English
English version: 'Wrathful outburst' is called 'Krodha' (anger). 'Concealing one's own faults' is called 'Mraksha' (concealment). These ten bind the body and mind, continuing without interruption, hence they are called 'Paryavasthana' (entanglement). Among these, 'Styana' (lethargy), 'Middha' (drowsiness), and 'Ahrikya' (shamelessness) are outflows of Avidya (ignorance). 'Kaukritya' (remorse) is an outflow of Vicikitsa (doubt). 'Anapatrapya' (lack of shame), 'Matsarya' (stinginess), and 'Auddhatya' (restlessness) are outflows of Raga (greed). 'Irsya' (jealousy) and 'Krodha' (anger) are outflows of Dvesa (hatred). 'Mraksha' (concealment) is an outflow of both greed and ignorance. The characteristics of various 'Caitta' (mental factors) are extremely subtle; it is difficult to distinguish them one by one in succession, let alone when they exist simultaneously in a single moment. Those with subtle wisdom, based on what the Buddha said, observe the differences in results and thereby understand their different natures, explaining them without distortion to learners. Some with inferior wisdom, not having personally served teachers who can explain the Buddha's words without distortion, therefore become confused, slander, and deny the existence of mental factors, either saying there are only three, or that they do not exist at all. There are three types of 'Asrava' (outflows): namely, Kamasrava (outflow of desire), Bhavasrava (outflow of existence), and Avidyasrava (outflow of ignorance). The Klesa (afflictions) and Paryavasthana (entanglements) of the Kamadhatu (desire realm), excluding ignorance, are called Kamasrava, totaling forty-one items, namely, thirty-one Anusaya (latent tendencies) and ten Paryavasthana. The Klesa and Paryavasthana of the Rupadhatu (form realm) and Arupadhatu (formless realm), excluding ignorance, are called Bhavasrava, totaling fifty-four items, namely, twenty-six Anusaya each from the upper two realms, plus Styana and Auddhatya, because they are Avyakrta (indeterminate), operate within the internal gates, and rely on the grounds of meditation; therefore, the two realms are combined into one name of Bhavasrava. The ignorance of the Trailokya (three realms) is called Avidyasrava, totaling fifteen items, because ignorance is the root of all existence, so it is specifically established as outflows, etc. It detains sentient beings (Sattva) in the three realms for a long time, obstructing the path to liberation, hence it is called outflow. Or it causes them to transmigrate from the Aabhavagra (peak of existence) to the Avici (uninterrupted hell), hence it is called outflow. Or their continuity leaks endlessly through the six sense doors, hence it is called outflow. There are four types of 'Ogha' (torrents): namely, Kamaogha (torrent of desire), Bhavaogha (torrent of existence), Drstyoga (torrent of views), and Avidyaogha (torrent of ignorance). The Kamaogha is the Kamaasrava excluding Drsti (views), totaling twenty-nine items. The Bhavaogha is the Bhavaasrava excluding views, totaling thirty items. The various views of the three realms are called Drstyoga, totaling thirty-six items. The non-common ignorance corresponding to the three realms is called Avidyaogha, totaling fifteen items. It carries away all the excellent things of sentient beings, hence it is called torrent, like a torrent of water. There are four types of 'Yoga' (yokes), as described for the torrents. It combines sentient beings, causing them to endure suffering in various Gati (destinies), various Jati (births), and various Bhumi (planes), hence it is called yoke. That is, it combines them, causing them to endure various light and heavy sufferings. -------------------------------------------------------------------------------- 说一切有部入阿毗达磨论卷上 大正藏第 28 册 No. 1554 入阿毗达磨论 入阿毗达磨论卷下 塞建陀罗阿罗汉造 三藏法师玄奘奉 诏译
Chinese
取有四种。谓欲取见取戒禁取我语取。即欲瀑流加无明名欲取。有三十四物。谓贪瞋慢无明各五疑四缠十。即有瀑流加无明名我语取。有四十物。谓贪慢无明各十疑八及惛沉掉举。诸见中除戒禁取余名见取。有三十物。戒禁取名戒禁取。有六物。由此独处圣道怨故。双诳在家出家众故。于五见中此别立取。谓在家众由此诳惑。计自饿服气及坠山岩等为天道故。诸出家众由此诳惑。计舍可爱境受杜多功德为净道故。薪义是取义。能令业火炽然相续而生长故。如有薪故火得炽然。如是有烦恼故有情业得生长。又猛利义是取义。或缠裹义是取义。如蚕处茧自缠而死。如是有情四取所缠。流转生死丧失慧命。身系有四种。谓贪欲身系。瞋恚身系。戒禁取身系。此实执身系。欲界五部贪名初身系。五部瞋名第二身系。六戒禁取名第三身系。十二见取名第四身系。种种缠缚有情自缠故名身系。是等罥网有情身义。 盖有五种。谓贪欲盖瞋恚盖惛沉睡眠盖掉举恶作盖疑盖。欲界五部贪名初盖。五部瞋名第二盖。欲界惛沈及不善睡眠名第 现代汉语译本 《入阿毗达磨论》卷上 大正藏第28册 No. 1554 《入阿毗达磨论》 《入阿毗达磨论》卷下 塞建陀罗阿罗汉 造 三藏法师玄奘 奉 诏译 取有四种，即欲取（kāma-upādāna，对欲望的执取）、见取（dṛṣṭi-upādāna，对错误的见解的执取）、戒禁取（śīla-vrata-upādāna，对不正确的戒律和苦行的执取）、我语取（ātma-vāda-upādāna，对“我”的言论和概念的执取）。欲瀑流（kāma-ogha，欲望之流）加上无明（avidyā，无知）名为欲取，包含三十四种事物，即贪（rāga，贪欲）、瞋（dveṣa，嗔恨）、慢（māna，傲慢）、无明各五种，疑（vicikitsā，怀疑）四种，缠（paryavasthāna，烦恼的缠缚）十种。有瀑流（bhava-ogha，生存之流）加上无明名为我语取，包含四十种事物，即贪、慢、无明各十种，疑八种，以及惛沉（styāna，精神萎靡）掉举（auddhatya，精神浮躁）。诸见（dṛṣṭi，错误的见解）中，除了戒禁取，其余的称为见取，包含三十种事物。戒禁取名为戒禁取，包含六种事物。因为此取独自阻碍圣道（ārya-mārga，通往解脱的道路），又双重欺骗在家众和出家众。在五见（pañca dṛṣṭi，五种错误的见解）中，此取被单独列出，因为在家众由此被迷惑，认为自饿、服气以及坠山岩等是通往天道的方法。出家众由此被迷惑，认为舍弃可爱的境界，接受苦行功德是清净之道。薪柴的意义就是取的意义，能够使业火炽燃相续而生长。如同有薪柴，火才能炽燃；如同有烦恼，有情（satva，众生）的业才能生长。又猛烈的意义就是取的意义，或者缠裹的意义就是取的意义。如同蚕处在茧中，自己缠绕而死；如同有情被四取所缠，流转生死，丧失慧命（jñāna-jīvita，智慧的生命）。身系有四种，即贪欲身系（abhidhyā-kāya-granthana，贪欲的束缚）、瞋恚身系（vyāpāda-kāya-granthana，嗔恚的束缚）、戒禁取身系（śīla-vrata-parāmarsa-kāya-granthana，对戒律和苦行的错误执取的束缚）、此实执身系（idamsatyābhiniveśa-kāya-granthana，认为某种事物是真实的错误执取的束缚）。欲界（kāma-dhātu，欲望界）五部贪（rāga，贪欲）名为初身系，五部瞋（dveṣa，嗔恨）名为第二身系，六戒禁取（śīla-vrata-upādāna，对不正确的戒律和苦行的执取）名为第三身系，十二见取（dṛṣṭi-upādāna，对错误的见解的执取）名为第四身系。种种缠缚有情，使有情自己缠绕，所以名为身系。这些如同罥网，束缚有情之身。 盖有五种，即贪欲盖（kāmacchanda-nivaraṇa，贪欲的覆盖）、瞋恚盖（vyāpāda-nivaraṇa，嗔恚的覆盖）、惛沉睡眠盖（styāna-middha-nivaraṇa，精神萎靡和睡眠的覆盖）、掉举恶作盖（auddhatya-kaukritya-nivaraṇa，精神浮躁和后悔的覆盖）、疑盖（vicikitsā-nivaraṇa，怀疑的覆盖）。欲界五部贪（rāga，贪欲）名为初盖，五部瞋（dveṣa，嗔恨）名为第二盖，欲界惛沈（styāna，精神萎靡）及不善睡眠名为第
English
