T28n1555_五事毗婆沙論

大正藏第 28 冊 No. 1555 五事毗婆沙論

No. 1555 [cf. No. 1556]

五事毗婆沙論捲上

尊者法救造

三藏法師玄奘奉　詔譯

分別色品第一

敬禮佛法僧　　我今隨自力　欲于對法海　　探少貞實義　哀慜弟子等　　當釋能生慧　滅愚五事論　　令彼覺開發

尊者世友為益有情制五事論。我今當釋。問何用釋此五事論耶。答為欲開發深隱義故。若未開發此深隱義。如有伏藏未開發時。世間無能歡喜受用。若為開發此深隱義。如有伏藏已開發時。世間便能歡喜受用。又如日月雖具威光云等翳時不得顯照。若除彼翳顯照事成。本論文詞應知亦爾。雖已略辯種種勝義。若不廣釋便不光顯。為令光顯故我當釋。問已知須釋五事論因。尊者何緣製造斯論。答有弟子等怖廣聞持。欲令依略覺自共相。謂彼尊者常作是思。云何當令諸弟子等於一切法自相共相依止略文起明瞭覺。以明瞭覺喻金剛山。諸惡見風不能傾動。不明瞭覺如蘆葦花。為惡見風之所飄鼓。旋還飄飏猶豫空中。如是欲令諸弟子等起堅固覺。故作斯論。問何謂諸法自相共相。答堅濕暖等是諸相自法。無常苦等是諸法共相。世間雖于諸法自相有能知者。然于共相皆不能

【現代漢語翻譯】現代漢語譯本大正藏第 28 冊 No. 1555 《五事毗婆沙論》

No. 1555 [cf. No. 1556]

《五事毗婆沙論》捲上

尊者法救造

三藏法師玄奘奉詔譯

分別色品第一

敬禮佛法僧，我今隨自力，欲于對法海，探少貞實義。哀慜弟子等，當釋能生慧，滅愚五事論，令彼覺開發。

尊者世友為利益眾生而制定了《五事論》。我現在將要解釋它。有人問：為什麼要解釋這部《五事論》呢？回答：爲了開發其中深奧隱晦的意義。如果不能開發這些深奧隱晦的意義，就像伏藏（fú zàng，hidden treasure）沒有被髮掘時一樣，世間沒有人能夠歡喜地受用它。如果能夠開發這些深奧隱晦的意義，就像伏藏已經被髮掘時一樣，世間就能歡喜地受用它。又如太陽和月亮雖然具有威嚴的光芒，但被云等遮蔽時就不能顯現照耀。如果除去那些遮蔽，顯現照耀的事情就能成就。原本的論文詞句也應該知道是這樣的，雖然已經略微地辨析了種種殊勝的意義，如果不加以廣泛地解釋，就不能光明顯耀。爲了使它光明顯耀，所以我將要解釋它。有人問：已經知道需要解釋《五事論》的原因了，尊者為什麼製造這部論呢？回答：因為有些弟子害怕廣泛地聞持，想要讓他們依靠簡略的文字來覺悟自相和共相。尊者世友常常這樣思考：怎樣才能使弟子們對於一切法的自相和共相，依靠簡略的文字而生起明瞭的覺悟呢？這明瞭的覺悟可以比喻為金剛山，各種惡見之風不能夠傾動它。不明瞭的覺悟就像蘆葦花，被惡見之風所飄動吹打，旋轉飄揚，在空中猶豫不定。像這樣，爲了使弟子們生起堅固的覺悟，所以製作了這部論。有人問：什麼是諸法的自相和共相呢？回答：堅、濕、暖等是諸法的自法（zì fǎ，own-nature）。無常、苦等是諸法的共相（gòng xiàng，common characteristics）。世間雖然有人能夠知道諸法的自相，但是對於共相卻都不能

【English Translation】 English version Taisho Tripitaka Volume 28, No. 1555, Pañcavastu-vibhasa

No. 1555 [cf. No. 1556]

Pañcavastu-vibhasa, Volume 1

Composed by Venerable Dharmatrāta

Translated by Tripitaka Master Xuanzang under Imperial Edict

Chapter 1: Analysis of Form

Homage to the Buddha, the Dharma, and the Sangha. Now, according to my ability, I wish to explore a few true and real meanings from the ocean of Abhidharma. Out of compassion for the disciples, I will explain the treatise that generates wisdom, The Pañcavastu, which eradicates ignorance, so that their awareness may be developed.

Venerable Vasumitra composed the Pañcavastu for the benefit of sentient beings. I will now explain it. Someone asks: Why explain this Pañcavastu? The answer is: To develop its profound and hidden meanings. If these profound and hidden meanings are not developed, it is like a hidden treasure (fú zàng) that has not been discovered; no one in the world can joyfully use it. If these profound and hidden meanings are developed, it is like a hidden treasure that has been discovered; the world can then joyfully use it. Furthermore, like the sun and moon, although possessing majestic light, they cannot shine when obscured by clouds. If those obscurations are removed, the act of shining is accomplished. The original text should be understood in the same way. Although it has already briefly discussed various supreme meanings, it will not be radiant if not extensively explained. To make it radiant, I will explain it. Someone asks: Having understood the reason for needing to explain the Pañcavastu, why did the Venerable compose this treatise? The answer is: Because some disciples fear extensive learning and holding, he wanted them to rely on concise texts to awaken to the self-characteristics and common characteristics. The Venerable Vasumitra often thought: How can I enable my disciples to rely on concise texts to generate clear awareness of the self-characteristics and common characteristics of all dharmas? This clear awareness can be compared to a diamond mountain, which cannot be shaken by the winds of evil views. Unclear awareness is like a reed flower, which is blown and swayed by the winds of evil views, spinning and fluttering, hesitating in the air. Thus, to enable his disciples to generate firm awareness, he composed this treatise. Someone asks: What are the self-characteristics and common characteristics of dharmas? The answer is: Solidity, moisture, warmth, etc., are the self-nature (zì fǎ) of dharmas. Impermanence, suffering, etc., are the common characteristics (gòng xiàng) of all dharmas. Although some in the world can know the self-characteristics of dharmas, they cannot

知。如是欲令諸弟子輩於二相法能如實知。故造斯論。問已知須造五事論緣。此復為何名五事論。答由此論中分別五事。是故此論得五事名。依處能生事義無異。阿毗達磨諸大論師咸作是言。事有五種。一自性事。二所緣事。三繫縛事。四所因事。五攝受事。當知此中唯自性事。問若爾何故說有五法。答事之與法義亦無異。問何故此論唯辯五法。有作是說。此責非理。若減若增俱有難故。有說此論略顯諸法體類差別不相雜亂攝一切法。故唯說五。若總於五立一法名。雖是略說攝諸法盡。而不能顯心等五法體類差別不相雜亂。若說有漏無漏等二。有學無學非二等三。欲色無色不繫等四。應知亦爾。問豈不列名即知有五。何故論首先標五數。答如縷系花易受持故。謂如以縷連繫眾花。易可受持莊嚴身首。如是數縷連繫義花。易可受持莊嚴心慧。或先標數后列其名。是製作者舊儀式故。應知法聲義有多種。謂或有處所說名法。如契經說。汝應諦聽。吾當為汝宣說妙法。或復有處功德名法。如契經說。苾芻當知。法謂正見。邪見非法。或復有處無我名法。如契經說諸法無我。當知此中無我名法。法謂能持。或能長養。能持于自長養望他。

問何故此中先辯色法。答一切法中色最粗故。是一切識所緣境故。與入佛法為要門

【現代漢語翻譯】現代漢語譯本：爲了讓弟子們能夠如實地瞭解二相法（兩種特徵的法），所以撰寫這部論著。有人問：『既然已經知道需要造五事論的因緣，那麼這部論又為何名為五事論呢？』回答：『因為這部論中分別闡述了五事，所以這部論得名為五事論。』依據、處所和能生事的作用意義沒有差別。阿毗達磨（論藏）的各位大論師都這樣說：『事有五種，一是自性事（事物自身的性質），二是所緣事（事物所攀緣的對象），三是繫縛事（事物所束縛的事物），四是所因事（事物產生的原因），五是攝受事（事物所包含的事物）。』應當知道這裡只討論自性事。有人問：『如果是這樣，為什麼說有五法呢？』回答：『事和法的意義也沒有差別。』有人問：『為什麼這部論只辨析五法呢？』有人這樣說，這種責難是不合理的，因為減少或增加都會有困難。有人說這部論簡要地顯示了諸法的體類差別，不相雜亂，並且總攝了一切法，所以只說五法。如果將這五法總括起來立一個法的名稱，雖然是簡略的說法，也涵蓋了所有的法，但不能夠顯示心等五法的體類差別，不相雜亂。如果說有漏（有煩惱）和無漏（無煩惱）等二法，有學（還在學習）和無學（已經學成）等三法，欲界、色界、無色界和不繫（不被束縛）等四法，也應該知道是同樣的道理。有人問：『難道不是列出名稱就知道有五法了嗎？為什麼論首先要標明五這個數字呢？』回答：『就像用線串聯花朵容易拿住一樣。』就像用線串聯眾多的花朵，容易拿住，可以用來莊嚴身體和頭部。同樣，用數字的線串聯義理的花朵，容易拿住，可以用來莊嚴心和智慧。或者先標明數字，后列出名稱，這是製作者的舊有儀式。應當知道，法的聲音和意義有多種。比如有的地方所說的名稱是法，如契經（佛經）所說：『你應該仔細聽，我將為你宣說妙法。』或者有的地方功德的名稱是法，如契經所說：『比丘（出家人）應當知道，法是指正見，邪見不是法。』或者有的地方無我的名稱是法，如契經所說『諸法無我』，應當知道這裡無我稱為法。法是指能夠保持，或者能夠長養，能夠保持自身，長養其他。有人問：『為什麼這裡先辨析色法（物質現象）？』回答：『因為一切法中色法最粗顯，是一切識（意識）所攀緣的境界，是進入佛法的必要途徑。』

【English Translation】 English version: This treatise is written to enable disciples to truly understand the two aspects of Dharma (two characteristics of phenomena). Someone asks: 'Since we already know the causes and conditions for composing the Five Aggregates Treatise, why is this treatise called the Five Aggregates Treatise?' The answer is: 'Because this treatise separately explains the five aggregates, it is named the Five Aggregates Treatise.' The basis, location, and function of generating phenomena are not different in meaning. All the great Abhidharma (collection of treatises) masters say: 'There are five kinds of aggregates: first, self-nature aggregate (the inherent nature of things); second, object-related aggregate (the object that things cling to); third, binding aggregate (the things that things are bound by); fourth, causal aggregate (the cause of the emergence of things); and fifth, receptive aggregate (the things that things contain).' It should be known that this only discusses the self-nature aggregate. Someone asks: 'If so, why say there are five Dharmas?' The answer is: 'The meaning of aggregate and Dharma is also not different.' Someone asks: 'Why does this treatise only analyze the five Dharmas?' Some say that this criticism is unreasonable, because there would be difficulties whether reducing or increasing. Some say that this treatise briefly shows the differences in the nature and categories of all Dharmas, not intermingled, and encompasses all Dharmas, so it only speaks of five. If these five Dharmas are summarized to establish one Dharma name, although it is a brief statement, it encompasses all Dharmas, but it cannot show the differences in the nature and categories of the five Dharmas such as mind, not intermingled. If it is said that there are two Dharmas such as defiled (with afflictions) and undefiled (without afflictions), three Dharmas such as learners (still learning) and non-learners (already learned), four Dharmas such as the desire realm, form realm, formless realm, and unconditioned (not bound), it should also be known that the reasoning is the same. Someone asks: 'Isn't it known that there are five Dharmas just by listing the names? Why does the treatise first mark the number five?' The answer is: 'Just like stringing flowers with a thread is easy to hold.' Just like stringing many flowers with a thread, it is easy to hold and can be used to adorn the body and head. Similarly, stringing the flowers of meaning with the thread of numbers is easy to hold and can be used to adorn the mind and wisdom. Or first mark the number and then list the names, this is the old ritual of the maker. It should be known that the sound and meaning of Dharma have many kinds. For example, the name spoken in some places is Dharma, as the Sutra (Buddhist scripture) says: 'You should listen carefully, I will explain the wonderful Dharma for you.' Or in some places, the name of merit is Dharma, as the Sutra says: 'Bhikkhus (monks) should know that Dharma refers to right view, and wrong view is not Dharma.' Or in some places, the name of non-self is Dharma, as the Sutra says 'All Dharmas are without self,' it should be known that here non-self is called Dharma. Dharma refers to being able to maintain, or being able to nourish, being able to maintain oneself and nourish others. Someone asks: 'Why analyze form (material phenomena) first here?' The answer is: 'Because form is the coarsest among all Dharmas, it is the realm that all consciousness (awareness) clings to, and it is a necessary path to enter Buddhism.'

故。謂入佛法者。有二甘露門。一不凈觀。二持息念。依不凈觀入佛法者觀所造色。依持息念入佛法者觀能造風。問依何義故說之為色。答漸次積集。漸次散壞。種植生長。會遇怨親。能壞能成皆是色義。佛說變壞故名為色。變壞即是可惱壞義。有說變礙故名為色。問過去未來極微無表皆無變礙。應不名色。答彼亦是色。得色相故。過去諸色雖無變礙。而曾變礙故立色名。未來諸色雖無變礙。而當變礙故立色名。如過未眼雖不能見。而曾當見故立眼名。得彼相故此亦應爾。一一極微雖無變礙。而可積集變礙義成。諸無表色雖無變礙。隨所依故得變礙名。所依者何。謂四大種。由彼變礙無表名色。如樹動時影亦隨動。或隨多分如名段食。或表內心故名為色。或表先業故立色名。色云何者。問尊者何故復說此言。答前所略說今欲廣辯。若有見有對色。若無見有對色。若無見無對色。總攝名為諸所有色。言一切者。謂此諸色攝色無餘。四大種者。問何故大種唯有四耶。脅尊者曰。此責非理。若減若增俱有疑故。不違法相說四無失。有作是說。為遮外道大種有五。故唯說四。彼執虛空亦是大種。問何故虛空不名大種。答虛空無有大種相故。謂大虛空是大非種。以常住法無造作故。大德妙音亦作是說。虛空大種其相各異。虛空雖

【現代漢語翻譯】因此，進入佛法有兩種甘露門：一是不凈觀，二是持息念（Anapanasati）。依靠不凈觀進入佛法的人，觀察由業力所造的色（Rupa，物質現象）；依靠持息念進入佛法的人，觀察能造作的『風』（Vayu，呼吸）。問：根據什麼意義說它是『色』呢？答：逐漸積聚，逐漸散壞；能夠種植生長，會合怨家親眷；能夠破壞，能夠成就，這些都是『色』的意義。佛說，因為變壞的緣故，稱之為『色』。變壞就是可惱壞的意思。有人說，因為變礙的緣故，稱之為『色』。問：過去、未來的極微（Paramanu，最小的物質單位）和無表色（Avijnapti-rupa，不可見的業力之色）都沒有變礙，不應該稱為『色』吧？答：它們也是『色』，因為具有『色』的相狀。過去的諸色雖然沒有變礙，但曾經變礙過，所以立名為『色』。未來的諸色雖然沒有變礙，但將來會變礙，所以立名為『色』。如同過去的眼睛雖然不能見，但曾經能見；未來的眼睛雖然不能見，但將來能見，所以立名為『眼』。因為得到那種相狀，所以這裡也應該這樣理解。每一個極微雖然沒有變礙，但可以積聚，變礙的意義就成立了。諸無表色雖然沒有變礙，但隨著所依的四大種（Mahabhuta，地、水、火、風）的變礙，而得到變礙的名稱。所依的是什麼呢？就是四大種。由於四大種的變礙，無表色也因此名為『色』。如同樹動的時候，影子也隨著動。或者隨著多分（大部分），如同名為『段食』（食物）。或者表示內心，所以名為『色』。或者表示先前的業力，所以立名為『色』。『色』是什麼樣的呢？問：尊者，為什麼還要再說這句話呢？答：前面所略說的，現在想要廣為辨析。如果有可見有對的色，如果無見有對的色，如果無見無對的色，總括起來名為諸所有色。說『一切』，是指這些色包含了一切色，沒有剩餘。四大種是什麼呢？問：為什麼大種只有四種呢？脅尊者說：這種責問沒有道理。如果減少或增加，都會有疑問。不違反法相，說四種沒有過失。有人這樣說，爲了遮止外道認為大種有五種，所以只說四種。他們認為虛空也是大種。問：為什麼虛空不稱為大種呢？答：虛空沒有大種的相狀。所謂大虛空是大而非種，因為是常住法，沒有造作的緣故。大德妙音也這樣說，虛空大種的相狀各異。虛空雖然

