Chinese
大正藏第 31 册 No. 1613 大乘广五蕴论 No. 1613 [cf. No. 1612] 大乘广五蕴论一卷 安慧菩萨造 大唐中天竺国三藏地婆诃罗奉 诏译 佛说五蕴。谓色蕴。受蕴。想蕴。行蕴。识蕴。云何色蕴谓四大种。及大种所造色。云何四大种。谓地界。水界。火界。风界。此复云何。谓地坚性。水湿性。火暖性。风轻性。界者。能持自性所造色故。 云何四大所造色。谓眼根。耳根。鼻根。舌根。身根。色声香味。及触一分。无表色等。造者因义。根者最胜自在义。主义。增上义。是为根义。所言主义。与谁为主。谓即眼根。与眼识为主。生眼识故。如是乃至身根。与身识为主。生身识故。 云何眼根。谓以色为境。净色为性。谓于眼中。一分净色如净醍醐。此性有故。眼识得生。无即不生。 云何耳根。谓以声为境。净色为性。谓于耳中。一分净色。此性有故。耳识得生。无即不生。 云何鼻根。谓以香为境。净色为性。谓于鼻中。一分净色。此性有故。鼻识得生。无即不生。 云何舌根。谓以味为境。净色为性。谓于舌上。周遍净色。有说。此于舌上。有少不遍。如一毛端。此性有故。舌识得生。无即 现代汉语译本 《大乘广五蕴论》一卷 安慧菩萨造 大唐中天竺国三藏地婆诃罗（Divakara）奉诏译 佛说五蕴（Panca-skandha）：色蕴（Rupa-skandha）、受蕴（Vedana-skandha）、想蕴（Samjna-skandha）、行蕴（Samskara-skandha）、识蕴（Vijnana-skandha）。 什么是色蕴？ 答：四大种（Mahabhuta）以及四大种所造的色。 什么是四大种？ 答：地界（Prthivi-dhatu）、水界（Ap-dhatu）、火界（Tejo-dhatu）、风界（Vayo-dhatu）。 这又是什么呢？ 答：地是坚硬的性质，水是湿润的性质，火是温暖的性质，风是轻动的性质。界（Dhatu）的意思是，能够保持自身性质以及所造的色。 什么是四大所造的色？ 答：眼根（Caksur-indriya）、耳根（Srotra-indriya）、鼻根（Ghrana-indriya）、舌根（Jihva-indriya）、身根（Kaya-indriya）、色（Rupa）、声（Sabda）、香（Gandha）、味（Rasa）以及触（Sprastavya）的一部分，还有无表色（Avijnapti-rupa）等。造的意思是因，根的意思是最殊胜自在，是主导，是增上，这就是根的含义。所说的主导，是以谁为主导？ 答：就是眼根，以眼识（Caksur-vijnana）为主导，因为能生眼识。像这样乃至身根，以身识（Kaya-vijnana）为主导，因为能生身识。 什么是眼根？ 答：以色为境界，以清净色为自性。就是在眼中，一部分清净色像清净的醍醐（Ghee）。因为有这种自性，眼识才能生起，没有这种自性，眼识就不能生起。 什么是耳根？ 答：以声为境界，以清净色为自性。就是在耳中，一部分清净色。因为有这种自性，耳识才能生起，没有这种自性，耳识就不能生起。 什么是鼻根？ 答：以香为境界，以清净色为自性。就是在鼻中，一部分清净色。因为有这种自性，鼻识才能生起，没有这种自性，鼻识就不能生起。 什么是舌根？ 答：以味为境界，以清净色为自性。就是在舌上，周遍的清净色。有人说，这在舌上，有少部分不周遍，像一根毛的末端。因为有这种自性，舌识才能生起，没有这种自性，舌识就不能生起。
English
English version Mahayana Extensive Treatise on the Five Aggregates, One Volume By Bodhisattva Asanga Translated by Tripitaka Divakara of the Central Indian Kingdom of the Great Tang Dynasty under Imperial Decree The Buddha spoke of the five aggregates (Panca-skandha): the aggregate of form (Rupa-skandha), the aggregate of feeling (Vedana-skandha), the aggregate of perception (Samjna-skandha), the aggregate of mental formations (Samskara-skandha), and the aggregate of consciousness (Vijnana-skandha). What is the aggregate of form? Answer: The four great elements (Mahabhuta) and the form derived from the four great elements. What are the four great elements? Answer: The earth element (Prthivi-dhatu), the water element (Ap-dhatu), the fire element (Tejo-dhatu), and the wind element (Vayo-dhatu). What are these again? Answer: Earth is the nature of solidity, water is the nature of moisture, fire is the nature of warmth, and wind is the nature of lightness. 'Element' (Dhatu) means that which can maintain its own nature and the form derived from it. What is the form derived from the four great elements? Answer: The eye faculty (Caksur-indriya), the ear faculty (Srotra-indriya), the nose faculty (Ghrana-indriya), the tongue faculty (Jihva-indriya), the body faculty (Kaya-indriya), form (Rupa), sound (Sabda), smell (Gandha), taste (Rasa), and a portion of touch (Sprastavya), as well as non-manifesting form (Avijnapti-rupa), etc. 'Derived' means cause. 