Chinese
大正藏第 28 册 No. 1554 入阿毗达磨论 No. 1554 入阿毗达磨论卷上 塞建陀罗阿罗汉造 三藏法师玄奘奉 诏译 敬礼一切智 佛日无垢轮 言光破人天 恶趣本心闇 诸以对法理 拔除法相愚 我顶礼如斯 一切智言藏 劣慧妄说闇 覆蔽牟尼言 照了由明灯 稽首然灯者 有聪慧者。能具受持诸牟尼尊教之文义。由拘事业有未得退。有劣慧者。闻对法中名义稠林便生怖畏。然俱恒有求解了心。欲令彼于阿毗达磨法相海中深洄复处欣乐易入。故作斯论。 谓善逝宗有八句义。一色二受三想四行五识六虚空七择灭八非择灭。此总摄一切义。色有二种。谓大种及所造色。大种有四。谓地水火风。界能持自共相。或诸所造色。故名为界。此四大种如其次第以坚湿暖动为自性。以持摄熟长为业。大而是种故名大种。由此虚空非大种摄。能生自果是种义故。遍所造色故名为大。如是大种唯有四者。更无用故。无堪能故。如床座足。所造色有十一种。一眼二耳三鼻四舌五身六色七声八香九味十触一分十一无表色。于大种有故名所造即是依止大种起义。此中眼者。谓眼识所依。以见色为用净色为体。耳鼻舌身准此应说。色有二 现代汉语译本 大正藏第 28 册 No. 1554 入阿毗达磨论 No. 1554 入阿毗达磨论卷上 塞建陀罗阿罗汉（Sakandhila Arhat）造 三藏法师玄奘奉 诏译 敬礼一切智 佛日无垢轮 言光破人天 恶趣本心闇 诸以对法理 拔除法相愚 我顶礼如斯 一切智言藏 劣慧妄说闇 覆蔽牟尼言 照了由明灯 稽首然灯者 有聪慧者，能完全接受并理解释迦牟尼佛（牟尼尊）教诲的文字和意义。由于事务繁忙，有些人未能完全领悟而退却。有些智慧不足的人，听到《阿毗达磨》（对法）中繁多的名相概念就感到害怕。然而，他们都始终有寻求理解的心。为了使他们对于《阿毗达磨》法相之海能够深入游历，并欣然容易地进入，所以撰写这部论著。 所谓善逝（Sugata，佛的称号）的教义中有八个要点：一是色（rupa，物质），二是受（vedana，感受），三是想（samjna，概念），四是行（samskara，意志），五是识（vijnana，意识），六是虚空（akasa，空间），七是择灭（pratisamkhyanirodha，通过智慧选择而达到的寂灭），八是非择灭（apratisamkhyanirodha，非通过智慧选择而自然达到的寂灭）。这八个要点总括了一切意义。色有两种，即大种（mahabhuta，四大元素）和所造色（upadaya-rupa，由四大元素所产生的物质）。大种有四种，即地、水、火、风。‘界’具有保持自身和共同特征的能力，或者说是构成所造色的要素，所以称为‘界’。这四大种依次以坚硬、湿润、温暖、流动为自性，以支持、摄取、成熟、增长为作用。因为它们是大的，而且是产生其他物质的根源，所以称为‘大种’。因此，虚空不属于大种的范畴。能够产生自身结果的，才具有‘种’的意义。普遍存在于所造色之中，所以称为‘大’。像这样，大种只有四种，因为再多也没有用处，也没有能力，就像床座的腿一样。所造色有十一种：一眼、二耳、三鼻、四舌、五身、六色、七声、八香、九味、十触一分、十一无表色。因为它们存在于大种之上，所以称为‘所造’，也就是依止大种而生起的意思。其中，‘眼’是指眼识所依赖的器官，以见色为作用，以清净色为本体。耳、鼻、舌、身也应按照这个原则来解释。色有两种：
English
English version T28 No. 1554 *Nyayapravesad Abhidharma* No. 1554 *Nyayapravesad Abhidharma* Volume 1 Composed by Sakandhila Arhat Translated under Imperial Order by Tripitaka Master Xuanzang Homage to the All-Knowing One, the spotless wheel of the Buddha's sun, Whose words illuminate humans and gods, dispelling the darkness of evil destinies' inherent minds. Those who, through the principles of Abhidharma, eradicate the ignorance of the characteristics of phenomena, I bow in reverence to such a treasury of the All-Knowing One's words. The darkness of inferior wisdom's false claims obscures the words of the Muni (Buddha). Illuminated by the lamp of understanding, I pay homage to the one who lights the lamp. Those with intelligence are able to fully receive and uphold the texts and meanings of the teachings of the Muni (Sage, referring to the Buddha). Due to being occupied with various affairs, some may regress without attaining full understanding. Those with inferior wisdom become fearful upon hearing the dense forest of names and concepts in Abhidharma. However, they all consistently possess a mind seeking understanding. To enable them to deeply traverse the ocean of Abhidharma's characteristics of phenomena and to enter it with joy and ease, this treatise is composed. It is said that in the teachings of the Sugata (the Well-Gone One, an epithet of the Buddha), there are eight key points: first, rupa (form, matter); second, vedana (feeling, sensation); third, samjna (perception, conception); fourth, samskara (volition, mental formations); fifth, vijnana (consciousness); sixth, akasa (space); seventh, pratisamkhyanirodha (cessation through discrimination, extinction attained through wisdom); and eighth, apratisamkhyanirodha (cessation without discrimination, extinction attained naturally). These eight points encompass all meanings. Rupa (form, matter) is of two kinds: the mahabhuta (the great elements) and the upadaya-rupa (derived form, matter derived from the great elements). The mahabhuta (great elements) are four: earth, water, fire, and wind. 'Dhatu' (element) has the ability to maintain its own and common characteristics, or it constitutes the derived form, hence it is called 'dhatu' (element). These four great elements have, in order, the characteristics of solidity, moisture, warmth, and motion as their nature, and their functions are to support, gather, mature, and grow. Because they are great and are the source of other matter, they are called 'mahabhuta' (great elements). Therefore, akasa (space) is not included in the category of mahabhuta (great elements). Only that which can produce its own result has the meaning of 'source'. Because it pervades the derived form, it is called 'great'. Thus, there are only four great elements, because more are unnecessary and lack the capacity, like the legs of a bed or seat. There are eleven kinds of derived form: eye, ear, nose, tongue, body, visible form, sound, smell, taste, tangible object (part), and non-revealing form. Because they exist based on the great elements, they are called 'derived', meaning they arise dependent on the great elements. Among these, 'eye' refers to the organ upon which eye-consciousness relies, with seeing form as its function and pure form as its essence. Ear, nose, tongue, and body should be explained according to this principle. Rupa (form, matter) is of two kinds: --------------------------------------------------------------------------------
Chinese
种。谓显及形。如世尊说恶显恶形。此中显色有十二种。谓青黄赤白烟云尘雾影光明闇。形色有八种。谓长短方圆。高下正不正。此中雾者。谓地水气。日焰名光。月星火药宝珠电等诸焰名明。障光明生于中。余色可见名影。翻此名闇。方谓畟方。圆谓团圆形平等名正。形不平等名不正。余色易了故今不释。此二十种皆是眼识。及所引意识所了别境。声有二种。谓有执受及无执受。大种为因有差别故。堕自体者名有执受。是有觉义。与此相违名无执受。前所生者名有执受。大种为因。谓语手等声。后所生者名无执受。大种为因。谓风林等声。此有情名非有情名差别为四。谓前声中语声名有情名。余声名非有情名。后声中化语声名有情名。余声名非有情名。此复可意及不可意差别成八。如是八种皆是耳识。及所引意识所了别境。香有三种。一好香二恶香三平等香。谓能长养诸根大种名好香。若能损害诸根大种名恶香。若俱相违名平等香。如是三种皆是鼻识。及所引意识所了别境。味有六种。谓甘酢咸辛苦淡别故。如是六种皆是舌识。及所引意识所了别境。触一分有七种。谓滑性涩性重性轻性及冷饥渴。柔软名滑是意触义。粗强名涩。可称名重翻此名轻。由此所逼暖欲因名冷。食欲因名饥。饮欲因名渴。此皆于因立果名故 现代汉语译本 色。称为显色和形色。例如世尊说‘恶显恶形’。这里显色有十二种，即青、黄、赤、白、烟、云、尘、雾、影、光明、闇（黑暗）。形色有八种，即长、短、方、圆、高、下、正（平整）、不正（不平整）。这里雾是指地面的水气。太阳的火焰叫做光。月亮、星星、火、药、宝珠、闪电等等的火焰叫做明。遮蔽光明，使其他颜色可见的叫做影。与此相反的叫做闇（黑暗）。方是指四方。圆是指团圆形。平整叫做正。形状不平整叫做不正。其余的颜色容易理解，所以现在不解释。这二十种都是眼识以及眼识所引发的意识所了别的境界。 声音有两种，即有执受和无执受。以大种为因，有差别而堕入自体中的叫做有执受，是有感觉的意思。与此相反的叫做无执受。先前产生的叫做有执受，以大种为因，比如说话、手势等发出的声音。之后产生的叫做无执受，以大种为因，比如风声、树林声等。根据有情名和非有情名的差别，又可以分为四种。即前一种声音中，说话的声音叫做有情名，其余的声音叫做非有情名。后一种声音中，变化出来的语言声叫做有情名，其余的声音叫做非有情名。这又可以根据可意和不可意的差别，分为八种。这八种都是耳识以及耳识所引发的意识所了别的境界。 香有三种，一好香，二恶香，三平等香。能够滋养诸根和大种的叫做好香。如果能够损害诸根和大种的叫做恶香。如果两者都不是的叫做平等香。这三种都是鼻识以及鼻识所引发的意识所了别的境界。 味有六种，即甘、酢（酸）、咸、辛苦、淡，因为味道不同。这六种都是舌识以及舌识所引发的意识所了别的境界。 触觉的一部分有七种，即滑性、涩性、重性、轻性以及冷、饥、渴。柔软叫做滑，是意触的意思。粗糙强硬叫做涩。可以称量的叫做重，与此相反的叫做轻。由此所逼迫的温暖欲望的因叫做冷。食物欲望的因叫做饥。饮水欲望的因叫做渴。这些都是就原因而立果的名字。
