---
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/cmcy7pbpw0byfl8045ztubzl5"
---

## 大乘阿毘達磨雜集論卷第十

> Compendium of the Great Vehicle Abhidharma, Volume Ten

安慧菩薩糅

大唐三藏法師玄奘奉　詔譯

> The Great Tang Dynasty Tripitaka Dharma Master Xuanzang, by Imperial Decree, Translated.

### 決擇分中諦品第一之五

> Chapter on Truth in the Division of Analysis: Part One, Section Five

復次一切菩提分法無有差別，皆由五門而得建立，謂所緣故、自體故、助伴故、修習故、修果故。如初四念住有五門，所餘菩提分法亦爾。

> Furthermore, all factors of enlightenment are without distinction, and are all established through five aspects: namely, by their object of focus, by their essential nature, by their supporting conditions, by their practice, and by the fruit of their practice. Just as the first four foundations of mindfulness are established through these five aspects, so too are the remaining factors of enlightenment.

四念住所緣境者，謂身、受、心、法。復有四事，謂我所依事、我受用事、我自體事、我染淨事。何故唯建立此為所緣境？由顛倒覺愚癡凡夫多分計我，依止有根身，受用苦樂等，取了境為相，由貪等染污，由信等清淨。是故最初為正觀察真實事相，是故建立此四種事為所緣境。

> The objects of the four foundations of mindfulness are the body, feelings, mind, and phenomena. Furthermore, there are four matters: the matter on which I depend, the matter I experience, the matter of my own nature, and the matter of my defilement and purification. Why are only these established as the objects of observation? Because deluded ordinary beings, with inverted perception and ignorance, mostly conceive of a self. They rely on the body endowed with faculties, experience pleasure and pain, apprehend objects as characteristics, are defiled by attachment and so forth, and are purified by faith and so forth. Therefore, in order to correctly observe the true nature of things from the outset, these four matters are established as the objects of observation.

念住自體者，謂慧及念。由佛經中有於身等循觀言故，及有念住言故，如其次第。

> The establishment of mindfulness refers to wisdom and mindfulness. As the Buddha's sutras speak of contemplating the body and so forth, and speak of the establishments of mindfulness, accordingly.

念住助伴者，謂彼相應心心法等。彼者，彼念慧二法。

> The support of mindfulness consists of the associated mental factors and mental states. "Those" refers to the two factors: mindfulness and wisdom.

念住修習者，謂於內身等修循身等觀。如於內，於外、於內外亦爾。內身者，謂於此身中所有內色處。由自身中眼耳鼻舌身根內處所攝故、墮有情數故名內。外身者，謂外所有外色處。由外色聲香味觸等外處所攝故、非有情數故名外。內外身者，謂內處相應所有外處根所依止。由己身中眼等五處相應根所依住所有色等外處，墮有情數故、外處所攝故名內外。又於他身中所有內色處，約處建立、約身建立，說名內外。云何於身修循身觀？謂以分別影像身與本質身平等循觀，於身境循觀身相似性故，名於身循身觀。由循觀察分別影像身門，審諦觀察本質身故。內受者，謂因內身所生受。緣眼等處為境界故，依自身生故名內。外受者，謂因外身所生受。緣色等處為境界故，依他身生故名外。內外受者，謂因內外身所生受。緣自身中外處為境故，緣他身中內處為境故名內外。如受，心法亦爾。如於身修循身觀，如是於受等修循受等觀，如其所應。

> The practitioner of mindfulness establishes the cultivation of mindfulness by contemplating the body internally, and so forth. As with the internal, so with the external, and with both internal and external. The internal body refers to all internal forms within this body. Because they are comprised by the internal bases—the eye, ear, nose, tongue, and body faculties within one's own body—and belong to the class of sentient beings, they are called internal. The external body refers to all external forms outside. Because they are comprised by the external bases—forms, sounds, smells, tastes, and tangibles—and do not belong to the class of sentient beings, they are called external. The internal-external body refers to the external bases that are connected with the internal bases and are the support of the faculties. Because the external forms, etc., which are the support for the dwelling of the faculties connected with the five internal bases such as the eye within one's own body, belong to the class of sentient beings and are comprised by the external bases, they are called internal-external. Furthermore, all internal forms within another's body, established in terms of bases and established in terms of the body, are said to be internal-external. How does one contemplate the body by way of the body? One contemplates equally the image-body of discrimination and the essential body by following the contemplation of the body. Because one contemplates the similarity of the body by following the object of the body, it is called contemplating the body by way of the body. This is done by thoroughly observing the essential body through the door of following and observing the image-body of discrimination. Internal feeling is feeling born from the internal body. Because its object is the bases such as the eye, etc., and it arises dependent on one's own body, it is called internal. External feeling is feeling born from the external body. Because its object is the bases such as form, etc., and it arises dependent on another's body, it is called external. Internal-external feeling is feeling born from the internal-external body. Because its object is the external bases within one's own body, or its object is the internal bases within another's body, it is called internal-external. As with feeling, so with mind and phenomena. As one contemplates the body by way of the body, so one contemplates feeling, etc., by way of feeling, etc., each as is appropriate.

