。為捨執著不離欲我故觀察外門。

> What is the outer gate? How many things are the outer gate? For what purpose do we contemplate the outer gate? Things bound to the realm of desire are the meaning of the outer gate, except for the wisdom born of hearing and reflection that arises based on the Buddha's teaching, and the mind and mental factors, etc., included in the practices conforming to that Dharma. Question: Why are the wisdom born of hearing and reflection, and the mind and mental factors, etc., included in the practices conforming to that Dharma, not the outer gate? Answer: Because they have the outflow of Dharma as their cause, and by that power they take Nirvana and so on as their object. The outflow of Dharma refers to the teaching of the Dharma that is of the same kind as the true realization of the Buddhas. Nose consciousness, tongue consciousness, the four elements of smell and taste, the two sense fields of smell and taste in full, and the remaining portion included in the realm of desire — these are the outer gate. We contemplate the outer gate in order to abandon clinging to a self that is not free from desire.

云何內門？幾是內門？為何義故觀內門耶？謂外門相違是內門義。除四界二處全及所餘一分，是內門。為捨執著離欲我故觀察內門。

> What is the inner gate? How many are the inner gate? For what purpose do we contemplate the inner gate? The opposite of the outer gate is the meaning of the inner gate. Apart from the four elements, the two sense bases in full, and the remaining one part, this is the inner gate. We contemplate the inner gate in order to let go of clinging to a self that is free from desire.

云何染污？幾是染污？為何義故觀染污耶？謂不善及有覆無記法，是染污義。有覆無記者，謂遍行意相應煩惱等，及色無色界繫諸煩惱等。諸蘊十界四處一分是染污。十界者，謂七識、色、聲、法界。四處者，謂色、聲、意、法處。為捨執著煩惱合我故觀察染污。

> What is defiled? How many things are defiled? For what purpose do we contemplate the defiled? What is defiled refers to unwholesome dharmas and dharmas with obscuration but no moral retribution. Dharmas with obscuration but no moral retribution are the afflictions associated with the universally active mental consciousness, along with the afflictions connected to the form and formless realms. Among the aggregates, the ten realms, and the four bases, a portion is defiled. The ten realms are the seven consciousness realms, the form realm, the sound realm, and the Dharma realm. The four bases are the form base, sound base, mental base, and Dharma base. We contemplate the defiled in order to let go of the clinging that identifies afflictions with a self.

云何不染污？幾是不染污？為何義故觀不染污耶？謂善及無覆無記法，是不染污義。八界八處全，諸蘊及餘界處一分，是不染污。為捨執著離煩惱我故觀察不染污。

> What is undefiled? How many things are undefiled? For what purpose do we contemplate the undefiled? Virtuous phenomena and neutral phenomena that carry no karmic obscuration are what is meant by undefiled. The eight elements and eight bases in full, and one part of the aggregates and the remaining elements and bases, are undefiled. We contemplate the undefiled in order to let go of grasping at a self free of afflictions.

云何過去？幾是過去？為何義故觀過去耶？謂自相已生已滅故、因果已受用故、染淨功用已謝故、攝因已壞故、果及自相有非有故、憶念分別相故、戀為雜染相故、捨為清淨相故，是過去義。因果已受用者，謂已生故已滅故，如其次第。染淨功用已謝者，謂如現在貪等信等令心染淨功能無故。攝因已壞者，置習氣已方滅故。果及自相有非有者，謂於今時所引習氣有故，能引實事無故。憶念分別相者，謂唯有彼所緣境相故。一切一分是過去，除未來現在及無為故。為捨執著流轉我故觀察過去。

> What is the past? How much is past? For what purpose do we contemplate the past? It is the past because: its own characteristics have already arisen and ceased; its causes and effects have already been experienced; its defiling and purifying functions have already faded; the causes that produced it have already disintegrated; its effects and its own characteristics exist and do not exist; it is the object of memory and conceptual discrimination; clinging to it is the mark of defilement; letting it go is the mark of purity — this is the meaning of the past. "Its causes and effects have already been experienced" means that, in order, they have already arisen and already ceased. "Its defiling and purifying functions have already faded" means that, as with the present, the functions of greed and faith that defile or purify the mind no longer exist. "The causes that produced it have already disintegrated" means that they cease only after the habitual tendencies have been deposited. "Its effects and its own characteristics exist and do not exist" means that today the habitual tendencies that were induced exist, but the actual things that induced them do not exist. "It is the object of memory and conceptual discrimination" means that only the appearance of that object of focus remains. One part of everything is past, excluding the future, the present, and the unconditioned. We contemplate the past in order to let go of clinging to a self that transmigrates.

