T26n1540_阿毗達磨界身足論

大正藏第 26 冊 No. 1540 阿毗達磨界身足論

No. 1540

阿毗達磨界身足論捲上

尊者世友造

三藏法師玄奘奉　詔譯

本事品第一

三地各十種，　　五煩惱五見，　五觸五根法，　　六六身相應。

有十大地法、十大煩惱地法、十小煩惱地法、五煩惱、五見、五觸、五根、五法、六識身、六觸身、六受身、六想身、六思身、六愛身。十大地法雲何？一、受；二、想；三、思；四、觸；五、作意；六、欲；七、勝解；八、念；九、三摩地；十、慧。十大煩惱地法雲何？一、不信；二、懈怠；三、失念；四、心亂；五、無明；六、不正知；七、非理作意；八、邪勝解；九、掉舉；十、放逸。十小煩惱地法雲何？一、忿；二、恨；三、覆；四、惱；五、嫉；六、慳；七、誑；八、諂；九、憍；十、害。五煩惱云何？一、欲貪；二、色貪；三、無色貪；四、瞋；五、疑。五見云何？一、有身見；二、邊執見；三、邪見；四、見取；五、戒禁取。五觸云何？一、有對觸；二、增語觸；三、明觸；四、無明觸；五、非明非無明觸。五根云何？一、樂根；二、苦根；三、喜根；四、憂根；五、舍根。五法雲何？一、尋；二、伺；三、識；四、無慚；五

【現代漢語翻譯】現代漢語譯本《阿毗達磨界身足論》捲上尊者世友造三藏法師玄奘奉詔譯本事品第一三地各十種，五煩惱五見，五觸五根法，六六身相應。有十大地法、十大煩惱地法、十小煩惱地法、五煩惱、五見、五觸、五根、五法、六識身、六觸身、六受身、六想身、六思身、六愛身。十大地法是什麼？一、受（vedanā）；二、想（saṃjñā）；三、思（cetanā）；四、觸（sparśa）；五、作意（manasikāra）；六、欲（chanda）；七、勝解（adhimokṣa）；八、念（smṛti）；九、三摩地（samādhi）；十、慧（prajñā）。十大煩惱地法是什麼？一、不信（āśraddhya）；二、懈怠（kausīdya）；三、失念（muṣitasmṛtitā）；四、心亂（vikṣepa）；五、無明（avidyā）；六、不正知（asaṃprajanya）；七、非理作意（ayoniśomanasikāra）；八、邪勝解（mithyādhimokṣa）；九、掉舉（auddhatya）；十、放逸（pramāda）。十小煩惱地法是什麼？一、忿（krodha）；二、恨（upanāha）；三、覆（mrakṣa）；四、惱（pradāśa）；五、嫉（īrṣyā）；六、慳（mātsarya）；七、誑（śāṭhya）；八、諂（maya）；九、憍（mada）；十、害（vihiṃsā）。五煩惱是什麼？一、欲貪（kāmarāga）；二、色貪（rūparāga）；三、無色貪（arūparāga）；四、瞋（pratigha）；五、疑（vicikitsā）。五見是什麼？一、有身見（satkāyadṛṣṭi）；二、邊執見（antagrāhadṛṣṭi）；三、邪見（mithyādṛṣṭi）；四、見取（dṛṣṭiparāmarśa）；五、戒禁取（śīlavrataparāmarśa）。五觸是什麼？一、有對觸（pratighasaṃsparśa）；二、增語觸（adhivacanasamsparśa）；三、明觸（vidyāsamsparśa）；四、無明觸（avidyāsamsparśa）；五、非明非無明觸（naiva-vidyā-nāvidyā-samsparśa）。五根是什麼？一、樂根（sukhendriya）；二、苦根（duḥkhendriya）；三、喜根（saumanasyendriya）；四、憂根（daurmanasyendriya）；五、舍根（upekṣendriya）。五法是什麼？一、尋（vitarka）；二、伺（vicāra）；三、識（vijñāna）；四、無慚（āhrīkya）；五

【English Translation】 English version Abhidharma-dhātukāya-pāda-śāstra, Volume 1 By Venerable Vasumitra Translated under imperial order by Tripiṭaka Master Xuanzang Chapter 1: On the Nature of Things Ten each in the three realms, five afflictions and five views, five contacts and five faculties, corresponding to the six six-fold aggregates. There are ten universal mental factors, ten great defilements, ten minor defilements, five afflictions, five views, five contacts, five faculties, five dharmas, six aggregates of consciousness, six aggregates of contact, six aggregates of feeling, six aggregates of perception, six aggregates of volition, and six aggregates of craving. What are the ten universal mental factors? One, feeling (vedanā); two, perception (saṃjñā); three, volition (cetanā); four, contact (sparśa); five, attention (manasikāra); six, desire (chanda); seven, conviction (adhimokṣa); eight, mindfulness (smṛti); nine, concentration (samādhi); ten, wisdom (prajñā). What are the ten great defilements? One, lack of faith (āśraddhya); two, laziness (kausīdya); three, forgetfulness (muṣitasmṛtitā); four, mental wandering (vikṣepa); five, ignorance (avidyā); six, lack of clear comprehension (asaṃprajanya); seven, improper attention (ayoniśomanasikāra); eight, wrong conviction (mithyādhimokṣa); nine, restlessness (auddhatya); ten, heedlessness (pramāda). What are the ten minor defilements? One, anger (krodha); two, resentment (upanāha); three, concealment (mrakṣa); four, vexation (pradāśa); five, jealousy (īrṣyā); six, stinginess (mātsarya); seven, deceit (śāṭhya); eight, flattery (maya); nine, conceit (mada); ten, harmfulness (vihiṃsā). What are the five afflictions? One, desire-attachment (kāmarāga); two, form-attachment (rūparāga); three, formless-attachment (arūparāga); four, aversion (pratigha); five, doubt (vicikitsā). What are the five views? One, view of self (satkāyadṛṣṭi); two, extreme view (antagrāhadṛṣṭi); three, wrong view (mithyādṛṣṭi); four, view of holding (dṛṣṭiparāmarśa); five, adherence to rules and rituals (śīlavrataparāmarśa). What are the five contacts? One, contact with resistance (pratighasaṃsparśa); two, contact with language (adhivacanasamsparśa); three, contact with knowledge (vidyāsamsparśa); four, contact with ignorance (avidyāsamsparśa); five, contact with neither knowledge nor ignorance (naiva-vidyā-nāvidyā-samsparśa). What are the five faculties? One, faculty of pleasure (sukhendriya); two, faculty of pain (duḥkhendriya); three, faculty of joy (saumanasyendriya); four, faculty of sadness (daurmanasyendriya); five, faculty of equanimity (upekṣendriya). What are the five dharmas? One, initial application of thought (vitarka); two, sustained application of thought (vicāra); three, consciousness (vijñāna); four, lack of shame (āhrīkya); five

、無愧。六識身云何？一、眼識；二、耳識；三、鼻識；四、舌識；五、身識；六、意識。六觸身云何？一、眼觸；二、耳觸；三、鼻觸；四、舌識；五、身觸；六、意觸。六受身云何？一、眼觸所生受；二、耳觸所生受；三、鼻觸所生受；四、舌觸所生受；五、身觸所生受；六、意觸所生受。六想身云何？一、眼觸所生想；二、耳觸所生想；三、鼻觸所生想；四、舌觸所生想；五、身觸所生想；六、意觸所生想。六思身云何？一、眼觸所生思；二、耳觸所生思；三、鼻觸所生思；四、舌觸所生思；五、身觸所生思；六、意觸所生思。六愛身云何？一、眼觸所生愛；二、耳觸所生愛；三、鼻觸所生愛；四、舌觸所生愛；五、身觸所生愛；六、意觸所生愛。

受云何？謂受等受、各等受、已受當受，受所攝，是名受。想云何？謂想等想、現想已想當想，是名想。思云何？謂思等思、現思已思當思，思所攝造心意業，是名思。觸云何？謂觸等觸、現觸已觸當觸，是名觸。作意云何？謂心引于隨引等隨引、現作意已作意當作意，警覺心，是名作意。欲云何？謂欲能欲性、現欲性、喜樂性、趣向性、希欲性、欣求性、欲有所作性，是名欲。勝解云何？謂心勝解性、已勝解當勝解，是名勝解。念云何？謂念隨念、別念憶念

【現代漢語翻譯】現代漢語譯本：什麼是無愧？什麼是六識身？一、眼識；二、耳識；三、鼻識；四、舌識；五、身識；六、意識。什麼是六觸身？一、眼觸；二、耳觸；三、鼻觸；四、舌觸；五、身觸；六、意觸。什麼是六受身？一、眼觸所生受；二、耳觸所生受；三、鼻觸所生受；四、舌觸所生受；五、身觸所生受；六、意觸所生受。什麼是六想身？一、眼觸所生想；二、耳觸所生想；三、鼻觸所生想；四、舌觸所生想；五、身觸所生想；六、意觸所生想。什麼是六思身？一、眼觸所生思；二、耳觸所生思；三、鼻觸所生思；四、舌觸所生思；五、身觸所生思；六、意觸所生思。什麼是六愛身？一、眼觸所生愛；二、耳觸所生愛；三、鼻觸所生愛；四、舌觸所生愛；五、身觸所生愛；六、意觸所生愛。

什麼是受？指的是感受、各種感受、已經感受、將要感受，受所包含的，這叫做受。什麼是想？指的是想法、各種想法、現在的想法、過去的想法、將來的想法，這叫做想。什麼是思？指的是思考、各種思考、現在的思考、過去的思考、將來的思考，思所包含的造作心意業，這叫做思。什麼是觸？指的是接觸、各種接觸、現在的接觸、過去的接觸、將來的接觸，這叫做觸。什麼是作意？指的是心引導、隨之引導、各種隨之引導、現在的作意、過去的作意、將來的作意，警覺心，這叫做作意。什麼是欲？指的是想要的能力、現在的想要、喜樂的性質、趨向的性質、希望的性質、欣求、有所作為的性質，這叫做欲。什麼是勝解？指的是心勝解的性質、已經勝解、將要勝解，這叫做勝解。什麼是念？指的是憶念、隨念、分別憶念。

【English Translation】 English version: What is absence of shame? What are the six aggregates of consciousness (六識身)? First, eye consciousness (眼識); second, ear consciousness (耳識); third, nose consciousness (鼻識); fourth, tongue consciousness (舌識); fifth, body consciousness (身識); sixth, mind consciousness (意識). What are the six aggregates of contact (六觸身)? First, eye contact (眼觸); second, ear contact (耳觸); third, nose contact (鼻觸); fourth, tongue contact (舌識); fifth, body contact (身觸); sixth, mind contact (意觸). What are the six aggregates of feeling (六受身)? First, feeling born of eye contact (眼觸所生受); second, feeling born of ear contact (耳觸所生受); third, feeling born of nose contact (鼻觸所生受); fourth, feeling born of tongue contact (舌觸所生受); fifth, feeling born of body contact (身觸所生受); sixth, feeling born of mind contact (意觸所生受). What are the six aggregates of perception (六想身)? First, perception born of eye contact (眼觸所生想); second, perception born of ear contact (耳觸所生想); third, perception born of nose contact (鼻觸所生想); fourth, perception born of tongue contact (舌觸所生想); fifth, perception born of body contact (身觸所生想); sixth, perception born of mind contact (意觸所生想). What are the six aggregates of volition (六思身)? First, volition born of eye contact (眼觸所生思); second, volition born of ear contact (耳觸所生思); third, volition born of nose contact (鼻觸所生思); fourth, volition born of tongue contact (舌觸所生思); fifth, volition born of body contact (身觸所生思); sixth, volition born of mind contact (意觸所生思). What are the six aggregates of craving (六愛身)? First, craving born of eye contact (眼觸所生愛); second, craving born of ear contact (耳觸所生愛); third, craving born of nose contact (鼻觸所生愛); fourth, craving born of tongue contact (舌觸所生愛); fifth, craving born of body contact (身觸所生愛); sixth, craving born of mind contact (意觸所生愛).

What is feeling (受)? It refers to feeling, various feelings, feelings already felt, feelings to be felt, that which is encompassed by feeling; this is called feeling. What is perception (想)? It refers to perception, various perceptions, present perceptions, past perceptions, future perceptions; this is called perception. What is volition (思)? It refers to volition, various volitions, present volitions, past volitions, future volitions, the mental karma created by volition; this is called volition. What is contact (觸)? It refers to contact, various contacts, present contacts, past contacts, future contacts; this is called contact. What is attention (作意)? It refers to the mind directing, following, various followings, present attention, past attention, future attention, alerting the mind; this is called attention. What is desire (欲)? It refers to the capacity to desire, present desire, the nature of joy and pleasure, the nature of inclination, the nature of hope, seeking, the nature of having something to do; this is called desire. What is conviction (勝解)? It refers to the mind's nature of conviction, already convinced, to be convinced; this is called conviction. What is mindfulness (念)? It refers to recollection, mindfulness, distinct recollection.

、憶念性、不忘性、不忘法不失性、不失法不忘失性，心明記，是名念。三摩地云何？謂心住等住、現住近住、不亂不散、攝持、寂止、等持、心一境性，是名三摩地。慧云何？謂於法簡擇、最極簡擇、極簡擇、法了相、近了相、等了相、聰睿通達、審察抉擇、覺明慧行，毗缽舍那，是名慧。

不信云何？謂不信不信性、不現信性、不印不可、不已委信不當委信不現委信，令心不凈，是名不信。懈怠云何？謂不精進性、劣精進性、昧精進性、障礙精進、止息精進、心不勇悍不已勇悍不當勇悍，是名懈怠。失念云何？謂空念性、虛念性、忘念性、失念性、心不明記性，是名失念。心亂云何？謂心散性、心亂性、心異念性、心迷亂性、心不一境性，不住一境性，是名心亂。無明云何？謂三界無智。不正知云何？謂非理所引慧。非理作意云何？謂染污作意。邪勝解云何？謂染污作意相應心勝解、心印順，是名邪勝解。掉舉云何？謂心不寂靜、不極寂靜、不寂靜性、囂舉等囂舉心囂舉性，是名掉舉。放逸云何？謂于斷不善法引集善法不堅住作、不恒常作、不親不近、不修不習，是名放逸。

忿云何？謂忿等忿遍忿極忿、已忿當忿，是名忿。恨云何？謂心結恨、等遍結恨，心怨結性，是名恨。覆云何？謂隱所作罪。

【現代漢語翻譯】現代漢語譯本：什麼是念？念是指憶念的性質，不忘的性質，不忘法（Dharma）的不失的性質，不失法的不忘失的性質，使心明晰記憶，這稱爲念（Smrti）。什麼是三摩地（Samadhi）？是指心安住、平等安住、顯現安住、靠近安住，不散亂、不分散，攝持、寂止、平等保持，心專注于單一境界的性質，這稱為三摩地。什麼是慧（Prajna）？是指對於法的簡擇、最極簡擇、極簡擇，對於法了知其相、靠近了知其相、平等了知其相，聰睿通達，審察抉擇，覺悟明瞭的智慧行為，毗缽舍那（Vipassana），這稱為慧。什麼是不信？是指不相信、不信的性質、不顯現相信的性質、不認可、不可信，已經不委信、不應當委信、不顯現委信，使心不清凈，這稱為不信。什麼是懈怠？是指不精進的性質、低劣的精進性質、愚昧的精進性質、障礙精進、止息精進，心不勇悍、已經不勇悍、不應當勇悍，這稱為懈怠。什麼是失念？是指空唸的性質、虛唸的性質、忘唸的性質、失去憶念的性質、心不明晰記憶的性質，這稱為失念。什麼是心亂？是指心散亂的性質、心錯亂的性質、心懷異念的性質、心迷惑錯亂的性質、心不專注于單一境界的性質，不住于單一境界的性質，這稱為心亂。什麼是無明（Avidya）？是指對於三界（Trailokya）的無知。什麼是不正知？是指非理性的智慧所引導。什麼是非理作意？是指染污的作意。什麼是邪勝解？是指與染污作意相應的心勝解、心印順，這稱為邪勝解。什麼是掉舉？是指心不寂靜、不極寂靜、不寂靜的性質，囂舉、平等囂舉，心囂舉的性質，這稱為掉舉。什麼是放逸？是指對於斷除不善法和引導聚集善法不堅固地做、不恒常地做、不親近、不靠近、不修習，這稱為放逸。什麼是忿？是指忿、平等忿、普遍忿、極忿，已經忿、將要忿，這稱為忿。什麼是恨？是指心懷結恨、平等普遍結恨，心懷怨恨的性質，這稱為恨。什麼是覆？是指隱藏所做的罪惡。

【English Translation】 English version: What is mindfulness (Smrti)? Mindfulness is the nature of recollection, the nature of non-forgetfulness, the nature of not losing the Dharma (law), the nature of not forgetting the loss of Dharma, making the mind clearly remember. This is called mindfulness. What is Samadhi (concentration)? It refers to the mind dwelling, dwelling equally, appearing to dwell, dwelling closely, not being disturbed, not being scattered, being restrained, being tranquilized, being equally maintained, the nature of the mind being focused on a single object. This is called Samadhi. What is wisdom (Prajna)? It refers to the selection of Dharma, the utmost selection, the extreme selection, knowing the characteristics of Dharma, closely knowing its characteristics, equally knowing its characteristics, being intelligent and understanding, examining and deciding, enlightened and clear wisdom actions, Vipassana (insight meditation). This is called wisdom. What is disbelief (Asraddha)? It refers to not believing, the nature of disbelief, the nature of not showing belief, not approving, not being trustworthy, already not trusting, should not trust, not showing trust, causing the mind to be impure. This is called disbelief. What is laziness (Kausidya)? It refers to the nature of not being diligent, the nature of inferior diligence, the nature of ignorant diligence, hindering diligence, stopping diligence, the mind not being brave, already not being brave, should not be brave. This is called laziness. What is forgetfulness (Mustasmarana)? It refers to the nature of empty mindfulness, the nature of false mindfulness, the nature of forgotten mindfulness, the nature of lost mindfulness, the nature of the mind not clearly remembering. This is called forgetfulness. What is mental distraction (Viksepa)? It refers to the nature of the mind being scattered, the nature of the mind being confused, the nature of the mind having different thoughts, the nature of the mind being bewildered and confused, the nature of the mind not being focused on a single object, not dwelling on a single object. This is called mental distraction. What is ignorance (Avidya)? It refers to ignorance of the three realms (Trailokya). What is incorrect knowledge? It refers to wisdom guided by irrationality. What is irrational attention? It refers to defiled attention. What is wrong understanding? It refers to the mind's understanding and acceptance that corresponds to defiled attention. This is called wrong understanding. What is agitation (Auddhatya)? It refers to the mind not being tranquil, not being extremely tranquil, the nature of not being tranquil, being agitated, equally agitated, the nature of the mind being agitated. This is called agitation. What is negligence (Pramada)? It refers to not firmly doing, not constantly doing, not being close, not approaching, not practicing, not learning in regard to cutting off unwholesome dharmas and guiding the accumulation of wholesome dharmas. This is called negligence. What is anger (Krodha)? It refers to anger, equal anger, universal anger, extreme anger, already angry, about to be angry. This is called anger. What is hatred (Upanaha)? It refers to harboring hatred in the mind, equally and universally harboring hatred, the nature of harboring resentment in the mind. This is called hatred. What is concealment (Mraksha)? It refers to concealing committed sins.

惱云何？謂心憤惱，堅執尤蛆，心俍戾性，是名惱。嫉云何？謂心不忍他之榮利。慳云何？謂于財法心著不捨。誑云何？謂矯惑他。諂云何？謂心曲。憍云何？謂如有一作如是念：「我具妙色財位技藝凈命功德，形貌端嚴眾所樂見。」由此因緣便起憍傲極憍傲、醉悶等醉悶、𥈅眩等𥈅眩，心踞傲性，是名憍。害云何？謂于有情樂為捶撻諸損惱事，是名害。

欲貪云何？謂于諸欲起貪等貪，執藏防護愛樂耽著，是名欲貪。色貪云何？謂于諸色起貪等貪，執藏防護愛樂耽著，是名色貪。無色貪云何？謂于諸無色起貪等貪，執藏防護愛樂耽著，是名無色貪。瞋云何？謂于有情慾為逼害，內懷栽檗，極瞋恚遍瞋恚等瞋恚、瞋極瞋意憤恚、現瞋恚已瞋恚當瞋恚，是名瞋。疑雲何？謂于諸諦猶豫。

有身見云何？謂於五取蘊等，隨觀執我或我所，由此起忍樂慧觀見，是名有身見。邊執見云何？謂於五取蘊等，隨觀執或斷或常，由此起忍樂慧觀見，是名邊執見。邪見云何？謂謗因謗果、或謗作用、或壞實事，由此起忍樂慧觀見，是名邪見。見取云何？謂於五取蘊等，隨觀執為最為勝為妙第一，由此起忍樂慧觀見，是名見取。戒禁取云何？謂於五取蘊等，隨觀執為清凈為解脫為出離，由此起忍樂慧觀見，是名戒禁取。

【現代漢語翻譯】現代漢語譯本惱是什麼？是指內心憤恨惱怒，頑固地堅持錯誤的想法，心懷惡意，性情乖戾，這就叫做惱（klesha，煩惱）。嫉是什麼？是指內心不能容忍他人的榮耀和利益。慳是什麼？是指對於財物和佛法，內心執著而不肯施捨。誑是什麼？是指虛假地迷惑他人。諂是什麼？是指心懷不正。憍是什麼？是指如果有人這樣想：『我具備美妙的容貌、財富、地位、技藝、清凈的生命、功德，形貌端正莊嚴，眾人喜歡看見。』由於這些原因，便產生憍傲、極度憍傲、醉悶等醉悶、𥈅眩等𥈅眩，內心充滿傲慢的習性，這就叫做憍（mada，驕慢）。害是什麼？是指對於有情眾生，喜歡進行捶打和各種損害惱亂的事情，這就叫做害（vihimsa，損害）。欲貪是什麼？是指對於各種慾望產生貪婪等貪婪，執著收藏，防護守護，喜愛迷戀，耽溺執著，這就叫做欲貪（kama-raga，欲界的貪慾）。色貪是什麼？是指對於各種色（rupa，色界）產生貪婪等貪婪，執著收藏，防護守護，喜愛迷戀，耽溺執著，這就叫做色貪（rupa-raga，色界的貪慾）。無色貪是什麼？是指對於各種無色（arupa，無色界）產生貪婪等貪婪，執著收藏，防護守護，喜愛迷戀，耽溺執著，這就叫做無色貪（arupa-raga，無色界的貪慾）。瞋是什麼？是指對於有情眾生想要進行逼迫和傷害，內心懷著怨恨，極度瞋恚、普遍瞋恚等瞋恚，瞋恨、極度瞋恨、意念憤恨，現在瞋恚、已經瞋恚、將要瞋恚，這就叫做瞋（dvesha，嗔恨）。疑是什麼？是指對於各種真諦猶豫不決。有身見是什麼？是指對於五取蘊（panca-upadanakkhandha，構成經驗的五種聚合：色、受、想、行、識）等，隨順觀察而執著為我或者我所（atman or atmaniya，靈魂或屬於靈魂的東西），由此產生認可、喜愛、智慧、觀察和見解，這就叫做有身見（satkayadrishti，認為五蘊中存在真實自我的錯誤見解）。邊執見是什麼？是指對於五取蘊等，隨順觀察而執著為斷或者常（sasvata or uccheda，永恒或斷滅），由此產生認可、喜愛、智慧、觀察和見解，這就叫做邊執見（antagrahadrishti，執著于斷見或常見的極端見解）。邪見是什麼？是指誹謗因果、或者誹謗作用、或者破壞真實的事實，由此產生認可、喜愛、智慧、觀察和見解，這就叫做邪見（mithyadrishti，否認因果、業力等真理的錯誤見解）。見取是什麼？是指對於五取蘊等，隨順觀察而執著為最為殊勝、最為美妙、最為第一，由此產生認可、喜愛、智慧、觀察和見解，這就叫做見取（drishtiparamarsa，執著于自己錯誤見解的見解）。戒禁取是什麼？是指對於五取蘊等，隨順觀察而執著為清凈、為解脫、為出離，由此產生認可、喜愛、智慧、觀察和見解，這就叫做戒禁取（silabbataparamarsa，執著于錯誤的戒律和禁忌，認為它們能帶來解脫的見解）。

【English Translation】 English version What is annoyance (klesha)? It refers to a mind that is resentful and angry, stubbornly clinging to wrong views, with a malicious and perverse nature. This is called annoyance. What is jealousy? It refers to a mind that cannot bear the prosperity and benefit of others. What is stinginess? It refers to a mind that is attached to wealth and Dharma, unwilling to give it away. What is deceit? It refers to falsely misleading others. What is flattery? It refers to a crooked mind. What is pride (mada)? It refers to someone who thinks, 'I possess beautiful appearance, wealth, status, skills, pure life, and merits. My form is upright and dignified, pleasing to see by all.' Due to these reasons, arrogance arises, extreme arrogance, intoxication and bewilderment, and the mind is filled with an arrogant nature. This is called pride. What is harm (vihimsa)? It refers to the delight in beating and causing various harms and disturbances to sentient beings. This is called harm. What is desire-attachment (kama-raga)? It refers to arising greed and so on for various desires, clinging to, hoarding, protecting, loving, delighting in, and being attached to them. This is called desire-attachment. What is form-attachment (rupa-raga)? It refers to arising greed and so on for various forms (rupa), clinging to, hoarding, protecting, loving, delighting in, and being attached to them. This is called form-attachment. What is formless-attachment (arupa-raga)? It refers to arising greed and so on for various formless realms (arupa), clinging to, hoarding, protecting, loving, delighting in, and being attached to them. This is called formless-attachment. What is anger (dvesha)? It refers to wanting to oppress and harm sentient beings, harboring resentment within, extreme anger, pervasive anger, and so on, anger, extreme anger, mental resentment, present anger, past anger, and future anger. This is called anger. What is doubt? It refers to being hesitant about various truths. What is the view of a real self (satkayadrishti)? It refers to, regarding the five aggregates of grasping (panca-upadanakkhandha) and so on, observing and clinging to 'I' or 'mine' (atman or atmaniya). From this arises acceptance, delight, wisdom, observation, and view. This is called the view of a real self. What is the view of holding to extremes (antagrahadrishti)? It refers to, regarding the five aggregates of grasping and so on, observing and clinging to either permanence or annihilation (sasvata or uccheda). From this arises acceptance, delight, wisdom, observation, and view. This is called the view of holding to extremes. What is wrong view (mithyadrishti)? It refers to slandering cause and effect, or slandering action, or destroying real things. From this arises acceptance, delight, wisdom, observation, and view. This is called wrong view. What is view-attachment (drishtiparamarsa)? It refers to, regarding the five aggregates of grasping and so on, observing and clinging to them as the most superior, the most wonderful, the foremost. From this arises acceptance, delight, wisdom, observation, and view. This is called view-attachment. What is adherence to rules and rituals (silabbataparamarsa)? It refers to, regarding the five aggregates of grasping and so on, observing and clinging to them as purity, as liberation, as escape. From this arises acceptance, delight, wisdom, observation, and view. This is called adherence to rules and rituals.

有對觸云何？謂五識相應觸。增語觸云何？謂意識相應觸。明觸云何？謂無漏觸。無明觸云何？謂染污觸。非明非無明觸云何？謂不染有漏觸。

樂根云何？謂觸順樂受，觸者所起身心樂平等受受所攝，是名樂根。苦根云何？謂觸順苦受，觸者所起身苦不平等受受所攝，是名苦根。喜根云何？謂觸順喜受，觸者所起心喜平等受受所攝，是名喜根。憂根云何？謂觸順憂受，觸者所起心憂不平等受受所攝，是名憂根。舍根云何？謂觸順不苦不樂受，觸者所起身心舍非平等非不平等受受所攝，是名舍根。

尋云何？謂心推覓遍推覓、顯示極顯示現前顯示、尋求遍尋求、算計遍算計、構畫遍構畫、分別等分別，等分別性，是名尋。伺云何？謂心巡行遍巡行隨遍巡行、伺察遍伺察隨遍伺察、隨轉隨流隨屬彼性，是名伺。識云何？謂六識身，所謂眼識乃至意識。無慚云何？謂無慚無所慚無別慚、無羞無所羞無別羞、無敬無所敬無別敬、無自在無所自在無別自在，無所畏憚自在而轉，是名無慚。無愧云何？謂無愧無所愧無別愧、無恥無所恥無別恥，于罪不怖性、于罪不畏性，于諸罪中不見怖畏，是名無愧。

眼識云何？謂眼及色為緣所生眼識。此中眼為增上、色為所緣，于眼所識色所有了別、各別了別，是名

【現代漢語翻譯】現代漢語譯本有對觸是什麼？是指與五種感官意識相應的觸。增語觸是什麼？是指與意識相應的觸。明觸是什麼？是指無漏的觸。無明觸是什麼？是指染污的觸。非明非無明觸是什麼？是指不染污的有漏觸。

樂根是什麼？是指觸及順應快樂感受時，觸及者所產生的身心快樂、平等感受所包含的感受，這稱為樂根。苦根是什麼？是指觸及順應痛苦感受時，觸及者所產生的身苦、不平等感受所包含的感受，這稱為苦根。喜根是什麼？是指觸及順應喜悅感受時，觸及者所產生的心喜、平等感受所包含的感受，這稱為喜根。憂根是什麼？是指觸及順應憂愁感受時，觸及者所產生的心憂、不平等感受所包含的感受，這稱為憂根。舍根是什麼？是指觸及順應不苦不樂感受時，觸及者所產生的身心舍、非平等非不平等感受所包含的感受，這稱為舍根。

尋是什麼？是指心推求尋找、普遍推求尋找、顯示、極度顯示、現前顯示、尋求、普遍尋求、算計、普遍算計、構畫、普遍構畫、分別、等等分別，等等分別的性質，這稱為尋。伺是什麼？是指心巡邏執行、普遍巡邏執行、隨之普遍巡邏執行、伺察、普遍伺察、隨之普遍伺察、隨之運轉、隨之流動、隨之歸屬的性質，這稱為伺。識是什麼？是指六種意識，也就是眼識乃至意識。無慚是什麼？是指沒有慚愧、沒有可慚愧之處、沒有特別的慚愧、沒有羞恥、沒有可羞恥之處、沒有特別的羞恥、沒有尊敬、沒有可尊敬之處、沒有特別的尊敬、沒有自在、沒有可自在之處、沒有特別的自在，無所畏懼地自在運轉，這稱為無慚。無愧是什麼？是指沒有愧疚、沒有可愧疚之處、沒有特別的愧疚、沒有恥辱、沒有可恥辱之處、沒有特別的恥辱，對於罪惡沒有恐懼的性質、對於罪惡沒有畏懼的性質，在各種罪惡中看不到恐懼，這稱為無愧。

眼識是什麼？是指以眼睛和顏色為條件所產生的眼識。其中眼睛是增上緣，顏色是所緣緣，對於眼睛所認識的顏色，所有了別、各個了別，這稱為眼識。

【English Translation】 English version What is contact with object (有對觸)? It refers to the contact associated with the five sense consciousnesses. What is verbal contact (增語觸)? It refers to the contact associated with mind consciousness. What is bright contact (明觸)? It refers to the unconditioned contact. What is ignorant contact (無明觸)? It refers to the defiled contact. What is neither bright nor ignorant contact (非明非無明觸)? It refers to the undefiled conditioned contact.

What is the root of pleasure (樂根)? It refers to the physical and mental pleasure, the equal feeling included in the feeling experienced by the one who is in contact with pleasant sensations; this is called the root of pleasure. What is the root of suffering (苦根)? It refers to the physical suffering, the unequal feeling included in the feeling experienced by the one who is in contact with painful sensations; this is called the root of suffering. What is the root of joy (喜根)? It refers to the mental joy, the equal feeling included in the feeling experienced by the one who is in contact with joyful sensations; this is called the root of joy. What is the root of sorrow (憂根)? It refers to the mental sorrow, the unequal feeling included in the feeling experienced by the one who is in contact with sorrowful sensations; this is called the root of sorrow. What is the root of equanimity (舍根)? It refers to the physical and mental equanimity, the feeling that is neither equal nor unequal included in the feeling experienced by the one who is in contact with neither pleasant nor unpleasant sensations; this is called the root of equanimity.

