Chinese
大正藏第 28 册 No. 1557 阿毗昙五法行经 No. 1557 阿毗昙五法行经 后汉安息三藏安世高译 苦法黠可苦法黠。习法黠可习法黠。尽法黠可尽法黠。道法黠可道法黠。苦法者。谓形体万物皆当衰老死亡。是为苦。痴人谓可常保持。是为乐黠。可知是为苦。便不复向生死。是为苦法黠。可。 习法者。谓习欲习得习淫习怒习痴习好习美。黠可者如是为习。从习得尽便不欲。是为习法黠。可尽法者。谓人物会当消散灭尽。便得亦不喜。失亦不忧。是为尽法黠。可道法者。行道得道。作善上天。作恶入恶。道黠可者知去恶就善。是为道法黠。可黠者。觉可者。知。 本不知是为苦。苦为一意知为苦。是为二意。习为一意知为习。是为二意。尽为一意知为尽。是为二意。道为一意知为道。是为二意。此八意在外。 非常苦空非身。本习生因缘尽。止如意要道处受观。 尽。苦空非身何缘得尽。尽从苦来。从苦得尽。因尽便得空。得空便知非我身。是四意为随苦谛。 何等为苦。一切在生死皆为苦。会欲亦不欲会欲。谓人诸所欲得亦不欲。谓人意诸所不欲。是皆为苦。贪从习出。随非常意求灭苦从习得。 何等为法。谓因缘作 现代汉语译本 《阿毗昙五法行经》 后汉安息三藏安世高译 苦法之智可以了知苦法。习法之智可以了知习法。尽法之智可以了知尽法。道法之智可以了知道法。什么是苦法呢？就是说形体和万物都终将衰老死亡，这就是苦。愚痴的人认为可以永远保持，这就是乐的认知。如果能知晓这是苦，便不再趋向生死轮回，这就是苦法之智，可以了知。 什么是习法呢？就是说习惯于欲望，习惯于获取，习惯于淫欲，习惯于愤怒，习惯于愚痴，习惯于美好，习惯于美色。如果能知晓这些是习，从习中得到止息，便不再有欲望，这就是习法之智，可以了知。什么是尽法呢？就是说人和物终将消散灭尽，得到时也不欢喜，失去时也不忧愁，这就是尽法之智，可以了知。什么是道法呢？就是说修行道可以证得道果，行善可以升天，作恶可以堕入恶道。如果能知晓舍弃恶行，趋向善行，这就是道法之智，可以了知。什么是智呢？就是觉悟，可以了知。 原本不知道什么是苦，以一心认知什么是苦，这是二意。习惯为一意，知晓习惯为二意。灭尽为一意，知晓灭尽为二意。道为一意，知晓道为二意。这八意在外面。 一切都是无常、苦、空、无我的。原本是习气产生的原因，最终都会灭尽。止息于如意、重要的道之处，接受观察。 灭尽。苦、空、无我，因何而能灭尽呢？灭尽是从苦而来，从苦中得到灭尽。因为灭尽便能得到空，得到空便知晓没有我身。这四意是随顺苦谛。 什么是苦呢？一切在生死轮回中的都是苦。想要会合，却又不想会合。人们想要得到的，却又得不到。人们心中所不想要的，却又无法避免。这些都是苦。贪欲是从习气中产生的。随顺无常之意，寻求灭苦，从习气中得到。 什么是法呢？就是因缘和合所产生的。
English
English version 《Abhidharma Five Practices Sutra》 Translated by An Shih-kao, An息 Tripiṭaka Master of the Later Han Dynasty The wisdom of suffering (苦法 - duhkha dharma) can understand suffering. The wisdom of practice (习法 - samudhaya dharma) can understand practice. The wisdom of cessation (尽法 - nirodha dharma) can understand cessation. The wisdom of the path (道法 - marga dharma) can understand the path. What is the dharma of suffering? It means that physical form and all things will eventually decay and die, and this is suffering. Foolish people think that it can be maintained forever, and this is the perception of happiness. If one can know that this is suffering, then one will no longer tend towards birth and death. This is the wisdom of the dharma of suffering, which can be understood. What is the dharma of practice? It means being accustomed to desire, accustomed to acquisition, accustomed to lust, accustomed to anger, accustomed to ignorance, accustomed to goodness, and accustomed to beauty. If one can know that these are practices, and obtain cessation from practice, then one will no longer have desires. This is the wisdom of the dharma of practice, which can be understood. What is the dharma of cessation? It means that people and things will eventually dissipate and be completely extinguished. One will not be happy when gaining them, nor will one be sad when losing them. This is the wisdom of the dharma of cessation, which can be understood. What is the dharma of the path? It means that cultivating the path can attain the fruit of the path, doing good can ascend to heaven, and doing evil can fall into evil realms. If one can know to abandon evil deeds and tend towards good deeds, this is the wisdom of the dharma of