云何未來？幾是未來？為何義故觀未來耶？謂有因非已生故、未得自相故、因果未受用故、雜染清淨性未現前故、因果自相有非有故、希為雜染相故、不希為清淨相故，是未來義。有因非已生者，為簡無為，彼雖非已生而無因故。未得自相者，自體未生故。因果未受用者，謂彼種子未作所作故、彼性未生故。一切一分是未來。為捨執著流轉我故觀察未來。

> What is the future? How much is future? For what purpose do we contemplate the future? It is that which has causes but has not yet arisen, that has not yet attained its own characteristics, whose causes and effects have not yet been experienced, whose defiled and pure natures have not yet appeared, whose causal characteristics exist as both existent and non-existent, that is expected to bear the mark of defilement, and that is not expected to bear the mark of purity—this is the meaning of the future. "That which has causes but has not yet arisen" excludes the unconditioned, for although the unconditioned has not arisen, it has no causes. "That has not yet attained its own characteristics" means its own essence has not yet been born. "Whose causes and effects have not yet been experienced" means its seeds have not yet done what they are meant to do, and its nature has not yet arisen. All phenomena, in part, are future. We contemplate the future in order to let go of clinging to a self that transmigrates.

云何現在？幾是現在？為何義故觀現在耶？謂自相已生未滅故、因果受用未受用故、染淨現前故、能顯過去未來相故、作用現前故，是現在義。因果受用未受用者，謂因已滅故、果猶有故。能顯過去未來相者，謂現在世是能施設去來世相。所以者何？依止現在假立去來故。約當得位假立未來，約曾得位假立過去。作用現前者，謂眼等法正為識等所依等事故。一切一分是現在。為捨執著流轉我故觀察現在。問：何故過去未來現在說名言事，非涅槃等耶？答：內自所證不可說故、唯曾當現是言說所依處故。所以者何？因說過去等事，遂顯經中三種言事。謂依三世建立，非涅槃等，由彼內自所證離名言故，不可宣說。又唯去來今是見聞覺知言說所依處故。

> What is the present? How much is present? For what purpose do we contemplate the present? It is the arising of individual characteristics not yet ceased; the experiencing or not experiencing of causes and effects; the manifestation of defilement and purity; the ability to reveal the characteristics of past and future; and the manifestation of function. These are the meanings of the present. "The experiencing or not experiencing of causes and effects" means that the cause has already ceased while the effect still remains. "The ability to reveal the characteristics of past and future" means that the present world is what can establish the characteristics of past and future worlds. Why is this? Because past and future are provisionally established in dependence upon the present. Future is provisionally established in terms of what has not yet been obtained, and past is provisionally established in terms of what has already been obtained. "The manifestation of function" means that phenomena such as the eye and so on are precisely what serve as the support for consciousness and so forth. "All in part is present." We contemplate the present in order to abandon clinging to a self that transmigrates. Question: Why are past, future, and present spoken of as matters of words and names, but not Nirvana and so on? Answer: Because what is internally self-realized cannot be spoken of, and only the past, future, and present are the basis for verbal expression. Why is this? Because by speaking of matters such as the past and so on, the three kinds of verbal matters in the scriptures are revealed. That is, they are established based on the three times, not on Nirvana and so on, since that which is internally self-realized is beyond words and names and cannot be proclaimed. Moreover, only past, future, and present are the basis for seeing, hearing, sensing, knowing, and verbal expression.