What is seeking (尋)? It refers to the mind's searching, pervasive searching, displaying, extremely displaying, presently displaying, seeking, pervasive seeking, calculating, pervasive calculating, planning, pervasive planning, distinguishing, and so on distinguishing, the nature of such distinguishing; this is called seeking. What is investigation (伺)? It refers to the mind's patrolling, pervasive patrolling, following pervasive patrolling, scrutinizing, pervasive scrutinizing, following pervasive scrutinizing, following turning, following flowing, the nature of following belonging; this is called investigation. What is consciousness (識)? It refers to the six consciousnesses, namely eye consciousness (眼識) up to mind consciousness (意識). What is shamelessness (無慚)? It refers to having no shame, nothing to be ashamed of, no particular shame, no disgrace, nothing to be disgraced by, no particular disgrace, no respect, nothing to be respected, no particular respect, no freedom, nothing to be free from, no particular freedom, acting freely without fear or dread; this is called shamelessness. What is lack of remorse (無愧)? It refers to having no remorse, nothing to be remorseful about, no particular remorse, no dishonor, nothing to be dishonored by, no particular dishonor, having no fear of sin, having no dread of sin, not seeing fear in any sins; this is called lack of remorse.

What is eye consciousness (眼識)? It refers to the eye consciousness that arises from the condition of the eye and form. Among these, the eye is the dominant condition, and form is the object condition. All discernment and individual discernment of the form perceived by the eye is called eye consciousness.

眼識。耳鼻舌身意識云何？謂意及法為緣所生意識。此中意為增上、法為所緣，于意所識法所有了別、各別了別，是名意識。

眼觸云何？謂眼及色為緣生於眼識，三和合故觸。此中眼為增上、色為所緣，于眼所識色，諸觸等觸、現觸已觸當觸，是名眼觸。耳鼻舌身意觸云何？謂意及法為緣生於意識，三和合故觸。此中意為增上、法為所緣，于意所識法，諸觸等觸、現觸已觸當觸，是名意觸。

眼觸所生受云何？謂眼及色為緣生於眼識，三和合故觸，觸為緣受。此中眼為增上、色為所緣，眼觸為因、眼觸為集、眼觸種類、眼觸為緣、眼觸所生作意相應，于眼所識色，諸受等受各別等受、已受當受，受所攝，是名眼觸所生受。耳鼻舌身意觸所生受云何？謂意及法為緣生於意識，三和合故觸，觸為緣受。此中意為增上、法為所緣，意觸為因、意觸為集、意觸種類、意觸為緣、意觸所生作意相應，于意所識法，諸受等受各別等受、已受當受受所攝，是名意觸所生受。

眼觸所生想云何？謂眼及色為緣生於眼識，三和合故觸，觸為緣想。此中眼為增上、色為所緣，眼觸為因、眼觸為集、眼觸種類、眼觸為緣、眼觸所生作意相應，于眼所識色諸想等想各別等想現前等想、已想當想，是名眼觸所生想。耳鼻舌身

【現代漢語翻譯】現代漢語譯本眼識是什麼？耳、鼻、舌、身意識又是什麼？是指以意和法為條件所產生的意識。這裡，意是增上緣，法是所緣，對於意所認識的法的所有了別、各種了別，這叫做意識。

眼觸是什麼？是指眼和色為條件產生眼識，三者和合的緣故而有觸。這裡，眼是增上緣，色是所緣，對於眼所認識的色，各種觸、平等觸、現在觸、已觸、將觸，這叫做眼觸。耳、鼻、舌、身、意觸是什麼？是指意和法為條件產生意識，三者和合的緣故而有觸。這裡，意是增上緣，法是所緣，對於意所認識的法，各種觸、平等觸、現在觸、已觸、將觸，這叫做意觸。

眼觸所生的感受是什麼？是指眼和色為條件產生眼識，三者和合的緣故而有觸，觸為條件產生感受。這裡，眼是增上緣，色是所緣，眼觸是因、眼觸是集、眼觸種類、眼觸是緣，與眼觸所生的作意相應，對於眼所認識的色，各種感受、平等感受、各種平等感受、已感受、將感受，被感受所包含，這叫做眼觸所生的感受。耳、鼻、舌、身、意觸所生的感受是什麼？是指意和法為條件產生意識，三者和合的緣故而有觸，觸為條件產生感受。這裡，意是增上緣，法是所緣，意觸是因、意觸是集、意觸種類、意觸是緣，與意觸所生的作意相應，對於意所認識的法，各種感受、平等感受、各種平等感受、已感受、將感受，被感受所包含，這叫做意觸所生的感受。

眼觸所生的想是什麼？是指眼和色為條件產生眼識，三者和合的緣故而有觸，觸為條件產生想。這裡，眼是增上緣，色是所緣，眼觸是因、眼觸是集、眼觸種類、眼觸是緣，與眼觸所生的作意相應，對於眼所認識的色，各種想、平等想、各種平等想、現前想、已想、將想，這叫做眼觸所生的想。耳、鼻、舌、身

【English Translation】 English version What is eye-consciousness? What are ear, nose, tongue, and body consciousness? It refers to the consciousness arising from the conditions of mind (意) and dharma (法). Here, mind is the dominant condition, and dharma is the object. All discriminations and various discriminations of the dharma known by the mind are called consciousness.

What is eye-contact (眼觸)? It refers to the eye and form as conditions for the arising of eye-consciousness, and contact arises because of the combination of the three. Here, the eye is the dominant condition, and form is the object. All contacts, equal contacts, present contacts, past contacts, and future contacts with the form known by the eye are called eye-contact. What are ear, nose, tongue, body, and mind contacts? It refers to the mind and dharma as conditions for the arising of consciousness, and contact arises because of the combination of the three. Here, the mind is the dominant condition, and dharma is the object. All contacts, equal contacts, present contacts, past contacts, and future contacts with the dharma known by the mind are called mind-contact.

What is the feeling (受) born of eye-contact? It refers to the eye and form as conditions for the arising of eye-consciousness, and contact arises because of the combination of the three, and feeling arises from the condition of contact. Here, the eye is the dominant condition, and form is the object. Eye-contact is the cause, eye-contact is the collection, eye-contact is the type, eye-contact is the condition, and it corresponds to the attention arising from eye-contact. All feelings, equal feelings, various equal feelings, past feelings, and future feelings with the form known by the eye, which are included in feeling, are called the feeling born of eye-contact. What are the feelings born of ear, nose, tongue, body, and mind contacts? It refers to the mind and dharma as conditions for the arising of consciousness, and contact arises because of the combination of the three, and feeling arises from the condition of contact. Here, the mind is the dominant condition, and dharma is the object. Mind-contact is the cause, mind-contact is the collection, mind-contact is the type, mind-contact is the condition, and it corresponds to the attention arising from mind-contact. All feelings, equal feelings, various equal feelings, past feelings, and future feelings with the dharma known by the mind, which are included in feeling, are called the feeling born of mind-contact.

What is the perception (想) born of eye-contact? It refers to the eye and form as conditions for the arising of eye-consciousness, and contact arises because of the combination of the three, and perception arises from the condition of contact. Here, the eye is the dominant condition, and form is the object. Eye-contact is the cause, eye-contact is the collection, eye-contact is the type, eye-contact is the condition, and it corresponds to the attention arising from eye-contact. All perceptions, equal perceptions, various equal perceptions, present perceptions, past perceptions, and future perceptions with the form known by the eye are called the perception born of eye-contact. Ear, nose, tongue, body

意觸所生想云何？謂意及法為緣生於意識，三和合故觸，觸為緣想。此中意為增上、法為所緣，意觸為因、意觸為集、意觸種類、意觸為緣、意觸所生作意相應，于意所識法，諸想等想各別等想現前等想、已想當想，是名意觸所生想。

眼觸所生思云何？謂眼及色為緣生於眼識，三和合故觸，觸為緣思。此中眼為增上、色為所緣，眼觸為因、眼觸為集、眼觸種類、眼觸為緣、眼觸所生作意相應，于眼所識色，諸思等思各別等思現前等思、已思當思，思所攝造心意業，是名眼觸所生思。耳鼻舌身意觸所生思云何？謂意及法為緣生於意識，三和合故觸，觸為緣思。此中意為增上、法為所緣，意觸為因、意觸為集、意觸種類、意觸為緣、意觸所生作意相應，于意所識法，諸思等思各別等思現前等思、已思當思，思所攝造心意業，是名意觸所生思。

眼觸所生愛云何？謂眼及色為緣生於眼識，三和合故觸，觸為緣故受，受為緣愛。此中眼為增上、色為所緣，于眼所識色，諸貪等貪，執藏防護愛樂耽著，是名眼觸所生愛。耳鼻舌身意觸所生愛云何？謂意及法為緣生於意識，三和合故觸，觸為緣受，受為緣愛。此中意為增上、法為所緣，于意所識法，諸貪等貪，執藏防護愛樂耽著，是名意觸所生愛。

分別品第

【現代漢語翻譯】現代漢語譯本意觸所生想是什麼？是指意（mind）和法（dharma，事物）為條件，產生意識，三者和合的緣故產生觸（contact），觸為條件產生想（perception）。這裡，意是增上緣（adhipati-pratyaya，主導條件），法是所緣（alambana，對像），意觸是因（hetu，原因），意觸是集（samudaya，集合），意觸的種類，意觸是緣（pratyaya，條件），意觸所生的作意（manasikara，注意）相應，對於意所認識的法，各種想、相同的想、各別的想、現前的想、已過去的想、將來的想，這叫做意觸所生想。

眼觸所生思是什麼？是指眼（eye）和色（rupa，顏色、形狀）為條件，產生眼識，三者和合的緣故產生觸，觸為條件產生思（volition）。這裡，眼是增上緣，色是所緣，眼觸是因，眼觸是集，眼觸的種類，眼觸是緣，眼觸所生的作意相應，對於眼所認識的色，各種思、相同的思、各別的思、現前的思、已過去的思、將來的思，思所包含的造作心意業，這叫做眼觸所生思。耳（ear）、鼻（nose）、舌（tongue）、身（body）、意觸所生思是什麼？是指意和法為條件，產生意識，三者和合的緣故產生觸，觸為條件產生思。這裡，意是增上緣，法是所緣，意觸是因，意觸是集，意觸的種類，意觸是緣，意觸所生的作意相應，對於意所認識的法，各種思、相同的思、各別的思、現前的思、已過去的思、將來的思，思所包含的造作心意業，這叫做意觸所生思。

眼觸所生愛是什麼？是指眼和色為條件，產生眼識，三者和合的緣故產生觸，觸為條件產生受（feeling），受為條件產生愛（craving）。這裡，眼是增上緣，色是所緣，對於眼所認識的色，各種貪（greed）等貪，執藏、防護、愛樂、耽著，這叫做眼觸所生愛。耳、鼻、舌、身、意觸所生愛是什麼？是指意和法為條件，產生意識，三者和合的緣故產生觸，觸為條件產生受，受為條件產生愛。這裡，意是增上緣，法是所緣，對於意所認識的法，各種貪等貪，執藏、防護、愛樂、耽著，這叫做意觸所生愛。

分別品第

【English Translation】 English version What is perception born of mind-contact? It is when, with mind (意) and dharma (法, phenomena) as conditions, consciousness arises; because of the conjunction of these three, there is contact (觸); with contact as condition, there is perception (想). Here, mind is the dominant condition (增上緣, adhipati-pratyaya), dharma is the object (所緣, alambana), mind-contact is the cause (因, hetu), mind-contact is the collection (集, samudaya), the variety of mind-contact, mind-contact is the condition (緣, pratyaya), corresponding to the attention (作意, manasikara) born of mind-contact, regarding the dharma cognized by the mind, the various perceptions, similar perceptions, distinct perceptions, present perceptions, past perceptions, future perceptions; this is called perception born of mind-contact.

What is volition born of eye-contact? It is when, with eye (眼) and rupa (色, form) as conditions, eye-consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is volition (思). Here, eye is the dominant condition, rupa is the object, eye-contact is the cause, eye-contact is the collection, the variety of eye-contact, eye-contact is the condition, corresponding to the attention born of eye-contact, regarding the rupa cognized by the eye, the various volitions, similar volitions, distinct volitions, present volitions, past volitions, future volitions, the mental and intentional karma created by volition; this is called volition born of eye-contact. What is volition born of ear (耳), nose (鼻), tongue (舌), body (身), and mind-contact? It is when, with mind and dharma as conditions, consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is volition. Here, mind is the dominant condition, dharma is the object, mind-contact is the cause, mind-contact is the collection, the variety of mind-contact, mind-contact is the condition, corresponding to the attention born of mind-contact, regarding the dharma cognized by the mind, the various volitions, similar volitions, distinct volitions, present volitions, past volitions, future volitions, the mental and intentional karma created by volition; this is called volition born of mind-contact.

What is craving born of eye-contact? It is when, with eye and rupa as conditions, eye-consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is feeling (受); with feeling as condition, there is craving (愛). Here, eye is the dominant condition, rupa is the object, regarding the rupa cognized by the eye, the various forms of greed (貪), such as grasping, protecting, delighting in, and being attached to; this is called craving born of eye-contact. What is craving born of ear, nose, tongue, body, and mind-contact? It is when, with mind and dharma as conditions, consciousness arises; because of the conjunction of these three, there is contact; with contact as condition, there is feeling; with feeling as condition, there is craving. Here, mind is the dominant condition, dharma is the object, regarding the dharma cognized by the mind, the various forms of greed, such as grasping, protecting, delighting in, and being attached to; this is called craving born of mind-contact.

Chapter on Discrimination

二中初門

門有八十八，　　初異類三門，　謂受並識身，　　及無慚無愧；　余門八十五，　　謂受等次第，　相應不相應，　　一行界處蘊。

五受根，謂樂根、苦根、喜根、憂根、舍根。大地法受與五受根，幾相應、幾不相應？乃至意觸所生愛與五受根，幾相應、幾不相應？大地法受，五受根無相應者，皆不相應。大地法想，五受根一切相應，無不相應者。如想，思、觸、作意、欲、勝解、念、三摩地、慧亦爾。不信五受根，五根相應，五根不相應。如不信，余大煩惱地法亦爾。忿、恨、惱、嫉、害，二根相應，謂憂、舍，五根不相應。覆、誑、諂三根相應除樂、苦，五根不相應。憍，四根相應除苦，五根不相應。慳，二根相應謂喜、舍，五根不相應。欲貪、色貪，三根相應除苦、憂，五根不相應。無色貪，一根相應，謂舍，五根不相應。瞋，三根相應除樂、喜，五根不相應。疑，四根相應除苦，五根不相應。五見中邪見，四根相應除苦，五根不相應。餘四見，三根相應除苦、憂，五根不相應。有對觸，三根相應除喜、憂，四根不相應除苦。增語觸，四根相應除苦，三根不相應除喜、憂。明觸，三根相應除苦、憂，五根不相應。無明觸及非明非無明觸，五根相應，五根不相應。樂根，無相應者

，皆不相應。如樂根，苦根、喜根、憂根、舍根亦爾。尋、伺，五根相應，三根不相應除苦、憂。識，五根相應，無不相應者。無慚、無愧，五根相應，五根不相應。眼識，三根相應除喜、憂，五根不相應。如眼識，耳鼻舌身識亦爾。意識，四根相應除苦，三根不相應除喜、憂。如六識身，六觸身、六想身、六思身亦爾。眼觸所生受，五受根無相應者，皆不相應。如眼觸所生受，余受身亦爾。眼觸所生愛，二根相應謂樂、舍，五根不相應。如眼觸所生愛，耳鼻舌身觸所生愛亦爾。意觸所生愛，三根相應除苦、憂，五根不相應。

分別品第二中第二門

六識身，謂眼識、耳識、鼻識、舌識、身識、意識。大地法受與六識身，幾相應、幾不相應？乃至意觸所生愛與六識身，幾相應、幾不相應？大地法受，六識身一切相應，無不相應者。如大地法受，余大地法亦爾。不信，六識相應，六識不相應。如不信，余大煩惱地法亦爾。忿，一識相應謂意，六識不相應。如忿，余小煩惱地法亦爾。欲貪，六識相應，六識不相應。如欲貪，瞋亦爾。色貪，四識相應除鼻、舌，六識不相應。無色貪、疑，一識相應謂意，六識不相應。五見，一識相應謂意，六識不相應。有對觸，五識相應除意，一識不相應謂意。增語觸，一識相

應謂意，五識不相應除意。明觸，一識相應謂意，六識不相應。無明觸及非明非無明觸，六識相應，六識不相應。樂根、舍根，六識相應，六識不相應。苦根，五識相應除意，六識不相應。喜根、憂根，一識相應謂意，六識不相應。尋、伺，六識相應，一識不相應謂意。識法，六識身無相應者，皆不相應。無慚、無愧，六識相應，六識不相應。眼識六識身，無相應者，皆不相應。如眼識，耳鼻舌身意識亦爾。眼觸，一識相應謂眼，五識不相應除眼。如眼觸，耳鼻舌身意觸隨所應亦爾。如六觸身，六受身、六想身、六思身亦爾。眼觸所生愛，一識相應謂眼，六識不相應。如眼觸所生愛，耳鼻舌身意觸所生愛隨所應亦爾。

分別品第二中第三門

二法，謂無慚、無愧。大地法受與此二法，幾相應、幾不相應？乃至意觸所生愛與此二法，幾相應、幾不相應？大地法受，諸不善者，二法相應，無不相應者；余受無相應者，皆不相應。如大地法受，余大地法亦爾。不信諸不善者，二法相應，無不相應者；余不信無相應者，皆不相應。如不信，余大煩惱地法亦爾。忿、恨、覆、惱、嫉、慳、害，皆二法相應，無不相應者。誑、諂、憍諸不善者，二法相應，無不相應者；余誑、諂、憍，無相應者，皆不相應。欲貪、瞋恚

【現代漢語翻譯】現代漢語譯本『應謂意』，五識（眼識、耳識、鼻識、舌識、身識）不相應，排除意（意識）。『明觸』，一識（意識）相應，六識不相應。『無明觸』及『非明非無明觸』，六識相應，六識不相應。『樂根』、『舍根』，六識相應，六識不相應。『苦根』，五識相應，排除意（意識），六識不相應。『喜根』、『憂根』，一識（意識）相應，六識不相應。『尋』、『伺』，六識相應，一識（意識）不相應。『識法』，六識身無相應者，皆不相應。『無慚』、『無愧』，六識相應，六識不相應。眼識六識身，無相應者，皆不相應。如眼識，耳鼻舌身意識亦如此。『眼觸』，一識（眼識）相應，五識不相應，排除眼識。如眼觸，耳鼻舌身意觸隨所應亦如此。如六觸身，六受身、六想身、六思身亦如此。『眼觸所生愛』，一識（眼識）相應，六識不相應。如眼觸所生愛，耳鼻舌身意觸所生愛隨所應亦如此。

分別品第二中第三門

二法，謂『無慚』、『無愧』。大地法受與此二法，幾相應、幾不相應？乃至意觸所生愛與此二法，幾相應、幾不相應？大地法受，諸不善者，二法相應，無不相應者；其餘受無相應者，皆不相應。如大地法受，其餘大地法亦如此。不信，諸不善者，二法相應，無不相應者；其餘不信，無相應者，皆不相應。如不信，其餘大煩惱地法亦如此。忿、恨、覆、惱、嫉、慳、害，皆二法相應，無不相應者。誑、諂、憍，諸不善者，二法相應，無不相應者；其餘誑、諂、憍，無相應者，皆不相應。欲貪、瞋恚

【English Translation】 English version 'Referred to as mind (意)', the five consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness) are not corresponding, excluding mind (意識). 'Bright contact (明觸)', one consciousness (mind-consciousness) is corresponding, the six consciousnesses are not corresponding. 'Ignorant contact (無明觸)' and 'neither bright nor ignorant contact (非明非無明觸)', the six consciousnesses are corresponding, the six consciousnesses are not corresponding. 'Pleasant feeling (樂根)', 'neutral feeling (舍根)', the six consciousnesses are corresponding, the six consciousnesses are not corresponding. 'Painful feeling (苦根)', the five consciousnesses are corresponding, excluding mind (意識), the six consciousnesses are not corresponding. 'Joyful feeling (喜根)', 'sorrowful feeling (憂根)', one consciousness (mind-consciousness) is corresponding, the six consciousnesses are not corresponding. 'Initial application (尋)', 'sustained application (伺)', the six consciousnesses are corresponding, one consciousness (mind-consciousness) is not corresponding. 'Cognitive phenomena (識法)', among the six consciousnesses, those without correspondence are all non-corresponding. 'Shamelessness (無慚)', 'lack of embarrassment (無愧)', the six consciousnesses are corresponding, the six consciousnesses are not corresponding. The eye-consciousness among the six consciousnesses, those without correspondence are all non-corresponding. Just like eye-consciousness, so are ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. 'Eye-contact (眼觸)', one consciousness (eye-consciousness) is corresponding, the five consciousnesses are not corresponding, excluding eye-consciousness. Just like eye-contact, so are ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, as appropriate. Just like the six contact-bodies, so are the six feeling-bodies, the six perception-bodies, and the six volition-bodies. 'Craving born of eye-contact (眼觸所生愛)', one consciousness (eye-consciousness) is corresponding, the six consciousnesses are not corresponding. Just like craving born of eye-contact, so is craving born of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact, as appropriate.

Third section in the second chapter on Differentiation (分別品第二中第三門)

The two dharmas, namely 'shamelessness (無慚)' and 'lack of embarrassment (無愧)'. How many are corresponding and how many are non-corresponding between the great-earthly feeling (大地法受) and these two dharmas? And so on, how many are corresponding and how many are non-corresponding between the craving born of mind-contact (意觸所生愛) and these two dharmas? The great-earthly feeling, those that are unwholesome, the two dharmas are corresponding, there are none that are non-corresponding; the remaining feelings without correspondence are all non-corresponding. Just like the great-earthly feeling, so are the remaining great-earthly dharmas. Disbelief (不信), those that are unwholesome, the two dharmas are corresponding, there are none that are non-corresponding; the remaining disbelief, without correspondence, are all non-corresponding. Just like disbelief, so are the remaining great afflictive-earthly dharmas. Anger (忿), resentment (恨), concealment (覆), vexation (惱), jealousy (嫉), stinginess (慳), harm (害), all two dharmas are corresponding, there are none that are non-corresponding. Deceit (誑), flattery (諂), conceit (憍), those that are unwholesome, the two dharmas are corresponding, there are none that are non-corresponding; the remaining deceit, flattery, conceit, without correspondence, are all non-corresponding. Desire-attachment (欲貪), hatred (瞋恚)

，俱二法相應，無不相應者。色貪、無色貪，無相應者，俱不相應。疑，諸不善者，二法相應，無不相應者；余疑，無相應者，定不相應。五見中二見，無相應者，俱不相應。三見，諸不善者，皆二法相應，無不相應者；餘三見，無相應者，皆不相應。有對、增語、無明觸，諸不善者，皆二法相應，無不相應者；餘三觸，無相應者，皆不相應。明觸、非明非無明觸，無相應者，俱不相應。樂根，諸不善者，二法相應，無不相應者；余樂根，無相應者，定不相應。如樂根，苦、喜、憂、舍根亦爾。尋、伺、識法，諸不善者，皆二法相應，無不相應者；余尋伺識法，無相應者，皆不相應。無慚與無愧，定相應，無不相應者；與無慚定不相應，無相應者。無愧與無慚定相應，無不相應者；與無愧定不相應，無相應者。眼識，諸不善者，二法相應，無不相應者；余眼識，無相應者，皆不相應。如眼識，耳鼻舌身意識亦爾。如六識身，六觸身、六受身、六想身、六思身亦爾。眼耳身意觸所生愛，諸不善者，皆二法相應，無不相應者。余眼耳身意觸所生愛，無相應者，皆不相應。鼻舌觸所生愛，俱二法相應，無不相應者。◎

說一切有部界身足論捲上大正藏第 26 冊 No. 1540 阿毗達磨界身足論

【現代漢語翻譯】現代漢語譯本：都與兩種法相應，沒有不相應的。對於色界的貪慾（Rūpa-rāga）和無色界的貪慾（Arūpa-rāga），沒有相應的，都是不相應的。對於懷疑（Vicikicchā），所有不善的懷疑，都與兩種法相應，沒有不相應的；其餘的懷疑，沒有相應的，必定不相應。五種邪見（見：Diṭṭhi）中，有兩種邪見，沒有相應的，都是不相應的。三種邪見，所有不善的三種邪見，都與兩種法相應，沒有不相應的；其餘的三種邪見，沒有相應的，都是不相應的。有對觸（Sappaṭigha-sparśa）、增語觸（Saññā-sparśa）、無明觸（Avijjā-sparśa），所有不善的這些觸，都與兩種法相應，沒有不相應的；其餘的三種觸，沒有相應的，都是不相應的。明觸（Vijjā-sparśa）、非明非無明觸（Nevavijjā-nāvijjā-sparśa），沒有相應的，都是不相應的。樂根（Sukha-indriya），所有不善的樂根，都與兩種法相應，沒有不相應的；其餘的樂根，沒有相應的，必定不相應。如同樂根，苦根（Dukkha-indriya）、喜根（Somanassa-indriya）、憂根（Domanassa-indriya）、舍根（Upekkhā-indriya）也是如此。尋（Vitakka）、伺（Vicāra）、識法（Viññāṇa-dharma），所有不善的這些法，都與兩種法相應，沒有不相應的；其餘的尋伺識法，沒有相應的，都是不相應的。無慚（Ahirika）與無愧（Anottappa），必定相應，沒有不相應的；與無慚必定不相應，沒有相應的。無愧與無慚必定相應，沒有不相應的；與無愧必定不相應，沒有相應的。眼識（Cakkhu-viññāṇa），所有不善的眼識，都與兩種法相應，沒有不相應的；其餘的眼識，沒有相應的，都是不相應的。如同眼識，耳識（Sota-viññāṇa）、鼻識（Ghāna-viññāṇa）、舌識（Jivhā-viññāṇa）、身識（Kāya-viññāṇa）、意識（Mano-viññāṇa）也是如此。如同六識身，六觸身（Cha-sparśa-kāya）、六受身（Cha-vedanā-kāya）、六想身（Cha-saññā-kāya）、六思身（Cha-cetanā-kāya）也是如此。眼耳身意觸所生愛（Cakkhu-sota-kāya-mano-samphassa-ja-taṇhā），所有不善的這些愛，都與兩種法相應，沒有不相應的。其餘的眼耳身意觸所生愛，沒有相應的，都是不相應的。鼻舌觸所生愛（Ghāna-jivhā-samphassa-ja-taṇhā），都與兩種法相應，沒有不相應的。《說一切有部界身足論》捲上大正藏第 26 冊 No. 1540 《阿毗達磨界身足論》

【English Translation】 English version: All are associated with two dharmas; there are none that are not associated. With regard to desire for the realm of form (Rūpa-rāga) and desire for the formless realm (Arūpa-rāga), there are none that are associated; all are unassociated. With regard to doubt (Vicikicchā), all unwholesome doubts are associated with two dharmas; there are none that are not associated; the remaining doubts are not associated, and are definitely unassociated. Among the five wrong views (Diṭṭhi), two views are not associated; all are unassociated. With regard to three views, all unwholesome three views are associated with two dharmas; there are none that are not associated; the remaining three views are not associated; all are unassociated. With regard to contact with resistance (Sappaṭigha-sparśa), contact with speech (Saññā-sparśa), and contact with ignorance (Avijjā-sparśa), all unwholesome contacts are associated with two dharmas; there are none that are not associated; the remaining three contacts are not associated; all are unassociated. Contact with knowledge (Vijjā-sparśa) and contact that is neither knowledge nor ignorance (Nevavijjā-nāvijjā-sparśa) are not associated; all are unassociated. With regard to the feeling of pleasure (Sukha-indriya), all unwholesome feelings of pleasure are associated with two dharmas; there are none that are not associated; the remaining feelings of pleasure are not associated, and are definitely unassociated. Just like the feeling of pleasure, so too are the feelings of suffering (Dukkha-indriya), joy (Somanassa-indriya), sorrow (Domanassa-indriya), and equanimity (Upekkhā-indriya). With regard to initial application of thought (Vitakka), sustained application of thought (Vicāra), and consciousness-dharma (Viññāṇa-dharma), all unwholesome dharmas are associated with two dharmas; there are none that are not associated; the remaining initial and sustained application of thought and consciousness-dharma are not associated; all are unassociated. Shamelessness (Ahirika) and lack of consideration (Anottappa) are definitely associated; there are none that are not associated; with shamelessness, they are definitely not associated; there are none that are associated. Lack of consideration and shamelessness are definitely associated; there are none that are not associated; with lack of consideration, they are definitely not associated; there are none that are associated. Eye-consciousness (Cakkhu-viññāṇa), all unwholesome eye-consciousness is associated with two dharmas; there are none that are not associated; the remaining eye-consciousness is not associated; all are unassociated. Just like eye-consciousness, so too are ear-consciousness (Sota-viññāṇa), nose-consciousness (Ghāna-viññāṇa), tongue-consciousness (Jivhā-viññāṇa), body-consciousness (Kāya-viññāṇa), and mind-consciousness (Mano-viññāṇa). Just like the six bodies of consciousness, so too are the six bodies of contact (Cha-sparśa-kāya), the six bodies of feeling (Cha-vedanā-kāya), the six bodies of perception (Cha-saññā-kāya), and the six bodies of intention (Cha-cetanā-kāya). Craving born of contact with the eye, ear, body, and mind (Cakkhu-sota-kāya-mano-samphassa-ja-taṇhā), all unwholesome cravings are associated with two dharmas; there are none that are not associated; the remaining cravings born of contact with the eye, ear, body, and mind are not associated; all are unassociated. Craving born of contact with the nose and tongue (Ghāna-jivhā-samphassa-ja-taṇhā) are all associated with two dharmas; there are none that are not associated. 《Abhidharma-dhātukāya-pāda-śāstra》, Volume 1 Taisho Tripitaka Volume 26, No. 1540, 《Abhidharma-dhātukāya-pāda-śāstra》

阿毗達磨界身足論卷中

尊者世友造

三藏法師玄奘奉　詔譯

◎分別品第二中第四門

受相應、想不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除受相應及想不相應法，即除一切法：十八界、十二處、五蘊。此下二事雖各除一，而文影略顯各除二，不爾不應除一切法，受等自體不被除故。想相應、受不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除想相應及受不相應法，即除一切法：十八界、十二處、五蘊。如以受對想，乃至以受對慧亦爾。

受相應、不信不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。不信不相應，何所攝？謂不信自性、色、無為、心不相應行十八界、十二處、五蘊

【現代漢語翻譯】現代漢語譯本《阿毗達磨界身足論》卷中

尊者世友造

三藏法師玄奘奉詔譯

◎分別品第二中第四門

受相應、想不相應十八界（十八種構成要素）、十二處（十二種感官領域）、五蘊（五種聚集）。受相應，包含哪些？指心（จิต्त，意識）、心所法（เจตสิก，心理作用）八界、二處、三蘊。哪些是剩餘的？指受自性（感受的本質）、色（รูป，物質）、無為（วิสังขาร，非因緣和合的，涅槃）、心不相應行（จิตตวิปปยุตตสังขาร，不與心識相應的行蘊）十一界、十一處、三蘊。想不相應，包含哪些？指想自性（คิด，思維的本質）、色、無為、心不相應行十一界、十一處、三蘊。這裡問的是什麼？指除去受相應及想不相應的法，即除去一切法：十八界、十二處、五蘊。此處下面兩件事雖然各自除去一個，但文中的暗示略微顯示各自除去兩個，否則不應除去一切法，因為受等自體沒有被除去。想相應、受不相應十八界、十二處、五蘊。想相應，包含哪些？指心、心所法八界、二處、三蘊。哪些是剩餘的？指想自性、色、無為、心不相應行十一界、十一處、三蘊。受不相應，包含哪些？指受自性、色、無為、心不相應行十一界、十一處、三蘊。這裡問的是什麼？指除去想相應及受不相應的法，即除去一切法：十八界、十二處、五蘊。如同以受對想，乃至以受對慧也是這樣。

受相應、不信不相應十八界、十二處、五蘊。受相應，包含哪些？指心、心所法八界、二處、三蘊。哪些是剩餘的？指受自性、色、無為、心不相應行十一界、十一處、三蘊。不信不相應，包含哪些？指不信自性（不信任的本質）、色、無為、心不相應行十八界、十二處、五蘊。

【English Translation】 English version Abhidharma-dhātukāya-pāda-śāstra, Volume 2

Composed by Venerable Vasumitra

Translated by Tripitaka Master Xuanzang under Imperial Decree

◎ Section 4 of the Second Chapter on Differentiation

Eighteen dhātus (elements), twelve āyatanas (sense fields), and five skandhas (aggregates) in association with feeling (vedanā) and not in association with perception (saṃjñā). What is included in association with feeling? It refers to the eight dhātus, two āyatanas, and three skandhas of mind (citta) and mental factors (cetasika). What remains? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of feeling, form (rūpa), the unconditioned (asaṃskṛta, nirvana), and formations not associated with mind (cittaviprayukta-saṃskāra). What is included in not being associated with perception? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of perception, form, the unconditioned, and formations not associated with mind. What is being asked here? It refers to removing the dharmas associated with feeling and not associated with perception, which means removing all dharmas: eighteen dhātus, twelve āyatanas, and five skandhas. Although the following two matters each remove one thing, the implication in the text slightly shows that each removes two; otherwise, it would not be appropriate to remove all dharmas, because the self-nature of feeling, etc., is not removed. Eighteen dhātus, twelve āyatanas, and five skandhas in association with perception and not in association with feeling. What is included in association with perception? It refers to the eight dhātus, two āyatanas, and three skandhas of mind and mental factors. What remains? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of perception, form, the unconditioned, and formations not associated with mind. What is included in not being associated with feeling? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of feeling, form, the unconditioned, and formations not associated with mind. What is being asked here? It refers to removing the dharmas associated with perception and not associated with feeling, which means removing all dharmas: eighteen dhātus, twelve āyatanas, and five skandhas. It is the same as using feeling against perception, and even using feeling against wisdom (prajñā).

