Chinese
大正藏第 28 册 No. 1555 五事毗婆沙论 No. 1555 [cf. No. 1556] 五事毗婆沙论卷上 尊者法救造 三藏法师玄奘奉 诏译 分别色品第一 敬礼佛法僧 我今随自力 欲于对法海 探少贞实义 哀慜弟子等 当释能生慧 灭愚五事论 令彼觉开发 尊者世友为益有情制五事论。我今当释。问何用释此五事论耶。答为欲开发深隐义故。若未开发此深隐义。如有伏藏未开发时。世间无能欢喜受用。若为开发此深隐义。如有伏藏已开发时。世间便能欢喜受用。又如日月虽具威光云等翳时不得显照。若除彼翳显照事成。本论文词应知亦尔。虽已略辩种种胜义。若不广释便不光显。为令光显故我当释。问已知须释五事论因。尊者何缘制造斯论。答有弟子等怖广闻持。欲令依略觉自共相。谓彼尊者常作是思。云何当令诸弟子等于一切法自相共相依止略文起明了觉。以明了觉喻金刚山。诸恶见风不能倾动。不明了觉如芦苇花。为恶见风之所飘鼓。旋还飘飏犹豫空中。如是欲令诸弟子等起坚固觉。故作斯论。问何谓诸法自相共相。答坚湿暖等是诸相自法。无常苦等是诸法共相。世间虽于诸法自相有能知者。然于共相皆不能 现代汉语译本 大正藏第 28 册 No. 1555 《五事毗婆沙论》 No. 1555 [cf. No. 1556] 《五事毗婆沙论》卷上 尊者法救造 三藏法师玄奘奉 诏译 分别色品第一 敬礼佛法僧，我今随自力， 欲于对法海，探少贞实义。 哀慜弟子等，当释能生慧， 灭愚五事论，令彼觉开发。 尊者世友为利益众生而制定了《五事论》。我现在将要解释它。有人问：为什么要解释这部《五事论》呢？回答：为了开发其中深奥隐晦的意义。如果不能开发这些深奥隐晦的意义，就像伏藏（fú zàng，hidden treasure）没有被发掘时一样，世间没有人能够欢喜地受用它。如果能够开发这些深奥隐晦的意义，就像伏藏已经被发掘时一样，世间就能欢喜地受用它。又如太阳和月亮虽然具有威严的光芒，但被云等遮蔽时就不能显现照耀。如果除去那些遮蔽，显现照耀的事情就能成就。原本的论文词句也应该知道是这样的，虽然已经略微地辨析了种种殊胜的意义，如果不加以广泛地解释，就不能光明显耀。为了使它光明显耀，所以我将要解释它。有人问：已经知道需要解释《五事论》的原因了，尊者为什么制造这部论呢？回答：因为有些弟子害怕广泛地闻持，想要让他们依靠简略的文字来觉悟自相和共相。尊者世友常常这样思考：怎样才能使弟子们对于一切法的自相和共相，依靠简略的文字而生起明了的觉悟呢？这明了的觉悟可以比喻为金刚山，各种恶见之风不能够倾动它。不明了的觉悟就像芦苇花，被恶见之风所飘动吹打，旋转飘扬，在空中犹豫不定。像这样，为了使弟子们生起坚固的觉悟，所以制作了这部论。有人问：什么是诸法的自相和共相呢？回答：坚、湿、暖等是诸法的自法（zì fǎ，own-nature）。无常、苦等是诸法的共相（gòng xiàng，common characteristics）。世间虽然有人能够知道诸法的自相，但是对于共相却都不能
English
English version Taisho Tripitaka Volume 28, No. 1555, Pañcavastu-vibhasa No. 1555 [cf. No. 1556] Pañcavastu-vibhasa, Volume 1 Composed by Venerable Dharmatrāta Translated by Tripitaka Master Xuanzang under Imperial Edict Chapter 1: Analysis of Form Homage to the Buddha, the Dharma, and the Sangha. Now, according to my ability, I wish to explore a few true and real meanings from the ocean of Abhidharma. Out of compassion for the disciples, I will explain the treatise that generates wisdom, The Pañcavastu, which eradicates ignorance, so that their awareness may be developed. Venerable Vasumitra composed the Pañcavastu for the benefit of sentient beings. I will now explain it. Someone asks: Why explain this Pañcavastu? The answer is: To develop its profound and hidden meanings. If these profound and hidden meanings are not developed, it is like a hidden treasure (fú zàng) that has not been discovered; no one in the world can joyfully use it. If these profound and hidden meanings are developed, it is like a hidden treasure that has been discovered; the world can then joyfully use it. Furthermore, like the sun and moon, although possessing majestic light, they cannot shine when obscured by clouds. If those obscurations are removed, the act of shining is accomplished. The original text should be understood in the same way. Although it has already