the path, which can be understood. What is wisdom? It is enlightenment, which can be understood. Originally not knowing what suffering is, using one mind to know what suffering is, this is two intentions. Habit is one intention, knowing habit is two intentions. Extinction is one intention, knowing extinction is two intentions. The path is one intention, knowing the path is two intentions. These eight intentions are outside. Everything is impermanent (非常 - anitya), suffering (苦 - duhkha), empty (空 - sunyata), and without self (非身 - anatma). Originally, it is the cause of the arising of habits, and ultimately they will all be extinguished. Cease at the place of the wish-fulfilling, important path, and accept observation. Extinction. Suffering, emptiness, and no-self, how can they be extinguished? Extinction comes from suffering, and extinction is obtained from suffering. Because of extinction, one can obtain emptiness, and obtaining emptiness, one knows that there is no self. These four intentions are in accordance with the truth of suffering (苦谛 - duhkha satya). What is suffering? Everything in the cycle of birth and death is suffering. Wanting to meet, but not wanting to meet. What people want to get, but cannot get. What people do not want in their hearts, but cannot avoid. These are all suffering. Greed arises from habits. Following the intention of impermanence, seeking to extinguish suffering, obtained from habits. What is dharma? It is what arises from the combination of causes and conditions (因缘 - hetupratyaya). --------------------------------------------------------------------------------
Chinese
是得是是为法。当为识已识为却意当为断。从四谛中苦谛。习谛为证有。道见苦知从习起。见习知苦见尽谛知非常。 何等为可。谓喜道不忘道。常求道以道为可。何等为黠。常问道为黠。已问能受能行是为黠。习亦如是。尽灭亦如是。道亦如是。 苦为罪法为行结。黠为三十七品经。可为行行者为行道。如是为习。如是为尽。如是为道。皆为增上。 第一为苦。何等为苦。一切恶不可意为苦。已识苦不欲者。便行道不离为可。苦生有本。苦为何等。本从万物。万物无有亦不尽。已不尽人亦不忧。已不忧人亦无有苦。 第二为习。何等为习。意随爱为习。断爱无有习。持何等行为断爱。万物皆从因缘生。断因缘不复生。当那得断因缘。持意念道。已持意念道。意不得两念。便在道是。为习。 第三为尽。苦法为万物。以败便得忧。已得忧便老。已老便得病瘦死。是名为外尽苦法。何以故。为外尽苦法。为自罪未除。何以故。为自罪未除。为生死未灭。何以故。生死未灭为非一意。何以故。非一意为不堕禅弃故。何以故。不堕禅弃不受行如佛语。是名为外尽。内尽为何等。意堕守。已堕守余意不得生。已余意不得生便灭结。已灭结便罪尽。已罪尽便尽无有。是名为内尽。 第四为 现代汉语译本： ‘是得是是为法’，意思是说，应当为了认识而认识，为了舍弃意念而舍弃，应当断除它。从四圣谛中的苦谛和集谛来说，什么是证得？道是从看见苦而知晓其从集（习）而生起的。看见集（习）而知晓苦，看见灭谛而知晓无常。 什么叫做‘可’？ 意思是说，喜好道，不忘记道，经常寻求道，以道为可。什么叫做‘黠’？ 意思是说，经常问道为黠，已经问过之后能够接受并且能够实行，这就是黠。集（习）、灭、道也是这样。 苦是罪，法是行结。黠是三十七道品经。可为行，行者为行道。这样就是集（习），这样就是灭，这样就是道，都是为了增上。 第一是苦。什么是苦？一切不好的、不如意的事情都是苦。已经认识到苦而不想要它的人，便会修行道，不离开道，这就是‘可’。苦的产生有根本。苦的根本是什么？根本在于万物。万物没有了，苦也就没有了。已经没有了，人也就不会忧愁。已经不忧愁，人也就没有苦了。 第二是集（习）。什么是集（习）？意念随着爱欲而产生，这就是集（习）。断除爱欲就没有集（习）了。持有什么样的行为才能断除爱欲？万物都是从因缘而生。断除因缘就不会再生。那么怎样才能断除因缘呢？持意念道。已经持意念道，意念就不会有其他的想法，便会专注于道。这就是集（习）。 第三是灭。苦法是万物。因为败坏就会产生忧愁。已经产生忧愁就会衰老。已经衰老就会生病、消瘦、死亡。这叫做外尽苦法。为什么说是外尽苦法呢？因为自己的罪还没有消除。为什么说自己的罪还没有消除呢？因为生死还没有灭除。为什么说生死还没有灭除呢？因为不是一心一意。为什么说不是一心一意呢？因为没有进入禅定而舍弃了。为什么说没有进入禅定而舍弃了呢？因为不接受像佛说的那样的修行。这叫做外尽。内尽又是什么呢？意念专注于守护。已经专注于守护，其他的意念就不能产生。已经其他的意念不能产生，就灭除了烦恼。已经灭除了烦恼，罪就尽了。已经罪尽了，就尽了，什么都没有了。这叫做内尽。 第四为...
