---
title: "大乘阿毘達磨雜集論 · 5"
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/cmcy7pb9p0bscl804nk72e0nx"
---

## 大乘阿毘達磨雜集論卷第五

> Mahayana Abhidharma Compendium, Volume 5

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五

> Chapter 1, Part 5: The Three Dharmas

等無間緣者，謂中無間隔等無間故、同分異分心心法生等無間故，是等無間緣義。中無間隔等無間者，不必剎那中無間隔，雖隔剎那但於中間無異心隔，亦名中無間隔。若不爾，入無心定心望出定心，應非等無間緣。然是彼緣，是故於一相續中前心望後心，中間無餘心隔故，是等無間緣。如心望心，當知心法亦爾。同分異分心心法生等無間者，謂善心心法望同分善、異分不善無記，無間生心心法，為等無間緣。如是不善、無記心心法望同分異分，無間生心心法亦爾。又欲界心心法望欲色無色界及無漏，無間生心心法為等無間緣。如是色界等心心法各各別望色界等及欲界等，無間生心心法，如其所應盡當知。

> The condition of immediate adjacency means: because there is no interval in between, they are immediately adjacent; because minds and mental factors of the same category and different categories arise in immediate succession without interval — this is the meaning of the condition of immediate adjacency. "Immediate adjacency with no interval in between" does not necessarily mean no interval of a single moment. Even if a moment intervenes, as long as no other mind intervenes in between, it is still called immediate adjacency with no interval. If it were otherwise, then the mind entering the state without mind, in relation to the mind emerging from that state, should not be the condition of immediate adjacency. But it is indeed that condition. Therefore, within a single continuum, when a preceding mind is considered in relation to a subsequent mind, because no other mind intervenes in between, it is the condition of immediate adjacency. Just as mind is related to mind, so too should it be understood for mental factors. "Because minds and mental factors of the same category and different categories arise in immediate succession" means: wholesome minds and mental factors, in relation to wholesome minds and mental factors of the same category, and in relation to unwholesome and neutral minds and mental factors of different categories, that arise in immediate succession — these serve as the condition of immediate adjacency. Likewise, unwholesome and neutral minds and mental factors, in relation to minds and mental factors of the same category and different categories that arise in immediate succession, are also the same. Furthermore, minds and mental factors of the desire realm, in relation to minds and mental factors that arise in immediate succession in the desire realm, form realm, formless realm, and the unconditioned, serve as the condition of immediate adjacency. In the same way, minds and mental factors of the form realm and so on, each individually in relation to those of the form realm and so on, as well as those of the desire realm and so on, that arise in immediate succession — just as is appropriate, all should be understood accordingly.

問：為一切心無間一切心生耶？為有各別決定耶？答有。今於此中若廣別說如是心無間如是心生者，便生無量言論，是故唯應略總建立心生起相。謂諸心生起由十種力：一由串習力、二由樂欲力、三由方便力、四由等至力、五由引發力、六由因力、七由境界力、八由憶念力、九由作意力、十由相續力。

> Question: Does every mind arise without interruption from every other mind, or are there distinct determinations? Answer: There are distinct determinations. If we were to explain in detail here that such-and-such a mind is followed without interruption by such-and-such a mind, this would give rise to endless discussion. Therefore, we should only establish the arising of minds in a brief and general way. The arising of minds comes about through ten kinds of power: first, the power of habitual practice; second, the power of desire; third, the power of skillful means; fourth, the power of meditative attainment; fifth, the power of evocation; sixth, the power of causation; seventh, the power of objects; eighth, the power of recollection; ninth, the power of attention; tenth, the power of continuity.

串習力者復有三種，謂下中上品。若於諸定入住出相未了達故，是下品。雖已了達，未善串習故，是中品。既了達已復善習故，是上品。若有下品串習力者，於諸靜慮，諸無色定唯能次第入。若有中品串習力者，亦能超越入，唯能方便超越一間。若有上品串習力者，隨其所欲或超一切，若順若逆入諸等至。

> The power of habitual practice is of three kinds: lower, middle, and superior. If one has not yet fully understood the characteristics of entering, abiding in, and emerging from the concentrations, that is the lower kind. Though one has already understood them, if one has not yet become well habituated, that is the middle kind. Once one has understood them and also practiced them well, that is the superior kind. One with the lower power of habitual practice can only enter the meditative absorptions and formless concentrations sequentially. One with the middle power can also enter by skipping, but can only skip over one stage by deliberate effort. One with the superior power can, according to their wish, skip over all of them, entering all the meditative attainments either in forward or reverse order.

樂欲力者，謂已得第二靜慮者入初靜慮已，若欲以第二靜慮地心出，或欲以欲界善及無覆無記心出，即能現前而出於定。如是廣說，餘一切地如理當知。

> The power of aspiration: Suppose someone has already attained the second meditative absorption. After entering the first meditative absorption, if they wish to emerge using a mind of the second meditative absorption level, or if they wish to emerge using a wholesome mind of the desire realm or a neutral mind, they can immediately do so and emerge from concentration. In this way, the same principle should be understood for all other levels as appropriate.

