Chinese
大正藏第 26 册 No. 1540 阿毗达磨界身足论 No. 1540 阿毗达磨界身足论卷上 尊者世友造 三藏法师玄奘奉 诏译 本事品第一 三地各十种， 五烦恼五见， 五触五根法， 六六身相应。 有十大地法、十大烦恼地法、十小烦恼地法、五烦恼、五见、五触、五根、五法、六识身、六触身、六受身、六想身、六思身、六爱身。十大地法云何？一、受；二、想；三、思；四、触；五、作意；六、欲；七、胜解；八、念；九、三摩地；十、慧。十大烦恼地法云何？一、不信；二、懈怠；三、失念；四、心乱；五、无明；六、不正知；七、非理作意；八、邪胜解；九、掉举；十、放逸。十小烦恼地法云何？一、忿；二、恨；三、覆；四、恼；五、嫉；六、悭；七、诳；八、谄；九、憍；十、害。五烦恼云何？一、欲贪；二、色贪；三、无色贪；四、瞋；五、疑。五见云何？一、有身见；二、边执见；三、邪见；四、见取；五、戒禁取。五触云何？一、有对触；二、增语触；三、明触；四、无明触；五、非明非无明触。五根云何？一、乐根；二、苦根；三、喜根；四、忧根；五、舍根。五法云何？一、寻；二、伺；三、识；四、无惭；五 现代汉语译本 《阿毗达磨界身足论》卷上 尊者世友造 三藏法师玄奘奉 诏译 本事品第一 三地各十种，五烦恼五见，五触五根法，六六身相应。 有十大地法、十大烦恼地法、十小烦恼地法、五烦恼、五见、五触、五根、五法、六识身、六触身、六受身、六想身、六思身、六爱身。十大地法是什么？一、受（vedanā）；二、想（saṃjñā）；三、思（cetanā）；四、触（sparśa）；五、作意（manasikāra）；六、欲（chanda）；七、胜解（adhimokṣa）；八、念（smṛti）；九、三摩地（samādhi）；十、慧（prajñā）。十大烦恼地法是什么？一、不信（āśraddhya）；二、懈怠（kausīdya）；三、失念（muṣitasmṛtitā）；四、心乱（vikṣepa）；五、无明（avidyā）；六、不正知（asaṃprajanya）；七、非理作意（ayoniśomanasikāra）；八、邪胜解（mithyādhimokṣa）；九、掉举（auddhatya）；十、放逸（pramāda）。十小烦恼地法是什么？一、忿（krodha）；二、恨（upanāha）；三、覆（mrakṣa）；四、恼（pradāśa）；五、嫉（īrṣyā）；六、悭（mātsarya）；七、诳（śāṭhya）；八、谄（maya）；九、憍（mada）；十、害（vihiṃsā）。五烦恼是什么？一、欲贪（kāmarāga）；二、色贪（rūparāga）；三、无色贪（arūparāga）；四、瞋（pratigha）；五、疑（vicikitsā）。五见是什么？一、有身见（satkāyadṛṣṭi）；二、边执见（antagrāhadṛṣṭi）；三、邪见（mithyādṛṣṭi）；四、见取（dṛṣṭiparāmarśa）；五、戒禁取（śīlavrataparāmarśa）。五触是什么？一、有对触（pratighasaṃsparśa）；二、增语触（adhivacanasamsparśa）；三、明触（vidyāsamsparśa）；四、无明触（avidyāsamsparśa）；五、非明非无明触（naiva-vidyā-nāvidyā-samsparśa）。五根是什么？一、乐根（sukhendriya）；二、苦根（duḥkhendriya）；三、喜根（saumanasyendriya）；四、忧根（daurmanasyendriya）；五、舍根（upekṣendriya）。五法是什么？一、寻（vitarka）；二、伺（vicāra）；三、识（vijñāna）；四、无惭（āhrīkya）；五
English
English version Abhidharma-dhātukāya-pāda-śāstra, Volume 1 By Venerable Vasumitra Translated under imperial order by Tripiṭaka Master Xuanzang Chapter 1: On the Nature of Things Ten each in the three realms, five afflictions and five views, five contacts and five faculties, corresponding to the six six-fold aggregates. There are ten universal mental factors, ten great defilements, ten minor defilements, five afflictions, five views, five contacts, five faculties, five dharmas, six aggregates of consciousness, six aggregates of contact, six aggregates of feeling, six aggregates of perception, six aggregates of volition, and six aggregates of craving. What are the ten universal mental factors? One, feeling (vedanā); two, perception (saṃjñā); three, volition (cetanā); four, contact (sparśa); five, attention (manasikāra); six, desire (chanda); seven, conviction (adhimokṣa); eight, mindfulness (smṛti); nine, concentration (samādhi); ten, wisdom (prajñā). What are the ten great defilements? One, lack of faith (āśraddhya); two, laziness (kausīdya); three, forgetfulness (muṣitasmṛtitā); four, mental wandering (vikṣepa); five, ignorance (avidyā); six, lack of clear comprehension (asaṃprajanya); seven, improper attention (ayoniśomanasikāra); eight, wrong conviction (mithyādhimokṣa); nine, restlessness (auddhatya); ten, heedlessness (pramāda). What are the ten minor defilements? One, anger (krodha); two, resentment (upanāha); three, concealment (mrakṣa); four, vexation (pradāśa); five, jealousy (īrṣyā); six, stinginess (mātsarya); seven, deceit (śāṭhya); eight, flattery (maya); nine, conceit (mada); ten, harmfulness (vihiṃsā). What are the five afflictions? One, desire-attachment (kāmarāga); two, form-attachment (rūparāga); three, formless-attachment (arūparāga); four, aversion (pratigha); five, doubt (vicikitsā). What are the five views? One, view of self (satkāyadṛṣṭi); two, extreme view (antagrāhadṛṣṭi); three, wrong view (mithyādṛṣṭi); four, view of holding (dṛṣṭiparāmarśa); five, adherence to rules and rituals (śīlavrataparāmarśa). What are the five contacts? One, contact with resistance (pratighasaṃsparśa); two, contact with language (adhivacanasamsparśa); three, contact with knowledge (vidyāsamsparśa); four, contact with ignorance (avidyāsamsparśa); five, contact with neither knowledge nor ignorance (naiva-vidyā-nāvidyā-samsparśa). What are the five faculties? One, faculty of pleasure (sukhendriya); two, faculty of pain (duḥkhendriya); three, faculty of joy (saumanasyendriya); four, faculty of sadness (daurmanasyendriya); five, faculty of equanimity (upekṣendriya). What are the five dharmas? One, initial application of thought (vitarka); two, sustained application of thought (vicāra); three, consciousness (vijñāna); four, lack of shame (āhrīkya); five --------------------------------------------------------------------------------
Chinese
、无愧。六识身云何？一、眼识；二、耳识；三、鼻识；四、舌识；五、身识；六、意识。六触身云何？一、眼触；二、耳触；三、鼻触；四、舌识；五、身触；六、意触。六受身云何？一、眼触所生受；二、耳触所生受；三、鼻触所生受；四、舌触所生受；五、身触所生受；六、意触所生受。六想身云何？一、眼触所生想；二、耳触所生想；三、鼻触所生想；四、舌触所生想；五、身触所生想；六、意触所生想。六思身云何？一、眼触所生思；二、耳触所生思；三、鼻触所生思；四、舌触所生思；五、身触所生思；六、意触所生思。六爱身云何？一、眼触所生爱；二、耳触所生爱；三、鼻触所生爱；四、舌触所生爱；五、身触所生爱；六、意触所生爱。 受云何？谓受等受、各等受、已受当受，受所摄，是名受。想云何？谓想等想、现想已想当想，是名想。思云何？谓思等思、现思已思当思，思所摄造心意业，是名思。触云何？谓触等触、现触已触当触，是名触。作意云何？谓心引于随引等随引、现作意已作意当作意，警觉心，是名作意。欲云何？谓欲能欲性、现欲性、喜乐性、趣向性、希欲性、欣求性、欲有所作性，是名欲。胜解云何？谓心胜解性、已胜解当胜解，是名胜解。念云何？谓念随念、别念忆念 现代汉语译本： 什么是无愧？什么是六识身？一、眼识；二、耳识；三、鼻识；四、舌识；五、身识；六、意识。