English
English version: 'Is to obtain is to be Dharma' means that one should know for the sake of knowing, and abandon thoughts for the sake of abandoning them; one should eliminate them. From the Four Noble Truths, in terms of the Truth of Suffering (Dukkha) and the Truth of the Origin (Samudaya), what is realization? The path arises from seeing suffering and knowing that it arises from origin (Samudaya). Seeing origin (Samudaya) and knowing suffering, seeing the Truth of Cessation (Nirodha) and knowing impermanence. What is called 'acceptable' (可)? It means to delight in the path, not to forget the path, to constantly seek the path, and to regard the path as acceptable. What is called 'wise' (黠)? It means to constantly ask about the path, and after asking, to be able to accept and practice it; this is wisdom. It is the same for Origin (Samudaya), Cessation (Nirodha), and the Path (Magga). Suffering (Dukkha) is sin, Dharma is the bond of action. Wisdom (黠) is the Thirty-Seven Limbs of Enlightenment Sutra. 'Acceptable' (可) is practice, the practitioner is practicing the path. Thus is Origin (Samudaya), thus is Cessation (Nirodha), thus is the Path (Magga), all for enhancement. The first is Suffering (Dukkha). What is Suffering (Dukkha)? All that is bad and undesirable is Suffering (Dukkha). Those who have recognized Suffering (Dukkha) and do not desire it will practice the path and not depart from it; this is 'acceptable' (可). The arising of Suffering (Dukkha) has a root. What is the root of Suffering (Dukkha)? The root lies in all things. When all things are gone, Suffering (Dukkha) is also gone. When it is gone, people will not worry. When they do not worry, people will have no Suffering (Dukkha). The second is Origin (Samudaya). What is Origin (Samudaya)? The mind following desire is Origin (Samudaya). Eliminating desire means there is no Origin (Samudaya). What kind of practice should one hold to eliminate desire? All things arise from causes and conditions (因缘). Eliminating causes and conditions (因缘) means they will not arise again. How can one eliminate causes and conditions (因缘)? By holding the mind to the path. Having held the mind to the path, the mind will have no other thoughts and will focus on the path. This is Origin (Samudaya). The third is Cessation (Nirodha). The Dharma of Suffering (Dukkha) is all things. Because of decay, sorrow arises. Having arisen sorrow, one ages. Having aged, one becomes sick, emaciated, and dies. This is called external cessation of the Dharma of Suffering (Dukkha). Why is it called external cessation of the Dharma of Suffering (Dukkha)? Because one's own sins have not been eliminated. Why have one's own sins not been eliminated? Because