方便力者，謂初修行者唯欲界善心無間色界心生，未至定善心無間初根本靜慮心生，初根本靜慮善心無間第二靜慮地心生，如是廣說，乃至有頂皆如理知。

> The power of skillful means refers to this: when a beginner first practices, a virtuous mind of the Desire Realm arises without interruption into a virtuous mind of the Form Realm; a virtuous mind of the stage of concentration-not-yet-reached arises without interruption into a virtuous mind of the first fundamental meditative absorption; a virtuous mind of the first fundamental meditative absorption arises without interruption into a mind of the second meditative absorption level; and so on, extensively explained, up to the Peak of Existence—all should be understood according to this principle.

等至力者，謂已入清淨三摩鉢底，或時還生清淨等至、或時生染。

> Someone who has mastered the power of meditative absorption has already entered pure concentration, but may sometimes give rise again to pure absorption, and at other times give rise to defiled states.

引發力者，謂從三摩地起乃至現行定地心，與不定剎那心間雜隨轉，乃至由彼相違煩惱現行故即便退失。此相違煩惱相應心，復由因等四力方得現行。因力者，謂先以積習能退障故決定應退。境界力者，謂淨相勢力增上境界現前故，能隨順生貪等煩惱。憶念力者，謂憶念分別過去境界而生戲論。作意力者，謂由觀察作意思惟種種淨妙相貌。

> The power of arousal means: when rising from meditative absorption (samādhi) and even up to the active functioning of the concentrated mind, one is interspersed and carried along by unstable momentary thoughts, and eventually falls away when opposing afflictions arise. This mind associated with opposing afflictions only becomes active through four powers: the power of cause, and so on. The power of cause means: because one has previously accumulated habits that can cause regression and obstruction, regression is certain. The power of circumstances means: because compelling objects that intensify pure appearances present themselves, they naturally give rise to afflictions such as greed. The power of recollection means: through recalling and conceptually discriminating past circumstances, one engages in idle mental elaboration. The power of attention means: through deliberate observation and reflection, one contemplates various pure and attractive appearances.

相續力者，有九種命終心與自體愛相應，於三界中各令欲色無色界生相續。謂從欲界沒還生欲界者，即以欲界自體愛相應命終心結生相續。若生色無色界者，即以色無色界自體愛相應命終心結生相續。如是從色無色界沒，若即生彼若生餘處，有六種心，如其所應盡當知。又此自體愛唯是俱生，不了所緣境，有覆無記性攝，而能分別我自體生差別境界。由此勢力，諸異生輩令無間中有相續。未離欲聖者亦爾，臨命終時乃至未至不明了想位，其中能起此愛現行，然能了別，以對治力之所攝伏。已離欲聖者，對治力強故，雖未永斷，然此愛不復現行，彼由隨眠勢力令生相續中有。初相續剎那唯無覆無記，以是異熟攝故。從此已後，或善或不善或無記，隨其所應，除彼沒心，以中有沒心常是染污。猶如死有，生有相續心剎那，亦唯無覆無記。若諸菩薩願力受生者，命終等心當知一切一向是善。已說因論生論等無間緣義。

> The power of continuity: There are nine kinds of death-moment consciousness associated with self-attachment, which cause continuity of rebirth in the desire realm, form realm, and formless realm respectively. When someone passes away from the desire realm and is reborn again in the desire realm, the death-moment consciousness associated with desire-realm self-attachment immediately connects to the rebirth consciousness. If reborn in the form realm or formless realm, the death-moment consciousness associated with form-realm or formless-realm self-attachment connects to rebirth. Similarly, when passing away from the form realm or formless realm, whether reborn in that same realm or elsewhere, there are six kinds of consciousness, which should be understood accordingly. Moreover, this self-attachment is only innate, does not fully comprehend its object, is classified as obscured-neutral, yet can distinguish the various conditions of one's own existence. Through its power, ordinary beings maintain continuity through the intermediate state without interruption. Noble ones who have not yet freed themselves from desire are the same—at the time of death, until they reach the stage of unclear perception, this attachment can still arise and become active, but they can recognize it, and it is suppressed by the power of their counteractive practice. Noble ones who have freed themselves from desire, because their counteractive power is strong, even though this attachment is not permanently eliminated, it no longer becomes active; through the power of latent tendencies, they maintain continuity in the intermediate state. The first moment of continuity is exclusively unobscured-neutral, because it is produced by karmic maturation. From then on, it may be wholesome, unwholesome, or neutral, as appropriate—except for the death-moment consciousness, since the death-moment consciousness in the intermediate state is always defiled. Just as with the death state, the first moment of rebirth-linking consciousness is also exclusively unobscured-neutral. If bodhisattvas take rebirth through the power of their vows, their death-moment and related consciousness should be understood as entirely wholesome. The meaning of the immediately preceding condition has been explained through the discussion of causes and the discussion of arising.

所緣緣者，謂有分齊境所緣故、無分齊境所緣故、無異行相境所緣故、有異行相境所緣故、有事境所緣故、無事境所緣故、事所緣故、分別所緣故、有顛倒所緣故、無顛倒所緣故、有礙所緣故、無礙所緣故，是所緣緣義。有分齊境所緣者，謂五識身所緣境界，由五識身各別境界故。無分齊境所緣者，謂意識所緣境界，以意識身緣一切法為境界故。

> The condition of the object as support means: because of having as object a limited sphere, because of having as object an unlimited sphere, because of having as object a sphere with no different aspects, because of having as object a sphere with different aspects, because of having as object a sphere that is a thing, because of having as object a sphere that is not a thing, because of having as object a thing, because of having as object a discrimination, because of having as object something inverted, because of having as object something not inverted, because of having as object something obstructed, because of having as object something unobstructed — this is the meaning of the condition of the object as support. Having as object a limited sphere refers to the objects of the five consciousnesses, since the five consciousnesses each have their own distinct sphere. Having as object an unlimited sphere refers to the objects of the mind consciousness, since the mind consciousness takes all dharmas as its sphere.