什么是六触身？一、眼触；二、耳触；三、鼻触；四、舌触；五、身触；六、意触。什么是六受身？一、眼触所生受；二、耳触所生受；三、鼻触所生受；四、舌触所生受；五、身触所生受；六、意触所生受。什么是六想身？一、眼触所生想；二、耳触所生想；三、鼻触所生想；四、舌触所生想；五、身触所生想；六、意触所生想。什么是六思身？一、眼触所生思；二、耳触所生思；三、鼻触所生思；四、舌触所生思；五、身触所生思；六、意触所生思。什么是六爱身？一、眼触所生爱；二、耳触所生爱；三、鼻触所生爱；四、舌触所生爱；五、身触所生爱；六、意触所生爱。 什么是受？指的是感受、各种感受、已经感受、将要感受，受所包含的，这叫做受。什么是想？指的是想法、各种想法、现在的想法、过去的想法、将来的想法，这叫做想。什么是思？指的是思考、各种思考、现在的思考、过去的思考、将来的思考，思所包含的造作心意业，这叫做思。什么是触？指的是接触、各种接触、现在的接触、过去的接触、将来的接触，这叫做触。什么是作意？指的是心引导、随之引导、各种随之引导、现在的作意、过去的作意、将来的作意，警觉心，这叫做作意。什么是欲？指的是想要的能力、现在的想要、喜乐的性质、趋向的性质、希望的性质、欣求、有所作为的性质，这叫做欲。什么是胜解？指的是心胜解的性质、已经胜解、将要胜解，这叫做胜解。什么是念？指的是忆念、随念、分别忆念。
English
English version: What is absence of shame? What are the six aggregates of consciousness (六识身)? First, eye consciousness (眼识); second, ear consciousness (耳识); third, nose consciousness (鼻识); fourth, tongue consciousness (舌识); fifth, body consciousness (身识); sixth, mind consciousness (意识). What are the six aggregates of contact (六触身)? First, eye contact (眼触); second, ear contact (耳触); third, nose contact (鼻触); fourth, tongue contact (舌识); fifth, body contact (身触); sixth, mind contact (意触). What are the six aggregates of feeling (六受身)? First, feeling born of eye contact (眼触所生受); second, feeling born of ear contact (耳触所生受); third, feeling born of nose contact (鼻触所生受); fourth, feeling born of tongue contact (舌触所生受); fifth, feeling born of body contact (身触所生受); sixth, feeling born of mind contact (意触所生受). What are the six aggregates of perception (六想身)? First, perception born of eye contact (眼触所生想); second, perception born of ear contact (耳触所生想); third, perception born of nose contact (鼻触所生想); fourth, perception born of tongue contact (舌触所生想); fifth, perception born of body contact (身触所生想); sixth, perception born of mind contact (意触所生想). What are the six aggregates of volition (六思身)? First, volition born of eye contact (眼触所生思); second, volition born of ear contact (耳触所生思); third, volition born of nose contact (鼻触所生思); fourth, volition born of tongue contact (舌触所生思); fifth, volition born of body contact (身触所生思); sixth, volition born of mind contact (意触所生思). What are the six aggregates of craving (六爱身)? First, craving born of eye contact (眼触所生爱); second, craving born of ear contact (耳触所生爱); third, craving born of nose contact (鼻触所生爱); fourth, craving born of tongue contact (舌触所生爱); fifth, craving born of body contact (身触所生爱); sixth, craving born of mind contact (意触所生爱). What is feeling (受)? It refers to feeling, various feelings, feelings already felt, feelings to be felt, that which is