English
English version How is it said to be 'speaking of seeing', 'speaking of holy seeing'? Answer: What is received by eye consciousness and understood by eye consciousness is called what is seen. If there is indeed eye consciousness that has already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have seen it', then this is called 'speaking of seeing', 'speaking of holy seeing'. If one has not actually seen but arises with the thought of having seen, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have seen it', then although this may be called 'holy speech', it is not called 'speaking of seeing', 'seeing', because he has not actually seen. How is it said to be 'speaking of hearing', 'speaking of holy hearing'? Answer: What is received by ear consciousness and understood by ear consciousness is called what is heard. If there is indeed ear consciousness that has already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have heard it', then this is called 'speaking of hearing', 'speaking of holy hearing'. If one has not actually heard but arises with the thought of having heard, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have heard it', then although this may be called 'holy speech', it is not called 'speaking of hearing', 'holy hearing', because he has not actually heard. How is it said to be 'speaking of sensing', 'speaking of holy sensing'? Answer: What is received by the three consciousnesses (nose, tongue, and body consciousness) and understood by the three consciousnesses is called what is sensed. If there are indeed these three consciousnesses that have already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have sensed it', then this is called 'speaking of sensing', 'speaking of holy sensing'. If one has not actually sensed but arises with the thought of having sensed, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have sensed it', then although this may be called 'holy speech', it is not called 'speaking of sensing', 'holy sensing', because he has not actually sensed. How is it said to be 'speaking of knowing', 'speaking of holy knowing'? Answer: What is received by mind consciousness and understood by mind consciousness is called what is known. If there is indeed mind consciousness that has already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have known it', then this is called 'speaking of knowing', 'speaking of holy knowing'. If one has not actually known but arises with the thought of having known, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have known it', then although this may be called 'holy speech', it is not called 'speaking of knowing', 'holy knowing', because he has not actually known. Sarvastivada Abhidharma Jnanaprasthana Shastra, Volume 10 Taisho