Chinese
大正藏第 26 册 No. 1539 阿毗达磨识身足论 No. 1539 阿毗达磨识身足论卷第一 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译 初归礼赞颂 稽首大觉觉中王， 觉王所供三界日， 解脱妙法智所归， 智者所依诸圣众。 阿毗达磨海难渡， 佛口池流千圣饮， 于境巨溟能善决， 故我至诚今顶礼。 朗日不举照人间， 稠林昏翳孰能遣？ 若无阿毗达磨论， 智所知冥谁殄灭？ 阿毗达磨正法灯， 心中净眼智根本， 所知林日邪论剑， 开士威力如来藏。 三界照明慧眼道， 一切法灯佛语海， 能发胜慧破诸疑， 是诸圣贤法衢路。 智者慧水大陂池， 求智勇锐胜基本， 了此胜法至聪明， 悟斯圣教真佛子。 总嗢拖南颂 初目乾连蕴， 次补特伽罗， 因所缘杂类， 四句最为后。 识身足论目乾连蕴第一之一第一嗢拖南颂 根恶行想， 寻思界漏， 火爱所有， 垢缚皆三。 沙门目连作如是说：过去未来无，现在无为有。应问彼言：汝然此不？谓契经中世尊善语善词善说三不善根：贪不善根、瞋不善根、痴不善根。彼答言：尔。复问 现代汉语译本 大正藏第 26 册 No. 1539 《阿毗达磨识身足论》 No. 1539 《阿毗达磨识身足论》卷第一 提婆设摩阿罗汉（Devaśarman Arhat）造 三藏法师玄奘奉 诏译 初归礼赞颂 稽首大觉觉中王， 觉王所供三界日， 解脱妙法智所归， 智者所依诸圣众。 阿毗达磨海难渡， 佛口池流千圣饮， 于境巨溟能善决， 故我至诚今顶礼。 朗日不举照人间， 稠林昏翳孰能遣？ 若无阿毗达磨论， 智所知冥谁殄灭？ 阿毗达磨正法灯， 心中净眼智根本， 所知林日邪论剑， 开士威力如来藏。 三界照明慧眼道， 一切法灯佛语海， 能发胜慧破诸疑， 是诸圣贤法衢路。 智者慧水大陂池， 求智勇锐胜基本， 了此胜法至聪明， 悟斯圣教真佛子。 总嗢拖南颂 初目乾连蕴， 次补特伽罗（Pudgala）， 因所缘杂类， 四句最为后。 识身足论目乾连蕴第一之一第一嗢拖南颂 根恶行想， 寻思界漏， 火爱所有， 垢缚皆三。 沙门目连作如是说：过去未来无，现在无为有。应问彼言：汝然此不？谓契经中世尊善语善词善说三不善根：贪不善根、瞋不善根、痴不善根。彼答言：尔。复问
English
English version T26 No. 1539 Abhidharma-vijñānakāya-pāda-śāstra No. 1539 Abhidharma-vijñānakāya-pāda-śāstra, Volume 1 Composed by Devaśarman Arhat (提婆设摩阿罗汉) Translated under imperial decree by Tripitaka Master Xuanzang Initial Homage and Praise I bow to the Great Awakened One, the king among the awakened, the sun of the Three Realms, offered by the awakened kings, The wonderful Dharma of liberation, the refuge of wisdom, the assembly of sages, relied upon by the wise. The Abhidharma is a sea difficult to cross, a pond flowing from the Buddha's mouth, drunk by a thousand sages, It can skillfully resolve the vast ocean of objects, therefore I sincerely bow in reverence. If the bright sun does not rise to illuminate the human world, who can dispel the dense forest of darkness? If there were no Abhidharma treatises, who would extinguish the darkness known by wisdom? The Abhidharma is the lamp of the true Dharma, the pure eye in the heart, the root of wisdom, The forest of knowable objects is the sun, heretical arguments are swords, the power of the Bodhisattva is the Tathāgata-garbha (如来藏). The path of the wisdom eye illuminates the Three Realms, the sea of the Buddha's words is the lamp of all Dharmas, It can generate supreme wisdom and break through all doubts, it is the path of the sages and worthies. The great pond of the wise man's wisdom water, the foundation for seeking wisdom, courage, and sharpness, Understanding this supreme Dharma leads to intelligence, awakening to this sacred teaching makes one a true son of the Buddha. Summary