'Faculty' means most supreme and independent, the leading role, the dominant role; this is the meaning of 'faculty'. What is meant by 'the leading role'? With whom does it take the leading role? Answer: It is the eye faculty that takes the leading role with eye consciousness (Caksur-vijnana), because it gives rise to eye consciousness. Likewise, up to the body faculty, it takes the leading role with body consciousness (Kaya-vijnana), because it gives rise to body consciousness. What is the eye faculty? Answer: It takes form as its object and pure form as its nature. That is, in the eye, a portion of pure form is like pure ghee. Because this nature exists, eye consciousness can arise; without this nature, it cannot arise. What is the ear faculty? Answer: It takes sound as its object and pure form as its nature. That is, in the ear, a portion of pure form. Because this nature exists, ear consciousness can arise; without this nature, it cannot arise. What is the nose faculty? Answer: It takes smell as its object and pure form as its nature. That is, in the nose, a portion of pure form. Because this nature exists, nose consciousness can arise; without this nature, it cannot arise. What is the tongue faculty? Answer: It takes taste as its object and pure form as its nature. That is, on the tongue, pervasive pure form. Some say that on the tongue, a small portion is not pervasive, like the tip of a hair. Because this nature exists, tongue consciousness can arise; without this nature, it cannot arise. -------------------------------------------------------------------------------- 不生。
Chinese
云何身根。谓以触为境。净色为性。谓于身中。周遍净色。此性有故。身识得生。无即不生。 云何色。谓眼之境。显色。形色。及表色等。显色有四种。谓青黄赤白。形色。谓长短等。 云何声。谓耳之境。执受大种因声。非执受大种因声。俱大种因声。 诸心心法。是能执受。蠢动之类。是所执受。执受大种因声者。如手相击。语言等声。非执受大种因声者。如风林驶水等声。俱大种因声者。如手击鼓等声。 云何香。谓鼻之境。好香．恶香．平等香。好香者。谓与鼻合时。于蕴相续。有所顺益。恶香者。谓与鼻合时。于蕴相续。有所违损。平等香者。谓与鼻合时。无所损益。 云何味。谓舌之境。甘醋咸辛苦淡等。 云何触一分。谓身之境。除大种。谓滑性．涩性．重性．轻性．冷饥渴等。 滑谓细软。涩谓粗强。重谓可称。轻谓反是。暖欲为冷。触是冷因。此即于因。立其果称。如说诸佛出世乐。演说正法乐。众僧和合乐。同修精进乐。精进勤苦。虽是乐因。即说为乐。此亦如是。欲食为饥。欲饮为渴。说亦如是。已说七种造触。及前四大十一种等。 云何无表色等。谓有表业。三摩地所生。无见无对色等。有表业者。谓身语表。此通善不 现代汉语译本： 不生。 云何身根（身体的感知能力）？ 谓以触为境（以触觉为对象），净色为性（以清净的物质为本质）。 谓于身中（在身体中），周遍净色（普遍存在清净的物质）。 此性有故（因为这种本质存在），身识得生（身体的意识才能产生）。 无即不生（没有这种本质就不能产生）。 云何色（颜色）？ 谓眼之境（是眼睛的对象）。 显色（可见的颜色），形色（形状的颜色），及表色等（以及表现出来的颜色等）。 显色有四种（可见的颜色有四种）： 谓青黄赤白（即青色、黄色、红色、白色）。 形色（形状的颜色）： 谓长短等（即长、短等）。 云何声（声音）？ 谓耳之境（是耳朵的对象）。 执受大种因声（由能执受的大种产生的声音），非执受大种因声（非由能执受的大种产生的声音），俱大种因声（由能执受和非能执受的大种共同产生的声音）。 诸心心法（各种心理活动和心理现象），是能执受（是能动的）。 蠢动之类（有生命的东西），是所执受（是被动的）。 执受大种因声者（由能执受的大种产生的声音）： 如手相击（如手掌互相拍击），语言等声（语言等声音）。 非执受大种因声者（非由能执受的大种产生的声音）： 如风林驶水等声（如风吹树林、流水等声音）。 俱大种因声者（由能执受和非能执受的大种共同产生的声音）： 如手击鼓等声（如手击鼓等声音）。 云何香（气味）？ 谓鼻之境（是鼻子的对象）。 好香（好的气味）、恶香（坏的气味）、平等香（不好不坏的气味）。 好香者（好的气味）： 谓与鼻合时（当与鼻子接触时），于蕴相续（对于五蕴的延续），有所顺益（有所帮助和益处）。 恶香者（坏的气味）： 谓与鼻合时（当与鼻子接触时），于蕴相续（对于五蕴的延续），有所违损（有所违背和损害）。 平等香者（不好不坏的气味）： 谓与鼻合时（当与鼻子接触时），无所损益（没有损害也没有益处）。 云何味（味道）？ 谓舌之境（是舌头的对象）。 甘醋咸辛苦淡等（甜、酸、咸、苦、辣、淡等）。 云何触一分（触觉的一部分）？ 谓身之境（是身体的对象）。 除大种（除了四大种之外），谓滑性（即滑的性质）、涩性（涩的性质）、重性（重的性质）、轻性（轻的性质）、冷饥渴等（冷、饥饿、口渴等）。 滑谓细软（滑是指细腻柔软）。 涩谓粗强（涩是指粗糙强硬）。 重谓可称（重是指可以称量的）。 轻谓反是（轻是指与此相反）。 暖欲为冷（想要暖和却感到冷），触是冷因（触觉是冷的原因）。 此即于因（这是就原因），立其果称（而建立结果的名称）。 如说诸佛出世乐（例如说诸佛出世是快乐），演说正法乐（演说正法是快乐），众僧和合乐（僧众和合是快乐），同修精进乐（共同修行精进是快乐）。 精进勤苦（精进修行是勤劳辛苦的），虽是乐因（虽然是快乐的原因），即说为乐（就说它是快乐）。 此亦如是（这里也是这样）。 欲食为饥（想要吃东西是饥饿），欲饮为渴（想要喝东西是口渴）。 