【English Translation】 Therefore, there are two 'gates of nectar' for those who enter the Buddha's Dharma: one is the contemplation of impurity (Asubha-bhavana), and the other is mindfulness of breathing (Anapanasati). Those who enter the Buddha's Dharma through the contemplation of impurity observe the 'rupa' (form, material phenomena) created by karma; those who enter the Buddha's Dharma through mindfulness of breathing observe the 'vayu' (wind, breath) that can create. Question: According to what meaning is it called 'rupa'? Answer: Gradually accumulating, gradually disintegrating; able to plant and grow, meeting enemies and relatives; able to destroy, able to accomplish, these are all the meanings of 'rupa'. The Buddha said that it is called 'rupa' because of its changing and decaying nature. Changing and decaying means being able to be afflicted and destroyed. Some say that it is called 'rupa' because of its nature of obstruction and impediment. Question: The past and future 'paramanu' (ultimate particles) and 'avijnapti-rupa' (unmanifested form, invisible karmic matter) have no obstruction or impediment; shouldn't they not be called 'rupa'? Answer: They are also 'rupa' because they possess the characteristics of 'rupa'. Although the past forms have no obstruction or impediment, they once had obstruction and impediment, so they are named 'rupa'. Although the future forms have no obstruction or impediment, they will have obstruction and impediment in the future, so they are named 'rupa'. Just as the past eyes cannot see, but once could see; the future eyes cannot see, but will be able to see in the future, so they are named 'eyes'. Because they obtain that characteristic, it should be understood in the same way here. Although each ultimate particle has no obstruction or impediment, it can accumulate, and the meaning of obstruction and impediment is established. Although the unmanifested forms have no obstruction or impediment, they obtain the name of obstruction and impediment according to what they rely on. What do they rely on? They rely on the four great elements (Mahabhuta, earth, water, fire, wind). Due to the obstruction and impediment of the four great elements, the unmanifested forms are also named 'rupa'. Just as when a tree moves, its shadow also moves. Or following the majority, like the name 'section food' (food). Or expressing the inner mind, so it is called 'rupa'. Or expressing past karma, so it is named 'rupa'. What is 'rupa' like? Question: Venerable, why do you say this again? Answer: What was briefly said before, I now want to explain in detail. If there is visible and resistant form, if there is invisible and resistant form, if there is invisible and non-resistant form, all of these are collectively called all forms. Saying 'all' means that these forms include all forms, without remainder. What are the four great elements? Question: Why are there only four great elements? The Venerable Hsieh said: This question is unreasonable. If there are fewer or more, there will be doubts. There is no fault in saying four without violating the characteristics of the Dharma. Some say that in order to prevent outsiders from thinking that there are five great elements, only four are mentioned. They believe that space is also a great element. Question: Why is space not called a great element? Answer: Space does not have the characteristics of a great element. The so-called great space is great but not a seed, because it is a permanent Dharma and has no creation. The Great Virtue Wonderful Sound also said that the characteristics of the space element are different. Although space

大而體非種。又諸大種若能成身。多是有情業異熟攝。虛空無彼業異熟相。是故虛空定非大種。問所說大種其義云何。答亦種亦大故名大種。如世間說大地大王。問此中所說種是何義。答能多積集能大障礙。能辦大事故名為種。問此四大種作何事業。答此四能造諸所造色。謂依此四諸積集色。大障礙色皆得生長。如是名為大種事業。問造是何義為因為緣。若是因義此四大種。于所造色五因皆無。如何可言造是因義。若是緣義諸所造色。除自余法皆增上緣。是則不應唯四能造。有作是說。造是因義。雖四大種于所造色無相應等五種因義。而更別有生等五因。即是生依立持養五。復有說者。造是緣義。雖所造色除其自性。餘一切法皆增上緣。而四大種是所造色。近增上緣非所餘法。如說眼色。為眼識緣。彼說勝緣此亦應爾。問頗有是色非四大種。亦非大種所造色耶。答有。謂一或二或三大種。此一二三不名四故。又諸大種非所造故。問何故大種非所造耶。答因色果色相各異故。或諸大種若所造攝。為四造一三造一耶。若諸大種四能造一。地等亦應還造地等。是則諸法應待自性。然一切法不待自性。但藉他緣而有作用。若諸大種三能造一。因數既闕應不能造。如所造色因必具四。

問已總了知大種所造。復欲聞此二種

【現代漢語翻譯】現代漢語譯本『大』是指其體性並非由『種』（種子、因）所生。而且，所有的大種如果能夠構成身體，大多是有情眾生業力成熟的結果。而虛空沒有這種業力成熟的相狀。因此，虛空肯定不是大種。問：所說的大種，它的含義是什麼？答：既是『種』，又是『大』，所以叫做大種。就像世間所說的大地、大王一樣。問：這裡所說的『種』是什麼意思？答：能夠大量積聚，能夠產生巨大障礙，能夠成就重大事情，所以叫做『種』。問：這四大種有什麼作用？答：這四大種能夠製造各種所造色。也就是說，依靠這四大種，各種積聚色、巨大障礙色都能夠生長。這就是大種的作用。問：『造』是什麼意思？是『因』（原因）還是『緣』（條件）？如果是『因』的意思，這四大種對於所造色來說，五種『因』（五因：生因、依因、立因、持因、養因）都不具備。怎麼能說『造』是『因』的意思呢？如果是『緣』的意思，那麼所有所造色，除了自身以外，其他法都是增上緣。這樣就不應該只有四大種能夠『造』。有人這樣說，『造』是『因』的意思。雖然四大種對於所造色沒有相應因等五種『因』的含義，但是還有另外的生等五『因』，也就是生、依、立、持、養五種作用。還有人說，『造』是『緣』的意思。雖然所造色除了自身以外，其他一切法都是增上緣，但是四大種是所造色的近增上緣，而不是其他法。就像說眼和色是眼識的『緣』一樣，他們認為這是殊勝的『緣』，這裡也應該是這樣。問：有沒有一種『色』，既不是四大種，也不是四大種所造的『色』呢？答：有。就是一或二或三大種。因為一、二、三不能稱為『四』。而且，所有的大種都不是被造的。問：為什麼大種不是被造的呢？答：因為『因色』（作為原因的色）和『果色』（作為結果的色）的相狀各不相同。或者說，如果所有的大種是被造的，那麼是『四』造『一』，還是『三』造『一』呢？如果所有的大種是『四』能造『一』，那麼地等也應該反過來造地等。這樣的話，一切法就應該依賴於自身的自性。然而，一切法並不依賴於自身的自性，而是憑藉其他因緣才能產生作用。如果所有的大種是『三』能造『一』，那麼『因』的數量不足，應該不能造。因為所造色必須具備『四』種『因』。問：已經大致瞭解了大種和所造色，還想進一步瞭解這兩種...

【English Translation】 English version 『Great』 means that its nature is not born from a 『seed』 (cause). Moreover, all the great elements, if they can form a body, are mostly the result of the ripening of sentient beings' karma. But emptiness does not have this appearance of karma ripening. Therefore, emptiness is definitely not a great element. Question: What is the meaning of the so-called great elements? Answer: It is both a 『seed』 and 『great』, so it is called a great element. Just like the world says great earth, great king. Question: What is the meaning of 『seed』 mentioned here? Answer: It can accumulate a lot, it can produce great obstacles, and it can accomplish great things, so it is called a 『seed』. Question: What is the function of these four great elements? Answer: These four can create all created forms (rupa). That is to say, relying on these four, all accumulated forms and great obstacle forms can grow. This is the function of the great elements. Question: What does 『create』 mean? Is it 『cause』 or 『condition』? If it means 『cause』, then these four great elements do not have the five causes (hetu) (five causes: producing cause, dependent cause, establishing cause, maintaining cause, and nourishing cause) for the created forms. How can it be said that 『create』 means 『cause』? If it means 『condition』, then all created forms, except for themselves, are all supporting conditions. In this case, it should not be only the four great elements that can 『create』. Some say that 『create』 means 『cause』. Although the four great elements do not have the meaning of five causes such as corresponding cause for the created forms, there are other five causes such as production, which are the five functions of production, dependence, establishment, maintenance, and nourishment. Others say that 『create』 means 『condition』. Although all dharmas except for themselves are supporting conditions for the created forms, the four great elements are the close supporting conditions of the created forms, not other dharmas. Just like saying that the eye and form are the 『condition』 for eye consciousness, they believe that this is a superior 『condition』, and it should be the same here. Question: Is there a 『form』 that is neither a great element nor a 『form』 created by the great elements? Answer: Yes. That is one, two, or three great elements. Because one, two, and three cannot be called 『four』. Moreover, all the great elements are not created. Question: Why are the great elements not created? Answer: Because the appearances of 『cause form』 (form as cause) and 『effect form』 (form as effect) are different. Or, if all the great elements are created, then is it 『four』 creating 『one』, or 『three』 creating 『one』? If all the great elements are 『four』 able to create 『one』, then earth and so on should also create earth and so on in return. In this case, all dharmas should depend on their own nature. However, all dharmas do not depend on their own nature, but rely on other conditions to produce effects. If all the great elements are 『three』 able to create 『one』, then the number of 『causes』 is insufficient, and it should not be able to create. Because the created form must have 『four』 kinds of 『causes』. Question: Having generally understood the great elements and the created forms, I would like to further understand these two...

別相。何謂大種。其相云何。答地等界名大種。堅等性是其相。問若堅性等是地等相。所相能相豈不成一。答許此成一亦有何過。故毗婆沙作如是說。自性我物相本性等。名言雖殊而義無別。不可說諸法離自性有相。如說涅槃寂靜為相。非離寂靜別有涅槃。此亦應然。故無有過。此中堅性即堅分堅體約種類說。堅性是地界。然此堅性差別無邊。謂內法中爪發等異。外法中有銅錫等殊。又內法中手足等堅異。外法亦爾。故堅性無邊。問若爾堅性應共相攝。云何說為地等自相。答堅性雖多而總表如。地多變礙總表色蘊。所表既一故非共相。有說堅性通二相攝。觀三大種則成自相。若觀堅類有內外等無邊差別。覆成共相。如變礙性通二相攝。觀餘四蘊則成自相。若觀色性有十一種品類差別。覆成共相。又如苦諦其相逼迫觀三諦時此成自相。若觀有漏五蘊差別。即此逼迫覆成共相。堅性亦然故通二種。問若如是者。云何建立自共相別不相雜亂。答以觀待故無雜亂失。謂若觀彼立為自相。未嘗觀彼立為共相。若復觀此立為共相。未嘗觀此立為自相故自共相觀待而立。問已知大種相各有異。大種作業差別云何。答地界能持住行二類令不墜落。水界能攝性乖違事令不離散。火界能熟不熟物類令不朽敗。風界能令諸物增長或複流引。是

【現代漢語翻譯】別相是什麼？什麼是『大種』（mahābhūta，四大元素）？它們的相狀是怎樣的？答：地界、水界、火界、風界名為『大種』。堅硬等性質是它們的相狀。問：如果堅硬等性質是地界等的相狀，那麼所相和能相豈不是變成一體了嗎？答：允許它們成為一體又有什麼過失呢？所以《阿毗達磨大毗婆沙論》（Abhidharma-mahāvibhāṣā-śāstra）這樣說：自性、我物、相、本性等，名稱雖然不同，但意義沒有差別。不能說諸法離開自性而有相狀，就像說涅槃（nirvāṇa）以寂靜為相，並非離開寂靜另外存在涅槃。這裡也應該這樣理解，所以沒有過失。這裡說的堅性，即堅硬的部分、堅硬的本體，是就種類來說的。堅性是地界的性質。然而，這種堅性差別無邊，即內法中指甲、頭髮等不同，外法中有銅、錫等不同。又內法中手、足等的堅硬不同，外法也是如此。所以堅性是無邊的。問：如果這樣，堅性應該互相包含，為什麼說是地界等的自相呢？答：堅性雖然多，但總的來說都表示地。地雖然有多種變化和阻礙，但總的來說都表示色蘊（rūpa-skandha）。所表示的既然是一，所以不是共相。有人說堅性可以被兩種相包含，觀察三大種時，就成為自相；如果觀察堅硬的種類，有內外等無邊的差別，就又成為共相。比如變化和阻礙的性質可以被兩種相包含，觀察其餘四蘊時，就成為自相；如果觀察色的性質，有十一種品類的差別，就又成為共相。又比如苦諦（duḥkha-satya），它的相是逼迫，觀察三諦時，這就成為自相；如果觀察有漏的五蘊差別，那麼這種逼迫就又成為共相。堅性也是這樣，所以可以被兩種相包含。問：如果這樣，如何建立自相和共相的區別，使它們不相雜亂呢？答：因為觀待的緣故，沒有雜亂的過失。即如果觀察那個而立為自相，就未曾觀察那個而立為共相；如果觀察這個而立為共相，就未曾觀察這個而立為自相。所以自相和共相是觀待而建立的。問：已經知道大種的相狀各有不同，那麼大種的作業差別是什麼呢？答：地界能夠支援和保持行和住兩類事物，使它們不墜落。水界能夠攝取性質乖違的事物，使它們不離散。火界能夠成熟不成熟的物類，使它們不朽敗。風界能夠使諸物增長，或者流動和牽引。這就是大種的作業差別。

【English Translation】 What are the distinct characteristics? What are the 'mahābhūtas' (great elements), and what are their characteristics? Answer: The earth element, water element, fire element, and wind element are called 'mahābhūtas'. Hardness, etc., are their characteristics. Question: If hardness, etc., are the characteristics of the earth element, etc., wouldn't the characterized and the characterizing become one and the same? Answer: Allowing them to become one, what fault is there? Therefore, the Abhidharma-mahāvibhāṣā-śāstra says: 'Self-nature, self-entity, characteristic, original nature, etc., although the names are different, the meanings are not different.' It cannot be said that dharmas have characteristics apart from their self-nature, just as it is said that nirvāṇa has quiescence as its characteristic, but there is no nirvāṇa apart from quiescence. It should be understood in the same way here, so there is no fault. Here, hardness refers to the hard part, the hard substance, speaking in terms of category. Hardness is the nature of the earth element. However, this hardness has endless differences, i.e., nails, hair, etc., are different in internal dharmas, and copper, tin, etc., are different in external dharmas. Also, the hardness of hands, feet, etc., is different in internal dharmas, and it is the same in external dharmas. Therefore, hardness is endless. Question: If so, hardness should be mutually inclusive, why is it said to be the self-characteristic of the earth element, etc.? Answer: Although there are many kinds of hardness, they all generally represent earth. Although earth has many changes and obstructions, it generally represents the rūpa-skandha (form aggregate). Since what is represented is one, it is not a common characteristic. Some say that hardness can be included in two characteristics. When observing the three great elements, it becomes a self-characteristic; if observing the kinds of hardness, there are endless differences such as internal and external, then it becomes a common characteristic again. For example, the nature of change and obstruction can be included in two characteristics. When observing the other four aggregates, it becomes a self-characteristic; if observing the nature of form, there are eleven kinds of differences, then it becomes a common characteristic again. Also, for example, duḥkha-satya (the truth of suffering), its characteristic is oppression. When observing the three truths, this becomes a self-characteristic; if observing the differences of the five aggregates with outflows, then this oppression becomes a common characteristic again. Hardness is also like this, so it can be included in two kinds. Question: If so, how can the distinction between self-characteristic and common characteristic be established so that they are not mixed up? Answer: Because of dependence, there is no fault of confusion. That is, if observing that and establishing it as a self-characteristic, then that has never been observed and established as a common characteristic; if observing this and establishing it as a common characteristic, then this has never been observed and established as a self-characteristic. Therefore, self-characteristic and common characteristic are established dependently. Question: It is already known that the characteristics of the great elements are different, so what are the differences in the functions of the great elements? Answer: The earth element can support and maintain the two kinds of things, movement and stability, so that they do not fall. The water element can gather things with conflicting natures so that they do not disperse. The fire element can mature immature things so that they do not decay. The wind element can make things grow, or flow and pull. These are the differences in the functions of the great elements.

