English
English version Ear consciousness, nasal scent and nasal consciousness, tongue taste and tongue consciousness, body touch and body consciousness, mind-objects and mind consciousness. Thus, the six aggregates of consciousness are capable of discernment, possessing the nature of discernment, not lacking the nature of discernment. Pudgala (pudgala, meaning 'self' or 'person', a theory that posits the existence of an unchanging 'self') does not possess such a nature, therefore there is no Pudgala. There are twelve sense bases, namely the eye base and the form base, the ear base and the sound base, the nose base and the scent base, the tongue base and the taste base, the body base and the touch base, the mind base and the mind-object base. Question: How many consciousnesses recognize the eye base, and so on, how many consciousnesses recognize the mind-object base? Answer: The form base is recognized by two consciousnesses, namely eye consciousness and mind consciousness. The sound base is recognized by two consciousnesses, namely ear consciousness and mind consciousness. The scent base is recognized by two consciousnesses, namely nose consciousness and mind consciousness. The taste base is recognized by two consciousnesses, namely tongue consciousness and mind consciousness. The touch base is recognized by two consciousnesses, namely body consciousness and mind consciousness. The remaining seven bases are recognized only by mind consciousness. Thus, the twelve sense bases are what is recognized, possessing the nature of being recognized, not lacking the nature of being recognized. Pudgala (pudgala, meaning 'self' or 'person', a theory that posits the existence of an unchanging 'self') does not possess such a nature, therefore there is no Pudgala. There are six aggregates of consciousness, namely eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Eye and form are the conditions for the arising of eye consciousness, and the coming together of these three gives rise to contact. Together with contact arise feeling, perception, and volition. Thus, consciousness, object, and contact are the fifth. Pudgala (pudgala, meaning 'self' or 'person', a theory that posits the existence of an unchanging 'self') is unattainable, unprovable, non-existent, and unequal, therefore there is no Pudgala. Just as with eye consciousness, so it is with ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Due to ignorance, craving arises towards desirable things. Here, ignorance is lack of wisdom, craving is action, discerning the characteristics of things is consciousness, the four aggregates that arise together with consciousness are name and form, the roots upon which name and form depend are the six sense bases, the coming together of the six sense bases is contact, the experiencing within this is feeling, the joy arising from feeling is desire, the increase and expansion of this desire is called grasping, the karma that can produce future existence is called becoming, the arising of the aggregates is called birth, the maturing of the aggregates is called aging, the abandoning of the aggregates is called death, the internal heat is called sorrow, uttering complaints is called lamentation, the unpleasant feeling associated with the five consciousnesses is called suffering. --------------------------------------------------------------------------------
Chinese