Verse First, Maudgalyāyana's (目乾连) Skandha, then the Pudgala (补特伽罗), Causes, conditions, miscellaneous categories, the four verses are last. Vijñānakāya-pāda-śāstra, Maudgalyāyana's Skandha, First of One, First Summary Verse Roots, evils, actions, thoughts, investigation, realms, outflows, fire, love, possessions, Defilements and bonds are all three. The Śrāmaṇa (沙门) Maudgalyāyana speaks thus: the past and future do not exist, the present and unconditioned exist. One should ask him: Do you affirm this? For in the Sutras, the World-Honored One spoke well, with good words, and well explained the three unwholesome roots: the unwholesome root of greed, the unwholesome root of hatred, the unwholesome root of delusion. He answers: Yes. Ask again --------------------------------------------------------------------------------
Chinese
彼言：汝然此不？谓有能于贪不善根已观、今观、当观是不善？彼答言：尔。为何所观？过去耶、未来耶、现在耶？若言观过去，应说有过去，不应无过去；言过去无，不应道理。若言观未来，应说有未来，不应无未来；言未来无，不应道理。若言观现在，应说有一补特伽罗，非前非后二心和合，一是所观、一是能观，此不应理。若不说一补特伽罗，非前非后二心和合，一是所观、一是能观，则不应说观于现在；言观现在，不应道理。若言不观过去、未来、现在，则无能于贪不善根已观、今观、当观。是不善若无能观，则无能已厌、今厌、当厌。若无能厌，则无能已离染、今离染、当离染。若无能离染，则无能已解脱、今解脱、当解脱。若无能解脱，则无能已般涅槃、今般涅槃、当般涅槃。如不善，如是结，缚、随眠、随烦恼、缠，所弃、所舍、所断遍知亦尔。复问彼言：汝然此不？谓有能于贪不善根已观、今观、当观，后世感苦异熟？彼答言：尔。为何所观？过去耶、未来耶、现在耶？若言观过去，应说有过去，不应无过去；言过去无，不应道理。若言观未来，应说有未来，不应无未来；言未来无，不应道理。若言观现在，应说有一补特伽罗，非前非后亦能造业亦即领受此业异熟，此不应理。若不说一补特伽罗，非 现代汉语译本 他说：‘你认可这个吗？’就是说，存在能够对贪（Lobha，一种负面情绪）这种不善之根已经观察、正在观察、将要观察的（人），这种不善（事物）？他回答说：‘是的。’（对方又问：）‘你观察的是什么呢？’是过去（的事物）吗？是未来（的事物）吗？是现在（的事物）吗？如果说是观察过去（的事物），就应该说存在过去（的事物），不应该说不存在过去（的事物）；说过去不存在，是不合道理的。如果说是观察未来（的事物），就应该说存在未来（的事物），不应该说不存在未来（的事物）；说未来不存在，是不合道理的。如果说是观察现在（的事物），就应该说存在一个补特伽罗（Pudgala，人），不是前念也不是后念，两种心识和合，一个是所观察的，一个是能观察的，这不合道理。如果不是说一个补特伽罗（Pudgala，人），不是前念也不是后念，两种心识和合，一个是所观察的，一个是能观察的，那么就不应该说观察现在（的事物）；说观察现在（的事物），是不合道理的。如果说不观察过去、未来、现在（的事物），那么就不存在能够对贪（Lobha，一种负面情绪）这种不善之根已经观察、正在观察、将要观察的（人）。如果不存在能够观察的（人），那么就不存在能够已经厌离、正在厌离、将要厌离的（人）。如果不存在能够厌离的（人），那么就不存在能够已经离染、正在离染、将要离染的（人）。如果不存在能够离染的（人），那么就不存在能够已经解脱、正在解脱、将要解脱的（人）。如果不存在能够解脱的（人），那么就不存在能够已经般涅槃（Parinirvana，完全的涅槃）、正在般涅槃（Parinirvana，完全的涅槃）、将要般涅槃（Parinirvana，完全的涅槃）的（人）。如同不善（一样），结（Samyoojana，烦恼的束缚），缚（Bandhana，束缚），随眠（Anusaya，潜在的烦恼），随烦恼（Upaklesha，较小的烦恼），缠（Paryavasthana，缠绕），所弃（Prahana，断除），所舍（Visarjana，舍弃），所断遍知（Parijna，完全的理解和断除）也是如此。’ 又问他说：‘你认可这个吗？’就是说，存在能够对贪（Lobha，一种负面情绪）这种不善之根已经观察、正在观察、将要观察的（人），（并且因此）在后世感受痛苦的异熟果报？他回答说：‘是的。’（对方又问：）‘你观察的是什么呢？’是过去（的事物）吗？是未来（的事物）吗？是现在（的事物）吗？如果说是观察过去（的事物），就应该说存在过去（的事物），不应该说不存在过去（的事物）；说过去不存在，是不合道理的。如果说是观察未来（的事物），就应该说存在未来（的事物），不应该说不存在未来（的事物）；说未来不存在，是不合道理的。如果说是观察现在（的事物），就应该说存在一个补特伽罗（Pudgala，人），不是前念也不是后念，既能造业也能领受此业的异熟果报，这不合道理。如果不是说一个补特伽罗（Pudgala，人），不是