無異行相境所緣者，謂不能了別名想眾生意識所緣境界，由彼於境不能作名字故。有異行相境所緣者，謂與此相違。

> When the object of focus has no distinct characteristics, it means one cannot distinguish the mental objects that are the focus of the conceptual consciousness of sentient beings, because one cannot assign names to those objects. When the object of focus has distinct characteristics, it means the opposite of this.

有事境所緣者，謂除見慢及此相應法，餘所緣境界。無事境所緣者，謂前所除所緣境界，由彼於我處起故。事所緣者，謂除無漏緣不同分界地遍行於事不決了及未來所緣，餘所緣境界。分別所緣者，謂前所除所緣境界，由彼唯緣自所分別為境界故。有顛倒所緣者，謂常等行所緣境界。無顛倒所緣者，謂無常等行所緣境界。有礙所緣者，謂未斷所知障者所緣境界。無礙所緣者，謂已斷所知障者所緣境界。復次若欲決擇所緣緣義，應以相故、差別故、安立故、遍知故、斷故建立所緣相者，謂若義是似此顯現心心法生因，彼既生已還能執著，顯了內證此義是所緣相。

> An object with a participatory domain refers to any object-domain other than views of self-importance, conceit, and the mental factors associated with them. An object without a participatory domain refers to the object-domains just excluded, because those arise toward the notion of "I." An object as a thing refers to object-domains other than those connected with the uncontaminated, those of different-partition realms and levels that universally traverse things without decisive understanding, and those of the future. An object of conceptual discrimination refers to the object-domains just excluded, because those take only one's own conceptual discrimination as their object. An object with inversion refers to object-domains of practices such as perceiving the impermanent as permanent. An object without inversion refers to object-domains of practices such as perceiving impermanence. An object with obstruction refers to the object-domains of those who have not yet abandoned the cognitive obscuration. An object without obstruction refers to the object-domains of those who have already abandoned the cognitive obscuration. Furthermore, if one wishes to decisively analyze the meaning of the condition of the objective support, one should establish it through characteristic, through distinction, through positing, through thorough understanding, and through abandonment. The characteristic of the object is this: whatever meaning, appearing as though resembling this, is the cause of the arising of mind and mental factors, and once they have arisen, can still grasp it and make it evident through inner realization—that meaning is the characteristic of the object.

差別者有二十九種：一非有所緣，謂顛倒心心法及緣過去未來夢影幻等所緣境界。二有所緣，謂餘所緣境界。三無所緣所緣，謂色心不相應行無為。四有所緣所緣，謂心心法。五正性所緣，謂善法。六邪性所緣，謂染污法。七非正性非邪性所緣，謂無覆無記法。八如理所緣，謂善心心法。九不如理所緣，謂染污心心法。十非如理非不如理所緣，謂異此心心法。十一同類所緣，謂善等緣善等、自地緣自地、有漏緣有漏、無漏緣無漏如是等。十二異類所緣，謂善等緣不善等、餘地緣餘地、有漏無漏緣無漏有漏如是等。十三異性所緣，謂有尋有伺心心法所緣。十四一性所緣，謂無尋無伺心心法所緣。十五威勢所緣，謂無想及彼方便心心法所緣境界，及空識無邊處所緣境界。此中前二句能除想故名威勢，所餘性大故名威勢。十六略細所緣，謂無所有處所緣境界。十七極細所緣，謂非想非非想所緣，過此更無極細性故。十八煩惱所緣，謂即此能有所緣故，如經中說斷滅所緣。十九法所緣，謂聖教名句文身。二十義所緣，謂依此法義。二十一狹小所緣，謂聲聞乘等。二十二廣大所緣，謂大乘。二十三相所緣，謂止舉捨相。二十四無相所緣，謂涅槃及第一有。二十五真實所緣，謂真如及十六行所緣諸諦。二十六安住所緣，謂滅盡定及定方便心心法所緣。二十七自在所緣，謂解脫等乃至一切種智諸功德所緣。二十八須臾所緣，謂無學所緣唯此生故。二十九隨轉所緣，謂佛菩薩所緣境界。

