Chinese
大正藏第 32 册 No. 1637 集大乘相论 No. 1637 集大乘相论卷上 觉吉祥智菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命妙吉祥菩萨摩诃萨。我今略释诸大乘相。从菩提心出生大悲相应。所谓一切法。即当了知一切法无我。此所知相。是故今说。 此中何名一切法。所谓蕴处界缘生波罗蜜多地空菩提分圣谛静虑无量行无色等至解脱三摩钵底先行解脱门神通陀罗尼力无所畏无碍解大慈大悲佛不共法诸声闻果。了知一切相真如实际无相法界等法。是谓一切法。 所言蕴者。谓即五蕴。何等为五。色受想行识。此中色者五根五境。根谓眼耳鼻舌身。境谓色声香味触。彼眼识所依。谓清净眼根。耳识所依清净耳根。鼻识所依清净鼻根。舌识所依清净舌根。身识所依清净身根。色有二种。显色形色。显谓青等。形谓长等。声有三种。谓执受大种。不执受大种。俱大种。香有二种。谓好香恶香。味有六种。谓苦醋甘辛咸淡。触有十一种。谓坚强流润温燥轻动重轻滑涩软饥渴等如是诸触总略而说。有其三种。谓可意不可意及二中间。此如是等由眼等所生。若界趣等分别三世。分别有无边分微细差别行相。应知此如是等。略 现代汉语译本 大正藏第 32 册 No. 1637 集大乘相论 No. 1637 集大乘相论卷上 觉吉祥智菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命妙吉祥菩萨摩诃萨（Manjushri Bodhisattva Mahasattva）。我现在简略地解释诸大乘的相。从菩提心出生，与大悲相应。所谓一切法，应当了知一切法无我。这是所知之相。所以现在解说。 这里面什么叫做一切法？ 所谓蕴、处、界、缘生、波罗蜜多（paramita，到彼岸）、地、空、菩提分、圣谛、静虑、无量行、无色等至、解脱、三摩钵底（samapatti，等至）、先行、解脱门、神通、陀罗尼（dharani，总持）、力、无所畏、无碍解、大慈、大悲、佛不共法、诸声闻果。了知一切相、真如、实际、无相、法界等法。 这就叫做一切法。 所说的蕴，就是五蕴。 哪五个呢？ 色、受、想、行、识。 这里面的色，指的是五根和五境。 根指的是眼、耳、鼻、舌、身。 境指的是色、声、香、味、触。 眼识所依，指的是清净眼根。 耳识所依，指的是清净耳根。 鼻识所依，指的是清净鼻根。 舌识所依，指的是清净舌根。 身识所依，指的是清净身根。 色有两种，显色和形色。 显色指的是青色等。 形色指的是长形等。 声音有三种，指的是执受大种、不执受大种、俱大种。 香有两种，指的是好香和恶香。 味道有六种，指的是苦、醋、甘、辛、咸、淡。 触有十一种，指的是坚、强、流、润、温、燥、轻、动、重、轻滑、涩、软、饥、渴等。像这些触，总略来说，有三种，指的是可意的、不可意的以及二者中间的。 像这些由眼等所生，如果界、趣等分别三世，分别有无边分微细差别行相。 应当知道像这些，简略地说。
English
English version Taisho Tripitaka Volume 32, No. 1637 Collection of Mahayana Aspects Treatise No. 1637 Collection of Mahayana Aspects Treatise, Volume 1 Composed by Bodhisattva Juejixiangzhi (Buddhajnanapadah) Translated by Tripiṭaka Master Shi Hu, Great Master of Spreading the Dharma, Minister of the Court of Imperial Sacrifices, and Purple-Robed Minister under Imperial Decree from Western India I pay homage to the wondrous Manjushri Bodhisattva Mahasattva (Manjushri Bodhisattva Mahasattva). I will now briefly explain the aspects of the Great Vehicle (Mahayana). It arises from the Bodhi mind (Bodhicitta) and corresponds to great compassion. That is, all dharmas (phenomena). One should understand that all dharmas are without self (Anatta). This is the aspect of what is to be known. Therefore, I will now explain it. What is meant by 'all dharmas' here? It refers to the aggregates (skandha), sense bases (ayatana), realms (dhatu), dependent origination (pratityasamutpada), perfections (paramita, going to the other shore), grounds (bhumi), emptiness (sunyata), factors of enlightenment (bodhyanga), noble truths (arya satya), meditative absorptions (dhyana), immeasurable practices (apramana), formless attainments (arupa samapatti), liberation (vimoksha), meditative stabilizations (samapatti), preliminary practices, doors to liberation (vimokshamukha), supernormal powers (abhijna), dharani (dharani, total retention), powers (bala), fearlessness (vaisharadya), unobstructed eloquence (pratibhana), great loving-kindness (maha maitri), great compassion (maha karuna), unique qualities of the Buddha (avenika dharma), and the fruits of the Shravakas (disciples). Knowing all aspects, suchness (tathata), reality (vastuta), non-appearance (animitta), the realm of dharma (dharmadhatu), and other such dharmas. This is what is meant by 'all dharmas'. What is meant by 'aggregates' refers to the five aggregates. What are the five? Form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana). Here, 'form' refers to the five roots and the five objects. The roots are the