意识相应不平安受说名为忧，其心热恼扰恼燋恼说名扰恼，等起谓生。言如是者，示现显了开发增语，能生起故，说名积集。纯谓至极，究竟圆满。大苦蕴者，大灾大横大殃大恼，顺大世分，众苦法聚。 又诸无明未断未知，为因为缘诸行生起，谓随福行、随非福行、随不动行。如是诸行未断未知，为因为缘诸识生起，或往善趣或往恶趣。如是诸识未断未知，为因为缘名色生起，或在此世或在后世。如是名色未断未知，为因为缘六处生起，或有圆满或不圆满。六处和合故有其触，随触领纳故有其受，受生欣喜故有其爱，即爱增广说名为取，能感后有业名为有，诸蕴现起说名为生，诸蕴成熟说名为老，诸蕴弃舍说名为死，于内热恼说名为愁，发言怨嗟说名为叹，五识相应不平安受说名为苦，意识相应不平安受说名为忧，其心热恼扰恼燋恼说名扰恼，等起谓生。言如是者，示现显了开发增语，能生起故，说名积集。纯谓至极，究竟圆满。大苦蕴者，大灾大横大殃大恼，顺大世分，众苦法聚。 由十四因，应知心性决定无常，谓加行故、相应故、威仪路故、工巧处故、身业故、语业故、意业故、因故、等无间故、所缘故、增上故、染不染故、受差别故、所作事业展转异故。 若心已生分明可了，或于今时 现代汉语译本：意识相应的不平安感受被称为‘忧’，内心热恼、扰乱、焦躁被称为‘扰恼’，‘等起’指的是产生。说‘如是’，是为了示现、显了、开发，用更强的语气表达，因为能够生起，所以称为‘积集’。‘纯’指的是达到极致，究竟圆满。‘大苦蕴’指的是大的灾难、横祸、殃祸、恼乱，顺应大的世间划分，是众多痛苦之法的聚集。 又因为各种无明（Avidya，指对事物真相的迷惑）没有断除、没有认知，作为原因和条件，各种行（Samskara，指业力行为）就产生了，包括随福行、随非福行、随不动行。像这样，各种行没有断除、没有认知，作为原因和条件，各种识（Vijnana，指意识）就产生了，或者往善趣，或者往恶趣。像这样，各种识没有断除、没有认知，作为原因和条件，名色（Namarupa，指精神和物质的结合）就产生了，或者在此世，或者在后世。像这样，名色没有断除、没有认知，作为原因和条件，六处（Sadayatana，指六种感觉器官）就产生了，或者有圆满，或者不圆满。六处和合，所以有触（Sparsha，指感觉），随着触而领纳，所以有受（Vedana，指感受），受产生欣喜，所以有爱（Trishna，指渴爱），爱增长扩大，就称为取（Upadana，指执取），能够感得后有的业称为有（Bhava，指存在），诸蕴（Skandha，指五蕴，即色、受、想、行、识）现起称为生（Jati，指出生），诸蕴成熟称为老（Jara，指衰老），诸蕴弃舍称为死（Marana，指死亡），于内心热恼称为愁（Shoka，指忧愁），发言怨嗟称为叹（Parideva，指悲叹），五识（Panca-vijnana，指眼、耳、鼻、舌、身识）相应的不平安感受称为苦（Duhkha，指痛苦），意识相应的不平安感受称为忧（Daurmanasya，指忧虑），内心热恼、扰乱、焦躁称为扰恼（Upayasa，指苦恼），等起指的是产生。说‘如是’，是为了示现、显了、开发，用更强的语气表达，因为能够生起，所以称为‘积集’。‘纯’指的是达到极致，究竟圆满。‘大苦蕴’指的是大的灾难、横祸、殃祸、恼乱，顺应大的世间划分，是众多痛苦之法的聚集。 由于十四种原因，应当知道心性决定是无常的，包括加行故、相应故、威仪路故、工巧处故、身业故、语业故、意业故、因故、等无间故、所缘故、增上故、染不染故、受差别故、所作事业展转异故。 如果心已经产生，可以分明了知，或者在现在这个时候。
English
English version: The unpleasant feeling associated with consciousness is called 'sorrow' (Daurmanasya), and the mental heat, disturbance, and agitation are called 'affliction' (Upayasa). 'Arising' refers to origination. Saying 'thus' is to demonstrate, reveal, and develop, using a stronger tone, because it can arise, so it is called 'accumulation'. 'Pure' refers to reaching the extreme, ultimately perfect. 'Great mass of suffering' (Maha-duhkha-skandha) refers to great disasters, misfortunes, calamities, and disturbances, in accordance with the great division of the world, a collection of many painful dharmas. Furthermore, because various ignorance (Avidya, referring to delusion about the truth of things) has not been cut off or known, as cause and condition, various activities (Samskara, referring to karmic actions) arise, including meritorious actions, non-meritorious actions, and imperturbable actions. Like this, because various activities have not been cut off or known, as cause and condition, various consciousnesses (Vijnana, referring to awareness) arise, either going to good realms or going to bad realms. Like this, because various consciousnesses have not been cut off or known, as cause and condition, name and form (Namarupa, referring to the combination of mind and matter) arise, either in this life or in the next life. Like this, because name and form have not been cut off or known, as cause and condition, the six sense bases (Sadayatana, referring to the six sense organs) arise, either complete or incomplete. Because the six sense bases come together, there is contact (Sparsha, referring to sensation), and with contact there is reception, so there is feeling (Vedana, referring to sensation), and feeling produces joy, so there is craving (Trishna, referring to thirst), and craving increases and expands, so it is called grasping (Upadana, referring to clinging), and the karma that can bring about future existence is called being (Bhava, referring to