English
English version Colors are categorized as 'manifest colors' (顯色) and 'shape colors' (形色). For example, the World-Honored One spoke of 'evil manifest colors' and 'evil shape colors.' Among these, there are twelve types of manifest colors: blue, yellow, red, white, smoke, cloud, dust, mist, shadow, light, and darkness (闇). There are eight types of shape colors: long, short, square, round, high, low, regular (正), and irregular (不正). Here, 'mist' (霧) refers to the water vapor on the ground. The flame of the sun is called 'light' (光). The flames of the moon, stars, fire, medicine, precious jewels, lightning, etc., are called 'brightness' (明). That which obstructs light, making other colors visible, is called 'shadow' (影). The opposite of this is called 'darkness' (闇). 'Square' (方) refers to four-sided. 'Round' (圓) refers to circular. 'Regular' (正) refers to evenness. 'Irregular' (不正) refers to unevenness. The remaining colors are easily understood, so they will not be explained now. All twenty of these are the objects discerned by eye consciousness and the consciousness derived from eye consciousness. There are two types of sounds: those with apprehension (有執受) and those without apprehension (無執受). That which has a cause in the great elements (大種), has differentiation, and falls into its own nature is called 'with apprehension,' which means having sensation. The opposite of this is called 'without apprehension.' That which is produced earlier is called 'with apprehension,' having a cause in the great elements, such as sounds produced by speech, gestures, etc. That which is produced later is called 'without apprehension,' having a cause in the great elements, such as the sound of wind, the sound of forests, etc. Based on the difference between sentient being names (有情名) and non-sentient being names (非有情名), it can be further divided into four types. That is, in the former type of sound, the sound of speech is called a 'sentient being name,' and the remaining sounds are called 'non-sentient being names.' In the latter type of sound, the sound of transformed speech is called a 'sentient being name,' and the remaining sounds are called 'non-sentient being names.' This can be further divided into eight types based on the difference between agreeable and disagreeable. All eight of these are the objects discerned by ear consciousness and the consciousness derived from ear consciousness. There are three types of