Eighteen dhātus, twelve āyatanas, and five skandhas in association with feeling and not in association with lack of faith (aśraddhā). What is included in association with feeling? It refers to the eight dhātus, two āyatanas, and three skandhas of mind and mental factors. What remains? It refers to the eleven dhātus, eleven āyatanas, and three skandhas of the nature of feeling, form, the unconditioned, and formations not associated with mind. What is included in not being associated with lack of faith? It refers to the eighteen dhātus, twelve āyatanas, and five skandhas of the nature of lack of faith, form, the unconditioned, and formations not associated with mind.

。此何所問？謂除受相應及不信不相應法，即除一切法：十八界、十二處、五蘊。不信相應、受不相應十八界、十二處、五蘊。不信相應，何所攝？謂心心所法八界、二處、四蘊。此何為余？謂不信自性、色、無為、心不相應行十八界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除不信相應及受不相應法，即除一切法：十八界、十二處、五蘊。如以受對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。

受相應、忿不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。忿不相應，何所攝？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除受相應及忿不相應法，即除一切法：十八界、十二處、五蘊。忿相應、受不相應十八界、十二處、五蘊。忿相應，何所攝。謂心、心所法三界、二處、四蘊。此何為余？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除忿相應及受不相應法，即除一切法：十八界

【現代漢語翻譯】現代漢語譯本：這是什麼問題？如果去除與『受』（Vedana，感受）相應的法以及與『不信』（Asraddha，不信任）不相應的法，那就是去除了一切法：十八界（Dhatu，十八界）、十二處（Ayatana，十二處）、五蘊（Skandha，五蘊）。與『不信』相應、與『受』不相應的十八界、十二處、五蘊。與『不信』相應，包含什麼？包含心（Citta，心識）、心所法（Caitasika，心所）的八界、二處、四蘊。這裡剩餘的是什麼？剩餘的是『不信』自性、色（Rupa，色法）、無為（Asamskrta，無為法）、心不相應行（Citta-viprayukta-samskara，心不相應行）的十八界、十二處、五蘊。與『受』不相應，包含什麼？包含『受』自性、色、無為、心不相應行的十一界、十一處、三蘊。這是什麼問題？如果去除與『不信』相應的法以及與『受』不相應的法，那就是去除了一切法：十八界、十二處、五蘊。如同以『受』對『不信』一樣，對於其餘大煩惱地法（Maha-klesa-bhumi，大煩惱地法）、欲貪（Kama-raga，欲貪）、瞋（Dvesa，嗔恚）、無明觸（Avidya-sparsa，無明觸）、非明非無明觸（Na-vidya-na-avidya-sparsa，非明非無明觸）、無慚（Ahrikya，無慚）、無愧（Anapatrapya，無愧）也是如此。與『受』相應、與『忿』（Krodha，忿怒）不相應的十八界、十二處、五蘊。與『受』相應，包含什麼？包含心、心所法的八界、二處、三蘊。這裡剩餘的是什麼？剩餘的是『受』自性、色、無為、心不相應行的十一界、十一處、三蘊。與『忿』不相應，包含什麼？包含『忿』自性、色、無為、心不相應行的十八界、十二處、五蘊。這是什麼問題？如果去除與『受』相應的法以及與『忿』不相應的法，那就是去除了一切法：十八界、十二處、五蘊。與『忿』相應、與『受』不相應的十八界、十二處、五蘊。與『忿』相應，包含什麼？包含心、心所法的三界、二處、四蘊。這裡剩餘的是什麼？剩餘的是『忿』自性、色、無為、心不相應行的十八界、十二處、五蘊。與『受』不相應，包含什麼？包含『受』自性、色、無為、心不相應行的十一界、十一處、三蘊。這是什麼問題？如果去除與『忿』相應的法以及與『受』不相應的法，那就是去除了一切法：十八界

【English Translation】 English version: What is this question about? If we remove the dharmas (phenomena) that are associated with 'Vedana' (feeling) and the dharmas that are not associated with 'Asraddha' (lack of faith), then we are removing all dharmas: the eighteen Dhatus (elements), the twelve Ayatanas (sense bases), and the five Skandhas (aggregates). The eighteen Dhatus, twelve Ayatanas, and five Skandhas that are associated with 'Asraddha' and not associated with 'Vedana'. What is included in what is associated with 'Asraddha'? It includes the eight Dhatus, two Ayatanas, and four Skandhas of Citta (mind) and Caitasikas (mental factors). What remains here? What remains are the eighteen Dhatus, twelve Ayatanas, and five Skandhas of the nature of 'Asraddha' itself, Rupa (form), Asamskrta (unconditioned), and Citta-viprayukta-samskaras (mind-independent formations). What is included in what is not associated with 'Vedana'? It includes the eleven Dhatus, eleven Ayatanas, and three Skandhas of the nature of 'Vedana' itself, Rupa, Asamskrta, and Citta-viprayukta-samskaras. What is this question about? If we remove the dharmas that are associated with 'Asraddha' and the dharmas that are not associated with 'Vedana', then we are removing all dharmas: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. Just as 'Vedana' is contrasted with 'Asraddha', so it is with the other Maha-klesa-bhumi (great defilement ground) dharmas, Kama-raga (desire-attachment), Dvesa (hatred), Avidya-sparsa (ignorance-contact), Na-vidya-na-avidya-sparsa (neither-knowledge-nor-ignorance-contact), Ahrikya (shamelessness), and Anapatrapya (lack of embarrassment). The eighteen Dhatus, twelve Ayatanas, and five Skandhas that are associated with 'Vedana' and not associated with 'Krodha' (anger). What is included in what is associated with 'Vedana'? It includes the eight Dhatus, two Ayatanas, and three Skandhas of Citta and Caitasikas. What remains here? What remains are the eleven Dhatus, eleven Ayatanas, and three Skandhas of the nature of 'Vedana' itself, Rupa, Asamskrta, and Citta-viprayukta-samskaras. What is included in what is not associated with 'Krodha'? It includes the eighteen Dhatus, twelve Ayatanas, and five Skandhas of the nature of 'Krodha' itself, Rupa, Asamskrta, and Citta-viprayukta-samskaras. What is this question about? If we remove the dharmas that are associated with 'Vedana' and the dharmas that are not associated with 'Krodha', then we are removing all dharmas: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. The eighteen Dhatus, twelve Ayatanas, and five Skandhas that are associated with 'Krodha' and not associated with 'Vedana'. What is included in what is associated with 'Krodha'? It includes the three Dhatus, two Ayatanas, and four Skandhas of Citta and Caitasikas. What remains here? What remains are the eighteen Dhatus, twelve Ayatanas, and five Skandhas of the nature of 'Krodha' itself, Rupa, Asamskrta, and Citta-viprayukta-samskaras. What is included in what is not associated with 'Vedana'? It includes the eleven Dhatus, eleven Ayatanas, and three Skandhas of the nature of 'Vedana' itself, Rupa, Asamskrta, and Citta-viprayukta-samskaras. What is this question about? If we remove the dharmas that are associated with 'Krodha' and the dharmas that are not associated with 'Vedana', then we are removing all dharmas: the eighteen Dhatus

、十二處、五蘊。如以受對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。

受相應、色貪不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。色貪不相應，何所攝？謂色貪自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除受相應及色貪不相應法，即除一切法：十八界、十二處、五蘊。色貪相應、受不相應十八界、十二處、五蘊。色貪相應，何所攝？謂心、心所法六界、二處、四蘊。此何為余？謂色貪自性、色、無為、心不相應行十八界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除色貪相應及受不相應法，即除一切法：十八界、十二處、五蘊。

受相應、有對觸不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。有對觸不相應，何所攝？謂有對觸自性、色、無為、心不相應行十三界、十二處、五蘊。此何所問？謂除受相應及有對觸不相應法，即除一切法：十八界、十二處、五蘊。有對觸相應、受不相應

【現代漢語翻譯】現代漢語譯本：受（Vedanā）對治忿怒，對於其餘的小煩惱地法、無色貪（Arūpa-rāga）、疑（Vicikicchā）、五見（Pañca-dṛṣṭi）、明觸（Vidyā-sparśa）、六愛身（Ṣaṭ-tṛṣṇā-kāyāḥ）也是如此。

與受相應的，以及與色貪（Rūpa-rāga）不相應的，包括十八界（Aṣṭādaśa dhātavaḥ）、十二處（Dvādaśa āyatanāni）、五蘊（Pañca skandhāḥ）。與受相應的，包含哪些？指的是心（Citta）、心所法（Caitasika-dharmāḥ），共八界、二處、三蘊。這裡什麼是剩餘的？指的是受的自性、色（Rūpa）、無為（Asaṃskṛta）、心不相應行（Citta-viprayukta-saṃskāra），共十一界、十一處、三蘊。與色貪不相應的，包含哪些？指的是色貪的自性、色、無為、心不相應行，共十八界、十二處、五蘊。這裡要問的是什麼？指的是除去與受相應以及與色貪不相應的法，也就是除去一切法：十八界、十二處、五蘊。

與色貪相應的，以及與受不相應的，包括十八界、十二處、五蘊。與色貪相應的，包含哪些？指的是心、心所法，共六界、二處、四蘊。這裡什麼是剩餘的？指的是色貪的自性、色、無為、心不相應行，共十八界、十二處、五蘊。與受不相應的，包含哪些？指的是受的自性、色、無為、心不相應行，共十一界、十一處、三蘊。這裡要問的是什麼？指的是除去與色貪相應以及與受不相應的法，也就是除去一切法：十八界、十二處、五蘊。

與受相應的，以及與有對觸（Saprati-gha-sparśa）不相應的，包括十八界、十二處、五蘊。與受相應的，包含哪些？指的是心、心所法，共八界、二處、三蘊。這裡什麼是剩餘的？指的是受的自性、色、無為、心不相應行，共十一界、十一處、三蘊。與有對觸不相應的，包含哪些？指的是有對觸的自性、色、無為、心不相應行，共十三界、十二處、五蘊。這裡要問的是什麼？指的是除去與受相應以及與有對觸不相應的法，也就是除去一切法：十八界、十二處、五蘊。與有對觸相應的，以及與受不相應的……

【English Translation】 English version: As feeling (Vedanā) counters anger, so it is with the remaining afflictive mental factors, formless realm desire (Arūpa-rāga), doubt (Vicikicchā), the five views (Pañca-dṛṣṭi), clear contact (Vidyā-sparśa), and the six bodies of craving (Ṣaṭ-tṛṣṇā-kāyāḥ).

Those associated with feeling and those not associated with form desire (Rūpa-rāga) include the eighteen elements (Aṣṭādaśa dhātavaḥ), the twelve sense bases (Dvādaśa āyatanāni), and the five aggregates (Pañca skandhāḥ). What is included in that which is associated with feeling? It refers to mind (Citta) and mental factors (Caitasika-dharmāḥ), a total of eight elements, two sense bases, and three aggregates. What remains here? It refers to the nature of feeling itself, form (Rūpa), the unconditioned (Asaṃskṛta), and factors not associated with mind (Citta-viprayukta-saṃskāra), a total of eleven elements, eleven sense bases, and three aggregates. What is included in that which is not associated with form desire? It refers to the nature of form desire itself, form, the unconditioned, and factors not associated with mind, a total of eighteen elements, twelve sense bases, and five aggregates. What is being asked here? It refers to removing that which is associated with feeling and that which is not associated with form desire, which is to remove all phenomena: the eighteen elements, the twelve sense bases, and the five aggregates.

Those associated with form desire and those not associated with feeling include the eighteen elements, the twelve sense bases, and the five aggregates. What is included in that which is associated with form desire? It refers to mind and mental factors, a total of six elements, two sense bases, and four aggregates. What remains here? It refers to the nature of form desire itself, form, the unconditioned, and factors not associated with mind, a total of eighteen elements, twelve sense bases, and five aggregates. What is included in that which is not associated with feeling? It refers to the nature of feeling itself, form, the unconditioned, and factors not associated with mind, a total of eleven elements, eleven sense bases, and three aggregates. What is being asked here? It refers to removing that which is associated with form desire and that which is not associated with feeling, which is to remove all phenomena: the eighteen elements, the twelve sense bases, and the five aggregates.

Those associated with feeling and those not associated with contact with resistance (Saprati-gha-sparśa) include the eighteen elements, the twelve sense bases, and the five aggregates. What is included in that which is associated with feeling? It refers to mind and mental factors, a total of eight elements, two sense bases, and three aggregates. What remains here? It refers to the nature of feeling itself, form, the unconditioned, and factors not associated with mind, a total of eleven elements, eleven sense bases, and three aggregates. What is included in that which is not associated with contact with resistance? It refers to the nature of contact with resistance itself, form, the unconditioned, and factors not associated with mind, a total of thirteen elements, twelve sense bases, and five aggregates. What is being asked here? It refers to removing that which is associated with feeling and that which is not associated with contact with resistance, which is to remove all phenomena: the eighteen elements, the twelve sense bases, and the five aggregates. Those associated with contact with resistance and those not associated with feeling...

十八界、十二處、五蘊。有對觸相應，何所攝？謂心、心所法七界、二處、四蘊。此何為余？謂有對觸自性、色、無為、心不相應行十三界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除有對觸相應及受不相應法，即除一切法：十八界、十二處、五蘊。

受相應、增語觸不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。增語觸不相應，何所攝？謂增語觸自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除受相應及增語觸不相應法，即除一切法：十八界、十二處、五蘊。增語觸相應、受不相應十八界、十二處、五蘊。增語觸相應，何所攝？謂心、心所法三界、二、處四蘊。此何為余？謂增語觸自性、色、無為、心不相應行十七界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除增語觸相應及受不相應法，即除一切法：十八界、十二處、五蘊。

受相應、尋不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、

【現代漢語翻譯】現代漢語譯本十八界（Dhatus，構成經驗的十八種元素）、十二處（Ayatanas，感官和對像相互作用的十二個領域）、五蘊（Skandhas，構成個體的五種聚合）。有對觸相應（Sapratigha-sparsha-samprayukta，與有障礙的接觸相應），包含哪些？包含心（Citta，意識）、心所法（Caitasikas，心理因素）七界、二處、四蘊。哪些是剩餘的？包含有對觸自性（Sapratigha-sparsha-svabhava，有障礙的接觸的自性）、色（Rupa，物質）、無為（Asamskrita，非條件性的事物）、心不相應行（Citta-viprayukta-samskaras，與心不相應的行）十三界、十二處、五蘊。受不相應（Vedana-viprayukta，與感受不相應），包含哪些？包含受自性（Vedana-svabhava，感受的自性）、色、無為、心不相應行十一界、十一處、三蘊。這裡問的是什麼？問的是除去有對觸相應及受不相應法，即除去一切法：十八界、十二處、五蘊。

受相應（Vedana-samprayukta，與感受相應）、增語觸不相應（Adhivacana-sparsha-viprayukta，與言語接觸不相應）十八界、十二處、五蘊。受相應，包含哪些？包含心、心所法八界、二處、三蘊。哪些是剩餘的？包含受自性、色、無為、心不相應行十一界、十一處、三蘊。增語觸不相應，包含哪些？包含增語觸自性（Adhivacana-sparsha-svabhava，言語接觸的自性）、色、無為、心不相應行十七界、十二處、五蘊。這裡問的是什麼？問的是除去受相應及增語觸不相應法，即除去一切法：十八界、十二處、五蘊。增語觸相應（Adhivacana-sparsha-samprayukta，與言語接觸相應）、受不相應十八界、十二處、五蘊。增語觸相應，包含哪些？包含心、心所法三界、二處、四蘊。哪些是剩餘的？包含增語觸自性、色、無為、心不相應行十七界、十二處、五蘊。受不相應，包含哪些？包含受自性、色、無為、心不相應行十一界、十一處、三蘊。這裡問的是什麼？問的是除去增語觸相應及受不相應法，即除去一切法：十八界、十二處、五蘊。

受相應、尋不相應（Vitarka-viprayukta，與尋不相應）十八界、十二處、五蘊。受相應，包含哪些？包含心、心所法八界、二處、三蘊。哪些是剩餘的？包含受自性、

【English Translation】 English version The eighteen Dhatus (elements constituting experience), the twelve Ayatanas (spheres of sense and object interaction), and the five Skandhas (aggregates constituting the individual). What is included in that which is associated with sapratigha-sparsha (contact with resistance)? It includes seven Dhatus, two Ayatanas, and four Skandhas, namely Citta (mind) and Caitasikas (mental factors). What remains? It includes thirteen Dhatus, twelve Ayatanas, and five Skandhas, namely the svabhava (nature) of sapratigha-sparsha, Rupa (form/matter), Asamskrita (the unconditioned), and Citta-viprayukta-samskaras (factors disassociated from mind). What is included in that which is disassociated from Vedana (feeling)? It includes eleven Dhatus, eleven Ayatanas, and three Skandhas, namely the svabhava of Vedana, Rupa, Asamskrita, and Citta-viprayukta-samskaras. What is being asked here? It is asking about removing that which is associated with sapratigha-sparsha and disassociated from Vedana, which is to remove all Dharmas: the eighteen Dhatus, the twelve Ayatanas, and the five Skandhas.

The eighteen Dhatus, the twelve Ayatanas, and the five Skandhas associated with Vedana and disassociated from adhivacana-sparsha (verbal contact). What is included in that which is associated with Vedana? It includes eight Dhatus, two Ayatanas, and three Skandhas, namely Citta and Caitasikas. What remains? It includes eleven Dhatus, eleven Ayatanas, and three Skandhas, namely the svabhava of Vedana, Rupa, Asamskrita, and Citta-viprayukta-samskaras. What is included in that which is disassociated from adhivacana-sparsha? It includes seventeen Dhatus, twelve Ayatanas, and five Skandhas, namely the svabhava of adhivacana-sparsha, Rupa, Asamskrita, and Citta-viprayukta-samskaras. What is being asked here? It is asking about removing that which is associated with Vedana and disassociated from adhivacana-sparsha, which is to remove all Dharmas: the eighteen Dhatus, the twelve Ayatanas, and the five Skandhas. The eighteen Dhatus, the twelve Ayatanas, and the five Skandhas associated with adhivacana-sparsha and disassociated from Vedana. What is included in that which is associated with adhivacana-sparsha? It includes three Dhatus, two Ayatanas, and four Skandhas, namely Citta and Caitasikas. What remains? It includes seventeen Dhatus, twelve Ayatanas, and five Skandhas, namely the svabhava of adhivacana-sparsha, Rupa, Asamskrita, and Citta-viprayukta-samskaras. What is included in that which is disassociated from Vedana? It includes eleven Dhatus, eleven Ayatanas, and three Skandhas, namely the svabhava of Vedana, Rupa, Asamskrita, and Citta-viprayukta-samskaras. What is being asked here? It is asking about removing that which is associated with adhivacana-sparsha and disassociated from Vedana, which is to remove all Dharmas: the eighteen Dhatus, the twelve Ayatanas, and the five Skandhas.

The eighteen Dhatus, the twelve Ayatanas, and the five Skandhas associated with Vedana and disassociated from Vitarka (thought/application). What is included in that which is associated with Vedana? It includes eight Dhatus, two Ayatanas, and three Skandhas, namely Citta and Caitasikas. What remains? It includes the svabhava of Vedana,

色、無為、心不相應行十一界、十一處、三蘊。尋不相應，何所攝？謂尋自性、色、無為、心不相應行十三界、十二處、五蘊。此何所問？謂除受相應及尋不相應法，即除一切法：十八界、十二處、五蘊。尋相應、受不相應十八界、十二處、五蘊。尋相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂尋自性、色、無為、心不相應行十三界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除尋相應及受不相應法，即除一切法：十八界、十二處、五蘊。如以受對尋，對伺亦爾。

受相應、識不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。識不相應，何所攝？謂識自性、色、無為、心不相應行十八界、十二處、三蘊。此何所問？謂除受相應及識不相應法，即除一切法：十八界、十二處、五蘊。識相應、受不相應十八界、十二處、五蘊。識相應，何所攝？謂心所法一界、一處、三蘊。此何為余？謂識自性、色、無為、心不相應行十八界、十二處、三蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？

【現代漢語翻譯】現代漢語譯本色（rūpa，物質）、無為（asaṃskṛta，非造作）、心不相應行（citta-viprayukta-saṃskāra，與心不相應的行法）十一界、十一處、三蘊。尋（vitarka，粗略的觀察）不相應，何所攝？謂尋自性、色、無為、心不相應行十三界、十二處、五蘊。此何所問？謂除受（vedanā，感受）相應及尋不相應法，即除一切法：十八界、十二處、五蘊。尋相應、受不相應十八界、十二處、五蘊。尋相應，何所攝？謂心（citta，心識）、心所法（caitta，心所）八界、二處、四蘊。此何為余？謂尋自性、色、無為、心不相應行十三界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除尋相應及受不相應法，即除一切法：十八界、十二處、五蘊。如以受對尋，對伺（vicāra，精細的觀察）亦爾。受相應、識（vijñāna，了別）不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。識不相應，何所攝？謂識自性、色、無為、心不相應行十八界、十二處、三蘊。此何所問？謂除受相應及識不相應法，即除一切法：十八界、十二處、五蘊。識相應、受不相應十八界、十二處、五蘊。識相應，何所攝？謂心所法一界、一處、三蘊。此何為余？謂識自性、色、無為、心不相應行十八界、十二處、三蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？

【English Translation】 English version Rūpa (matter), Asaṃskṛta (unconditioned), Citta-viprayukta-saṃskāra (formations not associated with mind) eleven dhātus, eleven āyatanas, three skandhas. What is included in that which is not associated with Vitarka (initial application of thought)? It is said that the nature of Vitarka, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, thirteen dhātus, twelve āyatanas, five skandhas. What is asked here? It is said that excluding Vedanā (feeling) associated and Vitarka not associated, that is, excluding all dharmas: eighteen dhātus, twelve āyatanas, five skandhas. Vitarka associated, Vedanā not associated, eighteen dhātus, twelve āyatanas, five skandhas. What is included in that which is associated with Vitarka? It is said that Citta (mind), Caitta (mental factors), eight dhātus, two āyatanas, four skandhas. What remains? It is said that the nature of Vitarka, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, thirteen dhātus, twelve āyatanas, five skandhas. What is included in that which is not associated with Vedanā? It is said that the nature of Vedanā, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, eleven dhātus, eleven āyatanas, three skandhas. What is asked here? It is said that excluding Vitarka associated and Vedanā not associated, that is, excluding all dharmas: eighteen dhātus, twelve āyatanas, five skandhas. Just as Vedanā is contrasted with Vitarka, so too with Vicāra (sustained application of thought). Vedanā associated, Vijñāna (consciousness) not associated, eighteen dhātus, twelve āyatanas, five skandhas. What is included in that which is associated with Vedanā? It is said that Citta, Caitta, eight dhātus, two āyatanas, three skandhas. What remains? It is said that the nature of Vedanā, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, eleven dhātus, eleven āyatanas, three skandhas. What is included in that which is not associated with Vijñāna? It is said that the nature of Vijñāna, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, eighteen dhātus, twelve āyatanas, three skandhas. What is asked here? It is said that excluding Vedanā associated and Vijñāna not associated, that is, excluding all dharmas: eighteen dhātus, twelve āyatanas, five skandhas. Vijñāna associated, Vedanā not associated, eighteen dhātus, twelve āyatanas, five skandhas. What is included in that which is associated with Vijñāna? It is said that Caitta, one dhātu, one āyatana, three skandhas. What remains? It is said that the nature of Vijñāna, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, eighteen dhātus, twelve āyatanas, three skandhas. What is included in that which is not associated with Vedanā? It is said that the nature of Vedanā, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, eleven dhātus, eleven āyatanas, three skandhas. What is asked here?

謂除識相應及受不相應法，即除一切法：十八界、十二處、五蘊。

受相應、眼識不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。眼識不相應，何所攝？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除受相應及眼識不相應法，即除一切法：十八界、十二處、五蘊。眼識相應、受不相應十八界、十二處、五蘊。眼識相應，何所攝？謂心所法一界、一處、三蘊。此何為余？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除眼識相應及受不相應法，即除一切法：十八界、十二處、五蘊。如以受對眼識，乃至對意識亦爾。

受相應、眼觸不相應十八界、十二處、五蘊。受相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。眼觸不相應，何所攝？謂眼觸自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除受相應及眼觸不相應法，即除一切法：十八界、十二處、五蘊。眼觸相應、受不相應十八界

【現代漢語翻譯】現代漢語譯本：如果說排除與識相應的法以及與受不相應的法，那就是排除了所有法：十八界（dhatus，構成經驗世界的元素）、十二處（ayatanas，感官領域）、五蘊（skandhas，構成個體的要素）。

與受相應的、與眼識不相應的十八界、十二處、五蘊。與受相應，包含哪些？包含心（citta，意識）、心所法（caittasikas，心理因素）八界、二處、三蘊。這些之外還剩下什麼？剩下受的自性、色（rupa，物質）、無為（asamskrta，非因緣和合的）、與心不相應的行（viprayukta-samskaras，心不相應行）十一界、十一處、三蘊。與眼識不相應，包含哪些？包含眼識的自性、色、無為、與心不相應的行十八界、十二處、五蘊。這裡要問的是什麼？要問的是排除與受相應的法以及與眼識不相應的法，那就是排除了所有法：十八界、十二處、五蘊。與眼識相應的、與受不相應的十八界、十二處、五蘊。與眼識相應，包含哪些？包含心所法一界、一處、三蘊。這些之外還剩下什麼？剩下眼識的自性、色、無為、與心不相應的行十八界、十二處、五蘊。與受不相應，包含哪些？包含受的自性、色、無為、與心不相應的行十一界、十一處、三蘊。這裡要問的是什麼？要問的是排除與眼識相應的法以及與受不相應的法，那就是排除了所有法：十八界、十二處、五蘊。如同用受來對應眼識一樣，乃至對應意識也是如此。

與受相應的、與眼觸不相應的十八界、十二處、五蘊。與受相應，包含哪些？包含心、心所法八界、二處、三蘊。這些之外還剩下什麼？剩下受的自性、色、無為、與心不相應的行十一界、十一處、三蘊。與眼觸不相應，包含哪些？包含眼觸的自性、色、無為、與心不相應的行十七界、十二處、五蘊。這裡要問的是什麼？要問的是排除與受相應的法以及與眼觸不相應的法，那就是排除了所有法：十八界、十二處、五蘊。與眼觸相應的、與受不相應的十八界

【English Translation】 English version: If it is said that excluding the dharmas (phenomena) that are associated with consciousness and the dharmas that are not associated with feeling, then that is excluding all dharmas: the eighteen dhatus (elements constituting the world of experience), the twelve ayatanas (sense fields), and the five skandhas (aggregates constituting the individual).

The eighteen dhatus, twelve ayatanas, and five skandhas that are associated with feeling and not associated with eye-consciousness. What is included in that which is associated with feeling? It includes mind (citta), mental factors (caittasikas), eight dhatus, two ayatanas, and three skandhas. What remains besides these? What remains is the nature of feeling itself, rupa (matter), asamskrta (unconditioned), viprayukta-samskaras (non-associated formations) eleven dhatus, eleven ayatanas, and three skandhas. What is included in that which is not associated with eye-consciousness? It includes the nature of eye-consciousness itself, rupa, asamskrta, viprayukta-samskaras eighteen dhatus, twelve ayatanas, and five skandhas. What is being asked here? What is being asked is that excluding the dharmas that are associated with feeling and the dharmas that are not associated with eye-consciousness, then that is excluding all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. The eighteen dhatus, twelve ayatanas, and five skandhas that are associated with eye-consciousness and not associated with feeling. What is included in that which is associated with eye-consciousness? It includes mental factors one dhatu, one ayatana, and three skandhas. What remains besides these? What remains is the nature of eye-consciousness itself, rupa, asamskrta, viprayukta-samskaras eighteen dhatus, twelve ayatanas, and five skandhas. What is included in that which is not associated with feeling? It includes the nature of feeling itself, rupa, asamskrta, viprayukta-samskaras eleven dhatus, eleven ayatanas, and three skandhas. What is being asked here? What is being asked is that excluding the dharmas that are associated with eye-consciousness and the dharmas that are not associated with feeling, then that is excluding all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. Just as feeling is contrasted with eye-consciousness, so it is even with consciousness.