encompassed by feeling; this is called feeling. What is perception (想)? It refers to perception, various perceptions, present perceptions, past perceptions, future perceptions; this is called perception. What is volition (思)? It refers to volition, various volitions, present volitions, past volitions, future volitions, the mental karma created by volition; this is called volition. What is contact (触)? It refers to contact, various contacts, present contacts, past contacts, future contacts; this is called contact. What is attention (作意)? It refers to the mind directing, following, various followings, present attention, past attention, future attention, alerting the mind; this is called attention. What is desire (欲)? It refers to the capacity to desire, present desire, the nature of joy and pleasure, the nature of inclination, the nature of hope, seeking, the nature of having something to do; this is called desire. What is conviction (胜解)? It refers to the mind's nature of conviction, already convinced, to be convinced; this is called conviction. What is mindfulness (念)? It refers to recollection, mindfulness, distinct recollection. --------------------------------------------------------------------------------
Chinese
、忆念性、不忘性、不忘法不失性、不失法不忘失性，心明记，是名念。三摩地云何？谓心住等住、现住近住、不乱不散、摄持、寂止、等持、心一境性，是名三摩地。慧云何？谓于法简择、最极简择、极简择、法了相、近了相、等了相、聪睿通达、审察决择、觉明慧行，毗钵舍那，是名慧。 不信云何？谓不信不信性、不现信性、不印不可、不已委信不当委信不现委信，令心不净，是名不信。懈怠云何？谓不精进性、劣精进性、昧精进性、障碍精进、止息精进、心不勇悍不已勇悍不当勇悍，是名懈怠。失念云何？谓空念性、虚念性、忘念性、失念性、心不明记性，是名失念。心乱云何？谓心散性、心乱性、心异念性、心迷乱性、心不一境性，不住一境性，是名心乱。无明云何？谓三界无智。不正知云何？谓非理所引慧。非理作意云何？谓染污作意。邪胜解云何？谓染污作意相应心胜解、心印顺，是名邪胜解。掉举云何？谓心不寂静、不极寂静、不寂静性、嚣举等嚣举心嚣举性，是名掉举。放逸云何？谓于断不善法引集善法不坚住作、不恒常作、不亲不近、不修不习，是名放逸。 忿云何？谓忿等忿遍忿极忿、已忿当忿，是名忿。恨云何？谓心结恨、等遍结恨，心怨结性，是名恨。覆云何？谓隐所作罪。 现代汉语译本： 什么是念？ 念是指忆念的性质，不忘的性质，不忘法（Dharma）的不失的性质，不失法的不忘失的性质，使心明晰记忆，这称为念（Smrti）。什么是三摩地（Samadhi）？是指心安住、平等安住、显现安住、靠近安住，不散乱、不分散，摄持、寂止、平等保持，心专注于单一境界的性质，这称为三摩地。什么是慧（Prajna）？是指对于法的简择、最极简择、极简择，对于法了知其相、靠近了知其相、平等了知其相，聪睿通达，审察决择，觉悟明了的智慧行为，毗钵舍那（Vipassana），这称为慧。 什么是不信？是指不相信、不信的性质、不显现相信的性质、不认可、不可信，已经不委信、不应当委信、不显现委信，使心不清净，这称为不信。什么是懈怠？是指不精进的性质、低劣的精进性质、愚昧的精进性质、障碍精进、止息精进，心不勇悍、已经不勇悍、不应当勇悍，这称为懈怠。什么是失念？是指空念的性质、虚念的性质、忘念的性质、失去忆念的性质、心不明晰记忆的性质，这称为失念。什么是心乱？是指心散乱的性质、心错乱的性质、心怀异念的性质、心迷惑错乱的性质、心不专注于单一境界的性质，不住于单一境界的性质，这称为心乱。什么是无明（Avidya）？是指对于三界（Trailokya）的无知。什么是不正知？是指非理性的智慧所引导。什么是非理作意？是指染污的作意。什么是邪胜解？是指与染污作意相应的心胜解、心印顺，这称为邪胜解。什么是掉举？是指心不寂静、不极寂静、不寂静的性质，嚣举、平等嚣举，心嚣举的性质，这称为掉举。什么是放逸？是指对于断除不善法和引导聚集善法不坚固地做、不恒常地做、不亲近、不靠近、不修习，这称为放逸。 什么是忿？是指忿、平等忿、普遍忿、极忿，已经忿、将要忿，这称为忿。什么是恨？是指心怀结恨、平等普遍结恨，心怀怨恨的性质，这称为恨。什么是覆？是指隐藏所做的罪恶。