Tripitaka Volume 26, No. 1536, Abhidharma Jnanaprasthana Shastra Abhidharma Jnanaprasthana Shastra, Volume 11 Spoken by Venerable Sariputra (Sariputra) Translated by Tripitaka Master Xuanzang (Xuanzang) under Imperial Decree The Chapter on the Five Dharmas, Part Six - One At that time, Sariputra (Sariputra) again addressed the assembly, saying: 'Venerable ones, you should know that the Buddha, having fully understood the five dharmas and having realized perfect enlightenment, for the sake of all...' --------------------------------------------------------------------------------
Chinese
弟子宣说开示。我等今应和合结集，佛灭度后勿有乖诤，当令随顺梵行法律久住，利乐无量有情，哀愍世间诸天人众，令获殊胜义利安乐。” 五法云何？此中有二嗢拖南颂。初嗢拖南曰： 初五法十种， 谓蕴取妙欲， 悭趣盖栽缚， 下上结各五。 有五蕴、五取蕴、五妙欲、五悭、五趣、五盖、五心栽、五心缚、五顺下分结、五顺上分结。 五蕴者，一；色蕴；二；受蕴；三；想蕴；四；行蕴；五；识蕴。云何色蕴？答：诸所有色，若过去若未来若现在、若内若外、若粗若细、若劣若胜、若远若近，如是一切略为一聚说名色蕴。云何受蕴？答：诸所有受，若过去若未来若现在、若内若外、若粗若细、若劣若胜、若远若近，如是一切略为一聚说名受蕴。云何想蕴？答：诸所有想，若过去若未来若现在、若内若外若、粗若细、若劣若胜、若远若近，如是一切略为一聚说名想蕴。云何行蕴？答：诸所有行，若过去若未来若现在、若内若外、若粗若细、若劣若胜、若远若近，如是一切略为一聚说名行蕴。云何识蕴？答：诸所有识，若过去若未来若现在、若内若外、若粗若细、若劣若胜、若远若近，如是一切略为一聚说名识蕴。 此中诸所有色者，云何名为诸所有色？答：尽所有色， 现代汉语译本：弟子们宣说开示：‘我们现在应当和合聚集，佛陀涅槃之后不要有乖违争执，应当使随顺梵行（brahmacarya，清净的行为）的法律长久住世，利益安乐无量众生，哀怜世间诸天人和大众，使他们获得殊胜的义利安乐。’ 什么是五法呢？这里有两首嗢拖南（udāna，总结）颂。第一首嗢拖南说： ‘最初的五法有十种，即蕴、取、妙欲、悭吝、趣向、盖障、心栽、心缚、下分结、上分结各有五种。’ 有五蕴、五取蕴、五妙欲、五悭、五趣、五盖、五心栽、五心缚、五顺下分结、五顺上分结。 五蕴是什么？一：色蕴；二：受蕴；三：想蕴；四：行蕴；五：识蕴。什么是色蕴？回答：所有一切色，无论是过去、未来、现在，无论是内在、外在，无论是粗糙、细微，无论是低劣、殊胜，无论是遥远、邻近，像这样的一切总合起来成为一个集合，就叫做色蕴。什么是受蕴？回答：所有一切感受，无论是过去、未来、现在，无论是内在、外在，无论是粗糙、细微，无论是低劣、殊胜，无论是遥远、邻近，像这样的一切总合起来成为一个集合，就叫做受蕴。什么是想蕴？回答：所有一切想法，无论是过去、未来、现在，无论是内在、外在，无论是粗糙、细微，无论是低劣、殊胜，无论是遥远、邻近，像这样的一切总合起来成为一个集合，就叫做想蕴。什么是行蕴？回答：所有一切行为，无论是过去、未来、现在，无论是内在、外在，无论是粗糙、细微，无论是低劣、殊胜，无论是遥远、邻近，像这样的一切总合起来成为一个集合，就叫做行蕴。什么是识蕴？回答：所有一切意识，无论是过去、未来、现在，无论是内在、外在，无论是粗糙、细微，无论是低劣、殊胜，无论是遥远、邻近，像这样的一切总合起来成为一个集合，就叫做识蕴。 这里所说的‘所有一切色’，什么叫做‘所有一切色’呢？回答：所有一切色。
English
English version: The disciples proclaimed and instructed: 'We should now gather together in harmony. After the Buddha's Parinirvana (parinirvāṇa, complete extinction), let there be no discord or contention. We should ensure that the laws that accord with pure conduct (brahmacarya) endure for a long time, benefiting and bringing happiness to countless sentient beings, and have compassion for all the gods and people in the world, enabling them to attain supreme benefit, righteousness, peace, and happiness.' What are the five dharmas? Here, there are two Udana (udāna, utterance of joy) verses. The first Udana says: 'The initial five dharmas have ten aspects, namely, the five aggregates (skandha), the five aggregates of clinging, the five sensual pleasures, the five kinds of stinginess, the five destinies, the five hindrances, the five mental fixations, the five mental bonds, the five lower fetters, and the five higher fetters.' There