又修習者，謂欲、勤、策、勵、勇猛、不息、正念、正知及不放逸，修習差別故。欲修習者，謂為對治不作意隨煩惱。勤修習者，謂為對治懈怠隨煩惱。策修習者，謂為對治沈掉隨煩惱。勵修習者，謂為對治心下劣性隨煩惱。心下劣性者，謂於勝品所證功德，由自輕蔑門心生怯弱性。勇猛修習者，謂為對治踈漏疲倦隨煩惱。踈漏疲倦者，謂能引蚊虻等處所生逼惱。不息修習者，謂為對治得少善法生知足喜隨煩惱。由得少善生知足喜故，止息所餘勝進善品。正念修習者，謂為對治忘失尊教隨煩惱。正知修習者，謂為對治毀犯追悔隨煩惱。毀犯追悔者，謂於往來等事不正知而行，先越學處後生悔惱。不放逸修習者，謂為對治捨諸善軛隨煩惱。捨善軛者，由放逸過失故，於所造修勝進善品捨勤方便不能究竟。念住修果者，謂斷四顛倒、趣入四諦、身等離繫，是名修果。斷四顛倒者，謂四念住隨其次第能斷淨樂常我四種顛倒，修不淨觀故、了知諸受皆是苦故、通達諸識依緣差別念念變異故、觀察染淨唯有諸法無作用者故。又此四種如其次第趣入四諦，亦名修果。由身念住趣入苦諦，所有色身皆行苦相，麁重所顯故。是故修觀行時能治，此輕安於身差別生故。由受念住趣入集諦，以樂等諸受是和合愛等所依處故。由心念住趣入滅諦，觀離我識當無所有，懼我斷門生涅槃怖永遠離故。由法念住趣入道諦，為斷所治法為修能治法故。又此四種，如其次第能證得身受心法離繫果，由此修習漸能遠離身等麁重故。四正斷所緣境者，謂已生未生、所治能治法。初正斷緣已生所治法為境，為斷已生惡不善法，樂欲生故。第二正斷緣未生所治法為境，第三正斷緣未生能治法為境，第四正斷緣已生能治法為境。如經所說，應廣配釋。

正斷自體者，謂精進。

正斷助伴者，謂彼相應心心法等。

> The support for right effort is the associated mind, mental factors, and so forth.

正斷修習者，如經說生欲策勵，發起正勤策心持心。此中諸句顯修正勤及所依止。所依止者，謂欲，樂欲為先，發精進故。正勤者，謂策勵等。於止舉捨相作意等中，若由止等相作意，不顧戀所緣境，純修習對治，爾時名策勵。為欲損減沈沒掉舉發起正勤。所以者何？若沈沒隨煩惱生時，為損減彼故，以淨妙等作意策練其心。若掉舉隨煩惱生時，即以內證略攝門制持其心。爾時名為發起正勤。即為顯此損減沈掉善巧方便，故次說言策心持心。

> The cultivation of right exertion is as described in the sutra: generating aspiration, applying effort, initiating right diligence, rousing the mind, and restraining the mind. These phrases reveal the cultivation of right diligence and its basis. The basis is aspiration, for with aspiration as the precursor, vigor is aroused. Right diligence refers to applying effort and so forth. In regard to mindfulness directed toward the characteristics of calming, lifting, and letting go, when, through mindfulness directed toward the characteristics of calming and so on, one does not cling to the object of attention but purely cultivates the antidote, this is called applying effort. Right diligence is initiated in order to diminish dullness and agitation. Why is this? When the subsidiary affliction of dullness arises, to diminish it, one applies and trains the mind with pure and excellent mindfulness. When the subsidiary affliction of agitation arises, one restrains and controls the mind by inwardly realizing and briefly gathering it. This is called initiating right diligence. To reveal this skillful means of diminishing dullness and agitation, it is subsequently said: rousing the mind and restraining the mind.

正斷修果者，謂盡棄捨一切所治，於能對治若得若增，是名修果。初二正斷盡捨一切所治，如其所應，斷捨一切已生未生惡不善法故。第三正斷得能對治，能生未生諸善法故。第四正斷增能對治，已生善法令增廣故。

四神足所緣境者，謂已成滿定所作事。此復云何？由已成滿三摩地力，發起種種神變等事，是所緣境。

> The object of the Four Bases of Spiritual Power is that which is accomplished through the perfected meditative concentration. What is this? It is the object of focus, namely, the manifestation of various supernatural transformations and other such deeds, which are brought forth by the power of perfected samādhi.

神足自體者，謂三摩地。

> The basis of spiritual power is samādhi.

神足助伴者，謂欲勤心觀及彼相應心心法等。欲三摩地者，謂由殷重方便證心一境性。殷重方便者，謂由猛利樂欲、猛利恭敬方便得三摩地。勤三摩地者，謂由無間方便觸心一境性。勤者，謂常精進無時暫間。心三摩地者，謂由先修定力觸心一境性。所以者何？由於前生數修定力，令彼種子功能增長，由種子力令心任運於三摩地隨順轉變，由此速證心一境性。觀三摩地者，謂由聞他教法內自簡擇觸心一境性。又欲三摩地者，謂由生欲觸心一境性。勤三摩地者，謂由策勵發起正勤觸心一境性。心三摩地者，謂由持心觸心一境性。觀三摩地者，謂由策心觸心一境性。為顯發生神足因性故，引修正斷中生欲策勵等諸句持心策心，是此次第。心三摩地者，由持心故得定持心，於內寂靜略攝速證定故。觀三摩地者，由策心故得定，依法觀門策練其心速得定故。

