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English version The Blessed One spoke well, with good words and good sayings. For the venerable Ajita (无灭), in the contemplation of the great being, he said that having few desires is the Dharma, and having great desires is not the Dharma. He replied, 'Yes.' Venerable Sir, what is this Dharma of having few desires? It is a mental property, corresponding to the mind. Venerable Sir, if an Arhat (阿罗汉) is in the realm of desire and is now entering cessation, in what time should this having of few desires be said to exist? In the past, future, or present? If it is said to be in the past, it should be said that there is a past, and it should not be said that there is no past; to say that there is no past is unreasonable. If it is said to be in the future, it should be said that there is a future, and it should not be said that there is no future; to say that there is no future is unreasonable. If it is said to be in the present, then it should not be said that one is now entering cessation; to say that one is now entering cessation is unreasonable. If it is said that it is not in the past, future, or present, then when an Arhat is in the realm of desire and is now entering cessation, there should be no having of few desires. The Shramana (沙门) Maudgalyayana (目连) said thus: the past and future do not exist, only the present unconditioned exists. One should ask him: Do you agree with this? Because in the Sutras (契经), the Blessed One spoke well, with good words and good sayings. To the venerable Rahula (罗怙罗), he said, 'Rahula! If someone knowingly speaks falsely, without shame or remorse, I say that there is no evil deed that he will not commit.' Rahula replied, 'Yes.' Venerable Sir, what is this Dharma of shame and remorse? It is a mental property, corresponding to the mind. Venerable Sir, if an Arhat is in the realm of desire and is now entering cessation, in what time should shame and remorse exist? In the past, future, or present? If it is said to be in the past, it should be said that there is a past, and it should not be said that there is no past; to say that there is no past is unreasonable. If it is said to be in the future, it should be said that there is a future, and it should not be said that there is no future; to say that there is no future is unreasonable. If it is said to be in the present, then it should not be said that one is now entering cessation; to say that one is now entering cessation is unreasonable. If it is said that it is not in the past, future, or present, then when an Arhat is in the realm of desire and is now entering cessation, there should be no shame or remorse. Sarvastivada (说一切有部) Vijnanakaya-pada-shastra (识身足论), Volume 1 Taisho Tripitaka (大正藏), Volume 26, No. -------------------------------------------------------------------------------- . 1539 阿毗达磨识身足论 阿毗达磨识身足论卷第二 提婆设摩阿罗汉造 三藏法师玄奘奉 诏译
Chinese
目乾连蕴第一之二第四嗢拖南颂后 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，九有情居有诸有情，有色、有种种身、有种种想，谓人及天一分，是名初有情居。有诸有情，有色、有种种身、有一种想，谓梵众天在彼初生，是名第二有情居。有诸有情，有色、有一种身、有种种想，谓光音天，是名第三有情居。有诸有情，有色、有一种身、有一种想，谓遍净天，是名第四有情居。有诸有情，有色、无想、无各异想，谓无想天，是名第五有情居。有诸有情，无色、一切种色想超过故、有对想灭没故、种种想不作意故，无边虚空空无边处具足住，谓近趣空无边处天，是名第六有情居。有诸有情，无色、一切种无边虚空处超过已，无边识识无边处具足住，谓近趣识无边处天，是名第七有情居。有诸有情，无色、一切种识无边处超过已，无少所有无所有处具足住，谓近趣无所有处天，是名第八有情居。有诸有情，无色、一切种无所有处超过已，非想非非想处具足住，谓近趣非想非非想处天，是名第九有情居。彼答言：尔。具寿！ 现代汉语译本 《阿毗达磨识身足论》卷第二 提婆设摩阿罗汉（Devaśarmā Arhat）造 三藏法师玄奘（Xuanzang）奉 诏译 目乾连蕴第一之二第四嗢拖南颂后 沙门目连（Maudgalyāyana）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，九有情居有诸有情，有色、有种种身、有种种想，谓人及天一分，是名初有情居。有诸有情，有色、有种种身、有一种想，谓梵众天（Brahmā）在彼初生，是名第二有情居。有诸有情，有色、有一种身、有种种想，谓光音天（Ābhāsvara），是名第三有情居。有诸有情，有色、有一种身、有一种想，谓遍净天（Śubhakṛtsna），是名第四有情居。有诸有情，有色、无想、无各异想，谓无想天（Asañjñasattva），是名第五有情居。有诸有情，无色、一切种色想超过故、有对想灭没故、种种想不作意故，无边虚空空无边处具足住，谓近趣空无边处天（Ākāśānantyāyatana），是名第六有情居。有诸有情，无色、一切种无边虚空处超过已，无边识识无边处具足住，谓近趣识无边处天（Vijñānānantyāyatana），是名第七有情居。有诸有情，无色、一切种识无边处超过已，无少所有无所有处具足住，谓近趣无所有处天（Ākiñcanyāyatana），是名第八有情居。有诸有情，无色、一切种无所有处超过已，非想非非想处具足住，谓近趣非想非非想处天（Naivasaṃjñānāsaṃjñāyatana），是名第九有情居。’彼答言：‘尔。具寿！’
English