说亦如是（说法也是这样）。 已说七种造触（已经说了七种产生的触觉），及前四大十一种等（以及前面的四大种和十一种等）。 云何无表色等（什么叫做无表色等）？ 谓有表业（由有表业），三摩地所生（由三摩地所生），无见无对色等（不可见、无对碍的色等）。 有表业者（有表业是指）： 谓身语表（即身体和语言的表达）。 此通善不（这包括善和不善）。 English version: Not produced. What is the body faculty (Śarīrendriya, the sense organ of the body)? It means taking touch as its object and having pure matter as its nature. It means that in the body, pure matter pervades. Because this nature exists, body consciousness can arise. Without it, it cannot arise. What is form (Rūpa, visual object)? It means the object of the eye. Manifest form, shape form, and expressive form, etc. Manifest form has four types: namely, blue, yellow, red, and white. Shape form means long, short, etc. What is sound (Śabda, auditory object)? It means the object of the ear. Sound caused by the appropriated great elements, sound not caused by the appropriated great elements, and sound caused by both great elements. All mental activities and mental phenomena are appropriating. Sentient beings are what is appropriated. Sound caused by the appropriated great elements is like the sound of hands clapping, speech, etc. Sound not caused by the appropriated great elements is like the sound of wind in the forest, rushing water, etc. Sound caused by both great elements is like the sound of striking a drum, etc. What is smell (Gandha, olfactory object)? It means the object of the nose. Good smell, bad smell, and neutral smell. Good smell means that when it comes into contact with the nose, it benefits the continuity of the aggregates. Bad smell means that when it comes into contact with the nose, it harms the continuity of the aggregates. Neutral smell means that when it comes into contact with the nose, it neither harms nor benefits. What is taste (Rasa, gustatory object)? It means the object of the tongue. Sweet, sour, salty, bitter, spicy, bland, etc. What is a division of touch (Spṛṣṭavya, tactile object)? It means the object of the body, excluding the great elements, namely, smoothness, roughness, heaviness, lightness, cold, hunger, thirst, etc. Smooth means fine and soft. Rough means coarse and strong. Heavy means weighable. Light means the opposite. Wanting warmth but feeling cold; touch is the cause of cold. This is establishing the name of the result based on the cause. For example, it is said that the Buddhas appearing in the world is joy, expounding the true Dharma is joy, the Sangha being in harmony is joy, and practicing diligent effort together is joy. Diligent effort is laborious and toilsome, but although it is the cause of joy, it is called joy. This is also like that. Wanting to eat is hunger, wanting to drink is thirst. The explanation is also like that. The seven kinds of produced touch have been explained, as well as the previous four great elements and eleven kinds, etc. What are non-manifest forms (Avijñapti-rūpa, unrevealing form) etc.? It means non-revealing form etc. produced by manifest karma (Vijñapti-karma, revealing karma) and Samādhi (concentration). Manifest karma means bodily and verbal expressions. This includes both good and bad.