> The Accompaniments of Supernormal Powers are desire, exertion, mind, and contemplation, along with the mental states associated with them. The samādhi of desire is the attainment of one-pointedness of mind through earnest application. Earnest application means obtaining samādhi through intense aspiration and intense reverential effort. The samādhi of exertion is the contact with one-pointedness of mind through uninterrupted application. Exertion means constant diligence without any temporary interruption. The samādhi of mind is the contact with one-pointedness of mind through the power of previously cultivated concentration. Why is this? Because through repeated cultivation of concentration in past lives, the functional capacity of its seeds has increased. Through the power of these seeds, the mind spontaneously and compliantly transforms toward samādhi, thereby swiftly attaining one-pointedness of mind. The samādhi of contemplation is the contact with one-pointedness of mind through internally discerning the teachings heard from others. Furthermore, the samādhi of desire is the contact with one-pointedness of mind through generating aspiration. The samādhi of exertion is the contact with one-pointedness of mind through rousing and initiating right exertion. The samādhi of mind is the contact with one-pointedness of mind through steadying the mind. The samādhi of contemplation is the contact with one-pointedness of mind through applying the mind. To reveal the causal nature for generating the supernormal powers, the phrases from the cultivation of the Four Right Efforts—generating aspiration, rousing exertion, and so forth—are cited here: steadying the mind and applying the mind. This is the sequence. The samādhi of mind: through steadying the mind, one attains concentration; by steadying the mind, one internally pacifies, briefly collects, and swiftly attains concentration. The samādhi of contemplation: through applying the mind, one attains concentration; by applying the mind according to the methods of contemplation, one refines the mind and swiftly attains concentration.

神足修習者，謂數修習八種斷行。何等為八？謂欲、精進、信、安、正念、正知、思、捨。如是八種略攝為四，謂加行、攝受、繼屬、對治。加行者，謂欲、精進、信。欲為精進依，信為欲因。所以者何？由欲求故為得此義發勤精進，如是欲求不離信受，有體等故。攝受者，謂安，由此輕安攝益身心故。繼屬者，謂正念、正知，由不忘所緣安心一境故。若有放逸生，如實了知故，隨其次第。對治者，謂思、捨。策心持心二加行力已生，沈掉能遠離故，又能引發離隨煩惱止等相故。

> The practitioner of miraculous powers cultivates eight kinds of abandoning actions. What are these eight? They are: aspiration, diligence, faith, ease, right mindfulness, right knowledge, thought, and equanimity. These eight are briefly gathered into four: application, reception, connection, and antidote. Application refers to aspiration, diligence, and faith. Aspiration is the basis for diligence; faith is the cause for aspiration. Why is this? Because through aspiration and seeking, one arouses diligent effort in order to attain this meaning. Such aspiration and seeking do not depart from faith and acceptance, as they share the same essence. Reception refers to ease, because through this lightness and ease, body and mind are received and benefited. Connection refers to right mindfulness and right knowledge, because through not forgetting the object of meditation, the mind abides in one-pointedness. If laxity arises, one knows it as it truly is, in due order. Antidote refers to thought and equanimity. Through the power of the two applications—urging the mind and sustaining the mind—that which has arisen, namely dullness and agitation, can be abandoned. Moreover, they can induce the signs of calmness and so forth that are free from secondary afflictions.

復次欲勤心觀修有二種，謂并因緣聚散遠離修不劣不散，彼二所依隨順修，此中顯示欲等能遠離聚散及因緣等二種修義。聚因緣者，謂遠離毘鉢舍那故，由懈怠門所生沈沒。散因緣者，謂遠離不淨想故，由掉動門所生高舉。聚者，謂由惛沈睡眠門，於內踧踖。散者，謂由隨順淨妙相門，於外馳散。不劣隨順修者，謂依觀察相觀察諸法。不散隨順修者，謂依不淨想觀察髮毛等事。彼二所依隨順修者，謂修光明想。依如是次第，薄伽梵說：我之欲樂無有下劣亦無高舉，於內不聚於外不散，有前後想及上下想，開發其心遠離纏縛，與光明俱。自修其心，當令我心無諸闇蔽。神足修果者，謂已善修治三摩地故，隨所欲證所通達法，即能隨心通達變現。又於別別處所法中，證得堪能自在作用，如所願樂能辦種種神通等事，又能引發勝品功德。

五根所緣境者，謂四聖諦。由諦現觀方便所攝，作此行故。

> The objects of the five faculties are the Four Noble Truths. It is through the practice of the path that leads to the direct realization of these truths that this is accomplished.

五根自體者，謂信、精進、念、定、慧。

> The five faculties in their essential nature are faith, diligence, mindfulness, concentration, and wisdom.

五根助伴者，謂彼相應心心法等。

> The five faculties are accompanied by their associated mental factors, such as consciousness and mental states.

五根修習者，謂信根於諸諦起忍可行修習。精進根於諸諦生忍可已為覺悟故，起精進行修習。念根於諸諦發精進已，起不忘失行修習。定根於諸諦既繫念已，起心一境性行修習。慧根於諸諦心既得定，起簡擇行修習。五根修果者，謂能速發諦現觀，由此增上力不久能生見道故。又能修治煖、頂，引發忍、世第一法，即現此身已入順決擇分位故。

> The cultivation of the five faculties: The faculty of faith is cultivated by giving rise to acceptance and practice regarding the truths. The faculty of vigor is cultivated by generating acceptance of the truths and then, for the sake of awakening, giving rise to vigorous practice. The faculty of mindfulness is cultivated by having aroused vigor toward the truths and then giving rise to the practice of non-forgetfulness. The faculty of concentration is cultivated by having anchored mindfulness on the truths and then giving rise to the practice of one-pointedness of mind. The faculty of wisdom is cultivated by having attained mental stability regarding the truths and then giving rise to the practice of discernment. The fruit of cultivating the five faculties: It enables one to swiftly bring forth the direct realization of the truths; through the power of this enhancement, one will soon give rise to the path of seeing. Furthermore, it refines the stages of warmth and summit, and induces the stages of acceptance and supreme worldly dharma, thereby entering in this very life the stage conducive to penetration.