The eighteen dhatus, twelve ayatanas, and five skandhas that are associated with feeling and not associated with eye-contact. What is included in that which is associated with feeling? It includes mind, mental factors eight dhatus, two ayatanas, and three skandhas. What remains besides these? What remains is the nature of feeling itself, rupa, asamskrta, viprayukta-samskaras eleven dhatus, eleven ayatanas, and three skandhas. What is included in that which is not associated with eye-contact? It includes the nature of eye-contact itself, rupa, asamskrta, viprayukta-samskaras seventeen dhatus, twelve ayatanas, and five skandhas. What is being asked here? What is being asked is that excluding the dharmas that are associated with feeling and the dharmas that are not associated with eye-contact, then that is excluding all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. The eighteen dhatus that are associated with eye-contact and not associated with feeling

、十二處、五蘊。眼觸相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂眼觸自性、色、無為、心不相應行十七界、十處、五蘊。受不相應，何所攝？謂受自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除眼觸相應及受不相應法，即除一切法：十八界、十二處、五蘊。如以受對眼觸，乃至對意觸亦爾。如以受對六觸身，對六想身、六思身，廣說亦爾。◎

◎分別品第二中第五門

想相應、思不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。思不相應，何所攝？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除想相應及思不相應法，即除一切法：十八界、十二處、五蘊。思相應、想不相應十八界、十二處、五蘊。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除思相應及想不相應法，即除一切法：十八界、十二處、五蘊。如以想對思，乃至對慧亦爾。

想相應、不信不相應十

【現代漢語翻譯】現代漢語譯本：十二處（dvadasayatana，即眼、耳、鼻、舌、身、意六內處和色、聲、香、味、觸、法六外處）、五蘊（pancaskandha，即色蘊、受蘊、想蘊、行蘊、識蘊）。眼觸相應，包含哪些？答：包含心、心所法（caitta，與心相應的心理現象）三界（tridhatu，欲界、色界、無色界）、二處（ayatana，眼處和色處）、四蘊（skandha，受蘊、想蘊、行蘊、識蘊）。哪些是剩餘的？答：眼觸自性、色（rupa，物質）、無為（asamskrta，不生不滅的真如）、心不相應行（cittaviprayukta-samskara，既非心也非心所的精神現象）十七界（dhatu，十八界中除去眼識界）、十處（ayatana，十二處中除去眼處和色處）、五蘊（pancaskandha）。受不相應，包含哪些？答：包含受自性、色（rupa，物質）、無為（asamskrta，不生不滅的真如）、心不相應行（cittaviprayukta-samskara，既非心也非心所的精神現象）十一界（dhatu）、十一處（ayatana）、三蘊（skandha，色蘊、想蘊、行蘊）。這裡問的是什麼？答：問的是除去眼觸相應和受不相應的法，也就是除去一切法：十八界（dhatu）、十二處（dvadasayatana）、五蘊（pancaskandha）。如同用受來對照眼觸，乃至對照意觸也是一樣。如同用受來對照六觸身（sad sparsa kayah，六種觸覺的集合），對照六想身（sad samjna kayah，六種想法的集合）、六思身（sad cetana kayah，六種思緒的集合），廣泛地說也是一樣。分別品第二中第五門想相應、思不相應十八界（dhatu）、十二處（dvadasayatana）、五蘊（pancaskandha）。想相應，包含哪些？答：包含心、心所法（caitta，與心相應的心理現象）八界（dhatu，眼識界、耳識界、鼻識界、舌識界、身識界、意識界、末那識界、阿賴耶識界）、二處（ayatana，意處和法處）、三蘊（skandha，受蘊、行蘊、識蘊）。哪些是剩餘的？答：想自性、色（rupa，物質）、無為（asamskrta，不生不滅的真如）、心不相應行（cittaviprayukta-samskara，既非心也非心所的精神現象）十一界（dhatu）、十一處（ayatana）、三蘊（skandha，色蘊、受蘊、行蘊）。思不相應，包含哪些？答：包含思自性、色（rupa，物質）、無為（asamskrta，不生不滅的真如）、心不相應行（cittaviprayukta-samskara，既非心也非心所的精神現象）十一界（dhatu）、十一處（ayatana）、二蘊（skandha，色蘊、受蘊）。這裡問的是什麼？答：問的是除去想相應和思不相應的法，也就是除去一切法：十八界（dhatu）、十二處（dvadasayatana）、五蘊（pancaskandha）。思相應、想不相應十八界（dhatu）、十二處（dvadasayatana）、五蘊（pancaskandha）。思相應，包含哪些？答：包含心、心所法（caitta，與心相應的心理現象）八界（dhatu）、二處（ayatana，意處和法處）、四蘊（skandha，受蘊、想蘊、行蘊、識蘊）。哪些是剩餘的？答：思自性、色（rupa，物質）、無為（asamskrta，不生不滅的真如）、心不相應行（cittaviprayukta-samskara，既非心也非心所的精神現象）十一界（dhatu）、十一處（ayatana）、二蘊（skandha，色蘊、受蘊）。想不相應，包含哪些？答：想自性、色（rupa，物質）、無為（asamskrta，不生不滅的真如）、心不相應行（cittaviprayukta-samskara，既非心也非心所的精神現象）十一界（dhatu）、十一處（ayatana）、三蘊（skandha，色蘊、受蘊、行蘊）。這裡問的是什麼？答：問的是除去思相應和想不相應的法，也就是除去一切法：十八界（dhatu）、十二處（dvadasayatana）、五蘊（pancaskandha）。如同用想來對照思，乃至對照慧也是一樣。想相應、不信不相應十

【English Translation】 English version: The twelve ayatanas (dvadasayatana, the six internal ayatanas of eye, ear, nose, tongue, body, and mind, and the six external ayatanas of form, sound, smell, taste, touch, and dharma), and the five skandhas (pancaskandha, the skandhas of form, feeling, perception, volition, and consciousness). What is included in eye-contact association? It includes mind, mental factors (caitta, mental phenomena associated with the mind), the three realms (tridhatu, the desire realm, the form realm, and the formless realm), two ayatanas (eye and form), and four skandhas (feeling, perception, volition, and consciousness). What remains? The nature of eye-contact, form (rupa, matter), the unconditioned (asamskrta, the uncreated and unceasing true nature), mental-non-associated formations (cittaviprayukta-samskara, mental phenomena that are neither mind nor mental factors), seventeen dhatus (dhatu, excluding eye-consciousness from the eighteen dhatus), ten ayatanas (excluding eye and form from the twelve ayatanas), and five skandhas. What is included in feeling non-association? It includes the nature of feeling, form (rupa, matter), the unconditioned (asamskrta, the uncreated and unceasing true nature), mental-non-associated formations (cittaviprayukta-samskara, mental phenomena that are neither mind nor mental factors), eleven dhatus, eleven ayatanas, and three skandhas (form, perception, and volition). What is being asked here? It is asking what is excluded by removing eye-contact association and feeling non-association, which is excluding all dharmas: the eighteen dhatus, the twelve ayatanas, and the five skandhas. Just as feeling is contrasted with eye-contact, so it is with mind-contact. Just as feeling is contrasted with the six bodies of contact (sad sparsa kayah, the collection of six types of touch), the six bodies of perception (sad samjna kayah, the collection of six types of perception), and the six bodies of volition (sad cetana kayah, the collection of six types of volition), so it is extensively described. ◎ Fifth Section of the Second Chapter on Differentiation The eighteen dhatus (dhatu), twelve ayatanas (dvadasayatana), and five skandhas (pancaskandha) of perception association and volition non-association. What is included in perception association? It includes mind, mental factors (caitta, mental phenomena associated with the mind), eight dhatus (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness, manas-consciousness, alaya-consciousness), two ayatanas (mind and dharma), and three skandhas (feeling, volition, and consciousness). What remains? The nature of perception, form (rupa, matter), the unconditioned (asamskrta, the uncreated and unceasing true nature), mental-non-associated formations (cittaviprayukta-samskara, mental phenomena that are neither mind nor mental factors), eleven dhatus, eleven ayatanas, and three skandhas (form, feeling, and volition). What is included in volition non-association? It includes the nature of volition, form (rupa, matter), the unconditioned (asamskrta, the uncreated and unceasing true nature), mental-non-associated formations (cittaviprayukta-samskara, mental phenomena that are neither mind nor mental factors), eleven dhatus, eleven ayatanas, and two skandhas (form and feeling). What is being asked here? It is asking what is excluded by removing perception association and volition non-association, which is excluding all dharmas: the eighteen dhatus, the twelve ayatanas, and the five skandhas. The eighteen dhatus, twelve ayatanas, and five skandhas of volition association and perception non-association. What is included in volition association? It includes mind, mental factors (caitta, mental phenomena associated with the mind), eight dhatus, two ayatanas (mind and dharma), and four skandhas (feeling, perception, volition, and consciousness). What remains? The nature of volition, form (rupa, matter), the unconditioned (asamskrta, the uncreated and unceasing true nature), mental-non-associated formations (cittaviprayukta-samskara, mental phenomena that are neither mind nor mental factors), eleven dhatus, eleven ayatanas, and two skandhas (form and feeling). What is included in perception non-association? It includes the nature of perception, form (rupa, matter), the unconditioned (asamskrta, the uncreated and unceasing true nature), mental-non-associated formations (cittaviprayukta-samskara, mental phenomena that are neither mind nor mental factors), eleven dhatus, eleven ayatanas, and three skandhas (form, feeling, and volition). What is being asked here? It is asking what is excluded by removing volition association and perception non-association, which is excluding all dharmas: the eighteen dhatus, the twelve ayatanas, and the five skandhas. Just as perception is contrasted with volition, so it is with wisdom. Perception association and disbelief non-association ten

八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。不信不相應，何所攝？謂不信自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除想相應及不信不相應法，即除一切法：十八界、十二處、五蘊。不信相應、想不相應十八界、十二處、五蘊。不信相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂不信自性、色、無為、心不相應行十八界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除不信相應及想不相應法，即除一切法：十八界、十二處、五蘊。如以想對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。

想相應、忿不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。忿不相應，何所攝？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除想相應及忿不相應法，即除一切法：十八界、十二處、五蘊。忿相應、想不相應十八界、十二處、五蘊。忿相應，何所攝？謂心、心所法

【現代漢語翻譯】現代漢語譯本：八界（Eighteen Realms）、十二處（Twelve Entrances）、五蘊（Five Aggregates）。與想（Saṃjñā，Perception）相應者，包含哪些？答：包含心（Citta，Mind）、心所法（Caitasika，Mental Factors）的八界、二處、三蘊。哪些是剩餘的？答：包含想的自性、色（Rūpa，Form）、無為（Asaṃskṛta，Unconditioned）、心不相應行（Citta-viprayukta-saṃskāra，Mental forces not associated with mind）的十一界、十一處、三蘊。與不信（Aśraddhā，Lack of Faith）不相應者，包含哪些？答：包含不信的自性、色、無為、心不相應行的十八界、十二處、五蘊。這裡問的是什麼？答：問的是除去與想相應及與不信不相應的法，也就是除去一切法：十八界、十二處、五蘊。與不信相應、與想不相應的，包含十八界、十二處、五蘊。與不信相應者，包含哪些？答：包含心、心所法的八界、二處、四蘊。哪些是剩餘的？答：包含不信的自性、色、無為、心不相應行的十八界、十二處、五蘊。與想不相應者，包含哪些？答：包含想的自性、色、無為、心不相應行的十一界、十一處、三蘊。這裡問的是什麼？答：問的是除去與不信相應及與想不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同以想對不信一樣，對於其餘的大煩惱地法（Mahāklesabhūmika，Great Affliction Mental Factors）、欲貪（Rāga，Desire）、瞋（Dveṣa，Hatred）、無明觸（Avidyāsparśa，Contact with Ignorance）、非明非無明觸（Neither contact with knowledge nor contact with ignorance）、無慚（Āhrīkya，Lack of Shame）、無愧（Anapatrāpya，Lack of Embarrassment）也是如此。

想相應、忿（Krodha，Anger）不相應的，包含十八界、十二處、五蘊。與想相應者，包含哪些？答：包含心、心所法的八界、二處、三蘊。哪些是剩餘的？答：包含想的自性、色、無為、心不相應行的十一界、十一處、三蘊。與忿不相應者，包含哪些？答：包含忿的自性、色、無為、心不相應行的十八界、十二處、五蘊。這裡問的是什麼？答：問的是除去與想相應及與忿不相應的法，也就是除去一切法：十八界、十二處、五蘊。與忿相應、與想不相應的，包含十八界、十二處、五蘊。與忿相應者，包含哪些？答：包含心、心所法

【English Translation】 English version: The Eighteen Realms (Dhātu), the Twelve Entrances (Āyatana), and the Five Aggregates (Skandha). What is included in association with Perception (Saṃjñā)? It includes the Eighteen Realms, Two Entrances, and Three Aggregates of Mind (Citta) and Mental Factors (Caitasika). What remains? It includes the Eleven Realms, Eleven Entrances, and Three Aggregates of the nature of Perception, Form (Rūpa), the Unconditioned (Asaṃskṛta), and Mental forces not associated with mind (Citta-viprayukta-saṃskāra). What is included in non-association with Lack of Faith (Aśraddhā)? It includes the Eighteen Realms, Twelve Entrances, and Five Aggregates of the nature of Lack of Faith, Form, the Unconditioned, and Mental forces not associated with mind. What is being asked here? It is asking about removing the dharmas associated with Perception and not associated with Lack of Faith, which is removing all dharmas: the Eighteen Realms, Twelve Entrances, and Five Aggregates. Associated with Lack of Faith and not associated with Perception includes the Eighteen Realms, Twelve Entrances, and Five Aggregates. What is included in association with Lack of Faith? It includes the Eight Realms, Two Entrances, and Four Aggregates of Mind and Mental Factors. What remains? It includes the Eighteen Realms, Twelve Entrances, and Five Aggregates of the nature of Lack of Faith, Form, the Unconditioned, and Mental forces not associated with mind. What is included in non-association with Perception? It includes the Eleven Realms, Eleven Entrances, and Three Aggregates of the nature of Perception, Form, the Unconditioned, and Mental forces not associated with mind. What is being asked here? It is asking about removing the dharmas associated with Lack of Faith and not associated with Perception, which is removing all dharmas: the Eighteen Realms, Twelve Entrances, and Five Aggregates. Just as Perception is contrasted with Lack of Faith, so it is with the remaining Great Affliction Mental Factors (Mahāklesabhūmika), Desire (Rāga), Hatred (Dveṣa), Contact with Ignorance (Avidyāsparśa), Neither contact with knowledge nor contact with ignorance, Lack of Shame (Āhrīkya), and Lack of Embarrassment (Anapatrāpya).

Associated with Perception and not associated with Anger (Krodha) includes the Eighteen Realms, Twelve Entrances, and Five Aggregates. What is included in association with Perception? It includes the Eight Realms, Two Entrances, and Three Aggregates of Mind and Mental Factors. What remains? It includes the Eleven Realms, Eleven Entrances, and Three Aggregates of the nature of Perception, Form, the Unconditioned, and Mental forces not associated with mind. What is included in non-association with Anger? It includes the Eighteen Realms, Twelve Entrances, and Five Aggregates of the nature of Anger, Form, the Unconditioned, and Mental forces not associated with mind. What is being asked here? It is asking about removing the dharmas associated with Perception and not associated with Anger, which is removing all dharmas: the Eighteen Realms, Twelve Entrances, and Five Aggregates. Associated with Anger and not associated with Perception includes the Eighteen Realms, Twelve Entrances, and Five Aggregates. What is included in association with Anger? It includes Mind and Mental Factors

三界、二處、四蘊。此何為余？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除忿相應及想不相應法，即除一切法：十八界、十二處、五蘊。如以想對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。

想相應、色貪不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。色貪不相應，何所攝？謂色貪自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除想相應及色貪不相應法，即除一切法：十八界、十二處、五蘊。色貪相應、想不相應十八界、十二處、五蘊。色貪相應，何所攝？謂心、心所法六界、二處、四蘊。此何為余？謂色貪自性、色、無為、心不相應行十八界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除色貪相應想不相應，即除一切法：十八界、十二處、五蘊。

想相應、有對觸不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不

【現代漢語翻譯】現代漢語譯本：三界（欲界、色界、無色界）、二處（眼處、耳處）、四蘊（色蘊、受蘊、想蘊、行蘊）。這裡什麼是剩餘的？是指忿的自性、色、無為法、心不相應行，總共十八界、十二處、五蘊。想不相應，包含在什麼之中？是指想的自性、色、無為法、心不相應行，總共十一界、十一處、三蘊。這裡問的是什麼？是指去除忿相應和想不相應的法，也就是去除一切法：十八界、十二處、五蘊。如同用想來對照忿，對於其他小的煩惱地法、無色貪、疑、五見、明觸、六愛身也是一樣。想相應、色貪不相應，總共十八界、十二處、五蘊。想相應，包含在什麼之中？是指心、心所法，總共八界、二處、三蘊。這裡什麼是剩餘的？是指想的自性、色、無為法、心不相應行，總共十一界、十一處、三蘊。色貪不相應，包含在什麼之中？是指色貪的自性、色、無為法、心不相應行，總共十八界、十二處、五蘊。這裡問的是什麼？是指去除想相應和色貪不相應的法，也就是去除一切法：十八界、十二處、五蘊。色貪相應、想不相應，總共十八界、十二處、五蘊。色貪相應，包含在什麼之中？是指心、心所法，總共六界、二處、四蘊。這裡什麼是剩餘的？是指色貪的自性、色、無為法、心不相應行，總共十八界、十二處、五蘊。想不相應，包含在什麼之中？是指想的自性、色、無為法、心不相應行，總共十一界、十一處、三蘊。這裡問的是什麼？是指去除色貪相應想不相應，也就是去除一切法：十八界、十二處、五蘊。想相應、有對觸不相應，總共十八界、十二處、五蘊。想相應，包含在什麼之中？是指心、心所法，總共八界、二處、三蘊。這裡什麼是剩餘的？是指想的自性、色、無為法、心不

【English Translation】 English version: The three realms (desire realm, form realm, formless realm), the two sense bases (eye base, ear base), and the four aggregates (form aggregate, feeling aggregate, perception aggregate, mental formations aggregate). What remains here? It refers to the nature of anger, form, unconditioned phenomena, and mental non-associated formations, totaling eighteen realms, twelve sense bases, and five aggregates. What is not associated with perception, what does it include? It refers to the nature of perception, form, unconditioned phenomena, and mental non-associated formations, totaling eleven realms, eleven sense bases, and three aggregates. What is being asked here? It refers to removing the phenomena associated with anger and those not associated with perception, which means removing all phenomena: eighteen realms, twelve sense bases, and five aggregates. Just as perception is used to contrast anger, it is the same for other minor afflictive mental states, formless greed, doubt, the five views, clear contact, and the six bodies of love. Associated with perception, not associated with color greed, totaling eighteen realms, twelve sense bases, and five aggregates. Associated with perception, what does it include? It refers to mind and mental factors, totaling eight realms, two sense bases, and three aggregates. What remains here? It refers to the nature of perception, form, unconditioned phenomena, and mental non-associated formations, totaling eleven realms, eleven sense bases, and three aggregates. Not associated with color greed, what does it include? It refers to the nature of color greed, form, unconditioned phenomena, and mental non-associated formations, totaling eighteen realms, twelve sense bases, and five aggregates. What is being asked here? It refers to removing the phenomena associated with perception and those not associated with color greed, which means removing all phenomena: eighteen realms, twelve sense bases, and five aggregates. Associated with color greed, not associated with perception, totaling eighteen realms, twelve sense bases, and five aggregates. Associated with color greed, what does it include? It refers to mind and mental factors, totaling six realms, two sense bases, and four aggregates. What remains here? It refers to the nature of color greed, form, unconditioned phenomena, and mental non-associated formations, totaling eighteen realms, twelve sense bases, and five aggregates. Not associated with perception, what does it include? It refers to the nature of perception, form, unconditioned phenomena, and mental non-associated formations, totaling eleven realms, eleven sense bases, and three aggregates. What is being asked here? It refers to removing the phenomena associated with color greed and not associated with perception, which means removing all phenomena: eighteen realms, twelve sense bases, and five aggregates. Associated with perception, not associated with contact with resistance, totaling eighteen realms, twelve sense bases, and five aggregates. Associated with perception, what does it include? It refers to mind and mental factors, totaling eight realms, two sense bases, and three aggregates. What remains here? It refers to the nature of perception, form, unconditioned phenomena, and mental non-

相應行十一界、十一處、三蘊。有對觸不相應，何所攝？謂有對自性、色、無為、心不相應行十三界、十二處、五蘊。此何所問？謂除想相應及有對觸不相應法，即除一切法：十八界、十二處、五蘊。有對觸相應、想不相應十八界、十二處、五蘊。有對觸相應，何所攝？謂心、心所法七界、二處、四蘊。此何為余？謂有對觸自性、色、無為、心不相應行十三界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除有對觸相應及想不相應法，即除一切法：十八界、十二處、五蘊。

想相應。增語觸不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。增語觸不相應，何所攝？謂增語觸自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除想相應及增語觸不相應法，即除一切法：十八界、十二處、五蘊。增語觸相應、想不相應十八界、十二處、五蘊。增語觸相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂增語觸自性、色、無為、心不相應行十七界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十

【現代漢語翻譯】現代漢語譯本相應于有對觸不相應的情況，是十一界（Eleven Realms）、十一處（Eleven Spheres）、三蘊（Three Aggregates）。那麼，有對觸（obstructive contact）不相應的情況，又包含哪些呢？包含有對的自性（nature of obstructive contact）、色（form）、無為（unconditioned）、心不相應行（mental formations not associated with mind）這十三界、十二處、五蘊。這是在問什麼呢？這是在排除與想（conception）相應以及與有對觸不相應的法，也就是排除一切法：十八界、十二處、五蘊。有對觸相應、想不相應的情況，是十八界、十二處、五蘊。有對觸相應的情況，又包含哪些呢？包含心（mind）、心所法（mental factors）這七界、二處、四蘊。這裡還剩下什麼呢？還剩下有對觸的自性、色、無為、心不相應行這十三界、十二處、五蘊。想不相應的情況，又包含哪些呢？包含想的自性、色、無為、心不相應行這十一界、十一處、三蘊。這是在問什麼呢？這是在排除與有對觸相應以及與想不相應的法，也就是排除一切法：十八界、十二處、五蘊。想相應的情況，增語觸（verbal contact）不相應的情況，是十八界、十二處、五蘊。想相應的情況，又包含哪些呢？包含心、心所法這八界、二處、三蘊。這裡還剩下什麼呢？還剩下想的自性、色、無為、心不相應行這十一界、十一處、三蘊。增語觸不相應的情況，又包含哪些呢？包含增語觸的自性、色、無為、心不相應行這十七界、十二處、五蘊。這是在問什麼呢？這是在排除與想相應以及與增語觸不相應的法，也就是排除一切法：十八界、十二處、五蘊。增語觸相應、想不相應的情況，是十八界、十二處、五蘊。增語觸相應的情況，又包含哪些呢？包含心、心所法這三界、二處、四蘊。這裡還剩下什麼呢？還剩下增語觸的自性、色、無為、心不相應行這十七界、十二處、五蘊。想不相應的情況，又包含哪些呢？包含想的自性、色、無為、心不相應行這十一界、十

【English Translation】 English version Corresponding to the case where obstructive contact (有對觸) is not associated, there are eleven realms (十一界), eleven spheres (十一處), and three aggregates (三蘊). Then, what does the case where obstructive contact is not associated include? It includes the nature of obstructive contact, form (色), the unconditioned (無為), and mental formations not associated with mind (心不相應行): thirteen realms, twelve spheres, and five aggregates. What is being asked here? It is excluding the dharmas that are associated with conception (想) and not associated with obstructive contact, which is excluding all dharmas: eighteen realms, twelve spheres, and five aggregates. The case where obstructive contact is associated and conception is not associated is eighteen realms, twelve spheres, and five aggregates. What does the case where obstructive contact is associated include? It includes mind (心) and mental factors (心所法): seven realms, two spheres, and four aggregates. What is left over here? What remains is the nature of obstructive contact, form, the unconditioned, and mental formations not associated with mind: thirteen realms, twelve spheres, and five aggregates. What does the case where conception is not associated include? It includes the nature of conception, form, the unconditioned, and mental formations not associated with mind: eleven realms, eleven spheres, and three aggregates. What is being asked here? It is excluding the dharmas that are associated with obstructive contact and not associated with conception, which is excluding all dharmas: eighteen realms, twelve spheres, and five aggregates. In the case where conception is associated, and verbal contact (增語觸) is not associated, there are eighteen realms, twelve spheres, and five aggregates. What does the case where conception is associated include? It includes mind and mental factors: eight realms, two spheres, and three aggregates. What is left over here? What remains is the nature of conception, form, the unconditioned, and mental formations not associated with mind: eleven realms, eleven spheres, and three aggregates. What does the case where verbal contact is not associated include? It includes the nature of verbal contact, form, the unconditioned, and mental formations not associated with mind: seventeen realms, twelve spheres, and five aggregates. What is being asked here? It is excluding the dharmas that are associated with conception and not associated with verbal contact, which is excluding all dharmas: eighteen realms, twelve spheres, and five aggregates. The case where verbal contact is associated and conception is not associated is eighteen realms, twelve spheres, and five aggregates. What does the case where verbal contact is associated include? It includes mind and mental factors: three realms, two spheres, and four aggregates. What is left over here? What remains is the nature of verbal contact, form, the unconditioned, and mental formations not associated with mind: seventeen realms, twelve spheres, and five aggregates. What does the case where conception is not associated include? It includes the nature of conception, form, the unconditioned, and mental formations not associated with mind: eleven realms, ten

一處、三蘊。此何所問？謂除增語觸相應及想不相應法，即除一切法：十八界、十二處、五蘊。

想相應、樂根不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。樂根不相應，何所攝？謂樂根自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除想相應及樂根不相應法，即除一切法：十八界、十二處、五蘊。樂根相應、想不相應十八界、十二處、五蘊。樂根相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂樂根自性、色、無為、心不相應行十八界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除樂根相應及想不相應法，即除一切法：十八界、十二處、五蘊。如以想對樂根，對舍根亦爾。

想相應、苦根不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。苦根不相應，何所攝？謂苦根自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除想相應及苦根不相應法，即除一切法：十八界、十二處、五蘊

【現代漢語翻譯】現代漢語譯本一處、三蘊。這是在問什麼呢？意思是除去增語觸（adhivacana-sparśa）相應以及想（saṃjñā）不相應的法，也就是除去一切法：十八界（dhātu）、十二處（āyatana）、五蘊（skandha）。

想相應、樂根（sukha-indriya）不相應的十八界、十二處、五蘊。想相應，包含哪些呢？包含心（citta）、心所法（caitta-dharma）的八界、二處、三蘊。那麼，剩餘的是什麼呢？剩餘的是想的自性、色（rūpa）、無為（asaṃskṛta）、心不相應行（citta-viprayukta-saṃskāra）的十一界、十一處、三蘊。樂根不相應，包含哪些呢？包含樂根的自性、色、無為、心不相應行的十八界、十二處、五蘊。這是在問什麼呢？意思是除去想相應以及樂根不相應的法，也就是除去一切法：十八界、十二處、五蘊。樂根相應、想不相應的十八界、十二處、五蘊。樂根相應，包含哪些呢？包含心、心所法的八界、二處、三蘊。那麼，剩餘的是什麼呢？剩餘的是樂根的自性、色、無為、心不相應行的十八界、十二處、五蘊。想不相應，包含哪些呢？包含想的自性、色、無為、心不相應行的十一界、十一處、三蘊。這是在問什麼呢？意思是除去樂根相應以及想不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同用想來對照樂根一樣，對照舍根（upekṣā-indriya）也是如此。

想相應、苦根（duḥkha-indriya）不相應的十八界、十二處、五蘊。想相應，包含哪些呢？包含心、心所法的八界、二處、三蘊。那麼，剩餘的是什麼呢？剩餘的是想的自性、色、無為、心不相應行的十一界、十一處、三蘊。苦根不相應，包含哪些呢？包含苦根的自性、色、無為、心不相應行的十八界、十二處、五蘊。這是在問什麼呢？意思是除去想相應以及苦根不相應的法，也就是除去一切法：十八界、十二處、五蘊。

【English Translation】 English version One base (āyatana), three aggregates (skandha). What is being asked here? It means excluding phenomena associated with speech-act contact (adhivacana-sparśa) and phenomena not associated with perception (saṃjñā), which is excluding all phenomena: the eighteen elements (dhātu), the twelve bases (āyatana), and the five aggregates (skandha).

The eighteen elements, twelve bases, and five aggregates that are associated with perception and not associated with the pleasure faculty (sukha-indriya). What does 'associated with perception' include? It includes the eight elements, two bases, and three aggregates of mind (citta) and mental factors (caitta-dharma). What remains? What remains are the eleven elements, eleven bases, and three aggregates of the nature of perception, form (rūpa), the unconditioned (asaṃskṛta), and formations not associated with mind (citta-viprayukta-saṃskāra). What does 'not associated with the pleasure faculty' include? It includes the eighteen elements, twelve bases, and five aggregates of the nature of the pleasure faculty, form, the unconditioned, and formations not associated with mind. What is being asked here? It means excluding phenomena associated with perception and phenomena not associated with the pleasure faculty, which is excluding all phenomena: the eighteen elements, twelve bases, and the five aggregates. The eighteen elements, twelve bases, and five aggregates that are associated with the pleasure faculty and not associated with perception. What does 'associated with the pleasure faculty' include? It includes the eight elements, two bases, and three aggregates of mind and mental factors. What remains? What remains are the eighteen elements, twelve bases, and five aggregates of the nature of the pleasure faculty, form, the unconditioned, and formations not associated with mind. What does 'not associated with perception' include? It includes the eleven elements, eleven bases, and three aggregates of the nature of perception, form, the unconditioned, and formations not associated with mind. What is being asked here? It means excluding phenomena associated with the pleasure faculty and phenomena not associated with perception, which is excluding all phenomena: the eighteen elements, twelve bases, and the five aggregates. Just as perception is contrasted with the pleasure faculty, so too it is with the indifference faculty (upekṣā-indriya).

The eighteen elements, twelve bases, and five aggregates that are associated with perception and not associated with the pain faculty (duḥkha-indriya). What does 'associated with perception' include? It includes the eight elements, two bases, and three aggregates of mind and mental factors. What remains? What remains are the eleven elements, eleven bases, and three aggregates of the nature of perception, form, the unconditioned, and formations not associated with mind. What does 'not associated with the pain faculty' include? It includes the eighteen elements, twelve bases, and five aggregates of the nature of the pain faculty, form, the unconditioned, and formations not associated with mind. What is being asked here? It means excluding phenomena associated with perception and phenomena not associated with the pain faculty, which is excluding all phenomena: the eighteen elements, twelve bases, and the five aggregates.

。苦根相應、想不相應十八界、十二處、五蘊。苦根相應，何所攝？謂心、心所法七界、二處、三蘊。此何為余？謂苦根自性、色、無為、心不相應行十八界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除苦根相應及想不相應法，即除一切法：十八界、十二處、五蘊。

想相應、喜根不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。喜根不相應，何所攝？謂喜根自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除想相應及喜根不相應法，即除一切法：十八界、十二處、五蘊。喜根相應、想不相應十八界、十二處、五蘊。喜根相應，何所攝？謂心、心所法三界、二處、三蘊。此何為余？謂喜根自性、色、無為、心不相應行十八界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除喜根相應及想不相應法，即除一切法：十八界、十二處、五蘊。如以想對喜根，對憂根亦爾。

以思對尋、伺、識法、六識身、六觸身、六思身，皆如受門中說，唯于受處應說其想。

【現代漢語翻譯】現代漢語譯本：與苦根（Duhkha-mula，痛苦之根）相應、與想（Samjna，知覺）不相應的十八界（Ashtadasa Dhatu，十八界）、十二處（Dvadasa Ayatana，十二處）、五蘊（Panca Skandha，五蘊）。與苦根相應，包含哪些？指心（Citta，心）、心所法（Caitasika Dharma，心所法）的七界、二處、三蘊。這裡什麼是剩餘的？指苦根的自性、色（Rupa，色）、無為（Asamskrta，無為）、與心不相應的行（Citta-viprayukta-samskara，心不相應行）的十八界、十二處、五蘊。與想不相應，包含哪些？指想的自性、色、無為、與心不相應的行的十一界、十一處、三蘊。這裡問的是什麼？指除去與苦根相應以及與想不相應的法，即除去一切法：十八界、十二處、五蘊。與想相應、與喜根（Priti-mula，喜悅之根）不相應的十八界、十二處、五蘊。與想相應，包含哪些？指心、心所法的八界、二處、三蘊。這裡什麼是剩餘的？指想的自性、色、無為、與心不相應的行的十一界、十一處、三蘊。與喜根不相應，包含哪些？指喜根的自性、色、無為、與心不相應的行的十八界、十二處、五蘊。這裡問的是什麼？指除去與想相應以及與喜根不相應的法，即除去一切法：十八界、十二處、五蘊。與喜根相應、與想不相應的十八界、十二處、五蘊。與喜根相應，包含哪些？指心、心所法的三界、二處、三蘊。這裡什麼是剩餘的？指喜根的自性、色、無為、與心不相應的行的十八界、十二處、五蘊。與想不相應，包含哪些？指想的自性、色、無為、與心不相應的行的十一界、十一處、三蘊。這裡問的是什麼？指除去與喜根相應以及與想不相應的法，即除去一切法：十八界、十二處、五蘊。如同用想來對應喜根，對應憂根（Daurmanasya-mula，憂愁之根）也是一樣。用思（Cetana，思）來對應尋（Vitarka，尋）、伺（Vicara，伺）、識法（Vijnana Dharma，識法）、六識身（Sad Vijnanakaya，六識身）、六觸身（Sad Sparsakaya，六觸身）、六思身（Sad Cetanakaya，六思身），都如受門（Vedana-dvara，感受之門）中所說，唯獨在受處（Vedana-sthana，感受之處）應該說其想。

【English Translation】 English version: The eighteen Dhatu (Ashtadasa Dhatu, eighteen elements), twelve Ayatana (Dvadasa Ayatana, twelve sense bases), and five Skandha (Panca Skandha, five aggregates) that are associated with Duhkha-mula (Duhkha-mula, root of suffering) and not associated with Samjna (Samjna, perception). What is included in association with Duhkha-mula? It refers to the seven Dhatu, two Ayatana, and three Skandha of Citta (Citta, mind) and Caitasika Dharma (Caitasika Dharma, mental factors). What remains here? It refers to the nature of Duhkha-mula, Rupa (Rupa, form), Asamskrta (Asamskrta, unconditioned), and the eighteen Dhatu, twelve Ayatana, and five Skandha of Citta-viprayukta-samskara (Citta-viprayukta-samskara, formations not associated with mind). What is included in not being associated with Samjna? It refers to the nature of Samjna, Rupa, Asamskrta, and the eleven Dhatu, eleven Ayatana, and three Skandha of formations not associated with mind. What is being asked here? It refers to removing the Dharmas associated with Duhkha-mula and not associated with Samjna, which is removing all Dharmas: the eighteen Dhatu, twelve Ayatana, and five Skandha. The eighteen Dhatu, twelve Ayatana, and five Skandha that are associated with Samjna and not associated with Priti-mula (Priti-mula, root of joy). What is included in association with Samjna? It refers to the eight Dhatu, two Ayatana, and three Skandha of mind and mental factors. What remains here? It refers to the nature of Samjna, Rupa, Asamskrta, and the eleven Dhatu, eleven Ayatana, and three Skandha of formations not associated with mind. What is included in not being associated with Priti-mula? It refers to the nature of Priti-mula, Rupa, Asamskrta, and the eighteen Dhatu, twelve Ayatana, and five Skandha of formations not associated with mind. What is being asked here? It refers to removing the Dharmas associated with Samjna and not associated with Priti-mula, which is removing all Dharmas: the eighteen Dhatu, twelve Ayatana, and five Skandha. The eighteen Dhatu, twelve Ayatana, and five Skandha that are associated with Priti-mula and not associated with Samjna. What is included in association with Priti-mula? It refers to the three Dhatu, two Ayatana, and three Skandha of mind and mental factors. What remains here? It refers to the nature of Priti-mula, Rupa, Asamskrta, and the eighteen Dhatu, twelve Ayatana, and five Skandha of formations not associated with mind. What is included in not being associated with Samjna? It refers to the nature of Samjna, Rupa, Asamskrta, and the eleven Dhatu, eleven Ayatana, and three Skandha of formations not associated with mind. What is being asked here? It refers to removing the Dharmas associated with Priti-mula and not associated with Samjna, which is removing all Dharmas: the eighteen Dhatu, twelve Ayatana, and five Skandha. It is the same for Daurmanasya-mula (Daurmanasya-mula, root of sorrow) as it is for Priti-mula with respect to Samjna. Regarding Cetana (Cetana, volition) in relation to Vitarka (Vitarka, conception), Vicara (Vicara, discernment), Vijnana Dharma (Vijnana Dharma, consciousness-dharma), the six Vijnanakaya (Sad Vijnanakaya, six bodies of consciousness), the six Sparsakaya (Sad Sparsakaya, six bodies of contact), and the six Cetanakaya (Sad Cetanakaya, six bodies of volition), it is all as described in the Vedana-dvara (Vedana-dvara, gate of feeling), except that Samjna should be discussed specifically at the Vedana-sthana (Vedana-sthana, place of feeling).

