English
English version: There are wholesome, obscured-indeterminate, and unobscured-indeterminate. This consciousness that cognizes has the three categories of latent tendencies bound to the three realms (desire realm, form realm, formless realm), which are what increase along with it. Sarvastivada Abhidharma Vijñānakāya-pāda-śāstra, Volume 10 Taisho Tripitaka Volume 26, No. 1539, Abhidharma Vijñānakāya-pāda-śāstra Abhidharma Vijñānakāya-pāda-śāstra, Volume 11 Composed by Arhat Devasarman Translated under Imperial Order by Tripitaka Master Xuanzang Miscellaneous Aggregates, Fifth Section, First Summary Verse Miscellaneous aggregates, initial defilement, subsequent cognition, Form, touch, existence, feeling, mind, world, Immediate condition, increasing, ceasing, wholesome, defilement, Division, view, condition, realm, later discernment. There are six bodies of consciousness: namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. The five bodies of consciousness (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) can only give rise to defilement, and cannot be free from defilement. The minds of beings in Naraka (hell realm), Tiryak (animal realm), Preta (hungry ghost realm), those who have severed their roots of goodness, those of wrong determination, Uttarakuru (one of the four great continents, known for its great blessings), and sentient beings without thought, can only give rise to defilement, and cannot be free from defilement. The minds of those of undetermined nature, those of right determination, Jambudvipa (one of the four great continents, the continent we inhabit), Purvavideha (one of the four great continents), and Aparagodaniya (one of the four great continents), can both give rise to defilement and be free from defilement. The minds of beings in the Caturmaharajika heavens, Trayastrimsa heavens, Yama heavens, Tusita heavens, Nirmanarati heavens, Paranirmita-vasavartin heavens, Brahma-world heavens, Abhasvara heavens, Subhakrtsna heavens, the form realm heavens excluding the Asanjñis (non-perception realm) and the Brhatphala heavens, as well as all intermediate existences (antarabhava), and all sentient beings in the formless realms, can both give rise to defilement and be free from defilement. The minds of those who follow faith (sraddhanusarin) and those who follow dharma (dharmanusarin) can only be free from defilement, and cannot give rise to defilement. The minds of those with faith, superior understanding (adhimukti), those who have attained through view (drstidharma), and those who have attained through body (kayasaksi), can both give rise to defilement and be free from defilement. The minds of those who are liberated by wisdom (prajñavimukta) and those who are liberated by both (ubhayatobhagavimukta) cannot give rise to defilement, nor can they be free from defilement. Some say that these two can also be free from defilement, which is said in terms of their distance from defilement. There are six bodies of consciousness: namely, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. All form phenomena cognized by the six consciousnesses are only form phenomena cognized by the five consciousnesses. All formless --------------------------------------------------------------------------------