briefly discussed various supreme meanings, it will not be radiant if not extensively explained. To make it radiant, I will explain it. Someone asks: Having understood the reason for needing to explain the Pañcavastu, why did the Venerable compose this treatise? The answer is: Because some disciples fear extensive learning and holding, he wanted them to rely on concise texts to awaken to the self-characteristics and common characteristics. The Venerable Vasumitra often thought: How can I enable my disciples to rely on concise texts to generate clear awareness of the self-characteristics and common characteristics of all dharmas? This clear awareness can be compared to a diamond mountain, which cannot be shaken by the winds of evil views. Unclear awareness is like a reed flower, which is blown and swayed by the winds of evil views, spinning and fluttering, hesitating in the air. Thus, to enable his disciples to generate firm awareness, he composed this treatise. Someone asks: What are the self-characteristics and common characteristics of dharmas? The answer is: Solidity, moisture, warmth, etc., are the self-nature (zì fǎ) of dharmas. Impermanence, suffering, etc., are the common characteristics (gòng xiàng) of all dharmas. Although some in the world can know the self-characteristics of dharmas, they cannot --------------------------------------------------------------------------------
Chinese
知。如是欲令诸弟子辈于二相法能如实知。故造斯论。问已知须造五事论缘。此复为何名五事论。答由此论中分别五事。是故此论得五事名。依处能生事义无异。阿毗达磨诸大论师咸作是言。事有五种。一自性事。二所缘事。三系缚事。四所因事。五摄受事。当知此中唯自性事。问若尔何故说有五法。答事之与法义亦无异。问何故此论唯辩五法。有作是说。此责非理。若减若增俱有难故。有说此论略显诸法体类差别不相杂乱摄一切法。故唯说五。若总于五立一法名。虽是略说摄诸法尽。而不能显心等五法体类差别不相杂乱。若说有漏无漏等二。有学无学非二等三。欲色无色不系等四。应知亦尔。问岂不列名即知有五。何故论首先标五数。答如缕系花易受持故。谓如以缕连系众花。易可受持庄严身首。如是数缕连系义花。易可受持庄严心慧。或先标数后列其名。是制作者旧仪式故。应知法声义有多种。谓或有处所说名法。如契经说。汝应谛听。吾当为汝宣说妙法。或复有处功德名法。如契经说。苾刍当知。法谓正见。邪见非法。或复有处无我名法。如契经说诸法无我。当知此中无我名法。法谓能持。或能长养。能持于自长养望他。 问何故此中先辩色法。答一切法中色最粗故。是一切识所缘境故。与入佛法为要门 现代汉语译本：为了让弟子们能够如实地了解二相法（两种特征的法），所以撰写这部论著。有人问：‘既然已经知道需要造五事论的因缘，那么这部论又为何名为五事论呢？’回答：‘因为这部论中分别阐述了五事，所以这部论得名为五事论。’依据、处所和能生事的作用意义没有差别。阿毗达磨（论藏）的各位大论师都这样说：‘事有五种，一是自性事（事物自身的性质），二是所缘事（事物所攀缘的对象），三是系缚事（事物所束缚的事物），四是所因事（事物产生的原因），五是摄受事（事物所包含的事物）。’应当知道这里只讨论自性事。有人问：‘如果是这样，为什么说有五法呢？’回答：‘事和法的意义也没有差别。’有人问：‘为什么这部论只辨析五法呢？’有人这样说，这种责难是不合理的，因为减少或增加都会有困难。有人说这部论简要地显示了诸法的体类差别，不相杂乱，并且总摄了一切法，所以只说五法。如果将这五法总括起来立一个法的名称，虽然是简略的说法，也涵盖了所有的法，但不能够显示心等五法的体类差别，不相杂乱。如果说有漏（有烦恼）和无漏（无烦恼）等二法，有学（还在学习）和无学（已经学成）等三法，欲界、色界、无色界和不系（不被束缚）等四法，也应该知道是同样的道理。有人问：‘难道不是列出名称就知道有五法了吗？为什么论首先要标明五这个数字呢？’回答：‘就像用线串联花朵容易拿住一样。’就像用线串联众多的花朵，容易拿住，可以用来庄严身体和头部。同样，用数字的线串联义理的花朵，容易拿住，可以用来庄严心和智慧。或者先标明数字，后列出名称，这是制作者的旧有仪式。应当知道，法的声音和意义有多种。比如有的地方所说的名称是法，如契经（佛经）所说：‘你应该仔细听，我将为你宣说妙法。’或者有的地方功德的名称是法，如契经所说：‘比丘（出家人）应当知道，法是指正见，邪见不是法。’或者有的地方无我的名称是法，如契经所说‘诸法无我’，应当知道这里无我称为法。法是指能够保持，或者能够长养，能够保持自身，长养其他。 有人问：‘为什么这里先辨析色法（物质现象）？’回答：‘因为一切法中色法最粗显，是一切识（意识）所攀缘的境界，是进入佛法的必要途径。’