想相應、眼觸所生受不相應十八界、十二處、五蘊。想相應，何所攝？謂心、心所法八界、二處、三蘊。此何為余？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。眼觸所生受不相應，何所攝？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除想相應及眼觸所生受不相應法，即除一切法：十八界、十二處、五蘊。眼觸所生受相應、想不相應十八界、十二處、五蘊。眼觸所生受相應，何所攝？謂心、心所法三界、二處、三蘊。此何為余？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。想不相應，何所攝？謂想自性、色、無為、心不相應行十一界、十一處、三蘊。此何所問？謂除眼觸所生受相應及想不相應法，即除一切法：十八界、十二處、五蘊。如以想對眼觸所生受，乃至對意觸所生受，隨其所應廣說亦爾。

分別品第二中第六門

思相應、觸不相應十八界、十二處、五蘊。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。觸不相應，何所攝？謂觸自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除思相應及觸不相應法，即除一切法：十八界、十二

【現代漢語翻譯】現代漢語譯本：想相應、眼觸所生受不相應，包含十八界（dhatus，構成經驗的元素）、十二處（ayatanas，感官領域和對像）和五蘊（skandhas，構成個體的要素）。想相應，包含什麼？包含心（citta，意識）、心所法（caittas，心理因素）共八界、二處、三蘊。哪些是剩餘的？包含想的自性、色（rupa，物質）、無為（asamskrta，非因緣和合的）以及心不相應行（citta-viprayukta-samskaras，不與心相關的行）共十一界、十一處、三蘊。眼觸所生受不相應，包含什麼？包含眼觸所生受的自性、色、無為以及心不相應行共十七界、十二處、五蘊。這裡要問的是什麼？是除去想相應以及眼觸所生受不相應的法，也就是除去一切法：十八界、十二處、五蘊。眼觸所生受相應、想不相應，包含十八界、十二處、五蘊。眼觸所生受相應，包含什麼？包含心、心所法共八界、二處、三蘊。哪些是剩餘的？包含眼觸所生受的自性、色、無為以及心不相應行共十七界、十二處、五蘊。想不相應，包含什麼？包含想的自性、色、無為以及心不相應行共十一界、十一處、三蘊。這裡要問的是什麼？是除去眼觸所生受相應以及想不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同以想對眼觸所生受一樣，乃至對意觸所生受，根據情況相應地廣泛解說也是如此。

《分別品》第二中第六門

思相應、觸不相應，包含十八界、十二處、五蘊。思相應，包含什麼？包含心、心所法共八界、二處、四蘊。哪些是剩餘的？包含思的自性、色、無為以及心不相應行共十一界、十一處、二蘊。觸不相應，包含什麼？包含觸的自性、色、無為以及心不相應行共十一界、十一處、二蘊。這裡要問的是什麼？是除去思相應以及觸不相應的法，也就是除去一切法：十八界、十二

【English Translation】 English version: 'Thinking-related' and 'feeling arising from eye-contact not related' include the eighteen dhatus (elements constituting experience), twelve ayatanas (sense fields and objects), and five skandhas (aggregates constituting the individual). What does 'thinking-related' include? It includes mind (citta, consciousness), mental factors (caittas, mental elements) totaling eight dhatus, two ayatanas, and three skandhas. What remains? It includes the nature of thinking, rupa (matter), asamskrta (unconditioned), and citta-viprayukta-samskaras (formations not associated with mind) totaling eleven dhatus, eleven ayatanas, and three skandhas. What does 'feeling arising from eye-contact not related' include? It includes the nature of feeling arising from eye-contact, rupa, asamskrta, and citta-viprayukta-samskaras totaling seventeen dhatus, twelve ayatanas, and five skandhas. What is being asked here? It is about removing the 'thinking-related' and 'feeling arising from eye-contact not related' dharmas, which means removing all dharmas: eighteen dhatus, twelve ayatanas, and five skandhas. 'Feeling arising from eye-contact related' and 'thinking not related' include the eighteen dhatus, twelve ayatanas, and five skandhas. What does 'feeling arising from eye-contact related' include? It includes mind, mental factors totaling eight dhatus, two ayatanas, and three skandhas. What remains? It includes the nature of feeling arising from eye-contact, rupa, asamskrta, and citta-viprayukta-samskaras totaling seventeen dhatus, twelve ayatanas, and five skandhas. What does 'thinking not related' include? It includes the nature of thinking, rupa, asamskrta, and citta-viprayukta-samskaras totaling eleven dhatus, eleven ayatanas, and three skandhas. What is being asked here? It is about removing the 'feeling arising from eye-contact related' and 'thinking not related' dharmas, which means removing all dharmas: eighteen dhatus, twelve ayatanas, and five skandhas. Just as 'thinking' is related to 'feeling arising from eye-contact', so too with 'feeling arising from mind-contact', the explanation should be expanded accordingly.

Sixth Section in the Second Chapter, 'Analysis'

'Intention-related' and 'contact not related' include the eighteen dhatus, twelve ayatanas, and five skandhas. What does 'intention-related' include? It includes mind, mental factors totaling eight dhatus, two ayatanas, and four skandhas. What remains? It includes the nature of intention, rupa, asamskrta, and citta-viprayukta-samskaras totaling eleven dhatus, eleven ayatanas, and two skandhas. What does 'contact not related' include? It includes the nature of contact, rupa, asamskrta, and citta-viprayukta-samskaras totaling eleven dhatus, eleven ayatanas, and two skandhas. What is being asked here? It is about removing the 'intention-related' and 'contact not related' dharmas, which means removing all dharmas: eighteen dhatus, twelve

處、五蘊。觸相應、思不相應十八界、十二處、五蘊。觸相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂觸自性、色、無為、心不相應行十一界、十一處、二蘊。思不相應，何所攝？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除觸相應及思不相應法，即除一切法：十八界、十二處、五蘊。如以思對觸，乃至對慧亦爾。

思相應、不信不相應十八界、十二處、五蘊。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。不信不相應，何所攝？謂不信自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除思相應及不信不相應法，即除一切法：十八界、十二處、五蘊。不信相應、思不相應十八界、十二處、五蘊。不信相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂不信自性、色、無為、心不相應行十八界、十二處、五蘊。思不相應，何所攝？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除不信相應及思不相應法，即除一切法：十八界、十二處、五蘊。如以思對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。

思

【現代漢語翻譯】現代漢語譯本：觸相應、思不相應的十八界（dhatus，構成要素）、十二處（ayatanas，感覺的來源）、五蘊（skandhas，聚集）。觸相應，包含哪些？指心（citta，意識）、心所法（caittas，心理活動）的八界、二處、四蘊。這裡剩餘的是什麼？指觸的自性、色（rupa，物質）、無為（asamskrta，非因緣和合的）、心不相應行（citta-viprayukta-samskaras，不與心識相應的行蘊）的十一界、十一處、二蘊。思不相應，包含哪些？指思的自性、色、無為、心不相應行的十一界、十一處、二蘊。這裡要問的是什麼？指除去觸相應及思不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同用思來對照觸，乃至對照慧也是一樣。思相應、不信不相應的十八界、十二處、五蘊。思相應，包含哪些？指心、心所法的八界、二處、四蘊。這裡剩餘的是什麼？指思的自性、色、無為、心不相應行的十一界、十一處、二蘊。不信不相應，包含哪些？指不信的自性、色、無為、心不相應行的十八界、十二處、五蘊。這裡要問的是什麼？指除去思相應及不信不相應的法，也就是除去一切法：十八界、十二處、五蘊。不信相應、思不相應的十八界、十二處、五蘊。不信相應，包含哪些？指心、心所法的八界、二處、四蘊。這裡剩餘的是什麼？指不信的自性、色、無為、心不相應行的十八界、十二處、五蘊。思不相應，包含哪些？指思的自性、色、無為、心不相應行的十一界、十一處、二蘊。這裡要問的是什麼？指除去不信相應及思不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同用思來對照不信，對照其餘的大煩惱地法、欲貪（kama-raga，對慾望的貪著）、瞋（dvesha，嗔恨）、無明觸（avidya-sparsha，與無明相應的觸）、非明非無明觸、無慚（ahrikya，不知慚愧）、無愧（anapatrapya，沒有羞恥心）也是一樣。思

【English Translation】 English version: The eighteen dhatus (elements), twelve ayatanas (sources of sensation), and five skandhas (aggregates) that are associated with contact (sparsha) and not associated with thought (manasikara). What is included in that which is associated with contact? It refers to the eight dhatus, two ayatanas, and four skandhas of mind (citta) and mental factors (caittas). What remains here? It refers to the nature of contact itself, rupa (form/matter), asamskrta (unconditioned), and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras (formations not associated with mind). What is included in that which is not associated with thought? It refers to the nature of thought itself, rupa, asamskrta, and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras. What is the question here? It refers to removing the dharmas associated with contact and not associated with thought, which is to remove all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. It is like using thought to compare with contact, and it is the same even when comparing with wisdom (prajna). The eighteen dhatus, twelve ayatanas, and five skandhas that are associated with thought and not associated with disbelief (asraddha). What is included in that which is associated with thought? It refers to the eight dhatus, two ayatanas, and four skandhas of mind and mental factors. What remains here? It refers to the nature of thought itself, rupa, asamskrta, and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras. What is included in that which is not associated with disbelief? It refers to the nature of disbelief itself, rupa, asamskrta, and the eighteen dhatus, twelve ayatanas, and five skandhas of citta-viprayukta-samskaras. What is the question here? It refers to removing the dharmas associated with thought and not associated with disbelief, which is to remove all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. The eighteen dhatus, twelve ayatanas, and five skandhas that are associated with disbelief and not associated with thought. What is included in that which is associated with disbelief? It refers to the eight dhatus, two ayatanas, and four skandhas of mind and mental factors. What remains here? It refers to the nature of disbelief itself, rupa, asamskrta, and the eighteen dhatus, twelve ayatanas, and five skandhas of citta-viprayukta-samskaras. What is included in that which is not associated with thought? It refers to the nature of thought itself, rupa, asamskrta, and the eleven dhatus, eleven ayatanas, and two skandhas of citta-viprayukta-samskaras. What is the question here? It refers to removing the dharmas associated with disbelief and not associated with thought, which is to remove all dharmas: the eighteen dhatus, twelve ayatanas, and five skandhas. It is like using thought to compare with disbelief, and it is the same even when comparing with the other great defilement-ground dharmas, kama-raga (desire-attachment), dvesha (hatred), avidya-sparsha (contact associated with ignorance), neither clear nor not-clear contact, ahrikya (shamelessness), and anapatrapya (lack of embarrassment). Thought

相應、忿不相應十八界、十二處、五蘊。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。忿不相應，何所攝？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除思相應及忿不相應法，即除一切法：十八界、十二處、五蘊。忿相應、思不相應十八界、十二處、五蘊。忿相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。思不相應，何所攝？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除忿相應及思不相應法，即除一切法：十八界、十二處、五蘊。如以思對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。

思相應、色貪不相應十八界、十二處、五蘊。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。色貪不相應，何所攝？謂色貪自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除思相應及色貪不相應法，即除一切法：十八界、十二處、五蘊。色貪相應、思不相應十八界、十二處、五蘊。色貪相應，何所攝？謂心、心所法

【現代漢語翻譯】現代漢語譯本：思相應、忿（krodha，憤怒）不相應十八界、十二處、五蘊（skandha，蘊）。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色（rūpa，色）、無為（asaṃskṛta，無為）、心不相應行（citta-viprayukta-saṃskāra，心不相應行）十一界、十一處、二蘊。忿不相應，何所攝？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除思相應及忿不相應法，即除一切法：十八界、十二處、五蘊。忿相應、思不相應十八界、十二處、五蘊。忿相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂忿自性、色、無為、心不相應行十八界、十二處、五蘊。思不相應，何所攝？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除忿相應及思不相應法，即除一切法：十八界、十二處、五蘊。如以思對忿，對余小煩惱地法、無色貪（arūpa-rāga，無色貪）、疑（vicikitsa，疑）、五見（pañca dṛṣṭi，五見）、明觸（vidyā-sparśa，明觸）、六愛身（ṣaṭ tṛṣṇā-kāyāḥ，六愛身）亦爾。

思相應、色貪（rūpa-rāga，色貪）不相應十八界、十二處、五蘊。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。色貪不相應，何所攝？謂色貪自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除思相應及色貪不相應法，即除一切法：十八界、十二處、五蘊。色貪相應、思不相應十八界、十二處、五蘊。色貪相應，何所攝？謂心、心所法

【English Translation】 English version: Associated with thinking, not associated with anger: the eighteen realms (dhātu, 界), twelve sense bases (āyatana, 處), and five aggregates (skandha, 蘊). What is included in association with thinking? It includes the eight realms, two sense bases, and four aggregates of mind and mental factors. What remains? It includes the nature of thinking itself, form (rūpa, 色), the unconditioned (asaṃskṛta, 無為), and the eleven realms, eleven sense bases, and two aggregates of formations not associated with mind (citta-viprayukta-saṃskāra, 心不相應行). What is included in not being associated with anger (krodha, 憤怒)? It includes the nature of anger itself, form, the unconditioned, and the eighteen realms, twelve sense bases, and five aggregates of formations not associated with mind. What is asked here? It is that by excluding the phenomena associated with thinking and not associated with anger, all phenomena are excluded: the eighteen realms, twelve sense bases, and five aggregates. Associated with anger, not associated with thinking: the eighteen realms, twelve sense bases, and five aggregates. What is included in association with anger? It includes the three realms, two sense bases, and four aggregates of mind and mental factors. What remains? It includes the nature of anger itself, form, the unconditioned, and the eighteen realms, twelve sense bases, and five aggregates of formations not associated with mind. What is included in not being associated with thinking? It includes the nature of thinking itself, form, the unconditioned, and the eleven realms, eleven sense bases, and two aggregates of formations not associated with mind. What is asked here? It is that by excluding the phenomena associated with anger and not associated with thinking, all phenomena are excluded: the eighteen realms, twelve sense bases, and five aggregates. Just as thinking is contrasted with anger, so it is with other minor afflictions, desire for the formless (arūpa-rāga, 無色貪), doubt (vicikitsa, 疑), the five views (pañca dṛṣṭi, 五見), clear contact (vidyā-sparśa, 明觸), and the six bodies of craving (ṣaṭ tṛṣṇā-kāyāḥ, 六愛身).

Associated with thinking, not associated with desire for form (rūpa-rāga, 色貪): the eighteen realms, twelve sense bases, and five aggregates. What is included in association with thinking? It includes the eight realms, two sense bases, and four aggregates of mind and mental factors. What remains? It includes the nature of thinking itself, form, the unconditioned, and the eleven realms, eleven sense bases, and two aggregates of formations not associated with mind. What is included in not being associated with desire for form? It includes the nature of desire for form itself, form, the unconditioned, and the eighteen realms, twelve sense bases, and five aggregates of formations not associated with mind. What is asked here? It is that by excluding the phenomena associated with thinking and not associated with desire for form, all phenomena are excluded: the eighteen realms, twelve sense bases, and five aggregates. Associated with desire for form, not associated with thinking: the eighteen realms, twelve sense bases, and five aggregates. What is included in association with desire for form? It includes mind and mental factors

六界、二處、四蘊。此何為余？謂色貪自性、色、無為、心不相應行十八界、十二處、五蘊。思不相應，何所攝？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除色貪相應及思不相應法，即除一切法：十八界、十二處、五蘊。

思相應、有對觸不相應十八界、十二處、五蘊。思相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。有對觸不相應，何所攝？謂有對觸自性、色、無為、心不相應行十三界、十二處、五蘊。此何所問？謂除思相應及有對觸不相應法，即除一切法：十八界、十二處、五蘊。有對觸相應、思不相應十八界、十二處、五蘊。有對觸相應，何所攝？謂心、心所法七界、二處、四蘊。此何為余？謂有對觸自性、色、無為、心不相應行十三界、十二處、五蘊。思不相應，何所攝？謂思自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除有對觸相應及思不相應法，即除一切法：十八界、十二處、五蘊。

思相應、增語觸不相應十八界、十二處、五蘊。思相應如前，乃至二蘊。增語觸不相應如前，乃至五蘊。如思相應、增語觸不相應，如是增語觸相應、思不相應，隨所應當廣說。思相應

【現代漢語翻譯】現代漢語譯本六界（dhātu，構成要素）、二處（āyatana，感覺來源）、四蘊（skandha，聚合）。這裡什麼是剩餘的？指的是色貪自性（rūpa-rāga-svabhāva，對色的貪慾的自性）、色（rūpa，物質）、無為（asaṃskṛta，非造作）、心不相應行（citta-viprayukta-saṃskāra，與心不相應的行）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。思不相應（manas-asaṃprayukta，與思不相應），被什麼所包含？指的是思自性（manas-svabhāva，思的自性）、色（rūpa，物質）、無為（asaṃskṛta，非造作）、心不相應行（citta-viprayukta-saṃskāra，與心不相應的行）十一界（ekādaśa dhātavaḥ，十一界）、十一處（ekādaśa āyatanāni，十一處）、二蘊（dve skandhāḥ，二蘊）。這裡問的是什麼？指的是除去色貪相應（rūpa-rāga-saṃprayukta，與色貪相應）以及思不相應法（manas-asaṃprayukta dharma，與思不相應的法），即除去一切法：十八界（aṣṭādaśa dhātavaḥ，十八界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。思相應（manas-saṃprayukta，與思相應）、有對觸不相應（sa-pratigha-sparśa-asaṃprayukta，與有對觸不相應）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。思相應（manas-saṃprayukta，與思相應），被什麼所包含？指的是心（citta，心）、心所法（caitta dharma，心所法）八界（aṣṭa dhātavaḥ，八界）、二處（dve āyatanāni，二處）、四蘊（catvāra skandhāḥ，四蘊）。這裡什麼是剩餘的？指的是思自性（manas-svabhāva，思的自性）、色（rūpa，物質）、無為（asaṃskṛta，非造作）、心不相應行（citta-viprayukta-saṃskāra，與心不相應的行）十一界（ekādaśa dhātavaḥ，十一界）、十一處（ekādaśa āyatanāni，十一處）、二蘊（dve skandhāḥ，二蘊）。有對觸不相應（sa-pratigha-sparśa-asaṃprayukta，與有對觸不相應），被什麼所包含？指的是有對觸自性（sa-pratigha-sparśa-svabhāva，有對觸的自性）、色（rūpa，物質）、無為（asaṃskṛta，非造作）、心不相應行（citta-viprayukta-saṃskāra，與心不相應的行）十三界（trayodaśa dhātavaḥ，十三界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。這裡問的是什麼？指的是除去思相應（manas-saṃprayukta，與思相應）以及有對觸不相應法（sa-pratigha-sparśa-asaṃprayukta dharma，與有對觸不相應的法），即除去一切法：十八界（aṣṭādaśa dhātavaḥ，十八界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。有對觸相應（sa-pratigha-sparśa-saṃprayukta，與有對觸相應）、思不相應（manas-asaṃprayukta，與思不相應）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。有對觸相應（sa-pratigha-sparśa-saṃprayukta，與有對觸相應），被什麼所包含？指的是心（citta，心）、心所法（caitta dharma，心所法）七界（sapta dhātavaḥ，七界）、二處（dve āyatanāni，二處）、四蘊（catvāra skandhāḥ，四蘊）。這裡什麼是剩餘的？指的是有對觸自性（sa-pratigha-sparśa-svabhāva，有對觸的自性）、色（rūpa，物質）、無為（asaṃskṛta，非造作）、心不相應行（citta-viprayukta-saṃskāra，與心不相應的行）十三界（trayodaśa dhātavaḥ，十三界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。思不相應（manas-asaṃprayukta，與思不相應），被什麼所包含？指的是思自性（manas-svabhāva，思的自性）、色（rūpa，物質）、無為（asaṃskṛta，非造作）、心不相應行（citta-viprayukta-saṃskāra，與心不相應的行）十一界（ekādaśa dhātavaḥ，十一界）、十一處（ekādaśa āyatanāni，十一處）、二蘊（dve skandhāḥ，二蘊）。這裡問的是什麼？指的是除去有對觸相應（sa-pratigha-sparśa-saṃprayukta，與有對觸相應）以及思不相應法（manas-asaṃprayukta dharma，與思不相應的法），即除去一切法：十八界（aṣṭādaśa dhātavaḥ，十八界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。思相應（manas-saṃprayukta，與思相應）、增語觸不相應（adhivacana-sparśa-asaṃprayukta，與增語觸不相應）十八界（aṣṭādaśa dhātavaḥ，十八界）、十二處（dvādaśa āyatanāni，十二處）、五蘊（pañca skandhāḥ，五蘊）。思相應（manas-saṃprayukta，與思相應）如前，乃至二蘊（dve skandhāḥ，二蘊）。增語觸不相應（adhivacana-sparśa-asaṃprayukta，與增語觸不相應）如前，乃至五蘊（pañca skandhāḥ，五蘊）。如思相應（manas-saṃprayukta，與思相應）、增語觸不相應（adhivacana-sparśa-asaṃprayukta，與增語觸不相應），如是增語觸相應（adhivacana-sparśa-saṃprayukta，與增語觸相應）、思不相應（manas-asaṃprayukta，與思不相應），隨所應當廣說。思相應（manas-saṃprayukta，與思相應）

【English Translation】 English version The six dhātus (elements), the two āyatanas (sense sources), and the four skandhas (aggregates). What is remaining here? It refers to rūpa-rāga-svabhāva (the nature of desire for form), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in manas-asaṃprayukta (not associated with mind)? It refers to manas-svabhāva (the nature of mind), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eleven dhātus (ekādaśa dhātavaḥ, eleven elements), the eleven āyatanas (ekādaśa āyatanāni, eleven sense sources), and the two skandhas (dve skandhāḥ, two aggregates). What is being asked here? It refers to removing rūpa-rāga-saṃprayukta (associated with desire for form) and manas-asaṃprayukta dharma (phenomena not associated with mind), which means removing all phenomena: the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Manas-saṃprayukta (associated with mind) and sa-pratigha-sparśa-asaṃprayukta (not associated with contact with resistance), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in manas-saṃprayukta (associated with mind)? It refers to citta (mind), caitta dharma (mental factors), the eight dhātus (aṣṭa dhātavaḥ, eight elements), the two āyatanas (dve āyatanāni, two sense sources), and the four skandhas (catvāra skandhāḥ, four aggregates). What is remaining here? It refers to manas-svabhāva (the nature of mind), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eleven dhātus (ekādaśa dhātavaḥ, eleven elements), the eleven āyatanas (ekādaśa āyatanāni, eleven sense sources), and the two skandhas (dve skandhāḥ, two aggregates). What is included in sa-pratigha-sparśa-asaṃprayukta (not associated with contact with resistance)? It refers to sa-pratigha-sparśa-svabhāva (the nature of contact with resistance), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the thirteen dhātus (trayodaśa dhātavaḥ, thirteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is being asked here? It refers to removing manas-saṃprayukta (associated with mind) and sa-pratigha-sparśa-asaṃprayukta dharma (phenomena not associated with contact with resistance), which means removing all phenomena: the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Sa-pratigha-sparśa-saṃprayukta (associated with contact with resistance) and manas-asaṃprayukta (not associated with mind), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in sa-pratigha-sparśa-saṃprayukta (associated with contact with resistance)? It refers to citta (mind), caitta dharma (mental factors), the seven dhātus (sapta dhātavaḥ, seven elements), the two āyatanas (dve āyatanāni, two sense sources), and the four skandhas (catvāra skandhāḥ, four aggregates). What is remaining here? It refers to sa-pratigha-sparśa-svabhāva (the nature of contact with resistance), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the thirteen dhātus (trayodaśa dhātavaḥ, thirteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). What is included in manas-asaṃprayukta (not associated with mind)? It refers to manas-svabhāva (the nature of mind), rūpa (form), asaṃskṛta (unconditioned), citta-viprayukta-saṃskāra (formations not associated with mind), the eleven dhātus (ekādaśa dhātavaḥ, eleven elements), the eleven āyatanas (ekādaśa āyatanāni, eleven sense sources), and the two skandhas (dve skandhāḥ, two aggregates). What is being asked here? It refers to removing sa-pratigha-sparśa-saṃprayukta (associated with contact with resistance) and manas-asaṃprayukta dharma (phenomena not associated with mind), which means removing all phenomena: the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Manas-saṃprayukta (associated with mind) and adhivacana-sparśa-asaṃprayukta (not associated with contact with expression), the eighteen dhātus (aṣṭādaśa dhātavaḥ, eighteen elements), the twelve āyatanas (dvādaśa āyatanāni, twelve sense sources), and the five skandhas (pañca skandhāḥ, five aggregates). Manas-saṃprayukta (associated with mind) is as before, up to the two skandhas (dve skandhāḥ, two aggregates). Adhivacana-sparśa-asaṃprayukta (not associated with contact with expression) is as before, up to the five skandhas (pañca skandhāḥ, five aggregates). Just as manas-saṃprayukta (associated with mind) and adhivacana-sparśa-asaṃprayukta (not associated with contact with expression), so too adhivacana-sparśa-saṃprayukta (associated with contact with expression) and manas-asaṃprayukta (not associated with mind) should be explained in detail as appropriate. Manas-saṃprayukta (associated with mind)

、樂根不相應，樂根相應、思不相應，隨所應當廣說。如以思對樂根，對舍根亦爾。思相應、苦根不相應，苦根相應、思不相應，隨所應當廣說。思相應、喜根不相應，喜根相應、思不相應，隨所應當廣說。如以思對喜根，對憂根亦爾。以思對尋、伺、識法、六識身、六觸身、六受身、六想身，隨所應當廣說。◎

說一切有部界身足論卷中大正藏第 26 冊 No. 1540 阿毗達磨界身足論

阿毗達磨界身足論卷下

尊者世友造

三藏法師玄奘奉　詔譯

◎分別品第二中第七門

觸相應、作意不相應十八界、十二處、五蘊。觸相應如前，乃至二蘊。作意不相應，何所攝？謂作意自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除觸相應及作意不相應法，即除一切法：十八界、十二處、五蘊。作意相應、觸不相應十八界、十二處、五蘊。作意相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂作意自性、色、無為、心不相應行十一界、十一處、二蘊。觸不相應等如前說。如以觸對作意，乃至對慧亦爾。觸相應、不信不相應，不信相應、觸不相應，隨所應當廣說。如以觸對不信，對余大煩惱地法、欲貪、瞋、無慚、無愧亦爾。觸相應、忿不

【現代漢語翻譯】現代漢語譯本樂根（sukha-indriya，樂受之根）不相應，樂根相應、思（manaskara，作意）不相應，隨所應當廣說。如以思對樂根，對舍根（upeksha-indriya，舍受之根）亦爾。思相應、苦根（duhkha-indriya，苦受之根）不相應，苦根相應、思不相應，隨所應當廣說。思相應、喜根（saumanasya-indriya，喜受之根）不相應，喜根相應、思不相應，隨所應當廣說。如以思對喜根，對憂根（daurmanasya-indriya，憂受之根）亦爾。以思對尋（vitarka，粗略的思考）、伺（vicara，精細的思考）、識法（vijnana-dharma，意識之法）、六識身（sad-vijnanakaya，六種意識的集合）、六觸身（sat-sparshakaya，六種接觸的集合）、六受身（sat-vedanakaya，六種感受的集合）、六想身（sat-samjnakaaya，六種想法的集合），隨所應當廣說。

《說一切有部界身足論》卷中大正藏第 26 冊 No. 1540 《阿毗達磨界身足論》

《阿毗達磨界身足論》卷下

尊者世友造

三藏法師玄奘奉　詔譯

◎分別品第二中第七門

觸（sparsha，感覺）相應、作意不相應十八界（ashtadasa-dhatu，十八界）、十二處（dvadasa-ayatana，十二處）、五蘊（pancha-skandha，五蘊）。觸相應如前，乃至二蘊。作意不相應，何所攝？謂作意自性、色（rupa，物質）、無為（asamskrita，非造作的）、心不相應行（citta-viprayukta-samskara，不與心相應的行法）十一界、十一處、二蘊。此何所問？謂除觸相應及作意不相應法，即除一切法：十八界、十二處、五蘊。作意相應、觸不相應十八界、十二處、五蘊。作意相應，何所攝？謂心（citta，心識）、心所法（caitta-dharma，心所有法）八界、二處、四蘊。此何為余？謂作意自性、色、無為、心不相應行十一界、十一處、二蘊。觸不相應等如前說。如以觸對作意，乃至對慧（prajna，智慧）亦爾。觸相應、不信（asraddha，不信任）不相應，不信相應、觸不相應，隨所應當廣說。如以觸對不信，對余大煩惱地法（maha-klesha-bhumika-dharma，大煩惱地法）、欲貪（kama-raga，對慾望的貪婪）、瞋（dvesha，嗔恨）、無慚（ahrikya，無慚愧心）、無愧（anapatrapya，無羞恥心）亦爾。觸相應、忿（krodha，憤怒）不

【English Translation】 English version 'Sukha-indriya' (root of pleasure) not associated, 'sukha-indriya' associated, 'manaskara' (attention) not associated, should be explained extensively as appropriate. Just as 'manaskara' is paired with 'sukha-indriya', so it is with 'upeksha-indriya' (root of equanimity). 'Manaskara' associated, 'duhkha-indriya' (root of suffering) not associated, 'duhkha-indriya' associated, 'manaskara' not associated, should be explained extensively as appropriate. 'Manaskara' associated, 'saumanasya-indriya' (root of joy) not associated, 'saumanasya-indriya' associated, 'manaskara' not associated, should be explained extensively as appropriate. Just as 'manaskara' is paired with 'saumanasya-indriya', so it is with 'daurmanasya-indriya' (root of sorrow). Pairing 'manaskara' with 'vitarka' (initial application of thought), 'vicara' (sustained application of thought), 'vijnana-dharma' (consciousness-dharma), 'sad-vijnanakaya' (six bodies of consciousness), 'sat-sparshakaya' (six bodies of contact), 'sat-vedanakaya' (six bodies of feeling), 'sat-samjnakaaya' (six bodies of perception), should be explained extensively as appropriate.