> There are twenty-nine kinds of distinctions regarding objects of focus: 1. Those without an object of focus — this refers to deluded mental and mental factors, and to objects such as past and future events, dreams, shadows, illusions, and so on. 2. Those with an object of focus — this refers to other objects of focus. 3. That which is not an object of focus nor an object of focus — this refers to form, mind, and formations not associated with mind, as well as the unconditioned. 4. That which is an object of focus and also has an object of focus — this refers to mind and mental factors. 5. Objects of focus that are wholesome in nature — this refers to wholesome dharmas. 6. Objects of focus that are unwholesome in nature — this refers to defiled dharmas. 7. Objects of focus that are neither wholesome nor unwholesome — this refers to neutral dharmas that are neither obscured nor non-obscured. 8. Objects of focus that accord with reason — this refers to wholesome mind and mental factors. 9. Objects of focus that do not accord with reason — this refers to defiled mind and mental factors. 10. Objects of focus that are neither in accord nor not in accord with reason — this refers to mind and mental factors other than those. 11. Objects of focus of the same kind — this refers to wholesome focusing on wholesome, one's own level focusing on one's own level, contaminated focusing on contaminated, uncontaminated focusing on uncontaminated, and so forth. 12. Objects of focus of a different kind — this refers to wholesome focusing on unwholesome, one level focusing on another level, contaminated and uncontaminated focusing on uncontaminated and contaminated, and so forth. 13. Objects of focus of differing nature — this refers to the objects of focus of mind and mental factors that have both applied and sustained attention. 14. Objects of focus of a single nature — this refers to the objects of focus of mind and mental factors that have neither applied nor sustained attention. 15. Objects of focus of great power — this refers to the objects of focus of those in the realm of no perception and the mind and mental factors that lead there, as well as the objects of focus of the realm of infinite space and the realm of infinite consciousness. Here, the first two are called "great power" because they eliminate perception; the rest are called "great power" because their nature is vast. 16. Objects of focus that are subtle and brief — this refers to the objects of focus of the realm of nothingness. 17. Objects of focus that are extremely subtle — this refers to the objects of focus of the realm of neither perception nor non-perception, beyond which there is no more extremely subtle nature. 18. Objects of focus of affliction — this refers to the fact that these can serve as objects of focus; as the scriptures say, "the object of focus of annihilation." 19. Objects of focus as Dharma — this refers to the sacred teachings, names, phrases, and words. 20. Objects of focus as meaning — this refers to the meaning based on those dharmas. 21. Narrow objects of focus — this refers to the śrāvaka vehicle and so forth. 22. Vast objects of focus — this refers to the great vehicle. 23. Objects of focus as marks — this refers to the marks of calming, uplifting, and equanimity. 24. Object of focus without marks — this refers to nirvana and the highest existence. 25. Objects of focus as ultimate reality — this refers to suchness and the objects of focus of the sixteen aspects, namely the truths. 26. Objects of focus of dwelling — this refers to the cessation attainment and the objects of focus of the mind and mental factors that lead to that attainment. 27. Objects of focus of mastery — this refers to liberation and so forth, up to the objects of focus of all the virtues of omniscient wisdom. 28. Objects of focus of a moment — this refers to the objects of focus of those beyond training, which last only this lifetime. 29. Objects of focus that follow along — this refers to the objects of focus of Buddhas and bodhisattvas.

安立者，謂所緣境體非真實，唯安立故。由四種因知所緣境體非真實，謂相違識相故、無所緣境識可得故、不由功用應無倒故、隨三智轉故。由此道理能取體性亦非真實。三智者，謂自在智、觀察智無、分別智。為顯四因，乃說頌曰：

> "Establishment" refers to the fact that the essential nature of the object of focus is not real—it is merely established by designation. We know that the essential nature of the object of focus is not real through four reasons: because of the appearance of contradictory perceptions; because a cognition without an object of focus can be obtained; because without deliberate effort there would be no distortion; and because it follows the operation of the three kinds of wisdom. By this principle, the essential nature of the grasper is also not real. The three kinds of wisdom are: the wisdom of mastery, the wisdom of observation, and the wisdom of non-discrimination. To reveal these four reasons, a verse is spoken:

鬼傍生人天， 各隨其所應，等事心異故， 許義非真實。於過去事等， 夢像二影中，雖所緣非實， 而境相成就。若義義性成， 無無分別智，此若無佛果， 證得不應理。得自在菩薩， 由願解力故，如欲地等成， 得定者亦爾。成就簡擇者， 有智得定者，思惟一切法， 如義皆顯現。無分別智行， 諸義皆不現，當知無有義， 由此亦無識。

> Ghosts, animals, humans, and gods— each perceives according to its own kind. Because their minds differ even when the object is the same, we must admit that the object is not truly real. In the case of past events, and in the two reflections— dream images and mirror images— although the object of focus is not real, the appearance of the object still occurs. If objects were truly established as objects, there could be no non-conceptual wisdom. And if that wisdom did not exist, attaining the fruit of Buddhahood would make no sense. Bodhisattvas who have gained mastery, through the power of their vows and understanding, can make lands and other things appear as they wish. Those who have attained concentration are the same. Those who have achieved discernment, and those with wisdom who have gained concentration, contemplate all dharmas, and everything appears just as it truly is. When the practice of non-conceptual wisdom arises, all objects no longer appear. Know then that there are no objects; and because of this, there is no consciousness either.

遍知者，謂如實知相差別安立所緣境界。

> The All-Knowing One is one who truly understands the distinctions between things, how they are defined, and the objects they focus on.

斷者，謂聲聞等及與大乘所得轉依。聲聞乘等所得轉依，雖於蘊界處所緣得解脫，然於彼不得自在。大乘所得轉依，具得二種。已說所緣緣，隨文決擇義。

> "Severed" refers to the transformation of the basis attained by the Shravakas and others, as well as by the Mahayana. The transformation of the basis attained by the Shravaka vehicle and others: although they attain liberation from the objects of the aggregates, elements, and sense fields, they do not attain mastery over them. The transformation of the basis attained by the Mahayana fully attains both. Having explained the object-condition, the meaning is now determined in accordance with the text.

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

> The contributing condition means: because it supports and sustains, because it brings about, because it coexists with, because it serves as an object, because it produces, because it maintains, because it brings karmic results, because it leads to worldly purity and freedom from desire, and because it leads to transcendent purity and freedom from desire — this is the meaning of the contributing condition.