eye, ear, nose, tongue, and body. The objects are form, sound, smell, taste, and touch. The basis of eye consciousness is the pure eye root. The basis of ear consciousness is the pure ear root. The basis of nose consciousness is the pure nose root. The basis of tongue consciousness is the pure tongue root. The basis of body consciousness is the pure body root. There are two types of form: manifest form and shape form. Manifest form refers to blue, etc. Shape form refers to long, etc. There are three types of sound: sound produced by the great elements that are grasped, sound produced by the great elements that are not grasped, and sound produced by both. There are two types of smell: good smell and bad smell. There are six types of taste: bitter, sour, sweet, spicy, salty, and bland. There are eleven types of touch: hardness, strength, fluidity, moisture, warmth, dryness, lightness, movement, heaviness, smoothness, roughness, softness, hunger, thirst, etc. These touches, in general, can be summarized into three types: agreeable, disagreeable, and neutral. These, and others like them, are produced by the eye, etc. If the realms, destinies, etc., are distinguished in the three times, they are distinguished by endless, minute differences in their characteristics. One should know that these, and others like them, are briefly explained. --------------------------------------------------------------------------------
Chinese
说色蕴。受蕴云何。受有三种。谓苦受乐受非苦乐受。而此三受若依眼等分别者。有其六分。彼如是分别。受有十八。如下界中别明行相。此受蕴者。若界趣等分别有无边分行相。应知此如是等。略说受蕴。想蕴云何。想有六种。此之行相。谓依眼等分别彼所取境相。有其六种。所取相者谓即色等。然所依性即不可分别。若分别若不分别。谓即色受二法。此如是等皆从我蕴自类所起。此想蕴者。若界趣等分别有无边分行相。应知此如是等略说想蕴。行蕴云何谓心所有法信等善分。贪瞋痴等诸烦恼分。如是心所法。心诸分位所有行相依眼等转。此行蕴者。若界趣等分别有无边分行相。应知此如是等略说行蕴。识蕴云何。谓六识身。此识蕴者。若依眼等根色等境分别及彼识相。乃至善不善无记等。分别有无边分行相。应知此如是等略说识蕴。如前总说名为五蕴。 所言处者。即十二处谓内六处。眼耳鼻舌身意。外六处。色声香味触法。此中应知。眼等五根色等五境为十色处。彼意处者。谓即诸识所余诸法。是为法处。 所言界者。即十八界谓六根界六境界六识界。此中眼等识分别有六。即有六触。谓眼触乃至意触。彼色等识有三种相。谓善不善及彼中间。此之行相。眼等触为三受所生因性。即彼三受。从眼等 现代汉语译本 关于色蕴（Rūpa-skandha，物质之蕴）。受蕴（Vedanā-skandha，感受之蕴）是什么？感受有三种，即苦受、乐受和非苦乐受。如果根据眼等感官来区分这三种感受，则有六种。它们如此被区分，感受共有十八种，如下界（lower realms）中所详细说明的那样。这个受蕴，如果根据界（dhātu，界）、趣（gati，去处）等来区分，则有无边的行相（ākāra，状态）。应该知道受蕴就是这样。以上是简略地说明受蕴。 想蕴（Saṃjñā-skandha，知觉之蕴）是什么？知觉有六种。这些知觉的状态是，根据眼等感官来区分它们所取境的相（nimitta，表象），共有六种。所取之相就是色等。然而，作为所依之性是不可区分的，无论区分与否，都是指色和受这两种法。这些都从我蕴（ātman-skandha，我之蕴）的自类所生起。这个想蕴，如果根据界、趣等来区分，则有无边的行相。应该知道想蕴就是这样。以上是简略地说明想蕴。 行蕴（Saṃskāra-skandha，意志之蕴）是什么？是指心所有法（caitta，心所）中的信等善法部分，以及贪嗔痴等烦恼部分。这些心所法，心的各种状态，所有行相都依眼等感官而运转。这个行蕴，如果根据界、趣等来区分，则有无边的行相。应该知道行蕴就是这样。以上是简略地说明行蕴。 识蕴（Vijñāna-skandha，意识之蕴）是什么？是指六识身（ṣaḍ vijñānakāyāḥ，六种意识）。这个识蕴，如果根据眼等根（indriya，根）、色等境（viṣaya，对象）来区分，以及根据这些识的相来区分，乃至根据善、不善、无记等来区分，则有无边的行相。应该知道识蕴就是这样。以上是简略地说明识蕴。如前所述，总称为五蕴。 所说的处（āyatana，处），即十二处，包括内六处：眼、耳、鼻、舌、身、意；外六处：色、声、香、味、触、法。其中应该知道，眼等五根和色等五境是十色处。意处是指诸识（vijñāna，意识），其余诸法是法处。 所说的界（dhātu，界），即十八界，包括六根界、六境界、六识界。其中，眼等识分别有六种，即有六触（sparśa，接触），即眼触乃至意触。这些色等识有三种相，即善、不善及中间。这些行相，眼等触是三受（三种感受）所生之因性，即彼三受，从眼等生起。
English