are the five aggregates, the five aggregates of clinging, the five sensual pleasures, the five kinds of stinginess, the five destinies, the five hindrances, the five mental fixations, the five mental bonds, the five lower fetters, and the five higher fetters. What are the five aggregates? One: the aggregate of form (rūpa); two: the aggregate of feeling (vedanā); three: the aggregate of perception (saṃjñā); four: the aggregate of mental formations (saṃskāra); five: the aggregate of consciousness (vijñāna). What is the aggregate of form? The answer: All forms whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of form. What is the aggregate of feeling? The answer: All feelings whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of feeling. What is the aggregate of perception? The answer: All perceptions whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of perception. What is the aggregate of mental formations? The answer: All mental formations whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of mental formations. What is the aggregate of consciousness? The answer: All consciousness whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of consciousness. Among these, what is meant by 'all forms whatsoever'? The answer: All forms whatsoever. --------------------------------------------------------------------------------
Chinese
谓四大种及四大种所造诸色，如是名为诸所有色。复次尽所有色，谓十色处及法处所摄色，如是名为诸所有色。若过去若未来若现在者，云何过去色？答：若色已起已等起、已生已等生、已转已现转、已聚集已出现，落谢过去尽灭离变，过去性过去类过去世摄，是名过去色。云何未来色？答：若色未已起未已等起、未已生未已等生、未已转未已现转、未聚集未出现，未来性未来类未来世摄，是名未来色。云何现在色？答：若色已起已等起、已生已等生、已转已现转，聚集出现，住未已谢、未已尽灭、未已离变，和合现前，现在性现在类现在世摄，是名现在色。若内若外者，云何内色？答：若色在此相续已得不失，是名内色。云何外色？答：若色在此相续，或本未得、或得已失、若他相续、若非情数，是名外色。若粗若细者，云何施设粗色细色？答：观待施设粗色细色。复如何等？答：若观待无见有对色，则有见有对色名粗；若观待有见有对色，则无见有对色名细。若观待无见无对色，则无见有对色名粗；若观待无见有对色，则无见无对色名细。若观待色界色，则欲界色名粗；若观待欲界色，则色界色名细。若观待不系色，则色界色名粗；若观待色界色，则不系色名细。如是施设粗色细色，如是名为若粗若细。若劣若胜 现代汉语译本 关于四大种（地、水、火、风四大元素）以及四大种所产生的各种色法，这些被称为‘诸所有色’。进一步说，‘尽所有色’指的是十色处（眼、耳、鼻、舌、身、色、声、香、味、触）以及法处所包含的色法，这些也被称为‘诸所有色’。 对于过去、未来、现在的色法，什么是过去色？答：如果某个色法已经生起、已经等起（产生）、已经出生、已经等生、已经转变、已经显现转变、已经聚集、已经出现，并且已经衰落、过去、穷尽、灭亡、分离、变异，被归类为过去的状态、过去的一类、过去的时期，这被称为过去色。 什么是未来色？答：如果某个色法尚未生起、尚未等起、尚未出生、尚未等生、尚未转变、尚未显现转变、尚未聚集、尚未出现，被归类为未来的状态、未来的一类、未来的时期，这被称为未来色。 什么是现在色？答：如果某个色法已经生起、已经等起、已经出生、已经等生、已经转变、已经显现转变，正在聚集、正在出现，处于尚未衰落、尚未穷尽灭亡、尚未分离变异的状态，和合显现于当前，被归类为现在的状态、现在的一类、现在的时期，这被称为现在色。 对于内在和外在的色法，什么是内色？答：如果某个色法存在于这个相续（生命流）中，已经获得并且没有失去，这被称为内色。 什么是外色？答：如果某个色法存在于这个相续中，或者原本没有获得、或者获得后已经失去、或者存在于其他相续中、或者属于非情之物（无情众生），这被称为外色。 对于粗和细的色法，如何施设粗色和细色？答：粗色和细色的施设是相对而言的。具体是怎样的呢？答：如果相对于无见有对色（不可见但有阻碍的色法），那么可见有对色就被称为粗色；如果相对于可见有对色，那么无见有对色就被称为细色。如果相对于无见无对色（不可见且无阻碍的色法），那么无见有对色就被称为粗色；如果相对于无见有对色，那么无见无对色就被称为细色。如果相对于**色（**界中的色法），那么欲界色（欲界中的色法）就被称为粗色；如果相对于欲界色，那么**色就被称为细色。如果相对于不系色（超出三界的色法），那么**色就被称为粗色；如果相对于**色，那么不系色就被称为细色。如此施设粗色和细色，这就是所谓的粗和细。 对于劣和胜