如五根，五力亦爾。差別者，由此能損減所對治障，不可屈伏，故名為力。謂五力所緣境等與根相似，然果有差別。所以者何？如說果者，謂能損減不信等障故，勝過於前。雖與五根所緣境界自體等相似，然不可屈伏義有差別故，別立力分。

> Just as with the five faculties, so too are the five powers. The distinction is that by these, one is able to diminish the opposing obstacles and cannot be subdued; therefore, they are called powers. It is said that the objects, and so forth, of the five powers are similar to the faculties, yet their fruits are different. Why is this? As it is said regarding the fruit: because they are able to diminish obstacles such as lack of faith, and so forth, they surpass the former. Although they are similar to the five faculties in terms of their objects, their essential nature, and so on, the meaning of being unsubduable is different; therefore, they are separately established as the power division.

七覺支所緣境者，謂四聖諦如實性。如實性者，即是勝義清淨所緣故。

> The object of the seven limbs of enlightenment is the suchness of the Four Noble Truths. Suchness here refers to the ultimate, purified object of focus.

覺支自體者，謂念、擇法、精進、喜、安、定、捨。如是七法是覺支自體。念者是所依支，由繫念故，令諸善法皆不忘失。擇法者是自體支，是覺自相故。精進者是出離支，由此勢力能到所到故。喜者是利益支，由此勢力身調適故。安、定、捨者是不染污支，由此不染污故、依此不染污故、體是不染污故。如其次第，由安故不染污，由此能除麁重過故。依定故不染污，依止於定得轉依故。捨是不染污體，永除貪憂，不染污位為自性故。

> The constituents of the enlightenment factors are mindfulness, investigation of dharmas, diligence, joy, tranquility, concentration, and equanimity. These seven dharmas constitute the essence of the enlightenment factors. Mindfulness is the supporting factor, for through anchoring the mind, all wholesome dharmas are not forgotten. Investigation of dharmas is the essential factor, for it is the very nature of enlightenment. Diligence is the liberating factor, for by its power one reaches the goal to be attained. Joy is the beneficial factor, for by its power the body becomes well‑composed. Tranquility, concentration, and equanimity are the undefiled factors, because they are undefiled, because they rest on what is undefiled, and because their nature is undefiled. In due order: through tranquility one is undefiled, for it removes the fault of heaviness; through concentration one is undefiled, for by relying on concentration one attains a transformed basis; equanimity is the very substance of undefilement, for its nature is the state of being free from greed and distress, the undefiled condition.

覺支助伴者，謂彼相應心心法等。

覺支修習者，謂依止遠離、依止無欲、依止寂滅，迴向棄捨修念覺支。如念覺支，乃至捨覺支亦爾。如是四句，隨其次第顯示緣四諦境修習覺支。所以者何？若緣苦體為惱苦時，於苦境界必求遠離故，名依止遠離。若緣愛相苦集為苦集時，於此境界必求離欲故，名依止離欲。若緣苦滅為苦滅時，於此境界必求作證故，名依止寂滅。棄捨者，謂趣苦滅行，由此勢力棄捨苦故。是故若緣此境時，於此境界必求修習故，名迴向棄捨。

> The cultivation of the awakening factors is as follows: Based on seclusion, based on dispassion, based on cessation, and directed toward relinquishment, one cultivates the awakening factor of mindfulness. The same applies from the awakening factor of mindfulness up to the awakening factor of equanimity. These four phrases, in their respective order, reveal the cultivation of the awakening factors with regard to the four truths. Why is this so? When one contemplates the characteristic of suffering as oppressive and painful, one necessarily seeks detachment from the realm of suffering. This is called "based on seclusion." When one contemplates the characteristic of craving as the origin of suffering, one necessarily seeks freedom from desire regarding this realm. This is called "based on dispassion." When one contemplates the cessation of suffering as the cessation of suffering, one necessarily seeks to realize this realm. This is called "based on cessation." "Relinquishment" refers to the practice leading to the cessation of suffering. Through its power, suffering is relinquished. Therefore, when one contemplates this realm, one necessarily seeks to cultivate it. This is called "directed toward relinquishment."

覺支修果者，謂見道所斷煩惱永斷，由七覺支是見道自體故。

> The cultivation and fruition of the awakening factors is the permanent cessation of the afflictions to be abandoned by the path of seeing, because the seven awakening factors constitute the very nature of the path of seeing.

八聖道支所緣境者，謂即此後時四聖諦如實性。由見道後所緣境界，即先所見諸諦如實性為體故。

> The object of the Noble Eightfold Path is the true nature of the Four Noble Truths as realized subsequently. This is because the object of the path after the stage of insight is the very true nature of the truths previously seen.

道支自體者，謂正見、正思、惟正語、正業、正命、正精進、正念、正定，如是八法名道支自體。正見者，是分別支，如先所證真實簡擇故。正思惟者，是誨示他支，如其所證方便安立發語言故。正語、正業、正命者，是令他信支，如其次第令他於證理者決定信有見戒正命清淨性故。所以者何？由正語故，隨自所證，善能問答論議決擇，由此了知有見清淨。由正業故，往來進止正行具足，由此了知有戒清淨。由正命故，如法乞求佛所聽許衣鉢資具，由此了知有命清淨。正精進者，是淨煩惱障支，由此永斷一切結故。正念者，是淨隨煩惱障支，由此不忘失正止舉相等，永不容受沈掉等隨煩惱故。正定者，是能淨最勝功德障支，由此引發神通等無量勝功德故。

> The constituents of the path are right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. These eight factors are called the constituents of the path. Right view is the factor of discernment, for it distinguishes truth as previously realized. Right thought is the factor of instruction, for it skillfully establishes and expresses words according to what has been realized. Right speech, right action, and right livelihood are the factors that inspire confidence in others, for in due order they cause others to have firm faith that one possesses purity of view, purity of conduct, and purity of livelihood. Why is this? Through right speech, one is able to skillfully question, answer, discuss, and investigate according to one's own realization, whereby others come to know one has purity of view. Through right action, one's coming and going, advancing and halting are fully endowed with correct conduct, whereby others come to know one has purity of conduct. Through right livelihood, one lawfully seeks and receives robes, alms bowls, and necessities as permitted by the Buddha, whereby others come to know one has purity of livelihood. Right effort is the factor that purifies the obstacle of afflictions, for through it all fetters are forever severed. Right mindfulness is the factor that purifies the obstacle of subsidiary afflictions, for through it one never forgets the proper methods of calming and uplifting the mind, and forever does not allow sinking or agitation and other subsidiary afflictions to arise. Right concentration is the factor capable of purifying the obstacle to supreme virtues, for through it one brings forth immeasurable superior virtues such as spiritual powers.