English version Sarvastivada Abhidharma Entrance Treatise, Volume 1 Taisho Tripitaka Volume 28 No. 1554 Abhidharma Entrance Treatise Sarvastivada Abhidharma Entrance Treatise, Volume 2 Composed by Arhat Skandhila Translated under Imperial Order by Tripitaka Master Xuanzang There are four kinds of grasping (upādāna): grasping after desires (kāma-upādāna), grasping after views (dṛṣṭi-upādāna), grasping after precepts and vows (śīla-vrata-upādāna), and grasping after self-assertions (ātma-vāda-upādāna). The flood of desires (kāma-ogha) combined with ignorance (avidyā) is called grasping after desires, which includes thirty-four things: five each of greed (rāga), hatred (dveṣa), pride (māna), and ignorance, four of doubt (vicikitsā), and ten of entanglements (paryavasthāna). The flood of existence (bhava-ogha) combined with ignorance is called grasping after self-assertions, which includes forty things: ten each of greed, pride, and ignorance, eight of doubt, and torpor (styāna) and excitement (auddhatya). Among all views (dṛṣṭi), except for grasping after precepts and vows, the rest are called grasping after views, which includes thirty things. Grasping after precepts and vows is called grasping after precepts and vows, which includes six things. Because this alone obstructs the Noble Path (ārya-mārga), and doubly deceives both laypeople and renunciants. Among the five views (pañca dṛṣṭi), this is separately established as grasping, because laypeople are deluded by this, thinking that self-starvation, inhaling air, and jumping off cliffs are ways to heavenly realms. Renunciants are deluded by this, thinking that abandoning desirable realms and accepting ascetic virtues are pure paths. The meaning of fuel is the meaning of grasping, which can cause the fire of karma to blaze continuously and grow. Just as with fuel, fire can blaze; just as with afflictions, the karma of sentient beings (satva) can grow. Also, the meaning of intensity is the meaning of grasping, or the meaning of entanglement is the meaning of grasping. Just as a silkworm is in a cocoon, entangling itself to death; just as sentient beings are entangled by the four graspings, transmigrating through birth and death, losing the life of wisdom (jñāna-jīvita). There are four kinds of bodily bonds (kāya-granthana): the bodily bond of greed (abhidhyā-kāya-granthana), the bodily bond of hatred (vyāpāda-kāya-granthana), the bodily bond of grasping after precepts and vows (śīla-vrata-parāmarsa-kāya-granthana), and the bodily bond of clinging to this as true (idamsatyābhiniveśa-kāya-granthana). The five parts of greed (rāga) in the desire realm (kāma-dhātu) are called the first bodily bond, the five parts of hatred (dveṣa) are called the second bodily bond, the six graspings after precepts and vows (śīla-vrata-upādāna) are called the third bodily bond, and the twelve graspings after views (dṛṣṭi-upādāna) are called the fourth bodily bond. Various entanglements bind sentient beings, causing them to entangle