謂大種各別事業。問地水火風各有二性。謂堅等性及色性攝。云何一法得有二相。答一法多相斯有何失。如契經說。一一取蘊有如病等無量種相。或堅等性是地界等自相所攝。其中色性是地界等共相所攝。故於一法有二種相。一自二共。亦不違理。問如是四界可相離不。答此四展轉定不相離。云何知然。契經說故。入胎經說。羯賴藍時若有地界無水界者。其性乾燥則應分散。既不分散故知定有水界能攝。若有水界無地界者。其性融釋則應流派。既不流派。故知定有地界能持。若有水界無火界者。其性潤濕則應朽敗。既不朽敗故知定有火界能熟。若有火界無風界者。其性則應無增長義。既漸增長故知定有風界動搖。問若爾經說當云何通。如契經說。苾芻當知。於此身中火界若發。或即令捨命。或生近死苦。答經依增盛不增盛說。不言火體身中本無。問地界與地有何差別。答地界堅性地謂顯形。地界能造地謂所造。地界觸處身識所識。地謂色處眼識所識。是謂地界與地差別。水火亦然風或風界。

問已具了知堅濕暖動四大種相展轉乖違。如四毒蛇居一身篋。復欲聞彼所造色相。且何名為彼所造色。答彼所造色。謂眼根等。眼即根故說名眼根。如青蓮華余根亦爾。問眼等五種亦界處攝。何故此中獨標根稱。答為欲簡別

【現代漢語翻譯】現代漢語譯本：關於四大種各自不同的作用。問：地、水、火、風各有兩種性質，即堅硬等性質以及色性的攝屬。為什麼一種法會有兩種相？答：一種法有多種相，這有什麼過失呢？正如契經所說，每一個取蘊都有如疾病等無量種相。或者說，堅硬等性質是地界等自相所攝，而其中的色性是地界等共相所攝。因此，在一種法中存在兩種相，一是自相，二是共相，這並不違背道理。問：這四界可以相互分離嗎？答：這四界輾轉相依，必定不會分離。怎麼知道是這樣呢？因為契經是這麼說的。《入胎經》中說，羯賴藍（Kalala，受精卵）時期，如果只有地界而沒有水界，那麼它的性質就會幹燥，應該會分散。既然沒有分散，所以知道一定有水界能夠攝持。如果有水界而沒有地界，那麼它的性質就會融化，應該會流散。既然沒有流散，所以知道一定有地界能夠支援。如果有水界而沒有火界，那麼它的性質就會潤濕，應該會腐爛。既然沒有腐爛，所以知道一定有火界能夠成熟。如果有火界而沒有風界，那麼它的性質就不應該有增長的意義。既然逐漸增長，所以知道一定有風界在動搖。問：如果這樣，經文所說應該如何解釋呢？比如契經說：『比丘們，你們應當知道，在這個身體中，如果火界發作，或者就會導致死亡，或者會產生接近死亡的痛苦。』答：經文是依據增盛或不增盛來說的，並不是說火的本體在身體中本來就沒有。問：地界與地有什麼差別？答：地界是堅硬的性質，地是指顯現的形體。地界能夠造作，地是指被造作的。地界是觸處，被身識所認識。地是指色處，被眼識所認識。這就是地界與地的差別。水、火也是這樣，風或者風界也是如此。

問：已經完全瞭解了堅硬、濕潤、溫暖、流動這四大種的相，它們輾轉相違，就像四條毒蛇居住在一個身體的箱子里。還想聽聞它們所造作的色相。那麼，什麼叫做它們所造作的色呢？答：它們所造作的色，是指眼根等。眼就是根，所以叫做眼根，就像青蓮花一樣，其他的根也是這樣。問：眼等五種也屬於界和處所攝，為什麼這裡單獨標明根的名稱？答：爲了想要簡別。

【English Translation】 English version: Regarding the distinct functions of the Mahabhutas (Great Elements). Question: Earth, water, fire, and wind each have two natures, namely the nature of solidity, etc., and the inclusion of color. How can one dharma (phenomenon) have two aspects? Answer: What fault is there in one dharma having multiple aspects? As the sutras say, each of the skandhas (aggregates) has countless aspects such as disease, etc. Alternatively, the nature of solidity, etc., is included in the self-aspect of the earth element, etc., while the color nature among them is included in the common aspect of the earth element, etc. Therefore, in one dharma, there are two aspects, one self-aspect and one common aspect, which is not contrary to reason. Question: Can these four elements be separated from each other? Answer: These four elements are mutually dependent and definitely not separate. How is this known? Because the sutras say so. The Garbhavakranti Sutra (Entering the Womb Sutra) says that in the Kalala (fertilized egg) stage, if there is only the earth element without the water element, its nature would be dry and should disperse. Since it does not disperse, it is known that there must be a water element to hold it together. If there is a water element without the earth element, its nature would be dissolving and should flow away. Since it does not flow away, it is known that there must be an earth element to support it. If there is a water element without the fire element, its nature would be moist and should decay. Since it does not decay, it is known that there must be a fire element to ripen it. If there is a fire element without the wind element, its nature should not have the meaning of growth. Since it gradually grows, it is known that there must be a wind element to move it. Question: If so, how should the sutra's words be explained? For example, the sutra says: 'Bhikkhus (monks), you should know that in this body, if the fire element flares up, it will either lead to death or produce suffering close to death.' Answer: The sutra speaks according to whether it is increasing or not increasing, not saying that the essence of fire is originally not in the body. Question: What is the difference between the earth element and earth? Answer: The earth element is the nature of solidity, and earth refers to the manifested form. The earth element is capable of creating, and earth refers to what is created. The earth element is the touch object, recognized by body consciousness. Earth is the color object, recognized by eye consciousness. This is the difference between the earth element and earth. The same is true for water and fire, and also for wind or the wind element.

Question: Having fully understood the aspects of the four great elements—solidity, moisture, warmth, and motion—which are mutually contradictory, like four poisonous snakes living in one body's box, I would also like to hear about the colors produced by them. So, what are the colors produced by them called? Answer: The colors produced by them refer to the eye-organ, etc. The eye is the organ, so it is called the eye-organ, just like the blue lotus flower; the other organs are also like this. Question: The five types of organs, such as the eye, are also included in the dhatus (realms) and ayatanas (sources), so why is the name 'organ' singled out here? Answer: In order to distinguish.

色等外境。謂若說為眼等界處。則根根義差別難知。是故此中獨標根稱。此則顯示所造色中內者名根外名根義。問此中所說根義云何。答增上最勝現見光明。喜觀妙等皆是根義。問若增上義是根義者。諸有為法展轉增上。無為亦是有為增上。則一切法皆應是根。答依勝立根故無斯過。謂增上緣有勝有劣。當知勝者建立為根。問何根于誰有幾增上。答五根各於四事增上。一莊嚴身。二導養身。三生識等。四不共事。先辯眼根。莊嚴身者。謂身雖具眾分余根若闕眼根便醜陋故。導養身者。謂眼能見安危諸色避危就安。身久住故。生識等者。謂依眼根一切眼識及相應法皆得生故。不共事者。謂見色用唯屬眼根。二十一根無斯用故。次辯耳根。莊嚴身者。謂耳聾者不可愛故。導養身者。謂耳能聞好惡聲別避惡就好。身久住故。生識等者。謂依耳根一切耳識及相應法皆得生故。不共事者。謂聞聲用唯屬耳根。二十一根無斯用故。鼻舌身根。莊嚴身者。如眼耳說。導養身者。謂此三根受用段食。身久住故。生識等者。謂依三根。鼻舌身識及相應法皆得生故。不共事者。謂嗅嘗覺香味觸用屬鼻舌身。非余根故。問如是五根有何勝德。誰為自性。業用云何。答眼根德者。謂與眼識及相應法為所依故。眼根自性即是凈色。能見諸色是眼業

【現代漢語翻譯】現代漢語譯本：色等外境。如果將外境說成眼等界處，那麼各個根的意義差別就難以理解。因此，這裡單獨標明根的名稱。這顯示了所造色中，內在的稱為根，外在的稱為根義。問：這裡所說的根義是什麼？答：增上、最勝、現見、光明、喜觀、妙等都是根義。問：如果增上義是根義，那麼一切有為法相互增上，無為法也是有為法的增上，那麼一切法都應該是根。答：因為是依據殊勝的來建立根，所以沒有這種過失。增上緣有殊勝和低劣之分，應當知道殊勝的被建立為根。問：什麼根對於誰有幾種增上？答：五根各自對於四件事有增上作用：一、莊嚴身；二、導養身；三、產生識等；四、不共事。先說眼根。莊嚴身是指身體雖然具備各種部分和其餘的根，但如果缺少眼根就會顯得醜陋。導養身是指眼睛能看見安全和危險的各種顏色，避開危險而接近安全，身體就能長久存在。產生識等是指依靠眼根，一切眼識以及相應的法都能產生。不共事是指看見顏色的作用只屬於眼根，其他二十一種根沒有這種作用。其次說耳根。莊嚴身是指耳聾的人不可愛。導養身是指耳朵能聽見好壞的聲音，分辨好壞而避開壞的接近好的，身體就能長久存在。產生識等是指依靠耳根，一切耳識以及相應的法都能產生。不共事是指聽見聲音的作用只屬於耳根，其他二十一種根沒有這種作用。鼻、舌、身根。莊嚴身的作用如同眼、耳所說。導養身是指這三種根受用段食（食物），身體就能長久存在。產生識等是指依靠這三種根，鼻、舌、身識以及相應的法都能產生。不共事是指嗅、嘗、覺知香味觸的作用屬於鼻、舌、身，不是其餘的根。問：這五根有什麼殊勝的功德？誰是它們的自性？作用是什麼？答：眼根的功德是作為眼識以及相應法的所依。眼根的自性就是清凈色。能夠看見各種顏色是眼根的作用。

【English Translation】 English version: External objects such as colors. If these external objects were described as the realms and locations of the eye and so on, the differences in meaning between each root would be difficult to understand. Therefore, the term 'root' is specifically indicated here. This shows that among the created forms, the internal is called 'root' and the external is called 'root-meaning'. Question: What is the meaning of 'root' as mentioned here? Answer: Augmentation, supremacy, direct perception, luminosity, joyful contemplation, and exquisiteness are all meanings of 'root'. Question: If the meaning of augmentation is the meaning of 'root', and all conditioned dharmas augment each other, and the unconditioned also augments the conditioned, then all dharmas should be roots. Answer: Because roots are established based on superiority, there is no such fault. Augmenting conditions have superior and inferior aspects. Know that the superior ones are established as roots. Question: Which root has how many augmentations for whom? Answer: Each of the five roots has augmentation in four aspects: 1. Ornamenting the body; 2. Guiding and nourishing the body; 3. Generating consciousness and so on; 4. Unique functions. First, discuss the eye-root. 'Ornamenting the body' means that although the body has various parts and other roots, if the eye-root is missing, it becomes ugly. 'Guiding and nourishing the body' means that the eyes can see various colors of safety and danger, avoiding danger and approaching safety, so the body can live long. 'Generating consciousness and so on' means that relying on the eye-root, all eye-consciousness and corresponding dharmas can arise. 'Unique functions' means that the function of seeing colors belongs only to the eye-root, and the other twenty-one roots do not have this function. Next, discuss the ear-root. 'Ornamenting the body' means that a deaf person is not lovable. 'Guiding and nourishing the body' means that the ears can hear good and bad sounds, distinguishing between good and bad, avoiding the bad and approaching the good, so the body can live long. 'Generating consciousness and so on' means that relying on the ear-root, all ear-consciousness and corresponding dharmas can arise. 'Unique functions' means that the function of hearing sounds belongs only to the ear-root, and the other twenty-one roots do not have this function. The nose, tongue, and body roots. 'Ornamenting the body' is as described for the eyes and ears. 'Guiding and nourishing the body' means that these three roots consume solid food, so the body can live long. 'Generating consciousness and so on' means that relying on these three roots, nose, tongue, and body consciousness and corresponding dharmas can arise. 'Unique functions' means that the functions of smelling, tasting, and sensing flavors and touch belong to the nose, tongue, and body, not to the other roots. Question: What are the superior virtues of these five roots? What is their nature? What are their functions? Answer: The virtue of the eye-root is that it serves as the basis for eye-consciousness and corresponding dharmas. The nature of the eye-root is pure form. The ability to see various colors is the function of the eye-root.

用。余根三事類眼應知。此中且說有業用根。非一切根識所依故。此色澄凈故名凈色。或復此中與眼識等為所依者。顯同分根。說凈色言顯彼同分。問何謂同分彼同分。根如是二名所目何別。答有業用者名同分根。無業用根名彼同分。如能見色名同分眼。不見色者名彼同分。彼同分眼差別有四。一有過去彼同分眼。謂不能見諸色已滅。二有現在彼同分眼。謂不能見諸色今滅。三有未來彼同分眼。謂不能見諸色當滅。四有未來定不生眼。其同分眼差別唯三。謂除未來定不生眼。耳根等四如眼應知。或復五識各二所依。一俱時生。謂眼等五。二無間滅。謂即意根。唯說識依濫無間意。但言凈色五體應同。故凈色言簡無間意。與眼等識。為所依言。顯眼等根差別有五。由斯故說五識所依與等無間緣差別各四句。俱生眼等根為第一句。無間滅心所為第二句。無間滅心為第三句。除前余法為第四句。問誰能見色。為眼根見。為眼識。見為與眼識相應慧見。為心心所和合見耶。汝何所疑一切有過。若眼根見余識行時寧不見色。何不俱取一切境耶。若眼識見。諸識但以了別為相。非見為相豈能見色。若與眼識相應慧見。應許耳識相應慧聞。彼既非聞此云何見。若心心所和合能見。諸心心所和合不定。謂善眼識與二十二心所相應。不善

眼識與二十一心所相應。有覆無記眼識與十八種心所相應。無覆無記眼識與十二種心所相應。既不決定云何和合。答眼根能見。然與眼識合位非余。譬如眼識了別色用依眼方有。又如受等領納等用必依於心。此亦應爾。由斯理趣余識行時。眼既識空不能見色。亦無俱取一切境失。以一相續中無二心轉故。問何故具六所依所緣。而一相續中無六識俱轉。答等無間緣唯有一故。復有餘義。若眼識見誰復能識。若慧見者誰復能知。若心心所和合能見。諸法一一業用不同。于中定無和合見義。又應一體有二作用謂許能見及領納等。復有餘義。若識見者識無對故。則應能見被障諸色。慧及和合應知亦然。是故眼根獨名能見。問已知見用唯屬眼根。眼見色時為二為一。答此不決定。若開兩眼觀諸色時則二俱見。以開一眼按一眼時。便於現前見二月等。閉一按一此事則無。是故有時二眼俱見。又發智論說俱見因。謂雙開時見分明等。兩耳兩鼻應知亦然。問何緣二眼二耳二鼻。雖各兩處而立一根。答二處眼等體類一故。二所取境一界攝故。二能依識一識攝故。又二俱時能取境故。雖有兩處而立一根。女根男根即身根攝。是故於此不別立根。眼根極微布眼精上。對境而住如香菱花。耳根極微在耳穴內。旋環而住如卷樺皮。鼻根極微居鼻頞

【現代漢語翻譯】現代漢語譯本：眼識與二十一種心所相應（相應指同時生起，共同作用）。有覆無記（有覆指被煩惱覆蓋，無記指非善非惡）的眼識與十八種心所相應。無覆無記的眼識與十二種心所相應。既然不確定，如何能和合呢？回答：眼根（眼球）能夠見（色），然而它與眼識結合的位置不是其他地方。譬如眼識了別色相的作用，依靠眼根才能有。又如受（感受）、想（表象）、行（意志）、識（識別）等領納等作用，必定依存於心。這裡也應當如此。由於這個道理，在其他識（耳識、鼻識等）運作時，眼根既然是空（沒有作用）的，就不能見色。也沒有同時取一切境的過失。因為在一個相續（生命流）中，沒有兩個心同時運作的緣故。問：為什麼具備六所依（眼、耳、鼻、舌、身、意）和六所緣（色、聲、香、味、觸、法），而一個相續中沒有六識同時運作呢？答：因為等無間緣（緊接著的因緣）只有一個的緣故。還有其他意義。如果眼識見，誰又能識（辨別）呢？如果慧（智慧）見，誰又能知（瞭解）呢？如果心和心所和合能見，那麼諸法一一的業用不同，其中必定沒有和合見的道理。又應該一個自體有兩種作用，即允許能見和領納等。還有其他意義。如果識見，識沒有對立，那麼就應該能見被遮擋的諸色。慧以及和合，應該知道也是這樣。所以眼根單獨被稱為能見。問：已經知道見的作用只屬於眼根，那麼眼見色時，是二（眼根和眼識）還是一個（整體）？答：這不確定。如果睜開兩眼觀看諸色時，那麼就是兩個都見。因為睜開一隻眼，按住另一隻眼時，就能在眼前看見兩個月亮等。閉上一隻，按住另一隻，這件事就沒有了。所以有時兩眼都見。而且《發智論》說同時見的因，是雙眼睜開時，見得分明等。兩耳兩鼻，應該知道也是這樣。問：為什麼兩隻眼、兩隻耳、兩個鼻，雖然各有兩個地方，卻隻立一個根？答：因為兩個地方的眼等，體性種類相同。兩個所取的境，被一個界（色界、聲界等）所攝。兩個能依的識，被一個識所攝。而且兩個同時能取境。雖然有兩個地方，卻隻立一個根。女根（女性生殖器官）和男根（男性生殖器官）被身體根所攝。所以在這裡不另外立根。眼根的極微（最小單位）分佈在眼球表面，對著境而住，像香菱花。耳根的極微在耳孔內，旋轉環繞而住，像捲起來的樺樹皮。鼻根的極微在鼻子的鼻頞（鼻樑）處。