《Abhidharma-dhatu-kaya-pada-shastra》, Middle Volume Taisho Tripitaka Volume 26 No. 1540 《Abhidharma-dhatu-kaya-pada-shastra》

《Abhidharma-dhatu-kaya-pada-shastra》, Lower Volume

Composed by Venerable Vasumitra

Translated by Tripitaka Master Xuanzang under Imperial Order

◎Second Chapter, Differentiation Section, Seventh Gate

'Sparsha' (contact) associated, 'manaskara' not associated: the eighteen 'dhatu' (elements), the twelve 'ayatana' (sense bases), the five 'skandha' (aggregates). 'Sparsha' associated as before, up to the two 'skandha'. 'Manaskara' not associated, what is included? Namely, the nature of 'manaskara', 'rupa' (form), 'asamskrita' (unconditioned), 'citta-viprayukta-samskara' (formations not associated with mind): eleven 'dhatu', eleven 'ayatana', two 'skandha'. What is asked here? Namely, excluding the 'dharma' associated with 'sparsha' and not associated with 'manaskara', that is, excluding all 'dharma': eighteen 'dhatu', twelve 'ayatana', five 'skandha'. 'Manaskara' associated, 'sparsha' not associated: eighteen 'dhatu', twelve 'ayatana', five 'skandha'. 'Manaskara' associated, what is included? Namely, 'citta' (mind), 'caitta-dharma' (mental factors): eight 'dhatu', two 'ayatana', four 'skandha'. What remains here? Namely, the nature of 'manaskara', 'rupa', 'asamskrita', 'citta-viprayukta-samskara': eleven 'dhatu', eleven 'ayatana', two 'skandha'. 'Sparsha' not associated, etc., as explained before. Just as 'sparsha' is paired with 'manaskara', so it is with 'prajna' (wisdom). 'Sparsha' associated, 'asraddha' (lack of faith) not associated, 'asraddha' associated, 'sparsha' not associated, should be explained extensively as appropriate. Just as 'sparsha' is paired with 'asraddha', so it is with the other 'maha-klesha-bhumika-dharma' (great defilement ground dharmas), 'kama-raga' (sensual desire), 'dvesha' (hatred), 'ahrikya' (shamelessness), 'anapatrapya' (lack of embarrassment). 'Sparsha' associated, 'krodha' (anger) not

相應，忿相應、觸不相應，隨所應當廣說。如以觸對忿，對余小煩惱地法、無色貪、疑、五見、六愛身亦爾。觸相應、色貪不相應，色貪相應、觸不相應，隨所應當廣說。觸相應、樂根不相應，樂根相應、觸不相應，隨所應當廣說。如以觸對樂根，對舍根亦爾。觸相應、苦根不相應，苦根相應、觸不相應，隨所應當廣說。觸相應、喜根不相應，喜根相應、觸不相應，隨所應當廣說。如以觸對喜根，對憂根亦爾。以觸對尋、伺、識法、六識身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第八門

作意相應、欲不相應十八界、十二處、五蘊。作意相應等如前說。欲不相應，何所攝？謂欲自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？如前說。欲相應、作意不相應十八界、十二處、五蘊。欲相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂欲自性、色、無為、心不相應行十一界、十一處、二蘊。作意不相應等如前說。如以作意對欲，乃至對慧亦爾。作意相應、不信不相應，不信相應、作意不相應，隨所應當廣說。如以作意對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。作意相應、忿不相應，忿相應、作意不相應，隨所應當廣說。如

【現代漢語翻譯】現代漢語譯本：相應地，忿相應、觸不相應，隨所應當廣泛解說。如同以觸對治忿，對治其餘小煩惱地法、無色貪（對色界的貪慾）、疑（懷疑）、五見（五種錯誤的見解）、六愛身（六種愛慾的集合）也是如此。觸相應、色貪不相應，色貪相應、觸不相應，隨所應當廣泛解說。觸相應、樂根（快樂的感受）不相應，樂根相應、觸不相應，隨所應當廣泛解說。如同以觸對治樂根，對治舍根（不苦不樂的感受）也是如此。觸相應、苦根（痛苦的感受）不相應，苦根相應、觸不相應，隨所應當廣泛解說。觸相應、喜根（喜悅的感受）不相應，喜根相應、觸不相應，隨所應當廣泛解說。如同以觸對治喜根，對治憂根（憂愁的感受）也是如此。以觸對治尋（粗略的思考）、伺（細緻的思考）、識法（認識作用）、六識身（六種意識的集合）、六受身（六種感受的集合）、六想身（六種想像的集合）、六思身（六種思緒的集合），隨所應當廣泛解說。

分別品第二中第八門

作意（注意）相應、欲（慾望）不相應十八界（十八種感官和對像）、十二處（十二種感官和對像）、五蘊（五種構成要素）。作意相應等如前所說。欲不相應，屬於什麼？指欲的自性、色（物質）、無為（不生不滅的境界）、心不相應行（不與心識相應的行為）十一界、十一處、二蘊。這是什麼問題？如前所說。欲相應、作意不相應十八界、十二處、五蘊。欲相應，屬於什麼？指心（意識）、心所法（心理活動）八界、二處、四蘊。這剩餘的是什麼？指欲的自性、色、無為、心不相應行十一界、十一處、二蘊。作意不相應等如前所說。如同以作意對治欲，乃至對治慧（智慧）也是如此。作意相應、不信（不信任）不相應，不信相應、作意不相應，隨所應當廣泛解說。如同以作意對治不信，對治其餘大煩惱地法、欲貪（對慾望的貪婪）、瞋（嗔恨）、無明觸（因無明而產生的接觸）、非明非無明觸（非明非無明產生的接觸）、無慚（不知羞恥）、無愧（不感到慚愧）也是如此。作意相應、忿（憤怒）不相應，忿相應、作意不相應，隨所應當廣泛解說。如

【English Translation】 English version: Correspondingly, 'anger' is associated, 'contact' is not associated; 'contact' is not associated, 'anger' is associated. Explain extensively as appropriate. Just as 'contact' is used against 'anger', so it is also used against other minor afflictive mental factors, 'formless realm desire' (desire for the formless realm), 'doubt' (uncertainty), the 'five views' (five types of wrong views), and the 'six aggregates of love' (six collections of attachments). 'Contact' is associated, 'form realm desire' (desire for the form realm) is not associated; 'form realm desire' is associated, 'contact' is not associated. Explain extensively as appropriate. 'Contact' is associated, 'pleasure faculty' (feeling of pleasure) is not associated; 'pleasure faculty' is associated, 'contact' is not associated. Explain extensively as appropriate. Just as 'contact' is used against 'pleasure faculty', so it is also used against 'neutral feeling' (feeling of neither pleasure nor pain). 'Contact' is associated, 'pain faculty' (feeling of pain) is not associated; 'pain faculty' is associated, 'contact' is not associated. Explain extensively as appropriate. 'Contact' is associated, 'joy faculty' (feeling of joy) is not associated; 'joy faculty' is associated, 'contact' is not associated. Explain extensively as appropriate. Just as 'contact' is used against 'joy faculty', so it is also used against 'sorrow faculty' (feeling of sorrow). 'Contact' is used against 'coarse thought' (initial application of mind), 'subtle thought' (sustained application of mind), 'consciousness-dharma' (the nature of consciousness), the 'six aggregates of consciousness' (six collections of consciousness), the 'six aggregates of feeling' (six collections of feelings), the 'six aggregates of perception' (six collections of perceptions), and the 'six aggregates of volition' (six collections of volitions). Explain extensively as appropriate.

Eighth Section in the Second Chapter on Differentiation

'Attention' (mental engagement) is associated, 'desire' (craving) is not associated with the eighteen realms (eighteen elements of sense perception), the twelve sense bases (twelve sources of sense experience), and the five aggregates (five components of existence). 'Attention' being associated, etc., is as previously explained. What does 'desire' not being associated encompass? It refers to the nature of desire itself, 'form' (physical matter), 'unconditioned' (that which is not subject to conditions), and 'mental formations not associated with mind' (factors that are neither mental nor physical) in eleven realms, eleven sense bases, and two aggregates. What question does this address? As previously explained. 'Desire' is associated, 'attention' is not associated with the eighteen realms, the twelve sense bases, and the five aggregates. What does 'desire' being associated encompass? It refers to 'mind' (consciousness) and 'mental factors' (mental events) in eight realms, two sense bases, and four aggregates. What remains? It refers to the nature of desire itself, 'form', 'unconditioned', and 'mental formations not associated with mind' in eleven realms, eleven sense bases, and two aggregates. 'Attention' not being associated, etc., is as previously explained. Just as 'attention' is used against 'desire', so it is also used against 'wisdom' (understanding). 'Attention' is associated, 'lack of faith' (disbelief) is not associated; 'lack of faith' is associated, 'attention' is not associated. Explain extensively as appropriate. Just as 'attention' is used against 'lack of faith', so it is also used against other major afflictive mental factors, 'desire-greed' (craving for desire), 'hatred' (aversion), 'ignorance-contact' (contact born of ignorance), 'neither-ignorance-nor-non-ignorance-contact' (contact that is neither ignorant nor non-ignorant), 'shamelessness' (lack of moral shame), and 'lack of embarrassment' (lack of moral embarrassment). 'Attention' is associated, 'anger' (wrath) is not associated; 'anger' is associated, 'attention' is not associated. Explain extensively as appropriate. As

以作意對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。作意相應、色貪不相應，色貪相應、作意不相應，隨所應當廣說。作意相應、有對觸不相應，有對觸相應、作意不相應，隨所應當廣說。作意相應、增語觸不相應，增語觸相應、作意不相應，隨所應當廣說。作意相應、樂根不相應，樂根相應、作意不相應，隨所應當廣說。如以作意對樂根，對舍根亦爾。作意相應、苦根不相應，苦根相應、作意不相應，隨所應當廣說。作意相應、喜根不相應，喜根相應、作意不相應，隨所應當廣說。如以作意對喜根，對憂根亦爾。以作意對尋、伺、識法、六識身、六觸身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第九門

欲相應、勝解不相應十八界、十二處、五蘊。欲相應等如前說。勝解不相應，何所攝？謂勝解自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？謂除欲相應及勝解不相應法，即除一切法：十八界、十二處、五蘊。勝解相應、欲不相應十八界、十二處、五蘊。勝解相應，何所攝？謂心心所法八界、二處、四蘊。此何為余？謂勝解自性、色、無為、心不相應行十一界、十一處、二蘊。欲不相應等如前說。如以欲對勝解，對念、三摩地、慧亦爾。欲相應、不

【現代漢語翻譯】現代漢語譯本：以作意（manasikara，心理活動中的注意或定向）對抗忿恨（krodha，憤怒），對於其餘的小煩惱地法（upaklesa-bhumi-dharma，次要煩惱）、無色貪（arupa-raga，對無色界的貪著）、疑（vicikitsa，懷疑）、五見（panca-drsti，五種錯誤的見解）、明觸（vijnana-sparsha，由意識產生的接觸）、六愛身（sad-trsna-kaya，六種對感官對象的渴愛）也是如此。作意相應（manasikara-samprayukta，與作意相應）、色貪不相應（rupa-raga-visamprayukta，與色貪不相應），色貪相應（rupa-raga-samprayukta，與色貪相應）、作意不相應（manasikara-visamprayukta，與作意不相應），根據情況應當廣泛地解釋。作意相應（manasikara-samprayukta，與作意相應）、有對觸不相應（sapratigha-sparsha-visamprayukta，與有對觸不相應），有對觸相應（sapratigha-sparsha-samprayukta，與有對觸相應）、作意不相應（manasikara-visamprayukta，與作意不相應），根據情況應當廣泛地解釋。作意相應（manasikara-samprayukta，與作意相應）、增語觸不相應（adhivacana-sparsha-visamprayukta，與增語觸不相應），增語觸相應（adhivacana-sparsha-samprayukta，與增語觸相應）、作意不相應（manasikara-visamprayukta，與作意不相應），根據情況應當廣泛地解釋。作意相應（manasikara-samprayukta，與作意相應）、樂根不相應（sukha-indriya-visamprayukta，與樂根不相應），樂根相應（sukha-indriya-samprayukta，與樂根相應）、作意不相應（manasikara-visamprayukta，與作意不相應），根據情況應當廣泛地解釋。如同以作意對抗樂根，對於舍根（upeksha-indriya，舍受）也是如此。作意相應（manasikara-samprayukta，與作意相應）、苦根不相應（duhkha-indriya-visamprayukta，與苦根不相應），苦根相應（duhkha-indriya-samprayukta，與苦根相應）、作意不相應（manasikara-visamprayukta，與作意不相應），根據情況應當廣泛地解釋。作意相應（manasikara-samprayukta，與作意相應）、喜根不相應（saumanasya-indriya-visamprayukta，與喜根不相應），喜根相應（saumanasya-indriya-samprayukta，與喜根相應）、作意不相應（manasikara-visamprayukta，與作意不相應），根據情況應當廣泛地解釋。如同以作意對抗喜根，對於憂根（daurmanasya-indriya，憂受）也是如此。以作意對抗尋（vitarka，粗略的思考）、伺（vicara，細緻的思考）、識法（vijnana-dharma，意識的法）、六識身（sad-vijnana-kaya，六種意識）、六觸身（sad-sparsha-kaya，六種接觸）、六受身（sad-vedana-kaya，六種感受）、六想身（sad-samjna-kaya，六種想法）、六思身（sad-cetana-kaya，六種思），根據情況應當廣泛地解釋。

分別品第二中第九門

欲相應（chanda-samprayukta，與慾望相應）、勝解不相應（adhimoksha-visamprayukta，與勝解不相應）的十八界（asta-dasa-dhatu，十八界）、十二處（dvadasa-ayatana，十二處）、五蘊（panca-skandha，五蘊）。欲相應等如同前面所說。勝解不相應（adhimoksha-visamprayukta，與勝解不相應），被什麼所包含？謂勝解自性（adhimoksha-svabhava，勝解的自性）、色（rupa，色法）、無為（asamskrta，無為法）、心不相應行（citta-viprayukta-samskara，心不相應行）的十一界（ekadasa-dhatu，十一界）、十一處（ekadasa-ayatana，十一處）、二蘊（dvi-skandha，二蘊）。這是在問什麼？謂除去欲相應（chanda-samprayukta，與慾望相應）及勝解不相應法（adhimoksha-visamprayukta-dharma，與勝解不相應的法），即除去一切法：十八界（asta-dasa-dhatu，十八界）、十二處（dvadasa-ayatana，十二處）、五蘊（panca-skandha，五蘊）。勝解相應（adhimoksha-samprayukta，與勝解相應）、欲不相應（chanda-visamprayukta，與慾望不相應）的十八界（asta-dasa-dhatu，十八界）、十二處（dvadasa-ayatana，十二處）、五蘊（panca-skandha，五蘊）。勝解相應（adhimoksha-samprayukta，與勝解相應），被什麼所包含？謂心心所法（citta-caitta-dharma，心和心所法）的八界（asta-dhatu，八界）、二處（dvi-ayatana，二處）、四蘊（catur-skandha，四蘊）。這剩餘的是什麼？謂勝解自性（adhimoksha-svabhava，勝解的自性）、色（rupa，色法）、無為（asamskrta，無為法）、心不相應行（citta-viprayukta-samskara，心不相應行）的十一界（ekadasa-dhatu，十一界）、十一處（ekadasa-ayatana，十一處）、二蘊（dvi-skandha，二蘊）。欲不相應等如同前面所說。如同以欲對抗勝解，對於念（smrti，正念）、三摩地（samadhi，禪定）、慧（prajna，智慧）也是如此。欲相應、不

【English Translation】 English version: Just as with attention (manasikara, mental activity of attention or direction) against anger (krodha), so it is with the remaining minor afflictive mental factors (upaklesa-bhumi-dharma, secondary afflictions), formless realm desire (arupa-raga, attachment to the formless realms), doubt (vicikitsa, skepticism), the five views (panca-drsti, five wrong views), cognitive contact (vijnana-sparsha, contact arising from consciousness), and the six aggregates of craving (sad-trsna-kaya, six kinds of craving for sense objects). 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with form realm desire (rupa-raga-visamprayukta, not associated with form realm desire),' 'associated with form realm desire (rupa-raga-samprayukta, associated with form realm desire), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with contact with resistance (sapratigha-sparsha-visamprayukta, not associated with contact with resistance),' 'associated with contact with resistance (sapratigha-sparsha-samprayukta, associated with contact with resistance), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with verbal contact (adhivacana-sparsha-visamprayukta, not associated with verbal contact),' 'associated with verbal contact (adhivacana-sparsha-samprayukta, associated with verbal contact), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with the pleasure faculty (sukha-indriya-visamprayukta, not associated with the pleasure faculty),' 'associated with the pleasure faculty (sukha-indriya-samprayukta, associated with the pleasure faculty), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. Just as with attention against the pleasure faculty, so it is with the equanimity faculty (upeksha-indriya, the faculty of equanimity). 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with the pain faculty (duhkha-indriya-visamprayukta, not associated with the pain faculty),' 'associated with the pain faculty (duhkha-indriya-samprayukta, associated with the pain faculty), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. 'Associated with attention (manasikara-samprayukta, associated with attention), not associated with the joy faculty (saumanasya-indriya-visamprayukta, not associated with the joy faculty),' 'associated with the joy faculty (saumanasya-indriya-samprayukta, associated with the joy faculty), not associated with attention (manasikara-visamprayukta, not associated with attention),' should be explained extensively as appropriate. Just as with attention against the joy faculty, so it is with the sorrow faculty (daurmanasya-indriya, the faculty of sorrow). With attention against initial thought (vitarka, gross thought), sustained thought (vicara, subtle thought), consciousness-dharma (vijnana-dharma, the dharma of consciousness), the six bodies of consciousness (sad-vijnana-kaya, the six consciousnesses), the six bodies of contact (sad-sparsha-kaya, the six contacts), the six bodies of feeling (sad-vedana-kaya, the six feelings), the six bodies of perception (sad-samjna-kaya, the six perceptions), the six bodies of intention (sad-cetana-kaya, the six intentions), should be explained extensively as appropriate.

Ninth Section in the Second Chapter on Discrimination

The eighteen elements (asta-dasa-dhatu, eighteen elements), twelve sense bases (dvadasa-ayatana, twelve sense bases), and five aggregates (panca-skandha, five aggregates) that are associated with desire (chanda-samprayukta, associated with desire) and not associated with conviction (adhimoksha-visamprayukta, not associated with conviction). 'Associated with desire,' etc., as previously stated. What is included in 'not associated with conviction (adhimoksha-visamprayukta, not associated with conviction)'? Namely, the nature of conviction (adhimoksha-svabhava, the nature of conviction), form (rupa, form), the unconditioned (asamskrta, the unconditioned), and the eleven elements (ekadasa-dhatu, eleven elements), eleven sense bases (ekadasa-ayatana, eleven sense bases), and two aggregates (dvi-skandha, two aggregates) that are mental factors not associated with mind (citta-viprayukta-samskara, mental factors not associated with mind). What is being asked here? Namely, excluding the dharmas associated with desire (chanda-samprayukta, associated with desire) and not associated with conviction (adhimoksha-visamprayukta-dharma, not associated with conviction), that is, excluding all dharmas: the eighteen elements (asta-dasa-dhatu, eighteen elements), twelve sense bases (dvadasa-ayatana, twelve sense bases), and five aggregates (panca-skandha, five aggregates). The eighteen elements (asta-dasa-dhatu, eighteen elements), twelve sense bases (dvadasa-ayatana, twelve sense bases), and five aggregates (panca-skandha, five aggregates) that are associated with conviction (adhimoksha-samprayukta, associated with conviction) and not associated with desire (chanda-visamprayukta, not associated with desire). What is included in 'associated with conviction (adhimoksha-samprayukta, associated with conviction)'? Namely, the eight elements (asta-dhatu, eight elements), two sense bases (dvi-ayatana, two sense bases), and four aggregates (catur-skandha, four aggregates) that are mind and mental factors (citta-caitta-dharma, mind and mental factors). What remains here? Namely, the nature of conviction (adhimoksha-svabhava, the nature of conviction), form (rupa, form), the unconditioned (asamskrta, the unconditioned), and the eleven elements (ekadasa-dhatu, eleven elements), eleven sense bases (ekadasa-ayatana, eleven sense bases), and two aggregates (dvi-skandha, two aggregates) that are mental factors not associated with mind (citta-viprayukta-samskara, mental factors not associated with mind). 'Not associated with desire,' etc., as previously stated. Just as with desire against conviction, so it is with mindfulness (smrti, mindfulness), concentration (samadhi, concentration), and wisdom (prajna, wisdom). Associated with desire, not

信不相應，不信相應、欲不相應，隨所應當廣說。如以欲對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。欲相應、忿不相應，忿相應、欲不相應，隨所應當廣說。如以欲對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。欲相應、色貪不相應，色貪相應、欲不相應，隨所應當廣說。欲相應、有對觸不相應，有對觸相應、欲不相應，隨所應當廣說。欲相應、增語觸不相應，增語觸相應、欲不相應，隨所應當廣說。欲相應、樂根不相應，樂根相應、欲不相應，隨所應當廣說。如以欲對樂根，對舍根亦爾。欲相應、苦根不相應，苦根相應、欲不相應，隨所應當廣說。欲相應、喜根不相應，喜根相應、欲不相應，隨所應當廣說。如以欲對喜根，對憂根亦爾。以欲對尋、伺、識法、六識身、六觸身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第十門

勝解相應、念不相應十八界、十二處、五蘊。勝解相應等如前說。念不相應，何所攝？謂念自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？如前說。念相應、勝解不相應十八界、十二處、五蘊。念相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂念自性、色、無為、心不相應行

【現代漢語翻譯】現代漢語譯本：『信不相應，不信相應』，『欲不相應，隨所應當廣說』：信念不相應，不信念相應；慾望不相應，應根據具體情況詳細解釋。例如，以慾望對治不信念，以及對治其他大煩惱地法（指與大煩惱相應的心理活動）、欲貪（對慾望的貪著）、瞋（嗔恨）、無明觸（由無明產生的觸覺）、非明非無明觸（既非明瞭也非無明的觸覺）、無慚（不知羞恥）、無愧（不覺羞愧）也是如此。『欲相應、忿不相應，忿相應、欲不相應，隨所應當廣說』：慾望相應，忿怒不相應；忿怒相應，慾望不相應，應根據具體情況詳細解釋。例如，以慾望對治忿怒，以及對治其他小煩惱地法（指與小煩惱相應的心理活動）、無色貪（對無色界的貪著）、疑（懷疑）、五見（五種錯誤的見解）、明觸（由明產生的觸覺）、六愛身（六種愛著的對象）也是如此。『欲相應、色貪不相應，色貪相應、欲不相應，隨所應當廣說』：慾望相應，色貪（對色界的貪著）不相應；色貪相應，慾望不相應，應根據具體情況詳細解釋。『欲相應、有對觸不相應，有對觸相應、欲不相應，隨所應當廣說』：慾望相應，有對觸（有阻礙的觸覺）不相應；有對觸相應，慾望不相應，應根據具體情況詳細解釋。『欲相應、增語觸不相應，增語觸相應、欲不相應，隨所應當廣說』：慾望相應，增語觸（通過語言表達的觸覺）不相應；增語觸相應，慾望不相應，應根據具體情況詳細解釋。『欲相應、樂根不相應，樂根相應、欲不相應，隨所應當廣說』：慾望相應，樂根（快樂的感受）不相應；樂根相應，慾望不相應，應根據具體情況詳細解釋。例如，以慾望對治樂根，以及對治舍根（不苦不樂的感受）也是如此。『欲相應、苦根不相應，苦根相應、欲不相應，隨所應當廣說』：慾望相應，苦根（痛苦的感受）不相應；苦根相應，慾望不相應，應根據具體情況詳細解釋。『欲相應、喜根不相應，喜根相應、欲不相應，隨所應當廣說』：慾望相應，喜根（喜悅的感受）不相應；喜根相應，慾望不相應，應根據具體情況詳細解釋。例如，以慾望對治喜根，以及對治憂根（憂愁的感受）也是如此。以慾望對治尋（粗略的思考）、伺（細緻的思考）、識法（認識作用）、六識身（六種意識）、六觸身（六種觸覺）、六受身（六種感受）、六想身（六種想像）、六思身（六種思慮），應根據具體情況詳細解釋。

分別品第二中第十門

『勝解相應、念不相應』：勝解（深刻的理解）相應，念（憶念）不相應，涉及十八界（十八種感官和對像）、十二處（十二種感官和對像）、五蘊（五種構成要素）。勝解相應等如前所述。『念不相應，何所攝？』：念不相應，包含哪些內容？包含唸的自性、色（物質）、無為（非因緣和合的境界）、心不相應行（不與心識相應的行為）十一界、十一處、二蘊。『此何所問？』：這是什麼問題？如前所述。『念相應、勝解不相應』：念相應，勝解不相應，涉及十八界、十二處、五蘊。『念相應，何所攝？』：念相應，包含哪些內容？包含心（心識）、心所法（心理活動）八界、二處、四蘊。『此何為余？』：這還剩下什麼？包含唸的自性、色、無為、心不相應行。

【English Translation】 English version: 'Non-correspondence with faith, correspondence with non-faith,' 'Non-correspondence with desire, explain extensively as appropriate': Non-correspondence with faith, correspondence with non-faith; non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract non-faith, as well as to counteract other afflictions of the great affliction ground (referring to mental activities corresponding to great afflictions), desire-attachment (attachment to desires), aversion (hatred), ignorant contact (contact arising from ignorance), neither clear nor unclear contact (contact that is neither clear nor unclear), shamelessness (not knowing shame), and lack of remorse (not feeling remorse) is also the same. 'Correspondence with desire, non-correspondence with anger; correspondence with anger, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with anger; correspondence with anger, non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract anger, as well as to counteract other afflictions of the minor affliction ground (referring to mental activities corresponding to minor afflictions), formless realm attachment (attachment to the formless realm), doubt (uncertainty), the five views (five erroneous views), clear contact (contact arising from clarity), and the six bodies of love (six objects of attachment) is also the same. 'Correspondence with desire, non-correspondence with form realm attachment; correspondence with form realm attachment, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with form realm attachment (attachment to the form realm); correspondence with form realm attachment, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with obstructive contact; correspondence with obstructive contact, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with obstructive contact (contact with obstruction); correspondence with obstructive contact, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with verbal contact; correspondence with verbal contact, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with verbal contact (contact expressed through language); correspondence with verbal contact, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with the root of pleasure; correspondence with the root of pleasure, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with the root of pleasure (the feeling of happiness); correspondence with the root of pleasure, non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract the root of pleasure, as well as to counteract the root of equanimity (the feeling of neither pleasure nor pain) is also the same. 'Correspondence with desire, non-correspondence with the root of suffering; correspondence with the root of suffering, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with the root of suffering (the feeling of pain); correspondence with the root of suffering, non-correspondence with desire, explain in detail according to the specific circumstances. 'Correspondence with desire, non-correspondence with the root of joy; correspondence with the root of joy, non-correspondence with desire, explain extensively as appropriate': Correspondence with desire, non-correspondence with the root of joy (the feeling of joy); correspondence with the root of joy, non-correspondence with desire, explain in detail according to the specific circumstances. For example, using desire to counteract the root of joy, as well as to counteract the root of sorrow (the feeling of sorrow) is also the same. Using desire to counteract coarse thought (initial application of mind), subtle thought (sustained application of mind), consciousness-dharma (the function of cognition), the six consciousnesses (six types of consciousness), the six contacts (six types of contact), the six feelings (six types of feeling), the six perceptions (six types of perception), and the six intentions (six types of intention), explain in detail according to the specific circumstances.

Chapter Two on Differentiation, Section Ten

'Correspondence with conviction, non-correspondence with mindfulness': Correspondence with conviction (deep understanding), non-correspondence with mindfulness (recollection), involves the eighteen realms (eighteen sense organs and objects), the twelve bases (twelve sense organs and objects), and the five aggregates (five constituent elements). Correspondence with conviction, etc., is as previously stated. 'Non-correspondence with mindfulness, what does it encompass?': Non-correspondence with mindfulness, what does it include? It includes the nature of mindfulness, form (matter), the unconditioned (the state of non-arising from conditions), and mental formations not corresponding to consciousness (behaviors not corresponding to consciousness), eleven realms, eleven bases, and two aggregates. 'What is this question?' As previously stated. 'Correspondence with mindfulness, non-correspondence with conviction': Correspondence with mindfulness, non-correspondence with conviction, involves the eighteen realms, the twelve bases, and the five aggregates. 'Correspondence with mindfulness, what does it encompass?': Correspondence with mindfulness, what does it include? It includes mind (consciousness) and mental factors (mental activities), eight realms, two bases, and four aggregates. 'What remains?' It includes the nature of mindfulness, form, the unconditioned, and mental formations not corresponding to consciousness.