English
English version: This treatise is written to enable disciples to truly understand the two aspects of Dharma (two characteristics of phenomena). Someone asks: 'Since we already know the causes and conditions for composing the Five Aggregates Treatise, why is this treatise called the Five Aggregates Treatise?' The answer is: 'Because this treatise separately explains the five aggregates, it is named the Five Aggregates Treatise.' The basis, location, and function of generating phenomena are not different in meaning. All the great Abhidharma (collection of treatises) masters say: 'There are five kinds of aggregates: first, self-nature aggregate (the inherent nature of things); second, object-related aggregate (the object that things cling to); third, binding aggregate (the things that things are bound by); fourth, causal aggregate (the cause of the emergence of things); and fifth, receptive aggregate (the things that things contain).' It should be known that this only discusses the self-nature aggregate. Someone asks: 'If so, why say there are five Dharmas?' The answer is: 'The meaning of aggregate and Dharma is also not different.' Someone asks: 'Why does this treatise only analyze the five Dharmas?' Some say that this criticism is unreasonable, because there would be difficulties whether reducing or increasing. Some say that this treatise briefly shows the differences in the nature and categories of all Dharmas, not intermingled, and encompasses all Dharmas, so it only speaks of five. If these five Dharmas are summarized to establish one Dharma name, although it is a brief statement, it encompasses all Dharmas, but it cannot show the differences in the nature and categories of the five Dharmas such as mind, not intermingled. If it is said that there are two Dharmas such as defiled (with afflictions) and undefiled (without afflictions), three Dharmas such as learners (still learning) and non-learners (already learned), four Dharmas such as the desire realm, form realm, formless realm, and unconditioned (not bound), it should also be known that the reasoning is the same. Someone asks: 'Isn't it known that there are five Dharmas just by listing the names? Why does the treatise first mark the number five?' The answer is: 'Just like stringing flowers with a thread is easy to hold.' Just like stringing many flowers with a thread, it is easy to hold and can be used to adorn the body and head. Similarly, stringing