【English Translation】 English version: Eye-consciousness corresponds with twenty-one mental factors (cetasikas) (corresponding means arising simultaneously and working together). Defiled and indeterminate (defiled means covered by afflictions, indeterminate means neither good nor bad) eye-consciousness corresponds with eighteen mental factors. Undefiled and indeterminate eye-consciousness corresponds with twelve mental factors. Since it is not determined, how can they combine? Answer: The eye-faculty (eye-ball) is able to see (form), however, its position of combination with eye-consciousness is not elsewhere. For example, the function of eye-consciousness to distinguish forms relies on the eye-faculty to exist. Also, functions such as feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana), which are receptive, must rely on the mind. It should be the same here. Due to this reason, when other consciousnesses (ear-consciousness, nose-consciousness, etc.) are operating, since the eye-faculty is empty (without function), it cannot see form. There is also no fault of simultaneously grasping all objects. Because in one continuum (life stream), there are no two minds operating simultaneously. Question: Why is it that although there are six bases (eye, ear, nose, tongue, body, mind) and six objects (form, sound, smell, taste, touch, dharma), there are no six consciousnesses operating simultaneously in one continuum? Answer: Because there is only one immediately preceding condition (samanantarapratyaya). There are other meanings as well. If eye-consciousness sees, who can recognize (discriminate)? If wisdom (prajna) sees, who can know (understand)? If the mind and mental factors combine to see, then the functions of each dharma are different, and there is definitely no principle of combined seeing among them. Furthermore, one self should have two functions, that is, allowing both seeing and receiving, etc. There is another meaning. If consciousness sees, since consciousness has no opposition, then it should be able to see obstructed forms. It should be known that wisdom and combination are also like this. Therefore, the eye-faculty alone is called able to see. Question: It is already known that the function of seeing belongs only to the eye-faculty, so when the eye sees form, is it two (eye-faculty and eye-consciousness) or one (whole)? Answer: This is not determined. If one opens both eyes to look at forms, then both see. Because when one opens one eye and presses the other eye, one can see two moons, etc., in front of them. Closing one and pressing the other, this does not happen. Therefore, sometimes both eyes see. Moreover, the Jnanaprasthana says that the cause of seeing simultaneously is that when both eyes are open, the seeing is clear, etc. It should be known that the two ears and two noses are also like this. Question: Why is it that although there are two eyes, two ears, and two noses, each with two locations, only one faculty is established? Answer: Because the nature and type of the eyes, etc., in the two locations are the same. The two objects taken are included in one realm (form realm, sound realm, etc.). The two consciousnesses that rely on them are included in one consciousness. Moreover, the two can simultaneously grasp objects. Although there are two locations, only one faculty is established. The female faculty (female reproductive organs) and the male faculty (male reproductive organs) are included in the body faculty. Therefore, no separate faculty is established here. The ultimate particles (smallest units) of the eye-faculty are distributed on the surface of the eyeball, facing the object and residing like a fragrant water lily. The ultimate particles of the ear-faculty are inside the ear canal, rotating and encircling, residing like rolled birch bark. The ultimate particles of the nose-faculty are at the nose bridge of the nose.

內。背上面下如雙爪甲。舌根極微布在舌上形如半月。然于舌中如毛髮量無舌根微。身根極微遍諸身份。

五事毗婆沙論捲上大正藏第 28 冊 No. 1555 五事毗婆沙論

五事毗婆沙論卷下

尊者法救造

三藏法師玄奘奉　詔譯分別色品第一之餘

問所造色內根所攝者我已了知。今復欲聞非根攝者愿說其相。答色聲香味所觸無表。此中色謂好顯色等。若青黃等色不變壞名好顯色。此若變壞名惡顯色。若平等者名二中間。似顯處色。問色處有二。一顯二形。何故此中唯辯顯色。答今於此中應作是說。色有二種。一顯二形。顯色謂青黃等。形色謂長短等。而不說者有何意耶。謂顯色粗及易知故。如是諸色於六識中二識所識。謂眼及意先用眼識唯了自相。後用意識了自共相。謂彼諸色住現在時。眼識唯能了彼自相。眼識無間起分別意識。重了前色自相或共相。然此所起分別意識。依前眼識緣前色境。如是意識正現在時。所依所緣並在過去。由斯五境住現在時。意識不能了彼自相。是故色境二識所識。謂諸眼識現在前時。唯了現在自相非共。若諸意識現在前時。通了三世自相共相。以諸意識境界遍故。有分別故。眼識無間非定起意識。於六識身容隨起一種。若眼識無間定起意

【現代漢語翻譯】內。背的上面像兩個爪子和指甲。舌根極其細微地分佈在舌頭上，形狀像半月。然而在舌頭中間，像毛髮一樣細微，沒有舌根的微細之處。身根極其細微，遍佈全身。

《五事毗婆沙論》捲上大正藏第28冊 No. 1555 《五事毗婆沙論》

《五事毗婆沙論》卷下

尊者 Dharma-trāta（法救）造

三藏法師 Xuanzang（玄奘）奉詔譯《分別色品》第一之餘

問：所造色中屬於內根所攝的，我已經瞭解了。現在想聽聞不屬於根所攝的，希望您能說說它的相狀。答：色、聲、香、味、所觸、無表色。這裡說的色，是指好的顯色等等。如果青色、黃色等顏色沒有變壞，就叫做好的顯色。如果變壞了，就叫做惡的顯色。如果平等，就叫做二者中間的顏色。類似於顯處色。問：色處有兩種，一是顯色，二是形色。為什麼這裡只辨析顯色？答：現在在這裡應該這樣說，色有兩種，一是顯色，二是形色。顯色是指青色、黃色等。形色是指長、短等。而不說形色有什麼用意呢？因為顯色粗顯而且容易知道。像這樣的各種顏色，在六識中被兩種識所識別，就是眼識和意識。先用眼識只了別自相，後用意識了別自相和共相。就是說，這些顏色停留在現在的時候，眼識只能了別它的自相。眼識沒有間隔地生起分別意識，重新了別前面的顏色，可以是自相，也可以是共相。然而這個生起的分別意識，依靠前面的眼識，緣取前面的色境。像這樣，意識正在現在的時候，所依靠的和所緣取的都在過去。因此，五境停留在現在的時候，意識不能了別它的自相。所以色境被兩種識所識別。就是說，當眼識現在生起的時候，只了別現在的自相，不是共相。如果意識現在生起的時候，通達了三世的自相和共相。因為意識的境界是普遍的，有分別的緣故。眼識沒有間隔，不一定生起意識。在六識身中，容許隨之生起一種。如果眼識沒有間隔，一定生起意

【English Translation】 Inside. The upper part of the back resembles two claws and nails. The root of the tongue is extremely subtle, distributed on the tongue, shaped like a half-moon. However, in the middle of the tongue, it is as fine as hair, without the subtlety of the tongue root. The body root is extremely subtle, pervading all parts of the body.

The Treatise on the Five Matters of Vibhāṣā, Volume 1 Taishō Tripiṭaka, Volume 28, No. 1555, The Treatise on the Five Matters of Vibhāṣā

The Treatise on the Five Matters of Vibhāṣā, Volume 2

Composed by Venerable Dharma-trāta (法救)

Translated by the Tripiṭaka Master Xuanzang (玄奘) under Imperial Decree, Remaining Sections of the First Chapter on Distinguishing Colors

Question: I already understand the created colors that are included within the internal roots. Now I wish to hear about those not included within the roots; I wish you would explain their characteristics. Answer: Color, sound, smell, taste, touch, and non-revealing form (無表色). Here, 'color' refers to good manifest colors, etc. If colors such as blue and yellow do not change or decay, they are called good manifest colors. If they change or decay, they are called bad manifest colors. If they are equal, they are called intermediate colors. Similar to colors in the manifest realm. Question: There are two types of color realms: one is manifest color, and the other is shape color. Why do you only discuss manifest color here? Answer: Here, it should be said that there are two types of color: one is manifest color, and the other is shape color. Manifest color refers to colors such as blue and yellow. Shape color refers to length, shortness, etc. What is the intention behind not mentioning shape color? It is because manifest color is coarse and easy to know. Such colors are cognized by two of the six consciousnesses, namely eye consciousness and mind consciousness. First, eye consciousness only cognizes its own-nature (自相), and then mind consciousness cognizes both its own-nature and common-nature (共相). That is to say, when these colors remain in the present, eye consciousness can only cognize their own-nature. Without interval, eye consciousness gives rise to discriminating consciousness, re-cognizing the previous color, which can be either its own-nature or its common-nature. However, this discriminating consciousness that arises relies on the previous eye consciousness and takes the previous color object as its object. In this way, when mind consciousness is present, both what it relies on and what it takes as its object are in the past. Therefore, when the five objects remain in the present, mind consciousness cannot cognize their own-nature. Therefore, the color realm is cognized by two consciousnesses. That is to say, when eye consciousness arises in the present, it only cognizes the present own-nature, not the common-nature. If mind consciousness arises in the present, it understands the own-nature and common-nature of the three times. This is because the realm of mind consciousness is pervasive and has discrimination. Without interval, eye consciousness does not necessarily give rise to mind consciousness. Among the six consciousnesses, one kind may arise along with it. If eye consciousness arises without interval, it will definitely give rise to mind

識者。則苦根不應為苦等無間。苦根唯在五識身故。若爾便違根蘊所說。如說苦根與苦根為因等無間增上。然依眼識了別色已。無間引起分別意識。故作是言。眼識先識眼識受已。意識隨識聲有二種。乃至廣說。有執受大種者。謂諸大種現在剎那有情數攝。無執受大種者。謂諸大種過去未來有情數攝。及三世非有情數攝。此中有執受大種所生聲。名有執受大種為因。有執受大種與此所生聲。為前生等五種因故。無執受大種為因聲亦爾。若從口出手等合生。名有執受大種因聲。若從林水風等所生。名無執受大種因聲。余如前釋。諸所有香。乃至廣說。諸悅意者說名好香。不悅意者說名惡香。順舍受處名平等香。鼻所嗅者謂鼻根境。余如前釋。諸所有味。乃至廣說。諸悅意者名可意味。不悅意者名不可意味。與二相違名順舍處味。舌所嘗者謂舌根境。余如前釋。問若嘗味時為先起舌識先起身識耶。答若冷暖等增則先起身識。若咸醋等增則先起舌識。若觸味平等亦先起舌識。味欲勝故。所觸一分。乃至廣說。滑性者謂柔軟。澀性者謂粗強。輕性者謂不可稱。重性者謂可稱。冷者謂彼所逼便起暖欲。饑者謂食慾。渴者謂飲欲。如是七種是觸處攝。以所造色而為自性。前四大種雖觸處攝。非所造色而為自性。是故觸處有十一種。

【現代漢語翻譯】現代漢語譯本：有識別能力的人會認為，苦根不應該是苦受的等無間緣（samanantarapratyaya，指前後相續、無間斷的因緣關係），因為苦根只存在於五識身中。如果這樣說，就違背了根蘊（indriya-skandha，十二處中的根）所說的內容，例如所說苦根與苦根之間互為因、等無間緣和增上緣（adhipati-pratyaya，強力的影響因素）。然而，依據眼識了別色塵之後，無間地引起分別意識，所以才這樣說：眼識先識別，眼識領受之後，意識隨之識別。聲音有兩種，乃至廣說。有執受大種（upadana-rupa，有情所執持的色法）是指，諸大種在現在的剎那為有情所攝。無執受大種是指，諸大種在過去、未來為有情所攝，以及三世中非有情所攝。這裡，有執受大種所產生的聲音，稱為以有執受大種為因。有執受大種與由此所產生的聲音，互為前生等五種因緣。無執受大種為因的聲音也是如此。如果聲音是從口、手等合擊產生，稱為有執受大種因的聲音；如果聲音是從樹林、水流、風聲等產生，稱為無執受大種因的聲音。其餘的解釋與前面相同。所有各種香，乃至廣說。令人愉悅的稱為好香，令人不悅的稱為惡香，順應舍受（upeksha-vedana，不苦不樂的感受）的稱為平等香。鼻子所嗅到的，是指鼻根的境界。其餘的解釋與前面相同。所有各種味道，乃至廣說。令人愉悅的稱為可意味，令人不悅的稱為不可意味，與這兩種情況相反的，稱為順應舍受的味道。舌頭所嚐到的，是指舌根的境界。其餘的解釋與前面相同。問：在嘗味道的時候，是先產生舌識，還是先產生身識？答：如果冷、暖等感覺增強，就先產生身識；如果咸、醋等味道增強，就先產生舌識；如果觸覺和味覺相等，也先產生舌識，因為味覺的慾望更強烈。所觸的一部分，乃至廣說。滑性是指柔軟，澀性是指粗糙強硬，輕性是指不可稱量，重性是指可以稱量，冷是指被寒冷逼迫而產生對溫暖的慾望，飢餓是指對食物的慾望，口渴是指對飲水的慾望。這七種屬於觸處（sprastavya-ayatana，觸覺的所緣處）所攝，以所造色（upadaya-rupa，由四大種所造的色法）為自性。前面的四大種（maha-bhuta，地、水、火、風）雖然屬於觸處所攝，但不是所造色為自性。因此，觸處共有十一種。

【English Translation】 English version: A discerning person would think that the root of suffering (duhkha-mula) should not be the immediately preceding condition (samanantarapratyaya) for suffering (duhkha), because the root of suffering exists only in the five consciousnesses (vijnana-kaya). If that were the case, it would contradict what is said in the aggregate of faculties (indriya-skandha), such as the statement that the root of suffering is the cause, immediately preceding condition, and dominant condition (adhipati-pratyaya) for the root of suffering. However, based on the eye consciousness (caksu-vijnana) distinguishing form (rupa), the discriminating consciousness (manas-vijnana) arises without interruption. Therefore, it is said that the eye consciousness first cognizes, and after the eye consciousness experiences, the consciousness then cognizes. There are two kinds of sound (sabda), and so on, extensively explained. 'Material elements with appropriation' (upadana-rupa) refers to the material elements that are included in sentient beings in the present moment. 'Material elements without appropriation' refers to the material elements that are included in sentient beings in the past and future, and those that are not included in sentient beings in the three times. Here, the sound produced by material elements with appropriation is called having material elements with appropriation as its cause. Material elements with appropriation and the sound produced by them are the five causes, such as the preceding cause, for each other. The same is true for sound caused by material elements without appropriation. If the sound is produced by the striking of the mouth, hands, etc., it is called sound caused by material elements with appropriation. If the sound is produced by forests, water, wind, etc., it is called sound caused by material elements without appropriation. The remaining explanations are the same as before. All kinds of smells (gandha), and so on, extensively explained. Those that are pleasing are called good smells, those that are displeasing are called bad smells, and those that accord with neutral feeling (upeksha-vedana) are called equanimous smells. What is smelled by the nose refers to the object of the nose faculty (ghrana-indriya). The remaining explanations are the same as before. All kinds of tastes (rasa), and so on, extensively explained. Those that are pleasing are called agreeable tastes, those that are displeasing are called disagreeable tastes, and those that are contrary to these two are called tastes that accord with neutral feeling. What is tasted by the tongue refers to the object of the tongue faculty (jihva-indriya). The remaining explanations are the same as before. Question: When tasting, does tongue consciousness (jihva-vijnana) arise first, or does body consciousness (kaya-vijnana) arise first? Answer: If coldness, warmth, etc., are intensified, then body consciousness arises first. If saltiness, sourness, etc., are intensified, then tongue consciousness arises first. If touch and taste are equal, then tongue consciousness also arises first, because the desire for taste is stronger. A portion of what is touched, and so on, extensively explained. Smoothness refers to softness, roughness refers to coarseness and hardness, lightness refers to immeasurability, heaviness refers to measurability, coldness refers to the desire for warmth arising from being oppressed by cold, hunger refers to the desire for food, and thirst refers to the desire for drink. These seven are included in the touchable (sprastavya-ayatana), with derived matter (upadaya-rupa) as their nature. Although the four great elements (maha-bhuta) are included in the touchable, they do not have derived matter as their nature. Therefore, there are eleven kinds of touchable.