English version Concerning the Rūpa-skandha (aggregate of form). What is the Vedanā-skandha (aggregate of feeling)? There are three kinds of feeling: namely, pleasant feeling, unpleasant feeling, and neither-pleasant-nor-unpleasant feeling. If these three kinds of feeling are distinguished according to the eye and other sense faculties, there are six divisions. They are thus distinguished, and there are eighteen kinds of feeling, as explained in detail in the lower realms. This Vedanā-skandha, if distinguished according to dhātu (element), gati (destination), etc., has boundless aspects. It should be known that this is how the Vedanā-skandha is. The above is a brief explanation of the Vedanā-skandha. What is the Saṃjñā-skandha (aggregate of perception)? There are six kinds of perception. The characteristics of these perceptions are that, according to the eye and other sense faculties, they distinguish the appearances (nimitta) of the objects they perceive, and there are six kinds. The perceived appearances are just form, etc. However, the nature of that which is relied upon is indistinguishable, whether distinguished or not, referring to the two dharmas of form and feeling. These all arise from the self-category of the ātman-skandha (aggregate of self). This Saṃjñā-skandha, if distinguished according to dhātu, gati, etc., has boundless aspects. It should be known that this is how the Saṃjñā-skandha is. The above is a brief explanation of the Saṃjñā-skandha. What is the Saṃskāra-skandha (aggregate of mental formations)? It refers to the wholesome aspects of mental factors (caitta) such as faith, as well as the afflictive aspects such as greed, hatred, and delusion. These mental factors, the various states of mind, all aspects operate according to the eye and other sense faculties. This Saṃskāra-skandha, if distinguished according to dhātu, gati, etc., has boundless aspects. It should be known that this is how the Saṃskāra-skandha is. The above is a brief explanation of the Saṃskāra-skandha. What is the Vijñāna-skandha (aggregate of consciousness)? It refers to the six consciousnesses (ṣaḍ vijñānakāyāḥ). This Vijñāna-skandha, if distinguished according to the eye and other sense organs (indriya), objects (viṣaya) such as form, and according to the characteristics of these consciousnesses, and even according to wholesome, unwholesome, and neutral, has boundless aspects. It should be known that this is how the Vijñāna-skandha is. The above is a brief explanation of the Vijñāna-skandha. As mentioned earlier, these are collectively called the five skandhas. The so-called āyatana (sense base) refers to the twelve āyatanas, including the six internal āyatanas: eye, ear, nose, tongue, body, and mind; and the six external āyatanas: form, sound, smell, taste, touch, and dharma. Among these, it should be known that the five sense organs such as the eye and the five sense objects such as form are the ten rūpa-āyatanas (sense bases of form). The mind-base refers to the consciousnesses (vijñāna), and the remaining dharmas are the dharma-base. The so-called dhātu (element) refers to the eighteen dhātus, including the six sense-organ elements, the six sense-object elements, and the six consciousness elements. Among these, the consciousnesses of the eye, etc., are distinguished into six, that is, there are six contacts (sparśa), namely, eye-contact and so on up to mind-contact. These consciousnesses of form, etc., have three aspects, namely, wholesome, unwholesome, and neutral. These aspects, the contacts of the eye, etc., are the causal nature of the arising of the three feelings (three kinds of feeling), that is, those three feelings, arise from the eye, etc. --------------------------------------------------------------------------------