birth and death have not been extinguished. Why have birth and death not been extinguished? Because one is not single-minded. Why is one not single-minded? Because one has not entered into meditation and has abandoned it. Why has one not entered into meditation and abandoned it? Because one does not accept the practice as the Buddha said. This is called external cessation. What is internal cessation? The mind focuses on guarding. Having focused on guarding, other thoughts cannot arise. Having no other thoughts arising, afflictions are extinguished. Having extinguished afflictions, sins are exhausted. Having exhausted sins, one is exhausted, and there is nothing left. This is called internal cessation. The fourth is... --------------------------------------------------------------------------------
Chinese
道。何等为道。苦可意道名为八种。何等为八种。如是安般守意说八行意。不堕生死但有堕道。已堕道便断上头三事。何等三事。苦习尽。已断苦习尽便定。已定所向便得道。何等为得道。已苦灭不复生是为得。有五法行。何等五。一者色。二者意。三者所念。四者别离意行。五者无为。 色为何等。所色一切在四行。亦从四行所。四行为何等。地种水种火种风种。亦从四行因。所色为何等。眼根耳根鼻根舌根身根。色声香味细滑。亦一处不更。 意为何等。所意心识。是为何等。六识身。六识为何等。眼识耳识鼻识舌识身识心识。 所念法为何等。若所念法意共俱。是为何等。痛想行痒念欲。是意定黠。信进计念贪不贪善本恶本不分别本。一切结缚便劳。从起所黠所见所要亦所有。如是法意共俱。是名为意所念法。 别离意行为何等。所别离意不共。是为何等。得不思想政尽政不思想念想。下辈苦得处得种得。入生老止非常名字绝具如应。亦余如是法分别意行。是名分别意行。 无为何等。空灭未离灭不须受。 地种为何等坚者。水种何等湿者。火种何等热者。风种何等起者。眼根何等。眼识相着可色。耳根何等。耳识相着可色。鼻根何等。鼻识相着可色。舌根何等。舌识相 着可色。身根何等。身根相着可色。色为何等。若色端正不端正等色。俱中央色想。像上头一识更。眼识色更为心识更。是色两识。更知何等。两眼识心识。声为何等。从受行出声。亦不从受行出声。从受行本声。亦不从受行本受声。若上头一识更知耳识已。更心识便知是声。两识更知耳识心识。香为何等。若根香若茎香若花香若实香。香香臭香等香所香。是名为香。若上头一识。一识更知鼻识已。更心识便如是香。两识更知鼻识心识。味为何等。若酢味甜味盐味苦味咸味辛味涩味。亦所啖觉味。若上头一识知舌识。舌识已更心识便知是味。两识更知舌识心识。细滑更为何等。若滑若粗若轻若重若寒若热若饥若渴。为上头一识知身识身。识已更心识便知。是一处乐为两识更知身识心识。心识一处不更。色为何等。若色法识想着。是为何等。若身善者不善者不更。若常一识知心识。 眼识为何等。眼相依色因知。耳识为何等。故耳根相依声因知。鼻为何等。鼻根相依香因知。舌识为何等。舌根相依味因知。身识为何等。身根相依乐着因知。心识为何等。心根相依法因知。痛为何等。为乐是亦为三辈少多无有量。想为何等。所对行为何等。所作是亦为三辈。善恶不分别福殃度。愿乐为何等。三会是亦为三辈。善乐恶 现代汉语译本： ‘着可色（可以被看见的颜色）。身根（身体的感官）是什么？’ ‘身根是相着可*（可以接触的）。’ ‘为什么是相着可*？’ ‘如果是端正或不端正的颜色等颜色，都集中在中央的颜色印象上。就像上头的意识进一步，眼识对颜色的识别进一步，心识进一步。这颜色和两种意识，进一步知道什么？’ ‘两种眼识和心识。’ ‘声音是什么？’ ‘从感受和行为产生的声音，或者不从感受和行为产生的声音。从感受和行为的根本产生的声音，或者不从感受和行为的根本产生感受的声音。如果上头的意识进一步知道耳识后，进一步心识便知道这是声音。’ ‘两种意识进一步知道耳识和心识。’ ‘香是什么？’ ‘如果是根的香，或是茎的香，或是花的香，或是果实的香。香的香，臭的香等香所散发的香。这被称为香。如果上头的意识，一个意识进一步知道鼻识后，进一步心识便知道这是香。’ ‘两种意识进一步知道鼻识和心识。’ ‘味是什么？’ ‘如果是酸味、甜味、咸味、苦味、咸味、辣味、涩味。也是所吃东西感觉到的味道。如果上头的意识知道舌识，舌识后进一步心识便知道这是味道。’ ‘两种意识进一步知道舌识和心识。’ ‘细滑又是什么？’ ‘如果是滑、粗、轻、重、寒、热、饥、渴。为上头的意识知道身体的感官，身体的感官知道后进一步心识便知道。’ ‘这是一处快乐，为两种意识进一步知道身识和心识。’ ‘心识一处不再进一步。’ ‘颜色是什么？’ ‘如果颜色法识想着。’ ‘这是什么？’ ‘如果是身体善良或不善良不再进一步。如果常常一个意识知道心识。 ‘眼识是什么？’ ‘眼睛依靠颜色作为原因而知。’ ‘耳识是什么？’ ‘所以耳朵的感官依靠声音作为原因而知。’ ‘鼻识是什么？’ ‘鼻子感官依靠香气作为原因而知。’ ‘舌识是什么？’ ‘舌头感官依靠味道作为原因而知。’ ‘身识是什么？’ ‘身体感官依靠快乐的感受作为原因而知。’ ‘心识是什么？’ ‘心意感官依靠法作为原因而知。’ ‘痛是什么？’ ‘因为快乐，也是因为三种感受，少多没有限量。’ ‘想是什么？’ ‘所对的行为是什么？’ ‘所作的事情也是因为三种感受。’ ‘善恶不分别，福祸的程度。’ ‘愿乐是什么？’ ‘三次集会也是因为三种感受。善乐恶。’