云何善？幾是善？為何義故觀善耶？謂自性故、相屬故、隨逐故、發起故、第一義故、生得故、方便故、現前供養故、饒益故、引攝故、對治故、寂靜故、等流故，是善義。五蘊十界四處一分是善。十界者，謂七識、色、聲、法界。四處者，謂色、聲、意、法處。為捨執著法合我故觀察善。自性善者，謂信等十一心所有法。相屬善者，謂彼相應法。隨逐善者，謂即彼諸法習氣。發起善者，謂彼所發身業語業。第一義善者，謂真如。生得善者，謂即彼諸善法，由先串習故感得如是報，由此自性即於是處不由思惟任運樂住。即於是處者，謂於信等處。由此自性不由思惟者，謂無功用，不假善友力等。任運樂住者，非唯欲樂，是生得亦信等俱任運起故。方便善者，謂依止親近善丈夫故，聽聞正法如理作意，修習淨善法隨法行。修習淨善者，謂於正法中一切聞等所生善法。現前供養善者，謂想對如來、建立靈廟、圖寫尊容，或想對正法、書治法藏、興供養業。饒益善者，謂以四攝事饒益一切有情。引攝善者，謂以施性福業事及戒性福業事故，引攝生天樂異熟、引攝生富貴家、引攝隨順清淨法。引攝生天樂異熟及生富貴家者，顯得尊貴因。引攝隨順清淨法者，顯得涅槃因。對治善者，謂厭壞對治、斷對治、持對治、遠分對治、伏對治、離繫對治、煩惱障對治、所知障對治。此諸對治後當廣釋。寂靜善者，謂永斷貪欲、永斷瞋恚、永斷愚癡、永斷一切煩惱，若想受滅、若有餘依涅槃界、若無餘依涅槃界、若無所住涅槃界，如是皆名寂靜善法。等流善者，謂已得寂靜者，由此增上力故，發起勝品神通等世出世共不共功德。

> What is good? How many things are good? For what purpose do we contemplate what is good? It is by way of intrinsic nature, association, habitual tendency, origination, ultimate meaning, innate attainment, skillful means, present offering, benefit, attraction, antidote, tranquility, and outflow—these are the meanings of good. The Five Aggregates, ten realms, and four locations are partly good. The ten realms are the seven consciousnesses, the form realm, the sound realm, and the mental-object realm. The four locations are the form location, sound location, mind location, and mental-object location. We contemplate good in order to abandon clinging to the self as a composite of dharmas. Good by intrinsic nature refers to the eleven mental factors such as faith. Good by association refers to the mental factors associated with those. Good by habitual tendency refers to the latent tendencies of those very dharmas. Good by origination refers to the bodily and verbal karma that they originate. Good by ultimate meaning refers to true suchness. Good by innate attainment refers to those wholesome dharmas that, through prior repeated practice, produce such a karmic result, and by that very nature, in that situation, without deliberation, spontaneously abide in joy. "In that situation" means in the context of faith and so on. "By that very nature, without deliberation" means without effort, without relying on the power of good friends and so on. "Spontaneously abide in joy" means not merely desire for pleasure, but that innate attainment, together with faith and so on, arises spontaneously. Good by skillful means refers to relying on and associating with good spiritual friends, hearing the true Dharma, attending wisely, and cultivating pure wholesome dharmas in accordance with the Dharma. "Cultivating pure wholesome dharmas" refers to all wholesome dharmas born from hearing and so on within the true Dharma. Good by present offering refers to visualizing the Tathāgata, establishing temples, drawing sacred images, or visualizing the true Dharma, copying and maintaining the Dharma treasury, and undertaking offerings. Good by benefit refers to benefiting all sentient beings through the four means of attraction. Good by attraction refers to attracting the pleasant karmic result of rebirth in heaven and rebirth in a wealthy and noble family through the meritorious action of generosity and the meritorious action of precepts, and attracting dharmas conducive to purity. "Attracting the pleasant karmic result of rebirth in heaven and rebirth in a wealthy and noble family" means obtaining the cause of nobility. "Attracting dharmas conducive to purity" means obtaining the cause of Nirvana. Good by antidote refers to the antidote of revulsion and destruction, the antidote of abandonment, the antidote of maintenance, the antidote of distant separation, the antidote of suppression, the antidote of detachment, the antidote to the affliction obstacle, and the antidote to the knowledge obstacle. These antidotes will be explained extensively later. Good by tranquility refers to the ultimate elimination of greed, the ultimate elimination of hatred, the ultimate elimination of delusion, the ultimate elimination of all afflictions—whether the cessation of perception and feeling, the Nirvana realm with remainder, the Nirvana realm without remainder, or the Nirvana realm of non-abiding—all these are called tranquil wholesome dharmas. Good by outflow refers to one who has already attained tranquility, and through the power of that enhancement, gives rise to superior qualities such as supernormal powers and other common and uncommon virtues, both worldly and transcendent.

## 大乘阿毘達磨雜集論卷第三

> Mahayana Abhidharma Collection Sutra, Volume 3