themselves, hence the name bodily bonds. These are like snares, binding the bodies of sentient beings. There are five kinds of hindrances (nivaraṇa): the hindrance of desire (kāmacchanda-nivaraṇa), the hindrance of hatred (vyāpāda-nivaraṇa), the hindrance of torpor and drowsiness (styāna-middha-nivaraṇa), the hindrance of excitement and remorse (auddhatya-kaukritya-nivaraṇa), and the hindrance of doubt (vicikitsā-nivaraṇa). The five parts of greed (rāga) in the desire realm (kāma-dhātu) are called the first hindrance, the five parts of hatred (dveṣa) are called the second hindrance, and torpor (styāna) and unwholesome sleep in the desire realm are called the thi --------------------------------------------------------------------------------
Chinese
三盖。欲界掉举及不善恶作名第四盖。欲界四部疑名第五盖。覆障圣道及离欲染并此二种加行善根。故名为盖。 前说诸界诸趣。诸生诸地。受苦应说。云何界趣生。地界有三种。谓欲界色界无色界。欲界有二十处。谓八大地狱。一等活。二黑绳。三众合四号叫五大号叫。六炎热七极炎热。八无间。并傍生鬼界为十。有四洲人一赡部洲。二胜身洲。三牛货洲。四俱卢洲。有六欲天。一四大王众天。二三十三天。三夜摩天。四睹史多天五乐变化天。六他化自在天。合二十处。色界有十六处。谓初静虑有二处。一梵众天。二梵辅天。第二静虑有三天。一少光天。二无量光天。三极光净天。第三静虑有三天。一少净天。二无量净天。三遍净天。第四静虑有八天。一无云天。二福生天。三广果天。四无烦天。五无热天。六善现天。七善见天。八色究竟天。合十六处。大梵无想无别处所故非十八。无色界虽无上下处所。而有四种生处差别。一空无边处。二识无边处。三无所有处。四非想非非想处。趣有五种。一㮈洛迦。二傍生。三鬼界。四天。五人。生有四种。谓卵胎湿化。地有十一。谓欲界未至静虑中间四静虑四无色为十一地。欲界有顶一向有漏。余九地通有漏及无漏前。界趣生一向有漏。 智有十种。谓法智。 现代汉语译本 三盖（Nivarana）。欲界的掉举（uddhacca，心神不定）及不善恶作（kukkucca，后悔）名为第四盖。欲界的四部疑（vicikiccha，怀疑）名为第五盖。这些覆盖、障碍通往圣道的道路，以及脱离对欲望的染着，并阻碍这两种情况下的加行善根，所以被称为盖（Nivarana，障碍）。 前面说了诸界、诸趣、诸生、诸地。现在应该说受苦的情况。什么是界、趣、生、地呢？界有三种，即欲界、色界、无色界。欲界有二十处，包括八大地狱：一、等活（sañjīva，众生互相残杀后复活的地狱）；二、黑绳（kāḷasutta，用黑绳划线切割众生的地狱）；三、众合（saṃghāta，众生被挤压粉碎的地狱）；四、号叫（roruva，众生因痛苦而号叫的地狱）；五、大号叫（mahāroruva，比号叫地狱更痛苦的地狱）；六、炎热（tapana，众生被烧烤的地狱）；七、极炎热（patāpana，比炎热地狱更痛苦的地狱）；八、无间（avīci，没有间断痛苦的地狱）。加上傍生（畜生）和鬼界，共十处。还有四大洲的人：一、赡部洲（Jambudvīpa，我们所居住的南赡部洲）；二、胜身洲（Pūrvavideha，东胜身洲）；三、牛货洲（Aparagodānīya，西牛货洲）；四、俱卢洲（Uttarakuru，北俱卢洲）。还有六欲天：一、四大王众天（Cātumahārājika，四大天王所居住的天）；二、三十三天（Tāvatiṃsa，帝释天所居住的天）；三、夜摩天（Yāma，夜摩天人所居住的天）；四、睹史多天（Tuṣita，弥勒菩萨所居住的天）；五、乐变化天（Nirmāṇarati，天人能随心所欲创造快乐的天）；六、他化自在天（Paranirmita-vaśavartin，天人能利用他人创造的快乐的天）。合起来共二十处。 色界有十六处，包括初禅有二处：一、梵众天（Brahma-pāriṣadya，梵天眷属所居住的天）；二、梵辅天（Brahma-purohita，梵天辅臣所居住的天）。第二禅有三天：一、少光天（Parīttābha，光明较少的天）；二、无量光天（Apramāṇābha，光明无量的天）；三、极光净天（Ābhāsvara，光明极为清净的天）。第三禅有三天：一、少净天（Parīttaśubha，清净较少的天）；二、无量净天（Apramāṇaśubha，清净无量的天）；三、遍净天（Śubhakṛtsna，清净周遍的天）。第四禅有八天：一、无云天（Anabhraka，没有云的天）；二、福生天（Puṇyaprasava，福德所生的天）；三、广果天（Bṛhatphala，果报广大的天）；四、无烦天（Avṛha，没有烦恼的天）；五、无热天（Atapa，没有热恼的天）；六、善现天（Sudṛśa，善于显现的天）；七、善见天（Sudarśana，善于观看的天）；八、色究竟天（Akaniṣṭha，色界最顶端的天）。合起来共十六处。大梵天和无想天没有单独的处所，所以不是十八处。无色界虽然没有上下处所，但有四种生处的差别：一、空无边处（Ākāśānantyāyatana，证悟空无边处禅定的众生所生之处）；二、识无边处（Vijñānānantyāyatana，证悟识无边处禅定的众生所生之处）；三、无所有处（Ākiñcanyāyatana，证悟无所有处禅定的众生所生之处）；四、非想非非想处（Naivasaṃjñānāsaṃjñāyatana，证悟非想非非想处禅定的众生所生之处）。 趣有五种：一、㮈洛迦（naraka，地狱）；二、傍生（tiryak，畜生）；三、鬼界（preta，饿鬼）；四、天（deva，天人）；五、人（manuṣya，人类）。生有四种，即卵生、胎生、湿生、化生。地有十一种，即欲界、未至定、静虑中间定、四静虑、四无色定，共十一地。欲界和有顶天一向是有漏的。其余九地通于有漏和无漏。前面的界、趣、生一向是有漏的。 智有十种，即法智（dharma-jñāna）。