English
Inside. The upper part of the back resembles two claws and nails. The root of the tongue is extremely subtle, distributed on the tongue, shaped like a half-moon. However, in the middle of the tongue, it is as fine as hair, without the subtlety of the tongue root. The body root is extremely subtle, pervading all parts of the body. The Treatise on the Five Matters of Vibhāṣā, Volume 1 Taishō Tripiṭaka, Volume 28, No. 1555, The Treatise on the Five Matters of Vibhāṣā The Treatise on the Five Matters of Vibhāṣā, Volume 2 Composed by Venerable Dharma-trāta (法救) Translated by the Tripiṭaka Master Xuanzang (玄奘) under Imperial Decree, Remaining Sections of the First Chapter on Distinguishing Colors Question: I already understand the created colors that are included within the internal roots. Now I wish to hear about those not included within the roots; I wish you would explain their characteristics. Answer: Color, sound, smell, taste, touch, and non-revealing form (無表色). Here, 'color' refers to good manifest colors, etc. If colors such as blue and yellow do not change or decay, they are called good manifest colors. If they change or decay, they are called bad manifest colors. If they are equal, they are called intermediate colors. Similar to colors in the manifest realm. Question: There are two types of color realms: one is manifest color, and the other is shape color. Why do you only discuss manifest color here? Answer: Here, it should be said that there are two types of color: one is manifest color, and the other is shape color. Manifest color refers to colors such as blue and yellow. Shape color refers to length, shortness, etc. What is the intention behind not mentioning shape color? It is because manifest color is coarse and easy to know. Such colors are cognized by two of the six consciousnesses, namely eye consciousness and mind consciousness. First, eye consciousness only cognizes its own-nature (自相), and then mind consciousness cognizes both its own-nature and common-nature (共相). That is to say, when these colors remain in the present, eye consciousness can only cognize their own-nature. Without interval, eye consciousness gives rise to discriminating consciousness, re-cognizing the previous color, which can be either its own-nature or its common-nature. However, this discriminating consciousness that arises relies on the previous eye consciousness and takes the previous color object as its object. In this way, when mind consciousness is present, both what it relies on and what it takes as its object are in the past. Therefore, when the five objects remain in the present, mind consciousness cannot cognize their own-nature. Therefore, the color realm is cognized by two consciousnesses. That is to say, when eye consciousness arises in the present, it only cognizes the present own-nature, not the common-nature. If mind consciousness arises in the present, it understands the own-nature and common-nature of the three times. This is because the realm of mind consciousness is pervasive and has discrimination. Without interval, eye consciousness does not necessarily give rise to mind consciousness. Among the six consciousnesses, one kind may arise along with it. If eye consciousness arises without interval, it will definitely give rise to mind --------------------------------------------------------------------------------
Chinese