今七所造故名一分。身所觸者謂身根境。余如前釋。問何大種增故有滑性。廣說乃至。何大種增故有渴耶。有作是說。無偏增者。然四大種性類差別。有能造滑性。廣說乃至有能造渴。復有說者。水火界增故能造滑。地風界增故能造澀。火風界增故能造輕。地水界增故能造重。水風界增故能造冷。唯風界增故能造饑。唯火界增故能造渴。此言增者。謂業用增非事體增。如心心所。無表云何。乃至廣說。墮法處色者。墮有六種。一界墮。二趣墮。三補特伽羅墮。四處墮。五有漏墮。六自體墮。界墮者。如結蘊說。諸結墮欲界。彼結在欲界等。趣墮者。謂若攝屬如是趣者名墮是趣。補特伽羅墮者。如毗柰耶說。有二補特伽羅。墮僧數中令僧和合。處墮者如此中說。無表色云何。謂墮法處色。有漏墮者如此論說。云何墮法。謂有漏法。自體墮者。如大種蘊說。有執受是何義。答此增語所顯墮自體法。無表色者。謂善惡戒相續不斷。此一切時一識所識。謂意識者。以無對故。色等五境于現在時五識所識。於三世時意識所識。此于恒時意識所識。眼等五根亦一切時意識所識。此無表色總有二種。謂善不善。無無記者。以強力心能發無表。無記心劣不發無表。諸善無表總有二種。一者律儀所攝。二者律儀所不攝。不善無表亦有二種

【現代漢語翻譯】現代漢語譯本現在所說的七種造色，因此稱為一分。身體所觸及的，稱為身根境。其餘的解釋與之前相同。問：哪種大種（Mahabhuta，四大元素：地、水、火、風）增多會導致滑性？（以下省略）哪種大種增多會導致口渴呢？有一種說法是，沒有哪一種大種是偏頗地增多，而是四大種的性質類別不同，有的能夠產生滑性，（以下省略）有的能夠產生口渴。還有一種說法是，水界和火界增多能夠產生滑性，地界和風界增多能夠產生澀性，火界和風界增多能夠產生輕性，地界和水界增多能夠產生重性，水界和風界增多能夠產生冷性，只有風界增多能夠產生飢餓，只有火界增多能夠產生口渴。這裡所說的『增多』，是指作用的增強，而不是事物的本體增多，就像心和心所（Citta-cetasika，心理活動和心理作用）。無表色（Avijñapti-rupa，不可表色）是什麼呢？（以下省略）墮入法處（Dharmadhatu，法界）的色，有六種『墮』：一、界墮，二、趣墮，三、補特伽羅墮，四、處墮，五、有漏墮，六、自體墮。界墮，就像結蘊（Samyojana-skandha，結縛蘊）所說，諸結墮入欲界，這些結就在欲界等。趣墮，是指如果被歸屬於某個趣（Gati，輪迴的去處），就稱為墮入該趣。補特伽羅墮，就像毗奈耶（Vinaya，戒律）所說，有兩種補特伽羅（Pudgala，人），墮入僧團的行列中，使僧團和合。處墮，就像這裡所說，無表色是什麼呢？是墮入法處的色。有漏墮，就像這部論所說，什麼是墮入法？是有漏法。自體墮，就像大種蘊（Mahabhuta-skandha，四大元素蘊）所說，有執受（Upadana，執取）是什麼意思？回答是，這個增語所顯示的是墮入自體的法。無表色，是指善或惡的戒律相續不斷。這在所有時間都是由一個識所識別，即意識（Manovijnana，第六識），因為它沒有對立。色等五境（五種感官對像）在現在時由五識（前五識）所識別，在三世時由意識所識別。這在恒常的時間裡由意識所識別。眼等五根（五種感官）也在所有時間由意識所識別。這種無表色總共有兩種，即善和不善，沒有無記（不善不惡）的，因為強力的心能夠引發無表，無記的心力弱，不能引發無表。諸善的無表總共有兩種，一種是律儀（Samvara，戒律）所攝，一種是不為律儀所攝。不善的無表也有兩種。

【English Translation】 English version The seven types of materiality produced are now spoken of, hence called a portion. What is touched by the body is called the object of the body faculty. The rest is explained as before. Question: Which great element (Mahabhuta, the four great elements: earth, water, fire, wind) increases to cause smoothness? (The following is omitted) Which great element increases to cause thirst? Some say that no great element increases in a biased way, but the nature and categories of the four great elements are different, some can produce smoothness, (the following is omitted) and some can produce thirst. Others say that the water and fire elements increase to produce smoothness, the earth and wind elements increase to produce roughness, the fire and wind elements increase to produce lightness, the earth and water elements increase to produce heaviness, the water and wind elements increase to produce coldness, only the wind element increases to produce hunger, and only the fire element increases to produce thirst. The 'increase' mentioned here refers to the increase in function, not the increase in the substance itself, just like the mind and mental factors (Citta-cetasika, mental activities and mental functions). What is unmanifest materiality (Avijñapti-rupa, imperceptible matter)? (The following is omitted) The materiality that falls into the Dharmadhatu (realm of phenomena) has six types of 'falling': 1. Realm falling, 2. Destination falling, 3. Pudgala falling, 4. Place falling, 5. Defiled falling, 6. Self-nature falling. Realm falling is like what is said in the Samyojana-skandha (aggregate of fetters), the fetters fall into the desire realm, and these fetters are in the desire realm, etc. Destination falling refers to being classified as belonging to a certain destination (Gati, realm of rebirth), and is called falling into that destination. Pudgala falling is like what is said in the Vinaya (discipline), there are two types of Pudgala (person), falling into the ranks of the Sangha, causing the Sangha to be in harmony. Place falling is like what is said here, what is unmanifest materiality? It is the materiality that falls into the Dharmadhatu. Defiled falling is like what is said in this treatise, what is falling into the Dharma? It is defiled Dharma. Self-nature falling is like what is said in the Mahabhuta-skandha (aggregate of great elements), what does it mean to have grasping (Upadana, clinging)? The answer is that this augmentative expression shows the Dharma that falls into self-nature. Unmanifest materiality refers to the continuous succession of good or bad precepts. This is recognized by one consciousness at all times, namely the mind consciousness (Manovijnana, the sixth consciousness), because it has no opposition. The five objects of sense (the five sense objects) are recognized by the five consciousnesses (the first five consciousnesses) in the present time, and by the mind consciousness in the three times. This is recognized by the mind consciousness at all times. The five faculties of eye, etc. (the five sense organs) are also recognized by the mind consciousness at all times. This unmanifest materiality has two types in total, namely good and bad, and there is no neutral (neither good nor bad) because a strong mind can generate unmanifest materiality, while a neutral mind is weak and cannot generate unmanifest materiality. There are two types of good unmanifest materiality in total, one is included in the Samvara (discipline), and the other is not included in the Samvara. There are also two types of bad unmanifest materiality.

。一者不律儀所攝。二者不律儀所不攝。律儀所攝無表復有四種。一者別解脫律儀。二者靜慮律儀。三者無漏律儀。四者斷律儀。別解脫律儀。謂七眾戒。靜慮律儀。謂色界戒。無漏律儀。謂學無學戒。斷律儀者。依二律儀一分建立。謂靜慮律儀無漏律儀。離欲界染九無間道隨轉攝者。名斷律儀。以能對治一切惡戒。及能對治起惡戒煩惱。故名為斷。前八無間道隨轉攝者。唯能對治起惡戒煩惱。第九無間道隨轉攝者。能對治惡戒。及能對治起惡戒煩惱。問別解脫律儀何緣故得何緣故舍。答由他教得四緣故舍。何等為四。一舍所學戒。二二形生。三善根斷。四失眾同分。問靜慮律儀何緣故得何緣故舍。答色界善心若得便得。若舍便舍。此復二種。一由退故。二由界地有轉易故。問無漏律儀何緣故得何緣故舍。答與道俱得無全舍者。若隨分舍則由三緣。一由退故。二由得果故。三由轉根故。問斷律儀何緣故得。何緣故舍。答靜慮律儀所攝者。如靜慮律儀說。無漏律儀所攝者。如無漏律儀說。律儀所攝善無表者。若強凈心所發善表得此無表。若劣凈心所發善表不得此無表。舍此無表由三種緣。一意樂息。二舍加行。三限勢過。不律儀所攝不善無表者。謂屠羊等諸不律儀。此不律儀由二緣得。一由作業。二由受事。此不律儀由

【現代漢語翻譯】現代漢語譯本：一類是不律儀所攝，一類是不律儀所不攝。律儀所攝的無表又有四種：第一種是別解脫律儀（Prātimokṣa-saṃvara，七眾所受持的戒律），第二種是靜慮律儀（dhyāna-saṃvara，由禪定而生的戒律），第三種是無漏律儀（anāsrava-saṃvara，由無漏智慧而生的戒律），第四種是斷律儀（prahāṇa-saṃvara，通過斷除煩惱而獲得的戒律）。別解脫律儀，指的是七眾所受持的戒律。靜慮律儀，指的是戒。無漏律儀，指的是有學和無學所持的戒律。斷律儀，是依據靜慮律儀和無漏律儀的一部分而建立的，指的是靜慮律儀和無漏律儀中，那些與離欲界染的九無間道（anantarya-mārga）相隨順的部分，稱為斷律儀。因為它能夠對治一切惡戒，以及能夠對治產生惡戒的煩惱，所以稱為『斷』。前八個無間道相隨順的部分，只能對治產生惡戒的煩惱。第九個無間道相隨順的部分，既能對治惡戒，又能對治產生惡戒的煩惱。問：別解脫律儀通過什麼因緣獲得？通過什麼因緣捨棄？答：通過接受他人的教導而獲得，通過四種因緣捨棄。哪四種呢？一是捨棄所學的戒律，二是變成雙性人，三是善根斷絕，四是失去同類的身份。問：靜慮律儀通過什麼因緣獲得？通過什麼因緣捨棄？答：獲得善心就獲得，捨棄就捨棄。這又分為兩種情況：一是由於退失禪定，二是由於界地發生轉變。問：無漏律儀通過什麼因緣獲得？通過什麼因緣捨棄？答：與道（mārga）同時獲得，沒有完全捨棄的情況。如果隨分捨棄，則通過三種因緣：一是由於退失，二是由於獲得果位，三是由於轉變根器。問：斷律儀通過什麼因緣獲得？通過什麼因緣捨棄？答：屬於靜慮律儀所攝的，如靜慮律儀所說。屬於無漏律儀所攝的，如無漏律儀所說。律儀所攝的善無表，如果是通過強烈的清凈心所發起的善表而獲得的，就能得到這種無表。如果是通過較弱的清凈心所發起的善表，就不能得到這種無表。捨棄這種無表通過三種因緣：一是意樂停止，二是捨棄加行，三是期限已過。不律儀所攝的不善無表，指的是屠羊等各種不律儀。這種不律儀通過兩種因緣獲得：一是通過作業，二是通過接受相關事務。這種不律儀通過...

【English Translation】 English version: One is included in non-restraint (aprātimokṣa-saṃvara), and the other is not included in non-restraint. The unmanifested form (avijñapti) included in restraint has four types: first, Prātimokṣa-saṃvara (the vows of the seven assemblies); second, dhyāna-saṃvara (restraint arising from meditative absorption); third, anāsrava-saṃvara (restraint arising from non-outflow wisdom); and fourth, prahāṇa-saṃvara (restraint arising from abandonment). Prātimokṣa-saṃvara refers to the precepts held by the seven assemblies. Dhyāna-saṃvara refers to precepts. Anāsrava-saṃvara refers to the precepts held by those in the stages of learning (śaikṣa) and no-more-learning (aśaikṣa). Prahāṇa-saṃvara is established based on a portion of the two restraints, namely dhyāna-saṃvara and anāsrava-saṃvara, referring to those aspects that accord with the nine uninterrupted paths (anantarya-mārga) that are free from the defilements of the desire realm. It is called prahāṇa-saṃvara because it can counteract all evil precepts and the afflictions that give rise to evil precepts. The aspects that accord with the first eight uninterrupted paths can only counteract the afflictions that give rise to evil precepts. The aspect that accords with the ninth uninterrupted path can counteract both evil precepts and the afflictions that give rise to evil precepts. Question: Through what causes and conditions is Prātimokṣa-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: It is obtained through receiving instruction from others and is relinquished through four causes and conditions. What are the four? First, abandoning the precepts one has learned; second, becoming a hermaphrodite; third, the severance of wholesome roots; and fourth, the loss of shared characteristics with one's kind. Question: Through what causes and conditions is dhyāna-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: It is obtained when wholesome mind is obtained, and it is relinquished when it is relinquished. This is further divided into two types: first, due to regression; second, due to a change in realm or plane. Question: Through what causes and conditions is anāsrava-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: It is obtained simultaneously with the path (mārga), and there is no complete relinquishment. If it is relinquished partially, it is due to three causes and conditions: first, due to regression; second, due to the attainment of fruition; and third, due to a change in faculty. Question: Through what causes and conditions is prahāṇa-saṃvara obtained? Through what causes and conditions is it relinquished? Answer: That which is included in dhyāna-saṃvara is as described for dhyāna-saṃvara. That which is included in anāsrava-saṃvara is as described for anāsrava-saṃvara. The wholesome unmanifested form included in restraint is obtained if it arises from a virtuous expression (śīla) generated by a strong pure mind; if it arises from a virtuous expression generated by a weaker pure mind, this unmanifested form is not obtained. This unmanifested form is relinquished through three causes and conditions: first, the cessation of intention; second, the abandonment of effort; and third, the expiration of the time limit. The unwholesome unmanifested form included in non-restraint refers to various non-restraints such as butchering sheep. This non-restraint is obtained through two causes and conditions: first, through performing the action; second, through undertaking the matter. This non-restraint is relinquished through...

四緣舍。一由受別解脫戒。二由得靜慮律儀。三由二形生。四由失眾同分。然一切色略有四種。一者異熟。二者長養。三者等流。四者剎那。此中眼處唯有二種。一者異熟。二者長養。無別等流。以離前二更不別有。等流性故。耳鼻舌身處應知亦爾。色處唯有三種。一者異熟。二者長養。三者等流。香味觸處應知亦爾。聲處唯有二種。於前三除異熟。墮法處色唯有二種。初無漏心俱者剎那所攝。余等流攝。

分別心品第二

問已知色相誑惑愚夫不可撮摩。猶如聚沫。欲聞心法。其相云何。答謂心意識不應說心。是所問故。問心意識三有何差別。答此無差別如世間事。一說為多多說一故。一說多者。如說。士夫為人儒童等。多說一者。如說。鳥豆等同名再生。應知此中同依一事說。心意識亦復如是。復有說者。亦有差別。過去名意。未來名心。現在名識。複次界施設心。處施設意。蘊施設識。複次依遠行業說名為心。依前行業說名為意。依續生業說名為識。複次由採集義說名為心。由依趣義說名為意。由了別義說名為識。此復云何。謂六識身者。問此何唯六非減非增。答所依等故。謂識所依唯有六種。若減識至五則一所依無識。若增識至七則一識無所依等。六所緣應知亦爾。然說識異唯約所依等識。為身者

【現代漢語翻譯】現代漢語譯本四緣舍：一、由於領受別解脫戒（Pratimoksha，佛教戒律），二、由於獲得靜慮律儀（Dhyana-samvara，禪定中的戒律），三、由於二形生（ उभयलिङ्ग, उभयव्यञ्जन，同時具有男女兩性的生命形式），四、由於失去眾同分（nikayasabhaga，同類眾生的共性）。然而，一切色法略有四種：一、異熟（Vipaka，業報成熟的結果），二、長養（Ahara，滋養、增長），三、等流（Nisyanda，與因相似的果），四、剎那（Ksana，極短的時間）。其中，眼處（Caksur-ayatana，眼根）唯有二種：一、異熟，二、長養。沒有別的等流，因為離開前二者，沒有另外的等流自性。耳、鼻、舌、身處，應當知道也是如此。色處（Rupa-ayatana，色塵）唯有三種：一、異熟，二、長養，三、等流。香、味、觸處，應當知道也是如此。聲處（Sabda-ayatana，聲塵）唯有二種，於前三種中除去異熟。墮法處色（Dharma-ayatana，法處所攝之色法）唯有二種：最初與無漏心（Anasrava-citta，沒有煩惱的心）同時生起的，屬於剎那所攝；其餘屬於等流所攝。分別心品第二問：已經知道色相虛誑，迷惑愚夫，不可捉摸，猶如聚沫。想要聽聞心法，它的相狀如何？答：所謂心、意、識，不應說心，因為這是所要詢問的對象。問：心、意、識三者有什麼差別？答：這沒有差別，如世間事，一件事可以說成多個，多個也可以說成一個。一說多者，如說：『士夫』（purusa，男人）為『人』、『儒童』（kumara，男孩）等。多說一者，如說：『鳥』、『豆』等，同名『再生』。應當知道，這裡是同一件事的不同說法。心、意、識也是如此。還有一種說法，也有差別：過去名『意』，未來名『心』，現在名『識』。再次，界（Dhatu，構成要素）施設為『心』，處（Ayatana，感覺的來源）施設為『意』，蘊（Skandha，聚集）施設為『識』。再次，依據遙遠的行業（Karma，行為）說名為『心』，依據先前的行業說名為『意』，依據相續的生起之業說名為『識』。再次，由採集義說名為『心』，由依趣義說名為『意』，由了別義說名為『識』。這是什麼意思呢？就是六識身（sad-vijnanakaya，六種意識）。問：為什麼只有六識，不多不少？答：因為所依（Asraya，依靠）等同的緣故。識所依靠的只有六種。如果減少到五識，則一個所依沒有識；如果增加到七識，則一個識沒有所依等。六所緣（Alambana，對像）應當知道也是如此。然而說識的差別，只是就所依等來區分識。為身者（kaya，集合）。