the flowers of meaning with the thread of numbers is easy to hold and can be used to adorn the mind and wisdom. Or first mark the number and then list the names, this is the old ritual of the maker. It should be known that the sound and meaning of Dharma have many kinds. For example, the name spoken in some places is Dharma, as the Sutra (Buddhist scripture) says: 'You should listen carefully, I will explain the wonderful Dharma for you.' Or in some places, the name of merit is Dharma, as the Sutra says: 'Bhikkhus (monks) should know that Dharma refers to right view, and wrong view is not Dharma.' Or in some places, the name of non-self is Dharma, as the Sutra says 'All Dharmas are without self,' it should be known that here non-self is called Dharma. Dharma refers to being able to maintain, or being able to nourish, being able to maintain oneself and nourish others. Someone asks: 'Why analyze form (material phenomena) first here?' The answer is: 'Because form is the coarsest among all Dharmas, it is the realm that all consciousness (awareness) clings to, and it is a necessary path to enter Buddhism.' --------------------------------------------------------------------------------
Chinese
故。谓入佛法者。有二甘露门。一不净观。二持息念。依不净观入佛法者观所造色。依持息念入佛法者观能造风。问依何义故说之为色。答渐次积集。渐次散坏。种植生长。会遇怨亲。能坏能成皆是色义。佛说变坏故名为色。变坏即是可恼坏义。有说变碍故名为色。问过去未来极微无表皆无变碍。应不名色。答彼亦是色。得色相故。过去诸色虽无变碍。而曾变碍故立色名。未来诸色虽无变碍。而当变碍故立色名。如过未眼虽不能见。而曾当见故立眼名。得彼相故此亦应尔。一一极微虽无变碍。而可积集变碍义成。诸无表色虽无变碍。随所依故得变碍名。所依者何。谓四大种。由彼变碍无表名色。如树动时影亦随动。或随多分如名段食。或表内心故名为色。或表先业故立色名。色云何者。问尊者何故复说此言。答前所略说今欲广辩。若有见有对色。若无见有对色。若无见无对色。总摄名为诸所有色。言一切者。谓此诸色摄色无余。四大种者。问何故大种唯有四耶。胁尊者曰。此责非理。若减若增俱有疑故。不违法相说四无失。有作是说。为遮外道大种有五。故唯说四。彼执虚空亦是大种。问何故虚空不名大种。答虚空无有大种相故。谓大虚空是大非种。以常住法无造作故。大德妙音亦作是说。虚空大种其相各异。虚空虽 因此，进入佛法有两种甘露门：一是不净观，二是持息念（Anapanasati）。依靠不净观进入佛法的人，观察由业力所造的色（Rupa，物质现象）；依靠持息念进入佛法的人，观察能造作的‘风’（Vayu，呼吸）。 问：根据什么意义说它是‘色’呢？ 答：逐渐积聚，逐渐散坏；能够种植生长，会合怨家亲眷；能够破坏，能够成就，这些都是‘色’的意义。佛说，因为变坏的缘故，称之为‘色’。变坏就是可恼坏的意思。有人说，因为变碍的缘故，称之为‘色’。 问：过去、未来的极微（Paramanu，最小的物质单位）和无表色（Avijnapti-rupa，不可见的业力之色）都没有变碍，不应该称为‘色’吧？ 答：它们也是‘色’，因为具有‘色’的相状。过去的诸色虽然没有变碍，但曾经变碍过，所以立名为‘色’。未来的诸色虽然没有变碍，但将来会变碍，所以立名为‘色’。如同过去的眼睛虽然不能见，但曾经能见；未来的眼睛虽然不能见，但将来能见，所以立名为‘眼’。因为得到那种相状，所以这里也应该这样理解。每一个极微虽然没有变碍，但可以积聚，变碍的意义就成立了。诸无表色虽然没有变碍，但随着所依的四大种（Mahabhuta，地、水、火、风）的变碍，而得到变碍的名称。所依的是什么呢？就是四大种。由于四大种的变碍，无表色也因此名为‘色’。如同树动的时候，影子也随着动。或者随着多分（大部分），如同名为‘段食’（食物）。或者表示内心，所以名为‘色’。或者表示先前的业力，所以立名为‘色’。 ‘色’是什么样的呢？ 问：尊者，为什么还要再说这句话呢？ 答：前面所略说的，现在想要广为辨析。如果有可见有对的色，如果无见有对的色，如果无见无对的色，总括起来名为诸所有色。说‘一切’，是指这些色包含了一切色，没有剩余。 四大种是什么呢？ 问：为什么大种只有四种呢？ 胁尊者说：这种责问没有道理。如果减少或增加，都会有疑问。不违反法相，说四种没有过失。有人这样说，为了遮止外道认为大种有五种，所以只说四种。他们认为虚空也是大种。 问：为什么虚空不称为大种呢？ 答：虚空没有大种的相状。所谓大虚空是大而非种，因为是常住法，没有造作的缘故。大德妙音也这样说，虚空大种的相状各异。虚空虽然