识者。则苦根不应为苦等无间。苦根唯在五识身故。若尔便违根蕴所说。如说苦根与苦根为因等无间增上。然依眼识了别色已。无间引起分别意识。故作是言。眼识先识眼识受已。意识随识声有二种。乃至广说。有执受大种者。谓诸大种现在刹那有情数摄。无执受大种者。谓诸大种过去未来有情数摄。及三世非有情数摄。此中有执受大种所生声。名有执受大种为因。有执受大种与此所生声。为前生等五种因故。无执受大种为因声亦尔。若从口出手等合生。名有执受大种因声。若从林水风等所生。名无执受大种因声。余如前释。诸所有香。乃至广说。诸悦意者说名好香。不悦意者说名恶香。顺舍受处名平等香。鼻所嗅者谓鼻根境。余如前释。诸所有味。乃至广说。诸悦意者名可意味。不悦意者名不可意味。与二相违名顺舍处味。舌所尝者谓舌根境。余如前释。问若尝味时为先起舌识先起身识耶。答若冷暖等增则先起身识。若咸醋等增则先起舌识。若触味平等亦先起舌识。味欲胜故。所触一分。乃至广说。滑性者谓柔软。涩性者谓粗强。轻性者谓不可称。重性者谓可称。冷者谓彼所逼便起暖欲。饥者谓食欲。渴者谓饮欲。如是七种是触处摄。以所造色而为自性。前四大种虽触处摄。非所造色而为自性。是故触处有十一种。 现代汉语译本：有识别能力的人会认为，苦根不应该是苦受的等无间缘（samanantarapratyaya，指前后相续、无间断的因缘关系），因为苦根只存在于五识身中。如果这样说，就违背了根蕴（indriya-skandha，十二处中的根）所说的内容，例如所说苦根与苦根之间互为因、等无间缘和增上缘（adhipati-pratyaya，强力的影响因素）。然而，依据眼识了别色尘之后，无间地引起分别意识，所以才这样说：眼识先识别，眼识领受之后，意识随之识别。声音有两种，乃至广说。有执受大种（upadana-rupa，有情所执持的色法）是指，诸大种在现在的刹那为有情所摄。无执受大种是指，诸大种在过去、未来为有情所摄，以及三世中非有情所摄。这里，有执受大种所产生的声音，称为以有执受大种为因。有执受大种与由此所产生的声音，互为前生等五种因缘。无执受大种为因的声音也是如此。如果声音是从口、手等合击产生，称为有执受大种因的声音；如果声音是从树林、水流、风声等产生，称为无执受大种因的声音。其余的解释与前面相同。所有各种香，乃至广说。令人愉悦的称为好香，令人不悦的称为恶香，顺应舍受（upeksha-vedana，不苦不乐的感受）的称为平等香。鼻子所嗅到的，是指鼻根的境界。其余的解释与前面相同。所有各种味道，乃至广说。令人愉悦的称为可意味，令人不悦的称为不可意味，与这两种情况相反的，称为顺应舍受的味道。舌头所尝到的，是指舌根的境界。其余的解释与前面相同。问：在尝味道的时候，是先产生舌识，还是先产生身识？答：如果冷、暖等感觉增强，就先产生身识；如果咸、醋等味道增强，就先产生舌识；如果触觉和味觉相等，也先产生舌识，因为味觉的欲望更强烈。所触的一部分，乃至广说。滑性是指柔软，涩性是指粗糙强硬，轻性是指不可称量，重性是指可以称量，冷是指被寒冷逼迫而产生对温暖的欲望，饥饿是指对食物的欲望，口渴是指对饮水的欲望。这七种属于触处（sprastavya-ayatana，触觉的所缘处）所摄，以所造色（upadaya-rupa，由四大种所造的色法）为自性。前面的四大种（maha-bhuta，地、水、火、风）虽然属于触处所摄，但不是所造色为自性。因此，触处共有十一种。
English
English version: A discerning person would think that the root of suffering (duhkha-mula) should not be the immediately preceding condition (samanantarapratyaya) for suffering (duhkha), because the root of suffering exists only in the five consciousnesses (vijnana-kaya). If that were the case, it would contradict what is said in the aggregate of faculties (indriya-skandha), such as the statement that the root of suffering is the cause, immediately preceding condition, and dominant condition (adhipati-pratyaya) for the root of suffering. However, based on the eye consciousness (caksu-vijnana) distinguishing form (rupa), the discriminating consciousness (manas-vijnana) arises without interruption. Therefore, it is said that the eye consciousness first cognizes, and after the eye consciousness experiences, the consciousness then cognizes. There are two kinds of sound (sabda), and so on, extensively explained. 'Material elements with appropriation' (upadana-rupa) refers to the material elements that are included in sentient beings in the present moment. 'Material elements without appropriation' refers to the material elements that are included in sentient beings in the past and future, and those that are not included in sentient beings in the three times. Here, the sound produced by material elements with appropriation is called having material elements with appropriation as its cause. Material elements with appropriation and the sound produced by them are the five causes, such as the preceding cause, for each other. The same is true for sound caused by material elements without appropriation. If the sound is produced by the striking of the mouth, hands, etc., it is called sound caused by material elements with appropriation. If the sound is produced by forests, water, wind, etc., it is called sound caused by material elements without appropriation. The remaining explanations are the same as before. All kinds of smells (gandha), and