道支助伴者，謂彼相應心心法等。

道支修習者，如覺支說，謂依止遠離、依止無欲、依止寂滅，迴向棄捨修習正見，乃至廣說。如是諸句義，如前所說道理應隨順知。

道支修果者，謂分別誨示他，令他信煩惱障淨、隨煩惱障淨、最勝功德障淨故。

> The cultivation and fruition of the path factors refer to the distinct teaching and guidance given to others, enabling them to attain faith and to purify the obstructions of afflictions, the obstructions of secondary afflictions, and the obstructions to supreme virtues.

四正行者，謂苦遲通行、苦速通行、樂遲通行、樂速通行。初謂鈍根未得根本靜慮，第二謂利根未得根本靜慮，第三謂鈍根已得根本靜慮，第四謂利根已得根本靜慮。苦正行者，謂依未至及無色地，如其次第，奢摩他、毘鉢舍那微劣故。樂正行者，謂依靜慮雙道轉故。遲通者，謂鈍根依苦樂二地。速通者，謂利根依苦樂二地。

> The four right practices are: the painful-slow practice, the painful-swift practice, the pleasant-slow practice, and the pleasant-swift practice. The first refers to one of dull faculties who has not attained the fundamental dhyāna. The second refers to one of sharp faculties who has not attained the fundamental dhyāna. The third refers to one of dull faculties who has attained the fundamental dhyāna. The fourth refers to one of sharp faculties who has attained the fundamental dhyāna. The painful practice refers to reliance on the “not-yet-attained” state and the formless realms, in that order, because śamatha and vipaśyanā are weak therein. The pleasant practice refers to reliance on the dhyānas because the twin path operates there. The slow practice refers to one of dull faculties relying on either the painful or pleasant grounds. The swift practice refers to one of sharp faculties relying on either the painful or pleasant grounds.

四法迹者，謂無貪、無瞋、正念、正定。無貪無瞋能令增上戒學清淨，不因貪恚門毀犯學處故。正念能令增上心學清淨，由於所緣無有忘失，持心令定故。正定能令增上慧學清淨，由定心者能如實遍知故。

> The Four Foundations of Dhamma are: non-greed, non-hatred, right mindfulness, and right concentration. Non-greed and non-hatred purify the higher training in virtue, for they prevent transgression of the precepts through the doors of greed and anger. Right mindfulness purifies the higher training in mind, for through not forgetting the object, it sustains the mind in steadiness. Right concentration purifies the higher training in wisdom, for one with a concentrated mind fully knows reality as it is.

奢摩他者，謂於內攝心令住、等住、安住、近住、調順、寂靜、最極寂靜、專注一趣、平等攝持。如是九行令心安住，是奢摩他。令住者，攝外攀緣，內離散亂，最初繫心故。等住者，最初繫縛麁動心已，即於所緣相續繫念，微細漸略故。安住者，或時失念於外馳散，尋復斂攝故。近住者，從初已來為令其心於外不散，親近念住故。調順者，從先已來於散亂因色等法中起過患想，增上力故調伏其心令不流散故。寂靜者，於擾動心散亂惡覺隨煩惱中深見過患，攝伏其心令不流散故。最極寂靜者，或時失念散亂，覺等率爾現行，即便制伏令不更起故。專注一趣者，精勤加行無間無缺，相續安住勝三摩地故。平等攝持者，善修習故，不由加行遠離功用，定心相續離散亂轉故。毘鉢舍那者，謂簡擇諸法、最極簡擇、普遍尋思、周審觀察，為欲對治麁重相結故、為欲制伏諸顛倒故、令無倒心善安住故。此中諸句依正行所緣境說、或依善巧所緣境說、或依淨煩惱所緣境說。簡擇諸法者，盡所有故。最極簡擇者，如所有故。普遍尋思者，由有分別作意俱行慧建立諸法相故。周審觀察者，委具推求故。

> Śamatha (calm abiding) refers to inwardly gathering the mind and causing it to abide, to abide evenly, to abide stably, to abide closely, to be tamed, to be pacified, to be thoroughly pacified, to be concentrated on a single object, and to abide in equanimity. These nine activities cause the mind to abide peacefully; this is śamatha. Causing it to abide means gathering external distractions and inwardly abandoning scatteredness, initially binding the mind. Abiding evenly means that after initially binding the coarse and restless mind, one continuously binds attention to the object of meditation, gradually making it more subtle and concise. Abiding stably means that even if mindfulness is sometimes lost and the mind scatters outwardly, one quickly gathers it back again. Abiding closely means that from the very beginning, in order to prevent the mind from scattering outwardly, one closely attends with mindfulness. Being tamed means that from earlier on, having generated a perception of the faults in the causes of distraction such as forms and so forth, by the force of that, one tames the mind so that it does not flow into distraction. Being pacified means that regarding the disturbing mind, scatteredness, wrong thoughts, and secondary afflictions, one deeply sees their faults and subdues the mind so that it does not flow into distraction. Being thoroughly pacified means that even if mindfulness is sometimes lost and scattered thoughts and the like suddenly arise, one immediately suppresses them so that they do not arise again. Being concentrated on a single object means that through diligent and uninterrupted effort, without deficiency, one continuously abides in superior samādhi. Abiding in equanimity means that through skillful cultivation, without effort and free from exertion, the mind of concentration continues without turning to distraction. Vipaśyanā (insight) refers to investigating phenomena, thoroughly investigating, universally examining, and carefully observing, in order to counteract the bondage of coarseness, to subdue all misconceptions, and to cause the unmistaken mind to abide well. Here, these phrases are spoken with reference to the object of correct practice, or with reference to the object of skillful means, or with reference to the object of purifying afflictions. Investigating phenomena means investigating all that exists. Thoroughly investigating means investigating as it is. Universally examining means that through discerning attention accompanied by wisdom, one establishes the characteristics of phenomena. Carefully observing means thoroughly and completely analyzing.

