Chinese
大正藏第 17 册 No. 0762 佛说决定义经 No. 762 [No. 763] 佛说决定义经 西天译经三藏朝奉大夫试光禄卿明教大师臣法贤奉 诏译 如是我闻： 一时佛在舍卫国，祇树给孤独园，与大苾刍众，千二百五十人俱。 尔时世尊告诸苾刍：“我今为汝，宣说甚深决定正义（初善中善后善，其义深远、纯一无杂，具足、清白、梵行之相），汝等谛听，善思念之！” 时诸苾刍白佛言：“善哉世尊！何等名为决定正义？我等乐闻，惟愿世尊为我解说。” 尔时佛告诸苾刍言：“决定义者，所谓：五蕴、五取蕴、十八界、十二处、十二缘生、四圣谛、二十二根、如来十力、四无所畏、四禅定、四无色定、四无量行、四无碍智、四三摩地想、四念处、四正断、四神足、五根、五力、七觉支、八正道。如是等法，是名决定正义。 “五蕴者，谓：色蕴、受蕴、想蕴、行蕴、识蕴。此等名为五蕴。 “五取蕴者，谓：色取蕴、受取蕴、想取蕴、行取蕴、识取蕴。此等名为五取蕴。 “十八界者，谓：眼界、色界、眼识界；耳界、声界、耳识界；鼻界、香界、鼻识界；舌界、味界、舌识界；身界、触界、身识界；意界 现代汉语译本 《佛说决定义经》 No. 762 [No. 763] 佛说决定义经 西天译经三藏朝奉大夫试光禄卿明教大师臣法贤奉 诏译 如是我闻： 一时，佛在舍卫国（Śrāvastī），祇树给孤独园（Jetavana-anāthapiṇḍada-ārāma），与一千二百五十位大比丘（bhikṣu）众在一起。 这时，世尊（Bhagavān）告诉各位比丘：‘我现在为你们宣说甚深决定正义（初善、中善、后善，其义深远、纯一无杂，具足、清白、梵行之相），你们仔细听，好好思考！’ 当时，各位比丘对佛说：‘善哉，世尊！什么叫做决定正义？我们很想听，希望世尊为我们解说。’ 这时，佛告诉各位比丘说：‘决定义就是：五蕴（pañca-skandha）、五取蕴（pañca upādāna-skandha）、十八界（aṣṭādaśa dhātu）、十二处（dvādaśa āyatana）、十二缘生（dvādaśāṅga-pratītyasamutpāda）、四圣谛（catvāri ārya-satyāni）、二十二根（dvāviṃśati indriya）、如来十力（daśa-tathāgata-balāni）、四无所畏（catvāri vaiśāradyāni）、四禅定（catvāri dhyānāni）、四无色定（catasra ārūpya-samāpattayaḥ）、四无量行（catvāri apramāṇāni）、四无碍智（catasra pratisaṃvidaḥ）、四三摩地想（catasra samādhi-saṃjñāḥ）、四念处（catvāri smṛtyupasthānāni）、四正断（catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七觉支（sapta bodhyaṅgāni）、八正道（aṣṭāṅga-mārga）。像这些法，就叫做决定正义。 ‘五蕴就是：色蕴（rūpa-skandha）、受蕴（vedanā-skandha）、想蕴（saṃjñā-skandha）、行蕴（saṃskāra-skandha）、识蕴（vijñāna-skandha）。这些叫做五蕴。 ‘五取蕴就是：色取蕴（rūpopādāna-skandha）、受取蕴（vedanopādāna-skandha）、想取蕴（saṃjñopādāna-skandha）、行取蕴（saṃskāropādāna-skandha）、识取蕴（vijñānopādāna-skandha）。这些叫做五取蕴。 ‘十八界就是：眼界（cakṣur-dhātu）、色界（rūpa-dhātu）、眼识界（cakṣur-vijñāna-dhātu）；耳界（śrotra-dhātu）、声界（śabda-dhātu）、耳识界（śrotra-vijñāna-dhātu）；鼻界（ghrāṇa-dhātu）、香界（gandha-dhātu）、鼻识界（ghrāṇa-vijñāna-dhātu）；舌界（jihvā-dhātu）、味界（rasa-dhātu）、舌识界（jihvā-vijñāna-dhātu）；身界（kāya-dhātu）、触界（spraṣṭavya-dhātu）、身识界（kāya-vijñāna-dhātu）；意界
English
English version The Sutra on the Definitive Meaning Spoken by the Buddha No. 762 [No. 763] The Sutra on the Definitive Meaning Spoken by the Buddha Translated by Dharma Bhadra, Great Master Mingjiao, Minister of the Court for Ceremonial Affairs, and Provisional Vice President of the Ministry of Public Works, by Imperial Order, from the Sanskrit Text. Thus have I heard: At one time, the Buddha was in Śrāvastī, at the Jetavana-anāthapiṇḍada-ārāma, together with a great assembly of bhikṣus, one thousand two hundred and fifty in all. At that time, the Bhagavan said to the bhikṣus: 'I will now expound to you the profound