English
English version He said: 'Do you accept this? That there is someone who has observed, is observing, or will observe greed (Lobha, a negative emotion), the unwholesome root, is unwholesome?' He replied: 'Yes.' '(The other party then asked:) 'What are you observing?' Is it the past? Is it the future? Is it the present? If you say you are observing the past, you should say that the past exists, you should not say that the past does not exist; saying that the past does not exist is unreasonable. If you say you are observing the future, you should say that the future exists, you should not say that the future does not exist; saying that the future does not exist is unreasonable. If you say you are observing the present, you should say that there is a Pudgala (Pudgala, person), neither a previous thought nor a subsequent thought, two minds combined, one is the observed and one is the observer, this is unreasonable. If you do not say that there is a Pudgala (Pudgala, person), neither a previous thought nor a subsequent thought, two minds combined, one is the observed and one is the observer, then you should not say that you are observing the present; saying that you are observing the present is unreasonable. If you say that you do not observe the past, future, or present, then there is no one who has observed, is observing, or will observe greed (Lobha, a negative emotion), the unwholesome root. If there is no one who can observe, then there is no one who has become disgusted, is becoming disgusted, or will become disgusted. If there is no one who can become disgusted, then there is no one who has become detached, is becoming detached, or will become detached. If there is no one who can become detached, then there is no one who has become liberated, is becoming liberated, or will become liberated. If there is no one who can become liberated, then there is no one who has attained Parinirvana (Parinirvana, complete Nirvana), is attaining Parinirvana (Parinirvana, complete Nirvana), or will attain Parinirvana (Parinirvana, complete Nirvana). Just like unwholesome, so too are the fetters (Samyoojana, the bonds of affliction), bonds (Bandhana, bondage), latent tendencies (Anusaya, latent afflictions), secondary afflictions (Upaklesha, minor afflictions), entanglements (Paryavasthana, entanglements), what is abandoned (Prahana, abandonment), what is relinquished (Visarjana, relinquishment), and complete knowledge of what is to be abandoned (Parijna, complete understanding and abandonment).' He further asked him: 'Do you accept this? That there is someone who has observed, is observing, or will observe greed (Lobha, a negative emotion), the unwholesome root, (and therefore) experiences the painful result in a future life?' He replied: 'Yes.' '(The other party then asked:) 'What are you observing?' Is it the past? Is it the future? Is it the present? If you say you are observing the past, you should say that the past exists, you should not say that the past does not exist; saying that the past does not exist is unreasonable. If you say you are observing the future, you should say that the future exists, you should not say that the future does not exist; saying that the future does not exist is unreasonable. If you say you are observing the present, you should say that there is a Pudgala (Pudgala, person), neither a previous thought nor a subsequent thought, who can both create karma and experience the result of this karma, this is unreasonable. If you do not say that there is a Pudgala (Pudgala, person), neither a --------------------------------------------------------------------------------
Chinese
前非后亦能造业亦即领受此业异熟，则不应说观于现在；言观现在，不应道理。若言不观过去、未来、现在，则无能于贪不善根已观、今观、当观后世感苦异熟。若无能观，则无能已厌、今厌、当厌。若无能厌，则无能已离染、今离染、当离染。若无能离染，则无能已解脱、今解脱、当解脱。若无能解脱，则无能已般涅槃、今般涅槃、当般涅槃。如贪不善根，如是瞋不善根、痴不善根亦尔。身恶行、语恶行是不善，非结、非缚、非随眠、非随烦恼、非缠，是所弃、所舍、所断遍知，能于后世感苦异熟。意恶行是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。欲想、恚想、害想是不善，非结、非缚、非随眠、非随烦恼、非缠，是所弃、所舍、所断遍知，能于后世感苦异熟。欲寻、恚寻、害寻是不善，非结、非缚、非随眠，是随烦恼、非缠，是所弃、所舍、所断遍知，能于后世感苦异熟。欲界、恚界是不善，结、缚、随眠、随烦恼、缠、所弃、所舍、所断遍知，能于后世感苦异熟。害界是不善，非结、非缚、非随眠，是随烦恼、非缠，是所弃、所舍、所断遍知，能于后世感苦异熟。欲漏、无明漏是不善，结、缚、随眠、随烦恼、缠，所弃、所舍、所断遍知，能于后世感苦异熟。有漏非不善 现代汉语译本： 如果过去所造的恶业，之后也能继续造业，并且领受这些业的果报，那么就不应该说只观察现在；如果只说观察现在，这是不合道理的。如果说不观察过去、未来、现在，那么就无法对贪欲这种不善的根源，已经观察、正在观察、将要观察到它在来世所感受的痛苦果报。如果无法观察，就无法已经厌恶、正在厌恶、将要厌恶。如果无法厌恶，就无法已经离染、正在离染、将要离染。如果无法离染，就无法已经解脱、正在解脱、将要解脱。如果无法解脱，就无法已经般涅槃（Parinirvana，完全的涅槃）、正在般涅槃、将要般涅槃。如同贪欲这种不善的根源，嗔恚这种不善的根源、愚痴这种不善的根源也是一样。 身恶行、语恶行是不善的，不是结（Samyoojana，烦恼的束缚）、不是缚（Bandhana，束缚）、不是随眠（Anusaya，潜在的烦恼）、不是随烦恼（Upakilesa，较小的烦恼）、不是缠（Paryavasthana，缠绕），是应该抛弃、应该舍离、应该断除并完全了解的，能在来世感受痛苦的果报。意恶行是不善的，是结、是缚、是随眠、是随烦恼、是缠，是应该抛弃、应该舍离、应该断除并完全了解的，能在来世感受痛苦的果报。欲想、恚想、害想是不善的，不是结、不是缚、不是随眠、不是随烦恼、不是缠，是应该抛弃、应该舍离、应该断除并完全了解的，能在来世感受痛苦的果报。欲寻、恚寻、害寻是不善的，不是结、不是缚、不是随眠，是随烦恼、不是缠，是应该抛弃、应该舍离、应该断除并完全了解的，能在来世感受痛苦的果报。欲界、恚界是不善的，是结、是缚、是随眠、是随烦恼、是缠，是应该抛弃、应该舍离、应该断除并完全了解的，能在来世感受痛苦的果报。害界是不善的，不是结、不是缚、不是随眠，是随烦恼、不是缠，是应该抛弃、应该舍离、应该断除并完全了解的，能在来世感受痛苦的果报。欲漏、无明漏是不善的，是结、是缚、是随眠、是随烦恼、是缠，是应该抛弃、应该舍离、应该断除并完全了解的，能在来世感受痛苦的果报。有漏不是不善的。