English version Abhidharma-vijñānakāya-pāda-śāstra, Volume 2 Composed by Devaśarmā Arhat Translated by Tripitaka Master Xuanzang under Imperial Order After the Fourth Udanasong of the First Maudgalyāyana Skandha, Part Two The Śrāmaṇa Maudgalyāyana spoke thus: 'The past and future do not exist; only the present and the unconditioned exist.' One should ask him: 'Do you affirm this?' For in the sutras, the World-Honored One spoke well, with good words and good teachings, that there are nine abodes of sentient beings, where sentient beings exist, possessing form, various bodies, and various thoughts, such as humans and a portion of the gods; this is called the first abode of sentient beings. There are sentient beings who possess form, various bodies, and one kind of thought, such as the Brahmā gods in their initial birth; this is called the second abode of sentient beings. There are sentient beings who possess form, one kind of body, and various thoughts, such as the Ābhāsvara gods; this is called the third abode of sentient beings. There are sentient beings who possess form, one kind of body, and one kind of thought, such as the Śubhakṛtsna gods; this is called the fourth abode of sentient beings. There are sentient beings who possess form, without thought, and without differing thoughts, such as the Asañjñasattva gods; this is called the fifth abode of sentient beings. There are sentient beings who are without form, having completely transcended all perceptions of form, with the cessation of perceptions of resistance, and without attending to various perceptions, abiding fully in the realm of boundless space, the Ākāśānantyāyatana; this is called the sixth abode of sentient beings. There are sentient beings who are without form, having completely transcended the realm of boundless space, abiding fully in the realm of boundless consciousness, the Vijñānānantyāyatana; this is called the seventh abode of sentient beings. There are sentient beings who are without form, having completely transcended the realm of boundless consciousness, abiding fully in the realm of nothingness, the Ākiñcanyāyatana; this is called the eighth abode of sentient beings. There are sentient beings who are without form, having completely transcended the realm of nothingness, abiding fully in the realm of neither perception nor non-perception, the Naivasaṃjñānāsaṃjñāyatana; this is called the ninth abode of sentient beings.' He would answer: 'Yes, Venerable Sir!' --------------------------------------------------------------------------------
Chinese
若阿罗汉身在欲界现入灭定，当言住在何有情居？彼答言：有种种身、有种种想。具寿、由何世想说名有想？过去耶、未来耶、现在耶、若言由过去，应说有过去，不应无过去；言过去无，不应道理。若言由未来，应说有未来，不应无未来；言未来无，不应道理。若言由现在，则不应说现入灭定；言现入灭定，不应道理。若言不由过去、未来、现在，是则阿罗汉身在欲界现入灭定，应言无想、应言无想有情、应言住在无想有情。 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，一切有情皆依食住。彼答言：尔。具寿！无想有情诸天，当言有何食？彼答：有触、意、思、识食。具寿！彼食尔时当言在何世？过去耶、未来耶、现在耶？若言在过去，应说有过去，不应无过去；言过去无；不应道理。若言在未来，应说有未来，不应无未来；言未来无，不应道理。若言在现在，则不应说无想有情；言无想有情，不应道理。若言不在过去、未来、现在，是则经中世尊善语善词善说，一切有情皆依食住。如是契经世尊所说，汝便诽谤违越拒逆。若汝诽谤违越拒逆如是世尊所说契经，不应道理。 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 现代汉语译本： 如果一位阿罗汉（Arhat，已证悟的圣者）身处欲界（Kāmadhātu，众生因欲望而轮回的世界）并进入灭尽定（Nirodha-samāpatti，一种止息所有心识活动的禅定状态），我们应该说他住在哪个有情居所（sattva-nikāya，众生居住的地方）？他会回答说：‘有种种身、有种种想。’ 具寿（āyusmat，对年长或受尊敬的比丘的尊称），根据哪个世（adhvan，时间）的想法，才能被称为‘有想’？是过去（atīta）吗？是未来（anāgata）吗？还是现在（pratyutpanna）？如果说是根据过去，就应该说有过去，不应该说没有过去；说过去没有，是不合道理的。如果说是根据未来，就应该说有未来，不应该说没有未来；说未来没有，是不合道理的。如果说是根据现在，就不应该说他现在进入灭尽定；说现在进入灭尽定，是不合道理的。如果说不是根据过去、未来、现在，那么阿罗汉身处欲界进入灭尽定，就应该说是无想（asaṃjñā）、应该说是无想有情（asaṃjñā sattva）、应该说是住在无想有情中。 沙门目连（Śrāmaṇa Maudgalyāyana，释迦牟尼佛的著名弟子，以神通著称）这样说：‘过去未来没有，现在无为（asaṃskṛta，不生不灭的涅槃状态）才有。’ 应该问他：‘你认可这个说法吗？’ 因为契经（sūtra，佛经）中，世尊（Bhagavān，佛陀的尊称）善语善词善说，一切有情都依靠食物而住。 他会回答说：‘是的。’ 具寿！无想有情诸天（Asaṃjñasattvadeva，居住在无想天的天人），应该说他们有什么食物？ 他会回答：‘有触食（sparśa-āhāra，通过感官接触获得的滋养）、意食（mano-saṃcetana-āhāra，通过意志和思虑获得的滋养）、思食（cetana-āhāra，通过思念获得的滋养）、识食（vijñāna-āhāra，通过意识获得的滋养）。’ 具寿！这些食物在那个时候应该说是在哪个世？是过去吗？是未来吗？还是现在？如果说是在过去，就应该说有过去，不应该说没有过去；说过去没有，是不合道理。如果说是在未来，就应该说有未来，不应该说没有未来；说未来没有，是不合道理。如果说是在现在，就不应该说无想有情；说无想有情，是不合道理。如果说不在过去、未来、现在，那么经中世尊善语善词善说，一切有情都依靠食物而住。 像这样世尊所说的契经，你就是在诽谤、违背、拒绝。 如果你诽谤、违背、拒绝像这样世尊所说的契经，是不合道理的。 沙门目连这样说：‘过去未来没有，现在无为才有。’ 应该问他：‘你认可这个说法吗？’ 因为