and definitive meaning (good in the beginning, good in the middle, good in the end; its meaning is profound and far-reaching, pure and unmixed, complete, clear, and possessing the characteristics of the Brahmacarya). Listen attentively and contemplate it well!' Then the bhikṣus said to the Buddha: 'Excellent, O Bhagavan! What is called the definitive meaning? We are eager to hear it. We beseech the Bhagavan to explain it to us.' Then the Buddha said to the bhikṣus: 'The definitive meaning is: the five skandhas (pañca-skandha), the five upādāna-skandhas (pañca upādāna-skandha), the eighteen dhātus (aṣṭādaśa dhātu), the twelve āyatanas (dvādaśa āyatana), the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), the four noble truths (catvāri ārya-satyāni), the twenty-two indriyas (dvāviṃśati indriya), the ten powers of the Tathāgata (daśa-tathāgata-balāni), the four fearlessnesses (catvāri vaiśāradyāni), the four dhyānas (catvāri dhyānāni), the four formless attainments (catasra ārūpya-samāpattayaḥ), the four immeasurables (catvāri apramāṇāni), the four analytical knowledges (catasra pratisaṃvidaḥ), the four samādhi perceptions (catasra samādhi-saṃjñāḥ), the four foundations of mindfulness (catvāri smṛtyupasthānāni), the four right exertions (catvāri samyakprahāṇāni), the four bases of supernatural power (catvāra ṛddhipādāḥ), the five roots (pañcendriyāṇi), the five powers (pañca balāni), the seven factors of enlightenment (sapta bodhyaṅgāni), the eightfold noble path (aṣṭāṅga-mārga). These and other such dharmas are called the definitive meaning.' 'The five skandhas are: the rūpa-skandha, the vedanā-skandha, the saṃjñā-skandha, the saṃskāra-skandha, and the vijñāna-skandha. These are called the five skandhas.' 'The five upādāna-skandhas are: the rūpopādāna-skandha, the vedanopādāna-skandha, the saṃjñopādāna-skandha, the saṃskāropādāna-skandha, and the vijñānopādāna-skandha. These are called the five upādāna-skandhas.' 'The eighteen dhātus are: the cakṣur-dhātu, the rūpa-dhātu, the cakṣur-vijñāna-dhātu; the śrotra-dhātu, the śabda-dhātu, the śrotra-vijñāna-dhātu; the ghrāṇa-dhātu, the gandha-dhātu, the ghrāṇa-vijñāna-dhātu; the jihvā-dhātu, the rasa-dhātu, the jihvā-vijñāna-dhātu; the kāya-dhātu, the spraṣṭavya-dhātu, the kāya-vijñāna-dhātu; the mano-dhātu -------------------------------------------------------------------------------- 、法界、意识界。此等名为十八界。
Chinese