【English Translation】 English version Four causes of abandonment: 1. Abandonment due to receiving the Pratimoksha (individual liberation vows). 2. Abandonment due to obtaining Dhyana-samvara (restraint of meditative absorption). 3. Abandonment due to being born with two forms ( उभयलिङ्ग, उभयव्यञ्जन, having both male and female characteristics). 4. Abandonment due to losing the nikayasabhaga (commonality of kind). However, all forms (rupa) are broadly of four types: 1. Vipaka (result of karmic maturation). 2. Ahara (nourishment, growth). 3. Nisyanda (result similar to the cause). 4. Ksana (moment). Among these, the eye-ayatana (Caksur-ayatana, sense-sphere of the eye) has only two types: 1. Vipaka. 2. Ahara. There is no separate Nisyanda, because apart from the first two, there is no separate Nisyanda nature. It should be understood that the ear, nose, tongue, and body ayatanas are also like this. The rupa-ayatana (sense-sphere of form) has only three types: 1. Vipaka. 2. Ahara. 3. Nisyanda. It should be understood that the smell, taste, and touch ayatanas are also like this. The sabda-ayatana (sense-sphere of sound) has only two types, removing Vipaka from the previous three. The rupa belonging to the dharma-ayatana (sense-sphere of phenomena) has only two types: that which arises initially together with the Anasrava-citta (undefiled mind) is included in Ksana; the rest is included in Nisyanda. Chapter Two: Analysis of Mind Question: It is already known that the appearance of form is deceptive, deluding fools, and cannot be grasped, like a mass of foam. I wish to hear about the dharma of mind; what is its nature? Answer: The so-called mind (citta), thought (manas), and consciousness (vijnana) should not be referred to as 'mind,' because that is what is being asked about. Question: What is the difference between citta, manas, and vijnana? Answer: There is no difference, just like worldly matters, where one thing can be called many, and many can be called one. One called many, such as saying 'purusa' (man) is 'person,' 'kumara' (boy), etc. Many called one, such as saying 'bird,' 'bean,' etc., are both called 'rebirth.' It should be understood that here, the same thing is being spoken of in different ways. Citta, manas, and vijnana are also like this. Alternatively, there is also a difference: the past is called 'manas,' the future is called 'citta,' and the present is called 'vijnana.' Furthermore, the Dhatu (element) is designated as 'citta,' the Ayatana (sense-sphere) is designated as 'manas,' and the Skandha (aggregate) is designated as 'vijnana.' Furthermore, based on distant Karma (action), it is called 'citta'; based on prior Karma, it is called 'manas'; based on the Karma that continues to arise, it is called 'vijnana.' Furthermore, 'citta' is named from the meaning of accumulation, 'manas' from the meaning of relying on, and 'vijnana' from the meaning of discernment. What does this mean? It refers to the six vijnanakayas (sad-vijnanakaya, six bodies of consciousness). Question: Why are there only six consciousnesses, neither more nor less? Answer: Because the Asraya (support) is the same. There are only six supports for consciousness. If it were reduced to five consciousnesses, then one support would be without consciousness; if it were increased to seven consciousnesses, then one consciousness would be without support, etc. It should be understood that the six Alambanas (objects) are also like this. However, the difference in consciousness is only distinguished based on the support, etc. 'Kaya' (body) means collection.

一識有多故。非一眼識名眼識身。要多眼識名眼識身。如非一象可名象身。要有多象乃名象身。此亦如是。眼識云何。謂依眼根者顯眼識所依。各了別色者顯眼識所緣。複次謂依眼根者說眼識因。色者說眼識緣。如世尊說。苾芻當知。因眼緣色眼識得生。問眼與眼識為何等因。答此為依因。譬如大種與所造色為依因義。各了別者說眼識相。識以了別為其相故。此中意說。依眼緣色有了別相。名為眼識。廣說乃至依意緣法有了別相。名為意識。問何不但說謂依眼根等。或不但說各了別色等。答若隨說一義不成故。謂若但說依眼根等。則彼相應受等諸法。亦依眼根等。應名眼等識。若復但說各了別色等。既有意識亦了別色等。則應意識名眼等識。然此中說依眼根等。遮能了別色等意識。復說各能了別色等。遮眼等識相應受等。問眼色明作意為緣生眼識。何故但說眼識非余。答眼根勝故。如舞染書。眼不共故。如某種芽眼所依故。如鼓聲等眼鄰近故。如說覺支。眼耳身識各有四種。謂善不善有覆無記無覆無記。不善者唯欲界。有覆無記唯在梵世。善無覆無記通欲界梵世。非在上地。有尋伺故。鼻舌二識各有三種。除有覆無記。唯在欲界。緣段食故。意識有四種。通三界不繫。問若初靜慮以上諸地無三識身。生彼如何有見聞觸

【現代漢語翻譯】現代漢語譯本一個『識』（Vijnana，了別作用）有多少原因？不是一個眼識（Caksu-vijnana，視覺意識）就能稱為眼識身（Caksu-vijnanakaya，視覺意識的集合），需要多個眼識才能稱為眼識身。就像不是一頭象就能稱為象群，需要多頭象才能稱為象群。這裡也是如此。什麼是眼識？『依眼根者』（Caksurindriya，視覺器官）顯示了眼識所依賴的基礎。『各了別色者』（Rupa，顏色和形狀）顯示了眼識所緣的對象。進一步說，『依眼根者』說明了眼識的因，『色者』說明了眼識的緣。正如世尊所說：『比丘們，當知，以眼為因，以色為緣，眼識得以產生。』問：眼（Caksu，視覺器官）與眼識（Caksu-vijnana，視覺意識）是什麼樣的因？答：這是依因（Adhipati-paccaya，增上緣）。譬如，四大種（Mahabhuta，地、水、火、風）與所造色（Upadaya-rupa，由四大產生的色法）是依因的關係。『各了別者』說明了眼識的相（Laksana，特徵）。識以了別為它的特徵。這裡的意思是說，依賴於眼根，緣於色，有了別相，這被稱為眼識。廣泛地說，乃至依賴於意（Manas，意識），緣於法（Dharma，事物），有了別相，這被稱為意識（Mano-vijnana，心理意識）。問：為什麼不只說『謂依眼根等』，或者不只說『各了別色等』？答：如果只說一方面，意義就不能完整表達。如果只說依賴於眼根等，那麼與眼識相應的受（Vedana，感受）等諸法，也依賴於眼根等，就應該也被稱為眼等識。如果只說各了別色等，既然意識也能了別色等，那麼就應該意識也被稱為眼等識。然而，這裡說依賴於眼根等，是爲了排除能了別色等的意識。又說各能了別色等，是爲了排除眼等識相應的受等。問：眼、色、明（Aloka，光明）、作意（Manaskara，注意）是產生眼識的緣，為什麼只說眼識，而不說其他的？答：因為眼根（Caksurindriya，視覺器官）殊勝。就像舞蹈、染色、書寫一樣。眼不共（Asadharana，不共同）故，就像某種芽。眼所依故，就像鼓聲等。眼鄰近故，就像說覺支（Bodhyanga，菩提的組成部分）。眼耳身識各有四種，即善（Kusala，好的）、不善（Akusala，不好的）、有覆無記（Savrana-avyakrta，被覆蓋的無記）、無覆無記（Anavrana-avyakrta，未被覆蓋的無記）。不善的只在欲界（Kamadhatu，慾望界）。有覆無記只在梵世（Brahmaloka，梵天界）。善和無覆無記通於欲界和梵世，不在上地，因為有尋（Vitarka，粗略的思考）和伺（Vicara，精細的思考）。鼻識（Ghrana-vijnana，嗅覺意識）和舌識（Jihva-vijnana，味覺意識）各有三種，除去有覆無記，只在欲界，因為緣于段食（Kabalikahara，固體食物）。意識（Mano-vijnana，心理意識）有四種，通於三界（Trailokya，欲界、色界、無色界），不被繫縛。問：如果初禪（Prathama-dhyana，第一禪）以上的諸地沒有前五識身（Panca-vijnanakaya，五種感官意識的集合），生到那裡如何有見聞觸？

【English Translation】 English version How many causes are there for one 『Vijnana』 (consciousness, the function of distinguishing)? It is not that one eye-consciousness (Caksu-vijnana) can be called the body of eye-consciousness (Caksu-vijnanakaya, the collection of visual consciousnesses); it requires multiple eye-consciousnesses to be called the body of eye-consciousness. Just as one elephant cannot be called a herd of elephants; it requires multiple elephants to be called a herd of elephants. It is the same here. What is eye-consciousness? 『Relying on the eye-organ (Caksurindriya, visual faculty)』 shows the basis upon which eye-consciousness depends. 『Distinguishing colors (Rupa, forms and colors) individually』 shows the object that eye-consciousness perceives. Furthermore, 『relying on the eye-organ』 explains the cause of eye-consciousness, and 『colors』 explains the condition of eye-consciousness. Just as the World-Honored One said: 『Bhikkhus, know that with the eye as the cause and colors as the condition, eye-consciousness arises.』 Question: What kind of cause are the eye (Caksu, visual organ) and eye-consciousness (Caksu-vijnana)? Answer: This is the dominant cause (Adhipati-paccaya, the condition of influence). For example, the four great elements (Mahabhuta, earth, water, fire, wind) and the derived matter (Upadaya-rupa, matter derived from the four great elements) have a relationship of dominant cause. 『Distinguishing individually』 explains the characteristic (Laksana, feature) of eye-consciousness. Consciousness takes distinguishing as its characteristic. The meaning here is that, relying on the eye-organ and conditioned by colors, there is the characteristic of distinguishing, which is called eye-consciousness. Broadly speaking, even relying on the mind (Manas, consciousness) and conditioned by dharmas (Dharma, phenomena), there is the characteristic of distinguishing, which is called mind-consciousness (Mano-vijnana, mental consciousness). Question: Why not just say 『relying on the eye-organ, etc.』, or not just say 『distinguishing colors individually, etc.』? Answer: If only one aspect is mentioned, the meaning cannot be fully expressed. If only relying on the eye-organ, etc., is mentioned, then the feelings (Vedana, sensations) and other dharmas corresponding to eye-consciousness also rely on the eye-organ, etc., and should also be called eye-consciousness, etc. If only distinguishing colors individually, etc., is mentioned, since mind-consciousness can also distinguish colors, etc., then mind-consciousness should also be called eye-consciousness, etc. However, here it is said relying on the eye-organ, etc., in order to exclude the mind-consciousness that can distinguish colors, etc. It is also said that each can distinguish colors, etc., in order to exclude the feelings, etc., corresponding to eye-consciousness, etc. Question: The eye, colors, light (Aloka, illumination), and attention (Manaskara, attention) are the conditions for the arising of eye-consciousness. Why only mention eye-consciousness and not others? Answer: Because the eye-organ (Caksurindriya, visual faculty) is superior. It is like dancing, dyeing, and writing. The eye is uncommon (Asadharana, unique), like a certain sprout. The eye is the basis, like the sound of a drum, etc. The eye is nearby, like mentioning the factors of enlightenment (Bodhyanga, components of enlightenment). Eye, ear, and body consciousness each have four types, namely, wholesome (Kusala, good), unwholesome (Akusala, bad), defiled-indeterminate (Savrana-avyakrta, obscured neutral), and undefiled-indeterminate (Anavrana-avyakrta, unobscured neutral). The unwholesome is only in the desire realm (Kamadhatu, realm of desire). The defiled-indeterminate is only in the Brahma realm (Brahmaloka, realm of Brahma). The wholesome and undefiled-indeterminate are common to the desire realm and the Brahma realm, but not in the higher realms, because there are initial application (Vitarka, gross thought) and sustained application (Vicara, subtle thought). Nose-consciousness (Ghrana-vijnana, olfactory consciousness) and tongue-consciousness (Jihva-vijnana, gustatory consciousness) each have three types, excluding the defiled-indeterminate, and are only in the desire realm, because they are conditioned by solid food (Kabalikahara, solid food). Mind-consciousness (Mano-vijnana, mental consciousness) has four types, common to the three realms (Trailokya, desire realm, form realm, formless realm), and is not bound. Question: If the lands above the first dhyana (Prathama-dhyana, first meditation) do not have the five consciousnesses (Panca-vijnanakaya, the collection of five sensory consciousnesses), how can there be seeing, hearing, and touching when born there?

。答以修力故。初靜慮地三識現前。令彼三根有見聞觸。依如是義故有問言。頗有餘地身餘地眼餘地色餘地眼識生耶。答有。謂生第二靜慮地者。用第四靜慮地眼。見第三靜慮地色。彼第二靜慮地身。第四靜慮地眼。第三靜慮地色。初靜慮地眼識生此中。五識身各有二種。一者異熟。二者等流。意識身有三種。一者異熟。二者等流。三者剎那。此中剎那。謂苦法智忍相應意識。問頗有一因道現在前。一剎那頃所舍之心。或有是同類因。自性非有同類因。或有。有同類因非同類因自性。或有是同類因自性亦有同類因。或有非同類因自性亦非有同類因。答道類智忍時應作四句。第一句者。謂已生苦法智忍相應心。第二句者。謂未來見道相應心。第三句者。謂除已生苦法智忍相應心。諸餘已生見道相應心。第四句者。謂除前說。問頗有一因道現在前。一剎那頃所舍之心。或有是有漏有漏緣。或有是有漏無漏緣。或有是無漏無漏緣。或有是無漏有漏緣耶。答有。道類智忍時應作四句。第一句者。謂色無色界系見道所斷有漏緣隨眠相應心。第二句者。謂色無色界系見道所斷無漏緣隨眠相應心。第三句者。謂滅道忍智相應心。第四句者。謂苦集忍智相應心。問頗有無事煩惱對治道現在前。一剎那頃所舍之心。或有無漏緣非無漏緣緣

【現代漢語翻譯】現代漢語譯本：答：以修習的力量的緣故。在初禪（初靜慮地）時，前三種識（眼識、耳識、身識）現前，使得那三種根（眼根、耳根、身根）具有見、聞、觸的功能。依據這樣的意義，所以有人問：『是否有一種情況，身體在某個禪定境界，眼睛在另一個禪定境界，所見的顏色在又一個禪定境界，而眼識又在另一個禪定境界生起？』答：有。例如，生在第二禪（第二靜慮地）的人，用第四禪（第四靜慮地）的眼睛，看見第三禪（第三靜慮地）的顏色。他的身體在第二禪，眼睛在第四禪，顏色在第三禪，而眼識在初禪生起。這裡，五識（五識身）各有兩種：一是異熟果報，二是等流果報。意識（意識身）有三種：一是異熟果報，二是等流果報，三是剎那生滅。這裡所說的剎那生滅，是指與苦法智忍相應的意識。問：是否有一種情況，當修道（道）的因現在前，在一剎那間所捨棄的心，有些是同類因的自性，有些不是同類因的自性，有些是同類因但不是同類因的自性，有些是同類因的自性也是同類因，有些不是同類因的自性也不是同類因？答：在道類智忍時，應該作四句分別。第一句：指已經生起的與苦法智忍相應的心。第二句：指未來將要生起的與見道相應的心。第三句：指除了已經生起的與苦法智忍相應的心之外，其餘已經生起的與見道相應的心。第四句：指除了前面所說的。問：是否有一種情況，當修道（道）的因現在前，在一剎那間所捨棄的心，有些是有漏（有漏）的，以有漏為緣，有些是有漏的，以無漏為緣，有些是無漏（無漏）的，以無漏為緣，有些是無漏的，以有漏為緣？答：有。在道類智忍時，應該作四句分別。第一句：指與色界和無色界（色無**系）見道所斷的有漏緣隨眠相應的心。第二句：指與色界和無色界見道所斷的無漏緣隨眠相應的心。第三句：指滅道忍智相應的心。第四句：指苦集忍智相應的心。問：是否有一種情況，當無事煩惱的對治道現在前，在一剎那間所捨棄的心，有些是以無漏為緣，不是以無漏為緣的緣。