又依奢摩他、毘鉢舍那立四種道。或有一類已得奢摩他非毘鉢舍那，此類依奢摩他進修毘鉢舍那。或有一類已得毘鉢舍那非奢摩他，此類依毘鉢舍那進修奢摩他。或有一類不得奢摩他亦非毘鉢舍那，此類專心制伏沈掉雙修二道。或有一類已得奢摩他及毘鉢舍那，此類奢摩他、毘鉢舍那二道和合平等雙轉。此中依於止觀說四種道。初已得止故宴坐住心乃至平等攝持，未得觀故還復宴坐，依三摩地簡擇諸法，乃至周審觀察。第二與此相違。第三二俱未得，雙進修習。云何修習？謂聽聞法，由受持門進修正觀，以此為先進修於止。第四已得二種，相應俱轉。

> Furthermore, based on śamatha and vipaśyanā, four kinds of paths are established. There may be one type who has already attained śamatha but not vipaśyanā; such a person relies on śamatha to advance in cultivating vipaśyanā. There may be one type who has already attained vipaśyanā but not śamatha; such a person relies on vipaśyanā to advance in cultivating śamatha. There may be one type who has not attained either śamatha or vipaśyanā; such a person applies the mind earnestly to subdue both dullness and agitation, and cultivates both paths simultaneously. There may be one type who has already attained both śamatha and vipaśyanā; such a person harmoniously and equally turns both śamatha and vipaśyanā together. Herein, based on śamatha and vipaśyanā, four kinds of paths are explained. The first, having already attained śamatha, sits peacefully, abiding in mind until it is equally gathered and sustained; not having yet attained vipaśyanā, one again sits peacefully, relying on samādhi to discern phenomena, until one thoroughly and carefully contemplates. The second is the opposite of this. The third, having not attained either, advances in cultivating both. How does one cultivate? By listening to the Dharma, through the gate of receiving and upholding, one advances in cultivating right contemplation; with this as the basis, one first advances in cultivating śamatha. The fourth, having already attained both, causes them to function together in harmony.

三根者，謂未知欲知根、已知根、具知根。未知欲知根者，謂於方便道及於見道十五心剎那中所有諸根。此中顯示順決擇分所攝方便道，及見道十五剎那所有諸根，是未知欲知根體。言諸根者，謂意根信等五根，由未至等地所依差別故。如其所應，有樂、喜、憂、捨根隨一。憂根者，謂方便道時順決擇分後，於上解脫希求欲證，愁慼所攝。如是十根先未知真，為欲得知，修習轉故，名未知欲知根。已知根者，從第十六見道心剎那已上，於一切有學道中所有諸根，是已知根體。所以者何？即前十根從第十六見道心剎那，乃至金剛喻定，於如是有學道中，未有所應知境曾所不知故，名已知根。具知根者，謂於無學道所有諸根。言諸根者，即前所說九根，除憂根，於無學道中說名具知根。具知者，謂阿羅漢等，此所有根，名具知根。無學身中無有憂根，所應學無故。

> The three faculties are: the faculty of one who does not yet know but desires to know, the faculty of one who already knows, and the faculty of one who possesses complete knowledge. The faculty of one who does not yet know but desires to know refers to all the faculties present during the path of preparation and during the fifteen thought-moments of the path of seeing. Herein, it is shown that the faculties belonging to the path of preparation, which is included in the aids to penetration, and those belonging to the fifteen moments of the path of seeing constitute the entity of the faculty of one who does not yet know but desires to know. The term "all the faculties" refers to the mental faculty and the five faculties of faith and so forth. Due to the differences in their bases, such as the stage of non-attainment and so on, they are accompanied, as appropriate, by one of the faculties of pleasure, joy, sorrow, or equanimity. The faculty of sorrow refers to that which is included within dejection, arising during the path of preparation, after the aids to penetration, due to the yearning and desire to realize the higher liberation. Thus, these ten faculties, having not previously known the truth, and being cultivated and developed for the sake of desiring to know it, are called the faculty of one who does not yet know but desires to know. The faculty of one who already knows refers to all the faculties present in all paths of the learner, from the sixteenth thought-moment of the path of seeing onward. This constitutes the entity of the faculty of one who already knows. Why is this? Because those aforementioned ten faculties, from the sixteenth thought-moment of the path of seeing up to the vajra-like concentration, within such paths of the learner, have no object that should be known which they have not previously known. Therefore, they are called the faculty of one who already knows. The faculty of one who possesses complete knowledge refers to all the faculties present in the path of the non-learner. The term "all the faculties" here refers to the aforementioned nine faculties, excluding the faculty of sorrow. In the path of the non-learner, they are called the faculty of one who possesses complete knowledge. "One who possesses complete knowledge" refers to arhats and so forth. The faculties belonging to them are called the faculty of one who possesses complete knowledge. In the state of a non-learner, there is no faculty of sorrow, because there is nothing further that should be learned.