Chinese
法一识所识，唯无色法非识所识。诸有见法二识所识，唯有见法一识所识。诸无见法五识所识，唯无见法四识所识。诸有对法六识所识，唯有对法五识所识。诸无对法一识所识，唯无对法非识所识。诸有漏法六识所识，唯有漏法五识所识。诸无漏法一识所识，唯无漏法非识所识。诸有为法六识所识，唯有为法五识所识。诸无为法一识所识，唯无为法非识所识。 有六识身，谓眼识耳鼻舌身意识。眼色为缘生于眼识，若诸青色可意乐俱，了别此青可意乐俱，触受思想此青色转可意乐俱，由此便能长养诸根、增益大种。眼色为缘生于眼识，若诸青色违意苦俱，了别此青违意苦俱，触受思想此青色转违意苦俱，由此便能损减诸根、破坏大种。眼色为缘生于眼识，若诸青色非是可意亦非违意非苦乐俱，了别此青非是可意亦非违意非苦乐俱，触受思想此青色转非是可意亦非违意非苦乐俱，由此诸根非养非损，大种亦尔非增非坏。如青色，黄赤白色亦尔。如眼识，耳鼻舌身识亦尔。意法为缘生于意识，若有诸法可意乐俱，了别此法可意乐俱，触受思想此诸法转可意乐俱，由此便能长养诸根、增益大种。意法为缘生于意识，若有诸法违意苦俱，了别此法违意苦俱，触受思想此诸法转违意苦俱，由此便能损减诸根、破坏大种。意 现代汉语译本： 一种法由一种识所识别，只有无色法不是识所识别的。所有有见之法由两种识所识别，只有有见之法由一种识所识别。所有无见之法由五种识所识别，只有无见之法由四种识所识别。所有有对之法由六种识所识别，只有有对之法由五种识所识别。所有无对之法由一种识所识别，只有无对之法不是识所识别的。所有有漏之法由六种识所识别，只有有漏之法由五种识所识别。所有无漏之法由一种识所识别，只有无漏之法不是识所识别的。所有有为之法由六种识所识别，只有有为之法由五种识所识别。所有无为之法由一种识所识别，只有无为之法不是识所识别的。 有六种识身，即眼识、耳识、鼻识、舌识、身识、意识。眼和色为缘而生眼识，如果诸青色是可意和快乐的，就能辨别此青色是可意和快乐的，接触、感受、思想都随此青色而转，是可意和快乐的，由此便能滋养诸根、增益四大种。眼和色为缘而生眼识，如果诸青色是违意和痛苦的，就能辨别此青色是违意和痛苦的，接触、感受、思想都随此青色而转，是违意和痛苦的，由此便能损减诸根、破坏四大种。眼和色为缘而生眼识，如果诸青色不是可意的也不是违意的，不是痛苦的也不是快乐的，就能辨别此青色不是可意的也不是违意的，不是痛苦的也不是快乐的，接触、感受、思想都随此青色而转，不是可意的也不是违意的，不是痛苦的也不是快乐的，由此诸根既不滋养也不损减，四大种也是这样，既不增长也不破坏。如青色，黄色、赤色、白色也是这样。如眼识，耳识、鼻识、舌识、身识也是这样。意和法为缘而生意识，如果诸法是可意和快乐的，就能辨别此法是可意和快乐的，接触、感受、思想都随这些法而转，是可意和快乐的，由此便能滋养诸根、增益四大种。意和法为缘而生意识，如果诸法是违意和痛苦的，就能辨别此法是违意和痛苦的，接触、感受、思想都随这些法而转，是违意和痛苦的，由此便能损减诸根、破坏四大种。意
English
English version: One dharma (法, phenomenon) is cognized by one consciousness (识, vijnana), only formless dharmas are not cognized by consciousness. All visible dharmas are cognized by two consciousnesses, only visible dharmas are cognized by one consciousness. All invisible dharmas are cognized by five consciousnesses, only invisible dharmas are cognized by four consciousnesses. All dharmas with resistance (有对, pratigha) are cognized by six consciousnesses, only dharmas with resistance are cognized by five consciousnesses. All dharmas without resistance are cognized by one consciousness, only dharmas without resistance are not cognized by consciousness. All defiled dharmas (有漏, sasrava) are cognized by six consciousnesses, only defiled dharmas are cognized by five consciousnesses. All undefiled dharmas (无漏, anasrava) are cognized by one consciousness, only undefiled dharmas are not cognized by consciousness. All conditioned dharmas (有为, samskrta) are cognized by six consciousnesses, only conditioned dharmas are cognized by five consciousnesses. All unconditioned dharmas (无为, asamskrta) are cognized by one consciousness, only unconditioned dharmas are not cognized by consciousness. There are six bodies of consciousness, namely eye-consciousness (眼识, caksu-vijnana), ear-consciousness (耳识, srotra-vijnana), nose-consciousness (鼻识, ghrana-vijnana), tongue-consciousness (舌识, jihva-vijnana), body-consciousness (身识, kaya-vijnana), and mind-consciousness (意识, mano-vijnana). Eye and form are the conditions for the arising of eye-consciousness. If blue colors are agreeable and pleasant, one discerns that this blue color is agreeable and pleasant. Contact (触, sparsa), feeling (受, vedana), and thought (想, samjna) associated with this blue color are agreeable and pleasant. From this, one is able to nourish the roots (诸根, indriya) and increase the great elements (大种, mahabhuta). Eye and form