十一界、十一處、二蘊。勝解不相應等如前說。如以勝解對念，對三摩地、慧亦爾。勝解相應、不信不相應，不信相應、勝解不相應，隨所應當廣說。如以勝解對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。勝解相應、忿不相應，忿相應、勝解不相應，隨所應當廣說。如以勝解對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。勝解相應、色貪不相應，色貪相應、勝解不相應，隨所應當廣說。勝解相應、有對觸不相應，有對觸相應、勝解不相應，隨所應當廣說。勝解相應、增語觸不相應，增語觸相應、勝解不相應，隨所應當廣說。勝解相應、樂根不相應，樂根相應、勝解不相應，隨所應當廣說。如以勝解對樂根，對舍根亦爾。勝解相應、苦根不相應，苦根相應、勝解不相應，隨所應當廣說。勝解相應、喜根不相應，喜根相應、勝解不相應，隨所應當廣說。如以勝解對喜根，對憂根亦爾。以勝解對尋、伺、識法、六識身、六觸身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第十一門

念相應、三摩地不相應十八界、十二處、五蘊。念相應等如前說。三摩地不相應，何所攝？謂三摩地自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問

【現代漢語翻譯】現代漢語譯本十一界（Ekādaśa dhātavaḥ）、十一處（Ekādaśa āyatanāni）、二蘊（Dve skandhāḥ）。勝解（Adhimokṣa）不相應等，如前文所說。如同以勝解對念（Smṛti），對三摩地（Samādhi）、慧（Prajñā）也是如此。勝解相應、不信（Aśraddhā）不相應，不信相應、勝解不相應，根據情況應當詳細解說。如同以勝解對不信，對其他大煩惱地法（Mahāklesabhūmika dharmāḥ）、欲貪（Kāmarāga）、瞋（Dveṣa）、無明觸（Avidyāsparśa）、非明非無明觸（Na vidyā na avidyāsparśa）、無慚（Ahrikya）、無愧（Anapatrāpya）也是如此。勝解相應、忿（Krodha）不相應，忿相應、勝解不相應，根據情況應當詳細解說。如同以勝解對忿，對其他小煩惱地法（Parīttaklesabhūmika dharmāḥ）、無色貪（Arūparāga）、疑（Vicikitsā）、五見（Pañca dṛṣṭayaḥ）、明觸（Vidyāsparśa）、六愛身（Ṣaṭ tṛṣṇākāyāḥ）也是如此。勝解相應、色貪（Rūparāga）不相應，色貪相應、勝解不相應，根據情況應當詳細解說。勝解相應、有對觸（Sapratigha sparśa）不相應，有對觸相應、勝解不相應，根據情況應當詳細解說。勝解相應、增語觸（Adhivacana sparśa）不相應，增語觸相應、勝解不相應，根據情況應當詳細解說。勝解相應、樂根（Sukhendriya）不相應，樂根相應、勝解不相應，根據情況應當詳細解說。如同以勝解對樂根，對舍根（Upekṣendriya）也是如此。勝解相應、苦根（Dukhendriya）不相應，苦根相應、勝解不相應，根據情況應當詳細解說。勝解相應、喜根（Saumanasyendriya）不相應，喜根相應、勝解不相應，根據情況應當詳細解說。如同以勝解對喜根，對憂根（Daurmanasyendriya）也是如此。以勝解對尋（Vitarka）、伺（Vicāra）、識法（Vijñāna dharma）、六識身（Ṣaṭ vijñānakāyāḥ）、六觸身（Ṣaṭ sparśakāyāḥ）、六受身（Ṣaṭ vedanākāyāḥ）、六想身（Ṣaṭ saṃjñākāyāḥ）、六思身（Ṣaṭ cetanākāyāḥ），根據情況應當詳細解說。

分別品第二中第十一門

念（Smṛti）相應、三摩地（Samādhi）不相應，十八界（Aṣṭādaśa dhātavaḥ）、十二處（Dvādaśa āyatanāni）、五蘊（Pañca skandhāḥ）。念相應等，如前文所說。三摩地不相應，屬於什麼？也就是三摩地自性、色（Rūpa）、無為（Asaṃskṛta）、心不相應行（Citta viprayukta saṃskāra）十一界（Ekādaśa dhātavaḥ）、十一處（Ekādaśa āyatanāni）、二蘊（Dve skandhāḥ）。這是什麼問題？

【English Translation】 English version Eleven realms (Ekādaśa dhātavaḥ), eleven bases (Ekādaśa āyatanāni), two aggregates (Dve skandhāḥ). Non-concomitance with conviction (Adhimokṣa), etc., is as previously stated. Just as conviction is considered in relation to mindfulness (Smṛti), so too with concentration (Samādhi) and wisdom (Prajñā). Conviction being concomitant, disbelief (Aśraddhā) being non-concomitant; disbelief being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to disbelief, so too with the remaining pervasive afflictive mental factors (Mahāklesabhūmika dharmāḥ), desire-attachment (Kāmarāga), hatred (Dveṣa), contact with ignorance (Avidyāsparśa), contact with neither ignorance nor non-ignorance (Na vidyā na avidyāsparśa), shamelessness (Ahrikya), and lack of embarrassment (Anapatrāpya). Conviction being concomitant, anger (Krodha) being non-concomitant; anger being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to anger, so too with the remaining minor afflictive mental factors (Parīttaklesabhūmika dharmāḥ), attachment to the formless (Arūparāga), doubt (Vicikitsā), the five views (Pañca dṛṣṭayaḥ), contact with clarity (Vidyāsparśa), and the six aggregates of craving (Ṣaṭ tṛṣṇākāyāḥ). Conviction being concomitant, attachment to form (Rūparāga) being non-concomitant; attachment to form being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, contact with resistance (Sapratigha sparśa) being non-concomitant; contact with resistance being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, contact with verbal proliferation (Adhivacana sparśa) being non-concomitant; contact with verbal proliferation being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, the feeling of pleasure (Sukhendriya) being non-concomitant; the feeling of pleasure being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to the feeling of pleasure, so too with the feeling of equanimity (Upekṣendriya). Conviction being concomitant, the feeling of pain (Dukhendriya) being non-concomitant; the feeling of pain being concomitant, conviction being non-concomitant; explain in detail as appropriate. Conviction being concomitant, the feeling of joy (Saumanasyendriya) being non-concomitant; the feeling of joy being concomitant, conviction being non-concomitant; explain in detail as appropriate. Just as conviction is considered in relation to the feeling of joy, so too with the feeling of sorrow (Daurmanasyendriya). Consider conviction in relation to investigation (Vitarka), discernment (Vicāra), the dharma of consciousness (Vijñāna dharma), the six aggregates of consciousness (Ṣaṭ vijñānakāyāḥ), the six aggregates of contact (Ṣaṭ sparśakāyāḥ), the six aggregates of feeling (Ṣaṭ vedanākāyāḥ), the six aggregates of perception (Ṣaṭ saṃjñākāyāḥ), and the six aggregates of intention (Ṣaṭ cetanākāyāḥ); explain in detail as appropriate.

The Eleventh Section in the Second Chapter on Distinctions

Mindfulness (Smṛti) being concomitant, concentration (Samādhi) being non-concomitant: eighteen realms (Aṣṭādaśa dhātavaḥ), twelve bases (Dvādaśa āyatanāni), five aggregates (Pañca skandhāḥ). Concomitance with mindfulness, etc., is as previously stated. What does non-concomitance with concentration encompass? Namely, the nature of concentration itself, form (Rūpa), the unconditioned (Asaṃskṛta), and mental formations not associated with mind (Citta viprayukta saṃskāra): eleven realms (Ekādaśa dhātavaḥ), eleven bases (Ekādaśa āyatanāni), two aggregates (Dve skandhāḥ). What is the question here?

？如前說。三摩地相應、念不相應十八界、十二處、五蘊。三摩地相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂三摩地自性、色、無為、心不相應行十一界、十一處、二蘊。念不相應等如前說。如以唸對三摩地，對慧亦爾。念相應、不信不相應，不信相應、念不相應，隨所應當廣說。如以唸對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。念相應、忿不相應，忿相應、念不相應，隨所應當廣說。如以唸對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。念相應、色貪不相應，色貪相應、念不相應，隨所應當廣說。念相應、有對觸不相應，有對觸相應、念不相應，隨所應當廣說。念相應、增語觸不相應，增語觸相應、念不相應，隨所應當廣說。念相應、樂根不相應，樂根相應、念不相應，隨所應當廣說。如以唸對樂根，對舍根亦爾。念相應、苦根不相應，苦根相應、念不相應，隨所應當廣說。念相應、喜根不相應，喜根相應、念不相應，隨所應當廣說。如以唸對喜根，對憂根亦爾。以唸對尋、伺、識法、六識身、六觸身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第十二門

三摩地相應、慧不相應十八界、十二處、五蘊。三摩地

【現代漢語翻譯】現代漢語譯本：問：如前所說，三摩地（Samadhi，禪定）相應、念（Smrti，正念）不相應的十八界、十二處、五蘊是什麼？答：三摩地相應，包含哪些？包含心、心所法（Caitasika dharma，心所法）的八界、二處、四蘊。問：這裡面什麼算是剩餘的？答：所謂三摩地自性、色（Rupa，色法）、無為（Asamskrta，無為法）、心不相應行（Citta-viprayukta-samskara，心不相應行）的十一界、十一處、二蘊。念不相應等，如前所說。如同以唸對治三摩地，對治慧（Prajna，智慧）也是一樣。念相應、不信（Asraddha，不信）不相應，不信相應、念不相應，應當根據情況廣泛解說。如同以唸對治不信，對治其餘大煩惱地法（Maha-klesa-bhumika dharma，大煩惱地法）、欲貪（Kama-raga，欲貪）、瞋（Dvesa，嗔恚）、無明觸（Avidya-sparsha，無明觸）、非明非無明觸、無慚（Ahrikya，無慚）、無愧（Anapatrapya，無愧）也是一樣。念相應、忿（Krodha，忿怒）不相應，忿相應、念不相應，應當根據情況廣泛解說。如同以唸對治忿，對治其餘小煩惱地法（Paritta-klesa-bhumika dharma，小煩惱地法）、無色貪（Arupa-raga，無色貪）、疑（Vicikitsa，懷疑）、五見（Panca-drsti，五種邪見）、明觸（Vidya-sparsha，明觸）、六愛身（Sad ayatana-nikaya trsna，六愛身）也是一樣。念相應、色貪（Rupa-raga，色貪）不相應，色貪相應、念不相應，應當根據情況廣泛解說。念相應、有對觸（Sapatigha-sparsha，有對觸）不相應，有對觸相應、念不相應，應當根據情況廣泛解說。念相應、增語觸（Prajna-sparsha，增語觸）不相應，增語觸相應、念不相應，應當根據情況廣泛解說。念相應、樂根（Sukha-indriya，樂根）不相應，樂根相應、念不相應，應當根據情況廣泛解說。如同以唸對治樂根，對治舍根（Upeksa-indriya，舍根）也是一樣。念相應、苦根（Duhkha-indriya，苦根）不相應，苦根相應、念不相應，應當根據情況廣泛解說。念相應、喜根（Saumanasya-indriya，喜根）不相應，喜根相應、念不相應，應當根據情況廣泛解說。如同以唸對治喜根，對治憂根（Daurmanasya-indriya，憂根）也是一樣。以唸對治尋（Vitarka，尋）、伺（Vicara，伺）、識法（Vijnana dharma，識法）、六識身（Sad vijnana-kaya，六識身）、六觸身（Sad sparsha-kaya，六觸身）、六受身（Sad vedana-kaya，六受身）、六想身（Sad samjna-kaya，六想身）、六思身（Sad cetana-kaya，六思身），應當根據情況廣泛解說。

分別品第二中第十二門

三摩地相應、慧不相應十八界、十二處、五蘊。三摩地

【English Translation】 English version: Question: As previously stated, what are the eighteen realms, twelve sense bases, and five aggregates that are associated with Samadhi (concentration) but not associated with Smrti (mindfulness)? Answer: What does 'associated with Samadhi' include? It includes the eight realms, two sense bases, and four aggregates of mind and mental factors (Caitasika dharma). Question: What is considered remaining in this? Answer: What is remaining are the eleven realms, eleven sense bases, and two aggregates of the nature of Samadhi itself, Rupa (form), Asamskrta (unconditioned), and Citta-viprayukta-samskara (mind-independent formations). Regarding 'not associated with mindfulness,' it is as previously stated. Just as mindfulness is used to counter Samadhi, it is also used to counter Prajna (wisdom). 'Associated with mindfulness, not associated with Asraddha (lack of faith),' 'associated with lack of faith, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter lack of faith, it is also used to counter the other Maha-klesa-bhumika dharma (great defilement-ground dharmas), Kama-raga (desire-attachment), Dvesa (hatred), Avidya-sparsha (ignorance-contact), non-illumination and non-non-illumination contact, Ahrikya (shamelessness), and Anapatrapya (lack of consideration). 'Associated with mindfulness, not associated with Krodha (anger),' 'associated with anger, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter anger, it is also used to counter the other Paritta-klesa-bhumika dharma (minor defilement-ground dharmas), Arupa-raga (formless-attachment), Vicikitsa (doubt), Panca-drsti (five wrong views), Vidya-sparsha (knowledge-contact), and Sad ayatana-nikaya trsna (six aggregates of craving). 'Associated with mindfulness, not associated with Rupa-raga (form-attachment),' 'associated with form-attachment, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Sapatigha-sparsha (resistant-contact),' 'associated with resistant-contact, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Prajna-sparsha (wisdom-contact),' 'associated with wisdom-contact, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Sukha-indriya (pleasure faculty),' 'associated with pleasure faculty, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter the pleasure faculty, it is also used to counter the Upeksa-indriya (equanimity faculty). 'Associated with mindfulness, not associated with Duhkha-indriya (pain faculty),' 'associated with pain faculty, not associated with mindfulness,' should be explained extensively as appropriate. 'Associated with mindfulness, not associated with Saumanasya-indriya (joy faculty),' 'associated with joy faculty, not associated with mindfulness,' should be explained extensively as appropriate. Just as mindfulness is used to counter the joy faculty, it is also used to counter the Daurmanasya-indriya (sadness faculty). Using mindfulness to counter Vitarka (initial application of thought), Vicara (sustained application of thought), Vijnana dharma (consciousness dharma), Sad vijnana-kaya (six bodies of consciousness), Sad sparsha-kaya (six bodies of contact), Sad vedana-kaya (six bodies of feeling), Sad samjna-kaya (six bodies of perception), Sad cetana-kaya (six bodies of volition), should be explained extensively as appropriate.

Chapter Two, Section Twelve of the Differentiation Section

Eighteen realms, twelve sense bases, and five aggregates associated with Samadhi but not associated with wisdom. Samadhi

相應等如前說。慧不相應，何所攝？謂慧自性、色、無為、心不相應行十一界、十一處、二蘊。此何所問？如前說。慧相應、三摩地不相應十八界、十二處、五蘊。慧相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂慧自性、色、無為、心不相應行十一界、十一處、二蘊。三摩地不相應等如前說。三摩地相應、不信不相應，不信相應、三摩地不相應，隨所應當廣說。如以三摩地對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。三摩地相應、忿不相應，忿相應、三摩地不相應，隨所應當廣說。如以三摩地對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。三摩地相應、色貪不相應，色貪相應、三摩地不相應，隨所應當廣說。三摩地相應、有對觸不相應，有對觸相應、三摩地不相應，隨所應當廣說。三摩地相應、增語觸不相應，增語觸相應、三摩地不相應，隨所應當廣說。三摩地相應、樂根不相應，樂根相應、三摩地不相應，隨所應當廣說。如以三摩地對樂根，對舍根亦爾。三摩地相應、苦根不相應，苦根相應、三摩地不相應，隨所應當廣說。三摩地相應、喜根不相應，喜根相應、三摩地不相應，隨所應當廣說。如以三摩地對喜根，對憂根亦爾。以三摩地對尋、伺

【現代漢語翻譯】現代漢語譯本：相應等的情況如前面所說。與智慧不相應的，包含哪些？指智慧的自性、色法、無為法、心不相應行這十一界、十一處、二蘊。這是在問什麼？如前面所說。與智慧相應的、與三摩地（Samadhi，禪定）不相應的，包含十八界、十二處、五蘊。與智慧相應的，包含哪些？指心、心所法這八界、二處、四蘊。這之外還包含什麼？指智慧的自性、色法、無為法、心不相應行這十一界、十一處、二蘊。與三摩地不相應等的情況如前面所說。與三摩地相應的、與不信不相應的，不信相應的、與三摩地不相應的，根據應當的情況廣泛解說。如同以三摩地對治不信，對治其餘大煩惱地法、欲貪、嗔、無明觸、非明非無明觸、無慚、無愧也是一樣。與三摩地相應的、與忿不相應的，忿相應的、與三摩地不相應的，根據應當的情況廣泛解說。如同以三摩地對治忿，對治其餘小煩惱地法、無色貪、疑、五見、明觸、六愛身也是一樣。與三摩地相應的、與色貪不相應的，色貪相應的、與三摩地不相應的，根據應當的情況廣泛解說。與三摩地相應的、與有對觸不相應的，有對觸相應的、與三摩地不相應的，根據應當的情況廣泛解說。與三摩地相應的、與增語觸不相應的，增語觸相應的、與三摩地不相應的，根據應當的情況廣泛解說。與三摩地相應的、與樂根不相應的，樂根相應的、與三摩地不相應的，根據應當的情況廣泛解說。如同以三摩地對治樂根，對治舍根也是一樣。與三摩地相應的、與苦根不相應的，苦根相應的、與三摩地不相應的，根據應當的情況廣泛解說。與三摩地相應的、與喜根不相應的，喜根相應的、與三摩地不相應的，根據應當的情況廣泛解說。如同以三摩地對治喜根，對治憂根也是一樣。以三摩地對治尋、伺

【English Translation】 English version: The corresponding cases are as previously described. What is included in that which is not associated with wisdom? It refers to the nature of wisdom itself, form (rupa), the unconditioned (asamskrta), and the eleven categories of mind-independent phenomena: eleven realms, eleven sense fields, and two aggregates. What is being asked here? As previously stated. What is included in that which is associated with wisdom but not associated with Samadhi (concentration)? It includes the eighteen realms, twelve sense fields, and five aggregates. What is included in that which is associated with wisdom? It refers to mind and mental factors: eight realms, two sense fields, and four aggregates. What else is included? It refers to the nature of wisdom itself, form, the unconditioned, and the eleven categories of mind-independent phenomena: eleven realms, eleven sense fields, and two aggregates. The cases not associated with Samadhi are as previously described. That which is associated with Samadhi but not associated with disbelief, and that which is associated with disbelief but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract disbelief, it is also used to counteract other great afflictive mental factors, desire, hatred, ignorance-contact, non-illumination and non-non-illumination contact, shamelessness, and lack of embarrassment. That which is associated with Samadhi but not associated with anger, and that which is associated with anger but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract anger, it is also used to counteract other minor afflictive mental factors, formless desire, doubt, the five views, illumination-contact, and the six bodies of love. That which is associated with Samadhi but not associated with desire for form, and that which is associated with desire for form but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with contact with resistance, and that which is associated with contact with resistance but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with conceptual contact, and that which is associated with conceptual contact but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with the feeling of pleasure, and that which is associated with the feeling of pleasure but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract the feeling of pleasure, it is also used to counteract the feeling of equanimity. That which is associated with Samadhi but not associated with the feeling of suffering, and that which is associated with the feeling of suffering but not associated with Samadhi, should be explained extensively according to what is appropriate. That which is associated with Samadhi but not associated with the feeling of joy, and that which is associated with the feeling of joy but not associated with Samadhi, should be explained extensively according to what is appropriate. Just as Samadhi is used to counteract the feeling of joy, it is also used to counteract the feeling of sorrow. Using Samadhi to counteract initial thought and sustained thought.

、識法、六識身、六觸身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第十三門

慧相應、不信不相應，不信相應、慧不相應，隨所應當廣說。如以慧對不信，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。慧相應、忿不相應，忿相應、慧不相應，隨所應當廣說。如以慧對忿，余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。慧相應、色貪不相應，色貪相應、慧不相應，隨所應當廣說。慧相應、有對觸不相應，有對觸相應、慧不相應，隨所應當廣說。慧相應、增語觸不相應，增語觸相應、慧不相應，隨所應當廣說。慧相應、樂根不相應，樂根相應、慧不相應，隨所應當廣說。如以慧對樂根，對舍根亦爾。慧相應、苦根不相應，苦根相應、慧不相應，隨所應當廣說。慧相應、喜根不相應，喜根相應、慧不相應，隨所應當廣說。如以慧對喜根，對憂根亦爾。以慧對尋、伺、識法、六識身、六觸身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第十四門

不信相應、懈怠不相應十八界、十二處、五蘊。不信相應等如前說。懈怠不相應，何所攝？謂懈怠自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？如前說。懈怠相應、不

【現代漢語翻譯】現代漢語譯本：識別法（shì fǎ）、六識身（liù shí shēn，眼識、耳識、鼻識、舌識、身識、意識的集合）、六觸身（liù chù shēn，六種根與境接觸產生的觸覺集合）、六受身（liù shòu shēn，六種感受的集合，即苦、樂、喜、憂、舍）、六想身（liù xiǎng shēn，六種想法的集合）、六思身（liù sī shēn，六種思緒的集合），應根據具體情況詳細闡述。

分別品第二中第十三門

與慧（huì，智慧）相應的，與不信（bù xìn，不信任）不相應；與不信相應的，與慧不相應，應根據具體情況詳細闡述。如同用智慧對抗不信任一樣，對抗其餘的大煩惱地法（dà fán nǎo dì fǎ）、欲貪（yù tān，對慾望的貪戀）、瞋（chēn，嗔恨）、無明觸（wú míng chù，因無明而產生的觸覺）、非明非無明觸（fēi míng fēi wú míng chù，非明非無明狀態下的觸覺）、無慚（wú cán，不知羞恥）、無愧（wú kuì，不感到慚愧）也是如此。與慧相應的，與忿（fèn，憤怒）不相應；與忿相應的，與慧不相應，應根據具體情況詳細闡述。如同用智慧對抗憤怒一樣，其餘的小煩惱地法（xiǎo fán nǎo dì fǎ）、無色貪（wú sè tān，對無色界的貪戀）、疑（yí，懷疑）、五見（wǔ jiàn，五種錯誤的見解，即身見、邊見、邪見、見取見、戒禁取見）、明觸（míng chù，因明智而產生的觸覺）、六愛身（liù ài shēn，六種愛慾的集合）也是如此。與慧相應的，與色貪（sè tān，對色界的貪戀）不相應；與色貪相應的，與慧不相應，應根據具體情況詳細闡述。與慧相應的，與有對觸（yǒu duì chù，有對立的觸覺）不相應；與有對觸相應的，與慧不相應，應根據具體情況詳細闡述。與慧相應的，與增語觸（zēng yǔ chù，增加言語的觸覺）不相應；與增語觸相應的，與慧不相應，應根據具體情況詳細闡述。與慧相應的，與樂根（lè gēn，快樂的根源）不相應；與樂根相應的，與慧不相應，應根據具體情況詳細闡述。如同用智慧對抗樂根一樣，對抗舍根（shě gēn，捨棄的根源）也是如此。與慧相應的，與苦根（kǔ gēn，痛苦的根源）不相應；與苦根相應的，與慧不相應，應根據具體情況詳細闡述。與慧相應的，與喜根（xǐ gēn，喜悅的根源）不相應；與喜根相應的，與慧不相應，應根據具體情況詳細闡述。如同用智慧對抗喜根一樣，對抗憂根（yōu gēn，憂愁的根源）也是如此。用智慧對抗尋（xún，尋思）、伺（sì，伺察）、識法（shì fǎ）、六識身（liù shí shēn）、六觸身（liù chù shēn）、六受身（liù shòu shēn）、六想身（liù xiǎng shēn）、六思身（liù sī shēn），應根據具體情況詳細闡述。

分別品第二中第十四門

與不信相應的，與懈怠（xiè dài，懈怠）不相應，十八界（shí bā jiè，十八界）、十二處（shí èr chù，十二處）、五蘊（wǔ yùn，五蘊）。與不信相應等如前所述。與懈怠不相應的，包含什麼？指的是懈怠自性、色（sè，物質）、無為（wú wéi，無為法）、心不相應行（xīn bù xiāng yìng xíng，心不相應行法）、十八界、十二處、五蘊。這是什麼問題？如前所述。與懈怠相應的，與不...

【English Translation】 English version: The recognition of dharmas (shì fǎ), the six aggregates of consciousness (liù shí shēn, the collection of eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness), the six aggregates of contact (liù chù shēn, the collection of six types of contact arising from the interaction of the six roots and their corresponding objects), the six aggregates of feeling (liù shòu shēn, the collection of six types of feelings, namely, suffering, pleasure, joy, sorrow, and equanimity), the six aggregates of perception (liù xiǎng shēn, the collection of six types of perceptions), and the six aggregates of volition (liù sī shēn, the collection of six types of volitions) should be extensively explained as appropriate.

Section Thirteen of the Second Chapter on Differentiation

That which is associated with wisdom (huì) is not associated with disbelief (bù xìn); that which is associated with disbelief is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes disbelief, so too it opposes the other great afflictive mental factors (dà fán nǎo dì fǎ), desire and craving (yù tān), hatred (chēn), ignorant contact (wú míng chù), neither-ignorant-nor-non-ignorant contact (fēi míng fēi wú míng chù), shamelessness (wú cán), and lack of remorse (wú kuì). That which is associated with wisdom is not associated with anger (fèn); that which is associated with anger is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes anger, so too it opposes the other minor afflictive mental factors (xiǎo fán nǎo dì fǎ), formless realm craving (wú sè tān), doubt (yí), the five views (wǔ jiàn, the five wrong views: the view of a self, the extreme view, the wrong view, the view of holding to views, and the view of holding to precepts and rituals), clear contact (míng chù), and the six bodies of love (liù ài shēn). That which is associated with wisdom is not associated with form realm craving (sè tān); that which is associated with form realm craving is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with contact with resistance (yǒu duì chù); that which is associated with contact with resistance is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with contact with proliferation (zēng yǔ chù); that which is associated with contact with proliferation is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with the pleasure faculty (lè gēn); that which is associated with the pleasure faculty is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes the pleasure faculty, so too it opposes the equanimity faculty (shě gēn). That which is associated with wisdom is not associated with the suffering faculty (kǔ gēn); that which is associated with the suffering faculty is not associated with wisdom, and should be extensively explained as appropriate. That which is associated with wisdom is not associated with the joy faculty (xǐ gēn); that which is associated with the joy faculty is not associated with wisdom, and should be extensively explained as appropriate. Just as wisdom opposes the joy faculty, so too it opposes the sorrow faculty (yōu gēn). Wisdom opposes thinking (xún), investigation (sì), the recognition of dharmas (shì fǎ), the six aggregates of consciousness (liù shí shēn), the six aggregates of contact (liù chù shēn), the six aggregates of feeling (liù shòu shēn), the six aggregates of perception (liù xiǎng shēn), and the six aggregates of volition (liù sī shēn), and should be extensively explained as appropriate.

Section Fourteen of the Second Chapter on Differentiation

That which is associated with disbelief is not associated with laziness (xiè dài), the eighteen realms (shí bā jiè), the twelve sense bases (shí èr chù), and the five aggregates (wǔ yùn). That which is associated with disbelief, etc., is as previously stated. That which is not associated with laziness, what does it include? It refers to the nature of laziness itself, form (sè), the unconditioned (wú wéi), mental formations not associated with consciousness (xīn bù xiāng yìng xíng), the eighteen realms, the twelve sense bases, and the five aggregates. What is the question here? As previously stated. That which is associated with laziness is not associated with...

信不相應十八界、十二處、五蘊。懈怠相應，何所攝？謂心、心所法八界、二處、四蘊。此何為余？謂懈怠自性、色、無為、心不相應行十八界、十二處、五蘊。不信不相應等如前說。如以不信對懈怠，對余大煩惱地法、欲貪、瞋、無明觸、非明非無明觸、無慚、無愧亦爾。不信相應、忿不相應，忿相應、不信不相應，隨所應當廣說。如以不信對忿，對余小煩惱地法、無色貪、疑、五見、明觸、六愛身亦爾。不信相應、色貪不相應，色貪相應、不信不相應，隨所應當廣說。不信相應、有對觸不相應，有對觸相應、不信不相應，隨所應當廣說。不信相應、增語觸不相應，增語觸相應、不信不相應，隨所應當廣說。不信相應、樂根不相應，樂根相應、不信不相應，隨所應當廣說。如以不信對樂根，對舍根亦爾。不信相應、苦根不相應，苦根相應、不信不相應，隨所應當廣說。不信相應、喜根不相應，喜根相應、不信不相應，隨所應當廣說。如以不信對喜根，對憂根亦爾。以不信對尋、伺、識法、六識身、六觸身、六受身、六想身、六思身，隨所應當廣說。

分別品第二中第十五門

由斯理趣，其懈怠等諸差別門，應依前說一行方便如理當思。此諸門中有差別者，相似異位皆不應說。乃至眼識相應、眼觸不相應

【現代漢語翻譯】現代漢語譯本：不信不相應於十八界（Dhatus，構成經驗的十八種元素）、十二處（Ayatanas，感官與對像相互作用的十二個領域）、五蘊（Skandhas，構成個體的五種聚合）。懈怠相應于什麼呢？說是心、心所法（Caitasikas，心理因素）的八界、二處、四蘊。哪些是剩餘的呢？說是懈怠自性、色（Rupa，物質）、無為（Asamskrta，非因緣和合的）、心不相應行（Citta-viprayukta-samskaras，不與心識相應的行蘊）、十八界、十二處、五蘊。不信不相應等等，如前所述。就像用不信來對比懈怠，對於其餘的大煩惱地法（Mahaklesabhumi，大煩惱生起之地）、欲貪（Raga，慾望）、瞋（Dvesha，嗔恨）、無明觸（Avidya-sparsha，與無明相應的觸）、非明非無明觸、無慚（Ahrikya，無慚愧心）、無愧（Anapatrapya，無羞恥心）也是如此。不信相應、忿（Krodha，憤怒）不相應，忿相應、不信不相應，應當根據情況廣泛解說。就像用不信來對比忿，對於其餘的小煩惱地法（Upaklesabhumi，小煩惱生起之地）、無色貪（Arupa-raga，對無色界的貪著）、疑（Vicikitsa，懷疑）、五見（Panca-drsti，五種錯誤的見解）、明觸（Vidya-sparsha，與明相應的觸）、六愛身（Sad ayatana-tanha-kaya，六種愛著的集合）也是如此。不信相應、色貪（Rupa-raga，對色界的貪著）不相應，色貪相應、不信不相應，應當根據情況廣泛解說。不信相應、有對觸（Sapratiha-sparsha，有對的觸）不相應，有對觸相應、不信不相應，應當根據情況廣泛解說。不信相應、增語觸（Adhivacana-sparsha，增語的觸）不相應，增語觸相應、不信不相應，應當根據情況廣泛解說。不信相應、樂根（Sukha-indriya，樂受的根）不相應，樂根相應、不信不相應，應當根據情況廣泛解說。就像用不信來對比樂根，對於舍根（Upeksa-indriya，舍受的根）也是如此。不信相應、苦根（Duhkha-indriya，苦受的根）不相應，苦根相應、不信不相應，應當根據情況廣泛解說。不信相應、喜根（Saumanasya-indriya，喜受的根）不相應，喜根相應、不信不相應，應當根據情況廣泛解說。就像用不信來對比喜根，對於憂根（Daurmanasya-indriya，憂受的根）也是如此。用不信來對比尋（Vitarka，粗略的思考）、伺（Vicara，精細的思考）、識法（Vijnana-dharma，意識的法則）、六識身（Sad-vijnana-kaya，六種意識的集合）、六觸身（Sad-sparsha-kaya，六種觸的集合）、六受身（Sad-vedana-kaya，六種感受的集合）、六想身（Sad-samjna-kaya，六種想的集合）、六思身（Sad-cetana-kaya，六種思的集合），應當根據情況廣泛解說。

分別品第二中第十五門

由於這些道理，對於懈怠等等的各種差別之門，應當依照前面所說的一行方便，如理如實地思考。這些門中如果有差別，相似或不同的位置都不應當說。乃至眼識相應、眼觸不相應。

【English Translation】 English version: 'Lack of faith' is not associated with the eighteen Dhatus (elements of experience), the twelve Ayatanas (sense fields), and the five Skandhas (aggregates). What is 'laziness' associated with? It is said to be associated with eight Dhatus, two Ayatanas, and four Skandhas, which are mind and mental factors (Caitasikas). What are the remainders? It is said to be the nature of laziness, Rupa (form/matter), Asamskrta (unconditioned), Citta-viprayukta-samskaras (formations dissociated from mind), the eighteen Dhatus, the twelve Ayatanas, and the five Skandhas. 'Lack of faith' not associated, etc., is as previously explained. Just as 'lack of faith' is contrasted with 'laziness', so it is with the remaining Mahaklesabhumi (great defilement grounds), Raga (desire/lust), Dvesha (hatred/aversion), Avidya-sparsha (contact with ignorance), contact that is neither clear nor unclear, Ahrikya (shamelessness), and Anapatrapya (lack of embarrassment). 'Lack of faith' associated, Krodha (anger) not associated; Krodha associated, 'lack of faith' not associated; should be extensively explained as appropriate. Just as 'lack of faith' is contrasted with 'Krodha', so it is with the remaining Upaklesabhumi (minor defilement grounds), Arupa-raga (desire for the formless realms), Vicikitsa (doubt), Panca-drsti (five wrong views), Vidya-sparsha (contact with knowledge), and Sad ayatana-tanha-kaya (the six aggregates of craving). 'Lack of faith' associated, Rupa-raga (desire for the form realm) not associated; Rupa-raga associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Sapratiha-sparsha (obstructive contact) not associated; Sapratiha-sparsha associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Adhivacana-sparsha (verbal designation contact) not associated; Adhivacana-sparsha associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Sukha-indriya (faculty of pleasure) not associated; Sukha-indriya associated, 'lack of faith' not associated; should be extensively explained as appropriate. Just as 'lack of faith' is contrasted with Sukha-indriya, so it is with Upeksa-indriya (faculty of equanimity). 'Lack of faith' associated, Duhkha-indriya (faculty of pain) not associated; Duhkha-indriya associated, 'lack of faith' not associated; should be extensively explained as appropriate. 'Lack of faith' associated, Saumanasya-indriya (faculty of joy) not associated; Saumanasya-indriya associated, 'lack of faith' not associated; should be extensively explained as appropriate. Just as 'lack of faith' is contrasted with Saumanasya-indriya, so it is with Daurmanasya-indriya (faculty of sadness). 'Lack of faith' is contrasted with Vitarka (initial application of thought), Vicara (sustained application of thought), Vijnana-dharma (the law of consciousness), Sad-vijnana-kaya (the six bodies of consciousness), Sad-sparsha-kaya (the six bodies of contact), Sad-vedana-kaya (the six bodies of feeling), Sad-samjna-kaya (the six bodies of perception), Sad-cetana-kaya (the six bodies of intention); should be extensively explained as appropriate.