復次依止修道分別修義，謂依初靜慮地現修道時，亦修欲界繫所有善根，於彼得自在故。如依初靜慮地修欲界善，如是依一切上地現修道時，皆能修習下界下地所有善根，於彼得自在故。當知此中所說義者，謂依止上地現前修習道時，下界下地所有善根雖不現前，亦皆修習。何以故？於彼得自在故。自在者，謂轉增勝現行自在故。

> Furthermore, based on the cultivation of the path, the meaning of cultivation is explained. This means that when one presently cultivates the path relying on the first dhyāna, one also cultivates all wholesome roots bound to the desire realm, because one attains mastery over them. Just as one cultivates wholesome qualities of the desire realm by relying on the first dhyāna, so too, when one presently cultivates the path relying on any higher stage, one is able to cultivate all wholesome roots belonging to lower realms and lower stages, because one attains mastery over them. It should be understood that the meaning explained here is that when one relies on a higher stage to presently cultivate the path, all wholesome roots of lower realms and lower stages, though not presently manifest, are nevertheless cultivated. Why is this? Because one attains mastery over them. Mastery here means that they become increasingly enhanced and manifest with freedom.

究竟道者，謂依金剛喻定，一切麁重永已息故、一切繫得永已斷故、永證一切離繫得故。從此次第無間轉依，證得盡智及無生智十無學法。何等為十？所謂無學正見乃至無學正定、無學正解脫、無學正智。如是等法名究竟道。

> The ultimate path is that which, based on the diamond-like concentration, all coarseness has forever ceased, all bonds have forever been severed, and one has forever realized all states of liberation from bondage. From this, without interruption, one successively attains the transformation of the basis, and accomplishes the knowledge of extinction and the knowledge of non-arising—the ten non-training dharmas. What are these ten? Namely, the non-training right view up to the non-training right concentration, the non-training right liberation, and the non-training right knowledge. Such dharmas are called the ultimate path.

云何名一切麁重？略說有二十四種，謂一切遍行戲論麁重、領受麁重、煩惱麁重、業麁重、異熟麁重、煩惱障麁重、業障麁重、異熟障麁重、蓋麁重、尋思麁重、飲食麁重、交會麁重、夢麁重、病麁重、老麁重、死麁重、勞倦麁重、堅固麁重、麁麁重、中麁重、細麁重、煩惱障麁重、定障麁重、所知障麁重。如是二十四種，略攝一切麁重。

> What is called all forms of heaviness? Briefly stated, there are twenty-four kinds: the heaviness of pervasive conceptual proliferation, the heaviness of reception, the heaviness of afflictions, the heaviness of karma, the heaviness of maturation, the heaviness of the obstruction of afflictions, the heaviness of the obstruction of karma, the heaviness of the obstruction of maturation, the heaviness of hindrances, the heaviness of discursive thoughts, the heaviness of food and drink, the heaviness of sexual intercourse, the heaviness of dreams, the heaviness of sickness, the heaviness of aging, the heaviness of death, the heaviness of fatigue, the heaviness of rigidity, the heaviness of coarseness, the heaviness of middling degree, the heaviness of subtlety, the heaviness of the obstruction of afflictions, the heaviness of the obstruction of meditative concentration, and the heaviness of the obstruction of knowledge. These twenty-four kinds briefly encompass all forms of heaviness.

一切遍行戲論麁重者，謂執眼等諸法習氣，無始時來依附阿賴耶識相續不斷，即此名為戲論習氣。從此習氣，眼等諸法及名言執數數生起。領受麁重者，謂有漏諸受習氣。煩惱麁重者，謂煩惱隨眠。業麁重者，謂有漏業習氣。異熟麁重者，謂異熟無堪能性。煩惱障麁重者，謂猛利長時煩惱性。業障麁重者，謂能障道無間等業障性。異熟障麁重者，謂與諦現觀相違，地獄等自體得。蓋麁重者，謂能障礙善品方便盛貪欲等性。尋思麁重者，謂能障礙欣樂出家欲尋思等性。飲食麁重者，謂極多少食於方便行無堪任性。交會麁重者，謂兩兩形交身心疲損性。夢麁重者，謂睡眠所發身惛劣性。病麁重者，謂諸界互違所發不安隱性。老麁重者，謂大種衰變所起不隨轉性。死麁重者，謂臨命終時諸根亂性。勞倦麁重者，謂遠行等所作支體頓弊性。堅固麁重者，謂無涅槃法者，如其所應所有戲論麁重等性。麁、中、細麁重者，謂欲色無色所有麁重，如其次第。煩惱障麁重者，謂聲聞獨覺菩提所治。定障麁重者，謂九次第定所發功德所治。所知障麁重者，謂一切智性所治。如是隨其所應，一切麁重永已息故，名究竟道。如說如是行者，心解脫圓滿、慧解脫圓滿，身麁重永息，由成就念為因故。於最初門善調善護、善防善覆、極善修治，謂於眼所識色，乃至於意所識法亦爾。