【English Translation】 English version: Answer: Because of the power of cultivation. In the first Dhyana (first Dhyana realm), the first three consciousnesses (eye consciousness, ear consciousness, body consciousness) manifest, enabling those three roots (eye root, ear root, body root) to have the functions of seeing, hearing, and touching. Based on this meaning, someone asks: 'Is there a situation where the body is in one meditative state, the eyes are in another meditative state, the color seen is in yet another meditative state, and the eye consciousness arises in yet another meditative state?' Answer: Yes. For example, someone born in the second Dhyana (second Dhyana realm) uses the eyes of the fourth Dhyana (fourth Dhyana realm) to see the color of the third Dhyana (third Dhyana realm). His body is in the second Dhyana, his eyes are in the fourth Dhyana, the color is in the third Dhyana, and the eye consciousness arises in the first Dhyana. Here, the five consciousnesses (five consciousness bodies) each have two types: one is the result of differentiated maturation (異熟), and the other is the result of outflow (等流). The mind consciousness (mind consciousness body) has three types: one is the result of differentiated maturation, the second is the result of outflow, and the third is momentary (剎那). The momentary here refers to the consciousness corresponding to the forbearance of the knowledge of suffering (苦法智忍). Question: Is there a situation where, when the cause of the path (道) is present, the mind relinquished in an instant, some are of the nature of homogeneous cause, some are not of the nature of homogeneous cause, some are homogeneous cause but not of the nature of homogeneous cause, some are of the nature of homogeneous cause and also homogeneous cause, and some are neither of the nature of homogeneous cause nor homogeneous cause? Answer: At the time of the knowledge of conformity to the path (道類智忍), four distinctions should be made. The first distinction: refers to the mind that has already arisen corresponding to the forbearance of the knowledge of suffering. The second distinction: refers to the mind that will arise in the future corresponding to the path of seeing (見道). The third distinction: refers to the minds that have already arisen corresponding to the path of seeing, except for the mind that has already arisen corresponding to the forbearance of the knowledge of suffering. The fourth distinction: refers to what was not mentioned before. Question: Is there a situation where, when the cause of the path (道) is present, the mind relinquished in an instant, some are defiled (有漏), conditioned by defilement, some are defiled, conditioned by undefilement (無漏), some are undefiled, conditioned by undefilement, and some are undefiled, conditioned by defilement? Answer: Yes. At the time of the knowledge of conformity to the path, four distinctions should be made. The first distinction: refers to the mind corresponding to the defiled latent tendencies conditioned by defilement, which are severed by the path of seeing in the form realm and formless realm (色無**系). The second distinction: refers to the mind corresponding to the undefiled latent tendencies conditioned by undefilement, which are severed by the path of seeing in the form realm and formless realm. The third distinction: refers to the mind corresponding to the forbearance and knowledge of cessation and the path (滅道忍智). The fourth distinction: refers to the mind corresponding to the forbearance and knowledge of suffering and origination (苦集忍智). Question: Is there a situation where, when the antidote to afflictions without object (無事煩惱) is present, the mind relinquished in an instant, some are conditioned by undefilement, and not conditioned by undefilement.

。或有無漏緣緣非無漏緣。或有無漏緣亦無漏緣緣。或有非無漏緣亦非無漏緣緣。如是四句準義應思。問頗有剎那心現在前所滅之心。或有非定非定緣。或有非定是定緣。或有是定是定緣。或有是定非定緣。如是四句準義應思。問頗有剎那心現在前所滅之心。或有已生非已生心為因。或有已生心為因非已生。或有已生亦已生心為因。或有非已生亦非已生心為因。如是四句準義應思。

分別心所法品第三

問已知非一所依所緣行相流轉猶如幻事。極難調伏如惡象馬。由有貪等差別之心。今復欲聞心所法相。何謂心所法如何知別有。答所有受等名心所法。經為量故知別有體。如世尊說。眼色二緣生於眼識。三和合故。觸與觸俱起有受想思。乃至廣說。薩他筏底契經中言。復有思惟。諸心所法依心而起系屬於心。又舍利子問俱胝羅。何故想思說名意行。俱胝羅言。此二心所法依心起屬心。乃至廣說。由如是等無量契經。知心所法定別有體。又心所法若無別體。則奢摩他毗缽舍那。善根識住諸食念住諸蘊六六覺支道支諸結學法。及有支等契經應減。又不應立大地法等。然經所說法門無減。大地法等實可建立。故知別有諸心所法。問寧知心所與心相應。答經為量故。如世尊說。見為根信證智相應。故知心所有相應義

【現代漢語翻譯】現代漢語譯本或者存在無漏緣（Anasrava-pratyaya，指無煩惱的因緣）作為緣，但並非無漏緣作為因緣。或者存在無漏緣也作為無漏緣的因緣。或者存在非無漏緣也非無漏緣的因緣。這四句應根據意義仔細思考。問：是否存在剎那生滅的心，作為現在前（vartamana，指當下）所滅之心的因緣？或者存在非定（aniyata，指不確定）非定緣？或者存在非定是定（niyata，指確定）緣？或者存在是定是定緣？或者存在是定非定緣？這四句應根據意義仔細思考。問：是否存在剎那生滅的心，作為現在前所滅之心？或者存在已生（utpanna，指已產生）但非已生之心作為因？或者存在已生之心作為因但非已生？或者存在已生也已生之心作為因？或者存在非已生也非已生之心作為因？這四句應根據意義仔細思考。

分別心所法品第三

問：既然已經知道心並非唯一的所依（asraya，指依靠處）、所緣（alambana，指對像）、行相（akara，指狀態）和流轉，猶如幻事一般，極難調伏，如同惡象惡馬，又因為有貪等差別之心，現在想聽聞心所法（caitta-dharma，指心理活動）的法相。什麼是心所法？如何知道心所法是獨立存在的？答：所有受（vedana，指感受）等都稱為心所法。因為經典是衡量標準，所以知道心所法是獨立存在的。例如世尊說：『眼和色兩種因緣產生眼識（caksu-vijnana，指視覺意識），三者和合，觸（sparsa，指接觸）與觸俱起，有受、想（samjna，指認知）、思（cetana，指意志）。』乃至廣說。薩他筏底（Sthavira）契經中說：『還有思惟。諸心所法依心而起，系屬於心。』又舍利子（Sariputra）問俱胝羅（Kotika）：『為什麼想和思被稱為意行（manas-karma，指心理行為）？』俱胝羅說：『這兩種心所法依心而起，屬於心。』乃至廣說。由於像這樣的無數契經，知道心所法確實是獨立存在的。又，心所法如果不是獨立存在的，那麼奢摩他（samatha，指止）、毗缽舍那（vipasyana，指觀）、善根（kusala-mula，指善的根源）、識住（vijnana-sthiti，指意識的住所）、諸食（ahara，指食物）、念住（smrti-upasthana，指正念的建立）、諸蘊（skandha，指五蘊）、六六覺支（bodhyanga，指覺悟的因素）、道支（marga-anga，指道的組成部分）、諸結（bandhana，指束縛）、學法（saiksa-dharma，指學習的法）以及有支（bhava-anga，指存在的因素）等契經就應該減少。而且不應該建立大地法（mahabhumika-dharma，指普遍存在的心理因素）等。然而經典所說的法門沒有減少，大地法等確實可以建立。所以知道存在獨立的心所法。問：如何知道心所法與心相應（samprayukta，指共同運作）？答：因為經典是衡量標準。例如世尊說：『見為根，與信（sraddha，指信仰）、證（abhijna，指證悟）、智（jnana，指智慧）相應。』所以知道心所法有相應的意義。

【English Translation】 English version Or there is Anasrava-pratyaya (untainted condition) as a condition, but not Anasrava-pratyaya as a condition. Or there is Anasrava-pratyaya also as a condition of Anasrava-pratyaya. Or there is neither Anasrava-pratyaya nor a condition of Anasrava-pratyaya. These four sentences should be carefully considered according to their meaning. Question: Is there a momentary mind that arises and ceases, as a condition for the mind that is currently ceasing? Or is there an Aniyata (undetermined) and not an Aniyata condition? Or is there an Aniyata that is a Niyata (determined) condition? Or is there a Niyata that is a Niyata condition? Or is there a Niyata that is not an Aniyata condition? These four sentences should be carefully considered according to their meaning. Question: Is there a momentary mind that arises and ceases, as a condition for the mind that is currently ceasing? Or is there an Utpanna (arisen) but not an Utpanna mind as a cause? Or is there an Utpanna mind as a cause but not Utpanna? Or is there an Utpanna and also an Utpanna mind as a cause? Or is there neither Utpanna nor an Utpanna mind as a cause? These four sentences should be carefully considered according to their meaning.

Chapter Three: Distinguishing Mental Factors

Question: Since it is already known that the mind is not the only Asraya (support), Alambana (object), Akara (aspect), and transformation, like an illusion, extremely difficult to tame, like a rogue elephant or horse, and because there are different minds such as greed, now I want to hear about the characteristics of Caitta-dharma (mental factors). What are mental factors? How do we know that mental factors exist independently? Answer: All Vedana (feeling) and so on are called mental factors. Because the scriptures are the standard of measurement, we know that mental factors exist independently. For example, the World Honored One said: 'The two conditions of eye and form produce Caksus-vijnana (visual consciousness), and when the three come together, Sparsa (contact) arises together with contact, and there are Vedana, Samjna (perception), and Cetana (volition).' And so on. The Sthavira Sutra says: 'There is also thinking. All mental factors arise depending on the mind and are related to the mind.' Also, Sariputra asked Kotika: 'Why are Samjna and Cetana called Manas-karma (mental action)?' Kotika said: 'These two mental factors arise depending on the mind and belong to the mind.' And so on. Because of countless sutras like these, we know that mental factors do indeed exist independently. Furthermore, if mental factors did not exist independently, then the Samatha (tranquility), Vipasyana (insight), Kusala-mula (roots of virtue), Vijnana-sthiti (abodes of consciousness), the various Ahara (foods), Smrti-upasthana (establishments of mindfulness), the various Skandha (aggregates), the six six Bodhyanga (factors of enlightenment), the Marga-anga (limbs of the path), the various Bandhana (fetters), Saiksa-dharma (teachings for learners), and Bhava-anga (factors of existence) and other sutras should be reduced. And the Mahabhumika-dharma (universal mental factors) and so on should not be established. However, the teachings spoken of in the scriptures have not been reduced, and the Mahabhumika-dharma and so on can indeed be established. Therefore, we know that independent mental factors exist. Question: How do we know that mental factors are Samprayukta (associated) with the mind? Answer: Because the scriptures are the standard of measurement. For example, the World Honored One said: 'Seeing is the root, associated with Sraddha (faith), Abhijna (direct knowledge), and Jnana (wisdom).' Therefore, we know that mental factors have the meaning of association.

。問言相應者是何義耶。答阿毗達磨諸大論師咸作是說。言相應者是平等義。問有心起位心所法多。有心生時心所法少。云何平等是相應義。答依體平等作如是說。若一心中二受一想。可非平等。是相應義。然一心中一受一想。思等亦爾。故說平等是相應義。複次等不乖違。是相應義。等不離散。是相應義。平等運轉。是相應義。如車眾分故名相應。複次同一時分同一所依同一行相同一所緣同一果同一等流同一異熟。是相應義。此復云何。謂受想思乃至廣說。問何故先說受非先說想等。答行相粗故。受雖無礙不住方所。而行相粗如色施設。故世間說。我今手痛足痛頭痛。乃至廣說。想思觸等無如是事。受云何。謂領納性。有領納用名領納性。即是領受所緣境義。此有三種。謂樂受苦受不苦不樂受者。若能長養諸根大種。平等受性名為樂受。若能損減諸根大種。不平等受性名為苦受。與二相違非平等非不平等受性名不苦不樂受。複次若於此受令貪隨眠二緣隨增。謂所緣故。或相應故。是名樂受。若於此受令瞋隨眠二緣隨增。謂所緣故。或相應故。是名苦受。若於此受令癡隨眠二緣隨增。謂所緣故。或相應故。名不苦不樂受。雖癡隨眠於一切受二緣隨增。而不共癡自依而起。自力而轉。多與不苦不樂受俱。餘明了故不作是

說。由可意不可意順舍境有差別故。建立如是三領納性。是故但說有三種受。而實受性有無量種。有餘欲令無實樂受及不苦不樂受。問彼何緣說無實樂受。答經為量故為契經說。諸所有受無非是苦。又契經說。汝應以苦觀於樂受。若樂受性是實有者。如何世尊教諸弟子觀樂為苦。又契經言。于苦謂樂名顛倒故。若有樂受應無于苦。謂樂想倒心倒見倒。又契經說。諸有漏受苦諦攝故。此中攝者。是自性攝。非實樂受。是苦自性。云何可言是苦諦攝。既說苦諦攝故無實樂受。又相異故。謂逼迫相說名為苦。非實樂受有逼迫相。如何可言諸有漏受皆苦諦攝。又現觀故。謂觀一切有漏皆苦。說名現觀。若樂受性是實有者。觀樂為苦成顛倒見。應非現觀。是故定知無實樂受。阿毗達磨諸論師言。實有樂受經為量故。謂契經說。佛告大名。若色一向是苦非樂。非樂所隨有情不應貪著諸色。乃至廣說。又契經言。並樂並喜於四聖諦我說現觀。又契經說。有三種受。謂樂受苦受不苦不樂受。又契經言。諸樂受生時樂住時。樂由無常有過患。諸苦受生時苦住時。苦由無常有過患。若樂受性非實有者。應非如苦作一類說。應於樂受作別類說。應于苦受作別類說。又若樂受非實有性。應無輕安。以無因故。如契經說。由有喜故身心輕安。若無

【現代漢語翻譯】說：由於可愛、不可愛、順舍境的差別，才建立了這三種領納性。因此，只說有三種受，而實際上受的性質有無量種。有些人想認為沒有真實的樂受和不苦不樂受。問：他們根據什麼說沒有真實的樂受呢？答：因為經典是衡量標準。因為契經上說：『所有一切的感受，沒有不是苦的。』又契經上說：『你應該以苦來觀察樂受。』如果樂受的性質是真實存在的，世尊怎麼會教導弟子們觀察快樂為痛苦呢？又契經上說：『對於苦認為是樂，這叫做顛倒。』如果存在樂受，就不應該有對於苦，認為是樂的想倒、心倒、見倒。又契經上說：『所有有漏的感受都屬於苦諦所攝。』這裡所說的『攝』，是指自性上的攝屬，而不是說真實的樂受是苦的自性。怎麼能說它是苦諦所攝呢？既然說是苦諦所攝，就沒有真實的樂受。又因為相狀不同。逼迫的相狀被稱為苦，而真實的樂受沒有逼迫的相狀。怎麼能說所有有漏的感受都是苦諦所攝呢？又因為現觀的緣故。觀察一切有漏法都是苦，這叫做現觀。如果樂受的性質是真實存在的，那麼觀察快樂為痛苦就成了顛倒見，就不應該是現觀。所以一定可以知道沒有真實的樂受。阿毗達磨（Abhidharma，論藏）的論師們說：真實存在樂受，因為經典是衡量標準。因為契經上說：『佛告訴大名（Mahanama，人名）：如果色（rupa，物質）完全是苦而不是樂，沒有被快樂所伴隨，有情（sattva，眾生）就不應該貪著這些色。』乃至廣說。又契經上說：『連同快樂和喜悅，我對四聖諦（Four Noble Truths）說現觀。』又契經上說：『有三種受，即樂受、苦受、不苦不樂受。』又契經上說：『諸樂受生起時是快樂的，安住時也是快樂的，但由於無常而有過患。諸苦受生起時是痛苦的，安住時也是痛苦的，但由於無常而有過患。』如果樂受的性質不是真實存在的，就不應該像苦一樣被歸為一類。應該把樂受和苦受分別歸為不同的類別。而且，如果樂受不是真實存在的，就不應該有輕安（Prasrabdhi，身心輕快安適）。因為沒有原因。正如契經上所說：『由於有喜悅，所以身心輕安。』如果沒有