任持增上者，謂風輪等於水輪等，器世間於有情世間、大種於所造、諸根於諸識，如是等。引發增上者，謂一切有情共業於器世間故，有漏業於異熟果，如是等。俱有增上者，謂心於心法、作意於心、觸於受，如是等。此後增上依二十二根建立。境界增上者，謂眼耳鼻舌身意根，由此增上力色等生故。產生增上者，謂男女根，由此增上力得入胎故。住持增上者，謂命根，由此增上力眾同分得住故。受用果增上者，謂苦樂憂喜捨根，依此能受愛非愛異熟故。世間清淨離欲增上者，謂信勤念定慧根，由此制伏諸煩惱故。出世清淨離欲增上者，謂所建立未知欲知根、已知根、具知根，由此永害諸隨眠故。

> What is meant by "predominance of bearing"? It is like the wind circle in relation to the water circle, and so on; the physical world in relation to the world of sentient beings; the primary elements in relation to what is derived from them; the faculties in relation to the consciousnesses—and so forth. What is meant by "predominance of generating"? It is the shared karma of all sentient beings in relation to the physical world; contaminated karma in relation to karmic fruition—and so forth. What is meant by "predominance of co-arising"? It is mind in relation to mental factors; attention in relation to mind; contact in relation to feeling—and so forth. The latter predominances are established based on the twenty-two faculties. What is meant by "predominance of objective support"? It is the eye, ear, nose, tongue, body, and mind faculties—through the power of their predominance, forms and so on arise. What is meant by "predominance of production"? It is the male and female faculties—through the power of their predominance, entry into the womb occurs. What is meant by "predominance of sustaining"? It is the life faculty—through the power of its predominance, the shared existence of beings is maintained. What is meant by "predominance of experiencing results"? It is the faculties of suffering, pleasure, sorrow, joy, and equanimity—relying on these, one experiences desirable and undesirable karmic results. What is meant by "predominance of world-transcending detachment from desire"? It is the faculties of faith, effort, mindfulness, concentration, and wisdom—through these, all afflictions are subdued. What is meant by "supramundane detachment from desire"? It is the faculties established as the faculty of "not yet knowing what is to be known," the faculty of "having known," and the faculty of "fully knowing"—through these, all latent tendencies are permanently eradicated.

云何同分彼同分？幾是同分彼同分？為何義故觀同分彼同分耶？謂不離識彼相似根於境相續生故，離識自相似相續生故，是同分彼同分義。初是同分，諸根與識俱識相似，於諸境界相續生故。由根與識相似轉義，說名同分。第二是彼同分，諸根離識自類相似相續生故。由根不與識合，唯自體相似相續生根相相似義，說名彼同分。色蘊一分眼等五有色界處一分，是同分彼同分。為捨執著與識相應不相應我故觀察同分彼同分。

> What is shared-division and its shared-division? How many things are shared-division and its shared-division? For what purpose do we contemplate shared-division and its shared-division? It is because, not separate from consciousness, those similar faculties arise in continuity toward objects; and because, separate from consciousness, they arise in continuity similar to themselves—this is the meaning of shared-division and its shared-division. The first is shared-division: the faculties, together with consciousness, are similar to consciousness and arise in continuity toward various objects. Because the faculties and consciousness function similarly, it is called shared-division. The second is its shared-division: the faculties, separate from consciousness, arise in continuity similar to their own kind. Because the faculties do not join with consciousness but only arise in continuity similar in their own nature, by the meaning of the similarity of faculty characteristics, it is called its shared-division. One part of the aggregate of form—the five material sense faculties such as the eye, and one part of the material sense spheres—are shared-division and its shared-division. It is for the sake of abandoning attachment to a self that is associated or unassociated with consciousness that we contemplate shared-division and its shared-division.

云何執受？幾是執受？為何義故觀執受耶？謂受生所依色故，是執受義。若依此色受得生，是名執受。色蘊一分、五有色界處全及四一分，是執受。色蘊一分者，謂根根居處所攝。五有色界處全者，謂眼等。四一分者，謂不離根色香味觸。為捨執著身自在轉我故觀察執受。

> What is "appropriated"? How many things are appropriated? For what purpose do we contemplate appropriation? It is because the physical forms that serve as the basis for the arising of sensation are what is meant by appropriation. If sensation arises depending on these physical forms, they are called appropriated. Part of the aggregate of form, all of the five material sense-realm bases, and part of four others—these are appropriated. "Part of the aggregate of form" refers to what is included in the sense faculties and their dwelling places. "All of the five material sense-realm bases" refers to the eye and so on. "Part of four others" refers to form, smell, taste, and touch that are not separate from the faculties. We contemplate appropriation in order to let go of clinging to a self that freely controls the body.