existence), and the arising of the aggregates (Skandha, referring to the five aggregates, namely form, feeling, perception, mental formations, and consciousness) is called birth (Jati, referring to birth), and the maturing of the aggregates is called aging (Jara, referring to aging), and the abandonment of the aggregates is called death (Marana, referring to death), and inner heat is called sorrow (Shoka, referring to grief), and speaking with complaint is called lamentation (Parideva, referring to lamentation), and the unpleasant feeling associated with the five consciousnesses (Panca-vijnana, referring to eye, ear, nose, tongue, and body consciousness) is called suffering (Duhkha, referring to pain), and the unpleasant feeling associated with consciousness is called sorrow (Daurmanasya, referring to worry), and the mental heat, disturbance, and agitation are called affliction (Upayasa, referring to distress), and arising refers to origination. Saying 'thus' is to demonstrate, reveal, and develop, using a stronger tone, because it can arise, so it is called 'accumulation'. 'Pure' refers to reaching the extreme, ultimately perfect. 'Great mass of suffering' (Maha-duhkha-skandha) refers to great disasters, misfortunes, calamities, and disturbances, in accordance with the great division of the world, a collection of many painful dharmas. Due to fourteen causes, it should be known that the nature of the mind is definitely impermanent, including because of effort, because of association, because of deportment, because of skillful activities, because of bodily karma, because of verbal karma, because of mental karma, because of cause, because of contiguity, because of object, because of dominance, because of defilement or non-defilement, because of differences in feeling, because of the different transformations of actions performed. If the mind has already arisen, it can be clearly known, or at this present time. --------------------------------------------------------------------------------
Chinese
或于余时诸所忆念即所了知，如是心性不离前心。又此心性不离前心，由此道理诸心展转，无前际来诸心次第，如是名为苦集圣谛。如是应观苦集圣谛，如是观者名为正观，若异观者名为邪智。 若有诸爱未断未知，为因为缘后苦生起。若有诸爱已断已知，无因无缘可令后苦更得生起。设使诸爱已断已知，为因为缘后苦生起，由此具寿应见应闻，如是具寿已离诸爱生于世间，然今诸爱已断已知，无因无缘可令后苦更得生起，是故具寿不见不闻，如是具寿已离诸爱生于世间，如是名为苦灭圣谛。如是应观苦灭圣谛，如是观者名为正观，若异观者名为邪智。 有六识身，谓眼识耳鼻舌身意识。眼识有四缘：一、因缘；二、等无间缘；三、所缘缘；四、增上缘。何等因缘？谓此俱有相应法等。何等等无间缘？谓若从彼诸心心法平等无间如是眼识已生正生。何等所缘缘？谓一切色。何等增上缘？谓除自性，余一切法。是名眼识所有四缘，谓因缘、等无间缘、所缘缘、增上缘。如是眼识是谁因缘？谓此俱有相应法等。是谁等无间缘？谓从眼识平等无间已生正生诸心心法。是谁所缘缘？谓能缘此诸心心法。是谁增上缘？谓除自性，余一切法。如眼识，耳鼻舌身意识亦尔。 说一切有部识身足论卷第三 大正藏第 现代汉语译本：或者在其他时候，所有忆念的事物就是所了解的事物，这样的心性不离开之前的那个心。又因为这个心性不离开之前的那个心，由于这个道理，所有的心辗转相续，没有起始地连续出现，这样的次第叫做苦集圣谛（Dukkha-samudaya Satya，苦的生起）。应该这样观察苦集圣谛，这样观察叫做正观，如果用不同的方式观察就叫做邪智。 如果还有各种爱未曾断除、未曾了解，就会成为原因和条件，导致未来的痛苦生起。如果各种爱已经断除、已经了解，就没有原因和条件可以让未来的痛苦再次生起。假设各种爱已经断除、已经了解，却仍然成为原因和条件导致未来的痛苦生起，那么这位具寿（Ayushman，对修行者的尊称）应该见证和听闻。如果这位具寿已经脱离各种爱而生存在世间，然而现在的各种爱已经断除、已经了解，没有原因和条件可以让未来的痛苦再次生起，所以这位具寿不会见证和听闻。如果这位具寿已经脱离各种爱而生存在世间，这就叫做苦灭圣谛（Dukkha-nirodha Satya，苦的止息）。应该这样观察苦灭圣谛，这样观察叫做正观，如果用不同的方式观察就叫做邪智。 有六种识身，分别是眼识、耳识、鼻识、舌识、身识和意识。眼识有四种缘：一、因缘（Hetu-pratyaya，根本原因）；二、等无间缘（Samanantara-pratyaya，紧邻的条件）；三、所缘缘（Alambana-pratyaya，对象条件）；四、增上缘（Adhipati-pratyaya，增强的条件）。什么是因缘？就是与眼识同时存在的相应法等等。什么是等无间缘？就是从那些心和心法平等无间地生起，这样眼识已经生起或正在生起。什么是所缘缘？就是一切色（Rupa，物质现象）。什么是增上缘？就是除了自性以外，其他一切法。这就是眼识所有的四种缘，分别是因缘、等无间缘、所缘缘和增上缘。那么，眼识的因缘是什么？就是与眼识同时存在的相应法等等。眼识的等无间缘是什么？就是从眼识平等无间地已经生起或正在生起的各种心和心法。眼识的所缘缘是什么？就是能够缘取这些心和心法的对象。眼识的增上缘是什么？就是除了自性以外，其他一切法。就像眼识一样，耳识、鼻识、舌识、身识和意识也是如此。 《说一切有部识身足论》卷第三，出自大正藏。