【English Translation】 It is said that these three kinds of perception are established because of the differences in agreeable, disagreeable, and neutral objects. Therefore, only three kinds of feeling are mentioned, but in reality, the nature of feeling is immeasurable. Some wish to argue that there is no real pleasurable feeling or neither-painful-nor-pleasant feeling. Question: On what basis do they say there is no real pleasurable feeling? Answer: Because the scriptures are the standard. Because the sutras say: 'All feelings are nothing but suffering.' Also, the sutras say: 'You should contemplate pleasure as suffering.' If the nature of pleasure were real, how could the World-Honored One teach his disciples to contemplate pleasure as suffering? Also, the sutras say: 'Regarding suffering as pleasure is called delusion.' If there were pleasurable feeling, there should be no delusion of regarding suffering as pleasure, no inverted thought, inverted mind, or inverted view. Also, the sutras say: 'All contaminated feelings are included in the truth of suffering.' Here, 'included' means included by nature, not that real pleasurable feeling is the nature of suffering. How can it be said to be included in the truth of suffering? Since it is said to be included in the truth of suffering, there is no real pleasurable feeling. Also, because the characteristics are different. The characteristic of oppression is called suffering, but real pleasurable feeling does not have the characteristic of oppression. How can it be said that all contaminated feelings are included in the truth of suffering? Also, because of direct perception. Observing all contaminated phenomena as suffering is called direct perception. If the nature of pleasurable feeling were real, then observing pleasure as suffering would become a deluded view and would not be direct perception. Therefore, it can be definitely known that there is no real pleasurable feeling. The Abhidharma (Abhidharma, collection of treatises) masters say: Real pleasurable feeling exists because the scriptures are the standard. Because the sutras say: 'The Buddha told Mahanama (Mahanama, a person's name): If form (rupa, matter) were entirely suffering and not pleasure, and not accompanied by pleasure, sentient beings (sattva, beings) should not be attached to these forms.' And so on. Also, the sutras say: 'Together with pleasure and joy, I speak of direct perception of the Four Noble Truths (Four Noble Truths).' Also, the sutras say: 'There are three kinds of feeling, namely pleasurable feeling, painful feeling, and neither-painful-nor-pleasant feeling.' Also, the sutras say: 'When pleasurable feelings arise, they are pleasant; when they abide, they are pleasant, but because of impermanence, there are faults. When painful feelings arise, they are painful; when they abide, they are painful, but because of impermanence, there are faults.' If the nature of pleasurable feeling were not real, it should not be classified in the same category as suffering. Pleasurable feeling and painful feeling should be classified into different categories. Moreover, if pleasurable feeling were not real, there should be no tranquility (Prasrabdhi, lightness and comfort of body and mind). Because there is no cause. As the sutras say: 'Because there is joy, there is tranquility of body and mind.' If there were no

輕安亦應無樂。展轉乃至應無涅槃無漸次因果非有故。彼師於此作救義言。如上地中雖無有喜。而非無有身心輕安。故引證言。非為決定。彼救非理。所以者何。以上地中都無喜故。應觀此義。如健達縛三事和合。食名色經。如契經言。父母交會有健達縛正現在前。而見有時無父母會。有健達縛亦現在前。如受濕生及化生者。非受胎卵二生有情離父母合有入胎義。又如經言。三事和合謂壽暖識。然無色界雖無有暖而有壽識。非欲色界壽識離暖。又如經說。身依食住。非上二界住由三食。欲界亦然。非欲界中住由四食。上界亦爾。又如經言。名色緣識識緣名色。非無色界雖無有色而名與識展轉相緣。令欲色中亦有此義。此中亦爾。若有喜處。由有喜故得有輕安。若處喜無輕安亦有。由余緣故不應為責。何謂余緣。謂先欲界有勝喜受。引未至定輕安令起。初二靜慮有勝喜受。引上地中輕安令起。若全無喜則無輕安。由此證知定有樂受。又如初果在上二界。雖不能得而彼能得阿羅漢果。先力引故。此亦應然不應為責。又如以杖先擊于輪。后舍杖時其輪猶轉。此亦應爾。由先喜力引后輕安。是故輕安定由有喜。喜即喜受樂受所攝。是故定知實有樂受。又由樂受有希望故。如契經說。若有樂者於法希望。樂受若無則應於法無希望

【現代漢語翻譯】現代漢語譯本輕安（Passaddhi，一種身心輕快安適的狀態）也應沒有樂受。輾轉推論乃至應該沒有涅槃（Nibbāna，佛教術語，指解脫），因為沒有漸次的因果關係。那位論師對此提出辯護說，就像在上地（指色界和無色界）中雖然沒有喜受，但並非沒有身心輕安。所以引用經文說，並非是決定性的。但他的辯護是不合理的。為什麼呢？因為在上地中根本沒有喜受。應該觀察這個道理，就像健達縛（Gandhabba，指中陰身）的三事和合，以及食、名色（Nāma-Rūpa，佛教術語，指精神和物質）的經典。如契經所說：『父母交合，有健達縛正現在前。』但有時沒有父母交合，也有健達縛現在前，比如受濕生和化生者。非受胎生和卵生的有情，離開父母的結合，有入胎的道理。又如經中所說：『三事和合，謂壽、暖、識。』然而沒有，即使沒有暖，也有壽和識。非欲，壽和識離開暖。又如經說：『身依食住。』但上二界（指色界和無色界）的住不是由三種食（段食、觸食、意思食）維持的，欲界也是如此。並非欲界的住是由四種食（段食、觸食、意思食、識食）維持的，上界也是這樣。又如經言：『名色緣識，識緣名色。』即使沒有**，即使沒有色，名和識也輾轉相緣。令欲界和色界中也有這個道理。這裡也是一樣，如果有喜受的地方，因為有喜受，所以有輕安。如果某個地方沒有喜受，但輕安也有，因為有其他的因緣，不應該責難。什麼是其他的因緣呢？就是先前的欲界有殊勝的喜受，引導未至定（Upacāra-samādhi，指接近禪定的狀態）的輕安生起。初禪和二禪有殊勝的喜受，引導上地中的輕安生起。如果完全沒有喜受，就沒有輕安。由此可以證明一定有樂受。又如初果（Sotāpanna，指須陀洹果）在上二界雖然不能得到喜受，但他們能得到阿羅漢果（Arahat，指阿羅漢果），因為先前的力量引導。這裡也應該這樣，不應該責難。又如用杖先擊打輪子，後來捨棄杖時，輪子仍然轉動。這裡也應該這樣，由先前的喜受的力量引導後來的輕安。所以輕安的生起一定是因為有喜受。喜受就是喜，屬於樂受所攝。所以一定可以知道確實有樂受。又因為有樂受，所以有希望，如契經所說：『如果有樂受的人，對於佛法就有希望。』如果樂受沒有，那麼對於佛法就應該沒有希望。

【English Translation】 English version Passaddhi (tranquility) should also be without pleasure. By extension, there should be no Nibbāna (liberation), because there is no gradual cause and effect. That teacher offers a defense, saying that even though there is no joy in the higher realms (referring to the Form and Formless Realms), it is not that there is no physical and mental tranquility. Therefore, the quotation is introduced, not as a definitive statement. But his defense is unreasonable. Why? Because there is no joy at all in the higher realms. This meaning should be observed, like the combination of three things for a Gandhabba (an intermediate being), and the sūtras on food and Nāma-Rūpa (mind and matter). As the sūtra says: 'When parents unite, a Gandhabba is present.' But sometimes there is no parental union, and a Gandhabba is still present, such as those born from moisture or by transformation. For beings born from the womb or from eggs, there is no entry into the womb without the union of parents. Also, as the sūtra says: 'Three things combine, namely life, warmth, and consciousness.' However, without , even without warmth, there is still life and consciousness. Not ** desire, life and consciousness are separate from warmth. Also, as the sūtra says: 'The body dwells dependent on food.' But the dwelling in the upper two realms (Form and Formless Realms) is not maintained by three kinds of food (physical food, contact, and mental intention), and the Desire Realm is also like that. The dwelling in the Desire Realm is not maintained by four kinds of food (physical food, contact, mental intention, and consciousness), and the upper realms are also like that. Also, as the sūtra says: 'Mind and matter condition consciousness, and consciousness conditions mind and matter.' Even without , even without matter, mind and consciousness are mutually conditioned. Let there also be this principle in the Desire and Form Realms. It is the same here, if there is a place with joy, because there is joy, there is tranquility. If there is a place without joy, but there is tranquility, because of other conditions, one should not blame. What are the other conditions? It is that the previous Desire Realm has superior joy, leading to the arising of tranquility in Upacāra-samādhi (access concentration). The first and second Dhyānas (meditative states) have superior joy, leading to the arising of tranquility in the higher realms. If there is no joy at all, there is no tranquility. From this, it can be proven that there must be pleasure. Also, like a Sotāpanna (stream-enterer) in the upper two realms, although they cannot attain joy, they can attain the fruit of an Arahat (liberated being), because of the power of the previous causes. It should be like this here, one should not blame. Also, like striking a wheel with a stick first, and then letting go of the stick, the wheel still turns. It should be like this here, the later tranquility is led by the power of the previous joy. Therefore, the arising of tranquility must be because there is joy. Joy is joy, which is included in pleasure. Therefore, it can be known for certain that there is indeed pleasure. Also, because there is pleasure, there is hope, as the sūtra says: 'If there is pleasure, there is hope for the Dharma.' If there is no pleasure, then there should be no hope for the Dharma.

者。是故定知實有樂受。又可愛業應無果故。若無樂受諸可愛業應空無果。諸可愛業定以樂受為其果故。亦不應言諸可愛業以諸樂具為異熟果。樂具但是增上果故。謂諸樂具是增上果非異熟果。所以者何。所有樂具可有與他共受用故。自命終已不失壞故。謂諸樂具與他有情可共受用。諸異熟果定無與他共受用義。墮自相續不共他故。又諸樂具自命終已。如象馬等猶不失壞。諸異熟果與身命俱。身命若無彼定失壞。故可愛業若無樂受應空無果。其理決定。又攝益故。若無樂受諸根大種應無攝益。若謂攝益。由諸有情分別境界非由樂受。理亦不然。應知攝益如由苦受有損害故。又正加行必有果故。若無樂受則正加行應空無果。正加行者。應以苦受為異熟果。無樂受故。如邪如行必以苦受為異熟果故。正加行應以樂受為異熟果。更相違故。如明與闇影與光等。又由樂受起惡行故。若無樂受惡行應無。由諸有情貪著樂受。起諸惡行感苦受果。惡行若無應無苦受。苦受既有惡行非無。既有惡行定有樂受。又法受故。如契經說。有四法受。或有法受現樂后苦。或有法受現苦后樂。或有法受現樂后樂。或有法受現苦后苦。若無樂受法受應一。不應有四。由如是等種種因緣定有樂受。問若有樂受。世尊所說違樂受經有何理趣。答有別理

【現代漢語翻譯】因此可以確定確實存在樂受（sukha-vedanā，快樂的感受）。此外，可愛的業（karma，行為）應該不會沒有結果，如果不存在樂受，那麼所有可愛的業就應該都是空無結果的，因為所有可愛的業都必定以樂受作為其結果。也不應該說所有可愛的業以各種快樂的器具作為其異熟果（vipāka-phala，成熟的果報），因為快樂的器具只是增上果（adhipati-phala，增上緣的果報）。也就是說，各種快樂的器具是增上果而不是異熟果。為什麼這麼說呢？因為所有的快樂器具都可以與他人共同享用，而且在自己命終之後也不會消失損壞。也就是說，各種快樂器具可以與其他有情共同享用，而異熟果則必定沒有與他人共同享用的道理，因為它屬於自己的相續，不與他人共有。而且，各種快樂器具在自己命終之後，比如象、馬等，仍然不會消失損壞，而異熟果則與身命俱在，身命如果不存在，它必定會消失損壞。所以，如果可愛的業沒有樂受，就應該空無結果，這個道理是確定的。此外，因為有攝益（saṃgraha，滋養）的緣故，如果不存在樂受，那麼諸根（indriya，感官）和大種（mahābhūta，四大元素）應該沒有攝益。如果認為攝益是由各種有情分別境界所致，而不是由樂受所致，這個道理也是不成立的。應該知道攝益就像由苦受（duḥkha-vedanā，痛苦的感受）而有損害一樣。此外，因為正確的加行（prayoga，努力）必定有結果，如果不存在樂受，那麼正確的加行就應該空無結果。正確的加行應該以苦受作為異熟果，因為沒有樂受的緣故，就像邪行（mithyācāra，錯誤的行為）必定以苦受作為異熟果一樣。正確的加行應該以樂受作為異熟果，因為它們是相互違背的，就像光明與黑暗、影子與光亮等。此外，由於樂受會引發惡行（pāpakarma，不善的行為），如果不存在樂受，那麼惡行就應該不存在。由於各種有情貪著樂受，從而引發各種惡行，感受苦受的果報。如果惡行不存在，就應該沒有苦受。既然有苦受，那麼惡行就不是不存在的。既然有惡行，就必定有樂受。此外，因為有法受（dharma-vedanā，法的感受）的緣故，就像契經（sūtra，佛經）所說，有四種法受：或者有法受是現在快樂而未來痛苦，或者有法受是現在痛苦而未來快樂，或者有法受是現在快樂而未來也快樂，或者有法受是現在痛苦而未來也痛苦。如果不存在樂受，那麼法受就應該只有一種，不應該有四種。由於像這樣的種種因緣，可以確定存在樂受。問：如果存在樂受，那麼世尊（Bhagavān，佛陀）所說的違背樂受的經典有什麼道理呢？答：有其他的道理。現代漢語譯本

【English Translation】 Therefore, it can be definitively known that pleasurable feeling (sukha-vedanā) truly exists. Furthermore, virtuous actions should not be without result. If pleasurable feeling did not exist, all virtuous actions would be fruitless, because all virtuous actions definitely have pleasurable feeling as their result. It should also not be said that virtuous actions have pleasant objects as their resultant fruit (vipāka-phala), because pleasant objects are merely the dominant fruit (adhipati-phala). That is, pleasant objects are the dominant fruit, not the resultant fruit. Why is this so? Because all pleasant objects can be shared with others, and they do not perish after one's death. That is, pleasant objects can be shared with other sentient beings, but resultant fruits definitely cannot be shared with others, as they belong to one's own continuum and are not shared. Moreover, pleasant objects, such as elephants and horses, do not perish after one's death, whereas resultant fruits are concomitant with the body and life. If the body and life are absent, they definitely perish. Therefore, if virtuous actions did not have pleasurable feeling, they would be fruitless, which is definitively not the case. Furthermore, because of the benefit of nourishment (saṃgraha), if pleasurable feeling did not exist, the faculties (indriya) and the great elements (mahābhūta) would not have nourishment. If it is argued that nourishment is due to sentient beings distinguishing objects and not due to pleasurable feeling, this is also not reasonable. It should be understood that nourishment is like harm caused by painful feeling (duḥkha-vedanā). Furthermore, because correct effort (prayoga) definitely has a result, if pleasurable feeling did not exist, then correct effort would be fruitless. Correct effort should have painful feeling as its resultant fruit, because there is no pleasurable feeling, just as wrong conduct (mithyācāra) definitely has painful feeling as its resultant fruit. Correct effort should have pleasurable feeling as its resultant fruit, because they are mutually contradictory, like light and darkness, shadow and light. Furthermore, because evil actions (pāpakarma) arise from pleasurable feeling, if pleasurable feeling did not exist, evil actions would not exist. Because sentient beings are attached to pleasurable feeling, they engage in various evil actions and experience the result of painful feeling. If evil actions did not exist, there would be no painful feeling. Since there is painful feeling, evil actions are not non-existent. Since there are evil actions, there must be pleasurable feeling. Furthermore, because of the feeling of dharma (dharma-vedanā), as the sūtra (佛經) says, there are four feelings of dharma: some feelings of dharma are presently pleasant but later painful, some are presently painful but later pleasant, some are presently pleasant and later also pleasant, and some are presently painful and later also painful. If pleasurable feeling did not exist, there would only be one feeling of dharma, not four. Due to such various reasons, it can be definitively determined that pleasurable feeling exists. Question: If pleasurable feeling exists, what is the reason for the sūtras (契經) spoken by the Blessed One (Bhagavān) that contradict pleasurable feeling? Answer: There is a different reason. English version

趣。且初經說。諸所有受無非苦者。當知彼經依三苦說。何謂三苦。一者苦苦。二者壞苦。三者行苦。若諸苦受由苦苦故。說名為苦。若諸樂受由壞苦故。說名為苦。若諸不苦不樂受由行苦故。說名為苦。如契經說。無常故苦。應知彼經有此理趣。

五事毗婆沙論卷下

【現代漢語翻譯】現代漢語譯本：很有意思。而且最初的經文說，『所有感受沒有不是苦的』。應當知道那部經是依據三種苦來說的。什麼是三種苦呢？第一種是苦苦，第二種是壞苦，第三種是行苦。如果各種苦的感受由於苦苦的緣故，被說成是苦。如果各種樂的感受由於壞苦的緣故，被說成是苦。如果各種不苦不樂的感受由於行苦的緣故，被說成是苦。如契經所說，『因為無常所以是苦』。應當知道那部經有這樣的道理。

《五事毗婆沙論》卷下

【English Translation】 English version: It is interesting. Moreover, the initial sutra says, 'All feelings are nothing but suffering.' It should be known that that sutra speaks based on the three sufferings. What are the three sufferings? The first is suffering of suffering (苦苦, Kukkura), the second is suffering of change (壞苦, Viparinama-dukkha), and the third is suffering of conditioning (行苦, Sankhara-dukkha). If various painful feelings are said to be suffering because of the suffering of suffering. If various pleasant feelings are said to be suffering because of the suffering of change. If various neither-painful-nor-pleasant feelings are said to be suffering because of the suffering of conditioning. As the sutra says, 'Because of impermanence, there is suffering.' It should be known that that sutra has this principle.

《Pancasatika-vibhasa》, Volume 2