云何根？幾是根？為何義故觀根耶？謂取境增上故、種族不斷增上故、眾同分住增上故、受用淨不淨業果增上故、世間離欲增上故、出世離欲增上故，是根義。取境增上者，謂眼等六，由此增上力於色等境心心法轉故。種族不斷增上者，謂男女根，由此增上力子孫等胤流轉不絕故。餘如增上緣中說。受識蘊全、色行蘊一分、十二界六處全、法界法處一分是根。色蘊一分者，謂眼耳鼻舌身男女根。行蘊一分者，謂命信勤念定慧根。十二界全者，謂六根六識界。六處全者，謂內六處。法界法處一分者，謂命及樂等信等五根。為捨執著增上我故觀察根。

> What are the faculties? How many are there? For what purpose are the faculties contemplated? They are called faculties because of: predominance in grasping objects; predominance in maintaining the continuity of lineages; predominance in sustaining the shared collective existence; predominance in experiencing the fruits of pure and impure karma; predominance in transcending worldly desire; and predominance in transcending desire beyond the world. Predominance in grasping objects refers to the six faculties—eye and so on—through whose predominant power the mind and mental factors engage with objects such as visible forms. Predominance in maintaining the continuity of lineages refers to the male and female faculties, through whose predominant power descendants are produced and continue without interruption. The rest are as explained in the section on the predominant condition. The aggregate of consciousness in full, part of the aggregate of form and the aggregate of formations, the twelve sense fields in full, the six sense bases in full, and part of the Dharma element and Dharma base—these are the faculties. "Part of the aggregate of form" refers to the eye, ear, nose, tongue, body, male, and female faculties. "Part of the aggregate of formations" refers to the faculties of life, faith, effort, mindfulness, concentration, and wisdom. "The twelve sense fields in full" refers to the six faculties and the six consciousness elements. "The six sense bases in full" refers to the six internal sense bases. "Part of the Dharma element and Dharma base" refers to the life faculty and the five faculties beginning with faith, along with faculties such as pleasant feeling. The faculties are contemplated in order to abandon attachment to a self endowed with predominance.

云何苦苦性？幾是苦苦性？為何義故觀苦苦性耶？謂苦受自相故、隨順苦受法自相故，是苦苦性義。苦受自相者，謂苦受，即用苦體為自相故，名苦苦性。隨順苦受法自相者，謂能生此受根境及相應法隨順苦受故，名苦苦性。一切一分是苦苦性。為捨執著有苦我故觀察苦苦性。

> What is the nature of the suffering of suffering? How much of it is the suffering of suffering? For what purpose do we contemplate the nature of the suffering of suffering? It is the intrinsic character of painful feeling, and the intrinsic character of phenomena that accord with painful feeling—this is the meaning of the suffering of suffering. The intrinsic character of painful feeling means: painful feeling itself takes the very essence of suffering as its own character, and is therefore called the suffering of suffering. The intrinsic character of phenomena that accord with painful feeling means: the faculties and objects that give rise to this feeling, along with the associated mental factors, accord with painful feeling, and are therefore called the suffering of suffering. All phenomena are in part the suffering of suffering. We contemplate the nature of the suffering of suffering in order to abandon the clinging to a self that suffers.

云何壞苦性？幾是壞苦性？為何義故觀壞苦性耶？謂樂受變壞自相故、隨順樂受法變壞自相故、於彼愛心變壞故，是壞苦性義。此中樂受及隨順樂受法，於變壞位能生憂惱，故此變壞是壞苦性。又由愛故令心變壞，亦是壞苦。如經中說：入變壞心。一切一分是壞苦性。為捨執著有樂我故觀察壞苦性。

> What is the nature of the suffering of change? How many things have the nature of the suffering of change? For what purpose do we contemplate the nature of the suffering of change? It is the nature of the suffering of change because of the changing of pleasant feelings, the changing of things that accompany pleasant feelings, and the changing of the craving mind toward them. Here, pleasant feelings and the things that accompany pleasant feelings produce worry and distress when they change, so this change is the nature of the suffering of change. Also, because craving causes the mind to change, this too is the suffering of change. As the scriptures say: "The mind enters into change." Everything, in some part, has the nature of the suffering of change. We contemplate the nature of the suffering of change in order to let go of clinging to a pleasurable self.

云何行苦性？幾是行苦性？為何義故觀行苦性耶？謂不苦不樂受自相故、隨順不苦不樂受法自相故、彼二麁重所攝受故、不離二無常所隨不安隱故，是行苦性義。不苦不樂受者，謂阿賴耶識相應受。隨順不苦不樂受法者，謂順此受諸行。彼二麁重所攝受者，謂苦壞二苦麁重所隨故。不離二無常所隨不安隱者，謂不解脫二苦故，或於一時墮在苦位、或於一時墮在樂位，非一切時唯不苦不樂位，是故無常所隨不安隱義，是行苦性。除三界二處諸蘊一分，一切是行苦性。三界者，謂意界法界意識界。二處者，謂意處法處。一分者，謂除無漏相。為捨執著有不苦不樂我故觀察行苦性。

> What is the nature of the suffering of formation? How many things have the nature of the suffering of formation? For what purpose do we contemplate the nature of the suffering of formation? It is the intrinsic character of neither-painful-nor-pleasant feeling, the intrinsic character of phenomena that accord with neither-painful-nor-pleasant feeling, the fact that these two are encompassed by coarse heaviness, and the fact that, accompanied by the two kinds of impermanence, they are never free from insecurity — this is the meaning of the nature of the suffering of formation. "Neither-painful-nor-pleasant feeling" refers to the feeling associated with the storehouse consciousness. "Phenomena that accord with neither-painful-nor-pleasant feeling" refers to the formations that follow this feeling. "The fact that these two are encompassed by coarse heaviness" means that they are accompanied by the coarse heaviness of the sufferings of pain and deterioration. "Accompanied by the two kinds of impermanence, never free from insecurity" means that because one is not liberated from the two sufferings, one sometimes falls into the state of suffering and sometimes falls into the state of pleasure — not at all times abiding solely in the neither-painful-nor-pleasant state. Therefore, the meaning of being accompanied by impermanence and never free from insecurity is the nature of the suffering of formation. Except for one portion of the aggregates in the three realms and two spheres, everything has the nature of the suffering of formation. The three realms are the mind realm, the phenomena realm, and the mind-consciousness realm. The two spheres are the mind sphere and the phenomena sphere. "One portion" means excluding what has the mark of the unconditioned. It is for the sake of abandoning clinging to a self that is neither-painful-nor-pleasant that we contemplate the nature of the suffering of formation.