“十二处者，谓：内眼处、外色处；内耳处、外声处；内鼻处、外香处；内舌处、外味处；内身处、外触处；内意处、外法处。此等名为十二处。 “十二缘生者，谓：无明缘行；行缘识；识缘名色；名色缘六处；六处缘触；触缘受；受缘爱；爱缘取；取缘有；有缘生；生缘老、死、忧悲、苦恼，如是即一大苦蕴集。由此缘故，即有蕴法，若无缘故，蕴法即灭。所谓：无明灭即行灭；行灭即识灭；识灭即名色灭；名色灭即六处灭；六处灭即触灭；触灭即受灭；受灭即爱灭；爱灭即取灭；取灭即有灭；有灭即生灭；生灭即老、死、忧悲、苦恼灭，如是则一大苦蕴灭。 “此等诸法，无明为缘乃有生灭。为缘者何？所谓先际不了、后际不了、中际不了；内法不了、外法不了、内外法俱不了；善业不了、不善业不了、善不善业俱不了；因不了、果不了、因果俱不了；已生缘法不了、未生缘法不了、现生缘法不了；于佛不了、于法不了、于僧不了；苦法不了、集法不了、灭法不了、道法不了；善法不了、不善法不了；罪法不了、福法不了；可行法不了、不可行法不了；高下法不了；有为无为法不了。如是不了，不能于黑白法等起无相智。 “由此无明不能觉了， 现代汉语译本 法界（Dharmadhatu，一切法的总称）、意识界（Vijnanadhatu，意识的领域）。这些被称为十八界（Eighteen Dhatus）。 十二处（Twelve Ayatanas）是指：内眼处（Inner eye base）、外色处（Outer form base）；内耳处（Inner ear base）、外声处（Outer sound base）；内鼻处（Inner nose base）、外香处（Outer smell base）；内舌处（Inner tongue base）、外味处（Outer taste base）；内身处（Inner body base）、外触处（Outer touch base）；内意处（Inner mind base）、外法处（Outer dharma base）。这些被称为十二处。 十二缘起（Twelve Nidanas）是指：无明缘行（Ignorance conditions volitional actions）；行缘识（Volitional actions condition consciousness）；识缘名色（Consciousness conditions name and form）；名色缘六处（Name and form condition the six sense bases）；六处缘触（The six sense bases condition contact）；触缘受（Contact conditions feeling）；受缘爱（Feeling conditions craving）；爱缘取（Craving conditions grasping）；取缘有（Grasping conditions becoming）；有缘生（Becoming conditions birth）；生缘老、死、忧悲、苦恼（Birth conditions aging, death, sorrow, lamentation, pain, grief, and despair），这样就形成了整个大苦蕴（great mass of suffering）。由于这些因缘，就有了蕴法（aggregate of phenomena）；如果没有这些因缘，蕴法就会灭尽。也就是说：无明灭则行灭；行灭则识灭；识灭则名色灭；名色灭则六处灭；六处灭则触灭；触灭则受灭；受灭则爱灭；爱灭则取灭；取灭则有灭；有灭则生灭；生灭则老、死、忧悲、苦恼灭，这样就灭尽了整个大苦蕴。 这些诸法，都是以无明为因缘而产生生灭。什么是因缘呢？就是对过去际（past）、未来际（future）、现在际（present）不了解；对内法（internal phenomena）不了解、对外法（external phenomena）不了解、对内外法（both internal and external phenomena）都不了解；对善业（wholesome actions）不了解、对不善业（unwholesome actions）不了解、对善不善业（both wholesome and unwholesome actions）都不了解；对因（cause）不了解、对果（effect）不了解、对因果（cause and effect）都不了解；对已生缘法（conditioned phenomena that have arisen）不了解、对未生缘法（conditioned phenomena that have not arisen）不了解、对现生缘法（conditioned phenomena that are arising）不了解；对佛（Buddha）不了解、对法（Dharma）不了解、对僧（Sangha）不了解；对苦法（suffering）不了解、对集法（the cause of suffering）不了解、对灭法（the cessation of suffering）不了解、对道法（the path to the cessation of suffering）不了解；对善法（wholesome phenomena）不了解、对不善法（unwholesome phenomena）不了解；对罪法（blameworthy phenomena）不了解、对福法（meritorious phenomena）不了解；对可行法（practicable phenomena）不了解、对不可行法（impracticable phenomena）不了解；对高下法（superior and inferior phenomena）不了解；对有为法（conditioned phenomena）和无为法（unconditioned phenomena）不了解。像这样不了解，就不能对黑白法（wholesome and unwholesome phenomena）等生起无相智（signless wisdom）。 由于这种无明不能觉悟，