Fifteenth Section in the Second Chapter on Differentiation

Due to these reasons, the various differentiated aspects of laziness, etc., should be considered rationally and thoroughly, according to the previously mentioned single-practice method. If there are differences among these aspects, similar or different positions should not be stated. Even to the point that eye consciousness is associated, but eye contact is not associated.

十八界、十二處、五蘊。眼識相應，何所攝？謂心所法一界、一處、三蘊。此何為余？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。眼觸不相應，何所攝？謂眼觸自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除眼識相應及眼觸不相應法，即除一切法：十八界、十二處、五蘊。眼觸相應、眼識不相應十八界、十二處、五蘊。眼觸相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂眼觸自性、色、無為、心不相應行十七界、十二處、五蘊。眼識不相應，何所攝？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除眼觸相應及眼識不相應法，即除一切法：十八界、十二處、五蘊。如以眼識對眼觸，乃至對意觸、六思身，隨所應當廣說。

眼識相應、眼觸所生受不相應十八界、十二處、五蘊。眼識相應，何所攝？謂心所法一界、一處、三蘊。此何為余？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。眼觸所生受不相應，何所攝？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除眼識相應及眼觸所生受不相應法，即除一切法：十八界、十二處、五蘊。眼觸所生受相應、眼識不相應十八界、十二處、五蘊

【現代漢語翻譯】現代漢語譯本十八界（Dhatus，構成經驗的十八種元素）、十二處（Ayatanas，感官與對像相互作用的十二個領域）、五蘊（Skandhas，構成個體的五種聚合）。與眼識（Eye Consciousness）相應的法，包含在哪些要素中？答：包含在心所法（Caitasikas，心理因素）的一界（Dhatu）、一處（Ayatana）、三蘊（Skandhas）中。那麼，剩餘的又是什麼呢？答：剩餘的是眼識自性（Nature of Eye Consciousness）、色（Rupa，物質）、無為（Asamskrta，非條件性的事物）、心不相應行（Citta-viprayukta-samskaras，與心不相應的行）這十八界、十二處、五蘊。與眼觸（Eye Contact）不相應的法，包含在哪些要素中？答：包含在眼觸自性、色、無為、心不相應行這十七界、十二處、五蘊中。這裡要問的是什麼呢？答：要問的是，除去與眼識相應的法以及與眼觸不相應的法，也就是除去一切法：十八界、十二處、五蘊。與眼觸相應、與眼識不相應的十八界、十二處、五蘊又是什麼呢？與眼觸相應的法，包含在哪些要素中？答：包含在心（Citta，心識）、心所法這三界、二處、四蘊中。那麼，剩餘的又是什麼呢？答：剩餘的是眼觸自性、色、無為、心不相應行這十七界、十二處、五蘊。與眼識不相應的法，包含在哪些要素中？答：包含在眼識自性、色、無為、心不相應行這十八界、十二處、五蘊中。這裡要問的是什麼呢？答：要問的是，除去與眼觸相應的法以及與眼識不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同以眼識對眼觸一樣，乃至對意觸（Mind Contact）、六思身（Six Bodies of Thought），都應當根據情況廣泛地說明。眼識相應、眼觸所生受（Feeling Arising from Eye Contact）不相應的十八界、十二處、五蘊。眼識相應，包含在哪些要素中？答：包含在心所法的一界、一處、三蘊中。那麼，剩餘的又是什麼呢？答：剩餘的是眼識自性、色、無為、心不相應行這十八界、十二處、五蘊。眼觸所生受不相應，包含在哪些要素中？答：包含在眼觸所生受自性、色、無為、心不相應行這十七界、十二處、五蘊中。這裡要問的是什麼呢？答：要問的是，除去與眼識相應的法以及眼觸所生受不相應的法，也就是除去一切法：十八界、十二處、五蘊。眼觸所生受相應、眼識不相應的十八界、十二處、五蘊。

【English Translation】 English version The eighteen Dhatus (elements constituting experience), twelve Ayatanas (spheres of sense and object interaction), and five Skandhas (aggregates constituting the individual). With what is eye consciousness (Eye Consciousness) associated, and what does it encompass? It encompasses one Dhatu, one Ayatana, and three Skandhas, namely mental factors (Caitasikas). What, then, remains? What remains is the nature of eye consciousness, Rupa (form/matter), Asamskrta (the unconditioned), and Citta-viprayukta-samskaras (factors disassociated from mind)—these eighteen Dhatus, twelve Ayatanas, and five Skandhas. With what is eye contact (Eye Contact) not associated, and what does it encompass? It encompasses the nature of eye contact, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the elements associated with eye consciousness and those not associated with eye contact, which means excluding all elements: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What about the eighteen Dhatus, twelve Ayatanas, and five Skandhas that are associated with eye contact but not with eye consciousness? With what are the elements associated with eye contact encompassed? They encompass three Dhatus, two Ayatanas, and four Skandhas, namely Citta (mind/consciousness) and mental factors. What, then, remains? What remains is the nature of eye contact, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these seventeen Dhatus, twelve Ayatanas, and five Skandhas. With what is eye consciousness not associated, and what does it encompass? It encompasses the nature of eye consciousness, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these eighteen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the elements associated with eye contact and those not associated with eye consciousness, which means excluding all elements: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. Just as eye consciousness is considered in relation to eye contact, so too should mind contact (Mind Contact) and the six bodies of thought (Six Bodies of Thought) be extensively explained as appropriate. The eighteen Dhatus, twelve Ayatanas, and five Skandhas associated with eye consciousness but not with feeling arising from eye contact (Feeling Arising from Eye Contact). With what is eye consciousness associated, and what does it encompass? It encompasses one Dhatu, one Ayatana, and three Skandhas, namely mental factors. What, then, remains? What remains is the nature of eye consciousness, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these eighteen Dhatus, twelve Ayatanas, and five Skandhas. With what is feeling arising from eye contact not associated, and what does it encompass? It encompasses the nature of feeling arising from eye contact, Rupa, Asamskrta, and Citta-viprayukta-samskaras—these seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the elements associated with eye consciousness and those not associated with feeling arising from eye contact, which means excluding all elements: the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What about the eighteen Dhatus, twelve Ayatanas, and five Skandhas that are associated with feeling arising from eye contact but not with eye consciousness?

。眼觸所生受相應，何所攝？謂心、心所法三界、二處、三蘊。此何為余？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。眼識不相應，何所攝？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除眼觸所生受相應及眼識不相應法，即除一切法：十八界、十二處、五蘊。如以眼識對眼觸所生受，乃至對意觸所生受、六想身，隨所應當廣說。

眼識相應、眼觸所生愛不相應十八界、十二處、五蘊。眼識相應，何所攝？謂心所法一界、一處、三蘊。此何為余？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。眼觸所生愛不相應，何所攝？謂眼觸所生愛自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除眼識相應及眼觸所生愛不相應法，即除一切法：十八界、十二處、五蘊。眼觸所生愛相應、眼識不相應十八界、十二處、五蘊。眼觸所生愛相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂眼觸所生愛自性、色、無為、心不相應行十八界、十二處、五蘊。眼識不相應，何所攝？謂眼識自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除眼觸所生愛相應及眼識不相應法，即除一切法：十八界、十二處、五蘊。如以眼識

【現代漢語翻譯】現代漢語譯本：眼觸所生受相應，屬於什麼範疇？指的是心、心所法（citta-cetasika dhamma）三界（trayo dhātu）、二處（dve āyatana）、三蘊（trayo khandha）。這裡什麼是剩餘的？指的是眼觸所生受的自性、色（rūpa）、無為（asaṅkhata）、心不相應行（citta-vippayutta-saṅkhāra）十七界（sattarasa dhātu）、十二處（dvādasa āyatana）、五蘊（pañca khandha）。眼識不相應，屬於什麼範疇？指的是眼識的自性、色、無為、心不相應行十八界、十二處、五蘊。這裡要問的是什麼？指的是除去眼觸所生受相應以及眼識不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同用眼識來對照眼觸所生受，乃至對照意觸所生受、六想身（cha saññā-kāya），應當根據情況廣泛地說明。眼識相應、眼觸所生愛不相應，包含十八界、十二處、五蘊。眼識相應，屬於什麼範疇？指的是心所法（cetasika dhamma）一界（eka dhātu）、一處（eka āyatana）、三蘊（trayo khandha）。這裡什麼是剩餘的？指的是眼識的自性、色、無為、心不相應行十八界、十二處、五蘊。眼觸所生愛不相應，屬於什麼範疇？指的是眼觸所生愛的自性、色、無為、心不相應行十八界、十二處、五蘊。這裡要問的是什麼？指的是除去眼識相應以及眼觸所生愛不相應的法，也就是除去一切法：十八界、十二處、五蘊。眼觸所生愛相應、眼識不相應，包含十八界、十二處、五蘊。眼觸所生愛相應，屬於什麼範疇？指的是心、心所法三界、二處、四蘊（catasso khandha）。這裡什麼是剩餘的？指的是眼觸所生愛的自性、色、無為、心不相應行十八界、十二處、五蘊。眼識不相應，屬於什麼範疇？指的是眼識的自性、色、無為、心不相應行十八界、十二處、五蘊。這裡要問的是什麼？指的是除去眼觸所生愛相應以及眼識不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同用眼識

【English Translation】 English version: 'Feeling associated with eye-contact' (cakkhu-samphassa-ja vedanā sampayutta), what does it encompass? It refers to mind (citta), mental factors (cetasika dhamma), the three realms (trayo dhātu), the two bases (dve āyatana), and the three aggregates (trayo khandha). What remains here? It refers to the nature of feeling born of eye-contact, form (rūpa), the unconditioned (asaṅkhata), mental formations not associated with mind (citta-vippayutta-saṅkhāra), seventeen elements (sattarasa dhātu), twelve bases (dvādasa āyatana), and five aggregates (pañca khandha). 'Eye-consciousness not associated' (cakkhu-viññāṇa asampayutta), what does it encompass? It refers to the nature of eye-consciousness, form, the unconditioned, mental formations not associated with mind, eighteen elements (aṭṭhārasa dhātu), twelve bases (dvādasa āyatana), and five aggregates (pañca khandha). What is being asked here? It refers to removing feeling associated with eye-contact and the phenomena not associated with eye-consciousness, that is, removing all phenomena: eighteen elements, twelve bases, five aggregates. Just as eye-consciousness is compared to feeling born of eye-contact, and even to feeling born of mind-contact, the six bodies of perception (cha saññā-kāya), it should be explained extensively as appropriate. 'Eye-consciousness associated, craving born of eye-contact not associated' (cakkhu-viññāṇa sampayutta, cakkhu-samphassa-ja rāga asampayutta) includes eighteen elements, twelve bases, five aggregates. 'Eye-consciousness associated', what does it encompass? It refers to mental factors (cetasika dhamma), one element (eka dhātu), one base (eka āyatana), and three aggregates (trayo khandha). What remains here? It refers to the nature of eye-consciousness, form, the unconditioned, mental formations not associated with mind, eighteen elements, twelve bases, five aggregates. 'Craving born of eye-contact not associated', what does it encompass? It refers to the nature of craving born of eye-contact, form, the unconditioned, mental formations not associated with mind, eighteen elements, twelve bases, five aggregates. What is being asked here? It refers to removing eye-consciousness associated and the phenomena not associated with craving born of eye-contact, that is, removing all phenomena: eighteen elements, twelve bases, five aggregates. 'Craving born of eye-contact associated, eye-consciousness not associated' includes eighteen elements, twelve bases, five aggregates. 'Craving born of eye-contact associated', what does it encompass? It refers to mind, mental factors, three realms, two bases, and four aggregates (catasso khandha). What remains here? It refers to the nature of craving born of eye-contact, form, the unconditioned, mental formations not associated with mind, eighteen elements, twelve bases, five aggregates. 'Eye-consciousness not associated', what does it encompass? It refers to the nature of eye-consciousness, form, the unconditioned, mental formations not associated with mind, eighteen elements, twelve bases, five aggregates. What is being asked here? It refers to removing craving born of eye-contact associated and the phenomena not associated with eye-consciousness, that is, removing all phenomena: eighteen elements, twelve bases, five aggregates. Just as eye-consciousness

對眼觸所生愛，乃至對意觸所生愛亦爾。

分別品第二中第十六門

如眼識門，如是乃至意識五門，隨所應當廣說。如六識身六門，六觸身六門，隨所應當廣說。眼觸所生受相應、眼識所生想不相應十八界、十二處、五蘊。眼觸所生受相應，何所攝？謂心、心所法三界、二處、三蘊。此何為余？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。眼觸所生想不相應，何所攝？謂眼觸所生想自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除眼觸所生受相應及眼觸所生想不相應法，即除一切法：十八界、十二處、五蘊。眼觸所生想相應、眼觸所生受不相應十八界、十二處、五蘊。眼觸所生想相應，何所攝？謂心、心所法三界、二處、三蘊。此何為余？謂眼觸所生想自性、色、無為、心不相應行十七界、十二處、五蘊。眼觸所生受不相應，何所攝？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除眼觸所生想相應及眼觸所生受不相應法，即除一切法：十八界、十二處、五蘊。如以眼觸所生受對眼觸所生想，乃至對意觸所生想亦爾。

眼觸所生受相應、眼觸所生思不相應十八界、十二處、五蘊。眼觸所生受相應，何所攝？謂心、心所法三

【現代漢語翻譯】現代漢語譯本：對於眼觸所產生的愛，乃至對於意觸所產生的愛也是如此。

《分別品》第二中第十六門

如同眼識門一樣，乃至意識這五門，都應當根據情況詳細解說。如同六識身六門，六觸身六門，都應當根據情況詳細解說。眼觸所生的感受相應、眼識所生的想不相應的十八界、十二處、五蘊。眼觸所生的感受相應，包含在哪些之中？包含在心、心所法（Citta-cetasika dhamma）三界、二處、三蘊之中。這些之外還剩下什麼？剩下的是眼觸所生感受的自性、色（Rūpa）、無為（Asaṅkhata）、心不相應行（Citta-vippayutta-saṅkhāra）這十七界、十二處、五蘊。眼觸所生的想不相應，包含在哪些之中？包含在眼觸所生想的自性、色、無為、心不相應行這十七界、十二處、五蘊之中。這裡要問什麼？要問的是，除了眼觸所生感受相應以及眼觸所生想不相應的法之外，就排除了所有法：十八界、十二處、五蘊。眼觸所生想相應、眼觸所生感受不相應的十八界、十二處、五蘊。眼觸所生想相應，包含在哪些之中？包含在心、心所法三界、二處、三蘊之中。這些之外還剩下什麼？剩下的是眼觸所生想的自性、色、無為、心不相應行這十七界、十二處、五蘊。眼觸所生感受不相應，包含在哪些之中？包含在眼觸所生感受的自性、色、無為、心不相應行這十七界、十二處、五蘊。這裡要問什麼？要問的是，除了眼觸所生想相應以及眼觸所生感受不相應的法之外，就排除了所有法：十八界、十二處、五蘊。如同以眼觸所生感受對眼觸所生想一樣，乃至對意觸所生想也是如此。

眼觸所生感受相應、眼觸所生思不相應的十八界、十二處、五蘊。眼觸所生感受相應，包含在哪些之中？包含在心、心所法三

【English Translation】 English version: Likewise, the craving born of eye-contact, and so forth, even the craving born of mind-contact.

Section Sixteen in the Second Chapter on Distinctions

Just as with the door of eye-consciousness, so also with the five doors up to mind-consciousness, explain in detail as appropriate. Just as with the six aggregates of consciousness, the six doors, the six aggregates of contact, the six doors, explain in detail as appropriate. The eighteen elements, twelve sense bases, and five aggregates that are associated with feeling born of eye-contact and not associated with perception born of eye-consciousness. What is included in feeling associated with eye-contact? It is included in mind, mental factors (Citta-cetasika dhamma), the three realms, two sense bases, and three aggregates. What remains besides this? What remains is the nature of feeling born of eye-contact, form (Rūpa), the unconditioned (Asaṅkhata), and mental formations not associated with mind (Citta-vippayutta-saṅkhāra): seventeen elements, twelve sense bases, and five aggregates. What is included in perception not associated with eye-contact? It is included in the nature of perception born of eye-contact, form, the unconditioned, and mental formations not associated with mind: seventeen elements, twelve sense bases, and five aggregates. What is the question here? The question is, what is excluded besides feeling associated with eye-contact and perception not associated with eye-contact? That is, all phenomena are excluded: eighteen elements, twelve sense bases, and five aggregates. The eighteen elements, twelve sense bases, and five aggregates that are associated with perception born of eye-contact and not associated with feeling born of eye-contact. What is included in perception associated with eye-contact? It is included in mind, mental factors, the three realms, two sense bases, and three aggregates. What remains besides this? What remains is the nature of perception born of eye-contact, form, the unconditioned, and mental formations not associated with mind: seventeen elements, twelve sense bases, and five aggregates. What is included in feeling not associated with eye-contact? It is included in the nature of feeling born of eye-contact, form, the unconditioned, and mental formations not associated with mind: seventeen elements, twelve sense bases, and five aggregates. What is the question here? The question is, what is excluded besides perception associated with eye-contact and feeling not associated with eye-contact? That is, all phenomena are excluded: eighteen elements, twelve sense bases, and five aggregates. Just as feeling born of eye-contact is related to perception born of eye-contact, so also with perception born of mind-contact.

The eighteen elements, twelve sense bases, and five aggregates that are associated with feeling born of eye-contact and not associated with thought born of eye-contact. What is included in feeling associated with eye-contact? It is included in mind, mental factors, the three

界、二處、三蘊。此何為余？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。眼觸所生思不相應，何所攝？謂眼觸所生思自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除眼觸所生受相應及眼觸所生思不相應法，即除一切法：十八界、十二處、五蘊。眼觸所生思相應、眼觸所生受不相應十八界、十二處、五蘊。眼觸所生思相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂眼觸所生思自性、色、無為、心不相應行十七界、十二處、五蘊。眼觸所生受不相應，何所攝？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除眼觸所生思相應及眼觸所生受不相應法，即除一切法：十八界、十二處、五蘊。如以眼觸所生受對眼觸所生思，乃至對意觸所生思亦爾。

眼觸所生受相應、眼觸所生愛不相應十八界、十二處、五蘊。眼觸所生受相應，何所攝？謂心、心所法三界、二處、三蘊。此何為余？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。眼觸所生受不相應，何所攝？謂眼觸所生愛自性、色、無為、心不相應行十八界、十二處、五蘊。此何所問？謂除眼觸所生愛相應及眼觸所生愛不相應法，即除一切法：十八界、十二

【現代漢語翻譯】現代漢語譯本：眼觸所生受相應、眼觸所生思不相應十八界（Dhatu，界）、十二處（Ayatana，處）、五蘊（Skandha，蘊）。眼觸所生受相應，包含哪些？包含心（Citta，心）、心所法（Caitasika，心所）三界、二處、三蘊。剩餘的是什麼？剩餘的是眼觸所生受的自性、色（Rūpa，色）、無為（Asamskrita，無為）、心不相應行（Citta-viprayukta-samskara，心不相應行）十七界、十二處、五蘊。眼觸所生思不相應，包含哪些？包含眼觸所生思的自性、色、無為、心不相應行十七界、十二處、五蘊。這是在問什麼？這是在問，除去眼觸所生受相應以及眼觸所生思不相應的法，也就是除去一切法：十八界、十二處、五蘊。眼觸所生思相應、眼觸所生受不相應十八界、十二處、五蘊。眼觸所生思相應，包含哪些？包含心、心所法三界、二處、四蘊。剩餘的是什麼？剩餘的是眼觸所生思的自性、色、無為、心不相應行十七界、十二處、五蘊。眼觸所生受不相應，包含哪些？包含眼觸所生受的自性、色、無為、心不相應行十七界、十二處、五蘊。這是在問什麼？這是在問，除去眼觸所生思相應以及眼觸所生受不相應的法，也就是除去一切法：十八界、十二處、五蘊。如同以眼觸所生受對眼觸所生思一樣，乃至對意觸所生思也是如此。眼觸所生受相應、眼觸所生愛不相應十八界、十二處、五蘊。眼觸所生受相應，包含哪些？包含心、心所法三界、二處、三蘊。剩餘的是什麼？剩餘的是眼觸所生受的自性、色、無為、心不相應行十七界、十二處、五蘊。眼觸所生受不相應，包含哪些？包含眼觸所生愛的自性、色、無為、心不相應行十八界、十二處、五蘊。這是在問什麼？這是在問，除去眼觸所生愛相應以及眼觸所生愛不相應的法，也就是除去一切法：十八界、十二

【English Translation】 English version: 'Eye-contact-born feeling associated with and eye-contact-born thought disassociated from'—the eighteen Dhatus (界, elements), twelve Ayatanas (處, sense fields), and five Skandhas (蘊, aggregates). What does 'eye-contact-born feeling associated with' include? It includes mind (Citta, 心), mental factors (Caitasika, 心所) – three Dhatus, two Ayatanas, and three Skandhas. What remains? What remains is the nature of eye-contact-born feeling, Rūpa (色, form), Asamskrita (無為, unconditioned), Citta-viprayukta-samskara (心不相應行, mind-disassociated formations) – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born thought disassociated from' include? It includes the nature of eye-contact-born thought, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the phenomena associated with eye-contact-born feeling and disassociated from eye-contact-born thought, that is, excluding all phenomena: eighteen Dhatus, twelve Ayatanas, and five Skandhas. 'Eye-contact-born thought associated with and eye-contact-born feeling disassociated from'—the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born thought associated with' include? It includes mind, mental factors – three Dhatus, two Ayatanas, and four Skandhas. What remains? What remains is the nature of eye-contact-born thought, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born feeling disassociated from' include? It includes the nature of eye-contact-born feeling, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the phenomena associated with eye-contact-born thought and disassociated from eye-contact-born feeling, that is, excluding all phenomena: eighteen Dhatus, twelve Ayatanas, and five Skandhas. Just as with eye-contact-born feeling in relation to eye-contact-born thought, so it is even with mind-contact-born thought. 'Eye-contact-born feeling associated with and eye-contact-born craving disassociated from'—the eighteen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born feeling associated with' include? It includes mind, mental factors – three Dhatus, two Ayatanas, and three Skandhas. What remains? What remains is the nature of eye-contact-born feeling, form, the unconditioned, mind-disassociated formations – seventeen Dhatus, twelve Ayatanas, and five Skandhas. What does 'eye-contact-born craving disassociated from' include? It includes the nature of eye-contact-born craving, form, the unconditioned, mind-disassociated formations – eighteen Dhatus, twelve Ayatanas, and five Skandhas. What is being asked here? What is being asked is, excluding the phenomena associated with eye-contact-born craving and disassociated from eye-contact-born craving, that is, excluding all phenomena: eighteen Dhatus, twelve

處、五蘊。眼觸所生愛相應、眼觸所生受不相應十八界、十二處、五蘊。眼觸所生愛相應，何所攝？謂心、心所法三界、二處、四蘊。此何為余？謂眼觸所生愛自性、色、無為、心不相應行十八界、十二處、五蘊。眼觸所生受不相應，何所攝？謂眼觸所生受自性、色、無為、心不相應行十七界、十二處、五蘊。此何所問？謂除眼觸所生愛相應及眼觸所生受不相應法，即除一切法：十八界、十二處、五蘊。如以眼觸所生受對眼觸所生愛，乃至對意觸所生愛亦爾。如眼觸所生受門，如是乃至意觸所生受五門，隨所應當廣說。如六受身六門，六想身六門、六思身六門，隨所應當廣說。如是略說有十六門，若廣說有八十八門。

說一切有部界身足論卷下

界身足論後序

沙門釋基制

《界身足論》者，說一切有部《發智》六足之一足也。詳夫邃旨沖微，非大聖無以揚其奧；梵言幽秘，非上哲何以繹其真。是以夕𥧌金容、晨馳白馬，譯經者結轍、津義者聯蹤，至於婆沙八蘊，缺五蘊之幽趣；發智六足，無五足之玄文，余旨雖存，尚多紕綆，故使三秦匠彥穿鑿于異端、九土緇英滯惑于真偽。故我親教三藏法師玄奘，業該群籍、志隆弘撫，欲使有宗俊穎不延頸於五天、對法雄杰懷慷慨於四主、遂以大

【現代漢語翻譯】現代漢語譯本處、五蘊（skandha）。眼觸所生愛相應，眼觸所生受不相應，包含十八界（dhatu）、十二處（ayatana）、五蘊（skandha）。眼觸所生愛相應，包含哪些？包含心、心所法，三界（trayo dhatavah）、二處（dve ayatanani）、四蘊（catvari skandhah）。這些之外還包含什麼？包含眼觸所生愛的自性、色（rupa）、無為（asamskrta）、心不相應行，十八界（dhatu）、十二處（ayatana）、五蘊（skandha）。眼觸所生受不相應，包含哪些？包含眼觸所生受的自性、色（rupa）、無為（asamskrta）、心不相應行，十七界（dhatu）、十二處（ayatana）、五蘊（skandha）。這裡問的是什麼？問的是除去眼觸所生愛相應以及眼觸所生受不相應的法，也就是除去一切法：十八界（dhatu）、十二處（ayatana）、五蘊（skandha）。如同用眼觸所生受來對比眼觸所生愛，乃至對比意觸所生愛也是一樣。如同眼觸所生受這一門，像這樣乃至意觸所生受這五門，都應當根據情況詳細解說。如同六受身這六門，六想身這六門、六思身這六門，都應當根據情況詳細解說。這樣簡略地說有十六門，如果詳細地說有八十八門。

《說一切有部界身足論》卷下

《界身足論》後序

沙門釋基制

《界身足論》這部論典，是說一切有部《發智論》的六足之一。詳細來說，深邃的旨意和精微的道理，不是偉大的聖人無法闡揚它的奧妙；梵文的幽深隱秘，不是高明的哲人無法翻譯它的真諦。因此，夕陽下追逐佛陀的金身，清晨奔馳尋找白馬，翻譯佛經的人絡繹不絕，研究經義的人接踵而至，但是《婆沙論》八蘊，缺少五蘊的幽深趣味；《發智論》六足，沒有五足的玄妙文采，其餘的旨意雖然存在，但仍然有很多錯誤，所以使得三秦的工匠在不同的理論中穿鑿附會，九州的僧人在真假之間迷惑不解。因此，我的親教師三藏法師玄奘，精通各種典籍、志向遠大，想要使有宗的俊才不必遠赴印度求學，對法論的傑出人才不必對四主感到遺憾，於是以大

【English Translation】 English version Realms, twelve sources, and five aggregates (skandha). Affection associated with eye-contact, and feeling not associated with eye-contact, encompass the eighteen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). What does affection associated with eye-contact encompass? It encompasses mind, mental factors, the three realms (trayo dhatavah), two sources (dve ayatanani), and four aggregates (catvari skandhah). What else does it include? It includes the nature of affection arising from eye-contact, form (rupa), the unconditioned (asamskrta), and mind-disassociated formations, eighteen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). What does feeling not associated with eye-contact encompass? It encompasses the nature of feeling arising from eye-contact, form (rupa), the unconditioned (asamskrta), and mind-disassociated formations, seventeen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). What is being asked here? It is asking about the exclusion of phenomena associated with affection arising from eye-contact and phenomena not associated with feeling arising from eye-contact, which means excluding all phenomena: eighteen realms (dhatu), twelve sources (ayatana), and five aggregates (skandha). Just as feeling arising from eye-contact is contrasted with affection arising from eye-contact, so too is it with affection arising from mind-contact. Just as with the gateway of feeling arising from eye-contact, so too should the five gateways up to feeling arising from mind-contact be explained in detail as appropriate. Just as with the six bodies of feeling, the six gateways, the six bodies of perception, the six gateways, the six bodies of thought, the six gateways, so too should they be explained in detail as appropriate. Thus, briefly speaking, there are sixteen gateways; if explained in detail, there are eighty-eight gateways.

Treatise on the Body of Realms of the Sarvastivada School, Volume Two

Postface to the Treatise on the Body of Realms

By the Shramana釋基制 (Shi Jizhi)

The 'Treatise on the Body of Realms' is one of the six 'feet' of the Sarvastivada School's 'Jnanaprasthana' (發智). In detail, the profound meaning and subtle principles cannot be elucidated without a great sage; the deep and hidden Sanskrit language cannot be translated into truth without a superior philosopher. Therefore, chasing the golden body of the Buddha in the setting sun, and galloping to find the white horse in the morning, translators of scriptures follow one another, and those who interpret the meaning follow in their footsteps. However, the eight collections of the 'Mahavibhasa' lack the profound interest of the five aggregates; the six feet of the 'Jnanaprasthana' lack the mysterious writing of the five feet. Although the remaining meaning exists, there are still many errors, so that the artisans of Sanqin (三秦) make far-fetched interpretations in different theories, and the monks of Jiuzhou (九州) are confused between truth and falsehood. Therefore, my personal teacher, the Tripitaka Master Xuanzang, is proficient in all kinds of classics and has lofty aspirations. He wants to enable the talents of the Sarvastivada School not to have to go to India to study, and the outstanding talents of Abhidharma not to regret the four masters, so he uses great

唐龍朔三年六月四日，于玉華宮八桂亭終譯此論。原其大本頌有六千，后以文繁或致刪略為九百頌、五百頌者。今此所翻，有八百三十頌，文遺廣略、義離增減。詳其論始說起能仁，大德流通遂師名稱，尊者世友之所作也。既而道滿待機、因圓佇列，神功妙思繄可殫言？但基虛簉操觚、謬倍函丈，承暉雕斫、受旨執文，惟恐愛海波騰、玄源秘泄。矚法舟之淪喪，故敘其時事云。

【現代漢語翻譯】現代漢語譯本：唐龍朔三年六月四日，在玉華宮八桂亭最終翻譯完成這部論著。原本它的根本頌有六千頌，後來因為文字繁瑣或者導致刪減，出現了九百頌、五百頌的版本。現在所翻譯的這個版本，有八百三十頌，文字的遺漏和廣博，義理的偏離和增減，都難以避免。詳細考察這部論的起始，是從能仁（釋迦牟尼佛的稱號）說起，大德們流通傳揚，於是有了老師的名號，這是尊者世友（Vasubandhu）所作的。既然已經功德圓滿等待時機，因緣具足等待排列，神奇的功用和精妙的構思，怎麼能用言語來窮盡呢？只是因為基礎淺薄，如同拿著簡陋的工具，錯誤百出，如同用小盒子來量度大的東西，承受著光輝進行雕琢，接受旨意來執筆行文，只恐怕愛慾之海波濤洶涌，玄妙的源頭秘密泄露。擔心佛法之舟沉沒喪失，所以敘述了當時的情況。

【English Translation】 English version: On the fourth day of the sixth month of the third year of the Longshuo era of the Tang Dynasty, this treatise was finally translated at the Osmanthus Pavilion in Yuhua Palace. Originally, its fundamental verses (mula-gatha) numbered six thousand, but later, due to verbose text or leading to omissions, versions of nine hundred and five hundred verses appeared. The version translated now contains eight hundred and thirty verses, with inevitable omissions and expansions in the text, and deviations and additions in the meaning. Examining the beginning of this treatise in detail, it starts with the Able Sage (Nara-simha, epithet of Shakyamuni Buddha), and the great virtues circulate and spread, hence the title of the teacher, which was composed by the Venerable Vasubandhu. Now that the merits are complete and awaiting the opportune moment, and the causes and conditions are sufficient and awaiting arrangement, how can the miraculous functions and exquisite conceptions be exhausted by words? It is only because the foundation is shallow, like holding a crude tool, full of errors, like measuring large things with a small box, receiving the brilliance for carving, and accepting the decree to write, fearing only that the sea of desire will surge, and the secrets of the profound source will be leaked. Fearing the sinking and loss of the Dharma boat, therefore, the circumstances of the time are narrated.