smells: good smell (好香), bad smell (惡香), and neutral smell (平等香). That which can nourish the faculties (諸根) and the great elements (大種) is called a 'good smell.' That which can harm the faculties and the great elements is called a 'bad smell.' That which is neither is called a 'neutral smell.' All three of these are the objects discerned by nose consciousness and the consciousness derived from nose consciousness. There are six types of tastes: sweet, sour (酢), salty, bitter, pungent, and bland, because the tastes are different. All six of these are the objects discerned by tongue consciousness and the consciousness derived from tongue consciousness. A portion of touch has seven types: smoothness (滑性), roughness (澀性), heaviness (重性), lightness (輕性), as well as cold (冷), hunger (飢), and thirst (渴). Softness is called 'smoothness,' which is the meaning of mental contact. Coarse and hard is called 'roughness.' That which can be weighed is called 'heaviness,' and the opposite of this is called 'lightness.' The cause of the desire for warmth that is compelled by this is called 'cold.' The cause of the desire for food is called 'hunger.' The cause of the desire for drink is called 'thirst.' These are all names established based on the result of the cause. --------------------------------------------------------------------------------
Chinese
作如是说。如说诸佛出现乐等。大种聚中水火增故有滑性。地风增故有涩性。地水增故有重性。火风增故有轻性。水风增故有冷。风增故有饥。火增故有渴。无表色者。谓能自表诸心心所转变差别。故名为表。与彼同类而不能表。故名无表。此于相似立遮止言。如于刹帝利等说非婆罗门等。无表相者。谓由表心大种差别。于睡眠觉乱不乱心。及无心位有善不善色相续转不可积集。是能建立苾刍等因。是无表相。此若无者。不应建立有苾刍等。如世尊说。于有依福业事彼恒常福增长。如是无表总有三种。谓律仪不律仪俱相违所摄故。律仪有三种。谓别解脱静虑无漏律仪别故。别解脱律仪复有八种。一苾刍律仪。二苾刍尼律仪。三勤策律仪。四正学律仪。五勤策女律仪。六近事男律仪。七近事女律仪。八近住律仪。如是八种唯欲界系。静虑律仪。谓色界三摩地随转色。此唯色界系。无漏律仪。谓无漏三摩地随转色。此唯不系。不律仪者。谓诸屠儿及诸猎兽捕鸟捕鱼劫盗典狱缚龙煮狗罝弶魁脍。此等身中不善无表色相续转。非律仪非不律仪者。谓造毗诃罗窣堵波僧伽逻摩等。及礼制多烧香散华赞诵愿等。并捶打等所起种种善不善无表色相续转。亦有无表唯一刹那。依总种类故说相续。别解脱律仪由誓愿受得前七至命尽第八一 现代汉语译本： 如是说。如所说诸佛出现之乐等。四大种（地、水、火、风）聚合中，水火增多则有滑性，地风增多则有涩性，地水增多则有重性，火风增多则有轻性，水风增多则有冷性，风增多则有饥饿感，火增多则有口渴感。 无表色（无法直接观察到的色法）是指：能够自行表示诸心（各种不同的心）和心所（心的各种作用）的转变差别，因此名为‘表’。与‘表’同类，但不能表示，因此名为‘无表’。这是在相似的事物上设立遮止之语，如同对刹帝利（统治阶级）等说‘非婆罗门（祭司阶级）’等。 无表相（无表色的特征）是指：由于表心（能表达的心）和四大种的差别，在睡眠、觉醒、心乱、心不乱以及无心位（没有心识活动的状态）时，有善或不善的色法相续不断地运转，但无法积集。这是能够建立比丘（出家男众）等的因。这就是无表相。如果缺少这种无表相，就不应该能够建立比丘等。如同世尊所说：‘对于有依靠的福业之事，他的福德恒常增长。’ 如此，无表总共有三种，即律仪（戒律）、不律仪（违反戒律）和俱相违（既非律仪也非不律仪）所摄。 律仪有三种，即别解脱律仪（防止恶行的戒律）、静虑律仪（禅定带来的戒律）和无漏律仪（证悟带来的戒律）的差别。 别解脱律仪又有八种：一、比丘律仪（比丘的戒律），二、比丘尼律仪（比丘尼的戒律），三、勤策律仪（沙弥的戒律），四、正学律仪（式叉摩那的戒律），五、勤策女律仪（沙弥尼的戒律），六、近事男律仪（优婆塞的戒律），七、近事女律仪（优婆夷的戒律），八、近住律仪（八关斋戒）。这八种律仪只属于欲界（众生有情欲和物质欲望的界别）。 静虑律仪是指三摩地（专注状态）随之转变的色法。这只属于色界（脱离了粗糙的欲望，但仍然与物质形式有关的界别）。无漏律仪是指无漏三摩地（没有烦恼的专注状态）随之转变的色法。这只属于无色界（完全脱离物质形式的界别）。 不律仪是指：诸如屠夫、猎人、捕鸟者、捕鱼者、强盗、典狱官、捆绑犯人者、煮狗者、设置陷阱者、刽子手等。这些人身上不善的无表色相续不断地运转。 非律仪非不律仪是指：建造精舍（Vihara）、窣堵波（Stupa，佛塔）、僧伽蓝摩（Sangharama，僧院）等，以及礼拜支提（Cetiya，佛塔或圣地）、烧香、散花、赞诵、发愿等，以及捶打等所引起的种种善或不善的无表色相续不断地运转。也有无表色只存在一刹那（极短的时间）。因为依总的种类来说，所以说相续不断。别解脱律仪通过誓愿而获得，前七种至生命结束，第八种为一天。