云何有異熟？幾是有異熟？為何義故觀有異熟耶？謂不善及善有漏，是有異熟。由不善及有漏善法，能有當來阿賴耶識及相應異熟，由彼異熟，故此二種名有異熟。十界四處諸蘊一分，是有異熟。十界者，謂七識色聲法界。四處者，謂色聲意法處。一分者，謂除無記無漏。為捨執著能捨能續諸蘊我故觀察有異熟。又異熟者，唯阿賴耶識及相應法，餘但異熟生非異熟。餘者，謂眼耳等及苦樂等是阿賴耶識餘，此唯得名異熟生，從異熟生故。

> What has karmic fruition? How many things have karmic fruition? For what purpose do we contemplate things with karmic fruition? Unwholesome actions and wholesome actions with outflows have karmic fruition. Because unwholesome and wholesome-with-outflows actions can produce future storehouse consciousness and its associated karmic fruition, these two kinds are called "having karmic fruition." Ten realms, four fields, and a portion of the aggregates have karmic fruition. The ten realms are: the seven consciousness realms, the form realm, the sound realm, and the mental-object realm. The four fields are: the field of form, the field of sound, the field of mind, and the field of mental objects. "A portion" means excluding the neutral and the outflow-free. We contemplate things with karmic fruition in order to abandon clinging to a self that can discard and can continue the aggregates. Furthermore, karmic fruition refers only to storehouse consciousness and its associated mental factors; the rest are merely "born from karmic fruition," not karmic fruition itself. "The rest" means the eye, ear, and so on, as well as pleasure, pain, and so on—these are remaining dharmas of storehouse consciousness. These can only be called "born from karmic fruition," because they arise from karmic fruition.

云何食？幾是食？為何義故觀食耶？謂變壞故有變壞者、境界故有境界者、悕望故有悕望者、取故有取者，是食義。初是段食，由變壞時長養根大故。二是觸食，由依可愛境觸攝益所依故。三是意思食，由繫意悕望可愛事力攝益所依故。四是識食，由阿賴耶識執持力身得住故。所以者何？若離此識，所依止身便爛壞故。三蘊十一界五處一分是食。為捨執著由食住我故觀察食。又此四食差別建立略有四種：一不淨依止住食，謂欲界異生，由具縛故。二淨不淨依止住食，謂有學及色無色界異生，有餘縛故。三清淨依止住食，謂阿羅漢等，解脫一切縛故。四示現住食，謂諸佛及已證大威德菩薩，由唯示現食力住故。

> What is food? How many kinds of food are there? For what purpose do we contemplate food? It is called food because it causes decay and dissolution; because it relates to sense objects; because it involves longing and desire; and because it involves grasping. The first is edible food, which nourishes the faculties and the body as it decays and transforms. The second is contact food, which supports and benefits the basis of life through contact with pleasant objects. The third is mental intention food, which supports and benefits the basis of life through the power of the mind's longing for pleasant things. The fourth is consciousness food, which sustains the body through the holding power of the storehouse consciousness. Why is this? Because without this consciousness, the body that serves as its support would rot and fall apart. Three aggregates, eleven sense spheres, five sense bases, and one portion of the mental sense base are food. We contemplate food in order to abandon clinging to a self that is sustained by food. Furthermore, these four kinds of food can be briefly classified into four types: first, food that sustains an impure basis of life—this refers to ordinary beings in the realm of desire, because they are bound by all fetters. Second, food that sustains a basis of life that is both pure and impure—this refers to those in training and to ordinary beings in the form and formless realms, because they still have remaining fetters. Third, food that sustains a completely pure basis of life—this refers to arhats and others, because they are liberated from all fetters. Fourth, food that is merely displayed—this refers to all Buddhas and great powerful bodhisattvas who have already realized the truth, because they sustain themselves only by the power of displaying food.

云何有上？幾是有上？為何義故觀有上耶？謂一切有為故、無為一分故，是有上義。除法界法處一分，一切是有上，以一切法中涅槃及清淨真如是最勝相故。為捨執著下劣事我故觀察有上。

> What is "inferior"? How many things are inferior? For what purpose do we contemplate the inferior? It means: all conditioned things, and one part of the unconditioned, are what "inferior" refers to. Apart from one part of the Dharma realm and the Dharma sense-field, everything is inferior, because among all things, Nirvana and pure Suchness are the supreme. We contemplate the inferior in order to let go of clinging to a self attached to lowly things.