> The pervasive coarse afflictions of conceptual proliferation refer to the habitual tendencies of clinging to phenomena such as the eye and so forth. Since beginningless time, these have adhered to the ālaya-vijñāna, continuing without interruption; these are called the habitual tendencies of conceptual proliferation. From these habitual tendencies, phenomena such as the eye and so forth, as well as the grasping of names and concepts, arise repeatedly. The coarse afflictions of reception refer to the habitual tendencies of contaminated feelings. The coarse afflictions of defilements refer to the latent tendencies of afflictions. The coarse afflictions of karma refer to the habitual tendencies of contaminated actions. The coarse afflictions of maturation refer to the incapability associated with maturation. The coarse afflictions of the obstruction of defilements refer to the nature of intense and prolonged afflictions. The coarse afflictions of the obstruction of karma refer to the obstructive nature of actions that hinder the path, such as uninterrupted actions. The coarse afflictions of the obstruction of maturation refer to the attainment of a body such as in hell realms, which is contradictory to the direct realization of the truths. The coarse afflictions of the hindrances refer to the nature of strong desire and so forth, which obstruct the means to wholesome qualities. The coarse afflictions of discursive thoughts refer to the nature of discursive thoughts such as desire, which obstruct the aspiration to rejoice in renunciation. The coarse afflictions of food refer to the incapability in practicing the path due to eating too much or too little. The coarse afflictions of sexual intercourse refer to the nature of physical and mental exhaustion arising from the union of two bodies. The coarse afflictions of dreams refer to the nature of bodily dullness and weakness caused by sleep. The coarse afflictions of illness refer to the nature of discomfort arising from the imbalance of the elements. The coarse afflictions of aging refer to the nature of loss of control due to the decay of the primary elements. The coarse afflictions of death refer to the nature of the disturbance of the faculties at the time of death. The coarse afflictions of fatigue refer to the nature of sudden exhaustion of the limbs due to long journeys and so forth. The coarse afflictions of the incorrigible refer to the nature of conceptual proliferation and so forth, as appropriate, in those devoid of the Dharma of nirvāṇa. The coarse, medium, and subtle coarse afflictions refer to the coarse afflictions of the desire realm, form realm, and formless realm, respectively. The coarse afflictions of the obstruction of defilements refer to what is to be abandoned by the enlightenment of śrāvakas and pratyekabuddhas. The coarse afflictions of the obstruction of meditative concentration refer to what is to be abandoned by the qualities attained through the nine successive meditative absorptions. The coarse afflictions of the obstruction of knowledge refer to what is to be abandoned by omniscience. Thus, accordingly, when all coarse afflictions have been permanently pacified, it is called the ultimate path. As it is said: Such a practitioner has attained perfect liberation of mind and perfect liberation of wisdom; the coarse afflictions of the body are permanently pacified, because mindfulness has been accomplished as the cause. Well tamed, well guarded, well protected, well covered, and well cultivated at the very first gate—that is, with regard to forms cognized by the eye, and likewise up to phenomena cognized by the mind.

繫得者，謂於麁重積集，假立繫得性。

離繫得者，謂於麁重離散，假立離繫得性。金剛喻定者，謂居修道最後斷結道位所有三摩地。此復略有二種，謂方便道攝、無間道攝。方便道攝者，謂從此已去，不為一切障所礙，而能破一切障。無間道攝者，謂從此無間盡智、無生智生。又此三摩地，無間、堅固、一味、遍滿。云何此金剛喻定名無間、謂此相續流非世間行所間缺故。堅固者，非一切障所壞，能壞一切障，極堅猛故。一味者，無分別性，純一味故。遍滿者，緣一切所知法共相真如為境故。為顯此義，薄伽梵說：如大石山無缺無隙無穴一段，極善圓滿，十方猛風所不動轉。無間轉依者，謂已證得無學道者所有三種轉依。何等為三？謂心轉依、道轉依、麁重轉依。心轉依者，謂已得無學道，證得法性心自性清淨，永離一切客塵隨煩惱故，名為轉依，即是真如轉依義。道轉依者，謂昔世間道於現觀時，轉成出世，說名有學，餘有所作故。若永除一切所治、永離三界欲時，此道自體究竟圓滿，立為轉依。麁重轉依者，謂阿賴耶識一切煩惱隨眠永遠離故，名為轉依。

盡智者，謂由因盡所得智，或緣盡為境。所以者何？由有盡故而起此智，名為盡智。或緣盡為境，故名盡智。此義意言，於此位中由永斷集令無有餘，所得智名盡智。或緣因盡為境，故名盡智。

無生智者，謂由果斷所得智，或緣果不生為境。所以者何？由有無生故，所得智名無生智。或緣無生為境，名無生智。此義意言，由有當來一切苦果畢竟不生法性故而得此智，雖緣餘諦為境，亦名無生智。或緣苦諦無生為境故，名無生智。

又十無學法，當知依止無學戒蘊、定蘊、慧蘊、解脫蘊、解脫知見蘊說。何以故？無學正語、正業、正命，是無學戒蘊。無學正念、正定，是無學定蘊。無學正見、正思惟、正精進，是無學慧蘊。無學正解脫，是無學解脫蘊。無學正智，是無學解脫知見蘊。

復次道諦有四行相，謂道相、如相、行相、出相。何故名道相？因此尋求真實義故。所以者何？由此聖道是諸聖者證真義路，是故名道。何故名如相？以能對治諸煩惱故。所以者何？一切煩惱皆不如理，道能除此，是故名如。何故名行相？善能成辦心，令不顛倒故。所以者何？心不覺悟真實道理，於無常等法起常等顛倒。善能修治此顛倒心，令離顛倒覺真實義，是故名行。何故名出相？趣真常迹故。所以者何？由此聖道能趣出離究竟常迹，是故名出。問：於諸諦中有十六行，皆通世間及出世間。世出世行有何差別？答：於所知境不善悟入、善悟入性差別故，有障、無障性差別故，有分別、無分別性差別故。所以者何？於諸諦中無常苦等十六，世間行於所知境界，不通達真如性故、煩惱所隨眠故、依名言門起戲論故，如其次第不善悟入、有障礙、有分別。出世間行與此相違，善悟入、無障礙、無分別。由此道理，世出世行互有差別。云何出世行無有分別，而善悟入所知境界？由彼諸行現在前時，雖復現證見無常義，然不依名言戲論門見此是無常義。如無常行於無常義，餘行於餘義隨其所應亦如是。

## 大乘阿毘達磨雜集論卷第十