are the conditions for the arising of eye-consciousness. If blue colors are disagreeable and painful, one discerns that this blue color is disagreeable and painful. Contact, feeling, and thought associated with this blue color are disagreeable and painful. From this, one is able to diminish the roots and destroy the great elements. Eye and form are the conditions for the arising of eye-consciousness. If blue colors are neither agreeable nor disagreeable, neither painful nor pleasant, one discerns that this blue color is neither agreeable nor disagreeable, neither painful nor pleasant. Contact, feeling, and thought associated with this blue color are neither agreeable nor disagreeable, neither painful nor pleasant. From this, the roots are neither nourished nor diminished, and the great elements are likewise neither increased nor destroyed. Just as with blue color, so it is with yellow, red, and white colors. Just as with eye-consciousness, so it is with ear-consciousness, nose-consciousness, tongue-consciousness, and body-consciousness. Mind and dharma are the conditions for the arising of mind-consciousness. If dharmas are agreeable and pleasant, one discerns that this dharma is agreeable and pleasant. Contact, feeling, and thought associated with these dharmas are agreeable and pleasant. From this, one is able to nourish the roots and increase the great elements. Mind and dharma are the conditions for the arising of mind-consciousness. If dharmas are disagreeable and painful, one discerns that this dharma is disagreeable and painful. Contact, feeling, and thought associated with these dharmas are disagreeable and painful. From this, one is able to diminish the roots and destroy the great elements. Mind --------------------------------------------------------------------------------
Chinese
法为缘生于意识，若有诸法非是可意亦非违意非苦乐俱，了别此法非是可意亦非违意非苦乐俱，触受思想此诸法转非是可意亦非违意非苦乐俱，由此诸根非养非损，大种亦尔非增非坏。 或有诸色有显无形，或有诸色有形无显，或有诸色有显有形，或有诸色无显无形。有显无形者，谓青、黄、赤、白、影、光、明、闇、空、一、显色，此即如彼青黄赤白。有形无显者，谓身表业。有显有形者，谓若诸色有显有形。无显无形者，谓若诸色无显无形。 颇有此系心此系业，此心此业即此系果耶？曰：有。如欲界系心欲界系业，此心此业欲界系果；色无色界系心、色无色界系业，色无色界系果。颇有此系心此系业，此心此业非此系果耶？曰：有。如色界道欲界化，化作欲界事、说欲界语；如色无色界道断结作证。 诸受过去，此受一切已灭耶？曰：诸受过去，此受一切已灭。或受已灭，此受非过去，谓此生中受生已灭。诸受未来，此受一切未生耶？曰：诸受未来，此受一切未生。或受未生，此受非未来，谓此生中受定当生。诸受现在，此受一切现前耶？曰：诸受现前，此受一切现在。或受现在，此受非现前，谓此生中受生已灭，及此生中受定当生。 有六种心，谓欲界系见所断心、修所断心，色界 现代汉语译本 法由因缘生起于意识之中。如果存在一些法，它们既非适意也非违逆，既非痛苦也非快乐，能够辨别这些既非适意也非违逆，既非痛苦也非快乐的法，那么触、受、思想这些法就会转变，变得既非适意也非违逆，既非痛苦也非快乐。因此，这些根既不会得到滋养也不会受到损害，四大种也是如此，既不会增长也不会毁坏。 或者存在一些色，它们有显现而没有形状；或者存在一些色，它们有形状而没有显现；或者存在一些色，它们既有显现也有形状；或者存在一些色，它们既没有显现也没有形状。有显现而没有形状的，比如青色、黄色、红色、白色、影子、光、明亮、黑暗、空、单一的显色，这些就像青黄赤白那样。有形状而没有显现的，比如身体的表业。既有显现又有形状的，就是那些既有显现又有形状的色。既没有显现也没有形状的，就是那些既没有显现也没有形状的色。 是否存在这样的情况：属于此界的系缚之心和属于此界的系缚之业，这个心和这个业就是此界的系缚之果呢？回答是：存在。比如欲界系的系缚之心和欲界系的系缚之业，这个心和这个业就是欲界系的系缚之果；色界和无色界系的系缚之心、色界和无色界系的系缚之业，就是色界和无色界系的系缚之果。是否存在这样的情况：属于此界的系缚之心和属于此界的系缚之业，这个心和这个业不是此界的系缚之果呢？回答是：存在。比如阿罗汉（Arahan）在欲界变化，变化出欲界的事物、说欲界的语言；比如色界和无色界的阿罗汉（Arahan）断除烦恼结缚并证得果位。 所有过去的感受，这些感受都已经灭尽了吗？回答是：所有过去的感受，这些感受都已经灭尽。或者有些感受已经灭尽，但这些感受并非过去，比如在此生中，感受生起后已经灭尽。所有未来的感受，这些感受都还没有生起吗？回答是：所有未来的感受，这些感受都还没有生起。或者有些感受还没有生起，但这些感受并非未来，比如在此生中，感受必定会生起。所有现在的感受，这些感受都正在现前吗？回答是：所有正在现前的感受，这些感受都是现在的。或者有些感受是现在的，但这些感受并非正在现前，比如在此生中，感受生起后已经灭尽，以及在此生中，感受必定会生起。 存在六种心，即欲界系见所断之心、修所断之心，色界和无色界系见所断之心、修所断之心，以及无学之心。