---
title: "法集論 · 第七心"
description: "法集論是上座部佛教論藏七部論之一，傳統歸於佛陀弟子舍利弗所說，由後世結集而成。作者郭哲彰的版本是現代中文譯注本，便於當代學人研習。該論以分類集要的方式，系統性地闡釋了心、心所、色、涅槃等究竟法，詳盡分析了諸法的相、味、現起和足處，是阿毗達摩哲學的核心典籍。它在南傳佛教中具有崇高地位，被視為通向智慧和解脫的重要指南，對理解佛教名相與深層教義至關重要。"
url: "https://rushiwowen.co/en/r/cmgn9qhub0a3tjy04qhcjaq8c"
---

### 第七心

> Seventh Mind

一五七

云何為善法耶？捨俱行智不相應而以色為所緣，若以聲為所緣，以香、味、觸、法為所緣，若又依彼等令欲纏善心生起之時，其時有觸、受、想、思、心，有尋、伺、捨、心一境性、信根、進根、念根、定根、意根、捨根、命根、正思惟、正勤、正念、正定、信力、進力、念力、定力、慚力、愧力、無貪、無瞋、無貪欲、無瞋恚、慚、愧、身輕安、心輕安、身輕性、心輕性、身軟性、心軟性、身適應性、心適應性、身正性、心正性、身直性、心直性、念、正知、止、勤勵、不散亂，其時更有所有之他緣已生無色之諸法——是等為善法。其時更有四蘊、二處、二界、三食、七根、四支靜慮、四支道、六力、二因、一觸……乃至〔五八〕……有一法處、一法界，其時更有所有之他緣已生無色之諸法——是等為善法……乃至……〔五九～六一〕。

> What is the wholesome mind? It is the mind accompanied by equanimity, not connected with understanding, with form as its object, or with sound, smell, taste, touch, or mental objects as its object. When such a wholesome mind arises in the sense sphere, there are: contact, feeling, perception, volition, mind; initial thought, sustained thought, equanimity, one-pointedness of mind; the faculty of faith, the faculty of energy, the faculty of mindfulness, the faculty of concentration, the faculty of mind, the faculty of equanimity, the faculty of life; right thought, right effort, right mindfulness, right concentration; the power of faith, the power of energy, the power of mindfulness, the power of concentration, the power of moral shame, the power of moral dread; non-greed, non-hatred, non-delusion; moral shame, moral dread; tranquility of body, tranquility of mind; lightness of body, lightness of mind; pliability of body, pliability of mind; adaptability of body, adaptability of mind; proficiency of body, proficiency of mind; uprightness of body, uprightness of mind; mindfulness, clear comprehension, calm, effort, non-distraction. Whatever other conditionally arisen immaterial phenomena there are at that time—these are the wholesome mind. At that time, there are also four aggregates, two bases, two elements, three nutriments, seven faculties, four components of absorption, four components of the path, six powers, two roots, one contact, and so on up to: one mental object base, one mental object element. Whatever other conditionally arisen immaterial phenomena there are at that time—these are the wholesome mind. And so on.

一五八

云何其時有行蘊？其時有觸、思、尋、伺、心一境性、信根、進根、念根、定根、命根、正思惟、正勤、正念、正定、信力、進力、念力、定力、慚力、愧力、無貪、無瞋、無貪欲、無瞋恚、慚、愧、身輕安、心輕安、身輕性、心輕性、身軟性、心軟性、身適應性、心適應性、身正性、心正性、身直性、心直性及念、止、勤勵、不散亂，其時除受蘊、想蘊、識蘊或又有所有之他緣已生無色之諸法，於其時是行蘊，更於其時有所有之他緣已生無色之諸法——是等為善法。

> At that time, what is the aggregate of volitional formations? At that time, there are contact, intention, applied thought, sustained thought, one-pointedness of mind, faculties of faith, energy, mindfulness, concentration, life faculty, right intention, right effort, right mindfulness, right concentration, powers of faith, energy, mindfulness, concentration, shame, and self-respect—along with non-greed, non-aversion, absence of covetousness, absence of ill will, moral shame, moral dread, tranquility of body, tranquility of mind, lightness of body, lightness of mind, pliability of body, pliability of mind, adaptability of body, adaptability of mind, proficiency of body, proficiency of mind, rectitude of body, rectitude of mind—as well as mindfulness, stillness, exertion, and non-distraction. Apart from the aggregates of feeling, perception, and consciousness, whatever other conditioned, formless mental phenomena arise at that time—these constitute the aggregate of volitional formations. Moreover, whatever other conditioned, formless mental phenomena exist at that time—these are wholesome phenomena.