云何無上？幾是無上？為何義故觀無上耶？謂無為一分故，是無上義。法界法處一分，如前所說是無上。為捨執著最勝事我故觀察無上。由此所說差別道理，餘無量門可類觀察。復次蘊界處差別略有三種，謂遍計所執相差別、所分別相差別、法性相差別。遍計所執相差別者，謂於蘊界處中遍計所執。我，有情，命者，生者，養者，數取趣者，意生者，摩納婆等，於蘊等中實無我等自性，但是遍計所執相故。所分別相差別者，謂即蘊界處法，由於此處我有情等虛妄分別轉故。法性相差別者，謂即於蘊界處中我等無性、無我有性，由離有無相，真如用蘊等中我等無性、無我有性為相故。當知此中依三自性及多分依數取趣無我理說三種相。

> What is the supreme? How many kinds of supreme are there? For what purpose do we contemplate the supreme? It means: being a part of the unconditioned — this is the meaning of supreme. A part of the Dharma realm and the Dharma sphere, as previously explained, is the supreme. We contemplate the supreme in order to let go of clinging to a "supreme self" regarding the most excellent things. Through the principle of distinction explained here, countless other approaches can be similarly contemplated. Furthermore, the distinctions among aggregates, elements, and sense-fields can be summarized into three kinds: the characteristic of conceptual fabrication, the characteristic of what is conceptualized, and the characteristic of the nature of phenomena. The characteristic of conceptual fabrication refers to the "I," sentient being, life-force, being born, nurturer, person who takes rebirth, mind-born one, young person, and so on, that are conceptually fabricated within the aggregates, elements, and sense-fields. In reality, within the aggregates and so on, there is no self-nature of "I" — it is merely a conceptually fabricated characteristic. The characteristic of what is conceptualized refers to the phenomena of the aggregates, elements, and sense-fields themselves, because within these, the false discrimination of "I," sentient being, and so on, operates. The characteristic of the nature of phenomena refers to the fact that within the aggregates, elements, and sense-fields, the "I" and so on lack inherent nature, while the "non-self" possesses a nature. Because it transcends the characteristics of existence and non-existence, true suchness takes as its characteristic the absence of self-nature of "I" and so on, and the presence of the nature of non-self within the aggregates and so on. You should understand that here, the three characteristics are explained based on the three natures and, for the most part, based on the principle of non-self of the person who takes rebirth.

復有四種差別，謂相差別、分別差別、依止差別、相續差別。相差別者，謂蘊界處一一自相差別，如色受等。分別差別者，謂即於蘊界處中，實有假有、世俗有勝義有、有色無色、有見無見，如是等無量差別。分別如前說。依止差別者，謂乃至有情依止差別有爾所，當知蘊界處亦爾，由依各別內身蘊等諸法種種異故。相續差別者，謂一一剎那蘊界處轉，於一身中蘊等諸法一一剎那性變異故。

> Furthermore, there are four kinds of distinctions: distinctions of characteristics, distinctions of differentiation, distinctions of support, and distinctions of continuity. Distinctions of characteristics refers to the distinct characteristics of each of the aggregates, elements, and sense-fields—such as form, feeling, and so on. Distinctions of differentiation refers to the countless distinctions within the aggregates, elements, and sense-fields—such as truly existent versus conventionally existent, worldly versus ultimate, material versus immaterial, visible versus invisible, and so forth. The differentiation is as explained above. Distinctions of support means that however many kinds of support sentient beings rely on, one should understand the aggregates, elements, and sense-fields to be just as many, because the various dharmas—such as the aggregates within each individual's body—are of many different kinds. Distinctions of continuity means that the aggregates, elements, and sense-fields shift from one moment to the next, because the nature of the aggregates and other dharmas within a single body changes moment by moment.

問：於相差別善巧為何所了知耶？答：了知我執過患。問：於分別差別善巧為何所了知耶？答：了知聚想過患。問：於依止差別善巧為何所了知耶？答：了知不作而得、雖作而失想過患。問：於相續差別善巧為何所了知耶？答：了知安住想過患。

> Question: What is understood through skill in the distinctions of marks? Answer: Understanding the faults of grasping at a self. Question: What is understood through skill in the distinctions of conceptual discrimination? Answer: Understanding the faults of perceiving things as collections. Question: What is understood through skill in the distinctions of reliance? Answer: Understanding the faults of the notion that one can attain without effort, or that one loses what one has done. Question: What is understood through skill in the distinctions of continuity? Answer: Understanding the faults of the notion of dwelling.

又蘊界處有六種差別，謂外門差別、內門差別、長時差別、分限差別、暫時差別、顯示差別。外門差別者，謂多分欲界差別。多分言為簡等流法為因聞思所生慧。內門差別者，謂一切定地。長時差別者，謂諸異生。分限差別者，謂諸有學，及除最後剎那蘊界處所餘無學。暫時差別者，謂諸無學最後剎那蘊界處。顯示差別者，謂諸佛及已得究竟菩薩摩訶薩所示現諸蘊界處。

> The aggregates, elements, and sense fields have six kinds of distinctions: distinctions of outward focus, distinctions of inward focus, distinctions of long duration, distinctions of limited degree, distinctions of momentary duration, and distinctions of display. Distinctions of outward focus refer to the desire realm for the most part. The phrase "for the most part" is to exclude the wisdom born of hearing and reflection that has as its cause the shared outflow of Dharma. Distinctions of inward focus refer to all the stages of concentration. Distinctions of long duration refer to ordinary beings. Distinctions of limited degree refer to those still in training, and all the aggregates, elements, and sense fields of those beyond training except for the final moment. Distinctions of momentary duration refer to the aggregates, elements, and sense fields of those beyond training in the final moment. Distinctions of display refer to the aggregates, elements, and sense fields displayed by the Buddhas and by the great bodhisattvas who have already attained the ultimate.