so on, extensively explained. Those that are pleasing are called good smells, those that are displeasing are called bad smells, and those that accord with neutral feeling (upeksha-vedana) are called equanimous smells. What is smelled by the nose refers to the object of the nose faculty (ghrana-indriya). The remaining explanations are the same as before. All kinds of tastes (rasa), and so on, extensively explained. Those that are pleasing are called agreeable tastes, those that are displeasing are called disagreeable tastes, and those that are contrary to these two are called tastes that accord with neutral feeling. What is tasted by the tongue refers to the object of the tongue faculty (jihva-indriya). The remaining explanations are the same as before. Question: When tasting, does tongue consciousness (jihva-vijnana) arise first, or does body consciousness (kaya-vijnana) arise first? Answer: If coldness, warmth, etc., are intensified, then body consciousness arises first. If saltiness, sourness, etc., are intensified, then tongue consciousness arises first. If touch and taste are equal, then tongue consciousness also arises first, because the desire for taste is stronger. A portion of what is touched, and so on, extensively explained. Smoothness refers to softness, roughness refers to coarseness and hardness, lightness refers to immeasurability, heaviness refers to measurability, coldness refers to the desire for warmth arising from being oppressed by cold, hunger refers to the desire for food, and thirst refers to the desire for drink. These seven are included in the touchable (sprastavya-ayatana), with derived matter (upadaya-rupa) as their nature. Although the four great elements (maha-bhuta) are included in the touchable, they do not have derived matter as their nature. Therefore, there are eleven kinds of touchable. --------------------------------------------------------------------------------
Chinese
今七所造故名一分。身所触者谓身根境。余如前释。问何大种增故有滑性。广说乃至。何大种增故有渴耶。有作是说。无偏增者。然四大种性类差别。有能造滑性。广说乃至有能造渴。复有说者。水火界增故能造滑。地风界增故能造涩。火风界增故能造轻。地水界增故能造重。水风界增故能造冷。唯风界增故能造饥。唯火界增故能造渴。此言增者。谓业用增非事体增。如心心所。无表云何。乃至广说。堕法处色者。堕有六种。一界堕。二趣堕。三补特伽罗堕。四处堕。五有漏堕。六自体堕。界堕者。如结蕴说。诸结堕欲界。彼结在欲界等。趣堕者。谓若摄属如是趣者名堕是趣。补特伽罗堕者。如毗柰耶说。有二补特伽罗。堕僧数中令僧和合。处堕者如此中说。无表色云何。谓堕法处色。有漏堕者如此论说。云何堕法。谓有漏法。自体堕者。如大种蕴说。有执受是何义。答此增语所显堕自体法。无表色者。谓善恶戒相续不断。此一切时一识所识。谓意识者。以无对故。色等五境于现在时五识所识。于三世时意识所识。此于恒时意识所识。眼等五根亦一切时意识所识。此无表色总有二种。谓善不善。无无记者。以强力心能发无表。无记心劣不发无表。诸善无表总有二种。一者律仪所摄。二者律仪所不摄。不善无表亦有二种 现代汉语译本 现在所说的七种造色，因此称为一分。身体所触及的，称为身根境。其余的解释与之前相同。问：哪种大种（Mahabhuta，四大元素：地、水、火、风）增多会导致滑性？（以下省略）哪种大种增多会导致口渴呢？ 有一种说法是，没有哪一种大种是偏颇地增多，而是四大种的性质类别不同，有的能够产生滑性，（以下省略）有的能够产生口渴。还有一种说法是，水界和火界增多能够产生滑性，地界和风界增多能够产生涩性，火界和风界增多能够产生轻性，地界和水界增多能够产生重性，水界和风界增多能够产生冷性，只有风界增多能够产生饥饿，只有火界增多能够产生口渴。这里所说的‘增多’，是指作用的增强，而不是事物的本体增多，就像心和心所（Citta-cetasika，心理活动和心理作用）。 无表色（Avijñapti-rupa，不可表色）是什么呢？（以下省略）堕入法处（Dharmadhatu，法界）的色，有六种‘堕’：一、界堕，二、趣堕，三、补特伽罗堕，四、处堕，五、有漏堕，六、自体堕。界堕，就像结蕴（Samyojana-skandha，结缚蕴）所说，诸结堕入欲界，这些结就在欲界等。趣堕，是指如果被归属于某个趣（Gati，轮回的去处），就称为堕入该趣。补特伽罗堕，就像毗奈耶（Vinaya，戒律）所说，有两种补特伽罗（Pudgala，人），堕入僧团的行列中，使僧团和合。处堕，就像这里所说，无表色是什么呢？是堕入法处的色。有漏堕，就像这部论所说，什么是堕入法？是有漏法。自体堕，就像大种蕴（Mahabhuta-skandha，四大元素蕴）所说，有执受（Upadana，执取）是什么意思？回答是，这个增语所显示的是堕入自体的法。 无表色，是指善或恶的戒律相续不断。这在所有时间都是由一个识所识别，即意识（Manovijnana，第六识），因为它没有对立。色等五境（五种感官对象）在现在时由五识（前五识）所识别，在三世时由意识所识别。这在恒常的时间里由意识所识别。眼等五根（五种感官）也在所有时间由意识所识别。这种无表色总共有两种，即善和不善，没有无记（不善不恶）的，因为强力的心能够引发无表，无记的心力弱，不能引发无表。 诸善的无表总共有两种，一种是律仪（Samvara，戒律）所摄，一种是不为律仪所摄。不善的无表也有两种。